نشریه کتاب نقد
پیاپی 65-66 (زمستان 1391 و بهار 1392)

Is Islamic philosophy the common philosophy among the Muslims? This article will investigate the following four subjects to prove the existence of Islamic philosophy: the primary point of philosophy, the growth and development point of philosophy, the macro and micro orientations of philosophy and the questions of philosophy, and also the evaluation and examination of Islamic identity. The standpoint of Ahl-ol-Bait about philosophy – with a look at the theory of separation – is evaluated in this article as well. The infallible Imams did not reject philosophy overall, rather they proved the content and theory of theosophy and philosophy and provided the situation for "manifestation of the hidden abilities of reason". Finally the perspective of the most renowned Islamic philosopher, Mulla Sadra, about the relation between philosophy and Islam, and also the possibility of reaching to a theosophy called "Mohammadian theosophy" by a great and strategic reflection on religious texts is briefly presented.

One of the main subjects of religious studies and philosophy of religion is the relation between reason and religion. Overall there are two outstanding views regarding the relation between the two: 1- According to the first view religion is not consistent with rational principles; thus it is not possible to be religious and rational at the same time. 2- According to the second view reason and religion are two Divine evidences accommodated for human being. Human can achieve eternal felicity with the aid of the two evidences. This article will prove that the Islamic scholars who believe reason is not consistent with religion are affected by the distorted Christianity. The real and non-distorted religion approves the validity of the self-evident commands of reason in theory and practice.

The subject inspected in this article is "the school of separation's criticism of the function of philosophical knowledge in religion". The purpose of this research is to prove that the resultant awareness of human's Divine reason has some functions in religion. The domain of this research is the range of the main criticisms of the school of separation to the functions of philosophical knowledge in religion. On the other hand since most of their criticisms are intended to the transcendental theosophy, their answers are presented from the perspective of Molla- Sadra and his followers. The content of the discussion starts with explaining the reasons of the school of separation. Among their reasons, six reasons are presented here. In the first reason they claim that religion wants to explain the matters in which philosophy –by itself - has comments in them. On the other hand it is remarked that philosophers believe the necessity of having a philosophical understanding of some religious matters. In the second reason they claim that there is a contradiction between religion's explanation of realities and philosophy's explanation; presenting Molla-Sadra's statement I have denied this claim. In third reason they argue that the Prophet did not pay any attention to the philosopher's sayings in his words. I have criticized having objection to this reason adducing some narrations with weak chain of narrators The fourth reason is the severe terms of some narrations in dispraising philosophers; on the other hand I have remarked that this kind of terms exists in some other narrations about some other groups of scholars. In the fifth reason they claim that entrance of philosophy is a betrayal of the Abbasian government. The philosophers have answered this question saying this purpose is not in contrast with the course of philosophical thought. The sixth reason is that philosophers themselves confess the contrast between religion and philosophy; I believe it is not correct to understand this meaning from their terms. Then I have studied the contrast between the school of separation and philosophers with the measure of existing narrations; and have suggested the third method.

The relation between reason and revelation is one of the most fundamental discussions of philosophy and theology in all religions. It is necessary to determine the relation between the principles of human's reason and the revelational knowledge which has a substantial role in understanding human sciences and the Divine sciences. Many rational and social arguments are due to misunderstanding the relation between reason and revelation. One of the great Muslim scholars, Allameh Tabatabai, believes revelation is based on dialectical reason. He believes strengthening rationality results in strengthening piety. The most important questions of the believers of the theory of separation will be posed in this article and Allameh's answers to these questions will be briefly explained. Allameh shows that the method of Quran and the tradition of Ahl-ol-Bait (PBUT) increases human's rationality and does not have any incongruity with the true human awareness.

The school of separation is one of the contemporary schools which criticizes mysticism and theosophy. Most of the criticisms of mysticism mentioned by this school are related to the unity of being. This article will investigate the criticisms of the unity of being posed by the believers of separation in the two fields of intuitional and narrational proofs reason. I have concluded that the criticism of a mystic's unity of being posed by the believers of separation is due to not paying attention to all parts of the mystic's saying.

