ابن سينا
ما هو الشيء وهل هو موجود سؤالان مختلفان – والله وحده موجود بالضرورة، وكل ما سواه يعتمد عليه.
التموضع
طبيب وفيلسوف: كان لتمييزه بين الماهية والوجود أثر في الميتافيزيقا في الشرق والغرب.
الأفكار الرئيسة
- الماهية في مقابل الوجود
- الإنسان الطائر
- واجب الوجود
التأثير
تأثّر بـ 4
أرسطو
تأثّر بـ ✓
Avicenna’s Book of the Cure (al-Shifa) follows the order of Aristotle’s corpus from logic to metaphysics, but reworks it into a system of his own. Ibn Sina, al-Shifa; D. Gutas, Avicenna and the Aristotelian Tradition (1988; 2nd ed. 2014); SEP “Ibn Sina [Avicenna]”
أرسطو › 384–322 ق.م
أفلوطين
تأثّر بـ ✓
Avicenna wrote notes on the Theology of Aristotle, the Arabic Plotinus, and his scheme of emanation from the Necessary Existent continues Plotinian Neoplatonism. P. Adamson, “Non-Discursive Thought in Avicenna’s Commentary on the Theology of Aristotle”, in J. McGinnis (ed.), Interpreting Avicenna (2004); SEP “Ibn Sina [Avicenna]”
التوثيق: مسجّل أيضًا في Wikidata · Wikidata
أفلوطين › 204–270
الكندي
تأثّر بـ مختلف عليها ✓
Avicenna built on the Arabic Neoplatonic Aristotle shaped in al-Kindi’s circle, including the Theology of Aristotle; a direct influence of al-Kindi himself is disputed. P. Adamson, The Arabic Plotinus (2002); P. Adamson, Al-Kindi (2007); SEP “al-Kindi”
الكندي › نحو 801–873
الفارابي
تأثّر بـ ✓
In his autobiography Avicenna recalls that he understood Aristotle’s Metaphysics, read some forty times, only through al-Farabi’s treatise On the Aims of the Metaphysics. Ibn Sina, autobiography, tr. W. E. Gohlman, The Life of Ibn Sina (1974); D. Gutas, Avicenna and the Aristotelian Tradition (1988); SEP “Ibn Sina [Avicenna]”
الفارابي › نحو 872–950
أثّر في 17
موسى بن ميمون
أثّر في ✓
Maimonides took over Avicenna’s distinction between necessary and possible existence for a proof of God and held that existence is an accident of essence (Guide, c. 1190). Maimonides, Guide of the Perplexed (c. 1190), tr. S. Pines (1963), with Pines’s introduction; SEP “Maimonides”
التوثيق: مسجّل أيضًا في Wikidata · Wikidata
موسى بن ميمون › 1138–1204
ألبيرتوس ماغنوس
أثّر في ✓
Albert drew on Avicenna’s paraphrases of Aristotle, especially his account of the inner senses and the intellect, throughout his commentaries such as De anima. Albertus Magnus, De anima; De homine; SEP “Albert the Great”; SEP “Ibn Sina [Avicenna]”
ألبيرتوس ماغنوس › نحو 1200–1280
نصير الدين الطوسي
أثّر في ✓
Al-Tusi’s commentary on Avicenna’s Pointers and Reminders (completed 1246) defended him against Fakhr al-Din al-Razi’s objections and shaped how later scholars read him. Nasir al-Din al-Tusi, Hall mushkilat al-Isharat (1246); SEP “Ibn Sina [Avicenna]”
التوثيق: مسجّل أيضًا في Wikidata · Wikidata
نصير الدين الطوسي › 1201–1274
توما الأكويني
أثّر في ✓
In On Being and Essence (c. 1255) Aquinas took up Avicenna’s distinction of essence and existence, citing him often; elsewhere he rejected his necessary emanation of the world. Thomas Aquinas, De ente et essentia (c. 1255); Summa theologiae I q. 47 a. 1; SEP “Thomas Aquinas”; SEP “Ibn Sina [Avicenna]”
التوثيق: مسجّل أيضًا في Wikidata · Wikidata
توما الأكويني › نحو 1225–1274
دانز سكوطس
أثّر في
Scotus took over Avicenna’s common nature, ‘horseness is just horseness’, indifferent to universality and singularity, and his view of being as the intellect’s first object. Avicenna, Metaphysics (al-Ilāhiyyāt) V.1; Duns Scotus, Ordinatio II d. 3 p. 1 q. 1; I d. 3; SEP “John Duns Scotus”
التوثيق: مسجّل أيضًا في InPhO · InPhO
دانز سكوطس › نحو 1266–1308
حسين نصر
أثّر في ✓
