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UNIVERSITY OF MAIDUGURI
Maiduguri, Nigeria
CENTRE FOR DISTANCE
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ARTS
ISL 218: INTRODUCTION TO ISLAMIC PHILOSOPHY
ISL 218:
UNIT: 2
INTRODUCTION TO ISLAMIC
PHILOSOPHY
UNIT: 2
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CDL, University of Maiduguri, Maiduguri
ISL 218: INTRODUCTION TO ISLAMIC PHILOSOPHY
Published
UNIT: 2
2008 ©
All rights reserved. No part of this work may be reproduced
in any form, by mimeograph or any other means without
prior
permission
in
writing
from
the
University
of
Maiduguri.
This text forms part of the learning package for the academic
programme of the Centre for Distance Learning, University of
Maiduguri.
Further enquiries should be directed to the:
Coordinator
Centre for Distance Learning
University of Maiduguri
P. M. B. 1069
Maiduguri, Nigeria.
This text is being published by the authority of the Senate,
University of Maiduguri, Maiduguri – Nigeria.
ISBN:
978-8133-
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CDL, University of Maiduguri, Maiduguri
ISL 218: INTRODUCTION TO ISLAMIC PHILOSOPHY
UNIT: 2
P REF ACE
This study unit has been prepared for learners so that they
can do most of the study on their own. The structure of the
study unit is different from that of conventional textbook.
The course writers have made efforts to make the study
material rich enough but learners need to do some extra
reading for further enrichment of the knowledge required.
The learners are expected to make best use of library
facilities and where feasible, use the Internet. References are
provided
to
guide
the
selection
of
reading
materials
required.
The University expresses its profound gratitude to our course
writers and editors for making this possible. Their efforts
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ISL 218: INTRODUCTION TO ISLAMIC PHILOSOPHY
UNIT: 2
will no doubt help in improving access to University
education.
Professor M. M. Daura
Vice-Chancellor
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ISL 218: INTRODUCTION TO ISLAMIC PHILOSOPHY
UNIT: 2
HOW TO STUDY THE UNIT
You are welcome to this study Unit. The unit is
arranged to simplify your study. In each topic of the unit,
we have introduction, objectives, in-text, summary and selfassessment exercise.
The study unit should be 6-8 hours to complete. Tutors
will be available at designated contact centers for tutorial.
The center expects you to plan your work well. Should you
wish to read further you could supplement the study with
more information from the list of references and suggested
readings available in the study unit.
PRACTICE EXERCISES/TESTS
1. Self-Assessment Exercises (SAES)
This is provided at the end of each topic. The exercise
can help you to assess whether or not you have actually
studied and understood the topic. Solutions to the exercises
are provided at the end of the study unit for you to assess
yourself.
2. Tutor-Marked Assignment (TMA)
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ISL 218: INTRODUCTION TO ISLAMIC PHILOSOPHY
UNIT: 2
This is provided at the end of the study Unit. It is a
form of examination type questions for you to answer and
send to the center. You are expected to work on your own in
responding to the assignments. The TMA forms part of your
continuous assessment (C.A.) scores, which will be marked
and returned to you. In addition, you will also write an end
of Semester Examination, which will be added to your TMA
scores.
Finally, the center wishes you success as you go through
the different units of your study.
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UNIT: 2
INTRODUCTION TO THE COURSE
Majority of Muslims even in modern times are not aware of philosophy as a field of
study in Islam. This is due to the fact that very little or no prominence has been given
to the subject in the syllabus of various academic institutions consequently, University
students who have had to study Al-Kindi, Al-Farabi and Ibn Sanai at the secondary
school levels are still largely ignorant of what philosophy is. This is in contradiction
to other secondary subjects in Islamic Studies, which have been given fairly adequate
consideration such as (fiqh) Jurisprudence, (Tafsir) exegesis, or even Tarikh (History).
This course is therefore designed to acquaint the student with the subject of
philosophy, viz its definition, introduction, the roles of the Qur’an and the Sunnah its
growth and development, impact or influence of Greek philosophy on Islamic
philosophy, and works of some notable philosophers in Islam.
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PHILOSOPHY AND ITS GENESIS
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INTRODUCTION TO THE COURSE
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1.3.1 DEFINITION OF PHILOSOPHY
1.3.2 ORIGIN OF PHILOSOPHY
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PHILOSOPHY AND ITS GENESIS
1.1 INTRODUCTION
Philosophy is one of the oldest sciences known to man. The encounter and
the continuos interaction between philosophy and Islam have been perceived
and presented differently by various authors and writers. Some hold that
Islamic philosophy is nothing but a mere immitiation of Greek philosophy
translated into Arabic. Others are of the opinion that Islamic philosophy is an
internal science in Islam having its roots from some eminent Arabs whose
poetry contained philosophical subjects before the messenger-ship of the
Holy Prophet (SAW). A third opinion gives the credit of introducing
philosophy into Islam as a component of its studies to the Greek but the grace
of its vast expansion and perfection to internal mechanisms of Islam such as
the Qur’an, the Hadith and the Muslim philosophers themselves.
1.2 OBJECTIVES
At the end of this topic you should be able to:
i. Provide various definitions given by various authors for philosophy.
ii. Narrate the genesis of philosophy
iii. Discuss some of the theories formulated by early Greek philosophers
particularly about the origin of all Universal phenomena.
1.3 IN – TEXT
1.3.1
DEFINITION OF PHILOSOPHY
Philosophy is an evasive term, it is rather difficult to give it a specific
definition. This is the reason why Anthony Quinton (2001) said of it:
All definitions of philosophy, however; if they have any solid content at all, are
disputable. The discipline is too various and too comprehensive to be pinned
down tidily by a formular.
In spite of the above however, some definitions exist of the term philosophy,
thus:
The word philosophy is an English word formerd from two words of Greek
origin i.e. Philo and Sophia; Philo means “Lover or seeker” while
Sophia/Phos means “Wisdom.” Philosophy therefore means seeking of after
wisdom or loving wisdom and philosopher a lover of seeker after wisdom.
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This is a general or literal sense. In a stricter sence, philosophy has been
defined as:
a)
b)
c)
Rational critical thinking of more or less systematic kind, about the conduct of
life, the general nature of the world and the justification of belief.
The search for truth and knowledge concerning the universe, human existence
perception and behaviour pursued by means of reflection reasoning and
argument.
A set of principles that serves as a basic for making judgments and decision.
This last usage is personalized and as such one can have examples such
as One’s philosophy of life, Hausa’s philosophy of marriage, T-glo’s
philosophy of widowhood and Yoruba’s philosophy of discipline.
1.3.2
ORIGIN OF PHILOSOPHY
All source agree that philosophy as a science originated from among the
Greeks. It started to develop since about the 6th century B. C. when early
Greek philosophers such as Thales and Anaximenes started to observe the
inter-relationship between the various universal phenomena such as the Earth
Fire, Water and Air. Their first subjects bordered on mythology of gods and
goddesses. Later this developed into a little more complex subject of origin of
everything.
They observed that the origin of everything was matter to which they gave the
title of STUFF. Although stuff is the origin of everything, it can not be
realized or perceived (even by the mind) until it has assumed a form (i.e the
form of any earthly creature).
