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95-407: The word also referred to a type of zither written about by Al Farabi and illustrated in his book Kitāb al-mūsīqī al kabīr . That illustration has led scholars to speculate the instrument was a box-zither , or a harp combined with a psaltery . The šāh-rūd was introduced to Samarkand in the early 10th century and spread to Middle Eastern Arabic music. Another writer who referred to the instrument

190-402: A First Cause , Farabi discovers the limits of human knowledge ". Al-Farabi had great influence on science and philosophy for several centuries, and was widely considered second only to Aristotle in knowledge (alluded to by his title of the "Second Teacher"), in his time. His work, aimed at synthesis of philosophy and Sufism , paved the way for the work of Avicenna . Al-Farabi also wrote

285-488: A Persian family. According to Majid Fakhry , an Emeritus Professor of Philosophy at Georgetown University , al-Farabi's father " was an army captain of Persian extraction. " A Persian origin has been stated by many other sources as well. Dimitri Gutas notes that Farabi's works contain references and glosses in Persian , Sogdian , and even Greek , but not Turkish. Sogdian has also been suggested as his native language and

380-462: A commentary on Aristotle 's work, and one of his most notable works is Ara Ahl al-Madina al-Fadila , where he theorized an ideal state , supposedly modelled on Plato's The Republic . Al-Farabi argued that religion rendered truth through symbols and persuasion, and, like Plato , saw it as the duty of the philosopher to provide guidance to the state. Al-Farabi incorporated the Platonic view, drawing

475-417: A correct or viable one. In contrast to al-Kindi , who considered the subject of metaphysics to be God, al-Farabi believed that it was concerned primarily with being qua being (that is, being in and of itself), and this is related to God only to the extent that God is a principle of absolute being. Al-Kindi's view was, however, a common misconception regarding Greek philosophy amongst Muslim intellectuals at

570-502: A great influence on Maimonides , the most important Jewish thinker of the middle ages. Maimonides wrote in Arabic the celebrated Maqala fi sina at al-mantiq (Treatise on logic), in a wonderfully concise way. The work treats of the essentials of Aristotelian logic in the light of comments made by the Persian philosophers: Avicenna and, above all, al-Farabi. Rémi Brague in his book devoted to

665-584: A monarchy under the Umayyad and Abbasid dynasties. Al-Farabi wrote a short treatise "On Vacuum", where he thought about the nature of the existence of void . His final conclusion was that air's volume can expand to fill available space, and he suggested that the concept of perfect vacuum was incoherent. In his Opinions of the People of the Ideal City , al-Farabi expressed that a separated person may not accomplish all

760-526: A name Awzalagh, in Arabic , suddenly appears later in the writings of Ibn Abi Usaybi'a , and of his great-grandfather in those of Ibn Khallikan . His birthplace could have been any one of the many places in Central Asia —then known by the name of Khurasan . The word "farab" is a Persian term for a locale that is irrigated by effluent springs or flows from a nearby river. Thus, there are many places that carry

855-528: A number of concentric circles; the outermost sphere or "first heaven", the sphere of fixed stars, Saturn, Jupiter, Mars, the Sun, Venus, Mercury and finally, the Moon. At the centre of these concentric circles is the sub-lunar realm which contains the material world. Each of these circles represent the domain of the secondary intelligences (symbolized by the celestial bodies themselves), which act as causal intermediaries between

950-594: A parallel from within the Islamic context, in that he regarded the ideal state to be ruled by the Prophet - Imam , instead of the philosopher-king envisaged by Plato. Al-Farabi argued that the ideal state was the city-state of Medina when it was governed by Muhammad as its head of state , as he was in direct communion with Allah whose law was revealed to him. In the absence of the Prophet-Imam, al-Farabi considered democracy as

1045-438: A political idealism, Whether or not al-Farabi actually intended to outline a political programme in his writings remains a matter of dispute amongst academics. Henry Corbin , who considers al-Farabi to be a crypto- Shi'ite , says that his ideas should be understood as a "prophetic philosophy" instead of being interpreted politically. On the other hand, Charles Butterworth contends that nowhere in his work does al-Farabi speak of

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1140-461: A positive account, Nadia Maftouni describes Shi'ite aspects of al-Farabi's writings. As she put it, al-Farabi in his al-Millah, al-Siyasah al-Madaniyah, and Tahsil al-Sa’adah believes in a utopia governed by Prophet and his successors: the Imams. Al-Farabi made contributions to the fields of logic , mathematics , music , philosophy , psychology , and education . Al-Farabi wrote: The Necessity of

