Early Islamic philosophy is scholastic philosophy differentiated from Islamic theology and has no independent status. In fact, it is only a theoretical tool to show Islamic teachings. The introduction of dialectics and logic in the field of philosophy has aroused rational waves in the previously calm Arab ideological circle, and the impact of libertarianism on the previous conclusions has enabled Murta Zilai to put Heipink on the stage and show him on the historical stage of Islamic philosophy. On the basis of asceticism and intuitive self-deepening, Su Fei School advocated mysterious philosophy of mind, which made Neo-Platonism gain unique practice. Achaari reconciled the conflict between orthodoxy and rationalism, and finally made his theory a dominant philosophical creed.

Like other philosophical thoughts, the real islamic philosophy thought began with natural philosophy. For example, the sincere brotherhood tries to popularize the knowledge of philosophy of science, but the main point of their philosophy is mysterious neo-Platonism, with quite a few elements of neo-Pythagoreanism. Lachi's theory of five eternal origins challenges the traditional Islamic concept. Objectively, Arab liberals tend to be materialistic and atheistic. They gradually developed in the debate with conservative scholasticism and became the mainstream of Islamic philosophy. Gazali made a fierce attack on Arab philosophers, and on the basis of Achaari's theory and Sufism, he completed the Islamic pragmatic philosophy system and became the official philosophy. Ibn Rushdie responded to Gazali's criticism and successfully defended Arab Aristotle's philosophy. /kloc-At the beginning of the 3rd century, there were more and more incidents in which conservative forces persecuted Arab Minstrel, confiscated and publicly burned philosophical works, which dealt a heavy blow to Islamic philosophy. Internal troubles and foreign invasion led to a sharp decline in Arab culture. Islamic philosophy was in a state of stagnation after entering15th century, and it was not until the end of19th century and the beginning of 20th century that the Arab ideological liberation movement revived.

It must be pointed out that Arabs understand Aristotle mainly through neo-Platonists' explanations. In fact, the early Minstrel advocated mainly Aristotle's theory, mixed with neo-Platonism and various oriental philosophies. For example, for a long time, Arabs regarded theology and karma as Aristotle's works. In fact, the previous book is an interpretation of the fourth to sixth volumes of Plotinus's Nine Chapters Collection; The latter book is taken from "Pure Virtue" by Rojin Cruz. These two books are the main Greek sources of spillover cosmology put forward by Arab philosophers. This misunderstanding was not completely corrected until Ibn Rushdie.