the answers of philosophy

Perhaps the only thing that philosophers have in common is the problems they grapple with, not the solutions they propose. So it is a mistake to ask aboutthe answers of philosophy to a given question, since the number of answers may equal the number of philosophers, or at least the number of schools of philosophy.
Therefore, true Muslim philosophy - if one must ascribe philosophy to Islam - consists of the answers we find in the primary sources of Islam, the Quran and the Sunnah,to those philosophic questions. A true Muslim philosopher is, then, one who relies in his philosophical answers upon those sources. He dives deep into the texts of the Quran and Sunnah, searching for those answers. He ponders their meanings, explains them, defends them and argues with those who dispute them using a style of reasoning and language understandable to the people of his era.
The sources of the Islamic philosophy are not,then, the writings of thosethinkers who have become famous under the label of “Muslim philosophers”, such as Al-Kindi, Al-Faraabi and IbnSina (Avicenna), because they took many of their axioms from Greek philosophy, even if they sometimes - by virtue of their Islamic cultural environment - contradicted it, even in certain fundamentals.
The true representativesof authentic Islamic thought were the scholars and jurists with deep knowledge of the Quran, Sunnah, and the statements of the earliest generations of Muslims, the Salaf . They were the staunchest opponents of the philosophers because of what they perceived in their thinking that contradicted what they knew to be Islamic realities established in the Quran, Sunnah and statements of the Salaf .
Philosophy in their time was synonymous with the thinking derived from the norms of polytheistic Greek thought. We find in the writings of Muslim scholars condemnation of it and advice to the peopleto stay away from it. However, if we employ a more general understanding of the term‘philosophy’ to mean the attempt to answer the fundamental questions associated with existence, the mind, morals and knowledge, I see no harm in calling the Islamic answers to these fundamental issues “Islamic philosophy”, as there is no point in arguing about words as long as their meanings areclear.
The following is a brief exposition of some of those answers, which I have condensed from various writings and lectures I have delivered on different occasions through the years. I prepared it in response to repeated requests to discuss the Islamic view onphilosophy. It is a difficult subject to treat adequatelyin a single one-hour lecture, but as our scholarsused to say, ‘That which cannot be fully achieved should not be fully abandoned.’