1235-413: A prophet-legislator or revelation (even the word philosophy is scarcely mentioned), and the main discussion that takes place concerns the positions of "king" and "statesmen". Occupying a middle position is David Reisman, who, like Corbin, believes that al-Farabi did not want to expound a political doctrine (although he does not go so far to attribute it to Islamic Gnosticism either). He argues that al-Farabi

1330-469: A rational capacity, which connects them to the "higher" realm. Each level of existence in al-Farabi's cosmology is characterized by its movement towards perfection, which is to become like the First Cause, i.e. a perfect intellect. Human perfection (or "happiness"), then, is equated with constant intellection and contemplation. Al-Farabi divides intellect into four categories: potential, actual, acquired and

1425-501: A society. Some other authors such as Mykhaylo Yakubovych argue that for al-Farabi, religion ( milla ) and philosophy ( falsafa ) constituted the same praxeological value (i.e. basis for amal al-fadhil —"virtuous deed"), while its epistemological level ( ilm —"knowledge") was different. In modern Turkish scholarship the pronunciation is given as Uzlug[h] (İA V, p. 451), without any explanation. Rodolphe d%27Erlanger Baron Rodolphe d'Erlanger (7 June 1872 – 29 October 1932)

1520-420: A theoretical and practical discipline; labeling those philosophers who do not apply their erudition to practical pursuits as "futile philosophers". The ideal society, he wrote, is one directed towards the realization of "true happiness" (which can be taken to mean philosophical enlightenment) and as such, the ideal philosopher must hone all the necessary arts of rhetoric and poetics to communicate abstract truths to

1615-525: Is a common Persian toponym meaning "lands irrigated by diversion of river water". While scholars largely agree that his ethnic background is not knowable, Al-Farabi has also been described as being of either Persian or Turkic origin. Medieval Arab historian Ibn Abi Usaibia (died in 1270)—one of al-Farabi's oldest biographer—mentions in his Uyun that al-Farabi's father was of Persian descent. Al-Shahrazuri , who lived around 1288 and has written an early biography, also states that al-Farabi hailed from

1710-515: Is a historical oriental lute instrument , while the long-necked lute tār is still played in Iranian music today. The Azerbaijani musician Abd al-Qadir (Ibn Ghaybi; † 1435) from Maragha in northwestern Iran mentioned the lute rūd chātī (also rūd chānī ) alongside rūdak and rūḍa . Two centuries later, the Ottoman travel writer Evliya Çelebi (1611 – after 1683) described the lute rūḍa as similar to

1805-825: Is aimed at the earlier historical accounts by Ibn Abi Usaybi'a , and serves the purpose to "prove" a Turkic origin for al-Farabi, for instance by mentioning the additional nisba (surname) "al-Turk" (arab. "the Turk")—a nisba al-Farabi never had. However, Abu al-Feda , who copied Ibn Khallekan , changed al-Torkī to the phrase "wa-kana rajolan torkiyan", meaning "he was a Turkish man." In this regard, since works of such supposed Turks lack traces of Turkic nomadic culture, Oxford professor C.E. Bosworth notes that "great figures [such] as Farabi, Biruni , and Avicenna have been attached by over enthusiastic Turkish scholars to their race". Al-Farabi spent most of his scholarly life in Baghdad . In

1900-482: Is by choosing what is ethical and contemplating about what constitutes the nature of ethics, that the actual intellect can become "like" the active intellect, thereby attaining perfection. It is only by this process that a human soul may survive death, and live on in the afterlife. According to al-Farabi, the afterlife is not the personal experience commonly conceived of by religious traditions such as Islam and Christianity . Any individual or distinguishing features of

1995-401: Is composed of four faculties: The appetitive (the desire for, or aversion to an object of sense), the sensitive (the perception by the senses of corporeal substances), the imaginative (the faculty which retains images of sensible objects after they have been perceived, and then separates and combines them for a number of ends), and the rational , which is the faculty of intellection. It is

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2090-438: Is essential to his interpretation of prophethood and prophetic knowledge. In addition to its ability to retain and manipulate sensible images of objects, he gives the imagination the function of imitation. By this he means the capacity to represent an object with an image other than its own. In other words, to imitate "x" is to imagine "x" by associating it with sensible qualities that do not describe its own appearance. This extends

2185-414: Is given by the medieval historian Ibn Khallikan (died in 1282), who in his work Wafayat (completed in 669/1271) states that al-Farabi was born in the small village of Wasij near Farab (in what is today Otrar , Kazakhstan ) of Turkic parents. Based on this account, some scholars say he is of Turkic origin. Dimitri Gutas , an American Arabist, criticizes this, saying that Ibn Khallikan 's account

2280-402: Is given by the prophet's imagination. The practical application of philosophy was a major concern expressed by al-Farabi in many of his works, and while the majority of his philosophical output has been influenced by Aristotelian thought, his practical philosophy was unmistakably based on that of Plato . In a similar manner to Plato's Republic , al-Farabi emphasized that philosophy was both