Nasr presented Avicenna as the master of the Peripatetic school in Three Muslim Sages and studied his cosmology in An Introduction to Islamic Cosmological Doctrines (both 1964). S. H. Nasr, Three Muslim Sages (1964); An Introduction to Islamic Cosmological Doctrines (1964)
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حسين نصر › وُلد 1933
عرض الكل (17)عرض أقل
ابن طفيل
أثّر في
Ibn Tufayl took the name Hayy ibn Yaqzan from Avicenna’s allegory and presented his tale as unveiling the ‘Oriental philosophy’ Avicenna had mentioned. Ibn Tufayl, Hayy ibn Yaqzan, introduction, tr. L. E. Goodman (1972); SEP “Ibn Tufayl”
التوثيق: مسودة بالذكاء الاصطناعي
ابن طفيل › نحو 1105–1185
السهروردي المقتول
أثّر في
Suhrawardi was trained in Avicenna’s philosophy and wrote Peripatetic works such as The Intimations (al-Talwihat) before setting illumination against it as an alternative. Suhrawardi, al-Talwihat; SEP “Suhrawardi”
التوثيق: مسودة بالذكاء الاصطناعي
السهروردي المقتول › 1154–1191
أثير الدين الأبهري
أثّر في
Al-Abhari’s Guide to Philosophy presents logic, physics and metaphysics largely in Ibn Sina’s terms; its metaphysics, like that of al-Katibi’s Philosophy of the Source, depends closely on Ibn Sina and carried his doctrines into the madrasas. SEP “Arabic and Islamic Metaphysics” (A. Bertolacci); al-Abhari, Hidāyat al-ḥikma
التوثيق: مسودة بالذكاء الاصطناعي
أثير الدين الأبهري › نحو 1194–1265
نجم الدين الكاتبي القزويني
أثّر في
Al-Katibi’s Shamsiyya builds on Ibn Sina’s temporal modal logic, though it examines thirteen modal propositions where Ibn Sina had examined six, and his Philosophy of the Source presents metaphysics largely in Ibn Sina’s terms. T. Street, The Rules of Logic (2024); SEP “Arabic and Islamic Metaphysics”
التوثيق: مسودة بالذكاء الاصطناعي
نجم الدين الكاتبي القزويني › 1203–1277
روجر باكون
أثّر في
Bacon ranked Avicenna highest among Aristotle’s followers and, with him, held the agent intellect to be separate from the soul – for Bacon, God himself (Opus maius, 1267). Roger Bacon, Opus maius (1267); É. Gilson, ‘Les sources gréco-arabes de l’augustinisme avicennisant’, AHDLMA 4 (1929); SEP “Roger Bacon”
التوثيق: مسودة بالذكاء الاصطناعي
روجر باكون › نحو 1219–1292
قطب الدين الشيرازي
أثّر في
Qutb al-Din wrote a five-volume commentary on the general part of Ibn Sina’s Canon of Medicine and taught the Canon and the Healing in Syria; his Pearly Crown presents Avicennan philosophy in Persian. F. J. Ragep, Biographical Encyclopedia of Astronomers (2007); J. Walbridge (1992)
التوثيق: مسودة بالذكاء الاصطناعي
قطب الدين الشيرازي › 1236–1311
المير داماد
أثّر في
Mir Damad developed Avicenna’s distinction of time, perpetuity (dahr) and eternity into his doctrine that the world is ‘perpetually originated’ (Kitab al-Qabasat). Mir Damad, Kitab al-Qabasat; Encyclopaedia Iranica “Mir Damad”
التوثيق: مسودة بالذكاء الاصطناعي
المير داماد › نحو 1561–1631
صدر الدين الشيرازي (ملا صدرا)
أثّر في
Mulla Sadra started from Avicenna’s distinction of existence and essence, but turned it into the primacy of existence and its gradation (al-Asfar al-arbaa). Mulla Sadra, al-Hikma al-mutaaliya fi l-asfar al-arbaa; SEP “Mulla Sadra”
التوثيق: مسودة بالذكاء الاصطناعي
صدر الدين الشيرازي (ملا صدرا) › نحو 1572–1640
هادي السبزواري
أثّر في
Sabzawari wrote marginal notes on the metaphysics of Ibn Sina’s Healing, printed with those of Mulla Sadra and Mir Damad. Ibn Sina, al-Shifāʾ, al-Ilāhiyyāt, with marginal notes by Mulla Sadra, Mir Damad, Khwansari, Sabzawari and others, ed. H. Naji Isfahani (Tehran 2004)