Religion has a key role in Islamic mysticism; and is actively present in mystical journey. Allameh Tabatabai believes religious tasks are not removed in any stage of mystical steps and spiritual positions. Yet religion has different levels which corresponds the different intuitional-behavioral levels of the passengers of the mystical journey and monotheist mystics. Therefore the hidden and apparent aspects of religion have some mysteries and disciplines which are related to mystical disciplines and mystical mysteries in the position of intuition. On the other hand religion and the commands of the mystical journey are the red lines of revelational mysticism. There are some special commands for definite believers which covers all the different levels and stages of the mystical journey. Allameh has insisted on this true belief, presented in this article.

There was not much conflict among Islamic jurists, interpreters and other scholars about the essence and limits of usury, especially loaner usury, until hundred years ago. After the development of the system of capitalism and entrance of the industry of banking into Islamic societies, Muslim scholars, on the one hand, wanted to use the system of banking and on the other hand, believed banking activities are mixed with interest loan which is usury from Islam's view and is forbidden. To solve this problem a group of scholars tried to designed a new model of banking called interest-free banking. Another group presented new interpretations of usury and tried to allow the common banking trades and the profits of capitalistic economics. Among these interpretations and views, some have been accepted by the scholars because of their adduction to Quran's verses, narrations and historical texts; such that many books and articles are written to challenge or approve them. The historical background and the reasons of the following theories are discussed and investigated in this article: the theory of introducing the extra money for renewal of the period of contract as the forbidden usury and legitimacy of loan interest, the theory of introducing high interest as the forbidden usury and legitimacy of a loan with justly interest, the theory of introducing the interest of consuming loans as the forbidden usury and legitimacy of the interest of generative and commercial loans, the theory of the substantial difference between interest and usury, the theory of introducing the interest of private bank as the forbidden usury and the theory of the social and economical necessity of usury. In this article I will show that although some of these theories have been outstanding at their times, and some still have serious defenders among religious scholars, jurists and economists, but do not have any firm base and cannot be the base of legal decision and practice. Therefore banking trades and the other financial and credit institutions in Islamic countries, should be directed according to legitimate trades not the new interpretations of usury.

"The role of theology and beliefs in economics" is the topic of the expert sitting held by the group of 'theology and religious researches ' in the path to evolve humanities. Ayatollah Hadavi Tehrani – the lecturer of the setting – has made good efforts by writing the following books: "the theological bases of Ijtihad", "the economical ideology and system of Islam", and "the general structure of Islam's economical system in the Holy Quran". He explained his theory of "the systematic reflection" in this setting. According to this theory, religion has presented universal concepts in all fields, including economical fields, which may be divided into two parts: 1. The propositions which explain "the being" which is the manifestation of Islam's worldview in a special field and observes the concrete and creative realities. We call this part philosophy. 2. "Obligation" propositions which somehow contain subjective consideration. The obligation propositions are divided into two parts as well: "ideology" and "system". The first part – ideology – is formed of bases and purposes. Bases are the presuppositions presented by Islam in a field and purposes are the intentions posed by Islam in a field such as economics. The second part – system – is a collection corresponding with the situation called 'mechanism'. Mechanism is in fact the system of "being" which has a special manifestation in a special situation. The legal form of the worldwide factors are described in the form of constant rights and commands. Explaining the necessity of having a systematic view, Ayatollah Hadavi said we can obtain a 1) consistent collection, 2) a complete pattern, 3) pure concepts, and 4) effective concepts. Economics is a science which studies the human's economical behavior. He explained the different kinds of the effects of theological concepts in economics presenting some examples: 1. If we believe God is all-sustaining, the opposite of Maltos's theory which explains the limitations of facilities and resources, we will have a different plan; 2. The main parameter of development is the development of religious belief which has many effects on economics. For example:1) If we increase the rate of confidence in God, the rate of bank savings will decrease, the rate of economical risking will increase, the rate of insurance will decrease and the rate of reward-less helps will increase. 2) Piety leads to maximal economical efforts and minimal pickup, an increase of the rate of economical activities, increase of reward-less helps and decrease of the rate of consumerism.3) Believing in the hereafter ends up with an increase of the rate of tax payment, the increase of loyalty to economical engagements, the decrease of the rate of economical corruptions, the increase of the rate of paying attention to common benefits, and the increase of the rate of investment in common sections. Over all Islamic beliefs have many economical effects such as: "major economical development", "development of economical security: security of ownership and security of investing", "reducing poverty", "development of economical justice", and "reduction of the power of creating money".