The relationship between philosophy and theology in Islam

Abstract

To understand the metaphysical and theological thought of Islamic humanist thinkers, we must first delve into two terms: falsafa and kalam.
Falsafa (philosophy) was a movement that gave rise to prominent figures such as al-Kindi, al-Farabi, Ibn Sina (Avicenna), and Ibn Rushd (Averroes). The meaning of this intellectual movement in Islam is significant. It should be noted that falsafa scholars are not theologians, and while their stances might provoke reactions from Ash'arites, their influence is substantial. Despite some skepticism about their theses, certain aspects of their ideas played a decisive role in shaping theology. The "Islamic Sciences" are closely tied to the theocracy established by Muhammad, presenting Islam not as an absolute beginning but as a new behavior concerning the countries where it would spread.
Comparatively, six centuries ago, Christ proclaimed the "new message" in Jerusalem and throughout Palestine, with his Gospel seen as a continuation of the Old Testament. The disciples, initially Jewish and later "Gentiles," belonged to various social classes, and they were immersed in a Hellenic cultural atmosphere. In contrast, Islam, regardless of Judeo-Christian traditions, considers the Quran a return to the Abrahamic revelation. The Quran rejects the Torah and the Gospel as "manipulated" by people. Thus, the Quran is regarded as an absolute revelation, separate from previous scriptures, even before contact with Hellenism or philosophy.
The "Islamic sciences" find their origin in the Quran, and while interactions with Christians and Byzantine culture impacted Islamic thought, periods of racial and anti-racial views existed in history.
In Islam, the Quran is presented as an autonomous revelation, a departure from the past to engage the sons of Ishmael in new ways. Meanwhile, St. Paul, influenced by the Old Testament, harmonized his life with the Gospel. The companions of the Prophet shared this concern of putting the advice from the new message into practice. The key lies in understanding the notion of "inspiration" and the difference between Muslim and Christian perspectives on inspiration.
In Christianity, the author inspired by the Holy Spirit is an instrumental free cause, free to use previous documents while maintaining personal style.
In Islam, the prophet-legislator is an instrumental cause; the Quran is not so much "inspired" as eternally "discovered" by God. The Quran is considered the word of God, not Muhammad.
This theological distinction shapes the foundations of "kalam science" in Islam. In Islam, the problem arises differently. God reveals His word, but He Himself remains unrevealed in His inaccessible mystery.
The initial contradictions between formal teaching and Sufism stem from Sufism's claim to union with God through love, transcending mere identity. Sufis argue that love is the essence of God and that one can unite with the divine through the paths of suffering and love.