Some critics from among Muslim scholars argue that because philosophy originated in Greece, it is inherently Greek and not Quranic. To these individuals, one must ask: Does religion not possess epistemological propositions, and do these propositions not relate to objective reality? If we accept that the revealed religion possesses a unique ontology, philosophy will naturally gravitate towards and align with it.
Following the introduction of Greek philosophical thought into the Islamic tradition, Muslim philosophers, deeply concerned with religious precepts stemming from the epistemic doctrines of the faith—concerning Monotheism (Tawhid), Prophethood (Nubuwwah), Guardianship (Wilayah), and the Hereafter (Ma’ad), alongside numerous other verities—engaged in a sustained and protracted effort to comprehend these issues by utilizing the full capacity of philosophical tools.
This very process gradually enabled Islamic Philosophy to forge an independent identity. As stated by Martyr Motahari: Greek philosophy, upon its initial entry into the Islamic sphere, encompassed approximately two hundred issues; however, after its integration with Islam, this number grew to over seven hundred. This clearly demonstrates that Muslim philosophers fostered growth within this discipline and established a distinct identity for it within the Islamic tradition.
Today, discussions on “Political Philosophy” and “Moral Philosophy” have arrived from the West, often presenting conflicts with religious doctrine in many instances. Contemporary Muslim philosophers approach politics and ethics in the same manner as their predecessors, but strive to align these discussions with Sharia (Islamic Law) and religion. Muslim philosophers adopted a similar approach toward Greek philosophy; for example, from the very beginning, they discarded the arguments of the Sophists.
Fundamentally, Muslim philosophers such as Al-Farabi and Avicenna were not passive recipients of Greek philosophy from the outset. Rather, they selectively accepted those ideas that were compatible with the demonstrative method (Burhāni) and rejected everything that did not fit within this framework.
Professor Yadollah Yazdanpanah
