The question of whether there is room for philosophy in Islam is not new. It has been debated by scholars across the centuries, forming a crucial part of our intellectual heritage. Throughout Islamic history, thinkers have engaged in lively discussions on the compatibility of philosophy with revelation.

One of the most significant flashpoints in this discourse was the publication of Imam al-Ghazali’s Tahafut al-Falasifah (The Incoherence of the Philosophers), in which he sharply criticized certain philosophical views—particularly those of Ibn Sina (Avicenna).

Al-Ghazali viewed philosophy as a source of heresy and warned that engaging in it could lead to irtidad (apostasy), arguing that divine revelation (wahy) was sufficient and that speculative reasoning might deviate one from the path of faith. His critique condemned several metaphysical claims as outside the fold of Islam.

In response, the Andalusian philosopher Ibn Rushd (Averroes) authored Tahafut al-Tahafut (The Incoherence of the Incoherence), a robust defense of philosophy and its place within the Islamic tradition.

Ibn Rushd contended that far from opposing revelation, philosophical inquiry could serve to deepen understanding and reinforce faith when practiced with proper intent and methodology. This exchange between two intellectual titans illustrates that the tension between reason and revelation has long been a subject of serious scholarly engagement.

The intellectual history of the Muslim world is replete with rich traditions of inquiry, reasoning, and synthesis. From the earliest periods of revelation, Muslims have been encouraged to ponder, reflect, and engage with the signs of God in both scripture and creation.

However, in a recent article titled "Muslims Do Not Need Philosophy", published in June 2024 by Professor Spahic Omer on IslamiCity, a position was presented that calls for the wholesale rejection of philosophy, claiming it to be a danger to the Islamic faith.

One of the main reasons I felt compelled to respond to the article is due to my own role as a lecturer who teaches Basic Philosophy and Islamic Worldview. Following the article's circulation, I was approached by several students who had read it and expressed confusion.

Some asked, "If Muslims do not need philosophy, why are we required to take your course?" Clearly, the article's title—and perhaps parts of its content—led to misinterpretations among students. I am quite certain that this was not Professor Omer's intended message.

Nevertheless, the title itself, along with some of the reader comments it attracted, contributed to a misunderstanding that needs to be addressed. When I first read the article, I had intended to respond immediately.

However, due to various academic obligations, including classes and other writing engagements, I was unable to do so. Nevertheless, I had personally messaged Professor Omer and promised to write a counter-argument, which I now present in this essay.

Professor Omer is, without a doubt, a well-versed scholar and a dear colleague with whom I share many intellectual perspectives. Yet, on this particular matter, I find myself in respectful disagreement. In this essay, I argue that the abandonment of philosophy has significantly contributed to the closure of ijtihad and the intellectual stagnation of the Muslim world.

I contend that philosophy, when properly grounded in Islamic ethics and epistemology, serves as an essential tool for understanding revelation, promoting ijtihad, and revitalizing Islamic thought in the modern world.

Philosophy in the Islamic Golden Age: A Historical Asset, Not a Threat

A fundamental weakness in Omer’s argument stems from a profound historical misrepresentation of philosophy’s role within Islamic civilization. Contrary to the portrayal of falsafah as an alien or subversive intrusion, the tradition of Islamic philosophy was not only indigenous in its spirit but also instrumental in shaping the intellectual renaissance of the Islamic Golden Age.

Eminent thinkers such as al-Kindi, al-Farabi, Ibn Sina, and Ibn Rushd did not passively transmit Greek philosophy; they actively engaged with it, Islamized its concepts, and placed it within a framework defined by tawhid (Divine Unity) and Islamic theology (Nasr, 2006; Leaman, 1999).¹Leaman, O. (1999). A brief introduction to Islamic philosophy. Polity Press.

These scholars did not treat philosophy as a secular enterprise separate from religion. Rather, they viewed it as a vehicle for deepening religious understanding. Al-Farabi, for instance, reimagined Plato’s philosopher-king in light of the prophetic model, proposing that the ideal ruler be both a philosopher and a prophet (Mahdi, 2001).