2375-482: Is greater than the part". The human intellect, by its act of intellection, passes from potentiality to actuality, and as it gradually comprehends these intelligibles, it is identified with them (as according to Aristotle, by knowing something, the intellect becomes like it). Because the Agent Intellect knows all of the intelligibles, this means that when the human intellect knows all of them, it becomes associated with

2470-402: Is held in the hand of a standing musician. This instrument with a different body shape, but also with inwardly curved edges and without sound holes, as in the Arabic manuscripts, is shown in perspective in the playing position and thus allows an estimation of its size. On the other hand, the number of strings remains unclear here, since only as many strings were drawn in parallel as was possible in

2565-429: Is rarely realistic. This also applies to the generally more reliable representations in musicological works. For example, the ornamental embellishments of an angular harp ( čang ) in a 13th-century drawing belong more to artistic license than to actual appearance. Harps are often depicted without any strings at all or with strings leading out into the void. Sometimes the musician might not be able to hold his instrument in

2660-402: Is this ever-increasing complexity that typifies the material world. Human beings are unique in al-Farabi's vision of the universe because they stand between two worlds: the "higher", immaterial world of the celestial intellects and universal intelligibles, and the "lower", material world of generation and decay; they inhabit a physical body, and so belong to the "lower" world, but they also have

2755-455: Is unclear whether both drawings are based on the same or a different template, or whether the later Cairo drawing was copied from the earlier one in Madrid. From archaeologically excavated clay figures, Sassanid rock-reliefs or Persian book miniatures often give a rough idea of the appearance of historical musical instruments, only the number of strings is usually adapted to artistic requirements and

2850-522: The Kitāb al-Mūsīqā al-kabīr . In the 19th century the slender, solid form of the barbaṭ developed into the form of the short-necked lute known today with a round body made of glued lathes of wood, which since then has been the most popular Arabic stringed instrument under the name oud . Also developed was the Tuhfat al-'Oudwas , a lute half the size of the oud. The “perfect lute” ( ʿūd kāmil ) with five double strings

2945-510: The Latin West as Alpharabius , was an early Islamic philosopher and music theorist . He has been designated as "Father of Islamic Neoplatonism ", and the "Founder of Islamic Political Philosophy ". Al-Farabi's fields of philosophical interest included—but not limited to, philosophy of society and religion ; philosophy of Language and Logic ; psychology and epistemology ; metaphysics , political philosophy , and ethics . He

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3040-501: The cleric Yuhanna ibn Haylan, Yahya ibn Adi , and Abu Ishaq Ibrahim al-Baghdadi. He later spent time in Damascus and in Egypt before returning to Damascus where he died in 950–951. His name was Abu Nasr Muhammad ibn Muhammad al-Farabi, sometimes with the family surname al-Tarkhani, i.e., the element Tarkhan appears in a nisba . His grandfather was not known among his contemporaries, but

3135-516: The harp ( ǧank ), and the trapezoid box-zither ( qānūn ). Singers accompanied themselves on lute instruments, and no account is known of a singer playing a lyre or harp himself. The šāh-rūd is documented up to the 15th century. For the 16th century its existence is no longer verifiable. A similarly complicated stringed instrument is an archlute built by Wendelin Tieffenbrucker (German luthier, active 1570–1610) with parallel strings attached to

3230-431: The therapeutic effects of music on the soul . He moreover talks about its impact on speech, clarifying how actually to fit music to speech, i.e., poetry, in arrange to upgrade the meaning of a text. As a philosopher, al-Farabi was a founder of his own school of early Islamic philosophy known as "Farabism" or "Alfarabism", though it was later overshadowed by Avicennism . Al-Farabi's school of philosophy "breaks with

3325-658: The čahārtār , a nominal four-stringed instrument. The Arab historian al-Maqqari (c. 1577–1632) refers to a 13th-century source that the rūḍa was found in Andalusia. The šāh-rūd , "the king of the lutes", may have given its name to the North Indian shell-necked sarod lute developed in the 1860s from the Afghan rubāb . However, the Persian word sarod in several spelling variants has been used for much longer to describe lute instruments and generally stands for "music". In Balochistan ,

3420-604: The šāh-rūd comes from a 13th-century manuscript preserved in the National Library in Cairo, the only other from what is believed to be a 12th-century manuscript in the Biblioteca Nacional in Madrid. The Madrid depiction is more closely surrounded by writing, executed less carefully and without compasses; structurally, the two do not differ. The Cairo drawing, on the other hand, is carefully constructed with compass and ruler. It

