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Islamic Philosophy: Difference between revisions
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==Definition== | ==Definition== | ||
The Islamic philosophy is a discipline | The Islamic philosophy is a discipline that deals with the general problems of being, such as existence, quiddities, causation, as well as knowledge, soul, God, and religion with a rational, discursive approach. By a rational discursive method, philosophers mean arguments for philosophical positions which are based on rationally evident propositions.<ref>ʿUbūdīyyat, ''Āyā Falsafa-yi Islāmī dārīm?'', p. 28.</ref> | ||
==Problems== | ==Problems== | ||
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==Challenge of the Appellation== | ==Challenge of the Appellation== | ||
One challenge for the Islamic philosophy was its appellation. Some people take "Islamic philosophy" to be an inconsistent composition | One challenge for the Islamic philosophy was its appellation. Some people take "Islamic philosophy" to be an inconsistent composition because the methodology of philosophy is inconsistent with that of the religion. For philosophical propositions are proved by purely discursive arguments, while religious doctrines of the [[Quran]] and [[hadiths]] are to be accepted by way of servitude to, or obedience of, [[God]].<ref>ʿUbūdīyyat, ''Āyā Falsafa-yi Islāmī dārīm?'', p. 30-31.</ref> The challenge is not specific to the Islamic philosophy. Étienne Gilson wrote that some people take Christian philosophy to be impossible because it is a contradictory notion that is impossible to be realized.<ref>Gilson, ''Rawḥ-i Falsafa-yi qurūn-i wusṭā'', p. 7-8.</ref> | ||
In reply to this objection, [[Muhammad Taqi Misbah Yazdi]] holds that a minimal relation between philosophy and [[Islam]] suffices for the consistency of the notion of Islamic philosophy. He believes that some problems of the Islamic philosophy are originated in Islamic doctrines and some of them are at the service of Islamic issues, and this much of relation suffices for the legitimacy of the notion of Islamic philosophy.<ref>Miṣbāḥ Yazdī, ''Falsafa-yi Islāmī'', p. 13.</ref> In order to resolve the apparent inconsistency of the notion of Islamic philosophy, some people suggest that [[religious]] doctrines can have an impact on philosophy in such a way that its discursive rational nature is preserved. They hold that Islamic doctrines can affect the Islamic philosophy by reorienting philosophical problems, raising some problems, initiating some arguments, and resolving some errors.<ref>ʿUbūdīyyat, ''Āyā Falsafa-yi Islāmī dārīm?'', p. 32-33.</ref> | In reply to this objection, [[Muhammad Taqi Misbah Yazdi]] holds that a minimal relation between philosophy and [[Islam]] suffices for the consistency of the notion of Islamic philosophy. He believes that some problems of the Islamic philosophy are originated in Islamic doctrines and some of them are at the service of Islamic issues, and this much of relation suffices for the legitimacy of the notion of Islamic philosophy.<ref>Miṣbāḥ Yazdī, ''Falsafa-yi Islāmī'', p. 13.</ref> In order to resolve the apparent inconsistency of the notion of Islamic philosophy, some people suggest that [[religious]] doctrines can have an impact on philosophy in such a way that its discursive rational nature is preserved. They hold that Islamic doctrines can affect the Islamic philosophy by reorienting philosophical problems, raising some problems, initiating some arguments, and resolving some errors.<ref>ʿUbūdīyyat, ''Āyā Falsafa-yi Islāmī dārīm?'', p. 32-33.</ref> | ||
