‫بين االقوامی اسالمی يونيورسٹی اسالم آباد‬

Assignment no 3
Write the philosophy of Ibn-e-sina, Al gazali and Ibn-e-rushd?

Submitted by
Aqsa Masud

Subject
Introduction to philosophy

Registration no
5516-FMS/BBA/S19

Submitted to
Mam Hina Ali
 Philosophy of Ibn-e-sina
Born: August 22,980 AD, Afshona, Uzbekistan

Died: June 22, 1037 AD, Hamedan, Iran

Religion: Islam

Ibn Sina also known as Abu Ali Sina, Pur Sina, and Avicenna. Ibn Sina was born in
AH 370/AD 980 near Bukhara in Central Asia, where his father governed a village
in one of the royal estates. At thirteen, Ibn Sina began a study of medicine that
resulted in ‘distinguished physicians. His medical expertise brought him to the
attention of the Sultan of Bukhara, Nuh ibn Mansur, whom he treated
successfully; as a result he was given permission to use the sultan’s library and its
rare manuscripts, allowing him to continue his research into modes of knowledge.

When the sultan died, the heir to the throne, Ali ibn Shams al-Dawla, asked Ibn
Sina to continue al vizier, but the philosopher was negotiating to join the forces of
another son of the late king, Ala al-Dawla, and so went into hiding. During this
time he composed his major philosophical treatise, Kitab al-shifa (Book of
Healing), a comprehensive account of learning that ranges from logic and
mathematics to metaphysics and the afterlife.

 Ibn-e-sina divides science into three parts:

1. Top science or metaphysical science of things that are not torn from the field

2. Less than the science knowledge of things in this area and is the physical

3. Scientia which different branches are connected sometimes with metaphysics,

sometimes with physics, which are the mathematical sciences.
We will try to expose the philosophical system of Avicenna especially in helping us
to study very well made by Mehren.

The farthest point to which thought can rise, after covering the entire series of
causation, is that of being absolutely necessary that the opposite is Possible. The
absolute necessity is that which, supposed to be non-existing, would necessarily
be inconceivable, while the possible is what is also seen as well as existing and not
existing. We must distinguish the Possible which is possible only. Sublunary
things, which are born and die, and what is possible for oneself, which is not
subject to birth and destruction, such as spheres and the intelligences. As for
what is necessary for yourself, this is the first cause or the Absolute. The Absolute
sees for himself his own being, it follows that it is also expected, the Thought,
Thinking and Movement in Thought and Thought. It is always his own subject-
object, the Good, the True, and the absolute beauty, love and eternal enjoyment,
in addition, it is the All-Living, the All-Wishing, the Almighty, and Knower, without
all this can be considered attributes residing in “something” because if they could
be considered as such, his essence annihilated by decomposing into a plurality.
These are the relationships, negative qualities that do not imply any idea of
plurality.

After defining the be-absolute, must be sought this determines the non-existence
to actual existence. According to Avicenna, the first cause, is absolute unity, may
not have the immediate effect the unit. But then, how come the multiple or the
world of the Being who is One ? It will find the first movement, not in the
Absolute itself, but in an exciting and emanated from him, and this being is the
eternal intelligence out of the Absolute by thinking of it, thinking that itself for its
object. This is eternal intelligence, first emanation of the Eternal One, from the
plurality that the eternal principles and the celestial bodies and the spheres that
are subject to these principles, to the intelligible principle closest to us, ie d.
Intellect in the world that produces the active elements, then in its highest
development, the human body and soul.
Avicenna and Soul:

The theory of the soul was treated by Avicenna with particular care. It can,
according to Aristotle, defining the soul perfection or entelechy of any organized
body endowed virtual life, one can, on the other hand, regard it as a force
contained in all that is corporeal. Whatever the approach taken, there are,
according to Avicenna, three kinds of souls: the plant or the vegetative soul,
animal soul and the human soul. The latter, in its existence, suppose the other
two, as the animal soul assumes the vegetative soul. The soul is not contained in
any part of the body or widespread as a force in the whole body and is united
with him in this union and it is possible that one or the other takes the
ascendancy. The soul is created for eternity in union with the body; it is ultimately
to develop into an independent spiritual microcosm, where the good, the true
and the beautiful blend with it in a single species. During our life on earth, we
have a dark premonition of the future condition, this feeling occurs, according to
the diversity of the natural desire more or less intense, and it is precisely this that
depends on degree of our preparation. This preparation is completed only by the
development of higher faculties of the soul. Thus prepared, the soul, as soon as it
is delivered from the body, which has served as an instrument, into the
enjoyment of eternal happiness as being purely spiritual. Every soul is eternal and
imperishable, will eventually reach the beatitude for which it is created. If it
deserves a punishment beyond the grave, the punishment will consist in the
deprivation or suspension from that bliss.

Philosophy of Al Ghazali
Born: 1058, Tous, Iran
Died: December 19, 1111, Tous, Iran

Religion: Islam

Al-Ghazali was born in 450 AH. To many

Westerners he is known as Algazel. Al-
Ghazali was a Muslim theologian, jurist,
philosopher, and a mystic descending from the Persians. He was born in the town
of Tabaran in the district of Tous which is now situated in modern day Iran.

