Abstract
Among the ideological purposes against which classical Qur’anic exegesis was described one finds philosophy. Al-Kindī and Ibn Sīnā have integrated the Qur’an in the development of their very philosophical system, even if the former did so only in a preliminary way—one has to wait for Ibn Sīnā for a systematic philosophical comment. As to Ibn Rushd, his main purpose was to show that the Qur’an justifies the practice of philosophy. In the later Islamic world, elements of this philosophical Qur’anic exegesis were included in different major currents of thought: kalām (al-Ghazālī, Fakhr al-Dīn al-Rāzī), taṣawwuf (Muḥyī al-Dīn ibn ʿArabī), and the Ishrāqī school (Shihāb al-Dīn Suhrawardī, Mullā Ṣadrā Shirāzī).
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