Literal and Semantic Definitions
The logicians say that when one asks about the whatness of a thing, one is actually asking various things. Sometimes one is asking the conceptual meaning of a word. That is, when we ask what a thing is, we are asking about the very word. In asking about its whatness, we seek to know the lexical or idiomatic meaning of that word. Suppose in reading a book we run across the word pupak (hoopoe) and do not know its meaning. We ask someone, "What is a pupak?" He replies, "Pupak is the name of a bird." Or suppose we run across the word kalima (word) in the terminology of the logicians and we ask some one, "What does kalima mean in the terminology of the logicians?" He says, "Kalima in the terminology of the logicians is equivalent to ft'! (Verb) in the language of the grammarians." Plainly, the relation between word and meaning is conventional and terminological, whether the terminology is restricted or general.

In answering such a question, one must search out instances of usage or consult a dictionary. Such a question may have numerous answers, all of them correct, because it is possible for a single word to have various meaning in various contexts. For instance, a word may have a special meaning in the usage of the logicians and the philosophers, and another in that of the grammarians.

The word kalima has one meaning in common usage and in the usage of grammarians and another meaning in the usage of the logicians. Or, the word giyas (analogy, syllogism) has one meaning in the usage of the logicians and another in the usage of the jurists and the legists. 'When a word has two or more meanings within a single body of usages, one must say that it has this meaning in this expression, and that in that. Answers given to such questions are called verbal definitions.

Sometimes when one inquires into the whatness of a thing, what one seeks is not the meaning of the word, but the reality of its referent. We do not ask, "What is the meaning of this word?" We know the meaning of the word, but not the reality and suchness of its referent. For instance, ifwe ask, "What is man?" we do not seek to know what the word "man" has been coined to mean. We all know that this word is applied to this bipedal₃ upright-postured₃ speaking being. We seek instead to know the identity and the reality of man. Plainly, in this case there can be only one correct answer, called the real definition.

The verbal definition is prior to the real definition. That is, one must ascertain first the conceptual meaning of the word, and then the real definition of the referent so delineated. Otherwise fallacies and pointless disputes will arise because a word has numerous lexical and idiomatic meanings, and this multiplicity of meanings is easily overlooked. Any party may define a word by a special meaning and idiomatic usage, heedless of the fact that it is envisioning something different from what another party has envisioned. So they dispute pointlessly.

The failure to distinguish the meaning of the word from the reality of its referent sometimes results in the transformation and evolution that take place in the meaning of the word being ascribed to the reality of its referent. For instance, a certain word may at first be applied to a whole and then, through changes in usage, to a part of that whole. If one fails to distinguish the meaning of the word from the reality of its referent, he will suppose that that whole actually has been fragmented, whereas in fact no change has occurred in the whole, but rather the word applying to it has been displaced in meaning to apply to a part of that whole.

Just such an error in regard to the word "philosophy" has overtaken all of Western philosophy and its imitators in the East. Philosophy is an idiomatic word and has found numerous and various idiomatic meanings. Various parties of philosophers have defined philosophy each in a special way, but this discrepancy in definition does not bear on any reality. Each party has used this word in a special sense, which it has defined as its object. What one party calls philosophy, another does not call philosophy; the latter will completely deny its value, call it something else, or regard it as part of another science. So neither party will regard the other as philosophers. I shall take these various usages into account.

The Word "Philosophy"
Falsafa has a Greek origin. This word is an Arabic verbal noun derived from the Greek word philosophia, which is a compound of philos and sophia, the former meaning love, the latter, wisdom. Therefore, philosophia means love of wisdom. Plato called Socrates a philosophos in the sense of his being a lover of wisdom.¹ Therefore, the word falsafa is an Arabicization, a verbal noun, meaning the work or pursuit of philosophers.

Before Socrates, a party appeared calling themselves the Sophists, meaning the scholars. They made human perception the measure of reality and used fallacious arguments in their deductions. Gradually, "sophist" (sophistes) lost its original meaning and came to mean one who makes use of fallacious arguments. Thus we have the word "sophistry," which has the cognate in Arabic safsafa, with the same meaning.

Socrates, out of humility and also perhaps a desire to avoid being identified with the Sophists, forbade people to call him a sophistes, a scholar. He therefore called himseff a philosophos, a lover of wisdom. Gradually, philosophos, with its original sense of lover of wisdom, displaced sophistes as meaning scholar, and the latter was downgraded to its modern sense of one who uses fallacious reasoning. Philosophia became synonymous with wisdom. Therefore, philosophos as a technical term had been applied to no one before Socrates, and it was not applied to anyone immediately after him. The term philosophia, too, had no definite meaning in those days; it is said that not even Aristotle used it. Later, use of the term’s philosophia and philosophos became widespread.

