FAZLUR RAHMAN'S ISLAMlC PHILOSOPHY (8)

concluding remarks
Fazlur Rahman has made a significant contribution to Islamic philosophical
discourse. He argued that Islamic philosophy should no t be preoccupied with met aphysical
notions, recommending instead a greater attention to a mord philosophy which is
practically grounded in the precepts of the QurY&. Consequently, he was not of the same
opinion as those who argue -- such as Hossein Nasr and Henry Corbin -- that Islamic
philosophy consists of pure metaphysics or that it has traditionally engaged solely in
&kmah. ûn the contrary, he criticized Muslim philosophers for their focus on metaphysical
issues to the neglect of the field of et hic^.^^^ Indeed, Rahman's disagreement with MusLim
philosophers over their concepts of God, man, prophecy and nature emerged as a
consequence of his philosophical world-view, where the notion of ethics occupied his mind
-- as a direct reflection of his belief -- to a great extent. It is true that in his works, Rahman
employed many philosophical expressions similar to those of the Muslim philosophers. He
seems however to have borrowed these expressions only in order to tum them against the
phüosophers as a tool of criticism.
Rahman's philosophy is characterized by three religious temis, &&, isIh, md
tqwZ This shows the practical, rather than purely rational approach of his thought. Stated
differently, Rahman's philosophy includes his faith cornmitment -- there is no clear
292~sth ould be noted, however, that Rahman was not completely anti-metaphysics. His
critique was directed towards Muslim metaphysicians due to the fact that they based their
weltanschauung on Hellenic thought, not the Qur'Zn. Rahman regarded Iqbzs Reconstruction of
Reh@ous Thoughf h Islam as the only systematic attempt to metaphysical discourse in modem
t h e . This work, however, cannot be categorized as a work based on Qur'hic teaching since "the
structural elements of its thought are too contemporary to be an adequate basis for an ongoing
Islamic metaphysical endeavor" (Rahman, Islam aodModemif~ 132).
101
separation between his phüosophical and religious thought. It should be noted, however,
that Rahman's point of departure ciiffers, at least fiom his own perspective, f?om that of
other Muslim philosophers. In Rahman's view, these latter assimüated religious to
intellectual truth, while for Rahman, his philosophy is a part of his religious belief.
This is precisely how one should read Rahman's Ma/or T h e so fthe Qzr'ii~an d
his other worh as weIl. This work is considered as a reflection of his religious philosophy
since Rahman examines in it many important topics conceming human wordly existence
and his h a 1 destiny by applying his method of interpreting the Qur'iïn. His approach to the
Qur'iin played a central role in his understanding of the value of Islamic philosophy in the
contemporary world, since he believed that the changing needs of society cm only be
satisfied by grasping the true meaning of the Qur'in. One, however, fin& that Rahman was
dogmatic in arguing that his approach to the Qur'Zn is the only interpretive method that
can truly do justice to "the demands of intellectual and moral i~~tegrit~.''~~'
Demy argues that Rahman rnay be closer to the MusIim philosophical thought than
many of the theologians of classical Islam. He rightly points out that Rahman was certainly
not a MuctazïE, since this school of thought had gone much farther in its reliance on
rationalism, an attitude which Rahman severely criticizes in many passages.294 Demy's
argument may be true to the extent that Rahman assigned reason a hi& position in his
system of thought. The clear differences between the Muslim philosophers' views and those
of Rahman, however, lie in their emphasis on the metaphysical realm and -- in Rahman's
293~en.e 2 1 1 of chapter three.
2 9 4 ~ e ~"Tyh,e Legacy of F d u r Rahman," 10 1.
102
judgment - on their lack of ethical nuance, whereas Rahman, by contrast, stressed the
practical realm.
Rahman's other contribution to the study of Islamic philosophy is his argument --
shared by some eminent scholars of Islamic philosophy - such as Henry Corbin, Toshihiko
h t s u , Majid Fa- and Seyyed Hossein Nasr - that Islamic philosophy did not cease with
the death of Averroes. This view underlines an important point, both for students of Islam
and scholars in general, Le. that the study of Islamic philosophy shouid be conducted not
ody with respect to its impact upon Western philosophy, but more importantly, as an
integral body of thought.
However, Rahman's position on the Muslim philosophers' contribution to the
intellectual tradition of Islam is, to some extent, inconsistent. On the one hand, he
criticized the philosophers for their dependence on rational activity, and for mistakenly
accornmodating religious to intellectual truth; on the other hand, he praised them for their
achievements in this area and especially Ibn Sini, for his conception of essence and
existence. For Rahman, Ibn Sina's views on essence and existence and on prophecy, for
example, are very convincing and persuasive; it is possible that Rahman would never have
had the sarne certitude about God without Ibn Sina's notion of essence and existence.
Despite the ambivalent nature of Rahman's views concerning the legacy of the
Muslim philosophers, Charles Adams underlines a number of his contributions to the study
of Islamic philosophy. Adams is right in pointing out that Rahman has advanced our
appreciation of Ibn Snâ's theory of essence and existence. He took pains to "correct" the
received opinion that for Ibn Sinà, God's existence was sornething added to His essence,
1 O3
since according to Rahman's understanding, Ibn SinZ argued that God's essence is His
existence. Another important contribution by Rahman, in Adams' view, is his attempt "to
claim the philosophers as genuine -- and important -- elements of the tme Islamic
hent age."2g5
There is no easy way to reconcile Rahman's ambivalent attitude towards the legacy
of the Muslim philosophers. It seerns that his attitude emerged as a consequence of his own
need to understand and accept Islam, both in rational and normative ways. Adams, having
known Rahman personally, notes that "there can be little doubt that he [Rahrnanl felt a
naturd sympathy with the concems of these great thùikers [the Muslim philosophers]; his
own temperament after al1 was strongly intellectual and r a t i ~ n a l . "F~u~rt~he r research
clearly needs to be undertaken to reveal Rahman's reasons for adopting such a position.
295~dams'T, azl al-Rahman," 27 1.
296~dam's'F, azl ai- ahm man," 267.
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