Al Ghazali is one of the greatest Islamic jurists, theologians and mystical thinkers.
He learned various branches of the traditional Islamic religious sciences in his
home town of Tous, Gurgan and Nishapur in the northern part of Iran. He was
also involved in Sufi practices from an early age. Being recognized by Nizam al-
Mulk, the vizir of the Seljuq sultans, he was appointed head of the Nizamiyyah
College at Baghdad in AH 484/AD 1091. As the intellectual head of the Islamic
community, he was busy lecturing on Islamic jurisprudence at the College, and
also refuting heresies and responding to questions from all segments of the
community. Four years later, however, al-Ghazali fell into a serious spiritual crisis
and finally left Baghdad, renouncing his career and the world. After wandering in
Syria and Palestine for about two years and finishing the pilgrimage to Mecca, he
returned to Tous, where he was engaged in writing, Sufi practices and teaching his
disciples until his death. In the meantime he resumed teaching for a few years at
the Nizamiyyah College in Nishapur.
Al-Ghazali explained in his autobiography why he renounced his brilliant career
and turned to Sufism. It was, he says, due to his realization that there was no way
to certain knowledge or the conviction of revelatory truth except through Sufism.
(This means that the traditional form of Islamic faith was in a very critical
condition at the time.) This realization is possibly related to his criticism of Islamic
philosophy. In fact, his refutation of philosophy is not a mere criticism from a
certain (orthodox) theological viewpoint. First of all, his attitude towards
philosophy was ambivalent; it was both an object of criticism and an object of
learning (for example, logic and the natural sciences). He mastered philosophy
and then criticized it in order to islamicize it. The importance of his criticism lies in
his philosophical demonstration that the philosophers’ metaphysical arguments
cannot stand the test of reason. However, he was also forced to admit that the
certainty of revelatory truth, for which he was so desperately searching, cannot
be obtained by reason. It was only later that he finally attained to that truth in the
ecstatic state of the Sufi. Through his own religious experience, he worked to
revive the faith of Islam by reconstructing the religious sciences upon the basis of
Sufism, and to give a theoretical foundation to the latter under the influence of
philosophy. Thus Sufism came to be generally recognized in the Islamic
community. Though Islamic philosophy did not long survive al-Ghazali’s criticism,
he contributed greatly to the subsequent philosophization of Islamic theology and
Sufism.
Philosophy of Ibn Rushud
Born: 1126, Cardoba, Al-Andalus

Died: 11 December 1198, Marrakesh

Religion: Islam

Bú al-Walid Ibn Rushd, better known as Averroes. As a

philosopher, lawyer and physician, Averroes studied and
taught many branches of the knowledge, from medicine to
philosophy.

Averroes and the Aristotle legacy:

Averroes retained from the Aristotle’s thought the following points’ the
world is eternal, the human species provides no fault with their incessant
news that people are dying, still others replace them, and if the science is
lacking in a point on Earth, we can be sure it is in any other: the man, as
being specific, is always necessarily “attached” to the intellects.

Of course it is different for men features: the thought of each is linked to its
own images. Therefore, despite the uniqueness of the minds, the thoughts
of man are different from those of others; it also explains my thought is, in a
sense, my own, since it depends on me to join the intellect “agent”, i.e. to
make the abstract intelligible either of my images. But, Aristotle teaches, the
imagination is related to body and dies with him, so the individual thought is
perishable, and, after death, “we do not remember more.” And seems
removed any belief in personal immortality, but in the “al-Tahafut Tahafut”
Averroes points out that, according to Aristotle, the alteration of an organ,
eye, for example, does not necessarily imply that of the corresponding
faculty (here, the view) which may suggest that the intellect is not only to
survive the death of the body. But the question of the mind, man “has
received little science,” as the Koran says a passage quoted by Averroes: and
the problem remains open.

However, the doctrine of Averroes is perfectly clear regarding an issue

debated for years by the Muslim philosophers, that of “joint” with the
intellect “agent”. Our author explains this in several places: in its comments
to the Treaty of the soul, and in three “letters” on this issue. To understand
how we are “moving towards the junction,” must be added to what was said
above that in passing the act, the material intellect is intellect habitus, that
is, possession stable knowledge, concepts, whose number is increasing at
will. When we are updated to all intelligible the material intellect was
potentially “the intellect soon joins us” is the term of the movement
towards the junction. What is it exactly? Knowledge is exceeded by
abstraction: if the material intellect acquires perfection in mind forms
involved in the matter, he can let thinking of immaterial forms, intelligible by
itself.

Averroes and Beatitude

On the other hand, the great commentary on the Metaphysics says that separate
substances – and the intellect is one – can be known by us intellectually, although
this is difficult. The “junction” unites us to the intelligible so pure when it is
“bliss,” “the great end, the immense happiness” rights in this situation is the link
between the news of the intelligible and sensitive, since it thinking that it
amounted “to perfection to perfection, from form to form.” Averroes goes on to
say that according Themistius, then it is “equated with God knows what he is and
all beings as beings, and their causes, are only the knowledge of God “. Not
for Averroes the intellect is God, but the junction at this intellect
elevates man at the separated substances and the pure intelligible. If
one can speak of mystical, it’s a special meaning, recalling Averroes
criticizes Sufis for neglecting the way speculative, and, conversely, it
places the happiness in the perfection of knowledge: one is then tried
to recall Spinoza. More importantly, in his discovery of the method,
Averroes, encountering the problem of the vision of God, as he solves
it resolves all questions of this kind: the Quran and the Prophet taught
us that God is light, simple minds understand they shall see God as we
see the sun, and scientists that happiness is increased knowledge (this
complete and nuance his first papers on the subject). So this last
example shows again that for Averroes, the supreme bliss is
formulated both in terms borrowed from the revelation that in those of
Aristotle’s philosophy, according to two distinct modes and must
remain so.