Ibn Sina’s metaphysics introduced the concept of wajib al-wujud (Necessary Existent), which served to rationalize the central theological tenet of God's existence and unity (Nasr, 2006).²Nasr, S. H. (2006). Science and civilization in Islam. Harvard University Press. Ibn Rushd, perhaps the most ardent defender of philosophy within the Islamic tradition, argued for the harmony between revelation and reason in his Tahafut al-Tahafut (The Incoherence of the Incoherence), offering a rebuttal to al-Ghazali’s critiques and affirming that both forms of knowledge ultimately emanate from the same divine source (Butterworth, 2003; Averroes, 1954).³Averroes. (1954). The incoherence of the incoherence (S. Van den Bergh, Trans.). Luzac & Co.

Furthermore, the invocation of al-Ghazali as an opponent of philosophy is often based on selective readings. While al-Ghazali did critique certain metaphysical conclusions in Tahafut al-Falasifah, he did not repudiate rational inquiry altogether. In fact, his magnum opus Ihya’ Ulum al-Din employs rigorous logical structures, underscoring his sophisticated engagement with philosophical methods (Frank, 1992).⁴Frank, R. M. (1992). Al-Ghazali and the Ashʿarite school. Duke University Press.

His critique was directed not at philosophy as a discipline, but at specific claims he believed undermined Islamic orthodoxy. To portray his stance as a wholesale rejection of philosophy is both simplistic and misleading.

Qur’anic Reasoning: Revelation Invites Philosophy

A core misapprehension in the dichotomy between revelation and reason is the failure to recognize that the Qur’an itself repeatedly calls believers to engage in profound intellectual inquiry. Far from discouraging philosophical reflection, the Qur’anic text actively commands the use of ‘aql (intellect) in exploring the nature of existence, morality, and the Divine.

Verses invoking afala ta‘qilun (“Will you not reason?”), yatafakkarun (“They reflect”), and yatadabbarun (“They ponder”) are not ornamental phrases but imperatives directed at cultivating a rational and contemplative ethos (Nasr, 2015; Sardar, 2011).

Philosophy, at its essence, is the disciplined pursuit of wisdom and truth through reasoned inquiry. Given that the Qur’an repeatedly exhorts believers to ponder creation, to question inherited assumptions, and to discern the signs (ayat) of God in both scripture and the natural world, it logically follows that a philosophical disposition is not merely permissible but necessary for a serious Qur’anic engagement (Iqbal, 1930/2013).⁵Iqbal, M. (2013). The reconstruction of religious thought in Islam. Stanford University Press. (Original work published 1930)

The Qur’anic worldview, thus, does not draw a binary between reason and revelation, but rather integrates the two in a dynamic epistemological relationship.

This integration is exemplified in the tradition of kalam (Islamic theology), where early scholars such as al-Ash‘ari and al-Maturidi employed rigorous rational methods to defend core Islamic beliefs against heterodoxies and external philosophical threats (Frank, 1992; Hoover, 2007). Kalam did not abandon the authority of revelation but complemented it with logical structures to articulate and safeguard Islamic doctrine within the diverse intellectual milieu of the early Islamic centuries.

Crucially, the Qur’an critiques not reason, but its misuse—particularly in the forms of arrogance, blind imitation (taqlid), and intellectual complacency (Sardar, 2011). The Qur’anic ideal is not the uncritical acceptance of tradition, but an active, reflective, and sincere pursuit of truth, grounded in both revelation and rational discernment.

Thus, Qur’anic reasoning is inherently philosophical. It summons the believer to an engaged life of the mind, where faith and reason are not adversaries but allies in the journey toward understanding the Divine and moral responsibility.

The Closure of Ijtihad: A Byproduct of Abandoning Philosophy

One of the most intellectually debilitating turning points in the history of Islamic civilization was the perceived "closure of the gates of ijtihad" (independent juristic reasoning). What was once a vibrant and adaptive legal and ethical tradition, grounded in critical reasoning and engagement with contemporary realities, gradually gave way to taqlid—unquestioning adherence to established precedent (Hallaq, 2009).⁶Hallaq, W. B. (2009). Shari'a: Theory, practice, transformations. Cambridge University Press.

Contrary to some narratives, this stagnation was not the result of excessive philosophical influence, but rather the consequence of its decline and marginalization.

Philosophy—falsafah in the Islamic tradition—provides the critical tools necessary for sustaining ijtihad, including logical reasoning, ethical deliberation, and metaphysical coherence (Nasr, 2006).

