Doctor of Arabic Philosophy
icon-calendar October 3, 2018
Muḥammad ʿĀbid al-Ǧābirī (d. 2010) supported the idea of an epistemological break between the philosophical thought of the Arab East and Arab West. According to him, thinking in the East devolved, especially with Avicenna (d. 428/1037), into Gnosticism and irrationalism. Whereas thinking in the West saw the culmination of the rationalist tradition in Islam, particularly with Ibn Bāǧǧa (d. 533/1139) and Averroes (d. 595/1198). This simplistic framework overlooks the influence that al-Fārābī (d. 339/950) had in Andalusia. It is clearly visible in the political philosophy of Ibn Bāǧǧā, particularly in his treatise Tadbīr al-mutawaḥḥid, in Averroes’ commentary on Plato’s Republic, or in the work Ḥayy b. Yaqzān by Ibn Ṭufayl (d. 581/1185). Although Ibn Ṭufayl declares himself as an Avicennian, and does not hesitate to criticize (unfairly) al-Fārābī, it can be said that there is a common purpose and structure between Ḥayy b. Yaqzān and the thought of al-Fārābī. Ibn Ṭufayl is so indebted to the political philosophy of the “Second Master” (aka al-Fārābī) that it is hard to understand why he treats him in such a passing way in his introduction to Ḥayy b. Yaqzān.
What complicated al-Fārābī’s reception in Andalusia was that he still believed, like all in the East, that Aristotle wrote the treatise known as Aristotle’s Theology, when in fact it is a more or less faithful translation of part of Plotinus’ Enneads. Thus, he desperately attempts to reconcile this Neo-Platonic text with what he knows about Aristotle. It will be Averroes who definitively unmasks the confusion. For example, unlike al-Fārābī, Ibn Bāǧǧā and Averroes conceive the agent intellect as something immanent to man. According to the two authors, the agent intellect is no longer this transcendent and completely separate intellect, which fit perfectly with the Fārābian theory of emanation inherited from Neo-Platonism.