Islamic philosophy

During the last centuries, great religious traditions as well as prominent philosophical and theological schools have been facing the so-called "problem of evil" and trying to solve it in a reasonable and convincing way. This paper seeks to explore Muslim philosophers' approach to the problem and examine their proposed solutions for it. After the main versions of the problem in Islamic philosophy are briefly sketched, the author explains its view about the non-existential nature of evil. At this stage, he discusses the challenge of "apprehensional evil" and three reactions to it. Then he turns to three main solutions proposed by Muslim philosophers in order to meet three versions of the problem of evil, i.e., the problem of evils and God's decree, the problem of creation-dualism and the problem of evils and Divine wisdom.

For many religious people there is a problem of doubting various creedal statements contained in their religions. Often propositional beliefs are looked upon as a necessary, though not sufficient, condition, for salvation. This causes great anxiety in doubters and raises the question of the importance of belief in religion and in life in general. It is a question that has been neglected in philosophy of religion and Christian theology. In this paper I shall explore the question of the importance of belief as a religious attitude and suggest that there is at least one other attitude which may be adequate for religious faith even in the absence of belief, that attitude being hope. I shall develop a concept of faith as hope as an alternative to the usual notion that makes propositional belief that God exists a necessary condition for faith, as Plantinga implies in the quotation above. For simplicity’s sake I shall concentrate on the most important proposition in Western religious creeds, that which states that God exists (defined broadly as a benevolent, supreme Being, who is responsible for the creation of the universe), but the analysis could be applied mutatis mutandis to many other important propositions in religion (e.g., the Incarnation and the doctrine of the Trinity). I am not sure how these ideas fit into Islamic thought, but I offer up my paper to stimulate discussion between Christian and Islamic philosophy on the subjects of faith and doubt.

This paper examines some key aspects of the formal and figurative discourse on ‘nature’ as manifested in the philosophical tradition and with reference to contemporary life. Instead of building a straightforward, self-enclosed argument for the sake of argument, it will demonstrate how someone living today may arrive at certain kinds of judgments in the light both of our collective human inheritance, of which Ḥikma is a major element, and a philosophical reasoning that penetrates into areas of life with which philosophy is not directly or primarily concerned but which are of fundamental importance to all human beings. It begins by sketching a picture of the present historical moment, which many specialists consider a historical anomaly precipitated by the abrupt rise to world domination by a single geographical region. A few basic themes relating to ‘nature’, which by tradition has been approached either figurately or formally, will then be discussed. Their upshot is that for man to live ‘naturally’, he cannot reduce his own nature to that of other animals. Every being has its particular nature. Therefore, the concept of nature cannot be considered only unconditionally or as something common to all animals. Finally, this paper poses two basic questions: Why has our necessary—but equally ‘natural’—separation from the nature of other beings been allowed to go as far as it has? Are we so alone in our modern troubles that we must cast off our human inheritance and pretend to reinvent the universe at every turn?

The principle of causality is one of the most fundamental principles that has been discovered in the history of philosophy and science. Several foundations revolve around this concept. The importance of this principle in classical physics lies in giving physicists the ability to predict phenomena. Furthermore, due to causality is recognized as a fundamental principle in classical physics. With the introduction of the principle of uncertainty, the principle of causality is empirically called into question. Because the claim of the principle of uncertainty in quantum mechanics is that the relationships between fundamental particles are not causally related to each other, and even the behavior of an electron or a subatomic particle is not based on the principle of causality. If we want to identify the speed of particles, we will not be able to identify their state, and if we want to determine their state, we will not be able to identify their speed. The best way to resolve this conflict is to bring the discussion into philosophy, which is exactly what has been done in Islamic philosophy. The concept of causality in Western philosophy seems to be based on Newtonian concepts. But what has been stated in Islamic philosophy is based on metaphysical concepts, and therefore the principle of uncertainty cannot contradict the concept of causality in Islamic philosophy, especially what has been discussed in the philosophy of Avicenna and Allameh Tabataba'i.

