Who was Abu Nasr Muhammad al-Farabi, and what are his most recognized titles?

Abu Nasr Muhammad al-Farabi, known in the Latin West as Alpharabius, was an early Islamic philosopher and music theorist who lived approximately from 870 to 950/951 CE. He is widely recognized as the "Father of Islamic Neoplatonism" and the "Founder of Islamic Political Philosophy."

What were the primary fields of Al-Farabi's philosophical interests?

Al-Farabi's philosophical interests were extensive and included philosophy of society and religion, philosophy of language and logic, psychology, epistemology, metaphysics, political philosophy, and ethics. He was also an expert in practical musicianship and music theory.

Where is Al-Farabi believed to have been born, and what does his name suggest about his origin?

Al-Farabi's birthplace is uncertain, with possibilities including Faryab in Greater Khorasan or Farab in Transoxiana. The word 'farab' itself is a Persian term referring to an area irrigated by river water, and the name likely indicates his place of origin rather than an ethnic affiliation.

What is the debate surrounding Al-Farabi's ethnic background?

Scholars have debated Al-Farabi's ethnic background, with some medieval Arab historians like Ibn Abi Usaibia and Al-Shahrazuri suggesting Persian descent, while others, like Ibn Khallikan, point to Turkic origins. Modern research also considers Sogdian origins, and his works contain glosses in Persian, Sogdian, and Greek, but not Turkish, adding complexity to the discussion.

What is known about Al-Farabi's life and education, particularly his teachers?

Little is definitively known about Al-Farabi's life, with much information coming from later biographers who relied on hearsay. It is known that he spent a significant part of his scholarly life in Baghdad, studying logic and medicine with Syriac Christian scholars, including the cleric Yuhanna ibn Haylan. He later lived and worked in Damascus and Egypt before returning to Damascus, where he died around 950-951 CE.

How did Al-Farabi describe the transmission of philosophical knowledge after Aristotle?

In his work 'On the Appearance of Philosophy,' Al-Farabi traced the transmission of philosophy from Alexandria through the Roman Empire and into the Islamic world. He noted that Christian bishops limited the teaching of philosophy, particularly logic, after the rise of Christianity, with teaching becoming private until the advent of Islam, after which it moved to Antioch and then spread further.

What is the status of Al-Farabi's religious affiliation within Islam?

Al-Farabi's specific religious affiliation within Islam is a subject of dispute among historians. While some identify him as Sunni, others suggest he was Shia or influenced by Shia thought, citing elements in his political philosophy and writings that align with utopian ideals governed by prophets and imams.

What were Al-Farabi's major contributions to the field of logic?

Al-Farabi was primarily an Aristotelian logician but incorporated non-Aristotelian elements into his work. He discussed topics such as future contingents, the number and relation of categories, the connection between logic and grammar, and forms of analogical inference derived from Stoic traditions. He also categorized logic into 'idea' and 'proof'.

How did Al-Farabi expand upon Aristotelian logic?

Al-Farabi introduced the concept of 'poetic syllogism' in his commentary on Aristotle's 'Poetics.' He also engaged with Stoic logical traditions, particularly concerning conditional syllogisms and analogical inference, broadening the scope beyond purely Aristotelian frameworks.

What is the significance of Al-Farabi's work 'Kitab al-Musiqi al-Kabir'?

Al-Farabi's 'Grand Book of Music' (Kitab al-Musiqi al-Kabir) is a foundational text in music theory. In it, he explored philosophical principles of music, its cosmic connections, its influence on the soul, and its therapeutic effects. He also detailed how music could be fitted to speech, like poetry, to enhance meaning.

What philosophical school did Al-Farabi establish, and how did it influence later thought?

Al-Farabi founded his own school of early Islamic philosophy, known as 'Farabism' or 'Alfarabism,' though it was later overshadowed by Avicennism. His work synthesized various philosophical traditions and moved from metaphysics towards methodology, influencing subsequent philosophers like Avicenna and paving the way for later scholastic interests.

What was Al-Farabi's view on the relationship between philosophy and religion?

Al-Farabi viewed religion as a means of conveying truth through symbols and persuasion, similar to Plato's concept of the philosopher's role in guiding the state. He believed the ideal state should be led by a Prophet-Imam who communicates divine law, drawing parallels within the Islamic context.