About the nature of stuff itself, early Greek philosophers were divided into
two (2) groups. The first group was of the opinion that matter was from the
very beginning; there was no time when matter was not in existence. Matter
grows in a circle and therefore is indestructible; having no beginning it cannot
have an end.
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The logically concluded that matter/stuff was God since anything
indestructible was God. They were therefore designated as worshippers of
matter or “Materialists”.
The other group held that millions of years ago matter was not in existence
but it evolved later. Matters goes through change which are involuntary i.e.
going through those changes are not caused by matter itself. (For example
man and plants are not responsible for the ageing which will eventually lead
them to death). They observed that anything that goes through changes has
destruction awaiting it at the end of those changes. This led them to the
discovery of something beyond matter which is immaterial but superior to
matter imposing those changes on matter which the designated as “LAW”.
The “LAW” has been in existence from the beginning of the world, it could not
be touched nor can it assume form. It can only be felt by the sense. It has been in
existence before matter and shall remain after the destruction of matter. They
discovered that the “LAW” has two characteristics:
1. Love
2. Conflict.
Law of love is said to be in operation when relationship between the Universal
Phenomena is cordial (e.g. when ample rainfall and adequate sunshine lead to
bountiful yield in plants).
Law of conflict is in operation when the phenomena react in disagreement (e.g.
when river overflows its natural bank causing disruption outside its course or
when there is a volcanic eruption or when divorce occurs between couples).
These two laws however meet at another level, i.e. the level of “REASON” The
philosophers agreed that occurrence of any of the two laws can not be without a
reason. There must be a reason for the happening of anything among the
phenomena either positive or negative and this led them to the discovery of Law
of “Reason”. It is observed that every occurrence between phenomena is
controlled by this law of “Reason” the scope of which is not just the human’s
mental but the entire Universe. Law or “Reason” operates everywhere in the
universe; they therefore identified the law as “LAW OF UNIVERSE”
The summary of this is that the early Greek philosophers were able to grow above
the level of the majority of the inhabitants of the world. They saw the occurrence
of the universal interaction and creation not as handwork of an idol, demon or
anything of the sort. Not in the most perfect form albeit, they discovered the
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existence of God not through the usual medium of revelation but the medium of
“Human Reason”. This happened about six centuries before the birth of Jesus
Christ (6th Centuries B.C.).
Thus these “Cosmological speculations” characterized philosophy at its genesis.
Later philosophy continued to grow with more theories expounded. The
diversion from cosmological speculations into “moral philosophy” which
concerns itself with man and his moral problems was led by Socrates at about the
end of the 5th Century BC.
Other philosophers advanced the frontiers of philosophy from the 4 th Century
B.C. Plato and Aristotle propounded various theories about knowledge,
governance and dialogue.
Later the Greeks were joined by the Romans in the pursuit of philosophy during
these periods and up to the beginning of the Christian Era, philosophy was
studied as a Greek science and in Greek language, and this was called “Hellenism
or Hellenistic philosophy” by then philosophy has grow to the level of
recommending ways of life for people and suggesting packages of moral systems.
The stoics, the epicureans and the cynic were groups of philosophical schools
which were attempting to improve living conditions of people in the society
through the use of philosophy.
One important fact about philosophy which underscores the importance of the
science is that it is the mother of all other sciences known to man today.
Mathematics was the first to detach itself from the department of rational
thinking. By the 17th century natural science gained its own independence. The
social sciences gained their own independence only in the 18th Century, while
psychology become independent only in the 19th Century.
1.4 SUMMARY
Philosophy originated from Greek starting since about 6th Century B.C. it
began from the mythology about Gods and Goddesses growing with time to
cover complex sociological subjects such as morality and politics. All the other
sciences evolved from philosophy.
1.5 SELF ASSESSMENT EXERCISES
1.
2.
3.
Discuss the origin of Philosophy
When did study of Philosophy start and who are its pioneers?
According to early Greek Philosophers what is the origin of everything in
the universe?
1.6 REFERENCE.
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UNIT: 2
Authony Quinton in Encyclopedia Americana (U.S.A. Americana
Corporation 1978 ed) Vol. 21 pp.924 – 932
Chambers 21st century dictionary *Finland: Cambridge University Press)
1997.
Majid FAkhry, A History of Islamic Philosophy (London: Columbia
University Press 1983)
1.7 SUGGESTED READING
1974 )‫ دار الكتاب اللبناين‬:‫ (بريوت‬:‫ الفكرب الفلسفى يف السالم‬:‫عبد احللمي محمود‬
Abdul
Hameed Siddiqui Main Springs of Western Civilization
(Lahore: Islamic Book Centre) 1975
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TOPIC 2
TABLE OF CONTENTS
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ISLAM AND PHILOSOPHY
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2.3.1 DEFINATION OF ISLAM
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The Prophetic Era
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2.0 TOPIC:
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ISLAM AND PHILOSOPHY
2.1 INTRODUCTION
Regardless of the variation of opinion among philosophers, historians and
other shades of scholars about the root or source of Islamic philosophy, Islam
and Muslims became notable for their wonderful contribution to the various
aspects of philosophy. Some philosophical works bear glaring testimonies not
only to the close affinity between the Greek philosophy and Islamic
philosophy but also to the importance of the role of conductor, protector and
expander played by Islamic philosophy to the Greek Philosophy. Such works
include Amiable Jordain’s of 1819 Ernest Renan’s 1852, Solomon Monks of
1859, De Boer’s 1901 and De Lacy O’Leary’s 1922.
2.2 OBJECTIVES
At the end of this topic you should be able to
i.
Define Islam
ii.
Discuss the position of philosophy during the era of the Prophet and
His Companions
iii.
Narrate the beginning of the encounter between the Muslims and the
Greek philosophy.
2.3 IN – TEXT
2.3.1
DEFINITION
Islam is the total embodiment of the rules and regulations sent down by Allah
to Prophet Muhammad (SAW) through Angel Jibril for onward transmission
to mankind for the maintenance of the planet earth. Those rules and
regulations contained in the Qur’an and the Hadith strive towards peace
through its tripartite channel i.e.
i)
Peace between Man and God.
ii)
Peace between Man and Man
iii)
Peace between Man and Environment
Islam constructs this peace by giving guiding rules for man to follow in all
situations. Islam is also defined as a way of life because its teachings cover all
aspects pf life such that adherents are not left unguided on any issue.
2.3.1.1 THE PROPHET ERA
Prophet Muhammad (S.A.W.) tought his community the content of the Holy
Qur’an with his own explanation communicated to the companions through
verbal expressions, actions and approvals and disapprovals known as Hadith
throughout his time, he did not at any time teach any subject under the name
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of philosophy. This position remained unchanged even during the period of
righty guide caliphate.
Later, other sciences akin to furtherance of the understanding of the Qur’an
evolved. They included (Tafsir) exegetical study (Fiqh) jurisprudence and
(Kalam) Theology, But inspite of this intellectual development philosophy
remained unknown.
