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Abu
Al-Nasr Al-Farabi: The Second Teacher
| By David W. Tschanz |
24/12/2001
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Abu
Nasr Mohammad Ibn al-Farakh Al-Farabi was born to a noble family in the small
village of Wasij, in the province of Farab in Turkestan, in 872 AD (259 AH). His
works included several rich commentaries on Aristotle's physics, meteorology,
and logic - in addition to a large number of books on several other subjects
embodying his original contributions. As a result, he was called the
"Second Teacher" (al-Mou'allim al-Thani) - with Aristotle being the
"First".
Al-Farabi
had a great desire to understand the universe and humankind, and to understand
the latter's place within the former, so as to ascertain a comprehensive and
intellectual picture of the world and of society as a whole. When he undertook
his meticulous study of ancient philosophy, particularly of Plato and Aristotle,
he absorbed the components of Platonic and Neo-Platonic philosophy, which he
then integrated into his knowledge of the Qur'an and the various sciences
derived from it.
However,
he combined these two in a new and unique way: He was the first Islamic
philosopher to separate philosophy and theology, influencing the scholars of
many different religions who followed him. He concluded that human reason - the
tool of the philosopher, was superior to revelation - the tool of religion,
resulting in the advantage of philosophy over religion. He claimed that
philosophy was based on intellectual perception, while religion was based on
imagination. He thus attributed impressive characteristics to the philosopher,
and advocated the philosopher as the ideal head of state. He blamed political
upheavals in the Islamic world on the fact that the state was not run by
philosophers, whose superior powers of reason and intellect would result in
ideal leadership.
Al-Farabi's
psychological view of humanity was that an isolated individual cannot achieve
perfection by himself, but requires the aid of many other individuals.
Therefore, to achieve any sort of perfection, every person needed to interact
and associate with others. In terms of political thought, Al-Farabi described
the ideal state as a Muslim one, which had the duty was to provide for the
physical well-being of the citizens, as well as helping people towards religious
salvation. According to Al-Farabi, the best ruler for this Muslim states would
be a "philosopher-king", a concept described in Plato's Republic. Al-
Farabi's ideal rulers would be chosen for their intelligence and carefully
educated in science, philosophy and religion.
One
of the most important contributions of Farabi, beyond his political views and
scientific philosophies, was to make the study of logic easier by dividing it
into two categories - Takhayyul (idea) and Thubut (proof). He wrote several
sociological books, including his famous work - Ara Ahl al-Madina al-Fadila (The
Model City). His books on psychology and metaphysics were largely based on his
own work.
Al-Farabi
also wrote a book on music, called Kitab al-Musiqa (the Book of Music). He was
an expert in art and the science of music and invented several musical
instruments, besides contributing to what we now know as "musical
notes". It has been reported that he could play his instrument so well that
he could make people laugh or weep at will - depending on the piece. In physics
he demonstrated the existence of void.
Although
many of his books have been lost, we still know of 117 of them, which include 43
on logic, 11 on metaphysics, seven on ethics, seven about political science, 17
are on music, medicine and sociology, and 11 of which are commentaries. Some of
his more famous books include the book Fusus al-Hikam, which remained a textbook
of philosophy for several centuries at various centers of learning and is still
taught at some of the institutions in the East. The book Kitab al-lhsa al 'Ulum
discusses classification and fundamental principles of science in a unique and
useful manner. The book Ara Ahl al-Madina al- Fadila is a significant early
contribution to sociology and political science.
His
interests in philosophy, science and politics were greatly influenced by his
teachers and travel. Al-Farabi's father was of Persian origin and was an army
commander in the Turkish court. He migrated to Turkestan after being named
general. Al-Farabi later moved to Baghdad, where he studied grammar, logic,
philosophy, music, mathematics and sciences. There, he was a pupil of the great
translator and interpreter of Greek philosophy, Abu Bishr Matta bin Yunus. Al-Farabi
then studied under Yuhanna bin Haylan in Harran. During this period, he acquired
mastery over several languages - as well as various branches of knowledge and
technology. His translations of ancient Greek works mean that he was among the
earliest Islamic philosophers to encounter and then introduce Greek philosophy
to the Islamic world He lived through the reign of six Abbasid Caliphs. As a
philosopher and scientist, he acquired great proficiency in various branches of
learning.
Farabi
traveled to many distant lands and studied for some time in Damascus and Egypt,
but repeatedly came back to Baghdad, until he visited Saif al-Daula's court in
Halab (Aleppo). He became one of the constant companions of the king, and it was
here at Aleppo that his fame spread far and wide. During his early years he was
a qadi (judge), but later on he took up teaching as his profession. During the
course of his career, he suffered great hardships and at one time was the
caretaker of a garden. He died a bachelor in Damascus in 339 A.H./950 CE at the
age of 80.
Al-Farabi's
work greatly influenced the Islamic philosophers who followed him, particularly
Ibn Sina and Ibn Rushd, and for several centuries thereafter. He also sparked
what would become an ongoing debate between representatives of philosophy and
theology, as Islamic thinkers sought to reconcile disparities between the two
fields.
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