3515-706: The 25 millimeter long illustration. In the Arabic drawings, the corpus has six edges, in the Brno depiction there is one more, which may be due to inaccuracy. Judging by the coloring, parchment would have been possible as a soundboard . The šāh-rūd goes back to a musician named Ḫulaiṣ ibn al-Aḥwaṣ (also called Ḥakīm ibn Aḥwaṣ al-Suġdī ), who introduced this instrument to Samarkand in 918/19 A.D. and traveled with it in Central Asian Sogdia . It later spread to Iraq, Syria and Egypt. Arabic instrumental music seems to have changed considerably around this time, according to

3610-436: The Agent Intellect's perfection and is known as the acquired Intellect. While this process seems mechanical, leaving little room for human choice or volition, Reisman says that al-Farabi is committed to human voluntarism. This takes place when man, based on the knowledge he has acquired, decides whether to direct himself towards virtuous or unvirtuous activities, and thereby decides whether or not to seek true happiness. And it

3705-571: The Agent. The first three are the different states of the human intellect and the fourth is the Tenth Intellect (the moon) in his emanational cosmology. The potential intellect represents the capacity to think, which is shared by all human beings, and the actual intellect is an intellect engaged in the act of thinking. By thinking, al-Farabi means abstracting universal intelligibles from the sensory forms of objects which have been apprehended and retained in

3800-512: The Art of the Elixir . Though he was mainly an Aristotelian logician, he included a number of non-Aristotelian elements in his works. He discussed the topics of future contingents , the number and relation of the categories, the relation between logic and grammar , and non-Aristotelian forms of inference . He is also credited with categorizing logic into two separate groups, the first being "idea" and

3895-632: The Congress in Cairo. Apart from his collection of musical instruments, his studies on Arabic or North African music and sound recordings, he helped to revive the Tunisian musical genre known as ma'luf during the 1920s. His lasting contribution to the ethnomusicology of Arabic music , however, was the six-volume "La musique arabe", published in Paris in French and Arabic from 1930 onwards, and re-edited in 2001 with

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3990-446: The First Cause (in this case, God) and the material world. Furthermore these are said to have emanated from God, who is both their formal and efficient cause. The process of emanation begins (metaphysically, not temporally) with the First Cause, whose principal activity is self-contemplation. And it is this intellectual activity that underlies its role in the creation of the universe. The First Cause, by thinking of itself, "overflows" and

4085-565: The Treatise stresses the fact that al-Farabi is the only thinker mentioned therein. Al-Farabi as well as Avicenna and Averroes have been recognized as Peripatetics ( al-Mashsha’iyu n) or rationalists ( Estedlaliun ) among Muslims. However, he tried to gather together the ideas of Plato and Aristotle in his book Harmonization of the Opinion of the Two Sage . According to Reisman, his work

4180-412: The agent intellect (the tenth intellect in the emanational cosmology). These intelligibles are then associated with symbols and images, which allow him to communicate abstract truths in a way that can be understood by ordinary people. Therefore what makes prophetic knowledge unique is not its content, which is also accessible to philosophers through demonstration and intellection, but rather the form that it

4275-512: The autobiographical passage preserved by Ibn Abi Usaybi'a , al-Farabi stated that he had studied logic, medicine and sociology with Yuhanna ibn Haylan up to and including Aristotle's Posterior Analytics , i.e., according to the order of the books studied in the curriculum, al-Farabi was claiming that he had studied Porphyry 's Eisagoge and Aristotle's Categories , De Interpretatione , Prior and Posterior Analytics . His teacher, Yuhanna bin Haylan,

4370-550: The book in Damascus the following year (331), i.e., by September 943). He also lived and taught for some time in Aleppo . Al-Farabi later visited Egypt , finishing six sections summarizing the book Mabādeʾ , in Egypt in 337/July 948 – June 949 when he returned to Syria, where he was supported by Sayf al-Dawla , the Hamdanid ruler. Al-Mas'udi, writing barely five years after the fact (955-6,

4465-577: The bowed sounds surod and sorud , which are similar to the Indian sarinda , are known. A stringed instrument called şehrud in the Ottoman period, which frequently appears in 15th and 16th century Ottoman miniature paintings and Persian miniatures during the Timurid Empire (1370–1507) as an oversized pot-bellied variant of the short-necked lute Oud , is named with the medieval šāh- rūd- , but obviously not related in form. The extent to which this instrument

4560-489: The case, then it would not be the First Cause, because something would be prior in existence to it, which is also impossible. This would suggest that the more philosophically simple a thing is, the more perfect it is. And based on this observation, Reisman says it is possible to see the entire hierarchy of al-Farabi's cosmology according to classification into genus and species. Each succeeding level in this structure has as its principal qualities multiplicity and deficiency, and it

