خلاصة:
In different parts of Metaphysics, Aristotle presents different (and apparently, conflicting) views on the nature and subject matter of the discipline in question. These different characterizations led to wide-ranging interpretations of the relation between metaphysics and philosophical theology. Muslim Philosophers adopted two different views. Al-Kindi and al-Farabi (in some of his works) endorsed the view that metaphysics is the same as theology as far as its subject matter is the First Cause (God) and it deals essentially with incorporeal entities. After Avicenna, however, a second view became dominant according to which metaphysics has a broader realm that embraces theology as its most noble part. The rationale behind this view is that the subject matter of metaphysics is “being qua being”, or unconditioned existent, in its broad sense so that philosophical theology can be taken as discussing some of the proper accidents of the unconditioned existent. This view requires that metaphysics cannot be a secular discipline and should be totally consistent with theology. It also provides us with a certain interpretation of what is usually called “Islamic philosophy
ملخص الجهاز:
Muslim Philosophers on the Relation between Metaphysics and Theology Mohammad Saeedimehr Received: 01/07/2019 | Accepted: 05/09/2019 Abstract In different parts of Metaphysics, Aristotle presents different (and apparently, conflicting) views on the nature and subject matter of the discipline in question.
Al-Kindi and al-Farabi (in some of his works) endorsed the view that metaphysics is the same as theology as far as its subject matter is the First Cause (God) and it deals essentially with incorporeal entities.
The rationale behind this view is that the subject matter of metaphysics is “being qua being”, or unconditioned existent, in its broad sense so that philosophical theology can be taken as discussing some of the proper accidents of the unconditioned existent.
Assuming that Aristotle in all fourteen books, known today by the title of Aristotle’s Metaphysics, is talking about a single science and his different descriptions refer to a single branch of theoretical philosophy, his idea about the relation between metaphysics as the science of “being as being” and theology as the science of divine beings becomes obscure.
1. Avicenna here clearly pictures philosophical theology as a part of metaphysics and this definitely is in accordance with the abovementioned fifth interpretation of Aristotle’s view on the relation → One may be worried about the apparent inconsistency between saying that the subject matter of metaphysics is “existent qua existent” and saying that 1 metaphysics investigates the First Cause and the four ultimate principles.