Search

Specialists in Islamic studies have taken virtually no interest in the influential emerging field of cognitive science of religion (CSR). The present article addresses this problem by considering how insights from CSR can be used to reconceptualize classical Islamic theology. The article analyzes a number of theological topics, including predestination and the uncreated Qurʾān. However, it focuses on five key Islamic theological claims, namely (1) God is a single first cause who brings the universe into being; (2) God lacks an anthropomorphic body; (3) it is possible to arrive at some knowledge of God independently of scripture through human nature (fiṭra) and reason; (4) God is a bringer of benefit and harm, thereby rewarding, punishing, testing, and blessing human beings; and (5) prophethood exists and it is proven through miracles. In analyzing the preceding theological issues, the article utilizes the Arabic writings of the renowned medieval theologian Abū Ḥāmid al-Ghazālī.

Some contemporary philosophers defend the claim that it is rational to believe that God exists even if that belief is not based on evidence. Many such defenses are developed from a religious epistemology inspired by the work of Thomas Reid’s “common sense” epistemology that posits the existence of numerous cognitive faculties that nonreflectively deliver beliefs. Reid argued that one is justified in believing the automatic deliverances of these faculties unless evidence mounts to contradict them. Reformed Epistemologists have suggested that, likewise, one should give the benefit of the doubt to beliefs that are produced by a god-faculty or sensus divinitatis. Recent research in the cognitive science of religion provides new reasons to believe that humans are naturally endowed with cognitive faculties that stimulate belief in the divine. We discuss these scientific findings in relation to the arguments of Reformed Epistemologists and also with regard to arguments against the rational justification of religious beliefs.