How did Al-Farabi's political philosophy relate to Plato's ideas?

Al-Farabi's political philosophy, particularly in his work 'Ara Ahl al-Madina al-Fadila' (The Virtuous City), was significantly influenced by Plato's 'Republic.' He theorized an ideal state, but instead of Plato's philosopher-king, he proposed a ruler who was a Prophet-Imam, in direct communion with God.

What was Al-Farabi's conclusion regarding the existence of a vacuum?

In his treatise 'On Vacuum,' Al-Farabi concluded that a perfect vacuum was incoherent. He suggested that air possesses the ability to expand and fill available space, implying that space is always occupied by some form of matter.

What did Al-Farabi propose about the human soul and its connection to others?

Al-Farabi expressed in 'Opinions of the People of the Ideal City' that individuals cannot achieve ideal states alone but require connection and interaction with others. He believed it is the intrinsic nature of humans to associate with each other for mutual support and the realization of perfection.

What were the main influences on Al-Farabi's philosophical system?

The primary influence on Al-Farabi's philosophy was the Aristotelian tradition, particularly as transmitted through Alexandrian scholars. He also incorporated elements from Neoplatonism, especially in metaphysics and practical philosophy, and was influenced by Ptolemaic astronomy in his cosmological models.

How did Al-Farabi's cosmology integrate Aristotelian and Neoplatonic ideas?

Al-Farabi's cosmology was based on Aristotelian metaphysics of causation and Neoplatonic emanational theory. He envisioned a universe of concentric spheres, each representing an intellect that emanated from the First Cause (God), with each subsequent intellect causing the next in a chain of being.

What was Al-Farabi's view on the nature of the First Cause (God)?

Al-Farabi relied heavily on negative theology when discussing the First Cause, stating it could not be known through intellectual means like definition or genus and differentia. He believed God's existence is uncaused and that God's primary activity is self-contemplation, which leads to the emanation of the universe.

How did Al-Farabi categorize the human intellect?

Al-Farabi divided the intellect into four categories: potential intellect (the capacity to think), actual intellect (the intellect engaged in thinking), acquired intellect (the state of knowing all intelligibles), and the Agent Intellect (identified as the Tenth Intellect in his cosmology). The first three relate to the human mind, while the fourth is an external, divine source of illumination.

What is the role of the Agent Intellect in Al-Farabi's epistemology?

The Agent Intellect, in Al-Farabi's system, acts as a source of illumination that enables the human intellect to grasp abstract concepts or 'intelligibles.' It works upon the retained sensory forms in the imagination, removing their physical accidents to reveal universal principles.

What did Al-Farabi consider to be human perfection or happiness?

Al-Farabi equated human perfection and happiness with constant intellection and contemplation. He believed that through the process of acquiring knowledge and understanding the universal intelligibles, the human intellect becomes associated with the perfection of the Agent Intellect.

How did Al-Farabi interpret prophetic knowledge?

Al-Farabi believed that prophets possess a strong imaginative faculty that allows them to receive intelligibles from the Agent Intellect and associate them with symbols and images. This imaginative capacity enables them to communicate abstract truths in a way that ordinary people can understand, distinguishing prophetic knowledge by its form rather than its content.

What was Al-Farabi's perspective on the afterlife?

According to Al-Farabi, the afterlife is not a personal experience with individual distinguishing features. He believed that only the rational faculty, if perfected, survives death and merges with the Agent Intellect, entering a realm of pure intelligence. This view contrasts with common religious conceptions of personal survival after death.

How did Al-Farabi classify societies that failed to achieve the ideal 'virtuous' state?

Al-Farabi divided 'vicious' societies, which deviate from the ideal virtuous state, into three categories: ignorant societies (which fail to comprehend the purpose of human existence), wicked societies, and errant societies. He also noted the presence of 'weeds' within virtuous societies – individuals who undermine its progress.

What is the significance of Al-Farabi's title 'Second Master'?

The title 'Second Master' was given to Al-Farabi because he was widely considered second only to Aristotle in philosophical knowledge during his time. This honorific title reflects the profound impact and high regard for his comprehensive philosophical system, which synthesized various intellectual traditions.

