because the intellect is not equal to philosophy, and adherence to it does not require adherence to philosophy. Although the intellect gives special consideration to matters of special importance, which is similar to philosophical consideration, this consideration should not be considered as turning to philosophy in idiomatic meaning; because its origin is only the basis of intellectuals for more consideration on more important matters; as God Almighty has said for proving His unity: ﴿لَوْ كَانَ فِيهِمَا آلِهَةٌ إِلَّا اللَّهُ لَفَسَدَتَا ۚ﴾[1]; “If there had been gods other than Allah in the heaven and the earth, they would have been annihilated,” with this statement that numerous gods were the source of conflict, and conflict was the source of annihilation, while the heavens and the earth have not been annihilated, so there are no gods in them other than Allah. It is clear that this is an intellectual consideration, and therefore, it cannot be considered philosophy; because certainly, God is not a philosopher, and His Book is not considered a philosophical book. Therefore, intellectual considerations are possible and permissible in important matters such as beliefs, even if philosophy is not accepted. As I do not like philosophy myself; because although some of its results are correct, its method is different from the method of intellectuals, and it is more mental and abstract than it is practical for them. Therefore, I consider philosophy an irrational act; because based on my definition, it 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 is with intellectual considerations, is not philosophy, but rather it is called intellection. Therefore, what distinguishes philosophy from intellection more than its method is its subject.

Basis of goodness and badness

From what we said, it becomes clear that the millennial dispute between Ash‘arites and Adliyyah over the basis of goodness and badness has had no reason, but rather it has been a verbal dispute; because according to Ash‘arites, the basis of goodness and badness is the command and prohibition of God, and there is no goodness and badness before the command and prohibition of God;