Muslim Usage
The Muslims took the word "philosophy" from the Greeks. They gave it an Arabic form and an Eastern nuance, using it to mean pure rational knowledge. Philosophy in the common Muslim usage did not refer to a special discipline or science; it embraced all rational sciences, as opposed to transmitted sciences, such as etymology, syntax, declension, rhetoric, stylistics, prosody, exegesis, tradition, and jurisprudence. Because this word had a generic meaning, only one who comprehended all the rational sciences of his time, including theology, mathematics, the natural sciences, politics, ethics, and domestic economy, would be called a philosopher. Thus it was said, Whoever is a philosopher becomes a world of knowledge, analogous to the objective world."

When Muslims sought to reproduce Aristotle's classification of the sciences, they used the words falsafa or hikma. They said, "Philosophy, that is, the rational science, has two divisions: the theoretical and the practical."

Theoretical philosophy addresses things as they are; practical philosophy addresses man's actions as they ought to be. Theoretical philosophy is threefold: theology or high philosophy, mathematics or middle philosophy, and natural science or low philosophy. High philosophy, or theology, in turn comprehends two disciplines, general phenomenology and theology per Se. Mathematics is fourfold, each of its areas being a science in itself: arithmetic, geometry, astronomy, and music. Natural science has numerous divisions. Practical philosophy is divisible into ethics, domestic economy, and civics. The complete philosopher comprehends all these sciences.

True Philosophy
In the philosophers' view, one area enjoys a special prominence among the numerous areas of philosophy. It is called first philosophy, high philosophy, the supreme science, the universal science, theology, or metaphysics. The ancients believed that one of the features distinguishing this science from all others is its firmer foundation on demonstration and certainty. Another is that it presides over all other sciences; it is in truth the queen of the sciences because the others depend on it totally, but it has no such dependence on them. A third distinguishing feature is that it is more general and universal than any other science. According to these philosophers, this science is the true philosophy. Accordingly, sometimes the word "philosophy" is restricted in application to this science, but this usage is rare.

Therefore, in the view of the ancient philosophers, the word "philosophy" had two meanings: one, the prevalent meaning of rational knowledge as such, including all but the transmitted sciences, and the other the rare meaning of theology, or first philosophy, one of the three divisions of theoretical philosophy.

Accordingly, there are two possibilities if we choose to define philosophy according to the usage of the ancients. First, ifwe adopt the common usage, because here philosophy is a generic term applying to no special science or discipline, it will have no special definition. It will mean all nontransmitted science. To be a philosopher will mean to comprehend all such sciences. It was in accordance with such a generalised conception of philosophy that it was said, "Philosophy is the perfection of the soul of man from both a theoretical standpoint and a practical one."

Second, if we adopt the rarer usage, defining philosophy as that activity the ancients called true philosophy, first philosophy, or the supreme science, this will constitute a special definition for philosophy. The answer to the question "What is philosophy?" will be that philosophy consists of a science of the states of being from the standpoint that is being, not from the standpoint of its having a special individuation, for instance, of its being body, quantity, quality, man, vegetable, or what have you.

Our knowledge of things is of two kinds: It may be restricted to a certain species or genus; it may apply to the special states, determinations ((ahkam), and accidents (avariz) of a certain species or a certain genus, as does, for instance, our knowledge constituting the science of the determinations of numbers (arithmetic), of quantities (geometry), of the states and properties of plants (botany), or of the states, properties, and determinations of the human body (medicine or physiology). This sort of knowledge embraces the rest of the sciences, such as meteorology, geology, mineralogy, zoology, psychology, sociology, and atomic.

Or our knowledge may not be restricted to a certain species; that is, we may say that being has these determinations, states, and properties not from the standpoint that it is of a certain species but from the standpoint that it is being. Sometimes we study the universe from the standpoint of its plurality and discrete subjects, whereas sometimes we study it from the standpoint of unity; that is, we regard being from the standpoint that it is being as a unity, and we pursue our studies with a regard to this unity that embraces all things.

If we liken the universe to a body, we see that our studies of that body will be of two kinds. Some of our studies will pertain to the members of that body (for instance, its head, hands, feet, or eyes); others will pertain to the whole of that body, as we ask, for instance, "When did this body come into being, and how long will it persist?"