It is however pertinent here to point out that although philosophy was not
taught, studied or even identified as a subject at this period, that does not
suggecst that philosophy (in practice) was not going on. Muslim writers who
are of the opinion that Islamic philosophy has its origin in Islam
particularly maintain that the very foundation of Islamic philosophy is the
revelation of the Qur’an itself. The contributions of the Qur’an and the Holy
Prophet to the development of philosophy is the subject of the next topic.
2.3.1.2 CONTACT WITH THE GREEK
The attempt to advance the frontiers of the Muslim territory to include Syria
was started by the prophet and completed by Khalifah Abubakar. This
expedition and annexation first brought the Muslims into a direct contact with
the Greek culture. With the conquest and annexation of Egypt, the final
domain of the Roman Empire lied on the hands of the Muslims. One of the
consequencies of the vast expansion of the Muslim territory at this stage was
that it brought under their hegemony the Greeko – Roman civilizational
legacies. Prominent among those legacies was the intellectual be quest
commenced since about the 6th century B.C.
One credit which goes to Islam at this point in history was that when Muslims
conquered sources of existing civilizations, (unlike the Christian Crusade)
knowledgeable people were not persecuted; the were honoured. Knowledge
was not enstinguished, it was expanded and libraries were not burnt; they were
built. Islamic philosophy though preceeded by Greek’s proved not only as a
dynamic intellectual edifice on its owned but also served as the lone preserver
and safe haven for the continuity of the Greek philosophy. Several authors
have acknowledged that Greek philosophy owned its survival to the massive
translation into Arabic undertaken during the governance of some notable
Muslim rulers.
2.3.1.3 PERIOD OF TRANSLATION
It is speculated that Translation of the Greek philosophy into Arabic started as
individual efforts since about the 7th or 8th century C.E. Individual Muslims
who came across fragments of Greek philosophical thoughts and were
fascinated by them may have translated such from books and manucsriptes at
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their disposal in full or parts. With time however, translation soon rose above
the level of individualconcern,, it acquired state official status when Muslim
Caliphs had so much interest in translating Greek philosophy into Arabic
seeing it expedient to finance such a project from (Baytul Mal) Islamic
Government coffers.
a)
KHALID IBN YAZID IBN MU’AWIYYAH:
The first caliph who developed keen interest in translation of Greek
philosophy into Arabic was Khalid Ibn Yazid Ibn Mu’awiyyah. Although he
did not succeed as a Caliph and was quickly replaced, due to the youthful age
by his brother Marwan, yet he was ranked among caliphs of Banu Umayyad.
He was reputed for his deep knowledge and versatle eloquence. He was nick
named “ The wise man of the house hold of Marwan”. He ordered for the
repartriat on of some Greek philosophers and commissioned them to translate
some of their books into Arabic. He was reputed to have been particularly
interested in Alchemy, Astronomy and Medicine source on which may have
formed the bulk of his translation efforts.
b) UMAR IBN ABDUL AZIZ (UMAR II) (717 – 720
C.E):
This pious caliph popular known as Umar the 2nd nick named after his
maternal grand-father Caliph Umar Ibn Al-khattab was also called the pious of
the Banu Umayyad. He was intellectually inclined but the spiritual spheres of
his reign over shadowed the intellectual sphere. He fashioned his personal
character and governing policies after those of the pious caliphs and was
therefore reputed among all Muslims as the fifth caliph. He was reported to
have commissioned some scholars to internsify knowledge of Islam among
the Berbers of Africa,
Caliph Umar was also reported to have carried out some translation work
during his time, books on medicine were ordered by him to be translated into
Arabic. This effort may have been based on some of the traditions of the holy
prophet in which he emphasized on the medical profession and recommended
pursuance of its knowledge for females (beside males).
It is important to note here that all translation efforts described above served
only as preliminaries to main ones. They represented only a forward to a
whole work of translation officially executed during the tenure of some
Abbasid caliphs discussed below.
i.
AL-MANSUR (775 – 785 C.E):
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Al-mansur was the second of the Khulafah of the Abbasid Dynasty. A
seasoned Administrator and formidable ruler, he combined intellectual
activities with the onerous duties of governance. He was liberal to scholars
and scholarship. He ordered for translation of books on philosophy medicine
astronomy and history. Some authors give the credit of the foundation of or at
least the formulation of the ideas that led to the building of Dar-ul-Hikmah to
him.
ii.
HARUN AR-RASHID (786 – 809 C.E):
This caliph als contributed his own quota by expanding the translation
activities started by Al-mansur. His patronage of knowledge and scholars of all
shades culminated in the prominence gaired by Baghdad. Philosophers, Poets
Doctors of law flourished in Baghdad and it became the referral centre of
learning not only in the Muslim world but the whole of the globe.
iii.
AL-MA’MUN (813 – 833 C.E.):
The apex of works of translation for all times was reached during the reign of
caliph Al-ma’mun. Himself well learned in jurisprudence and philosophy,
Scholars and scholarship enjoyed a gread deal of patronage and sponsorship in
his reign. His personal acumon astonished even the great scholars of his time.
He was reported to have set aside every Tuesday for confence with scholars of
all shades. This led to his conviction that for intellectual progress, the ummah
needed to accompany orthdoxey with sound reasoning. This led him to
support the mu’tazilites idea of “Freedom of will” as opposed to the prevalent
doctrine of predestination. He then imposed this Mu’tazilah’s doctrine of
“Freedom of will”. As a state doctrine with all the tenacity at his disposal.
Little surprise then that this crudités statesman expanded Dar-ul-Hikmah and
developed it into a full-fledged academy not only for translation but also for
further research into the various scientific fields of the time. He divided the
academy into departments each under a competent head among the great
scholars of the time; He also patronized Roman kings who sent him Books of
Greek philosophers on varying subjects and translators. Books of Plato,
Aristotle plotinus and other luminaries of Greek philosophy found their ways
into the Academy and were translated into Arabic either directly form Greek
or through Syriac.
Caliph Ma’mun’s quest for intellectual up-liftment of the Muslim community
also reflected on the populace. He encouraged literary activities among people
consequent to which materials on different subjects proliferated in the society
and were widely read among the people. Level of literacy was raised and the
scope of the Islamic Sciences was expanded in his tenure.
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2.3.1.4 THE TRANSLATORS
a)
b)
c)
Many scholars of note participated in the translation activities during the eras
of these caliphs. They include the following.
Ibn Al-Mugaffa:
Abdullah Ibn Mugaffa was a Persian Muslim; an orator who was a secretary
to Abu Ja’far Al-Mansur. He translated several works of Aristotle on logic
into Arabic. Also translated by him are some books in Persian language. One
work that wrote the history of Ibn Al-Mugaffa indelibly on the history of
translation is that of fables of “Kalilah Wadimnah” which was of Indian
origin.
Yohanna Ibn Maswayh:
He was an expert physician who immigrated into Baghdad from Jundishapur
during the tenure of Harun Rashid. The caliph commissioned him to
translate some ancient medical books and he obliged. During the peak of
translation i.e. under Al-Ma’mun, he was made the head of Baytul-Hikmah
and he gathered several translators to the institution.
Other Translators:
Muhammad Ibn Ibrahim Alfazari
Translated books on Astronomy
beginning from the era of Al-Mansur.
Yahia or Yahya Ibn Al-Birtiq excelled in the translation of philosophy
but the also translated some works on medicine and law.