The functions of the intellect - which is one of the topics raised in the field of epistemology - are the activities and effects that the intellect performs in acquiring knowledge and recognizing objects and facts. The purpose of this research is to know the various functions of philosophical intellect and their application in the births and innovations of Islamic philosophy. This article has been made using analytical and argumentative strategies and document methods, logical and syllogistic analysis. The functions of intellect in philosophy should not be considered exclusive to its argumentative function. Philosophical intellect has various functions, and in order to know the differences of Islamic philosophy from other philosophical schools and to continue the growth of Islamic philosophy, we must pay attention to all these functions. The functions of philosophical intellect include imaginations perception, finding universal concepts, dividing concepts; combining concepts; making new concepts; building coherence between related objects, imaginations or affirmations; to affirm; questioning; description; explanation; interpretation; analysis; reasoning; ideation; theorizing; And the criticism that the application of the mentioned functions in Islamic philosophy has led to many births, such as the presentation of some divisions of existence by Islamic philosophers, the conceptualization of the perpetual origination by Mir Damad, the presentation of the problem of mental existence byFakhr al-Din al-Razi, a new reading of Plato's political philosophy by Farabi, the analysis of how existence Generalities by Avicenna, evidences proving the originality of existence, the supreme spacious of energy by Allameh Tabataba'i, Suhrawardi's illuminated metaphysical theory, etc.

SUBJECT & OBJECTIVES: Throughout history, the concept of human identity has been a challenging topic in philosophy, with the responses of philosophers influencing various branches of science. In contemporary Western philosophy, there has been a shift towards viewing humans solely as physical beings. However, Islamic philosophy takes a different approach, rooted in rationality and the teachings of Islam. The Misbah Yazdi is a prominent Muslim philosopher who greatly contributed to the field and shed light on many philosophical issues. He derived the concept of human identity from Islamic philosophy, enriching it with Islamic teachings and offering a solution to the puzzle of human identity.  He defined human beings based on their soul, rather than simply considering humans as a combination of body and soul. METHOD & FINDING: This research applies a qualitative approach with a critical analysis method. The primary finding of this article is to elucidate the key differences between Islamic and Western philosophy, focusing on Misbah Yazdi's perspective. CONCLUSION: The fundamental disparity between Islamic and Western philosophy concerning human identity lies in the concept of the soul. According to Islamic philosophy, the soul defines an individual's uniqueness, providing them with a clear and stable personality and identity. In contrast, Western philosophy leaves the identity of human beings shrouded in deep ambiguity. Misbah Yazdi presents a distinctive approach to this topic, offering insights and solutions that warrant further exploration.

Introduction: Dignity is related to the inherent honor of the object, and the foundation of morality can be inferred and expressed from a kind of return to the human being and realizing his inherent honor and dignity. Therefore, the current research aims to examine the development of human dignity as the foundation of ethics in Islamic philosophy and Western humanist philosophy, and in this passage, it has emphasized Farabi's point of view as a representative of Islamic philosophy and Rousseau as a humanist philosophy. Material and Methods: The present review article examined human dignity from the perspective of Islamic and western philosophers in a descriptive manner. In order to achieve this goal, articles related to research keywords from Science Direct, Pub Med, Google scholar and related books were examined. Conclusion: According to Western philosophy, which is based on humanism, man is a part of nature and his relationship with the supernatural is loose and he has no need to determine a task from the supernatural. But in Islamic philosophy, man is under God's lordship and as the caliph of God and in connection with his divine successor, who has rights and duties. Western humanist philosophy, represented by philosophers such as Jean-Jacques Rousseau, has tried to define human dignity around the human axis and the discourse of humanism. But Islamic philosophy, with the representation of philosophers like Farabi with a religious and spiritual perspective, considers a person to have a very high and great position, which can go as far as reaching the stage of dialogue with what is essential.