4655-546: The closed body and 13 perpendicular to the frame; the drawing from Cairo shows a šāh-rūd with 48 strings, 29 strings across the body and 19 to the frame. The musicologist and orientalist Rodolphe d'Erlanger (1872-1932), whose six-volume work edition La musique arabe contains a translation of al-Fārābī's Kitāb al-Mūsīqā al-kabīr in the first two volumes, classified the šāh-rūd as a zither in 1935. Henry George Farmer (1882–1965) previously called it an 'archlute or zither' in A History of Arabian Music (1929), adding that it

4750-522: The closest to the ideal state, regarding the order of the Sunni Rashidun Caliphate as an example of such a republican order within early Muslim history. However, he also maintained that it was from democracy that imperfect states emerged, noting how the order of the early Islamic Caliphate of the Rashidun caliphs , which he viewed as republican, was later replaced by a form of government resembling

4845-551: The date of the composition of the Tanbīh), says that al-Farabi died in Damascus in Rajab 339 (between 14 December 950 and 12 January 951). Al-Farabi's religious affiliation within Islam is disputed. While some historians identify him as Sunni , some others assert he was Shia or influenced by Shia. Fauzi Najjar argues that al-Farabi's political philosophy was influenced by Shiite sects. Giving

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4940-662: The end of the woman’s reign [i.e., Cleopatra’s]. The teaching of it continued unchanged in Alexandria after the death of Aristotle through the reign of thirteen kings ... Thus it went until the coming of Christianity. Then the teaching came to an end in Rome while it continued in Alexandria until the king of the Christians looked into the matter. The bishops assembled and took counsel together on which parts of [philosophy] teaching were to be left in place and which were to be discontinued. They formed

5035-403: The frame of a harp. These strings also end outside the construction. One explanation for why both string systems protrude beyond the instrument could be that the draftsman continued to draw the string ends, which hang down after their point of attachment and were often provided with an appendage and left for decoration, as a straight line. The Madrid instrument has 40 strings, 27 of which run across

5130-432: The head of the family-owned bank which however he sold to Philip Hill Higginson Ltd. and its chairing partner Kenneth Keith , later Baron Keith of Castleacre, in 1958. The bank then became Philip Hill Higginson Erlanger Ltd. , until a further fusion with M Samuel , then named Hill, Samuel & Co. His palace at Sidi Bou Said , in northern Tunisia , which he named Ennejma Ezzahra (sometimes spelled Nejma Ezzohara),

5225-444: The history of logic and philosophy up to his time, and brief mentions by al-Masudi , Ibn al-Nadim and Ibn Hawqal . Said al-Andalusi wrote a biography of al-Farabi. Arabic biographers of the 12th–13th centuries thus had few facts to hand, and used invented stories about his life. From incidental accounts it is known that he spent significant time (most of his scholarly life) in Baghdad with Syriac Christian scholars, including

5320-486: The idealizations by himself, without the help of other people. It is the intrinsic mien of each man to connect to another human being or to other men within the labor he has to perform. Consequently, to realize what he can of that flawlessness, each man must remain within the neighborhood of others and relate with them. In chapter 24 of aforementioned text— On the Cause of Dreams — he distinguished between dream interpretation and

5415-407: The incorporeal entity of the second intellect "emanates" from it. Like its predecessor, the second intellect also thinks about itself, and thereby brings its celestial sphere (in this case, the sphere of fixed stars) into being, but in addition to this it must also contemplate upon the First Cause, and this causes the "emanation" of the next intellect. The cascade of emanation continues until it reaches

5510-482: The individual's imagination. This motion from potentiality to actuality requires the Agent Intellect to act upon the retained sensory forms; just as the Sun illuminates the physical world to allow us to see, the Agent Intellect illuminates the world of intelligibles to allow us to think. This illumination removes all accident (such as time, place, quality) and physicality from them, converting them into primary intelligibles, which are logical principles such as "the whole

5605-413: The language of the inhabitants of Farab. Muhammad Javad Mashkoor argues for an Iranian-speaking Central Asian origin. According to Christoph Baumer , he was probably a Sogdian . According to Thérèse-Anne Druart, writing in 2020, "Scholars have disputed his ethnic origin. Some claimed he was Turkish but more recent research points to him being a Persian." The oldest known reference to a Turkic origin

5700-432: The last of these which is unique to human beings and distinguishes them from plants and animals. It is also the only part of the soul to survive the death of the body. Noticeably absent from these scheme are internal senses, such as common sense, which would be discussed by later philosophers such as Avicenna and Averroes . Special attention must be given to al-Farabi's treatment of the soul's imaginative faculty, which