When these tools were sidelined, often due to misperceptions of their incompatibility with orthodoxy, the ability of Muslim scholars to interpret and respond creatively to evolving socio-political and scientific challenges was significantly diminished (Ebrahim, 2007).⁷Ebrahim, A. F. M. (2007). Biomedical issues: Islamic perspective. Islamic Medical Association of South Africa. This retreat from rational inquiry fostered an intellectual defensiveness that left the ummah ill-equipped to navigate the complexities of modernity.

The need to revive ijtihad is now more urgent than ever. Emerging ethical dilemmas surrounding biotechnology, artificial intelligence, climate change, and governance cannot be meaningfully addressed through static and medieval jurisprudential models alone (Kamali, 2012).⁸Kamali, M. H. (2012). Shari'ah law: An introduction. Oneworld Publications.

What is required is a renewed methodology of ijtihad—one that is anchored in the Qur’an and Sunnah but revitalized by the intellectual tools of philosophy and contemporary knowledge systems.

Reintegrating philosophical training into Islamic scholarship is not a betrayal of tradition, but a return to the spirit of inquiry that defined the Islamic Golden Age. As al-Ghazali once noted, while some philosophical claims may be refuted, the methods of philosophy—particularly logic and rational analysis—remain essential instruments for theological and legal clarity (Frank, 1992). Without such tools, ijtihad risks becoming a hollow ideal rather than a functional method for responding to the realities of the 21st century.

Tawhid and Reason: Complementary Foundations of Islamic Thought

While tawhid is indeed the cornerstone of Islamic theology, it is intellectually misguided to claim that rational reflection on creation, morality, or existence is somehow a deviation from divine unity. On the contrary, the Qur’an consistently establishes a profound connection between ‘ilm (knowledge), hikmah (wisdom), and the recognition of tawhid (Nasr, 2015).

The Qur’anic call to contemplate the natural world, human experience, and metaphysical realities is not an invitation to blind faith but to reasoned affirmation of God’s oneness. Verses commanding believers to ponder the signs (ayat) in the heavens and the earth are grounded in the epistemological belief that rational inquiry, when guided by revelation, leads to a deeper understanding of divine truth (Sardar, 2011).

Philosophy, when rooted in the moral and theological framework of Islam, is not a distraction from tawhid—it is a means to affirm it with greater depth and clarity.

The 20th-century Muslim thinker Muhammad Iqbal articulated this synthesis powerfully. In The Reconstruction of Religious Thought in Islam, Iqbal (1930/2013) argued that Islam is not merely a religion of submission but of comprehension.

He called for a revival  of ijtihad and a rational reconstruction of Islamic philosophy as a response to intellectual stagnation. For Iqbal, reason was not a Western threat but a Qur’anic imperative—one that must be harnessed to reinvigorate the intellectual vitality of the Muslim world.

Thus, tawhid and reason are not mutually exclusive but mutually reinforcing. Philosophical reasoning, when aligned with the ethical and theological foundations of Islam, is a tool for articulating and defending the oneness of God in an age of complex moral and existential questions.

Misrepresenting Western Philosophy and Islamic Thinkers: A Flawed Generalization Omer’s critique of philosophy hinges on an oversimplified and misleading portrayal of Western thought as inherently atheistic and nihilistic, thus unfit for Muslim engagement. This is a textbook example of the strawman fallacy.

Philosophy is not a uniform body of atheistic speculation; it encompasses diverse traditions, including theistic, existentialist, and virtue-based perspectives. Thinkers such as Søren Kierkegaard and Alasdair MacIntyre have offered deeply religious and ethical philosophical frameworks that challenge nihilism and uphold moral objectivity (Evans, 2009; MacIntyre, 2007).⁹Evans, C. S. (2009). Kierkegaard: An introduction. Cambridge University Press.

To reject “Western philosophy” wholesale is to ignore its internal plurality and the contributions of thinkers who, far from undermining religion, aimed to restore its intellectual credibility in modern contexts. MacIntyre’s critique of Enlightenment moral fragmentation and his call for a return to Aristotelian virtue ethics resonate with Islamic moral philosophy in profound ways (MacIntyre, 2007).

