حکمت معاصر (Aug 2020)
Falaturi and the Question of the Quranic Origins of Islamic Philosophy
Abstract
This Paper, By referring to the different approaches to Islamic philosophy and wisdom in the contemporary world, examines Abdul Javad Falaturi's different approach to Islamic philosophy. Contrary to the predominantly Orientalist readings of Islamic philosophy, which understand this tradition under the Neo-Platonic tradition, Falatouri seeks to explain the role of the Qur'an in Islamic philosophy through contemporary comparative and linguistic studies. According to his analysis, Islamic philosophy and wisdom resulted from the fusion of two different worldviews, namely, the worldview of Greek science and philosophy and the Qur'anic worldview. So this philosophy was neither purely Greek nor purely Qur'anic nor a mixture of the two, but rather a separate and distinctive process arising from their synthesis and consequence. Introduction The discussion of the relationship between Greek philosophy and Islamic philosophy is one of the most important and crucial issues among philosophers and historians of philosophy, and the study of main topics in this field clearly shows the diversity of views on this subject. Approach and method Hermeneutical-comparative analysis Discussion and results Due to the predominance of Mulla Sadra's philosophy in the recent approaches of philosophy and theology in Iran, reading the Peripatetic (Ḥikmat-iMashā'), Illumination (Ḥikmat-i Ishrāq), traditions of Islamic philosophy and even Islamic theology is strongly influenced by this philosophical current and attention to research such as Falaturi reading of Qur'anic origins of Islamic philosophy. Despite the criticisms that have been made and discussed in this paper, it can be a conquest of dialogue between contemporary Mulla Sadra's philosophy and its intellectual rivals, so that through this philosophical struggle, the possibilities and limitations of the dominant Islamic philosophy can be overcome. Result It seems that Falaturi, who considers his style of research and questioning to be different, has empathized with Heidegger while reading the developments in key concepts of Greek philosophy such as "time" and its methodological implications, and in a negative step in the pathology of philosophical theology. The more closely we compare these themes of Heidegger's philosophy with Falaturi's methodology, the more seriously the question arises as to whether only considered Heidegger in the historical-comparative study of the evolution of philosophical concepts in Greek and Islamic philosophy. Or is it beyond this comparative-historical study of all the methods of Heidegger's reading of the history of philosophy? It seems that a very positive answer cannot be found for judging in this case.
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