According to others, it is identified with the human intellect itself.;While commentators generally defend one of the two interpretations above, al-Farabi offers a mediating view that sees the Active Intellect as an intermediary between God and Man. It is God-like in terms of its perpetual ...
Mulla Sadra made the primacy of existence (asalat al-wujud) the cornerstone of his philosophy. Aristotle had pointed out that existence was the most universal of predicates and therefore could not be included as one of the categories, and Farabi added to this that it was possible to know an...
P Adamson, Before Essence and Existence: al-Kindi's Conception of Being, Journal of the History of Philosophy 40.3 (2002) 297-312. Related Philosophers & Muslim Scholars:Al-Farabi The second teacher after Aristotle. Ibn Sina the Muslim philosopher who made philosophy famous. Al-Ghazali the Mu...
where he remained until his death. It has been asserted that Jabir was a student of the sixth Imam Ja 'far al-Sadiq and Harbi al-Himyari;[9][17] however, other scholars have questioned this theory.[18] The Jabirian corpus[edit] An illustration of the various experiments and instruments...
respectivelyOn the Perfect State, andRāḥat al-ʿaql, see Daniel De Smet “Al-Fārābī’s Influence on Ḥamīd al-Dīn al-Kirmānī Theory of Intellect and Soul,” inIn the Age of Al-Fārābī: Arabic Philosophy in the Fourth-Tenth Century, ed. Peter Adamson, 131–150 (London: Wa...
K. Sarbasova
The paper examines the main terms used by al-Farabi in constructing of his own language model. The author analyzes the role and place of each term in the Eastern thinker's concept of the language, focuses on the symbolic nature of his linguophilosophical theory, and proves the lexical ...
Science Department, National Nuclear Center of the Republic of Kazakhstan, 2 Krasnoarmeyskaya Street, Kurchatov 071100, Kazakhstan 3 Department of Analytical, Colloid Chemistry and Technology of Rare Elements, Al-Farabi Kazakh National University, 71 Al-Farabi Avenue, Almaty 050040, Kazakhstan ...
Over the past half-century, the study of Islam in the Muslim world has been preoccupied with three global projects: maqāṣid al-sharīᶜa (the higher objectives of revealed law), al-wasaṭiyya al-islāmiyya (Islamic moderation), and aslamat al-ma
of thecosmos. By imitating God’s perfection and incorporating divine wisdom into governance, virtuous rulers promote felicity, prosperity and peace within a city. We highlight al-Fārābī’s emphasis on the role of religion in enabling citizens to internalize the wisdom of thecosmos, thereby ...