MOHAMMAD JAMIL UR REHMAN _Osmania University, Hyderabad._ CONTENTS I. A Decisive Discourse on the Delineation of the Relation between Religion and Philosophy. I a. Appendix: On the Problem of Eternal Knowledge which Averroes has mentioned in his Decisive Discourse. II. An Exposition of the Methods of Argument concerning the Doctrines of the Faith, and a Determination of Doubts and misleading Innovation brought into the Faith through Interpretations. I A DECISIVE DISCOURSE ON THE DELINEATION OF THE RELATION BETWEEN RELIGION AND PHILOSOPHY A DECISIVE DISCOURSE ON THE DELINEATION OF THE RELATION BETWEEN RELIGION AND PHILOSOPHY.[1] And after: Praise be to God for all His praiseworthy acts, and blessings on Mohammad, His slave, the Pure, the Chosen One and His Apostle. The purpose of the following treatise is to inquire through sacred Law[2] whether the learning of philosophy and other sciences appertaining thereto is permitted, or called dangerous, or commended by the Law, and if commended, is it only approved or made obligatory. We maintain that the business of philosophy is nothing other than to look into creation and to ponder over it in order to be guided to the Creator,--in other words, to look into the meaning of existence. For the knowledge of creation leads to the cognisance of the Creator, through the knowledge of the created. The more perfect becomes the knowledge of creation, the more perfect becomes the knowledge of the Creator. The Law encourages and exhorts us to observe creation. Thus, it is clear that this is to be taken either as a religious injunction or as something approved by the Law. But the Law urges us to observe creation by means of reason and demands the knowledge thereof through reason. This is evident from different verses of the Quran. For example the Quran says: “Wherefore take example _from them_, ye who have eyes.”[3] That is a clear indication of the necessity of using the reasoning faculty, or rather both reason and religion, in the interpretation of things. Again it says: “Or do they not contemplate the kingdom of heaven and earth and the things which God hath created.”[4] This is a plain exhortation to encourage the use of observation of creation. And remember that one whom God especially distinguishes in this respect, Abraham, the prophet. For He says: “And this did we show unto Abraham: the kingdom of heaven and earth.”[5] Further He says: “Do they not consider the camels, how they are created; and the heaven, how it is raised.”[6] Or still again: “And (who) meditate on the creation of heaven and earth, saying, O Lord thou hast not created this in vain.”[7] There are many other verses on this subject: too numerous to be enumerated.