Al-Kindi was the first Muslim philosopher. Philosophical studies in the second/eighth century were in the hands of Christian Syriacs, who were primarily physicians. They started, through encouragement by the Caliph, to translate Greek writings into Arabic. Being the first Arab Muslim to study science and philosophy, al-Kindi was rightly called “the Philosopher of the Arabs.”
Kindah was one of the great Arab tribes before Islam. His grandfather al-Ash`ath ibn Qais adopted Islam and was considered one of the Companions (Sahabah) of the Prophet. Al-Ash`ath went with some of the pioneer Muslims to al-Kufah, where he and his descendants lived.
Al-Kufah and al-Basrah, in the second/eighth and third/ninth centuries, were the two rivalling centres of Islamic culture. Al-Kufah was more inclined to rational studies; and in this intellectual atmosphere, al-Kindi passed his early boyhood. He learnt the Qur'an by heart, the Arabic grammar, literature, and elementary arithmetic, all of which formed the curriculum for all Muslim children. He also studied Fiqh and the new-born discipline called Kalam. But it seems that he was more interested in sciences and philosophy, to which he consecrated the rest of his life, especially after he went to Baghdad.
It seems that al-Kindi learnt Greek, but certainly he mastered the Syriac language from which he translated several works. He also revised some of the Arabic translations, such as al-Himsi's translation of Plotinus' Enneads, which passed to the Arabs as one of the writings of Aristotle. Al-Qifti, the biographer, says that “al-Kindi translated many philosophical books, clarified their difficulties, and summarized their deep theories.”
Most of his numerous works (numbering about 270) are lost. Ibn al-Nadim and following him al-Qifti classified his writings, most of which are short treatises, into seventeen groups: (1) philosophical, (2) logical, (3) arithmetical, (4) globular, (5) musical, (6) astronomical, (7) geometrical, (8) spherical, (9), medical, (10) astrological, (11) dialectical, (12) psychological, (13) political, (14) causal (meteorological), (15) dimensional, (16) on first things, (17) on the species of some metals, chemicals, etc.
This account shows to what extent al-Kindi's knowledge was encyclopedic. Some of his scientific works were translated by Gerard of Cremona into Latin and influenced very much the thought of medieval Europe. Indeed, this conciliation remained for a long time the chief feature of this philosophy. Furthermore, al-Kindi, specializing in all the sciences known at his time - of which his writings give sufficient evidence - made philosophy a comprehensive study embracing all sciences.
Al-Farabi, Ibn Sina, and Ibn Rushd were first scientists and then philosophers. Philosophy is the knowledge of truth. Muslim philosophers, like the Greek, believed that truth is something over and above experience; that it lies immutable and eternal in a supernatural world. The definition of philosophy in al-Kindi's treatise on “First Philosophy” runs like this: “Philosophy is the knowledge of the reality of things within man's possibility, because the philosopher's end in his theoretical knowledge is to gain truth and in his practical knowledge to behave in accordance with truth.”
At the end of the treatise, God is qualified by the term “truth,” which is the objective of philosophy. “The True One (al-Wahid al-Haq) is, then, the First, the Creator, the Sustainer of all that He has created. ...”
Kindah was one of the great Arab tribes before Islam. His grandfather al-Ash`ath ibn Qais adopted Islam and was considered one of the Companions (Sahabah) of the Prophet. Al-Ash`ath went with some of the pioneer Muslims to al-Kufah, where he and his descendants lived.
Al-Kufah and al-Basrah, in the second/eighth and third/ninth centuries, were the two rivalling centres of Islamic culture. Al-Kufah was more inclined to rational studies; and in this intellectual atmosphere, al-Kindi passed his early boyhood. He learnt the Qur'an by heart, the Arabic grammar, literature, and elementary arithmetic, all of which formed the curriculum for all Muslim children. He also studied Fiqh and the new-born discipline called Kalam. But it seems that he was more interested in sciences and philosophy, to which he consecrated the rest of his life, especially after he went to Baghdad.
It seems that al-Kindi learnt Greek, but certainly he mastered the Syriac language from which he translated several works. He also revised some of the Arabic translations, such as al-Himsi's translation of Plotinus' Enneads, which passed to the Arabs as one of the writings of Aristotle. Al-Qifti, the biographer, says that “al-Kindi translated many philosophical books, clarified their difficulties, and summarized their deep theories.”
