جستجوی مقالات مرتبط با کلیدواژه « کندی » در نشریات گروه « فلسفه و کلام »

The contingency and eternity of The world is one of the important issues that has always been considered in Islamic theology and philosophy. In order to explain and evaluate the theory of the al-Kindi - who is the first Islamic philosopher- the author has achieved three reasons for proving the contingency of the world by following and studing his works. One reason has been given by al-Kindi for proving the contingency of the world but two other reasons have been mentioned among other things and is expressed for the purpose of proving other things but it has the ability to prove the contingency of the world. The two reasons are based on the finiteness of time and the mutual implication among mass, motion and time and another reason is based on the mutual implication between being caused and contingency. Based on that he considers the universe to be limited to the material world, all three reasons are valid his claim However, the third reason also includes the immaterial world which is one of the advantages of his theory. Of course, he does not deal with the concept of contingency and does not provide a suitable explanation in proving the mutual implication between being caused and contingency and this is one of the disadvantages of his theory.

Present article tries to review and appreciate the Persian translation of two chapters of the History of Islamic Philosophy. This book edited by S. H. Nasr and O. Leaman and printed by Routledge in 1996. Apart from editors who are experts in Islamic philosophy and culture some other Professors and researchers are present in the writing of the book. Consequently, the work of Nasr and Leaman and their contributors is a considerable activity in the subject of writing history of philosophy in Islamic tradition. Persian translation of the History of Islamic Philosophy, printed in five volumes by Hikmat press in Tehran. In Persian translation that worked by some professors and researchers, first volume has no scientific editor and because of this in some of its chapters there are difficulties. For example, in the eleventh and twelfth chapters that are on al-Kindi and al-Farabi and translated into Persian by Ruhallah Alemi, we encounter with important errors in conveying the meanings of the original text. Here we study both chapters by comparing between Persian translation and original English text of them. Reviewing of chapters on al-Kindi and al-Farabi are exercised separately but our appreciation is in the Analysis and Consequence part of the essay. Main causes of unreliable or improper translation of some parts are these: 1- lack of scrutiny on the philosophical or historical terms; 2- lack of specialization on al-kindi and al-Farabi's philosophies and their books; 3- not employing any editor by press Hikmat on translator's work. Of course, we expected that Ruhallah Alemi as a university teacher and translator, must have been reviewed his translation. Performing this duty is a necessary condition in academic activities. Other aspect of this matter is a cultural-moral one that depicts our responsibility and faithfulness in teaching and research; a responsibility of a person who is linking the writer with the reader.

The roots and foundations of grace can be recovered and reflected in the works of Kennedy (185-252 AH); Before other Islamic philosophers, he explained the mode of the activity of the God, as the only real agent that gives existence, the agent of the permission of creations, the explanation of the creative verb, the explanation of the formation of the best system in accordance with the previous wisdom of God and the foundation that is suitable for the soul of the exalted of wisdom. Islam has established the theory of grace to explain these issues. Since the prevailing opinion considers Farabi as the first Islamic thinker who discussed the issue of grace, the necessity of the current analytical research is revealed to understand the correct historical development of this issue and to determine the role of Kennedy regarding the issue of grace. So far, no research has been done in this field.

Nazzam as a Mu'tazilite theologian and Kindi qua philosopher have used "argument from creation" in religious debates and their scientific works as a committed Muslim. The history of this argument stems from ancient Greece and has been experiencing fundamental changes to the Nazzam and Kindi’s era. This argument is one of the important arguments for God's existence among theologians, and Kindi's use of this argument does not mean that he is a Mu'tazili. This proof has two aspects, negative and positive, based on the Nazzam's view and has three different versions in Kindi's view. The main issue in this research is what the differences and similarities between these two views are? Is Kindi influenced by Nazzam or are both influenced by a common source? Nazzam’s negative aspects of the argument is similar to one of the Kindi’s three arguments, but the positive aspects of his argument have fundamental differences with Kindi’s. The aim of present research is to find similarities and differences of Nazzam and Kindi’s "arguments from creation" to study how they affect each other.

In this article, the opinions of peripatetics, such as Al-Kindi, Farabi, and Ibn Sina, are examined under the role of practice in the completion of theoretical reason.the method of this article is logical analysis. The importance of the research is due to the explanation between practice and science, which somehow clarifies the connection between metaphysics and ethics and the gap between opinion and practice in the philosophy of these thinkers. The necessity of explaining the issue in the opinions of these thinkers is to show the type of evolution and peripatetic approach, while discussing the effect of science and practice in the direction of happiness. The results of the research show that Kindi has dealt with this theory based on connecting the soul to reasonable forms in the dream. While discussing happiness and the actualization of the potential human intellect, Farabi puts forward his theory that by receiving the general forms or what God has sent to humans through revelation, he achieves his happiness, i.e. the perfection of the faculty of rationality and theoretical intellect. Ibn Sina considers the relationship between science and practice to be bilateral. According to him, the perfection of the human intellect is from the potential to the useful intellect, through the active intellect, but after the human intellect is actualized, it needs actions in order to connect at a higher intensity and higher level. it is free from material and physical affairs and has the ability to receive and unite with general forms.