5795-413: The lyres (Arabic miʿzafa ). Pavel Kurfürst agreed with Farmer's interpretation as a “Harp Psaltery”. The kanun player and music historian George Dimitri Sawa , on the other hand, speaks of a zither. Al-Fārābī gave a pitch range of four octaves in the 10th century. According to Abd al-Qadir , the šāh-rūd had ten double strings in the 15th century and was twice as long as the oud . In addition to

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5890-406: The manner shown or he might not be able to grip the strings. In the illustration of the šāh-rūd , the parallel strings run across the top like a box zither, but end somewhere outside on the right side. The six shorter (highest) strings are snapped off at their ends. A second bundle of strings leading upwards at right angles to it is enclosed in a curved wooden frame resembling the yokes of a lyre or

5985-814: The name (or various evolutions of that hydrological/geological toponym) in that general area, such as Farab ( Otrar ) on the Jaxartes ( Syr Darya ) in modern Kazakhstan ; Farab, an still-extant village in suburbs of the city of Chaharjuy/Amul (modern Türkmenabat ) on the Oxus Amu Darya in Turkmenistan , on the Silk Road , connecting Merv to Bukhara , or Faryab in Greater Khorasan (modern day Afghanistan). The older Persian Parab (in Hudud ul-'alam ) or Faryab (also Paryab),

6080-648: The nature and causes of dreams . The main influence on al-Farabi's philosophy was the Aristotelian tradition of Alexandria. A prolific writer, he is credited with over one hundred works. Amongst these are a number of prolegomena to philosophy, commentaries on important Aristotelian works (such as the Nicomachean Ethics ) as well as his own works. His ideas are marked by their coherency, despite drawing together of many different philosophical disciplines and traditions. Some other significant influences on his work were

6175-401: The opinion that the books on logic were to be taught up to the end of the assertoric figures [ Prior Analytics , I.7] but not what comes after it, since they thought that would harm Christianity. Teaching the rest [of the logical works] remained private until the coming of Islam when the teaching was transferred from Alexandria to Antioch. There it remained for a long time until only one teacher

6270-404: The ordinary people, as well as having achieved enlightenment himself. Al-Farabi compared the philosopher's role in relation to society with a physician in relation to the body; the body's health is affected by the "balance of its humours " just as the city is determined by the moral habits of its people. The philosopher's duty, he wrote, was to establish a "virtuous" society by healing the souls of

6365-490: The people, establishing justice and guiding them towards "true happiness". Of course, al-Farabi realized that such a society was rare and required a very specific set of historical circumstances to be realized, which means very few societies could ever attain this goal. He divided those "vicious" societies, which have fallen short of the ideal "virtuous" society, into three categories: ignorant, wicked and errant. Ignorant societies have, for whatever reason, failed to comprehend

6460-403: The philosophy of Plato and Aristotle [... and ...] moves from metaphysics to methodology , a move that anticipates modernity ", and "at the level of philosophy, Farabi unites theory and practice [... and] in the sphere of the political he liberates practice from theory". His Neoplatonic theology is also more than just metaphysics as rhetoric. In his attempt to think through the nature of

6555-554: The planetary model of Ptolemy and elements of Neo-Platonism , particularly metaphysics and practical (or political) philosophy (which bears more resemblance to Plato's Republic than Aristotle's Politics ). } In the handing down of Aristotle's thought to the Christian west in the middle ages, al-Farabi played an essential part as appears in the translation of al-Farabi's Commentary and Short Treatise on Aristotle's de Interpretatione that F.W. Zimmermann published in 1981. Al-Farabi had

6650-448: The purpose of human existence, and have supplanted the pursuit of happiness for another (inferior) goal, whether this be wealth, sensual gratification or power. Al-Farabi mentions "weeds" in the virtuous society: those people who try to undermine its progress towards the true human end. The best known Arabic source for al-Farabi's political philosophy is his work titled, Ara Ahl al-Madina al-fadila . Although some consider al-Farabi to be

6745-402: The representative ability of the imagination beyond sensible forms and to include temperaments, emotions, desires and even immaterial intelligibles or abstract universals, as happens when, for example, one associates "evil" with "darkness". The Prophet, in addition to his own intellectual capacity, has a very strong imaginative faculty, which allows him to receive an overflow of intelligibles from

6840-632: The scholastic interests of his Greco-Roman Neoplatonism and Syriac Aristotelian precursors. That he was more than a pioneer in Islamic philosophy , can be deduced from the habit of later writers calling him the "Second Master", with Aristotle as the first. Al-Farabi's impact on philosophy is undeniable, to name a few, Yahya ibn Adi , Abu Sulayman Sijistani , Abu al-Hassan al-Amiri , and Abu Hayyan al-Tawhidi ; Avicenna , Suhrawardi , and Mulla Sadra ; Avempace , Ibn Tufail , and Averroes ; Maimonides , Albertus Magnus , and Leo Strauss . He

