"Philosophy in general means 'wisdom', and a philosopher came to be referred to as wise man (hakeem).
The word, 'philosophy' refers to the study of basic principles, viewing knowledge as something based on rationality, the goal of which was the search for truth.
Philosophy is a liberal rational examination that is free from any restrictions and external authority with the ability to go all the way on the basis of logic regardless of the difference between the (philosophical) views and religious beliefs, and dictates of tradition; and without being confronted or resisted or punished by any authority."
[al-Mawsoo'ah al-Muyassarah fi'l-Adyaan wa'l-Madhaahib
al-Mu'aasirah (2/1118-1121) courtesy: islamqa.com (slighted adapted)]
It is evident by the definition itself that philosophy is opposed to Faith in Islam for a number of fundamental reasons:
1. In Islam, knowledge is based upon Divine revelation while the role of rational is limited to appreciating the revelation. We are commanded to
believe and accept every aspect of the religion; even those which the mind cannot fully comprehend like matters of the Ghayb (unseen). The wisdom behind this is to distinguish the sincere believers from those who are insincere. "None dispute regarding the Ayaat (revelations, signs, proofs) of Allah except those who disbelieve."[Soorah Ghafir (40): 4]
Allah is the Creator of reason, and He is the One Who issues the command. The true believer is he who responds and submits, and says, "I hear and I believe and obey, even though I do not understand the reason." He admits his mortality, weakness and submission to Allah, Who cannot be questioned as to what He does because His Commands are based upon Divine Wisdom and Divine Justice.
This is how the Companions of the Prophet submitted to the Deen as Imam al-Bukharee (1597) recorded in his Saheeh that Umar ibn Khattab said of the Black Stone when he kissed it, "By Allah, I know that you are only a stone and you can neither bring benefit nor cause harm. Were it not that I had seen the Messenger of Allah kissing you, I would not have kissed you."
2. Hikmah (lit. wisdom) in Islam refers to the Sunnah as defined by the majority of the scholars of Hadeeth and Fuqaha (jurists), and the Sunnah is the judge and criteria to distinguish truth from falsehood.
3. If philosophy is the search for truth then with the achievement of faith, the search of a Muslim has come to an end because "…after the truth, what else can there be, save error?"[Soorah Yunus (10): 32]
4. According to Islam, for the faith (Eeman) to be established, it is not enough to have mere Tasdeeq in the heart (i.e. recognition, knowledge and affirmation of Allah and His Commandments). It must be accompanied by Inqiyad of the heart (i.e., acceptance and submission to Allah and His Commands), as well as actions of the limbs.
Those who use philosophy in examining Islamic knowledge must - to be true to philosophy - have some degree of doubt and skepticism about the truth of Islamic teachings. This doubt will definitely negate Inqiyad (i.e, wholehearted submission) that is a pillar of Faith, and will lead to major disbelief (Kufr ash-Shakh -Apostasy of Doubt) that takes someone out of Islam. Faith in Allah therefore with complete submission at it's core is fundamentally opposed to the way of the philosophers.
Amongst the earliest of the socalled 'Muslim philosophers' was the Persian, al-Farabi (872CE/259AH - 950 CE/339AH). He was a translator and author of many commentaries on Aristotle's (a Greek philosopher) works, for which he was called, 'the Second Teacher' (Aristotle being the first). He greatly influenced the philosophers who followed him, particularly Ibn Sina (Avicenna) and Ibn Rushd (Averroes).
Al-Farabi agreed with Aristotle's view that the philosopher is of a higher status than a Prophet because the philosopher understands issues by means of reason and contemplation while the Prophet - as the philosophers claim - understands things by means of imagination which in their view is inferior to logic.(*1)
Philosophy is therefore one of the most dangerous falsehoods and most vicious in fighting faith in the name of logic and reason. The Salaf unanimously rejected philosophy whilst strongly condemning it.
(*1) A Prophet's understanding is based on revelation and guidance from Allah and notimagination
From Book: "A critical Analysis of The Modernists and The Hadith Rejecters (www.qsep.com)
The word, 'philosophy' refers to the study of basic principles, viewing knowledge as something based on rationality, the goal of which was the search for truth.
Philosophy is a liberal rational examination that is free from any restrictions and external authority with the ability to go all the way on the basis of logic regardless of the difference between the (philosophical) views and religious beliefs, and dictates of tradition; and without being confronted or resisted or punished by any authority."