Al-Hajjaj Ibn Matar and Abdulmasih also translated some philosophical
works.
Al-Kindi: was the first Arab who participated in the translation of Greek
philosophical works into Arabic. His own translation was however
peculiar as it marked the beginning of another era in the development
of Islamic philosophy “the era of translation with specialization.” Alkindi was himself a philosopher who popularly started the process of
subjecting Greek philosophy to analysis and commentary. He provided
the first Arabic definition of philosophy and presented philosophy as a
subject permissible under Shari’ah.
Some important facts to be noted at this point are:
i)
The translators were not necessarily Muslims. Non Muslims equally
participated; the concern was conveyance of the Author’s massage from
the original language to the new language.
ii)
The translation was not direct into Arabic all the time. Some times it was
from Greek into Persian or Syriac and then into Arabic depending on the
specialization of the translators.
iii)
These early translators were by no means philosophers but mere
translators who had little or no idea of the subject matter of their
translation. Situation therefore arose when questions.
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Were asked from translator’s of some works, but they would not be able to profer
any solution as they only transferred the meaning from one language to the other.
It was this that led of Islamic philosophy i.e. the specialized tranlation or
translation with specialization started by Al-Kindi.
It is probable that the inconcealable conspicuity of the translation activities
described abov and which several sources are unanimous about. Its wide coverage
and indepth study that led to the simiplistic position held by some writers that
Islamic philosophy is just a translation and of adeptation of Greek philosophy.
2.4 SUMMARY
During the era of Prophet Muhammad (PBUH) and his immediate successors,
philosophy was not known as a subject. The contact with Greek led to
copious translation of Greek philosophy, among other scientific subjects into
Arabic assiduously pursued by some notable caliphs of Ummayyad and
Abbasid caliphate.
2.5 SELF – ASSESSMENT EXERCISE
1.
2.
3.
4.
What was the position of philosophy during the time of
Prophet Muhammad (PBUH) ?.
Provide a universal definition of Islam
Discus the roles place by two caliphs of your choice in
translation of Greek philosophy?
What were the subjects translated and who were the
translators?
2.6 REFERENCES
A Rahim, Islamic History (Lagos Islamic Publication Buream (1981)
)1981 ‫ دار الكتاب اللبناىن‬:‫ اترخي الفلسفة العربية (بريوت‬,‫مجيل صليبا‬
Majid Fakhry, A History of Islamic Philosophy. (Landon: Columbia University
Press 1983)
)1873 ‫ النفكري الفلسفى يف الاسالم (بريوت دار الكتاب اللبناىن‬:‫عبد احللمي محمود‬
2.7 SUGGESTED READING
)‫ مكتبة الهنضة املرصية‬:‫امحد امني ظهر السالم (القاهرة‬
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TOPIC 3
TABLE OF CONTENT
PAGES
3.0
TOPIC:
THE ROLE OF THE QUR’AN AND SUNNAH
IN THE DEVELOPMENT OF
ISLAMIC PHILOSOPHY -
3.1
INTRODUCTION
3.2
OBJECTIVES
3.3
IN –TEXT
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3.3.1
THE ROLE OF QUR’AN -
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3.3.1.1
ENCOURAGEMENT OF KNOWLEDGEMENT
AND WISDOM
3.3.1.2
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PERFECTING THE MAIN THEMES OF
PHILOSOPHY
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3.3.2.
THE ROLE OF SUNNAH -
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3.3.2.1
USE OF LOGIC
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3.3.2.2
SCIENTIFIC PRONOUNCEMENT
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3.4
SUMMARY
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3.5
SELF-ASSESSMENT EXERCISE
3.6
REFERENCES
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3.7
SUGGESTED READING -
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3.0 TOPIC:
UNIT: 2
THE ROLE OF THE QUR’AN AND SUNNAH
IN THE
DEVELOPMENT OF ISLAMIC
PHILOSOPHY
3.1 INTRODUCTION
The Holy Qur’an although not christened a book of philosophy played a
dynamic role in the development of Islamic philosophy. This role is so
elaborate and concise that it cannot by any means be termed as imitation of
any thing that existed before its revelation.
3.2 OBJECTIVES
At the end of this topic you should be able to:
i. Explain the role which the Holy Qur’an played in the Development of
Islamic philosophy.
ii.
Identify Qur’anic verses which encourage philosophy.
iii.
Discus the role played by the Holy Prophet towards the realization of
the objectives of philosophy.
3.3 IN – TEXT
3.3.1.
THE ROLE OF THE QUR’AN
The revelation sent by Allah to Prophet Muhammad through Angel Jibril is
called Al-Qur’an. This Holy Book serves as the first source of information
guidance and law. Its discuss covers everything in human’s life and beyond. Its
orders must be followed and its prohibitions must be observed. An act of
commission or omission in implementing its prescriptions is either a crime or
a sin. Intentional disregard to them amounts to disbelief.
3.3.1.1 ENCOURAGEMENT OF KNOWLEDGE AND USE
OF WISDOM
The holy Qur’an emphasizes knowledge in a way unprecedented in the history
of man. In the first place the revelation of the Holy Book began with the most
prominent process of knowledge seeking “READ” and that 1 st portion of
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revelation also ended with a presentation of “Knowledge of what he knew
not” to man as a great benevolence. The word “ILM” knowledge is used in its
various derivatives in more then 800 places in the Qur’an each carrying a
significant message. Other synonyms of knowledge such as “Hikmah”
wisdom “Aql” intellect “Bayan” Proof “Hujjah” Argument or explanation are
also used in many chapters and verses.
Several verses were revealed praising knowledge and rebuking ignorance.
Some verses in the Qur’an compare the position of knowledge with that of
ignorance and decisions or practices based on knowledge and consciousness
with those taken as mere imitation of ancestors or based on conjectures and
assumptions. In each case, the credit was given to wisdom and sagacity some
examples are:
“And we put you on a path of affair so follow it. Follow not the desires of
those who lack knowledge” [Qur’an 45 : 18]
“And they said: it is not but our present life some of us die while others
Continue to live, and nothing perishes us but time. But they have no
knowledge about that, they only conjecture.” [Qur’an 45 : 24]
“Most of them (unbelievers) follow naught but conjecture. Assuredly
conjective can by no means take the place of truth Lo! Allah is aware of what
they do.” [Qur’an 10 : 36]
These verses condemn any position not based on genuine knowledge. They
imply that facts must be supported by proofs which could be subjected to
investigation and that conjectures are not the same thing with facts.
In other verses the Qur’an opens itself up for investigation before its messages
are assimilated and practiced.
“(This is) A scripture that we revealed unto you, full of blessing that they may
ponder its revelations and that men of understanding may reflect”. [Qur’an 28
:29]
"‫أفال يتدبرون القرءان أم عىل قلوب أقفالها‬
“Will they not meditate on the Qur’an or are there locks on the hearts”.
[Qur’an 47 : 24].
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"‫" أفال يتدبرون القرءان ولواكن من عند غري هللا لوجدو فيه اختالفا كثري‬
“Do they not ponder on the (Content of) the Qur’an. If it were from other
(source) than Allah, they would have discovered in it may discrepancies”.
[Qur’an 4 : 82].