Likewise, Islamic philosophers were not passive transmitters of Greek thought. Thinkers like al-Farabi, Ibn Sina, and Ibn Rushd engaged critically with Hellenistic ideas, filtering them through the lens of Islamic theology and cosmology. Ibn Rushd, for example, did not imitate Aristotle uncritically; he reconstructed Aristotelian metaphysics to align with Islamic monotheism and argued that philosophy and revelation, when properly understood, lead to the same truth (Averroes, 1954/2001). ¹⁰Averroes (Ibn Rushd). (2001). The incoherence of the incoherence (S. Van Den Bergh, Trans.). Gibb Memorial Trust. (Original work published 1954)

Moreover, the accusation that philosophers such as Ibn Sina and al-Farabi were deviant or apostate ignores their central role in shaping the intellectual tradition of Islam. Their works were taught in madrasahs for centuries and served as bridges to European scholasticism, influencing thinkers like Thomas Aquinas and contributing to the intellectual currents of the European Renaissance (Gutas, 2001¹¹Gutas, D. (2001). Avicenna and the Aristotelian tradition: Introduction to reading Avicenna's philosophical works (2nd ed.). Brill.; Fakhry, 2004).¹²Fakhry, M. (2004). A history of Islamic philosophy (3rd ed.). Columbia University Press. Dismissing their legacy is not only historically inaccurate but undermines a rich tradition of rational inquiry in Islamic Civilization.

Philosophy as a Shield Against Extremism and Literalism 

In contemporary times, the rise of extremism and literalist interpretations of Islam poses serious threats to both the perception and the internal coherence of the Muslim intellectual tradition. One of the primary antidotes to this crisis is the revival of philosophical inquiry within Islamic discourse. Far from being an abstract luxury, philosophy serves as a critical safeguard against simplistic, decontextualized, and often violent readings of sacred texts.

When the Muslim mind is not trained in critical thinking and philosophical reflection, it becomes susceptible to ideological manipulation. Extremist groups often rely on the absence of intellectual depth to propagate reductionist theologies, ignoring centuries of nuanced scholarship in favor of rigid dogma (Ramadan, 2004). These movements thrive in intellectual vacuums where there is little room for ethical reasoning, historical context, or conceptual rigor.

Philosophy fosters intellectual humility, analytical inquiry, and moral deliberation. As Al-Ghazali himself observed, reason (‘aql) is a divine gift, essential for distinguishing truth from falsehood and for understanding the deeper meanings of revelation (Al-Ghazali, 2000). The Qur’an repeatedly encourages believers to reflect (yatadabbarūn), to contemplate (yatafakkarūn), and to reason (ta‘qilūn), all of which are core philosophical dispositions (Sardar, 2003).

Moreover, engaging with philosophy does not mean compromising Islamic orthodoxy; rather, it equips scholars and students with the tools needed to confront modern challenges while remaining anchored in the foundational tenets of Islam. As Nasr (2006) emphasized, philosophical traditions in Islam were historically rooted in a sacred worldview that integrated reason and revelation, thereby offering a holistic response to both spiritual and intellectual crises.

A Call for Intellectual Revival

In conclusion, the argument that Muslims do not need philosophy is historically, theologically, and intellectually flawed. Philosophy is not an enemy of Islam; it is one of its oldest companions. From the early theologians to the great polymaths of Islamic civilization, reason and revelation walked hand in hand.

Today, as the Muslim world faces unprecedented challenges—political, technological, moral, and existential—reviving our philosophical tradition is not a luxury; it is a necessity. Not to replace the Qur’an and Sunnah, but to understand them more deeply and apply them more effectively.

The way forward is not to retreat from philosophy, but to engage it with Islamic adab, revive it with Islamic ontology, and use it as a tool to reopen the gate of ijtihad. Only then can the Muslim ummah fulfill its divine mandate: to be a nation of thought, justice, wisdom, and mercy.

Let us not be afraid to think. For to think is to live. And to live with purpose is to worship the One who gave us both reason and revelation.

Dr. AbdulWahed Jalal Nori is an Assistant Professor at the International Islamic University Malaysia (IIUM), specializing in political science, Islamic philosophy, and futures studies. His work bridges classical Islamic thought with contemporary global challenges, focusing on the intersection of ethics, civilization, and strategic foresight. His research aims to contribute to shaping a just and resilient future for the Muslim world and beyond.