فصلنامه اندیشه نوین دینی
پیاپی 25 (تابستان 1390)

In Islamic philosophical psychology common sense has been regarded as a cognitive faculty thereby sensible, artificial and intuitive concepts are produced. In this paper, historical approach of Muslim`s philosophers has been examined firstly. Epistemologically viewed, the perceptions of the faculty, both conceptually and intuitively, have been surveyed. Considering the epistemological function of the faculty in Avicennian philosophy, one of the most epistemological problems, namely the problem of correspondence, has been studied. And finally, Avicenna`s view on the considerable religious function of the faculty in perceiving and conveying the details of Divine revelation has been introduced.

The problem of evil has been known as a fundamental problem in theological systems and, more particularly, in Islamic philosophy. Muslim philosophers have viewed it to be originated from nonexistence, both from that of essence or that of perfection. Sadra has supported this view and regarded it as a demonstrative problem. This view, however, is faced with an objection called perceptible evil upon which some existences are essentially qualified with evil. Yet Sadra`s view cannot be known the same and he thinks differently. The paper has shown a change of thought by him in the field; the change is mainly based upon religious texts including Quran and traditions.

John Hick, a contemporary philosopher of religion and great theologian of Christianity, has stood in a considerable stance from Christian tradition. In spite of his being a protestant bishop, he disagrees the Christian teaching of the Incarnation and knows it of vague meaning. On the religious language, he has taken a realistic attitude with Kantian meaning of reality and his proposed language for religious experience is mixed with culture. When speaking of human salvation, Hick has been the first who proposes religious pluralism in its academic form and opposes limiting salvation to Church. Again, he stands in a distance with regard to the limitless Divine qualities and believes in lacking evidence for it to be taught by Christ. And finally, another example of Hick`s changes in religious teachings includes beautific vision.

Social scholars have viewed rationality as the most important sign of modernity, and some have put it in place of religion. In this paper, Imam Kkomeini and Habermas` views have been introduced. Each of the two leading philosophers, the former as a Muslim and the latter as a Christian, has his own view in the field religion and rationality. Both have been critic of instrumental rationality. Instead, Imam Kkomeini has agreed with discriminative and religious rationality and Habermas with critic communicative rationality. Therefore, each has his appropriate view on religion and rationality.

Transgression, baghy, is applied to the people who, being organized and strengthened, break laws and fight against a just Imam. The proofs necessitating war and confrontation with transgressors in the case of pure Imam, include transgressors in the time of jurisprudent guardianship also. It is, however, necessary to lead them and to reply their objections before acting violently against them. It should be stated that such transgressors cannot be counted as infidel and Islamic governor can let them have their properties. And finally, if the people doing against an Islamic government be of no organization and powers, they can be called but belligerent, not transgressor, with their own judgment.

The problem of resurrection in the Hereafter has been considerable and numerous questions have occurred on it. Among them is the question: how does resurrection occur? Corporeally, spiritually or corporio-spiritually? In the case of the last, it is asked: how does body come into existence then? Is it just the same as the one in this world? Positively viewed, is it accompanied with these material properties? This paper has intended to answer the questions in a logical manner in detail.

What is the cause of religion, its teachings and the concept of God? Many scholars in different fields of study including psychology, sociology, philosophy and even economics have presented various views and hypotheses. In this paper, Freuds view has been critically considered. Relying on the teachings of philosophy, sociology and religious texts, it has been proved that fear and psychical agent never can lead to religion. Totem and Taboo and the Oedipus complex fails to be of logical validity for proving God.

Tolerance and sufferance, as a moral virtue and manner of behavior, is of a considerable place in Islamic teachings. In this paper, the principles of tolerance have been explained with a view to Quran and other authoritative Islamic texts. The holy Quran as a set of regulations for human life has paid much attention to tolerance towards race and religious minority. In addition, the Prophet of Islam (s.a.) has also commanded to tolerate to others. The paper has intended to introduce the problem of tolerance briefly.

Seyyed Mortaza, like the most theologians of Imamiyyah, says that for primary pains to be good, in addition to grace and interest, compensation is also needed. While Mohaqiq Helli, contrary to him, has known the interest sufficient for primary pains to be good. In the paper, however, another explanation has been presented. In the paper, primary pains have been known of two types: that of obligated men and that of nonobligated. The goodness of primary pain for the former is based upon reward, while for the latter is based upon compensation. In this way, it can be argued that reward and compensation, each, should be considered as a complement to the other.