Al-Farabi

Abu Nasr Muhammad Bin Muhammad Bin Uzallag Bin Tarkhan Al-Farabi (born in 260 A.H./874 AD in Farab Transriver, and Farab is located today in Kazakhstan and died in 339 A/950 AD).

A philosopher who mastered the science of wisdom, a mathematician He ran the course of advanced philosophers, had power in the medical industry, he knew the whole thing, he didn't start work, he didn't try its parts.

He was credited with introducing the concept of space into physics.

His father was an army commander, He came to Baghdad at the age of 40, moving between Egypt and Syria and Aleppo, and lived in the court of Sayf al-Dawla al-Hamdani.

He stayed in Damascus until his death at the age of 80, and he wrote several works, the most famous of which was a book enumerating the types and types of sciences.

Al-Farabi was named the second teacher after Aristotle and launched because of his interest in logic, because Farabi is Aristotle's logical author.

Genesis.

In his hometown, he studied a range of sciences, mathematics, literature, philosophy and languages, especially Turkish, which is his native language, in addition to his knowledge of Arabic, Persian and Greek.

He left his country about the year 310 A.H., which is about fifty, then headed to Iraq, where he completed his studies.

He studied philosophy, logic, and medicine on the Christian logical physician John Bin Hilan.

He studied in Baghdad philosophy and logic on Abi Bishr Mata Ben Younis, a Christian who was then one of the most famous Greek translators of books and one of the most famous researchers in logic.

He also studied Arabic linguistics on Ibn Al-Sarraj, He was also allowed to study music and complete his studies in languages, medicine, science and sciences He was a student in this advanced age,

Scholars of these ages were always asking for science from the cradle to the grave.

Al-Farabi was fond of books on seeking and disseminating knowledge and briefing on groups. He moved from Iraq to the Levant around 330 a.m.

where he called the Sword of the State Bin Hamdan, to whom he was known, his most honorable return.

He was transferred between its cities, especially between Aleppo (the capital of the Hamdanites) and Damascus, which was in their possession at one time, and graduated again.

He once traveled from Damascus to Egypt, and this was likely in the year 338 A.H., and then returned to Damascus, where he died in 339 A.H.

Al-Farabi preferred the life of labyrinth and austerity, but did not get married, and did not buy money, and did not want to take from the state sword to four dirhams a day, as many storytellers say, spend it in what he needed to live, and he was content with this, and he was able to do so, which is the influence of the great,

King Saif Al-Dawah Bin Hamdan, to hoard, to hoard, to hoard Reading and categorizing, illuminated by the guard's handkerchief, because he didn't have a special handkerchief, and he stayed for a long time.

Isolation and loneliness would have no effect on thinking and thinking.

The length of his stay in Damascus, as Khalikan's son says in the “Death of the Eyes”, spent most of his time in orchards and on the banks of rivers, only at the confluence of Riyadh, where he composed his research and was meant for his students and his assistants.

His belief in the unity of truth.

His belief in the unity of truth believed that the natural philosophical truth is the same, and there are no two facts in one subject, but there is one truth that was revealed by Plato and Aristotle, and his opinion that all philosophies that present a system of knowledge should follow the example of Plato and Aristotle.

But between Plato and Aristotle, there was a fundamental contradiction. Al-Farabi believed that Plato's philosophy was the eye of Aristotle's philosophy and the creation of a book (combining the opinions of the wise, Plato and Aristotle), Plato and Aristotle, both of whom were searching for existence on the one hand.

Plato and Aristotle, the first is (the proverb) and Aristotle, but in his book, he thought that there was no difference It's evidence to say that these people have revealed the truth, and everyone who comes after them should do the same.

Q/Why did al-Farabi make a mistake and say they're not contradictory though they are?

Because he was used in comparison with his book “The Mythology”, which was attributed to Aristotle, but not to Aristotle, but to Platon of Alexandria, and when the Syriac published the book, they sinned. On that basis, when the Arabs transferred it from the Syriac, they sinned.

Al-Farabi put forth a compromise on a book of theologian, and it was like the one who reconciled Plato and Plattin that did not show contradiction, and we see a lot like the Farabi who made this mistake.

Version theory.

His theory of existence is this theory, which is called the psoriasis and flood, which is the most prominent thing that distinguishes Al-Farabi.

He distinguishes between two types of assets: The existing existence that exists here is a lot of possible assets, but one exists is a must, Existing Possible: An existing or non-existent from which no store is displayed.

Whether it exists means that there is nothing stopping it. But if it exists, it must have a cause and all the assets that bring accidents.

Existing: An existing which, when we assume it, does not exist, is displayed (H is used to the imposition).

I mean, it can only exist, and it is in the religious term (Allah), because we cannot say that Allah does not exist; Because we can't say after we said God doesn't exist how the world is.

Q/ We can't understand how the possible assets were found about the duty to exist? Al-Farabi says that the duty of existence is of the nature of one mind, one of all parties, the essence of a pure mind which makes itself rational, and the subject of his reasoning is the same, unlike Al-Kendi, who is rational and also rational, of natural assets, but the duty of existence in the Farabi makes only himself sane,

Whoever thinks of himself is overflowing with a first mind, it is enough to reason the duty of existence itself until the mind of the first act of reason issues a creative act that is issued as a necessity, not a will or intention,

He said. It begets the mind of the one who puts it above it, it begets another mind, and the one who puts it into his own mind makes a movie... etc. the last mind is the active mind and the orbit of it is the moon.

The Fatimid says that the purpose in a virtuous city is to show kindness for the congregation in which happiness prevails, and it is the virtuous city that requests all its people happiness, and the opposing cities in which its people demand counteracts.

El-Farabi's happiness is tied to his conception of the human structure and the human soul, and happiness is when the rational soul (and its virtue is wisdom) controls the angry soul (and its brave virtue) and the sensual soul (and its virtue is chastity) and the man is bound to happiness.

The Ignorant City: Unlike a virtuous city, its people seek happiness that comes from the angry, sensual soul. Immoral City: It is the one whose parents knew the right principles and imagined happiness for what it was, but their actions are contrary to that.

Switch City: It's also anti-utopia, and the behavior of it is virtuous, and then it changes.

Little City: Its people in God and the active mind believe in corrupt views, and its president used camouflage, deception, and arrogance, and misrepresentation of God and the active mind, and his policy was deceit and camouflage.

Al-Farabi made a special set of characteristics for the people of Utopia:

Knowing the first reason and its characteristics (i.e., God), knowing minds and minds, knowing the celestial bodies, knowing the natural bodies, knowing the human being, and practicing it, their full knowledge of existence and all the assets, and at the head of the virtuous city,

Al-Farabi puts the main, just as there is a president, God, and the man is the President! And the one who says “Utopia” has characteristics:

The full members are the quality of understanding and perception, the quality of memorization, the quality of intelligence and intelligence, the good sense in performing the meaning of moderation in food, drink, flattery, love of truth, hatred of self, love of dignity (i.e. self-esteem), disregard of the symptoms of the world,

love of justice, hate of course, injustice, the power of determination, boldness and courage, and feet.

These qualities are crowned with wisdom, full reason, the quality of persuasion, imagination, the ability to jihad in body.

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