Most of his numerous works (numbering about 270) are lost. Ibn al-Nadim and following him al-Qifti classified his writings, most of which are short treatises, into seventeen groups: (1) philosophical, (2) logical, (3) arithmetical, (4) globular, (5) musical, (6) astronomical, (7) geometrical, (8) spherical, (9), medical, (10) astrological, (11) dialectical, (12) psychological, (13) political, (14) causal (meteorological), (15) dimensional, (16) on first things, (17) on the species of some metals, chemicals, etc.
This account shows to what extent al-Kindi's knowledge was encyclopedic. Some of his scientific works were translated by Gerard of Cremona into Latin and influenced very much the thought of medieval Europe. Indeed, this conciliation remained for a long time the chief feature of this philosophy. Furthermore, al-Kindi, specializing in all the sciences known at his time - of which his writings give sufficient evidence - made philosophy a comprehensive study embracing all sciences.
Al-Farabi, Ibn Sina, and Ibn Rushd were first scientists and then philosophers. Philosophy is the knowledge of truth. Muslim philosophers, like the Greek, believed that truth is something over and above experience; that it lies immutable and eternal in a supernatural world. The definition of philosophy in al-Kindi's treatise on “First Philosophy” runs like this: “Philosophy is the knowledge of the reality of things within man's possibility, because the philosopher's end in his theoretical knowledge is to gain truth and in his practical knowledge to behave in accordance with truth.”
At the end of the treatise, God is qualified by the term “truth,” which is the objective of philosophy. “The True One (al-Wahid al-Haq) is, then, the First, the Creator, the Sustainer of all that He has created. ...”
Al-Kindi was the first Muslim philosopher. Philosophical studies in the second/eighth century were in the hands of Christian Syriacs, who were primarily physicians. They started, through encouragement by the Caliph, to translate Greek writings into Arabic. Being the first Arab Muslim to study science and philosophy, al-Kindi was rightly called “the Philosopher of the Arabs.”
Kindah was one of the great Arab tribes before Islam. His grandfather al-Ash`ath ibn Qais adopted Islam and was considered one of the Companions (Sahabah) of the Prophet. Al-Ash`ath went with some of the pioneer Muslims to al-Kufah, where he and his descendants lived.
Al-Kufah and al-Basrah, in the second/eighth and third/ninth centuries, were the two rivalling centres of Islamic culture. Al-Kufah was more inclined to rational studies; and in this intellectual atmosphere, al-Kindi passed his early boyhood. He learnt the Qur'an by heart, the Arabic grammar, literature, and elementary arithmetic, all of which formed the curriculum for all Muslim children. He also studied Fiqh and the new-born discipline called Kalam. But it seems that he was more interested in sciences and philosophy, to which he consecrated the rest of his life, especially after he went to Baghdad.
It seems that al-Kindi learnt Greek, but certainly he mastered the Syriac language from which he translated several works. He also revised some of the Arabic translations, such as al-Himsi's translation of Plotinus' Enneads, which passed to the Arabs as one of the writings of Aristotle. Al-Qifti, the biographer, says that “al-Kindi translated many philosophical books, clarified their difficulties, and summarized their deep theories.”
Most of his numerous works (numbering about 270) are lost. Ibn al-Nadim and following him al-Qifti classified his writings, most of which are short treatises, into seventeen groups: (1) philosophical, (2) logical, (3) arithmetical, (4) globular, (5) musical, (6) astronomical, (7) geometrical, (8) spherical, (9), medical, (10) astrological, (11) dialectical, (12) psychological, (13) political, (14) causal (meteorological), (15) dimensional, (16) on first things, (17) on the species of some metals, chemicals, etc.
This account shows to what extent al-Kindi's knowledge was encyclopedic. Some of his scientific works were translated by Gerard of Cremona into Latin and influenced very much the thought of medieval Europe. Indeed, this conciliation remained for a long time the chief feature of this philosophy. Furthermore, al-Kindi, specializing in all the sciences known at his time - of which his writings give sufficient evidence - made philosophy a comprehensive study embracing all sciences.
Al-Farabi, Ibn Sina, and Ibn Rushd were first scientists and then philosophers. Philosophy is the knowledge of truth. Muslim philosophers, like the Greek, believed that truth is something over and above experience; that it lies immutable and eternal in a supernatural world. The definition of philosophy in al-Kindi's treatise on “First Philosophy” runs like this: “Philosophy is the knowledge of the reality of things within man's possibility, because the philosopher's end in his theoretical knowledge is to gain truth and in his practical knowledge to behave in accordance with truth.”
At the end of the treatise, God is qualified by the term “truth,” which is the objective of philosophy. “The True One (al-Wahid al-Haq) is, then, the First, the Creator, the Sustainer of all that He has created. ...”
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