This set of verses unequivocally order that the messages, orders, instructions
and even preferences of the Qur’an may be subjected to rational analysis and
verification before their assimilation and practice by anyone who cares.
Some verses directly exalt the position of knowledge and scholars”
"‫ ان هللا عيزي ففور‬,‫" من الناس وادلواب والنعم خمتلف ألوانه كذكل امنا خيىش هللا من عباده العلامؤا‬
“Surely those who fear Allah most (among His servants) are the
knowledgeable ones”. [Qur’an 35 : 28].
‫ قل هل يسوى اذلزن يعلمون و‬,‫"أمن هوقانت ءاانء اليل ساجدا وقامئا حيذر الآخرة وزرجوا رمحة ربه‬
"‫ امنا يتذكر أولوا اللباب‬,‫اذلزن ل يعلمون‬
“Say (unto them, O Muhammad): are those who know equal with those who
know not? But only men of understanding will pay head.” [Qur’an 39 : 9]
"‫"زرفع هللا اذلزن ءامنوا منمك واذلزن أوتوا العمل درجات‬
“Allah will raise in status those who believe and those given knowledge among
you.” [Qur’an 58 : 11].
"‫"زرفع هللا اذلزن ءامنوا منمك واذلزن أوتو العمل درجت وهللا مبا تعملون خبري‬
“He gives wisdom to whoever He wishes, and whoever is given wisdom has
been given abundant of good” [Qur’an 2 : 269].
‫"اذلزن يذكرون هللا قياما وقعودا وعىل جنوهبم ويتفكرون ىف خلق الساموات والرض ربنا ما‬
"‫خلقت هذا بطال س بحانك فقنا عذاب النار‬
“Those who remember Allah, standing, sitting and reclining and they reflect
on the creation of the heavens and the earth (and say) ‘Oh! Our Lord You
have not created this in vain.” [Qur’an 3 : 191]
In these and similar verses, the Qur’an exalts people of knowledge and extols
the virtues of knowledge. Scholars are portrayed as gaining attention and
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mercy of Allah and admiration of mankind. The verses create impression of
some high level and position in the sight of Allah to which knowledge is one
main requirement for man to aspire there.
Throughout the Qur’an, ignorance and behaviors emanating from it are
persistently rebuked and condemned as in the following examples:
"‫" فال تكونن من اجلاهلني‬
“Never be among the ignorant ones” [Qur’an 6 : 35].
“……And who goes further astray than he who follows his desires….”
3.3.1.2 PERFECTION OF MAIN THEMES OF PHILOSOPHY
Generally viewed, main themes of philosophy can be enumerated as follows:
1.
Theological issues: which surrounds the study of origin of all
things and mover of other movements?
2.
Logic: the use of power of reasoning and speech.
3.
Morality: building excellent personality.
4.
Politics: building a happy society.
5.
Ecology: Seeking the best of relationship between the various
creations in the planet earth.
On each of these themes, the philosophers have spent a lot of resources
particularly the intellect to present some theories to the world. Beginning
Centuries before the birth of Jesus Christ, they have spent their times and
energy one after another to build theories around these themes. Sometimes
they made mistakes and corrected them later, and at other times one of them
made a mistake but got corrected by another one later.
The Holy Qur’an has not just discussed all these philosophical main themes
but it has also portrayed them in better lights. Each of them have been
thoroughly and exhaustively marshaled and presented for easy comprehension
and execution by all stake holders. The issue of god and goddesses and true
God, Logic and the use of reason and intellect as opposed to earlier
revelations which depended heavily on miracles, morality in all its
ramifications, and perfect policy.
The issue of God and His creativity has been exhaustively discussed. The false
gods and goddesses of the Quraish and those of earlier generations are
presented as feeble creatures incapable of harming or rendering any favour to
anyone. For the proof of Allah being the only creator of all crated beings, and
therefore the only Deity who rationally deserves to be worshipped, blue-print
of how He created several creations are exposed in the Qur’an. The creation
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of plants, animals, the heavens and the earth and man in particular are
accurately accounted for.
On logic besides alloying the subject with wisdom in addressing audience, all
Qur’an presentations are full of logic.
Morality is an important subject in all religions, the Qur’an however goes an
extra mile towards ensuring that the human community it creates shall be a
perfect society. There is not an issue or a situation in which an adherent may
find himself/herself except that the Qur’an has either directly or indirectly
treated it. Some behaviors are permitted other are outlawed; some other ones
tolerated while others are disclaimed. All matters are treated along this moral
line in the domains of the Qur’an.
Politics is presented in the form of leadership in the Qur’an. Expected roles of
the leader and the led are discussed presented in with samples in the story of
earlier prophets and their communities. Kind and humble politicians are
blessed and remain blessed until eternity, while arrogant despots are cursed
even with their enormous wealth and power and they remain cursed until he
day of resurrection. Political rules for rulers and ruled are also presented in
form of obligatory duties upon all.
The inter-relationship between all earthly creatures has never been discussed
with expertise by any religious book of antiquity as done by the Qur’an. The
Sun and the Moon and their effects on time and the effects of all the above on
mankind are adumbrated in various verses. Man and the animal kingdom, the
aquatic creatures and even world of insects and basics of the relationship with
man are enumerated in some verses.
3.3.2
THE ROLE OF SUNNAH
Sunnah literally means custom, tradition or constant practice. In Islamic
jurisprudence, sunnah refers to speeches, actions, orders tacit approvals and
disapprovals, admonitions, answer to questions queries and other self
expressions of Prophet Muhammad between the time of his prophethood and
death. It is also called Hadith. The sunnah could also be called actualization or
human practicalization of the Qur’an demonstrated by the Holy prophet.
The role of the sunnah towards the evolution of Islamic philosophy could be
seen as follows:
3.3.2.1 USE OF LOGIC
Prophet Muhammad spoke and acted throughout his life. The sunnah which
he left as legacy has been studied during and after his life time and even in
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modern times. No individual in history has had his life (Public and Private)
subjected to scrutiny as prophet Muhammad Reputably the very huge volumes
rhyme with logic. No illogicality has been genuinely found in the sunnah
despite the fact that the prophet never defined logic.
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3.3.2.2.
UNIT: 2
SCIENTIFIC PRONOUNCEMENTS
Prophet Muhammad (SAW) made several scientific pronouncements many of
them have been published through the various print and electronic media.
Those pronouncements cover the different spheres of science i.e. pure science
and social science.
For example the prophet warned against the saliva of dogs and recommended
that extra efforts be made to get rid of its contaminating effect. He discourage
depending on carbohydrate alone for food and cautioned against over
indulgence in protein consumption. He recommended salt for dilution of
toxicity and honey as medicine for several ailments. For human sicknesses of
his time, he prescribed medicine rather than admonishing for miracle.
In the area of social science, there is not a form of relationship that can ever
exist between a man and his compare in either sex to which he has not taughs
all parties concerned the best mode of behavior. Parental, conjugal,
commercial, personal, communal and even international relationships have
their adequate prescriptions in the lessons taugh by this great teacher of
sociology. Up till the present aspects of his all-encompassing encyclopediac
sociological teachings are being explored for benefits for the human society at
graduate snf post graduate levels of several univisersities in the world.