6935-684: The second being " proof ". Al-Farabi also considered the theories of conditional syllogisms and analogical inference , which were part of the Stoic tradition of logic rather than the Aristotelian. Another addition al-Farabi made to the Aristotelian tradition was his introduction of the concept of "poetic syllogism " in a commentary on Aristotle's Poetics . Al-Farabi wrote a book on music titled Kitab al-Musiqi al-Kabir (Grand Book of Music). In it, he presents philosophical principles about music, its cosmic qualities, and its influences, and discusses

7030-443: The side of a harp-like frame (a harp lute ). This exceptional, unique piece, made no later than 1590, had a pitch range of 6.5 octaves and could be a successor to the šāh-rūd , which the lute maker Tiefenbrucker may have known. Al Farabi Abu Nasr Muhammad al-Farabi ( Arabic : أبو نصر محمد الفارابي , romanized :  Abū Naṣr Muḥammad al-Fārābī ; c.  870 – 14 December 950–12 January 951), known in

7125-554: The soul are annihilated after the death of the body; only the rational faculty survives (and then, only if it has attained perfection), which becomes one with all other rational souls within the agent intellect and enters a realm of pure intelligence. Henry Corbin compares this eschatology with that of the Ismaili Neo-Platonists, for whom this process initiated the next grand cycle of the universe. However, Deborah Black mentions we have cause to be skeptical as to whether this

7220-440: The tenth intellect, beneath which is the material world. And as each intellect must contemplate both itself and an increasing number of predecessors, each succeeding level of existence becomes more and more complex. This process is based upon necessity as opposed to will. In other words, God does not have a choice whether or not to create the universe, but by virtue of His own existence, He causes it to be. This view also suggests that

7315-458: The time, and it was for this reason that Avicenna remarked that he did not understand Aristotle's Metaphysics properly until he had read a prolegomenon written by al-Farabi. Al-Farabi's cosmology is essentially based upon three pillars: Aristotelian metaphysics of causation, highly developed Plotinian emanational cosmology and the Ptolemaic astronomy. In his model, the universe is viewed as

7410-591: The two depictions of the Kitāb al-Mūsīqā , a differently drawn šāh-rūd is depicted in the incunabula from 1474 of the work Quaestiones in librum II sententiarum written by Johannes Duns Scotus . The incunable is in the Ethnographic Museum in Brno kept in the Czech Republic and probably originated in Brno . The stringed instrument, depicted as a colored pen drawing in a decorative border between plant ornaments,

7505-418: The universe is eternal, and both of these points were criticized by al-Ghazzali in his attack on the philosophers. In his discussion of the First Cause (or God), al-Farabi relies heavily on negative theology . He says that it cannot be known by intellectual means, such as dialectical division or definition, because the terms used in these processes to define a thing constitute its substance. Therefore if one

7600-420: Was Abd al-Qadir in his work Maqasid al-Alhan (Persian for: purports of Music)(مقاصد الحان). al-Qadir was interested in the restoration and improvement of stringed musical instruments, and his work provides information about numerous musical instruments, including the shahrud. The Persian word šāh-rūd is made up of šāh , "king" ( shah ) and rūd , which, like tār , contains the basic meaning "string". Rūd

7695-521: Was Baron Emile Beaumont d'Erlanger (1866–1939) who took over the bank's management. His third brother Baron Frédéric Alfred d'Erlanger (1868–1943) also became a banker, but acquired acclaim as a composer as well. (See: Erlanger family tree ). Baron Rodolphe d'Erlanger studied in Paris and London. He was married to the Italian countess Maria Elisabetta Barbiellini- Amidei . Their only son, Leo Frédéric Alfred Baron d'Erlanger (1898–1978), eventually became

7790-532: Was "certainly an archlute by the early 15th century," twice the length of a lute. Influenced by d'Erlanger, others wanted to see a harp or psaltery, which is why Farmer in The Sources of Arabian Music (1940) turned it into a "Harp Psaltery". In the first edition of the Encyclopaedia of Islam (1934), Farmer had mentioned the šāh-rūd in the article ʿŪd , i.e. with the oriental lute instruments. This Farmers section

7885-502: Was a Nestorian cleric. This period of study was probably in Baghdad, where al-Mas'udi records that Yuhanna died during the reign of al-Muqtadir (295-320/908-32). In his Appearance of Philosophy ( Fī Ẓuhūr al-Falsafa ), al-Farabi tells us: Philosophy as an academic subject became widespread in the days of the Ptolemaic kings of the Greeks after the death of Aristotle in Alexandria until

