अबू अली सीना
कोई वस्तु क्या है और वह अस्तित्व रखती है या नहीं, ये दो भिन्न प्रश्न हैं – और केवल ईश्वर अनिवार्यतः अस्तित्व रखता है, शेष सब उस पर निर्भर है।
पृष्ठभूमि
चिकित्सक और दार्शनिक: सार और अस्तित्व के उनके भेद ने पूर्व और पश्चिम दोनों में तत्त्वमीमांसा को आकार दिया।
मुख्य विचार
- सार बनाम अस्तित्व
- तैरता हुआ मनुष्य
- अनिवार्य अस्तित्वमान
प्रभाव
जिनसे प्रभावित 4
अरस्तू
जिनसे प्रभावित ✓
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]”
अरस्तू › 384–322 ईसा पूर्व
प्लोटिनस
जिनसे प्रभावित ✓
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]”
साक्ष्य: Wikidata में भी · Wikidata
प्लोटिनस › 204–270
अल-किंदी
जिनसे प्रभावित विवादित ✓
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”
अल-किंदी › लगभग 801–873
अल-फराबी
जिनसे प्रभावित ✓
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]”
अल-फराबी › लगभग 872–950
जिन्हें प्रभावित किया 17
मैमोनिदेस
जिन्हें प्रभावित किया ✓
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”
साक्ष्य: Wikidata में भी · Wikidata
मैमोनिदेस › 1138–1204
अल्बर्ट माग्नुस
जिन्हें प्रभावित किया ✓
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]”
अल्बर्ट माग्नुस › लगभग 1200–1280
नासिरुद्दीन तूसी
जिन्हें प्रभावित किया ✓
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]”
साक्ष्य: Wikidata में भी · Wikidata
नासिरुद्दीन तूसी › 1201–1274
थामस एक्विनास
जिन्हें प्रभावित किया ✓
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]”
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थामस एक्विनास › लगभग 1225–1274
दुन्स स्कोतुस
जिन्हें प्रभावित किया
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”
साक्ष्य: InPhO में भी · InPhO
दुन्स स्कोतुस › लगभग 1266–1308
सैयद हुसैन नस्र
जिन्हें प्रभावित किया ✓
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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सैयद हुसैन नस्र › जन्म 1933
सभी दिखाएँ (17)कम दिखाएँ
इब्न तुफैल
जिन्हें प्रभावित किया
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”
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इब्न तुफैल › लगभग 1105–1185
सुहरवर्दी
जिन्हें प्रभावित किया
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”
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सुहरवर्दी › 1154–1191
असीरुद्दीन अबहरी
जिन्हें प्रभावित किया
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
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असीरुद्दीन अबहरी › लगभग 1194–1265
नज्मुद्दीन अल-कातिबी
जिन्हें प्रभावित किया
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”
साक्ष्य: AI मसौदा
नज्मुद्दीन अल-कातिबी › 1203–1277
रोजर बेकन
जिन्हें प्रभावित किया
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”
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रोजर बेकन › लगभग 1219–1292
क़ुतुबुद्दीन शीराज़ी
जिन्हें प्रभावित किया
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)
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क़ुतुबुद्दीन शीराज़ी › 1236–1311
मीर दामाद
जिन्हें प्रभावित किया
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”
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मीर दामाद › लगभग 1561–1631
मुल्ला सदरा
जिन्हें प्रभावित किया
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”
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मुल्ला सदरा › लगभग 1572–1640
हादी अल-सब्ज़वारी
जिन्हें प्रभावित किया
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)
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हादी अल-सब्ज़वारी › 1797–1873
जमाल अल-दीन अल-अफगानी
जिन्हें प्रभावित किया
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)
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जमाल अल-दीन अल-अफगानी › 1838–1897
फ़ज़्लुर रहमान
जिन्हें प्रभावित किया
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)
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फ़ज़्लुर रहमान › 1919–1988
आलोचना
जिनके द्वारा आलोचित 9
अल ग़ज़ाली जिन्हें प्रभावित किया
जिन्हें प्रभावित किया
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”
साक्ष्य: AI मसौदा
जिनके द्वारा आलोचित
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”
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अल ग़ज़ाली › 1058–1111
अबू अल-फतह अल-शहरिस्तानी
जिनके द्वारा आलोचित
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)
साक्ष्य: AI मसौदा
अबू अल-फतह अल-शहरिस्तानी › लगभग 1086–1153
इब्न रश्द
जिनके द्वारा आलोचित
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]”
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इब्न रश्द › 1126–1198
फ़ख़्र अल-दीन अल-राज़ी जिन्हें प्रभावित किया
जिन्हें प्रभावित किया
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)
साक्ष्य: InPhO में भी · InPhO
जिनके द्वारा आलोचित
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
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फ़ख़्र अल-दीन अल-राज़ी › लगभग 1150–1210
सादुद्दीन तफ़्ताज़ानी
जिनके द्वारा आलोचित
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
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सादुद्दीन तफ़्ताज़ानी › 1322–1390
इब्न खल्दून
जिनके द्वारा आलोचित
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
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इब्न खल्दून › 1332–1406
सभी दिखाएँ (9)कम दिखाएँ
अल बेरुनी
जिनके द्वारा आलोचित
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)
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अल बेरुनी › 973–1048
इब्न तैमियाह
जिनके द्वारा आलोचित
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
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इब्न तैमियाह › 1263–1328
मुहम्मद आबिद अल-जाबिरी
जिनके द्वारा आलोचित
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
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मुहम्मद आबिद अल-जाबिरी › 1935–2010
जिनकी आलोचना की 1
पोरफ़िरी जिनसे प्रभावित
जिनसे प्रभावित
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”
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जिनकी आलोचना की
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
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पोरफ़िरी › लगभग 234–305
कृतियाँ
- लगभग 1025कैनन ऑफ मैडिसिन
ग्रीक और अरबी चिकित्सा का व्यवस्थित सार-ग्रंथ; क्रेमोना के जेरार्ड के लैटिन अनुवाद में वह 17वीं सदी तक यूरोप में विश्वविद्यालयी पाठ्यपुस्तक था।
- लगभग 1027उपचार की पुस्तक
तर्कशास्त्र से तत्त्वमीमांसा तक का विश्वकोश – सार और अस्तित्व के भेद सहित।
उनका अंतिम सार-ग्रंथ संक्षिप्त, संकेतात्मक रूप में – तर्कशास्त्र, भौतिकी और तत्त्वमीमांसा, जिसका अंत रहस्यवादियों के पड़ावों से होता है; टीकाओं की एक लंबी परंपरा का विषय।
मत
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.
जीवन और संदर्भ
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.
अन्य प्रमुख कृतियाँ
- 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)
इनमें आता है
- यात्रा ‘अरस्तू की यात्रा’ · 9 में से पड़ाव 4
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