The philosophical God is explained by philosophical concepts and terms such as ‘being, cause’, ‘pure Act’ that in addition to them, in Uthulujiyya have also spoken of ‘pure One’, ‘light’ and ‘unthinking.’ In Al-Kindi, in addition to the first two terms, ‘agency’ and ‘Truth’ have been spoken of for the concept of God. The present issue is a comparative study of the conceptualization of God with Al-Kindi and Uthulujiyya to determine the degree of Al-Kindi's independence from Uthulujiyya or to determine the degree of similarity between Al-Kindi`s thought and the text of Uthulujiyya in the conceptualization of God. Therefore, there are questions raised, about how approach these common terms, semantically are in Uthulujiyya and Al-Kind’s thought? And how adaptable that are their application for Uthulujiyya and Al-Kindi? Can Al- Kindi's thought and the book of Uthulujiyya about the concept of God be reconciled? In this article, we examine the concepts in both and analyze them, we find the concept of God in Uthulujiyya and Al-Kindi in concepts such as being, cause and One, Close to each other but in Concept of Aysa and Moeeis are different.

Aristotle discusses “Unmoved Mover” and “thought thinking” in theology and there are features for that, including substance and immateriality and pure actuality. Al-Kindi uses “cause,” “activity,” and “creation” in his discussion of the concept of God. The point of intersection of the two philosophers is their definition of philosophy. Reforms and concepts such as “truth,” and “cause”, and “first cause” have been proposed in the definition of philosophy by both. These concepts are reflected in al-Kindi’s conceptualization of God. The question is, given Aristotle and al-Kindi’s definition of philosophy, is the possible for them to study the conceptualization of God? That is, does the definition of philosophy allow them to conceptualize God and study it? How is the possibility of conceptualizing God explained to al-Kindi and Aristotle? In this article, using Aristotle’s Little Alpha and Lambda, both of which have been considered by al-Kindi, we examine the concept of God. In the first part, we examine the definition of philosophy by Aristotle and al-Kindi, and express the terms and concepts contained in this Definition; And in the other section, using Lambda and the first philosophy and the concept of “eternal,” we state that Without using the definition of philosophy and with natural principles, Aristotle introduced a metaphysical deity  (theology in a special sense) and Kindi based on the definition of philosophy and its end and indirectly using the Aristotelian metaphysical principles  (four causes and faculty and Actuality) Introduces a metaphysical-theological god.

Perfection is an anthropological issue that is inherently human in nature, but in theory, Greek philosophers played a prominent role. They pursued this more as a virtue. The main question of this research is what analysis can be provided for Al-Kindi’s view of human perfection? This research was done using a descriptive-analytic method and its most important findings are: In analyzing the Al-Kindi’s view of perfection, we can divide it into two types – philosophical perfection and moral perfection. Philosophical perfection in this research means perfection in the field of theoretical reason. In his treatise on reason, he used it in four meanings, the second meaning of which refers to the reason considered in this research. Although he uses a degree of theoretical reason, we see a kind of ambiguity and weaknesses in his philosophical perfection. What we mean by moral perfection in this research is the perfection of the practical intellect, which is called virtue. He is more morally influenced by Plato than Aristotle. And according to the powers of the human soul, it divides virtues into four parts – wisdom, prudence or courage, chastity, and justice. To explain further, a human being has many virtues, and human virtues refer to the same desirable human creation which is divided into two types, one of which is in the soul and the other surrounds the human body and is one of the effects in the soul. The kind that exists in the soul is divided into three types: wisdom, chastity and the one that surrounds the human body and one of the effects of this thing in the soul is justice. When a necessity arises, one does not fear death and repels something that is against his will; chastity is eating things to train the body and maintaining it after all. Virtues have two extremes and each of these two is a departure from moderation and vice. The soul is a slowly transcending light and after separating from the body, it becomes aware of everything in the world and no secret is hidden from it. In this article, an attempt has been made to solve the problem of perfection from Al-Kindi’s point of view using a rational-descriptive method. The important point about Al-Kindi is that he was in the early stages of the translation movement and was not familiar enough with Greek works. Also, according to the available reports, not all of his works have reached us so it is difficult to judge definitively about his views on various issues, including perfection. However, from Al-Kindi’s point of view, perfection can be divided into philosophical and moral perfection but for the aforementioned reasons, both types of perfection are ambiguous and there seems to be more of an ambiguity regarding philosophical perfection in his works.

Seeking for Happiness in Islamic Philosophy and its goal, it can be seen a literal and unanimous answer in philosopher words which reflects combination of worldly(secular) and otherworldly(sacred) happiness that it can prepare temporal and eschatological happiness. But in a deeper investigation we can ask: what is the main purpose? mortal or final dimension of happiness? As a result of the text, it seems that from Al- Kendi to Al- Rāzī the otherworldly happiness is considered as a result of worldly happiness. After Al- Farabi to Al- Tusi the flow of thinking tends to combine worldly and otherworldly happiness. After Al- Tusi and under the influence of him in Nasirian Ethics (Akhlaq-i Nasiri), the changed version of philosophical Islamic Ethics supports eschatological happiness and supposes the worldly happiness as a primary and elementary level which must be considered as healing of mortal life. Matching with this view, it seems that worldly happiness is Abolished, because it changes the balance between and worldly and otherworldly happiness, and also it week the social development instead of increasing individual happiness.

