چکیده:
The main premise upon which this essay is based is that since no teaching in the Islamic tradition and thought could be formulated without the legitimization of 'Nass' [the Quran], from this very standpoint, 'philosophy'—despite its transfer from Ancient Greece—not only grew and developed within the orbit of the legitimacy of 'Nass', but after its transfer to the Islamic world, philosophy acquired a nature and structure compatible with the structure of 'Nass' and ultimately became 'theological'. The first step in consolidating philosophy in the Islamic world was the terminology and theorization of 'Hikmat' (wisdom) instead of philosophy, an equivalence that entailed the entry of a tradition and a space different from the philosophical space of the Ancient Greek school. Another point that this essay seeks to describe is the philosophy-inducing nature of 'Nass', which has, of course, paved the way for the discursive context and potential known as 'Islamic Philosophy'.
خلاصه ماشینی:
The first step in establishing philosophy in the Islamic world was the word choice and theorization of "Hikmah" (wisdom) instead of philosophy, which this equivalency entailed the entry of tradition and a space different from the space of the school of philosophy in Ancient Greece.
" In any case, the semantic scope of this word led to this choice of equivalent in the realm of Islamic thought; just as in certain periods and positions, the word "philosophy" (in its pure sense) and "hikmah" (in its Islamic sense) took on a somewhat identical and synonymous expression, much as "Abu Yusuf Yaqub ibn Ishaq al-Kindi," the first Muslim philosopher, considers wisdom and philosophy to have the same nature and says: "Among human arts, the art of philosophy is the highest and most noble, and its definition is the science of the truths of things to the extent of human ability, because the goal of the philosopher in his knowledge is to reach the truth, and in his action is to act according to the truth" and concludes that both wisdom and philosophy have the same goal, which is reaching the truth (al-Kindi 1360: 53-64).
Certainly, there were also researchers who, viewing the tradition of philosophy in Islamic thought and civilization from a geographical and historical perspective, considered it belonging to Arab societies and named it "Arabic philosophy" (Barahia 1377: 132-172), but such an approach did not gain the favor of historians; because the critics of this approach considered the use of the equivalent "Arabic philosophy" as a kind of reductionalism and a sort of descent from its divine and Quranic origin and source (1) .
Despite the fact that an explicit indication regarding the description of philosophy in its Greek sense may not be found in the Divine-Quranic word, undoubtedly the Quranic verses have become the subject matter and context for the emergence of philosophical thought in the Islamic tradition.
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