अल-फराबी
सर्वोत्तम राज्य का नेतृत्व ऐसा शासक करता है जो दार्शनिक भी हो, और दर्शन तथा धर्म एक ही सत्य को भिन्न भाषाओं में व्यक्त करते हैं।
पृष्ठभूमि
तर्कशास्त्र में अपने काम के कारण अरस्तू के बाद “द्वितीय गुरु” कहे गए: उन्होंने अरस्तू के तर्कशास्त्र और तत्त्वमीमांसा को प्लेटो की राजनीति से एक ऐसे सद्गुणी नगर के चित्र में जोड़ा जिस पर दार्शनिक-पैग़ंबर शासन करता है।
मुख्य विचार
- सद्गुणी नगर
- बुद्धि का सिद्धांत
प्रभाव
जिनसे प्रभावित 4
प्लेटो
जिनसे प्रभावित ✓
Al-Farabi modelled his virtuous city, ruled by a philosopher who is also prophet and lawgiver, on Plato’s Republic and summarised the dialogues in The Philosophy of Plato. al-Farabi, Mabadi ara ahl al-madina al-fadila, ed. R. Walzer (1985); The Philosophy of Plato, tr. M. Mahdi (1962); SEP “al-Farabi”
प्लेटो › 428–348 ईसा पूर्व
अरस्तू
जिनसे प्रभावित ✓
Al-Farabi commented on Aristotle’s logical works, notably On Interpretation, and surveyed his whole corpus in The Philosophy of Aristotle; later tradition called him the ‘Second Teacher’. al-Farabi, Commentary on De interpretatione, tr. F. W. Zimmermann (1981); The Philosophy of Aristotle, tr. M. Mahdi, Alfarabi’s Philosophy of Plato and Aristotle (1962); SEP “al-Farabi”
अरस्तू › 384–322 ईसा पूर्व
प्लोटिनस
जिनसे प्रभावित ✓
Al-Farabi’s emanation of intellects from the First Cause draws on Plotinian Neoplatonism, known in Arabic through a paraphrase circulating as the Theology of Aristotle. P. Adamson, The Arabic Plotinus (2002); SEP “al-Farabi”
साक्ष्य: Wikidata में भी · Wikidata
प्लोटिनस › 204–270
पोरफ़िरी
जिनसे प्रभावित
Al-Farabi wrote an Isagoge of his own on the model of Porphyry’s introduction, which opened the Arabic logical curriculum as it had the Greek. D. M. Dunlop, “Al-Farabi’s Eisagoge”, Islamic Quarterly 3 (1956); SEP “Porphyry”
साक्ष्य: AI मसौदा
पोरफ़िरी › लगभग 234–305
जिन्हें प्रभावित किया 5
अबू अली सीना
जिन्हें प्रभावित किया ✓
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]”
अबू अली सीना › 980–1037
इब्न बाजा
जिन्हें प्रभावित किया ✓
Ibn Bajja annotated al-Farabi’s logical writings and, in The Governance of the Solitary, adapted al-Farabi’s virtuous city to the philosopher living in imperfect cities. Ibn Bajja, Tadbir al-mutawahhid; glosses on al-Farabi’s logic, ed. M. Fakhry (1994); SEP “Ibn Bajja [Avempace]”
साक्ष्य: Wikidata में भी · Wikidata
इब्न बाजा › लगभग 1085–1138
इब्न रश्द
जिन्हें प्रभावित किया ✓
Averroes took up al-Farabi’s view that demonstrative, dialectical and rhetorical arguments suit different audiences, arguing that philosophy and the revealed law agree (Decisive Treatise, c. 1179). Ibn Rushd, Fasl al-maqal (c. 1179), tr. C. E. Butterworth, The Book of the Decisive Treatise (2001); SEP “Ibn Rushd [Averroes]”; SEP “al-Farabi”
साक्ष्य: Wikidata में भी · Wikidata
इब्न रश्द › 1126–1198
मैमोनिदेस
जिन्हें प्रभावित किया ✓
In his letter to the translator Samuel ibn Tibbon (1199) Maimonides advised studying logic only in al-Farabi’s works and praised all his writings as flawless. Maimonides, letter to Samuel ibn Tibbon (1199), ed. I. Shailat, Iggerot ha-Rambam; S. Pines, “The Philosophic Sources of The Guide of the Perplexed” (1963); SEP “Maimonides”
साक्ष्य: Wikidata में भी · Wikidata
मैमोनिदेस › 1138–1204
नासिरुद्दीन तूसी
जिन्हें प्रभावित किया
The political part of al-Tusi’s Nasirean Ethics (1235) drew on al-Farabi’s virtuous city and his classification of virtuous and ignorant cities. Nasir al-Din al-Tusi, Akhlaq-i Nasiri (1235), tr. G. M. Wickens, The Nasirean Ethics (1964)
साक्ष्य: AI मसौदा
नासिरुद्दीन तूसी › 1201–1274
आलोचना
जिनके द्वारा आलोचित 1
अल ग़ज़ाली
जिनके द्वारा आलोचित
Al-Ghazali named al-Farabi and Avicenna as the philosophers he meant to refute, condemning their eternal world, God’s knowing only universals and denial of bodily resurrection (Tahafut al-falasifa, 1095). al-Ghazālī, Tahāfut al-falāsifa (1095), introduction and conclusion; SEP “al-Ghazali”
साक्ष्य: AI मसौदा
अल ग़ज़ाली › 1058–1111
कृतियाँ
- लगभग 942सद्गुणी नगर
सद्गुणी नगर के निवासियों के मत – इस्लामी क्षितिज में प्लेटो की रिपब्लिक।
मत
Al-Farabi combined Aristotle’s logic and metaphysics with Plato’s political philosophy. The universe emanates from the One through a hierarchy of intellects, the lowest being the Active Intellect, which illuminates the human mind. True happiness lies in the perfection of the intellect, and it can only be attained in a well-ordered community. His “virtuous city” is ruled by a philosopher who is also a prophet-lawgiver, and he treats religion as an image of philosophical truth expressed in symbols for the many. His classification of the sciences and his logic made him the foundation on which Avicenna, Averroes and Maimonides built.
जीवन और संदर्भ
Al-Farabi was born around 872 in Central Asia and studied logic in Baghdad with Christian teachers of the Aristotelian tradition. He lived a modest scholarly life, spent his last years at the court of the Hamdanid ruler Sayf al-Dawla in Aleppo, and died in Damascus in 950. Because of his mastery of logic he became known as the “Second Teacher” after Aristotle.
अन्य प्रमुख कृतियाँ
- Enumeration of the Sciences (c. 930)
- The Attainment of Happiness (c. 930)
- The Virtuous City (c. 942)
- The Political Regime (c. 945)
- Book of Letters (c. 945)
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