چکیده:
One of the topics in the Islamic theology is the "problem of evil", which has constantly attracted the attention of many thinkers from past till present. In this study, the researcher uses the library method to gain Mohammad Ibn Mohammad Ghazali’s viewpoint (450-505 AH) on this problem, who is one of the Ash'arite Muslim theologians. The researcher intends to analyses the relationship between reason and faith in his books. In his works, he indirectly discusses the problem of evil and tries to find solution on the basis of faith-based answers, and simultaneously intends to rationalize the existence of evil; in other words, he advocates both the use of reason and submission to the Divine will. Therefore, it is impossible to attribute him absolutely to either approaches, but it can be said that in his solution to the problem of evil, reason and faith both emerge, and their interaction and that has prevented Al-Ghazali from sinking into an abyss of extremism.
خلاصه ماشینی:
In this study, using a library-based method, we extract and describe the solutions of Muhammad ibn Muhammad al-Ghazali (450-505 AH), an Ash'ari Muslim theologian, in order to reach a suitable analysis of the relationship between reason and faith among his responses.
Our studies show that although Al-Ghazali does not lean towards extreme rationalism, he is a proponent of reason, in its multiple meanings, validity, and based on this, he has provided multiple responses to the problem of evil.
In Tahafut al-Falasifa, he adopts a completely legislative and religion-centered approach to accuse the philosophers, declaring them disbelievers (takfir) in three matters: "God's lack of knowledge of particulars," "the belief in the eternity and pre-existence of the world," and "the denial of bodily resurrection" (ibid.
The result of this view is is the recognition of its nobility; here Al-Ghazali delivers a sermon from the pulpit glorifying reason, a noble and respected creature that, with the support of divine verses, provides the means for guidance, steadfastness in religion, and perfection of faith (Al-Ghazali, Bita Alif: Vol. 1, 141-144).
Another manifestation of Al-Ghazali's moderate fideism is that he regards wisdom, as one of the primary psychological virtues, as a product attributed to reason; more importantly, he introduces it as the goal and objective of the person of faith and, by relying on the words of the Prophet of Islam (PBUH), introduces it as the believer's lost treasure (ibid.
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