Or is it at all meaningful to ask when in relation to the body as an aggregate? Does this body have a real unity, the multiplicity of the members being an apparent, not a real, multiplicity? Or is its unity nominal, on the level of a mechanical interrelationship; that is, does it not exceed the unity of a manufactured device? Has this body a source member from whom the other members have sprung? For instance, has this body a head, which is the source for the other members?

Or is it a body without a head? If it has a head, does this head have a sensible and perceiving mind, or is it hollow and empty? Does the whole of the body down to the nails and bones enjoy a kind of life, or is the intelligence and perception of this body confined to some entities that have appeared by chance, like worms on a corpse-these worms being what we call the animals, including man?

Does this body as a whole pursue an end, course toward a perfection and a reality, or is it an aimless being? Are the appearance and decline of the members an accident, or does the law of causation govern them, no phenomenon being without cause and every particular effect arising from a particular cause? Is the system governing this body certain and inescapable? Or does no necessity or certainty govern this body? Is the order and priority of the members of this body real or not? How many are the basic organs of this body?

The portion of our studies that pertains to an organology of the universe of being is science, and the portion that pertains to a physiology of the universe as a whole is philosophy. There is thus a special class of questions that resemble those of none of the world's sciences, which investigate particular beings, but that compose a class of their own. When we take up the study of this class of questions as an exploration of the parts of the sciences, and when we wish to understand of what subject questions of this class are, technically speaking, accidents, we see that they are accidents of being qua being.

If one of us should ask, "What is philosophy?" before answering we must state that this word has a special sense in the usage of any given party. Among Muslims, it is most commonly a generic noun representing all the rational sciences, not the name of a particular science and less commonly a name for first philosophy, a science of the most universal aspects of being, pertaining to no particular subject but to all subjects. This is a science that investigates all of being as a unified subject.

Metaphysics
Aristotle was the first to discern a series of questions that belong to none of the natural, mathematical, ethical, social, or logical sciences and must be seen as belonging to a separate science. He may have been the first to discern the pivot on which all these questions turn as accidents and states, which is being qua being. He may also have been the first one to discover the factor that interconnects the questions of any one science and the standard by which they are to be distinguished from the questions of another science-in other words, what is called the subject of a science.

The questions of this science, like those of any other, were later to be greatly expanded and augmented. This fact grows clear through a comparison of the metaphysics of Aristotle with the metaphysics of Avicenna, not to mention the metaphysics of Mulla Sadra. But Aristotle was the first to elaborate this science as an independent field, to give it a special place among the sciences.

Aristotle gave this science no name. His works were posthumously compiled into an encyclopedia. The section in question followed that on natural philosophy in sequence and, having no special name, came to be known as metaphysika, meaning after physics. It was translated into Arabic as maba'd atabi 'a.

It was eventually forgotten that this name was given this science because it occurred after natural philosophy in Aristotle's work. It was supposed that this had occurred because at least some of the questions this science addresses, such as God and the pure intelligence’s, are external to nature. Accordingly, it occurred to some persons, such as Avicenna, that this science should be called not metaphysics but prophysics because it includes the subject of God, Who is prior to nature, not posterior to it.

This verbal error in translation later led to an error in meaning among some modern students of philosophy. Many Europeans supposed that metaphysics is equivalent to hyperphysics and that the subject of this science consists of phenomena external to nature. In fact, this science includes the natural and the supernatural, in sum, all that exists. This group has erroneously defined this science as follows: Metaphysics is that science which deals solely with God and phenomena separate from nature.

Philosophy in Modern Times
The watershed between the modern era (beginning in the sixteenth christian century) and the ancient was marked by the displacement of the syllogistic and rational method of science by the experimental and empirical method, a change instituted by a group foremost among whom were the Frenchman, Descartes, and the Englishman, Bacon. The natural sciences en bloc departed the domain of syllogistic reasoning and entered that of the experimental method. Mathematics took on a semisyllogistic, semiexperimental character.

After this course of events, some decided that the syllogistic method is unreliable. So, if a science is beyond the reach of concrete experiment, if it calls exclusively for syllogistic reasoning, it is groundless. Because this is the case with metaphysics, that is, because concrete experiment has no place in it, this science is groundless. Its questions are beyond confirmation or refutation through research. These persons draw a red line through the science that once had stood above all others and had been called the most noble of sciences and the queen of the sciences. According to them, the science of metaphysics or first philosophy did not and could not exist. They took from man the questions his reason most keenly feels the need to address.