How did Al-Farabi's work influence later medieval thinkers?

Al-Farabi's work significantly influenced later medieval thinkers, including Jewish philosopher Maimonides, whom he greatly impacted. His synthesis of philosophy and his systematic approach paved the way for the philosophical endeavors of Avicenna and others, shaping the trajectory of Islamic and, subsequently, Western philosophy.

What are some of Al-Farabi's works that have been translated into Western languages?

Several of Al-Farabi's works have been translated into Western languages, including commentaries on Aristotle's 'De interpretatione' and 'Prior Analytics,' as well as his own significant works like 'Al-Farabi on the Perfect State,' 'The Political Writings,' and 'Fusul al-Madani: Aphorisms of the Statesman.'

In what ways is Al-Farabi remembered and honored in contemporary times?

Al-Farabi is honored through various means, including having a major university in Kazakhstan named after him (KazNU), monuments erected in his honor in several cities, and his name being given to a main-belt asteroid (7057 Al-Fārābī). His 1100th birth anniversary was also celebrated internationally in 1975.

What was Al-Farabi's contribution to the understanding of music's impact?

Al-Farabi explored the therapeutic effects of music on the soul and how music could be used to enhance the meaning of texts by fitting it to speech. His work in music theory provided a philosophical framework for understanding music's influence beyond mere aesthetics.

How did Al-Farabi's political philosophy address the ideal state and governance?

Al-Farabi theorized about an ideal state, or 'virtuous city,' which he believed should be guided by a philosopher-ruler, whom he identified with the Prophet-Imam in the Islamic context. He saw the philosopher's role as analogous to a physician healing the city's soul by establishing justice and guiding citizens toward true happiness.

What was Al-Farabi's view on the relationship between logic and grammar?

Al-Farabi considered the relationship between logic and grammar, exploring how language structures thought and how logical principles might interact with grammatical rules. This inquiry highlights his interest in the fundamental tools of reasoning and communication.

How did Al-Farabi's cosmology address the concept of emanation?

Al-Farabi's cosmology described emanation as a process where the First Cause, through self-contemplation, causes the 'overflow' of the second intellect, and this continues sequentially down to the tenth intellect, which governs the material world. This hierarchical structure explains the causal chain from the divine to the material realm.

What distinction did Al-Farabi make regarding dream interpretation?

In his work 'Opinions of the People of the Ideal City,' Al-Farabi distinguished between the interpretation of dreams and the study of the nature and causes of dreams themselves. This suggests an early philosophical interest in the psychology of dreaming.

What was Al-Farabi's stance on the possibility of achieving happiness?

Al-Farabi believed that true happiness, or perfection, is achieved through constant intellection and contemplation. This intellectual pursuit, facilitated by the Agent Intellect, allows the human soul to transcend its material limitations and associate with higher, incorporeal realities.

How did Al-Farabi's practical philosophy differ from his theoretical philosophy?

While Al-Farabi's theoretical philosophy drew heavily from Aristotle, his practical philosophy, encompassing ethics and politics, was more aligned with Plato. He emphasized that philosophers should apply their knowledge to practical pursuits, labeling those who do not as 'futile philosophers.'

What role did Al-Farabi assign to rhetoric and poetics in his political philosophy?

Al-Farabi believed that the ideal philosopher must master rhetoric and poetics to effectively communicate abstract truths to the general populace. This skill was essential for guiding society towards the realization of 'true happiness' and establishing a virtuous state.

What were Al-Farabi's views on the relationship between the philosopher and society?

Al-Farabi compared the philosopher's role in society to that of a physician treating the body. Just as a physician balances humors for health, the philosopher aims to heal souls, establish justice, and guide the city towards virtue and happiness by shaping the moral habits of its people.

Did Al-Farabi believe that the universe was created by divine will or necessity?

Al-Farabi's cosmology suggested that the universe emanated from the First Cause out of necessity, not choice or will. This view implies that God's existence inherently causes the creation of the universe, a concept that was later criticized by figures like Al-Ghazzali.

What was Al-Farabi's perspective on the relationship between logic and grammar?

Al-Farabi explored the connection between logic and grammar, considering how language structures thought and how logical principles might interact with grammatical rules. This inquiry reflects his interest in the fundamental tools of reasoning and communication.

