نشریه پژوهش های مابعدالطبیعی
سال یکم شماره 2 (پاییز و زمستان 1393)

Regardless of any geographical, theoretical and historical boundaries between two main domains namely analytical and continental philosophies on one hand and challenging nature of authority of science in its empirical conception, historicism, anti-metaphysics and systematization current on the other hand, which caused to theoretical diversion between that domains, For Wittgenstein and Gadamer, the language is a common field. Furthermore, correspondence, coherency and consistency are obsolete theories now and Truth is revealed as an intersubjective affair and result of dialogue within traditions and cultures.

Some orientalists imput Mutazila’s doctrine to the foreign sources and say: Mutazila’s teachings, such as free will, come from other traditions. They claim that Islam is the religion of the fate and destiny, and the Will of God is extended to every being in the universe, so Islam is a determinist religion and Mutazila’s defence of the free will cannot genuinely be raised from their teachings. This Paper is to show that the doctrine of free will is a genuine idea of Mutazila and different approaches among Muslim thinkers towards the verses of the Quran, the Prophet’s narratives and the other internal factors formed the doctrines of determinism (compulsion), absolute free will (submission) and neither/nor (al-amr al- bain al-amrain). According to this research, the ideas of determinism and submission cannot be very much harmonized with the Islamic principles. The doctrine of “al-amr-al- bain al-amrain” is more justified by the Quranic verses and Islamic narratives.

When a religion can take religious life background that believing in its fundamental principles is the result of epistemic convincing and intellectual certainty which that religion can open some ways to this goal. In Islam, being non-imitative and investigation are as fundamental principles of common claiming of inter-religious and extra-religious approaches. This matter from inter-religious approach is of important and necessaries of Islamic tradition. From extra-religious approach, when a religion provides the possibilities of its epistemic assessments in order to compare its claims to other religions, it has epistemic interesting and opens its way of rational legitimacy, while these investigative and non-imitative principles can be controversial. Methodological viewpoints of religion, in general, are assessable in two realms of demonstration and explanation, two realms that have different manifestations in plural methods. Philosophers try to demonstrate and sociologists try to explain these principles. Dr. Ali Shariai, as a religious sociologist, has tried to explain these principles. In this research, is studied the way of his encountering to the principles of religion in the form of methods of explanation and demonstration.

Allamah Tabatabaei considers religion as a definable fact from different aspects, and pays attention to its conceptual, structural and teleological definition. Based on this, for Tabatabaei, religion is a kind of method concerning social life that Human as social being takes it for getting happiness, and since, human’s life is not restricted to mundane life, this method is included of knowledge and laws that cover human mundane life and the hereafter happiness. The reason and necessity of religion, for Tabatabaei, is explained by his analysis of religion based on theory of human innate, human social identity and the hereafter life. Tabatabaei’s explanation, although, is adequate based on philosophical anthropology and human’s sociological analysis but is referred and inspired by religious texts. Therefore, religion is as the removing people’s disputes, and as the only provider of the laws of human’s happiness and encompassing of moral rules that have confidential guarantee through believing in divine origin and resurrection.

Reason and revelation, for Ghazzali, as two factors play a significant role in human’s epistemic system. He justifies recognizing religious and theological issues by reason and revelation. According to Ghazzali’s theological thought, some of religious beliefs need to rational confirmation. Ghazzali is of Ash’ari thinkers that as a theologian, tries to make agreement between rational and transmitted affaires. His approach to reason, meantime considering its restrictions, is mostly positive. His thinking of transmitted and revealed teachings, but, is caused to form his thought based on religious principles like the Quran and Hadith. He believes that reason can’t take human’s happiness, and descends the position of reason for discovering and intuition. Therefore, Ghazzali thinks that issues concerning spiritual universe, heaven and the earth are related to revelation, since he believes that only who can receive revelation that his soul will be perfected and inspiration in its lower part.Legitimacy and credibility of reason and revelation has more important place. He makes a deep link between reason and revelation. So, reason and revelation is considered as the best supporter of religion.

Suhrawardi and Allamah Tabatabaei are as two famous philosophers of Islam that have introduced some new philosophical theories and are fundamentalist in epistemology. Although none of them have not used the term fundamentalism, but inference of their philosophical contexts indicates fundamentalism as a philosophical subject matter for them. In this paper, it is tried to discuss on their viewpoints of fundamentalism and similarities or differences between them. The aim of the research is to explain the process of growth of epistemology in Islamic philosophy. These two philosophers, are selected as two criteria; Suhrawardi as a sample after peripatetic philosophy as a philosopher who introduced new theories, and Tabatabaei as the first Muslim contemporary philosopher who propounded epistemology as independent philosophical subject. Hence, it is clear that comparison of their thought in epistemology shows a kind of rationalization and progress in epistemology among Islamic philosophers.In this research, we try only to concentrate on their fundamentalism and discuss on self-evident concepts and Presential Knowledge, in order to clarify their epistemological aspects from Suhravardi and Tabatabaei’s fundamentalist philosophy.

The problem of divine will and its relation to human’s acts have been discussed and disputed in the history of Islamic thought. It seems this subject has played an influensive role in shaping early theological sects, and was of important problems of Islamic philosophy, theology and mysticism. Ghazzali was an expert in all branches of Islamic sciences including jurisprudence, mysticism, and logic, and wrote some worthy works in these cases. This research tries to concentrate on his point of views concerning the relation between divine will and human freedom. Ghazzali, in this regard, does not believe in none of Absolute Determinism or Absolute Freedom, but chooses theory of Acquiring (Kasb) that is derived from Asha’areh and tries to give some rational interpretations for it which has not Asha’areh’s problems. He, for explaining theory of acquiring, believes that God is the real agent in all acts, and human is only the place and way of actualizing divine will and freedom that God creates in him. Ghazzali maintains that only divine power and will is as the origin of creation and issuing acts, the role of human is only connectedness to the creation of will or power that is created by God in him.