[al-Mawsoo'ah al-Muyassarah fi'l-Adyaan wa'l-Madhaahib
al-Mu'aasirah (2/1118-1121) courtesy: islamqa.com (slighted adapted)]
It is evident by the definition itself that philosophy is opposed to Faith in Islam for a number of fundamental reasons:
1. In Islam, knowledge is based upon Divine revelation while the role of rational is limited to appreciating the revelation. We are commanded to
believe and accept every aspect of the religion; even those which the mind cannot fully comprehend like matters of the Ghayb (unseen). The wisdom behind this is to distinguish the sincere believers from those who are insincere. "None dispute regarding the Ayaat (revelations, signs, proofs) of Allah except those who disbelieve."[Soorah Ghafir (40): 4]
Allah is the Creator of reason, and He is the One Who issues the command. The true believer is he who responds and submits, and says, "I hear and I believe and obey, even though I do not understand the reason." He admits his mortality, weakness and submission to Allah, Who cannot be questioned as to what He does because His Commands are based upon Divine Wisdom and Divine Justice.
This is how the Companions of the Prophet submitted to the Deen as Imam al-Bukharee (1597) recorded in his Saheeh that Umar ibn Khattab said of the Black Stone when he kissed it, "By Allah, I know that you are only a stone and you can neither bring benefit nor cause harm. Were it not that I had seen the Messenger of Allah kissing you, I would not have kissed you."
2. Hikmah (lit. wisdom) in Islam refers to the Sunnah as defined by the majority of the scholars of Hadeeth and Fuqaha (jurists), and the Sunnah is the judge and criteria to distinguish truth from falsehood.
3. If philosophy is the search for truth then with the achievement of faith, the search of a Muslim has come to an end because "…after the truth, what else can there be, save error?"[Soorah Yunus (10): 32]
4. According to Islam, for the faith (Eeman) to be established, it is not enough to have mere Tasdeeq in the heart (i.e. recognition, knowledge and affirmation of Allah and His Commandments). It must be accompanied by Inqiyad of the heart (i.e., acceptance and submission to Allah and His Commands), as well as actions of the limbs.
Those who use philosophy in examining Islamic knowledge must - to be true to philosophy - have some degree of doubt and skepticism about the truth of Islamic teachings. This doubt will definitely negate Inqiyad (i.e, wholehearted submission) that is a pillar of Faith, and will lead to major disbelief (Kufr ash-Shakh -Apostasy of Doubt) that takes someone out of Islam. Faith in Allah therefore with complete submission at it's core is fundamentally opposed to the way of the philosophers.
Amongst the earliest of the socalled 'Muslim philosophers' was the Persian, al-Farabi (872CE/259AH - 950 CE/339AH). He was a translator and author of many commentaries on Aristotle's (a Greek philosopher) works, for which he was called, 'the Second Teacher' (Aristotle being the first). He greatly influenced the philosophers who followed him, particularly Ibn Sina (Avicenna) and Ibn Rushd (Averroes).
Al-Farabi agreed with Aristotle's view that the philosopher is of a higher status than a Prophet because the philosopher understands issues by means of reason and contemplation while the Prophet - as the philosophers claim - understands things by means of imagination which in their view is inferior to logic.(*1)
Philosophy is therefore one of the most dangerous falsehoods and most vicious in fighting faith in the name of logic and reason. The Salaf unanimously rejected philosophy whilst strongly condemning it.
Imam ash-Shaafa'i said, "The people did not become
ignorant and begin to differ until they abandoned
Arabic terminology and adopted the terminology of
Aristotle. Even though, philosophy existed in the
ancient civilizations of Egypt, India and Persia; it
became most famous in Greece, and became
synonymous with that land. The reason being that
the Greek philosophers were interested in
transmitting it from the legacy of idolatrous peoples
and the remnants of the divinely-revealed religions,
benefiting from the scriptures of Ibraheem and
Moosa after the Greek victory over the Hebrews
following the captivity in Babylon, and benefiting
from the religion of Luqmaan, the Wise. So there was
an amalgam of views that confirmed the Divinity and
Lordship of the Creator, but were contaminated with
idolatry."
ignorant and begin to differ until they abandoned
Arabic terminology and adopted the terminology of
Aristotle. Even though, philosophy existed in the
ancient civilizations of Egypt, India and Persia; it
became most famous in Greece, and became
synonymous with that land. The reason being that
the Greek philosophers were interested in
transmitting it from the legacy of idolatrous peoples
and the remnants of the divinely-revealed religions,
benefiting from the scriptures of Ibraheem and
Moosa after the Greek victory over the Hebrews
following the captivity in Babylon, and benefiting
from the religion of Luqmaan, the Wise. So there was
an amalgam of views that confirmed the Divinity and
Lordship of the Creator, but were contaminated with
idolatry."
(*1) A Prophet's understanding is based on revelation and guidance from Allah and notimagination
From Book: "A critical Analysis of The Modernists and The Hadith Rejecters (www.qsep.com)