التوثيق: مسودة بالذكاء الاصطناعي
هادي السبزواري › 1797–1873
جمال الدين الأفغاني
أثّر في
Schooled in the philosophical tradition of Avicenna, al-Afghani taught Islamic philosophy, including Avicenna’s works, in Cairo in the 1870s to a circle that included Muhammad Abduh. N. R. Keddie, Sayyid Jamal ad-Din “al-Afghani”: A Political Biography (1972); A. Hourani, Arabic Thought in the Liberal Age 1798–1939 (1962)
التوثيق: مسودة بالذكاء الاصطناعي
جمال الدين الأفغاني › 1838–1897
فضل الرحمن
أثّر في
Fazlur Rahman wrote his Oxford doctorate on Avicenna’s psychology, published Avicenna’s Psychology (1952) and edited the De anima of the Book of the Cure (1959). F. Rahman, Avicenna’s Psychology (1952); Avicenna’s De Anima (1959)
التوثيق: مسودة بالذكاء الاصطناعي
فضل الرحمن › 1919–1988
النقد
انتقده 9
أبو حامد الغزالي أثّر في
أثّر في
Al-Ghazali summarised Avicenna’s philosophy in The Aims of the Philosophers and took over much of his logic and psychology, even while condemning three of his doctrines. al-Ghazali, Maqasid al-falasifa (c. 1094); F. Griffel, Al-Ghazali’s Philosophical Theology (2009); SEP “al-Ghazali”
التوثيق: مسودة بالذكاء الاصطناعي
انتقده
Al-Ghazali’s Incoherence of the Philosophers attacked Avicenna’s system on twenty points, among them the world’s eternity, emanation and the necessary link between cause and effect (1095). al-Ghazālī, Tahāfut al-falāsifa (1095), tr. M. Marmura, 2000; SEP “al-Ghazali”
التوثيق: مسودة بالذكاء الاصطناعي
أبو حامد الغزالي › 1058–1111
الشهرستاني
انتقده
In Struggling with the Philosopher al-Shahrastani attacked Ibn Sina’s division of being, his proof of the one Necessary Existent, his account of God’s knowledge and the eternity of the world. al-Shahrastānī, Muṣāraʿat al-falāsifa; W. Madelung and T. Mayer, Struggling with the Philosopher (2001)
التوثيق: مسودة بالذكاء الاصطناعي
الشهرستاني › نحو 1086–1153
ابن رشد
انتقده
Averroes faulted Avicenna for making existence an accident added to essence and for departing from Aristotle in concessions to the theologians (Tahafut al-tahafut). Ibn Rushd, Tahāfut al-tahāfut; Long Commentary on the Metaphysics; SEP “Ibn Rushd [Averroes]”
التوثيق: مسودة بالذكاء الاصطناعي
ابن رشد › 1126–1198
فخر الدين الرازي أثّر في
أثّر في
Fakhr al-Din al-Razi organised his Eastern Investigations (al-Mabahith al-mashriqiyya) around Avicenna’s philosophy and kept much of its framework even where he criticised it. Fakhr al-Din al-Razi, al-Mabahith al-mashriqiyya; A. Shihadeh, “From al-Ghazali to al-Razi”, Arabic Sciences and Philosophy 15 (2005)
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انتقده
Fakhr al-Din al-Razi’s commentary on Avicenna’s Pointers and Reminders raised so many objections that al-Tusi called it a ‘wounding’ (jarh) rather than a commentary (sharh). Fakhr al-Dīn al-Rāzī, Sharḥ al-Ishārāt; Naṣīr al-Dīn al-Ṭūsī, Ḥall mushkilāt al-Ishārāt, preface
التوثيق: مسودة بالذكاء الاصطناعي
فخر الدين الرازي › نحو 1150–1210
سعد الدين التفتازاني
انتقده
Al-Taftazani replied to Ibn Sina’s argument that essences cannot be made by an agent, distinguishing between saying that four would not be even and that four would be non-even. SEP “Arabic and Islamic Philosophy of Essence and Existence”; al-Taftazani, Sharḥ al-Maqāṣid
التوثيق: مسودة بالذكاء الاصطناعي
سعد الدين التفتازاني › 1322–1390
ابن خلدون
انتقده
Ibn Khaldun argued that the metaphysics of the philosophers, among whom he named al-Farabi and Avicenna, cannot reach certainty about what lies beyond experience (Muqaddima VI, 1377). Ibn Khaldūn, al-Muqaddima (1377), ch. VI, ‘A refutation of philosophy’, tr. F. Rosenthal, 1958, vol. III
