Arabic Thought and Its Place in HistoryO'Leary, De Lacy
ReligionIslamic
Arabic Thought and Its Place in History
O'Leary, De Lacy
Philosophy, Arab
and defective they may seem to us, yet made the ruler admit that he was
subordinate to a system, and defined the limits allowed by that system
in conformity with ideals of equity and justice. It is interesting to
note that in Ibn Sina’s time mystic theology had already taken its
place as a subject of serious study.
A short time afterwards a philosopher named an-Natali arrived at
Bukhara and became a guest of Ibn Sina’s father. Bearing in mind
the technical meaning of _failasuf_, we recognise this guest as a
professed Aristotelian, and presumably one able to obtain his living
as a teacher of the Aristotelian doctrine. From him Ibn Sina learned
logic and had his mind directed towards the Aristotelian teaching,
which was then preached like a religion. After this he studied Euclid,
the _Almagesta_, and the “Aphorisms of the Philosophers.” His next
study was medicine, in which he made so great progress that he adopted
the practice of medicine as his profession. He attempted to study
Aristotle’s _Metaphysics_, but found himself entirely incapable of
understanding its meaning, until one day he casually purchased one of
al-Farabi’s books, and by its help he was able to grasp the meaning
and purport of what had so far eluded him. It is on this ground that
we are entitled to describe Ibn Sina as a pupil of al-Farabi: it was
al-Farabi’s work which really formed his mind and guided him to the
interpretation of Aristotle; al-Farabi was, in the truest sense, the
parent of all subsequent Arabic philosophers; great as was Ibn Sina
he does not enter into the tradition in the same way as al-Farabi,
and does not exercise the same influence on his successors, although
al-Ghazali classes him with al-Farabi, and calls them the leading
interpreters of Aristotle. Emphasis is sometimes laid upon the fact
that Ibn Sina treats philosophy as quite apart from revelation as given
in the Qur´an; but in this he was not original: it was the general
tendency of all who came after al-Farabi; we can only say that Ibn Sina
was the first important writer who illustrates this tendency.
Public-domain text, read in full here on John Shaqi.
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