because the intellect is not equivalent to philosophy, and adherence to it does not necessitate adherence to philosophy. Although the intellect, in matters of particular importance, exercises a special degree of scrutiny that resembles philosophical scrutiny, this scrutiny should not be considered as turning to philosophy in the conventional sense; because its source is merely intellectuals’ manner of employing greater scrutiny in addressing more significant matters; as Allah Almighty has said to prove His Oneness: ﴿لَوْ كَانَ فِيهِمَا آلِهَةٌ إِلَّا اللَّهُ لَفَسَدَتَا﴾[1]; “If there were gods in the heaven and the Earth besides Allah, they would have been destroyed,” implying that multiple gods were the source of conflict, and conflict was the source of destruction, whereas the heavens and the Earth have not been destroyed, thus there are no gods in them besides Allah. Clearly, this is a form of rational scrutiny and therefore cannot be considered philosophy; because certainly, Allah is not a philosopher, and His Book is not considered a philosophical book. Thus, rational scrutiny on significant matters, such as beliefs, is possible and permissible, even without accepting philosophy. Likewise, I myself do not like philosophy; because, although some of its conclusions are correct, its method differs from that of intellectuals, and it is more mental and abstract than it is useful to them. Therefore, I consider philosophy an irrational pursuit; because, according to my definition, philosophy is to think about things that intellectuals do not usually think about, such as existentialism, essentialism, and laws of the essence and transient things of the world. Otherwise, thinking about things that intellectuals usually think about, even if it involves rational scrutiny, is not philosophy; rather, it is called intellection. Therefore, what distinguishes philosophy from intellection is its subject matter more than its method.

The Basis of Goodness and Badness

From what we said, it becomes clear that the thousand-year-old dispute between the Ash‘arites and the Adliyyah regarding the basis of goodness and badness has been unfounded and merely a verbal dispute; because, according to the view of the Ash‘arites, the basis of goodness and badness is the command and prohibition of Allah, and goodness and badness do not exist before the command and prohibition of Allah;