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Without proper rendering support, you may see question marks, boxes, or other symbols. Son of Sina », a rare Persian masculine given name of uncertain etymology. However, Avicenna was not the son but the great-great-grandson of a man named Sina. Ibn Sina created an extensive corpus of works during what is commonly known as the Islamic Golden Age, in which the translations of Greco-Roman, Persian, and Indian texts were studied extensively.
The study of the Quran and the Hadith thrived in such a scholarly atmosphere. According to his autobiography, Avicenna had memorised the entire Quran by the age of 10. As a teenager, he was greatly troubled by the Metaphysics of Aristotle, which he could not understand until he read al-Farabi’s commentary on the work. He turned to medicine at 16, and not only learned medical theory, but also by gratuitous attendance of the sick had, according to his own account, discovered new methods of treatment. Avicenna to be a follower of the Brethren of Purity. Ibn Sina’s chief reward for this service was access to the royal library of the Samanids, well-known patrons of scholarship and scholars. At 22 years old, Avicenna lost his father.
The Samanid dynasty came to its end in December 1004. Meanwhile, he had written to Abu Ya’far, the prefect of the dynamic city of Isfahan, offering his services. The new emir of Hamadan, hearing of this correspondence and discovering where Ibn Sina was hiding, incarcerated him in a fortress. 1024 the former captured Hamadan and its towns, expelling the Tajik mercenaries. Yale, Medical Historical Library, Cushing Arabic ms. During these years he began to study literary matters and philology, instigated, it is asserted, by criticisms on his style. A severe colic, which seized him on the march of the army against Hamadan, was checked by remedies so violent that Ibn Sina could scarcely stand.
His friends advised him to slow down and take life moderately. He refused, however, stating that: « I prefer a short life with width to a narrow one with length ». Quran every three days until his death. Ibn Sīnā wrote extensively on early Islamic philosophy, especially the subjects logic, ethics, and metaphysics, including treatises named Logic and Metaphysics. This section may be too technical for most readers to understand. Please help improve it to make it understandable to non-experts, without removing the technical details. Early Islamic philosophy and Islamic metaphysics, imbued as it is with Islamic theology, distinguishes more clearly than Aristotelianism between essence and existence.
Whereas existence is the domain of the contingent and the accidental, essence endures within a being beyond the accidental. He argued that the fact of existence cannot be inferred from or accounted for by the essence of existing things, and that form and matter by themselves cannot interact and originate the movement of the universe or the progressive actualization of existing things. Islamic scholars, among them al-Ghazali, Ibn Taymiyya, and Ibn al-Qayyim. Al-Biruni has survived in which they debated Aristotelian natural philosophy and the Peripatetic school. Avicenna was a devout Muslim and sought to reconcile rational philosophy with Islamic theology. His aim was to prove the existence of God and His creation of the world scientifically and through reason and logic. There are occasional brief hints and allusions in his longer works however that Avicenna considered philosophy as the only sensible way to distinguish real prophecy from illusion.
Avicenna memorized the Quran by the age of ten, and as an adult, he wrote five treatises commenting on suras from the Quran. One of these texts included the Proof of Prophecies, in which he comments on several Quranic verses and holds the Quran in high esteem. Avicenna argued that the Islamic prophets should be considered higher than philosophers. However, Avicenna posited the brain as the place where reason interacts with sensation. Sensation prepares the soul to receive rational concepts from the universal Agent Intellect.