التوثيق: مسودة بالذكاء الاصطناعي
ابن خلدون › 1332–1406
عرض الكل (9)عرض أقل
البيروني
انتقده
Al-Biruni objected to Ibn Sina’s answers in defence of Aristotle and pressed his questions again; Ibn Sina’s student al-Maʿsumi replied in his place. al-Asʾila wa-l-ajwiba, ed. Nasr and Mohaghegh (1972); Berjak and Iqbal (2003–06)
التوثيق: مسودة بالذكاء الاصطناعي
البيروني › 973–1048
ابن تيمية
انتقده
Ibn Taymiyya rejected Avicenna’s God as a Necessary Existent without attributes and the Avicennan logic on which the philosophers built (Dar taarud; al-Radd ala al-mantiqiyyin). Ibn Taymiyya, Darʾ taʿāruḍ al-ʿaql wa-l-naql; al-Radd ʿalā al-manṭiqiyyīn; J. Hoover, Ibn Taymiyya, 2019
التوثيق: مسودة بالذكاء الاصطناعي
ابن تيمية › 1263–1328
محمد عابد الجابري
انتقده
Al-Jabri cast Avicenna, above all his ‘Oriental philosophy’, as turning Arabic philosophy towards gnostic irrationalism, against the rationalism of Averroes in the Maghreb (Nahnu wa-l-turath, 1980). M. A. al-Jābirī, Naḥnu wa-l-turāth, 1980; Arab-Islamic Philosophy: A Contemporary Critique, tr. 1999
التوثيق: مسودة بالذكاء الاصطناعي
محمد عابد الجابري › 1935–2010
ينتقد 1
فرفوريوس الصوري تأثّر بـ
تأثّر بـ
Avicenna opened the logic of the Book of the Cure with an Introduction (al-Madkhal) that follows Porphyry’s Isagoge on the five predicables. Ibn Sina, al-Shifa, al-Madkhal; SEP “Porphyry”
التوثيق: مسودة بالذكاء الاصطناعي
انتقد
Avicenna rejected the doctrine, which he attributed to Porphyry, that the knowing intellect becomes identical with what it knows (Shifa, De anima V.6; al-Isharat). Ibn Sīnā, al-Shifāʾ: al-Nafs V.6; al-Ishārāt wa-l-tanbīhāt, namaṭ 7
التوثيق: مسودة بالذكاء الاصطناعي
فرفوريوس الصوري › نحو 234–305
الأعمال
- نحو 1025القانون في الطب
خلاصة منهجية في الطب اليوناني والعربي؛ وفي الترجمة اللاتينية لجيرار الكريموني ظل كتابًا جامعيًا في أوروبا حتى القرن السابع عشر.
- نحو 1027كتاب الشفاء
موسوعة من المنطق إلى الميتافيزيقا – مع التمييز بين الماهية والوجود.
- نحو 1030الإشارات والتنبيهات
خلاصته الأخيرة في صيغة موجزة تلميحية – المنطق والطبيعيات والإلهيات، وتنتهي بمقامات العارفين؛ وموضوع تقليد طويل من الشروح.
الموقف
Avicenna built the system that later Islamic philosophy and theology took as their main point of reference. He distinguished sharply between what a thing is (its essence) and the fact that it exists: no creature exists by its essence, so each needs a cause. This leads to God as the Necessary Being, whose essence is to exist. His “floating man” thought experiment – a person created in mid-air without any sensations would still know that he exists – argues that the soul knows itself directly and is distinct from the body. His Canon of Medicine was a standard textbook for centuries, and his metaphysics shaped Aquinas, Duns Scotus and the whole later Islamic tradition.
الحياة والسياق
Ibn Sina was born in 980 near Bukhara and was a celebrated physician while still a teenager. He served as doctor and minister at various Persian courts, including Hamadan and Isfahan, often in turbulent times, writing at night and even while travelling. He died in Hamadan in 1037, leaving a huge body of work in philosophy and medicine.
أعمال رئيسة أخرى
- The Canon of Medicine (c. 1025)
- The Book of Healing (Kitab al-Shifa) (c. 1027)
- The Book of Salvation (c. 1027)
- Remarks and Admonitions (c. 1030)
يرد في
- رحلة «رحلة أرسطو» · المحطة 4 من 9
- رحلة «من بغداد إلى أصفهان» · المحطة 3 من 9
بحسب الوضع في نوفمبر 2026 · المصادر · حسّن هذه الصفحة · كيف صُنع Agora