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The three important philosophical schools in the Islamic world are the [[Mashsha']] or Islamic peripatetic philosophy, the [[Ishraq]] or Illuminationist philosophy, and the [[Transcendent Philosophy|Transcendent Wisdom or Philosophy]]. The first school of the Islamic philosophy, the Mashsha' philosophy, has been under the influence of Aristotle and employs a fully discursive methodology. The most prominent Mashsha' philosopher is considered to be [[Ibn Sina]] (Avicenna).<ref>Motahhari, ''Majmūʿa-yi āthār'', vol. 5, p. 148.</ref> On the contrary, the Ishraq philosophy emphasizes on inner intuition and [[spiritual]] journey. The founder of the Ishraq philosophy is [[Shihab al-Din al-Suhrawardi]].<ref>Corbin, ''Tārīkh-i Falsafa-yi Islāmī'', p. 272; Motahhari, ''Majmūʿa-yi āthār'', vol. 5, p. 148.</ref> | The three important philosophical schools in the Islamic world are the [[Mashsha']] or Islamic peripatetic philosophy, the [[Ishraq]] or Illuminationist philosophy, and the [[Transcendent Philosophy|Transcendent Wisdom or Philosophy]]. The first school of the Islamic philosophy, the Mashsha' philosophy, has been under the influence of Aristotle and employs a fully discursive methodology. The most prominent Mashsha' philosopher is considered to be [[Ibn Sina]] (Avicenna).<ref>Motahhari, ''Majmūʿa-yi āthār'', vol. 5, p. 148.</ref> On the contrary, the Ishraq philosophy emphasizes on inner intuition and [[spiritual]] journey. The founder of the Ishraq philosophy is [[Shihab al-Din al-Suhrawardi]].<ref>Corbin, ''Tārīkh-i Falsafa-yi Islāmī'', p. 272; Motahhari, ''Majmūʿa-yi āthār'', vol. 5, p. 148.</ref> | ||
The Transcendent Philosophy refers to a philosophical system established by [[Mulla Sadra]]. He combined the three rational, transmitted, and intuitive methods to construct a new philosophical school | The Transcendent Philosophy refers to a philosophical system established by [[Mulla Sadra]]. He combined the three rational, transmitted, and intuitive methods to construct a new philosophical school that fills the gaps of earlier philosophical schools. In the Transcendent Philosophy, three sources of knowledge, that is, [[wahy]] (or divine revelation), [[reason]], and [[spiritual intuition]] or [[mystical revelation]], are linked.<ref>Naṣr, ''Mullāṣadra; Taʿālīm'', p. 193-210.</ref> | ||
==Prominent Philosophers== | ==Prominent Philosophers== | ||
The most important Muslim philosophers include [[al-Kindi]], [[al-Farabi]], Ibn Sina (or Avicenna), [[Ibn Rushd]] (or Averroes), al-Suhrawardi, Mulla Sadra, [[Mulla Hadi Sabzawari]], and [[Sayyid Muhammad Husayn Tabataba'i]]. Al-Kindi who came to be known as the "Arab Philosopher" was the first philosopher in the Islamic world. He lived in 2nd/[[8th century|8th]] and 3rd/[[9th century|9th centuries]], and was highly influenced by [[Aristotle]].<ref>Fākhūrī, ''Tārīkh falsafa dar jahān-i Islāmī'', p. 374-380.</ref> Abu Nasr Muhammad al-Farabi (b. [[260]]/873-74, d. [[339]]/950) is considered to be the founder of the Islamic philosophy and came to be known as the Second Teacher ([[al-mu'allim al-thani]]).<ref>Fākhūrī, ''Tārīkh falsafa dar jahān-i Islāmī'', p. 397-398.</ref> | The most important Muslim philosophers include [[al-Kindi]], [[al-Farabi]], Ibn Sina (or Avicenna), [[Ibn Rushd]] (or Averroes), al-Suhrawardi, Mulla Sadra, [[Mulla Hadi Sabzawari]], and [[Sayyid Muhammad Husayn Tabataba'i]]. Al-Kindi, who came to be known as the "Arab Philosopher", was the first philosopher in the Islamic world. He lived in 2nd/[[8th century|8th]] and 3rd/[[9th century|9th centuries]], and was highly influenced by [[Aristotle]].