What specific Aristotelian works did Al-Farabi comment on?

Al-Farabi wrote commentaries on several key Aristotelian works, including the 'Nicomachean Ethics,' 'Categories,' 'De Interpretatione,' and 'Prior Analytics.' These commentaries were crucial in transmitting and interpreting Aristotelian thought within the Islamic intellectual tradition.

How did Al-Farabi's concept of the soul differ from later Islamic philosophers like Avicenna?

Al-Farabi's model of the soul included appetitive, sensitive, imaginative, and rational faculties, with only the rational part surviving death. Notably absent from his scheme were internal senses like common sense, which would be elaborated upon by later philosophers such as Avicenna and Averroes.

What was Al-Farabi's view on democracy in relation to the ideal state?

While Al-Farabi considered the Prophet-led Medina as the ideal state, he viewed democracy as the closest approximation in the absence of such a ruler. However, he also noted that imperfect states could emerge from democracy and observed that the early Islamic Caliphate, which he saw as republican, was eventually replaced by monarchical systems.

What is the significance of Al-Farabi's work 'Kitab Ihsa al-Ulum'?

Al-Farabi's 'Kitab Ihsa al-Ulum,' known in the Latin West as 'De scientiis,' provided a classification of the sciences. This work was influential in organizing knowledge and understanding the structure of different disciplines within the philosophical and scientific landscape of his time.

How did Al-Farabi's understanding of 'happiness' differ from common religious views?

Al-Farabi defined happiness primarily as intellectual contemplation and the attainment of the acquired intellect, aligning it with philosophical enlightenment. This contrasts with religious traditions that often emphasize spiritual or divine union as the ultimate state of happiness after death.

What was Al-Farabi's perspective on the role of the philosopher in society?

Al-Farabi believed philosophers had a crucial practical role in society, akin to physicians guiding the body. They were responsible for healing the souls of citizens, establishing justice, and leading the community towards true happiness through their wisdom and understanding.

What is the meaning of the Persian term 'farab' as it relates to Al-Farabi's name?

The Persian term 'farab' signifies lands irrigated by river water or springs. The use of this term in Al-Farabi's name likely indicates his place of origin, suggesting a connection to a region known for such geographical features, rather than an ethnic identity.

What was Al-Farabi's view on the relationship between reason and revelation?

Al-Farabi integrated reason and revelation, suggesting that the Prophet-Imam, through divine communion, revealed laws that aligned with philosophical truths. He saw philosophy as a means to understand these truths through demonstration, complementing the symbolic and persuasive approach of religion.

How did Al-Farabi's work contribute to the transmission of Greek philosophy to the West?

Al-Farabi played a vital role in transmitting Greek philosophical thought, particularly Aristotle's works, to the Christian West during the Middle Ages. His commentaries and interpretations provided crucial access and understanding of these classical texts for later European scholars.

What specific non-Aristotelian logical concepts did Al-Farabi explore?

Al-Farabi explored concepts such as future contingents, the relationship between logic and grammar, and analogical inference, which were influenced by Stoic logic rather than purely Aristotelian syllogistics. He also introduced the idea of 'poetic syllogism.'

What was Al-Farabi's perspective on the nature of evil or vice in society?

Al-Farabi recognized the existence of 'weeds' within the virtuous society – individuals who actively undermine its progress towards the ideal human end. This acknowledges that even in an ideal system, there are elements that oppose its goals, necessitating philosophical guidance and correction.

Al-farabi Wiki: Al-Farabi: Architect of Islamic Philosophy

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Biography

Origins and Early Life

Abu Nasr Muhammad ibn Muhammad ibn Tarkhan ibn Uzlugh al-Farabi, known in the Latin West as Alpharabius, was born around 870 CE. Precise details regarding his birthplace and lineage remain subjects of scholarly debate, with potential origins cited in Faryab Province (Greater Khorasan) or Farab (Transoxiana). The name "Farabi" itself likely refers to his place of origin, possibly a region irrigated by river water, a common toponym in Central Asia. While some historical accounts suggest a Turkic background, many scholars lean towards a Persian heritage, supported by linguistic evidence in his works and contemporary biographical notes.