These roles of the Quran and the sunnah as discussed above informed the
position of the Muslim writers who insist that Islamic philosophy is an internal
study. That it is no influenced by Greek philosophy or any other existing
philosophy. They argue that the prophet was unlettered and the massive
translation of Greek philosophy did not occur until a long time after his death;
yet he left these indelible imprint on philosophy. Similarly his immediate
companions who lived after him and succeeded to his political seat advanced
the frontiers of human development in all spheres of life with no other tools
except the legacy of the prophet; i.e. the Qur’an and the sunnah.
3.4 SUMMARY
The Holy Qur’an and the Sunnah of the prophet played very vital roles
towards the development of Islamic philosophy. Taken together, they did not
just lay foundation for a virile philosophy, they built a unique one.
3.5 SELF ASSESMENT EXERCISE
1.
2.
3.
4.
Cite some Qur’anic veres which have bearing on philosophy and expalin them.
What is Sunnah?
How did the prophet contribute to the development of philosophy?
Is philosophy an indigenious field in Islam?
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3.6 REFERENCES
Yusuf Ali (1983) Translation and Communtary of the Holy Qur’an
Marmaduke Pickhall (N.D.) The Meaning Of The Glorious Koran (Lagos);
Islmaic Publications Bureau
Fazlul Karim M. A (1970) Al-Hadis (Pakistan; I M Trust 3rd ed.
Olayiwola Abdufattah (1994) Health Science in Islam (Lagos Attawheed
Publications)
3.7 SUGGESTED READING
)‫ دار الكتاب اللبناىن‬:‫) النفكري الفلسفى يف السالم (بريوت‬1974( ‫عبد احللمي محمود‬
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TOPIC 4
TABLE OF CONTENTS
PAGES
4.0
TOPIC:
THE CONTRIBUTION OF MUSLIM
PHILOSOPHERS TO THE
DEVELOPMENT OF PHILOSOPHY -
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4.1
INTRODUCTION -
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4.2
OBJECTIVES
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4.3
IN-TEXT
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4.3.2. AL-FARABI -
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4.3.3 IBN SINA
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4.3.4 IBN RUSHD -
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4.4
SUMMARY
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4.5
SELF ASSESSMENT EXERCISE
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4.6
REFERENCES
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4.6
SUGGESTED READING -
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4.3.1 AL-KINDI
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4.0 TOPIC:
THE
CONTRIBUTION
UNIT: 2
OF
MUSLIM
PHILOSOPHERS TO
THE DEVELOPMENT OF PHILOSOPHY
4.1 INTRODUCTION
Muslim philosophers contributed to the development of philosophy in two
major ways. The only safe passage through which the ancient learning has
escaped to the era of modernity and development was the bridge of Arabic
language. Without the translation of philosophical works from various origins
such as Greek Egyptian, Syriac, Indian etc. into Arabic by Muslim, most of
what became known and received further development would have been lost.
This translation did not just provide a safe passage for ancient knowledge, it
also added to the quality of the various fields.
Secondly the Muslim philosophers developed what is known today as Islamic
philosophy (Muslim philosophy) (Arabs philosophy). They presented the
subject of philosophy to the Muslim world, which was hither to averse to it, as
a useful and harmless subject which could be an effective tool for the
protection of the dogmas of revelation from attacks. They also expanded the
scope of the various branches of philosophy and other sciences that later grew
from philosophy. The whole world was astonished by the dazzling speed with
which the Muslim philosophers accomplished their task. In only a few years
they assimilated and perfected what took the Greeks centuries to build only
its foundation. Among them were Arabs, Turks and Persians, yet they all
choosed to express them selves through the medium of Arabic. Their
contribution to the fields of logic metaphysics. Medicine astronomy Alchemy
etc. remains indelible in history.
4.2 OBJECTIVES
At the end of this topic you should be able to:
i. Discuss the importance of the contribution of Muslim philosopher to
philosophy
ii. Identify some of the Muslim philosophers and discuss their roles in the
development of Islamic philosophy and philosophy in general
4.3 IN-TEXT
4.3.1 AL-KINDI
Abu Yusuf Yaqub bn Ishaq bn Assubah bn Imran, bn Ismail ibn Muhammad
bn A-sha’th, bn Qais. Al-kindi was the first Arab Muslim philosopher. His
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origin was the Kindah tribe of South Arabs. He was called “the philosopher of
the Arabs” a prince who became an itinerant philosopher after his failure to
succeed unto throne of Kindah when his father was assassinated. Al-kindi was
the earliest pioneer of philosophy. He tried to convince and persuad the
Muslims to admit the science of philosophy and sieve it with a view to making
good aspects of it a useful material for the Muslims and the world as this will
only conform with the Qur’anic verse which says.
"‫"اذلزن يس متعون القول فيتبعون احس نه‬
“These who listen to speech making use of the best of it” (Qur’an
39:18)
The holy prophet (S.A.W.) was also reported to have said:
"‫"اطلب العمل ولو ابلصني‬
“Seek knowledge even if it is in china”
"‫"احلمكة ضاةل املومن ايامن وجدها أنذها‬
“Knowledge is a missing property of a true believer, ever he finds it he
should pick it.”
Implying by this that origin of knowledge is immaterial in Islam as long as it is
useful for man, Al-kindi pursued the knowledge of sciences (philosophy
inclusive) until he was described as proficient in all of them. He studied
Aristotelian theories and altered some major ones thereof making them to
agree with the dictates of Islam.
Al-kindi was the first to give an Arabic definition to philosophy. He also
through philosophical reasoning, tried to prove the existence of Allah, His
creativity of the universe and His infinity. He wrote a work in which he
refuted arguments of those who rejected revelation titling it “Refutation of the
arguments of Atheists” he was said to have authored about two hundred and
eighty (280) works covering subjects such as, logic, metaphysics, arithmetic,
astrology, psychology, politics meteorology topography, prognostics and
alchemy.
In addition, during the reign of Al-mamun (813-833 C.E.). of the Abbasid
caliphate, Al-kindi was reputed to have served as a professor heading a
department during the period of translation. He was said to have translated
many works of Persian and Greek origin on philosophy, medicine and other
Science subjects into Arabic. This report annihilates the pessimism of those
who doubted his being a polyglot. He died in 185 A.H./252 C.E.
4.3.2. AL-FARABI
Abu Nasr Muhammad bn Muhammad bn Tarkhan bn Awzalg Alfarabi. He was born in a village near Farab at about 259 A.H/870 C.E. (a
large town in one of Turkeys Regions) His father was a general in the military
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and was of Turkish origin (other writers said he was a Persian) who married a
Turkish lady. Not much was documented of his early life. He traveled to
Baghdad Harran, and returned to Baghdad. He also traveled to Damascus and
Egypt all in search of knowledge.
Al-farabi was said to have spoken about 70 languages. He met and studied
under many scholars of his time. They include; Aba Bashar Matyu Ibn
Yunusa, Ibn Abubakar ibn Suraj who taught him nahw but learnt Mantiq in
reciprocity. He learnt logic from Yuhanna bn Hailan. Whom he met in
Baghdad. He was a curiovs learner who was said to have studied. He served
Saifuddaulah as a security officer but his vast knowledge soon earned him the
respect of his master and his fortune turned around, but inspite of his fortune
he lived an ascetic life. Under the light of a watch-man torch all night.
