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The study of the relations between religion and philosophy has a long history in the works of Muslim philosophers. Al-Farabi may be considered the pioneer of Muslim philosophers in presenting a coherent and comprehensive theory of the relations between religion and philosophy. Believing in the unity of the doctrines of these two systems of thought, he views religion as a manifestation of teaching and adopting of wisdom. Practical wisdom, as part of the absolute wisdom that speaks the language of truth and demonstrative proof (Burhan), is no exception. In the same vein, he regards the religious teachings of human voluntary actions as the doctrines of practical wisdom, which are instilled in the language of allegory and persuasion, introducing the practical aspect of religion, the Shari'a, as the philosophical teachings in regard with regional and temporal circumstances. He attempts to explain the validity, inclusiveness, and durability of the teachings of the Shari'a by elaborating trans-historical and supernatural elements. He, therefore, secures the validity and inclusiveness of the religious doctrines through revelation and guarantees the survival of shari'a by introducing jurisprudence (Fighaha) as a complementary part for concluding prophethood.

The relationship between religion and philosophy as knowledge systems and study of their interactions has always been an important issue in religious and philosophical thought that has a large influence in clarifying the meaning of religious philosophy. Islamic philosophers’ views on this issue can be investigated in a uniform pattern. Based on this pattern, each philosopher studies the relationship between religion and philosophy in two stages: creation and understanding. Each philosopher, according to his views about the relationship between religion and philosophy in the creation stage, describes how to transmit the religious doctrines into philosophy. Mulla Sadra's view about the relationship between religion and philosophy can be considered in two stages: creation and understanding. The relationship between religion and philosophy in the creation stage have different sections: origins, methods, problems, language, time and the relationship between prophet and philosopher. In this theory, religion and philosophy are united in method and problems, but these are different in degrees. The result of this difference appears in language and temporal relationship between religion and philosophy. The language of religion Includes argument and a logical method that is a weakened version of argumentative methods. To access the truth, philosophers should adopt the teachings of the prophets. Thus the philosophy should be founded later than religion. The relationship between religion and philosophy in the understanding stage includes the language and esoteric methods for obtaining the valid meaning of religious texts that are stating the truth. Accordingly, methods of interpretation can be employed to achieve religious philosophy.

Tabatabaei's view about the relationship between religion and philosophy can be considered in two stages: formation and understanding. He introduces revelation as an unknown method. Therefore, the methodological relation between religion and philosophy cannot be explained well. To provide its content, scripture uses a common language which is conventional. Besides, religion has reached its summit later than philosophy. The relationship between religion and philosophy in the understanding stage in Tabatabaei's view is based on interpretation of Quran by Quran. This method of interpretation can be used for completion of philosophy that all its theorems are rooted in Monotheism.