Education and Intellectual Development

Al-Farabi spent a significant portion of his scholarly life in Baghdad, a vibrant center of intellectual activity during the Islamic Golden Age. Here, he engaged deeply with the philosophical traditions inherited from Greek antiquity, particularly the works of Aristotle and Plato, often through the lens of Neoplatonism. His education involved studying logic and philosophy under prominent Christian scholars, including Yuhanna ibn Haylan. This period was crucial in shaping his comprehensive philosophical system, which sought to synthesize diverse intellectual currents.

Later Life and Legacy

Following his time in Baghdad, Al-Farabi traveled extensively, spending time in Damascus and Egypt before returning to Syria. He found patronage under Sayf al-Dawla, the Hamdanid ruler in Aleppo. Al-Farabi died in Damascus around 950-951 CE. His intellectual legacy is immense; he is revered as the "Second Master" (after Aristotle) and is credited with founding Islamic Political Philosophy and pioneering Islamic Neoplatonism. His works profoundly influenced subsequent generations of philosophers across the Islamic world and the Latin West.

Religious Beliefs

Scholarly Perspectives

Al-Farabi's specific religious affiliation within Islam remains a topic of scholarly discussion. While some historians categorize him as Sunni, others suggest influences from Shia thought, pointing to elements in his political philosophy that describe an ideal state governed by a prophet-imam. His writings often explore the relationship between philosophy and religion, viewing religion as a means of conveying philosophical truths through symbolic language and persuasion, accessible to the broader populace.

Major Works and Contributions

Enumeration of the Sciences

In his seminal work, Kitab Ihsa al-Ulum (Enumeration of the Sciences), Al-Farabi systematically classified knowledge into distinct disciplines. This classification covered logic, mathematics, astronomy, physics, metaphysics, ethics, and politics, providing a comprehensive framework for understanding the structure of knowledge and its interrelations. This work was highly influential, shaping the curriculum and intellectual discourse for centuries.

Political Philosophy

Al-Farabi is widely regarded as the founder of Islamic Political Philosophy. His treatise Ara Ahl al-Madina al-Fadila (The Virtuous City) outlines his vision of an ideal state, drawing parallels with Plato's Republic. He posited that the ideal state should be led by a philosopher-king or, within an Islamic context, a Prophet-Imam who possesses both theoretical wisdom and practical virtue. This ideal ruler guides the populace towards true happiness through reason and divine revelation.

Music Theory

Beyond philosophy, Al-Farabi made significant contributions to music theory. His Kitab al-Musiqi al-Kabir (Grand Book of Music) is a comprehensive treatise exploring the principles of music, its cosmic significance, and its therapeutic effects on the soul. He analyzed musical instruments, scales, rhythms, and the relationship between music, language, and poetry, demonstrating a profound understanding of both the technical and philosophical aspects of music.

Contributions to Logic

Aristotelian Foundations and Innovations

Al-Farabi was a master logician, primarily working within the Aristotelian tradition. However, he expanded upon it by incorporating non-Aristotelian elements. He explored topics such as future contingents, the relationship between logic and grammar, and various forms of inference, including conditional syllogisms and analogical reasoning derived from the Stoic tradition. His classification of logic into "idea" and "proof" and his concept of "poetic syllogism" demonstrate his innovative approach to the discipline.

Al-Farabi's logical inquiries extended into nuanced areas:

Future Contingents: He engaged with the philosophical problem of statements about future events, considering their truth value and predictability.
Logic and Grammar: He examined the intricate relationship between the structure of language and the rules of logical reasoning, exploring how linguistic forms influence thought.
Non-Aristotelian Inference: He integrated concepts like conditional syllogisms and analogical reasoning, broadening the scope of formal logic beyond purely Aristotelian categories.
Poetic Syllogism: In his commentary on Aristotle's Poetics, he introduced the idea of syllogisms used in rhetoric and poetry to persuade and evoke emotional responses, distinct from purely demonstrative logic.

Musical Philosophy

The Great Book of Music

Al-Farabi's Kitab al-Musiqi al-Kabir stands as a monumental work in the history of music theory. It delves into the philosophical underpinnings of music, exploring its connection to the cosmos and its capacity to influence the human psyche. He meticulously detailed musical scales, modes, rhythms, and the construction of instruments like the shahrud. His analysis highlighted music's therapeutic potential and its role in refining the soul, bridging aesthetic appreciation with ethical and metaphysical considerations.

