Mohammad Fanaei Eshkevari
The assertion that philosophy is not predicated upon religion does not imply that religion plays no role in philosophy, nor does it suggest that philosophy is needless of religion or derives no benefit from it. Rather, the intended meaning is that philosophical claims are established through rational demonstration (burhan), not through reliance on the authority of religious texts.
This stands in contrast to the science of Jurisprudence (Fiqh) and certain sections of Scholastic Theology (Kalam), where claims can be proven by citing authoritative religious texts. regarding Theology (Kalam), one must distinguish between two categories of issues. The first category includes doctrines upon which the validity of the religion itself does not depend—such as Bodily Resurrection (ma’ad jismani) or the specific successorship and vicegerency of the Prophet. Such doctrines can be established by citing the Qur’an and authentic Prophetic traditions.
The second category of Theology, however, consists of doctrines upon which the very validity of the religion depends, such as proving the existence of God and the principle of Prophethood. These must be established solely through reason. Basing such issues on religious texts constitutes circular reasoning (musadara) and is logically invalid. It should be noted, however, that even theological issues extracted and inferred from religious texts must not be incompatible with reason. In other words, no religious proposition should contradict rational demonstration, even though it is not necessary to provide a rational proof for every single religious proposition.
As previously noted, philosophical claims are based solely on rational demonstration, not on the authority of textual evidence. Nevertheless, philosophy can benefit from religion in various ways to enhance its strength, richness, and scope. This creates the fundamental distinction between Islamic philosophy and Greek or Western philosophy.
Islamic philosophy is connected to the bubbling spring—nay, the boundless ocean—of Divine Speech and the wisdom of the Prophet and Imam Ali (Hikmat-e Nabawi wa Alawi). From this swelling sea, it captures many pure gems, just as Islamic philosophers have benefited from it in varying degrees. The more intimate a philosopher is with the Qur’an and the Sunnah, and the more they draw from them, the richer and more successful their philosophy becomes. The primary reason for the prominence of Sadraic Philosophy (Hikmat-e Muta’aliyah) over previous Islamic philosophies is precisely that Mulla Sadra was more intimate with the sources and teachings of religion than the sages who preceded him.
Religious texts, by presenting theological concepts, subjects, and teachings, pave the way for proposing new issues and opening new chapters of inquiry, serving as an inspiration for new theories for the philosopher. There are numerous discussions in Islamic philosophy—such as those regarding Divine Attributes, the Unseen Worlds, the subtleties of the human soul, and life after death—that have been proposed under the inspiration of religious teachings. However, the distinction between the philosopher and the Traditionist (Muhaddith), Exegete (Mufassir), or Theologian (Mutakallim) lies in this: the philosopher establishes these truths upon the foundation of rational demonstration, whereas other scholars are not bound by such a requirement.
It must be added that what Islamic philosophers have learned from religious teachings and utilized in philosophy thus far is insignificant compared to what can be learned. One of the areas where much can be engaged from religious teachings—which has received less attention from past sages—is the realm of human social life and the domain of “Genitive Philosophies” (or Domain-Specific Philosophies / Falsafah-hā-ye Mozāf). This remains a vast and fertile ground for future inquiry, offering a crucial opportunity to demonstrate the continued vitality of Islamic philosophical thought.