Others maintained that the syllogistic method is not in all cases unreliable and must be employed in metaphysics and ethics. They created a new terminology: "What could take the form of research through the experimental method they called science, and what had to be approached through the syllogistic method, including metaphysics, ethics, and logic, they called philosophy. Philosophy consists of those sciences that consist in research through the syllogistic method only and in which concrete experiment plays no part.

In this view, as in the view of the ancient scholars, philosophy is generic, not specific, in meaning: It is not the name of one science, but comprehends several sciences. But philosophy in this sense encompasses less than it did according to ancient usage. It includes metaphysics, ethics, logic, law, and perhaps a few others, but mathematics and the natural sciences are outside its compass.

Members of the first group totally denied metaphysics and the syllogistic method, trusting in the empirical and experimental sciences. In time, they realised that if all that is falls into the domain of the experimental sciences, and if the questions they address are restricted to particular subjects, then we are going to be wholly deprived of an overall understanding of the universe, which philosophy or metaphysics had undertaken to provide. Thus, they founded a scientific philosophy, that is, a philosophy resting completely on the sciences.

Through comparative study of the sciences, inquiry into how their questions connect to other questions, and discovery of the kind of relationships among the laws and questions of the sciences, the totality they compose, a range of more general questions would devolve. They called these more general question philosophy. The Frenchman Auguste Comte and the Englishman Herbert Spencer took up this method.

Philosophy was no longer an autonomous science either in its subject matter or in its sources, since such an autonomous science had for its subject being qua being and had its sources-at least its chief source-in first axioms. Philosophy had become a science whose function was to study the products of the other sciences, to interrelate them, and to derive general questions from their more limited questions. Auguste Comte's philosophy of positivism and Herbert Spencer's synthetic philosophy are of this sort. According to this view, philosophy is not a science apart from the other sciences, but constitutes a broader and fuller view of things seen and learned through the sciences.

Some others, such as Kant, thought it necessary first to study knowledge itself, along with the faculty that is its source, that is, reason. They made a critique of human reason and designated their researches philosophy as such or critical philosophy. However, this, too, has nothing but the word in common with what the ancients called philosophy or with Comte's positivism or Spencer's synthetic philosophy.

In the European cultural sphere, whatever was not science, that is, whatever did not fit into any of the natural or mathematical sciences but was a theory of the universe, man, or society, gradually came to be known as philosophy. If someone were to collect all the "isms" that have been called philosophy in Europe and America and list all their definitions, one would see that they have nothing in common except being not science.

The difference between ancient and modern philosophies is dissimilar in kind to the difference between ancient and modern sciences. Compare ancient and modern medicine, geometry, psychology, or botany. Ancient science is not different in identity from modern science (for example, the word "medicine" did not refer to one science in ancient times and another in modern times). Ancient and modern medicine share a single definition; medicine has always consisted in knowledge of the states and symptomatic conditions of the human body. But ancient and modern medicine differ in how they approach questions. Modern medicine is the more empirical; ancient medicine is the more deductive and syllogistic. Modern medicine is also the more developed. This sort of difference holds for all other sciences.

The term "philosophy," however, has had various referents, and a separate definition for each referent, in the course of the ancient and modern periods. In ancient times, philosophy sometimes designated rational science as such and sometimes had a specialised meaning applying to one of the branches of this science (such as metaphysics or first philosophy). In modern times, the word has been applied to numerous referents, having a different definition in accordance with each.

Divorce of the Sciences from Philosophy
An egregious but prevalent error of our time that arose in the West and has grown widespread among Eastern imitators of Western thinkers is the myth of the divorce of the sciences from philosophy.

A linguistic change pertaining to a convention of usage has been mistaken for a change of meaning pertaining to a real referent. In the language of the ancients, the words "philosophy" and "hikma" generally were used to mean rational, as opposed to transmitted knowledge. Thus, these words comprehended all of man's rational and intellectual ideas in their meanings. In this usage, philosophy was a generic, not a proper noun.

In modern times, this word became restricted to metaphysics, logic, aesthetics, and the like. This change in the name has led some to suppose that in ancient times philosophy was a single science embracing theology and the natural, mathematical, and other sciences and that later the natural and mathematical sciences were divorced from philosophy and grew independent of it. It is as if the word "body" once meant the human frame, as opposed to the spirit, and included the whole human form from head to feet and later acquired the secondary sense of the trunk and limbs, minus the head. Suppose some came to imagine that the head of man thus had become separated from his body. A linguistic change would have been mistaken for a change in meaning. Consider also the word "Fars," which once referred to the whole of Iran but today refers only to one of its southern provinces. Someone might think the province of Fars had seceded from Iran.