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Islamic Philosophy: Difference between revisions
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The problems of the Islamic philosophy have been categorized into 5 general parts: | The problems of the Islamic philosophy have been categorized into 5 general parts: | ||
* General issues or general theology (metaphysics): general properties of existence, independent and dependent (or relational) existence, [[mental existence]], the three modalities, construction, quiddity, unity and plurality, causation, potentiality and actuality, immutability and mutability, [[knowledge, knower, and the known]], and the ten Aristotelian categories. | * '''General issues or general theology (metaphysics):''' general properties of existence, independent and dependent (or relational) existence, [[mental existence]], the three modalities, construction, quiddity, unity and plurality, causation, potentiality and actuality, immutability and mutability, [[knowledge, knower, and the known]], and the ten Aristotelian categories. | ||
* Theology proper: the essence of God, [[monotheism]], general issues of attributes, proof of [[divine attributes]] such as [[omniscience]], [[omnipotence]], [[Divine life|life]], [[Divine will|will]], [[Divine speech|speech]], [[Divine audition|audition]], and [[Divine vision|vision]], and problems generated by some of these attributes such as [[predestination]], [[al-lawh wa l-qalam]] (divine tablet and pen), [['Arsh]] (divine Throne), [[al-Kursi]], [[jabr]] (determinism), and [[tafwid]] (delegation of actions to human beings), as well as problems concerning divine actions, such as immaterial worlds, the [[problem of evil]], continuity of divine grace (fayd), and the incipience (huduth) of the world. | * '''Theology proper:''' the essence of God, [[monotheism]], general issues of attributes, proof of [[divine attributes]] such as [[omniscience]], [[omnipotence]], [[Divine life|life]], [[Divine will|will]], [[Divine speech|speech]], [[Divine audition|audition]], and [[Divine vision|vision]], and problems generated by some of these attributes such as [[predestination]], [[al-lawh wa l-qalam]] (divine tablet and pen), [['Arsh]] (divine Throne), [[al-Kursi]], [[jabr]] (determinism), and [[tafwid]] (delegation of actions to human beings), as well as problems concerning divine actions, such as immaterial worlds, the [[problem of evil]], continuity of divine grace (fayd), and the incipience (huduth) of the world. | ||
* Psychology ('ilm al-nafs): definition of the soul, proof of the existence of the soul, proof of the substantiality (jawhariyya) of the soul, proof of the immateriality of the soul, incipience (huduth) or eternity (qidam) of the soul, faculties of the soul and their tasks, how faculties of the soul interact with the soul, and survival of the soul after death. | * '''Psychology ('ilm al-nafs):''' definition of the soul, proof of the existence of the soul, proof of the substantiality (jawhariyya) of the soul, proof of the immateriality of the soul, incipience (huduth) or eternity (qidam) of the soul, faculties of the soul and their tasks, how faculties of the soul interact with the soul, and survival of the soul after death. | ||
* Epistemology: there is no separate part of the Islamic philosophy devoted to epistemological issues, but there are some epistemological issues here and there in books concerning discursive arguments (al-burhan). | * '''Epistemology:''' there is no separate part of the Islamic philosophy devoted to epistemological issues, but there are some epistemological issues here and there in books concerning discursive arguments (al-burhan). | ||
* Philosophical study of the religion: the nature of [[death]], rejection of [[tanasukh]] (metempsychosis), proof of [[resurrection]], the world of [[barzakh]] or [[al-mithal al-munfasil]] (discontinuous imaginal world), the nature of [[hashr]] (gathering of people on the day of resurrection), the nature of resurrection, the nature of calculations and evaluations on the day of resurrection, the nature of happiness and misery, the nature of the [[heaven]] and the [[hell]], the nature of [[revelation]] (or wahy), the necessity of the revelation, the problem of [[prophethood]], and [[bodily resurrection]].<ref>ʿUbūdīyyat, ''Āyā Falsafa-yi Islāmī dārīm?'', p. 28-29.</ref> | * '''Philosophical study of the religion:''' the nature of [[death]], rejection of [[tanasukh]] (metempsychosis), proof of [[resurrection]], the world of [[barzakh]] or [[al-mithal al-munfasil]] (discontinuous imaginal world), the nature of [[hashr]] (gathering of people on the day of resurrection), the nature of resurrection, the nature of calculations and evaluations on the day of resurrection, the nature of happiness and misery, the nature of the [[heaven]] and the [[hell]], the nature of [[revelation]] (or wahy), the necessity of the revelation, the problem of [[prophethood]], and [[bodily resurrection]].<ref>ʿUbūdīyyat, ''Āyā Falsafa-yi Islāmī dārīm?'', p. 28-29.</ref> | ||
==Origin== | ==Origin== | ||
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==School of Tafkik== | ==School of Tafkik== | ||
{{Main|School of Tafkik}} | |||
The [[School of Tafkik]] is the best-known Shiite school of thought which opposes the Islamic philosophy. It emphasizes on the separation (tafkik) of three paths to knowledge: the [[Quran]], philosophy, and [[mysticism]]. It aims to free the Quranic knowledge from any combinations with other sources of knowledge.<ref>Ḥakīmī, ''Maktab-i tafkīk'', p. 44.</ref> Scholars of the school of Tafkik do not have a single unified position with respect to philosophy. Earlier scholars of Tafkik, such as [[Mirza Mahdi Isfahani]] and [[Mahmud Halabi]], find an inconsistency between philosophy and [[sharia]],<ref>Khusrupanāh, ''Jaryān shināsī-yi fikrī'', p. 111.</ref> but later scholars, such as [[Sayyid Ja'far Sayyidan]] and [[Muhammad Rida Hakimi]] do not reject philosophy altogether, taking the point of Tafkik to be a separation between different methods.<ref>Khusrupanāh, ''Jaryān shināsī-yi fikrī'', p. 118.</ref> | The [[School of Tafkik]] is the best-known Shiite school of thought which opposes the Islamic philosophy. It emphasizes on the separation (tafkik) of three paths to knowledge: the [[Quran]], philosophy, and [[mysticism]]. It aims to free the Quranic knowledge from any combinations with other sources of knowledge.<ref>Ḥakīmī, ''Maktab-i tafkīk'', p. 44.</ref> Scholars of the school of Tafkik do not have a single unified position with respect to philosophy. Earlier scholars of Tafkik, such as [[Mirza Mahdi Isfahani]] and [[Mahmud Halabi]], find an inconsistency between philosophy and [[sharia]],<ref>Khusrupanāh, ''Jaryān shināsī-yi fikrī'', p. 111.</ref> but later scholars, such as [[Sayyid Ja'far Sayyidan]] and [[Muhammad Rida Hakimi]] do not reject philosophy altogether, taking the point of Tafkik to be a separation between different methods.<ref>Khusrupanāh, ''Jaryān shināsī-yi fikrī'', p. 118.</ref> | ||