7980-513: Was a French painter and musicologist , specializing in North African and Arabic music . Rodolphe François Baron d'Erlanger was the fourth son of German-French private banker Baron Frédéric Émile d'Erlanger and his American wife Marguerite Mathilde Slidell (1842–1927), daughter of businessman and politician John Slidell . His eldest brother Raphael Slidell d'Erlanger (1865–1897) was a zoologist and professor at Heidelberg . The second brother

8075-426: Was an expert in both practical musicianship and music theory , and although he was not intrinsically a scientist, his works incorporate astronomy , mathematics , cosmology , and physics . Al-Farabi is credited as the first Muslim who presented philosophy as a coherent system in the Islamic world , and created a philosophical system of his own, which developed a philosophical system that went far beyond

8170-461: Was built between 1909 and 1921. The building is now a museum and houses the Centre des musiques arabes et méditerranéennes . In the early 1930s and under the patronage of King Fuad I of Egypt, he was one of the persons who prepared the first Congress of Arabic Music , that took place in 1932 in Cairo. Although he was too ill to attend and died soon after, he sent an ensemble from Tunisia to perform at

8265-399: Was included unchanged in the 2000 reissue, as Farmer later reverted to his original view. Accordingly, one set of strings should be thought of as melody strings over a fretboard and the other set of strings as drone strings leading to separate pegs. This view is reinforced by al-Fārābī, who distinguished this particular instrument from the angular harps (Persian čang , Arabic ǧank ) and from

8360-508: Was known in the Latin West, as well as the Islamic world. The existing variations in the basic accounts of al-Farabi's origins and pedigree indicate that they were not recorded during his lifetime or soon thereafter by anyone with concrete information, but were based on hearsay or guesses (as is the case with other contemporaries of al-Farabi). Little is known about his life. Early sources include an autobiographical passage where al-Farabi traces

8455-530: Was left. Two men learned from him, and they left, taking the books with them. One of them was from Harran, the other from Marw. As for the man from Marw, two men learned from him..., Ibrahim al-Marwazi and Yuhanna ibn Haylan. [Al-Farabi then says he studied with Yuhanna ibn Haylan up to the end of the Posterior Analytics ]. He was in Baghdad at least until the end of September 942, as recorded in notes in his Mabādeʾ ārāʾ ahl al-madīna al-fāżela . He finished

8550-585: Was singularly directed towards the goal of simultaneously reviving and reinventing the Alexandrian philosophical tradition, to which his Christian teacher, Yuhanna ibn Haylan belonged. His success should be measured by the honorific title of the "Second Master" of philosophy, Aristotle being the first, by which he was known. Reisman also says that he does not make any reference to the ideas of either al-Kindi or his contemporary, Rhazes , which clearly indicates that he did not consider their approach to philosophy as

8645-466: Was the benchmark. During the rule of the Abbasids , as stated by al-Fārābī, there were two distinct long-necked lutes, the older ṭunbūr al-mīzanī (also ṭunbūr al-baghdādī ) and the ṭunbūr al-churasānī , both named after their areas of distribution, Baghdad and Khorasan, respectively. In addition, there were the rarer plucked-stringed instruments, of which the lyre ( miʿzafa ) was used more frequently than

8740-403: Was the mature and developed view of al-Farabi, as later thinkers such as Ibn Tufayl , Averroes and Avempace would assert that he repudiated this view in his commentary on the Nicomachean Ethics , which has been lost to modern experts. In his treatment of the human soul, al-Farabi draws on a basic Aristotelian outline, which is informed by the commentaries of later Greek thinkers. He says it

8835-443: Was to define the First Cause, each of the terms used would actually constitute a part of its substance and therefore behave as a cause for its existence, which is impossible as the First Cause is uncaused; it exists without being caused. Equally, he says it cannot be known according to genus and differentia, as its substance and existence are different from all others, and therefore it has no category to which it belongs. If this were

8930-442: Was using different types of society as examples, in the context of an ethical discussion, to show what effect correct or incorrect thinking could have. Lastly, Joshua Parens argues that al-Farabi was slyly asserting that a pan-Islamic society could not be made, by using reason to show how many conditions (such as moral and deliberative virtue) would have to be met, thus leading the reader to conclude that humans are not fit for such

9025-412: Was widespread in Arabic music is unclear. Miniatures of the 1582 Ottoman manuscript Surname-i Hümayun show court musicians playing alongside the şehrud, which according to its oversized depiction was probably a bass lute, playing the historical angle harp çeng , the plucked lute kopuz , the bowed lute kemânçe, the pan flute mıskal , the long flute ney and the frame drum daf . A published account of

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