Researchers in the field of Islamic studies in the West have chosen the name of “Translation Movement” to refer to the trend of the translation of the books of different nations into Arabic during the Abbasid period. This trend, which continued for two centuries in different spontaneous or guided forms, received some reactions from the Islamic society. One of the important questions in this regard is what the attitude of the distinguished Muslim philosophers of that period, particularly al-Kindī, Fārābī and Ibn Sīnā, was to this movement. The present study indicates that, unlike the common response in the historiography of the translation trend, instead of a translation movement, during this time we are faced with a philosophical movement alongside a scientific one in the history of Islam. The philosophers mentioned above separated their judgments of three problems, namely, translation, translators and interpreters, and translated and interpreted works, from each other. Based on their own philosophical movement, which was in conformity with the principles of Islamic thought, they had three methodological, reformist, and critical reactions to this trend. They evaluated the translated works based on Islamic philosophical theorems and benefitted from them with some innovations in their own philosophical systems.

The discussion about existence and essence and their relationship is one of the fundamental discussions in philosophy. This relationship can be shown from different aspects in the form of natural, logical and philosophical distinction. No philosopher has discussed about natural distinction and the distinction observed in philosophical atmosphere of Greece and Aristotle’ works on discussions related to “scientific questions” and “first philosophy” is a logical distinction. Aristotle never goes beyond logical distinction and is unable to do so because he believes that world has no beginning and creator, existence is always there, absolute non-existence is absolutely non-existent, and theconcept of possibility- as a real gap between essence and existence- isunknown. On the contrary, divine religions regard universe and whatever in itas created which means that it does not have the cause of its “being” with itself and receives its existence from creator (God). In Islamic world, such a doctrine led to the emergence of the philosophical concept of “possibility” and bipolar classification of creatures into “necessary being” and “contingent being”. Philosophical distinction means that “existence” in contingent beings is the effect of an external cause and out of the essence of thing. Historically, this theory traces back to Kindi’s philosophy in which he replaces the doctrine of creation with the Hellenic theory of “visibility of universe” by providing thetheory of “creation from nothing” and describing the cause of all causes as being creator. Farabi is the first philosopher who discussed philosophical distinction by dividing creatures into necessary and contingent and analyzing contingents into existence and essence. Avicenna chose the philosophical distinction as the basis of his metaphysics and extracted its philosophical requirements in different domains. The present paper is conducted with the aim of showing Kindi and Farabi’s contribution to the formation of this theory, with regard to their existing works.

On the assumption that some Muslim philosophers have been more important than the others in the history of Islamic philosophy، a number of philosophers including Al Kendy، Ibn Sina، Suhrevardi and Mulla Sadra have been chosen in this study. Of course، it should not been forgotten that our approach in this article is not only historical. In other words، we are trying to show that Theologia is important in Islamic philosophy from different aspects. At first، we introduce this work briefly and then treat wrong ascription of this work to Aristotle and the malleability of some Islamic philosophers from it. Some Muslim philosophers have ascribed this work to Aristotle whereas some others have ascribed it to Plato and both groups have used its doctrines for explaining their ideas. This resulted in numerous problems in their doctrines amongst them is the unity of opinion between philosophers، especially Plato and Aristotle، considered as an important and serious presupposition in the doctrines of most Muslim philosophers.

Abu Yusef Yaqub Ibn Ishaq Kendi (185-252 Hejira), who is known as an Arab philosopher & the first philosopher in Islam, has written a distinctive book on various approaches to deal with sadness and sorrow. This book is regarded as a literaryphilosophical text and is written from a psychologicalphilosophical perspective which is rooted in Kendi’s philosophical & religious point of view about the material world and the human situation in the universe. He believes that before any solution, the causes of sadness must be found in order to encourage hope in human soul. In his point of view, the loss of the favorite and desirable things on the one hand, and the failure to achieve desires and wishes on the other are the two main factors of creating sadness (sensual grief). In this book, he recommends ten solutions to repulse sadness & sensual grief. Addressing such matters seemsto be of great significance in a world where human beings are overwhelmed by the stress and anxiety characteristic of the modern world.

In the Muslim world, there are five wise philosophers, Abu Es`haq Kandi, Farabi, Ibn Sina, Ibn Rushd, and Sadr al-Din  Shirazi, that rational philosophical movement, from the beginning till the  evolution  of Transcendental Wisdom had been introduced by them., They, despite of deep understanding in wisdom and philosophy , deeply attached to the law and teachings of religion and the Prophet (s) and have stated in their works no contradiction between religious law and wisdom ,thinking and worshiping, , free thinking and being versed in law of religion. Their wisdom seeking did not prevent them from having belief in religion. Despite of being immersed in the sea of reasoning based on of philosophy and wisdom, they drank from the pure spring of revelation and religion.