Rational Demonstration vs. Textual Authority
To assert that philosophy is not based on religion does not imply that
religion plays no role in philosophy, nor does it suggest that philosophy is
independent of or derives no benefit from religion. Rather, it means that
philosophical claims are predicated on rational demonstrations, not on the
authority of religious texts. In jurisprudence (fiqh) and in certain branches
of theology (‘ilm al-kalam), a claim can be substantiated by invoking authentic
religious texts.
This applies specifically to those areas of theology upon which the
fundamental validity of the religion itself does not depend, such as corporeal
resurrection (al-ma’ad al-jismani) or the succession to, and vicegerency of,
the Prophet. Such theological knowledge can be established by referencing the
Quran and authentic prophetic traditions (hadiths). However, the foundational
aspects of theology, upon which the validity of the religion itself rests—such
as the proofs for the existence of God and prophethood—must be grounded in
reason. To base such issues on a religious text constitutes circular reasoning
(petitio principii) and is logically invalid. Naturally, even those theological
issues that are derived and deduced from religious texts must not contradict
reason. In other words, no religious proposition should conflict with a
rational demonstration, although it is not necessary to provide a rational
demonstration for every single religious proposition.
The Distinction of Islamic Philosophy
As previously mentioned, philosophical claims rely solely on rational
demonstration, not on the authority of religious texts. Nevertheless,
philosophy can draw upon religion in diverse ways, enhancing its own
robustness, richness, and scope. This represents the fundamental distinction
between Islamic philosophy and Greek or Western philosophy.
Islamic philosophy is connected to the gushing spring—or rather, the boundless
ocean—of the Divine Word in the Qur’an, as well as the Holy Prophet’s and Imam
Ali’s wisdom. From this fathomless sea, it can harvest countless pure gems,
just as Islamic philosophers (hukama) have done to varying degrees. The greater
a philosopher’s intimacy and engagement with the Quran and the Sunnah, the
richer and more successful the resulting philosophical framework. The primary
reason for the preeminence of Sadraean philosophy over preceding Islamic
philosophical schools is precisely that Mulla Sadra was more profoundly engaged
with religious sources and teachings than his predecessors.
Religious Inspiration and Applied Philosophy
By presenting theological concepts, themes, and doctrines, religious texts
can pave the way for formulating novel questions, opening new avenues of
inquiry, and inspiring philosophers with innovative ideas and theories.
Numerous topics within Islamic philosophy—such as the divine attributes, the
realms of the unseen (‘awalim al-ghayb), the profound subtleties of the human
soul, and the afterlife—were introduced under the inspiration of religious
teachings. The distinction between a philosopher and a traditionist
(muhaddith), exegete (mufassir), or theologian (mutakallim), however, lies in
the fact that the philosopher substantiates this knowledge through rational
demonstration, an obligation not shared by the other scholars.
It must be added here that what Islamic philosophers have thus far learned
from religious teachings and incorporated into philosophy is negligible compared
to what can still be learned. One of the domains where religious teachings can
offer profound insights—yet one that has received less attention from past
Islamic thinkers—is the sphere of human social life and the realm of
domain-specific applied philosophies. Ayatollah Mesbah Yazdi was among those who recognized the importance of this
domain, drew upon religious teachings in this regard, and laid the foundations
for many discussions in this field.
