تحليل، نقد و بررسي آرا ناظر به «اسلاميت» فلسفه اسلامي

A Critical Study of the Ideas concerning the Islamicity of Islamic Philosophy

يكي از پرسشهايي كه امروزه در باب فلسفه اسلامي مطرح ميشود، اين است كه منظور از فلسفه اسلامي چيست؟ و چرا اين فلسفه، در مقام واقع، بعنوان و وصفِ «اسلامي» متّصف گشته است؟ در پاسخ به اين پرسش، آرا مختلف و متضادي بيان شده است: برخي اين فلسفه را اساساً همان فلسفه يوناني دانسته و افزودن وصف عربي و اسلامي به آن را امري بيوجه دانسته‌اند. برخي ديگر، اين فلسفه را بجهت جانبداري از باورهاي اسلامي، به الهيات و كلام اسلامي تقليل و تحويل داده‌اند. لكن محققان و صاحب‌نظران زيادي هم هستند كه به واقعيت و تحقق اين فلسفه و اسلاميت آن معتقدند. اين محققان به دو دسته بزرگ تقسيم ميشوند: برخي عنوان «اسلامي» را امري صوري و ظاهري قلمداد كرده و رشد و گسترش اين فلسفه در سرزمين اسلامي و بدست فيلسوفان مسلمان و تحت لواي حكومت اسلامي را علل نامگذاري آن به «فلسفه اسلامي» دانسته‌اند. دسته‌يي ديگر، وصف مذكور را ناظر و معطوف به محتواي اين فلسفه دانسته و ديدگاههاي متفاوتي در اين زمينه ارايه كرده‌اند. برخي از اين بزرگان بر اين باورند كه چون بعضي از مسايل اين فلسفه، ماخوذ از تعاليم اسلامي است و برخي از آن نيز در خدمت اثبات بعضي از تعاليم دين اسلام است، ازاينرو اين فلسفه به صفت اسلامي متصف گشته است. برخي ديگر از اين محقّقان، باور مستدّل فيلسوفان اين فلسفه به وجود باريتعالي و توحيد ربوبي و تشريعي را براي اسلامي (بمعناي عام) ناميدن اين فلسفه،كافي ميدانند و بعضي ديگر، اين فلسفه را همان فلسفه نبوي و ماخوذ از كتاب و سنّت معرفي ميكنند. نوشتار حاضر پس از تشريح و تحليل ديدگاههاي مذكور، به اين نتيجه ميرسد كه فلسفه اسلامي، مولود تعامل زنده فلسفه و تفكر يوناني و ايراني و فرهنگ و تمدن اسلامي است و اين فلسفه با التزام به موضوع و چارچوب و روش فكر فلسفي، از جهات مختلف، متاثر از جهانبيني و تعاليم اسلامي است و هرگونه حصرگرايي در اين زمينه و تمركز به برخي جهات، مستلزمِ افتادن در دام مغالطه كنه و وجه خواهد بود.

Today, one of the questions raised regarding Islamic philosophy is what is meant by Islamic philosophy and why this philosophy is described by the attribute “Islamic”. Several contradictory ideas have been put forward in response to this question. Some believe that this philosophy is basically the same Greek philosophy, and it is unjustified to add to it the adjectives of “Arabic” and “Islamic”. Some others have reduced it to Islamic theology and kalam because of its supporting Islamic beliefs; nevertheless, there are many thinkers and researchers who believe in the truth and realization of this philosophy and its Islamic nature. These researchers are divided into two major groups: one group maintain that the title of “Islamic” has only a formal sense and argue that this school is called “Islamic philosophy” because it grew and was expanded in Islamic countries by Muslim philosophers and under the rule of Islamic governments. The other group, however, believe that this denomination is due to the nature and content of this philosophy and have provided different ideas in this regard. Some of the great figures of this group believe that, the reason for this denomination is that some of the issues and problems of this school are rooted in Islamic teachings, and some others are at the service of demonstrating these teachings. Some other thinkers also view the well-documented belief of the advocates of this philosophy in the existence of Almighty Necessary and Shar‘i and divine oneness as the main reason for calling it Islamic (in its general sense) philosophy. There are still others who introduce this philosophy as the same prophetic philosophy derived from the Book and Sunnah. The present paper, after explaining and analyzing the above views, concludes that Islamic philosophy is the birth child of the living interaction between Greek and Iranian philosophy and thought and Islamic culture and civilization. Through adhering to philosophical subjects, frameworks, and methods, this school is influenced by Islamic worldview and teachings in many respects. In fact, any kind of limitation in this regard and concentration on certain directions will inevitably lead to the fallacy of essence and aspect.