HİKMET-İ İLAHİYYE ve KELAM

In this paper have been examined the relation between the followers of the school of al-Hikmat al-ilâhiyyah, or Hikmat-i ilâhî (especially that part concerned with "the general principles" (al-umûr al-'âmmah) and Kalâm. In the history of the struggle and reciprocal influence between Falsafah and Kalâm was distinguished four importent periods. First period is from the beginning to third/ninth century. In this period, there was close association between Falsafah and Kalâm. Second period is from the third/ninth to the fifth/eleventh century. This was a period of intense opposition between Falsafah and Kalâm. Third period, that is from the Juweynî and Ghazzâlî to Fakhr al-Dîn al-Râzî, when men appeared whom it is difficult to classify exactly either in the category of faylasûf or mutakallim. From the seventh/thirteenth century onward, when the school of Hikmat-i ilâhi developed fully and a new type of relation came into being based on the trends established during the third period. The followers of al-Hikmat al-ilâhiyyah considered the method of Kalâm as illegitimate but its problems as of vital importance. While they held the same reverence for the Quran and Sunnah as the followers of Kalâm and drew from these sources for their doctrines, they refused to accept the methods of Kalâm as sufficient or even legimate in solving the more profound questions of religion and their metaphysical implications. The change from opposition to Kalâm to replacing its very role and function, at least in the cultural orbit of Persia where Hikmat-i ilâhi flourished, can be seen in the intermediary figures between Suhrawardî and Mullâ Sadrâ.