Philosophical System

Synthesis of Traditions

Al-Farabi developed a comprehensive philosophical system that synthesized Aristotelian metaphysics and logic with Neoplatonic cosmology and ethics. He is credited with founding Islamic Neoplatonism and establishing a distinct school of thought. His philosophy aimed to reconcile faith and reason, exploring the nature of the First Cause, the hierarchy of intellects in the universe, and the path to human perfection through intellectual contemplation.

Metaphysics: Focused on 'being qua being', with God as the ultimate principle of existence, understood through negative theology.
Cosmology: Based on Aristotelian causation and Neoplatonic emanation, describing a hierarchical universe emanating from the First Cause through a series of intellects.
Epistemology: Differentiated between potential, actual, and acquired intellect, emphasizing the role of the Agent Intellect in illuminating the mind to grasp universal truths.
Eschatology: Proposed an afterlife characterized by the soul's union with the Agent Intellect, a state of pure intellectual existence, rather than personal survival.

Core Tenets of Thought

Metaphysics and Cosmology

Al-Farabi's metaphysical framework posits God as the necessary, uncaused First Cause, whose act of self-contemplation initiates the process of emanation. This process generates a series of incorporeal intellects, each responsible for a celestial sphere, culminating in the Tenth Intellect, which governs the sublunar world. This cosmological model integrates Aristotelian principles of causation with Neoplatonic ideas of divine overflow, suggesting an eternal universe structured by necessity.

Epistemology and Prophecy

Human knowledge, for Al-Farabi, progresses from sensory perception to intellectual apprehension, facilitated by the Agent Intellect. He uniquely linked the imaginative faculty to prophecy, suggesting that prophets receive divine truths through the Agent Intellect and convey them symbolically via the imagination. This allows abstract philosophical concepts to be communicated effectively to the general populace, bridging the gap between philosophical understanding and religious belief.

Practical Philosophy: Ethics and Politics

Drawing heavily from Plato, Al-Farabi viewed philosophy as both theoretical and practical. He argued that the ultimate goal of human existence is "true happiness," achieved through intellectual virtue. His political philosophy, detailed in The Virtuous City, outlines an ideal state designed to facilitate this pursuit. The ruler, ideally a philosopher-prophet, must possess wisdom and virtue to guide the city towards collective flourishing, analogous to a physician healing the body politic.

Enduring Influence

The Second Master

Al-Farabi's intellectual contributions left an indelible mark on the history of philosophy. His systematic approach, his synthesis of Greek philosophy with Islamic thought, and his profound insights into logic, metaphysics, ethics, and politics earned him the title "Second Master," second only to Aristotle. His works served as a crucial bridge, transmitting classical philosophical knowledge to later thinkers like Avicenna, Maimonides, Albertus Magnus, and influencing the development of Western scholasticism.

Recognition and Honors

Al-Farabi's legacy is honored through various institutions and recognitions. The Al-Farabi Kazakh National University and its library bear his name, reflecting his significance in Central Asian intellectual history. Monuments have been erected in his honor in several cities, and his 1100th birth anniversary was celebrated internationally. The asteroid 7057 Al-Fārābī is also named in his memory, symbolizing his lasting impact on human knowledge.

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References

Druart 2021, Intro; Corbin 1993, p. 158; Mahdi & Wright 1970â1980, p. 523a.

Gutas 2012a, Â§ Life; Rudolph 2017, pp. 538â539; Vallat 2020, p. 551b.

Druart 2021, Intro; Mahdi & Wright 1970â1980, p. 523a; Streetman 2014, p. 231a.

Fakhry 2002, passim; Netton 1998, summary.

Butterworth 2015, p. 2a; Daiber 1996, p. 848; Galston 1990, p. 5; Mahdi 2010, passim.

Madkour 1963â1966, pp. 452â453; Weber 2017, p. 169a.

Fakhry 2002, pp. 128 ff.; Gutas 2012b, passim; Reisman 2005, p. 52.

