2 ibnu sina biography

Home / Historical Figures / 2 ibnu sina biography

His full name was Abu Ali al-Hussein bin Abdullah bin Sina. Following this event, Ibn Sina, who was suffering from colic, decided to go to Hamadan and live there for the rest of his life. Text in Mehren (as in GM 7), II,27–32. He says specifically, “The active principle [i.e. ilā Ṣadīq yasʾaluhu l-inṣāf baynahu wa-bayna l-Hamadhānī alladhī yaddaʿī l-ḥikma).

An English Translation of Kitāb al-Najāt, Book II, Chapter VI, London: Oxford University Press, 1952.GS 7Philosophy forʿAlāʾ-ad-Dawla (Dāneshnāme-yeʿAlāʾī). His scientific edifice rested on Aristotelian physics and metaphysics capped with Neoplatonic emanationism in the context of Ptolemaic cosmology, all revised, re-thought, and critically re-assessed by him.

This theory has a profound impact on many Islamic thinkers-such as al-Farabi and Imam al-Ghazali-and also plays an important role in the medieval Christian philosophy of Europe.

Early Life and Background

Ibn Sina, known as Avicena in the west, was born in Afsana in the year 4, which is located near Bukhara, currently Uzbekistan.

2 ibnu sina biography

Text and French translation in Y. Michot, “Le Riz trop cuit du Kirmânî,” in Mélanges offerts à Hossam Elkhadem, F. Daelemans et al., eds., Archives et Bibliothèques de Belgique, Numéro Spécial 83, Brussels 2007, pp. Ibn Sina’s religious beliefs were deeply rooted in Islam, and he made significant efforts to reconcile Islamic teachings with the rational research of philosophy.

While he adhered to the tenets of Islam, his philosophical works often explored complex questions about the nature of existence, the soul, and the relationship between God and the universe.

Each philosopher, through his own syllogistic reasoning and ability to hit correctly upon the middle terms, modifies and completes the work of his predecessors, and reaches a level of knowledge that is an ever closer approximation of the intelligible world, of the intelligibles as contained in the intellects of the spheres, and hence of truth itself.

43–83.

  • Eichner, H., 2009, The Post-Avicennian Philosophical Tradition and Islamic Orthodoxy: Philosophical and Theological Summae in Context, unpublished professorial dissertation (Habilitationsschrift), Halle.
  • Geoffroy et al., 2014, Commentaire sur le Livre Lambda de la Métaphysique d’Aristote (Chapitres 6–10) par Ibn Sīnā (Avicenne), M.

    Geoffroy, J. Janssens, and M. Sebti (eds.), Paris: Vrin.

  • Gohlman, W.E., 1974, The Life of Ibn Sina, Albany, NY: SUNY Press.
  • Goichon, A.-M., 1938, Lexique de la langue philosophique d’Ibn Sīnā, Paris: Desclée de Brouwer.
  • –––, 1939, Vocabulaires comparés d’Aristote et d’Ibn Sīnā, Paris: Desclée de Brouwer.
  • –––, 1951, Ibn Sīnā (Avicenne).

    With this secure and syllogistically verified knowledge, the prophet then is in a position to legislate and regulate social life as well as have a legitimate ground for gaining consent. At a higher level, Avicenna analyzed non-discursive thinking, which takes no time and grasps its object in a single act of intellection, though the knowledge acquired is still structured syllogistically, complete with middle terms (because in its locus, the active intellect, it is so structured) (Adamson 2004, in McGinnis (Reisman) 2004).

    73–90. Modern Latin translation in Aug. Schmoelders, Documenta philosophiae Arabum, Bonn 1836, pp. Shamsaddīn, ed., Al-Madhhab al-tarbawīʿinda Ibn Sīnā, Beirut 1988, pp. It is for this reason that we find Avicenna, involved in certain political/intellectual controversies in some of the cities in which he lived, addressing to political elites a scientific treatise instead of political oratory in his defense (Michot 2000; Reisman 2013, 14–22; Gutas 2014a, personal writings listed on p.

    Avicenna calls this process of acquisition or apprehension of the intelligibles a “contact” (ittiṣāl) between the human and active intellects.[8] In the emanative language which he inherited from the Neoplatonic tradition, and which he incorporated in his own understanding of the cosmology of the concentric spheres of the universe with their intercommunicating intellects and souls, he referred to the flow of knowledge from the supernal world to the human intellect as “divine effluence” (al-fayḍ al-ilāhī).

    There are reports that he wrote major portions of his greatest work, The Cure, without any books to consult (Gohlman 1974, 58; transl. All humans have both the physical and mental apparatus to acquire intelligible and supernal knowledge and the means to do so, but they have to work for it, just as they have to prepare for their bliss in afterlife while their immortal rational souls are still affiliated with the body.

    But in addition to intelligible knowledge, the divine effluence from the intellects and the souls of the celestial spheres also includes information about events on earth, past, present, and future—what Avicenna calls “the unseen” (al-ghayb)—, for all of which the intellects and souls of the celestial spheres are directly responsible.