<ref>Fākhūrī, ''Tārīkh falsafa dar jahān-i Islāmī'', p. 374-380.</ref> Abu Nasr Muhammad al-Farabi (b. [[260]]/873-74, d. [[339]]/950) is considered to be the founder of the Islamic philosophy and came to be known as the Second Teacher ([[al-mu'allim al-thani]]).<ref>Fākhūrī, ''Tārīkh falsafa dar jahān-i Islāmī'', p. 397-398.</ref> | ||
Ibn Sina (b. [[370]]/980, d. [[428]]/1036-37) was the greatest peripatetic philosopher in the Islamic world.<ref>Motahhari, ''Majmūʿa-yi āthār'', vol. 5, p. 148.</ref> His philosophical work has been the most important source of the Islamic philosophy. Ibn Rushd (b. [[520]]/1126, d. [[595]]/1198-99) was also a peripatetic philosopher who tried to remain loyal to the Aristotelian philosophy. Al-Suhrawardi (b. [[549]]/1154, d. [[587]]/1191) was known as "Shaykh al-Ishraq".<ref>Ḍīyāʾī, ''Shihāb al-Dīn Suhrawardī'', p. 271.</ref> His four important philosophical works are the most important texts of the Illuminationist philosophy.<ref>Ḍīyāʾī, ''Shihāb al-Dīn Suhrawardī'', p. 273-275.</ref> | Ibn Sina (b. [[370]]/980, d. [[428]]/1036-37) was the greatest peripatetic philosopher in the Islamic world.<ref>Motahhari, ''Majmūʿa-yi āthār'', vol. 5, p. 148.</ref> His philosophical work has been the most important source of the Islamic philosophy. Ibn Rushd (b. [[520]]/1126, d. [[595]]/1198-99) was also a peripatetic philosopher who tried to remain loyal to the Aristotelian philosophy. Al-Suhrawardi (b. [[549]]/1154, d. [[587]]/1191) was known as "Shaykh al-Ishraq".<ref>Ḍīyāʾī, ''Shihāb al-Dīn Suhrawardī'', p. 271.</ref> His four important philosophical works are the most important texts of the Illuminationist philosophy.<ref>Ḍīyāʾī, ''Shihāb al-Dīn Suhrawardī'', p. 273-275.</ref> | ||
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* ''[[Al-Isharat wa l-tanbihat]]'' by [[Ibn Sina]] concerning [[logic]], natural philosophy, [[theology]], [[mysticism]], and [[Sufism]].<ref>Malikshāhī, ''Ishārāt wa shubahāt-i Ibn Sinā'', p. 57.</ref> | * ''[[Al-Isharat wa l-tanbihat]]'' by [[Ibn Sina]] concerning [[logic]], natural philosophy, [[theology]], [[mysticism]], and [[Sufism]].<ref>Malikshāhī, ''Ishārāt wa shubahāt-i Ibn Sinā'', p. 57.</ref> | ||
* ''[[Al-Shifa']]'' is considered | * ''[[Al-Shifa']]'' is considered a masterpiece of Ibn Sina and the Islamic Peripatetic philosophy. It has widely been cited and consulted by Muslim philosophers, and it has been taught since the time of Ibn Sina until now.<ref>Gharawīyan, ''Ilāhīyāt-i shifā wa sharḥ-i ān'', p. 53.</ref> | ||
* ''[[Hikmat al-ishraq]]'' is the most important book by [[Shihab al-Din al-Suhrawardi]] and is the main source of the Illuminationist philosophy.<ref>Ḥabībī, ''Ḥikmat-i Ishrāq'', vol. 13, p. 770.</ref> | * ''[[Hikmat al-ishraq]]'' is the most important book by [[Shihab al-Din al-Suhrawardi]] and is the main source of the Illuminationist philosophy.<ref>Ḥabībī, ''Ḥikmat-i Ishrāq'', vol. 13, p. 770.</ref> | ||
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==School of Tafkik== | ==School of Tafkik== | ||
{{Main|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 | The [[School of Tafkik]] is the best-known Shiite school of thought which opposes the Islamic philosophy. It emphasizes 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> | ||
==Notes== | ==Notes== | ||