Adamson 2016, p. 63; Gutas 2012b; Netton 1992, p. 1; Rudolph 2017, p. 596.

Adamson 2016, p. 64; Gutas 2012b; Netton 1994, p. 101.

Fakhry 2002, p. vii; Netton 1992, p. 1; Reisman 2005, p. 52.

Adamson 2016, p. 63; Corbin 1993, p. 58; LÃ³pez-Farjeat 2020, Intro; Netton 1994, p. 99.

F. Abiola Irele/Biodun Jeyifo, "Farabi", in The Oxford Encyclopedia of African Thought, Vol. 1, p. 379.

Ebn Abi Osaybea, Oyun al-anba fi tabaqat at-atebba, ed. A. MÃ¼ller, Cairo, 1299/1882. ÙÙØ§Ù Ø§Ø¨ÙÙ ÙØ§Ø¦Ø¯ Ø¬ÙØ´ ÙÙÙ ÙØ§Ø±Ø³Ù Ø§ÙÙÙØªØ³Ø¨

George Fadlo Hourani, Essays on Islamic Philosophy and Science, Suny press, 1975; Kiki Kennedy-Day, Books of Definition in Islamic Philosophy: The Limits of Words, Routledge, 2002, page 32.

Nicholas Rescher, Al-Farabi's Short Commentary on Aristotle's Prior Analytics, University of Pittsburgh Pre, 1963, p.11, Online Edition.

Antony Black, The History of Islamic Political Thought: From the Prophet to the Present, Routledge, p. 61, Online Edition

James Hastings, Encyclopedia of Religion and Ethics, Kessinger Publishing, Vol. 10, p.757, Online Edition

Ayatollah Motahhari, Becoming familiar with Islamic knowledge, V1, p:162

Corbin 1993, p. 158; LÃ³pez-Farjeat 2020, Intro.

Corbin 1993, p. 161; Reisman 2005, p. 57.

Corbin 1993, p. 158; Reisman 2005, p. 64.

Black 2005, p. 313; Reisman 2005, pp. 60â61.

Black 1996, p. 185; Black 2005, p. 313.

Black 1996, p. 187; Corbin 1993, p. 164.

Joshua Parens, An Islamic Philosophy of Virtuous Religions: Introducing Alfarabi (New York: State University of New York Press, 2006), 2.

Mykhaylo Yakubovych. Al-Farabi's Book of Religion. Ukrainian translation, introduction and comments / Ukrainian Religious Studies Bulletin, 2008, Vol. 47, P. 237.

A full list of references for this article are available at the Al-Farabi Wikipedia page

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Al-Farabi: Architect of Islamic Philosophy

💡 Dive in with Flashcard Learning! 💡

Biography 📜

🌍 Origins and Early Life

🎓 Education and Intellectual Development

📍 Later Life and Legacy

Religious Beliefs ☪️

🤔 Scholarly Perspectives

Major Works and Contributions 📚

🧮 Enumeration of the Sciences

🏛️ Political Philosophy

🎶 Music Theory

Contributions to Logic 🧠

💡 Aristotelian Foundations and Innovations

Musical Philosophy 🎶

🎼 The Great Book of Music

Philosophical System 🏛️

✨ Synthesis of Traditions

Core Tenets of Thought 🧠

🌌 Metaphysics and Cosmology

📜 Epistemology and Prophecy

⚖️ Practical Philosophy: Ethics and Politics

Enduring Influence ⭐

⭐ The Second Master

🏛️ Recognition and Honors

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Dive in with Flashcard Learning!

Biography

Origins and Early Life

Education and Intellectual Development

Later Life and Legacy

Religious Beliefs

Scholarly Perspectives

Major Works and Contributions

Enumeration of the Sciences

Political Philosophy

Music Theory

Contributions to Logic

Aristotelian Foundations and Innovations

Musical Philosophy

The Great Book of Music

Philosophical System

Synthesis of Traditions

Core Tenets of Thought

Metaphysics and Cosmology

Epistemology and Prophecy

Practical Philosophy: Ethics and Politics

Enduring Influence

The Second Master

Recognition and Honors

Teacher's Corner

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Discover other topics to study!

References

Feedback & Support

Academic Disclaimer

Important Notice for Learners