It is unanimously agreed among writers that. He was a philosopher of high
standing and was nick named (The Second Teacher ) Aristotle being the
first teacher: Al-farabi read a lot of Aristotle’s works on logic and produced
enormous volumes of commentaries on them. Beside logic he also made huge
contributions to physics, metaphysic and politics. He wrote a commentary on
the philosophy of Plato which he titled the “philosophy of Plato, its parts and
the order of these parts”
Al-farabi wrote more than twenty important books in philosophy some of them
are commentaries on Greek philosophy as presented by Plato and Aristotle,
others being expression of his own personal opinions. Some of them are.
‫كتاب امجلع بني راىي احلكميني افالطون وأرسطو‬
‫كتاب فصوص احلمك‬
‫كتاب أآراء اهل املدنية الفاضةل‬
‫كتاب الس يابة الكدنية الس ياسة املدنية‬
‫رساةل يف الس ياسة‬
‫كتاب لهو املوس يقى الكبري‬
.1
.2
.3
.4
.5
.6
Al-farabi innovated serious analyses on Plato’s and Aristotle’s theories. He
advanced the theory of “active and passive intellect” in which he portrayed that
intellect is a mutual property of Allah and man. He however concluded that the
man as a passive intellect cannot achieve anything except with the help from the
active intellect or Allah. He also left a great impact in music that he was hailed as
the greatest Arabic Music theorist.
On politics, Al-Farabi postulated the format for an ideal human society where
there would be justice freedom and equality. All these according to him would
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lead to the only property which man seeks after “happiness” he died at about 399
A. H./950 C.E.
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4.3.3
UNIT: 2
IBN SINA
He was Abu Ali Al-Husain Ibn Sina Known in Europe as (Avicenna) Nick Named
Ash-Shaykh Arra’is. He was of Persian origin. More is known of his history as
he left an autobiography of himself in which it is discovered that:
His father was from Balkh but he migrated to Bukhara during the reign of
Nuh bn Mansur. He later migrated to Khurmaythan, a large city near Bukhara.
There he married a woman from a near by village called Afshanah through
whom Ash-Shaykh Arra’is was born at about 979 C.E.
The family of Ibn Sina moved to Bukhara where he started learning the
Qur’an. By the age of ten he had not only learnt the Qur’an by heart but also
some aspects of literature. His father exposed him to scholarship by:
1. Sending him to a grocer who was versed in Indian numerology to study
arithmetic.
2. Sending him to a teacher in jurisprudence called Isma’il. Azzahid.
3. Hosting a philosopher who was known as Abu Abdullah Annatiliy to
teach his son philosophy.
From the first of these teachers, Abu Ali learnt Indian mathematics. From
Ismail Azzahid he learnt and perfected the study of jurisprudence. Finally
from Annatiliy he studied various philosophical subjects logic was the first
subject he learnt from him as the teacher took him through the book
“Isagoge”. After this they read “Iqlids” and later the teacher exposed him to
some aspects of engineering. All these he learnt with the velocity of lightening.
No book was he taught by any of his teachers except that he ended up
understanding the content more than his teacher asking questions and raising
issues to the amazement of those teachers.
At this point, his teacher Annatiliy left him and proceeded to “ Karkanj”
having become satisfied of the ability of Ibn Sina to reach the peak of
knowledge on his own. Proving his teacher right Ashshaykh Arra’is continued
studying on his own until he became luminary referral point of scholarship in
his time.
He then developed interest in medical sciences and started reading any written
material on the subject. Very soon he became not only a physician but a
consultant highly respected in the circle of important physicians of his time.
He combined all these with his initiate profession of jurisconsult furthering
his study in jurisprudence. All these were achieved by Abu Ali Ibn Sina at the
age of sixteen.
One other teacher of ibn Sina who deserves a mention is Abu Nasr A-farabi
who Abu Ali confessed his own inability to understand “Metaphysics” even
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after reading this work by Aristotle over forty times. He almost lost hope in
this branch of knowledge unit one day he came across a commentary written
on the work by Al-Farabi titled “Intentions of Aristotle’s metaphysics” and
instantly the contents of “Metaphysics” became very clear to him.
Ibn Sina left volumes of books more than all his predecessors. According to
him he began writing when some individuals approached him and asked him
to write on various subjects, he would then begin to write on the subject. He
cited how a neighbour asked him to write on “Prosody” which he did at the
age of twenty one. Similarly another neighbour of his asked him to write
commentaries on “Jurisprudence, Exegesis and Asceticism” which he
wrote in about twenty volumes. One work which recorded the name of Ibn
Sina in the universal annal of history is his treatise in medicine called “Kitab
Ash-shifa” or Book of Healing. This is said by (Majid Fakhry 1983) to have
been erroneously titled as Sufficientia in Latin. Ibn Sina also wrote an
abridgement version of this lengthy work which he titled “ Kitab An-najah or
book of Salvation.” Together these formed an encyclopedia in medicine
which was relied upon by physicians for reference in medicine and other
related subjects, even in Europe for over one thousand years.
In 1037 Ibn Sina passed away after having lived for fifty eight years and
bequeathing to the world of knowledge in general and the world of Islamic
studies volumes of very valuable works which continue to form basis for
hypothesis up to date in various endeavors particularly in philosophy, Ibn Sina
or Avicenna distinguished himself in philosophy and became the most popular
Muslim philosopher among European scholars in the commentary on
Aristotelian theories. He demonstrated a lot of independence of opinion,
rather than copying he critically assessed those erroneous picking what he
considered good, correcting the erroneous and jettisoning the bad.
4.3.4 IBN RUSHD
Between Alkindi (The First notable and identified11 Muslim philosopher) and
Ibn Rushd was a period of more than a century and after the former there
emerged other philosophers before the latter. They include: Abu Sulayman
Ali-Busti (Almuqaddasiy), Abu Hasan Al-Zanjani, Abu Ahmad Nahrajuri
(Almihrajani) Al-Aufi, Zaid bn Rifa’a, Al-Ghazali, Abu HAyyan (At-tawhidiy)
and Abu sulayman (As Sijistani). Nevertheless, the import of including the
name of Ibn Rushd on the list of philosophers to be introduced in this volume
rests on t the potency of his erudition as a philosopher, the peculiarity of the
region he represented, his unflinching commitment to the rational sciences
and personal sacrifices he made to the study of philosophy.
1
Note that some of the Prophets qualified as philosophers by their practices particularly Prophet
Muhammad (SAW) though they were not so identified.
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He was Abu Alwalid Muhammad bn Ahmad bn Muhammad bn Ahmad bn
Rushd Al-Qurtubiy Al-Andalusiy. He was born in (520 A.H 1123 CE) and
began his early education with his father Abil Qasin who taught him the holy
Qur’an. Then he taught him FIqh through the Muwatta which he memorized.
Other teachers who impacted on ibn Rushd particularly in the field of
jurisprudence include Abul-Qasim bn. Bishkwal, Abu Marwan bn. Musirrah,
Abu Bark bn Samhun, Abu Ja’far bn Abdul’aziz and Abu Abdullah Almazariy.
His most popular teacher in the field of medicine was Abu Marwan bn
Juraywal.
Majority of Muslim philosophers emerged from the East i.e. from the Muslim
(Arab) world, many of them as had been noted, enjoyed patronage of Muslim
monarchs who were, to various degress involved in the acquisition and
development of philosophy and other Sciences. Such monarchs respected,
support and even sponsored some of the activities of the philosophers with
generous funds and fantastic gifts. The atmosphere under which Ibn Rushd
emerged and excelled was different.
Ibn Rushd emerged in the Western world – Muslim Spain to be specific.
Without the encouragement support of any ruler he studied progressively until
he became a philosopher of universal repute, a physician of note and unique
juris-consult in his time.
Another distinguishing factor underscoring the position of Ibn Rushd in
philosophy is that by his time philosophy has grown to the stage of critical –
philosophica or critique of philosophy. Various jurists, theologians and
mystics have started to criticize and condemn philosophy either in parts or in
totality. The best example here is the notable philosopher who penetrated
right inside the stomach of philosophy and tried to come up but got hooked
within; that philosopher was Al-Ghazali.
After writing some important works in support of and in dissemination of
philosophy, such as ‫ مقاصد الفالسفة‬intent of the philosophers, he reverted to
critical philosophy and wrote ‫ ختاقت الفالسفة‬The inconsistency of philosophers.
In it Al-Ghazali criticized several opinions of the rational scientists by
attempting to harmonize perfectly between rationality and revelation. It is the
opinion of some scholars that Al-Ghazali crushed the development of
philosophy among Muslims. Others however saw these activities of AlGhazali as a positive development to philosophy because critica philosophica
represents a stage in the developmental echelons of philosophy. They argued
that this had also happened in Hellenism when David Hume criticized
philosophy and philosophers. Critica philosophica they say represents only
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apogee of philosophy and it is only the a philosopher that is capable of
criticizing philosophy .
Contrary to Al-Ghazali; however Ibn Rushd remained in philosophy
throughout. He was even said to have skillfully charged Al-Ghazali for
publishing highly sensitive philosophical ideas in same books meant for all and
sundry. By this he said that Al-Ghazali might produce more confused
elements than knowledgeable people.
Another edge of Ibn Rushd in which he was similar to Al-Ghazali was his
frequent use of rationality to defend revelation although without making any
futile effort at a perfect unification of the two.
Abu-I-Walid was an ardent reader who never let pass any night without
reading except the night he lost his father and the night of his wedding. He
wrote books, treatises commentaries on about ten thousand topics in
philosophy, logic, medicine, grammar, music and jurisprudence. His books
numbered over sixty. Most prominent among them are
‫ اللكيان يف الطب‬-1
‫ خمترص املتص يف ىف الصول‬-2
‫ بداية اجملهتد وهناية املقتصد‬-3
This last book mentioned here is extant and widely consulted among scholars.
He innovated in his time an approach to Fiqh by explaining points on which
the jurists are in consensus and those on which they are variant with the
reason for their disagreement.
Ibn Rushd rose to the seat of justice in Cordova but at the peak of criticism of
philosophy, critics of philosophy persuaded the monarch Abu Yusuf Ya’qub
Al-Mansur Cordova who banished the erudite scholar to Lucena and burnt his
books related to philosophy. He died in the year (595 A.H. = 1198 C.E.)
4.4 SUMMARY
Muslim philosophers in persons like: Al-Kindi, Al-farabi, Ibn Sina, ibn Rushd
and Al-Ghazali studies the philosophy of Greek and commented on them.
They also discovered identified and perfected the Muslim, philosophy or the
Islamic philosophy.
4.5 SELF ASSESSMENT EXERCISE
1.
2.
Who are the Muslim philosophers?
How did ibn Sina champion the cause of philosophy in his time?
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4.6 REFERENCES
A Raheem (1981) Islamic History (Lagos: Islamic publication Bureau)
‫ دار الكتاب‬:‫) التفكري الفلسفي ىف السالم (بريوت‬1974( ‫عبد احللمي محمود‬
)‫اللبناين‬
‫اليزن سامح (بدون اترخي) ابن رشد أخر فلسفة العرب (بريوت دار البيان دار‬
)‫القاموس احلديث‬
4.7 SUGGESTED READING
Jibril H. Yola (2004) Philosophy among the Sokoto Scholars (Kano: Benchmark
Publishers)
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SOLUTIONS TO EXERCISES
Topic 1
1. Philosophy originated from among the Greek. They started it since about 600
B.C. when the earliest philosophers among them were observing the
complexity of nature, interrelationship between the universal phenomena and
origin of things and they tried to explain all these.
2. since about 600 B.C. Thales, Anzimenes, Socrates, Plato and Aristotle were its
pioneers
3. Stuff or matter was the origin of everything according to Greek philosophers.
They later called it Law
Topic 2:
1. During the era of the prophet (SAW) philosophy was practiced in principle
but did not exist as an independent subject.
2. Islam is the eternal message sent by Allah to mankind through prophet
Muhammad which consists of rules and regulations for the maintenance of the
earth. It creates peace for man at all times and under all circumstances.
3. Caliphs who participated in translation of Greek philosophy include Khalid bn
Yazid bn Mu’awiyyah, Umar bn Abdul Aziz, Almansur Harun ar-Rashid and
Alma’mun.
4. Logic physics, ,metaphysics medicine and Astronomy were the subjects.
Translators included; ibn Almuqaffa; Yohannah bn Maswayh, Muhammad bn
Al-fazari, Yahya ibn Al-Birtiq, Al-Hajjaj bn mattar and Al-kindi.
Topic 3:
1. Arabic
" ‫"امنا خيش هللا من عباده العلامء‬
".‫"يوىت احلمكة من يشاء ومن أوىت احلمكة فقد أوىت خريا كثريا وما يذكر ال أولو الباب‬
‫"اذلزن يذكرون هللا قياما وقعودا وعىل جنوهبم ويتفكرون ىف خلق الساموات والرض ربنا ما خلقت‬
"‫هذا بطال س بحانك فقنا عذاب النار‬
2. The Sunnah refers to the speeches, actions orders, tacit approvals,
disapprovals, admonitions, answer to querries and other self expressions of
the holy prophet between the time of his prophet hood and his death.
3. The holy prophet, through his Sunnah/Hadith remained congruous with
philosophy. He made scientific discoveries in several areas and taught the best
of ethics and politics
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4. Yes or no depends on the ability to argue it out.
Topic 4:
1. Muslim philosophers include: Alkindi, Al-farabi, bn SIna ibn Rushd, AlGhazali and others.
2. Ibn Sina never criticized philosophy. He remained committed to the field
throughout his life. He even suffered and resisted persecution for philosophy.
He demonstrated philosophy in jurisprudence.
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TUTOR-MARKED ASSIGNMENT
1.
Define Philosophy
2.
How did Islam came into cantact with Greek philosophers
3.
What is the Qur’an and what role has it played toward the development of
Islamic philosophy?
4.
What was the role of Al-kindi in the development of Islamic philosophy?
5.
What was the role of Ibn Sina in the development of modern medicine?
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