Al Farabi

Abu Nasr Muhammad al-Farabi (Arabic: أبو نصر محمد الفارابي, romanized: Abū Naṣr Muḥammad al-Fārābī; [1][H] – 14 December 950–12 January 951),[2] known in the Latin West as Alpharabius,[I] was an early Islamic philosopher and music theorist.[4] He has been designated as "Father of Islamic Neoplatonism",[5] and the "Founder of Islamic Political Philosophy".[6]

Yankunan Al-Farabi na sha'awar falsafa sun haɗa da - amma ba a iyakance su ba, falsafar al'umma da Addini;  falsafar harshe da ma'ana;  ilimin halayyar dan adam da ilimin kimiyya;  metaphysics, [3] Falsafar siyasa,  da ɗabi'a. Ya kasance gwani a cikin Kwarewar kiɗa da Ka'idar kiɗa, kuma kodayake bai kasance masanin kimiyya ba, ayyukansa sun haɗa da ilimin taurari, lissafi, ilimin sararin samaniya, da kimiyyar lissafi.[14]

An yaba wa Al-Farabi a matsayin Musulmi na farko wanda ya gabatar da falsafar a matsayin tsarin da ya dace a duniyar Islama,  kuma ya kirkiro tsarin falsafar kansa,  wanda ya haɓaka tsarin falsafar da ya wuce abubuwan da suka fi dacewa na Greco-Roman Neoplatonism da Syriac Aristotelian precursors.[19][20][21] [J] cewa ya kasance fiye da majagaba a falsafar Islama,  ana iya cire shi daga al'adar marubutan baya da ke kiransa "Maigirma na Biyu", [1]  tare da Aristotle a matsayin na farko.[22][24]

Tasirin Al-Farabi a kan falsafar ba za a iya musantawa ba, don ambaci kaɗan, Yahya ibn Adi, Abu Sulayman Sikhistani, Abu al-Hassan al-Amiri, da Abu Hayyan al-Tawhidi; Avicenna, Suhrawardi, da Mulla Sadra; Avempace, Ibn Tufail, da Averroes; Maimonides, Albertus Magnus, da Leo Strauss. An san shi a Latin West,  da kuma duniyar Islama.

 Tarihin rayuwa 
Bambance-bambance da ke akwai a cikin asusun asali na asalin al-Farabi da asalinsa sun nuna cewa ba a rubuta su ba a lokacin rayuwarsa ko kuma ba da daɗewa ba daga kowa da ke da takamaiman bayani, amma sun dogara ne akan jita-jita ko ƙididdiga (kamar yadda yake tare da sauran mutanen al-Faribi). Ba a san komai game da rayuwarsa ba. Tushen farko sun haɗa da wani sashi na tarihin kansa inda al-Farabi ya gano tarihin tunani da falsafar har zuwa lokacinsa, da kuma taƙaitaccen ambaton al-Masudi, Ibn al-Nadim da Ibn Hawqal. Said al-Andalusi ya rubuta tarihin rayuwar al-Farabi . Marubutan tarihin Larabci na ƙarni na 12-13 suna da ƙananan hujjoji, kuma sun yi amfani da labarun da aka ƙirƙira game da rayuwarsa.

Daga bayanan da suka faru an san cewa ya shafe lokaci mai mahimmanci (mafi yawan rayuwarsa ta ilimi) a Bagadaza tare da malaman Kirista na Syriac, ciki har da malamin Yuhanna ibn Haylan, Yahya ibn Adi, da Abu Ishaq Ibrahim al-Baghdadi . Daga baya ya kwashe lokaci a Damascus da Masar kafin ya koma Damascus inda ya mutu a cikin 950-951.

Sunansa shine Abu Nasr Muhammad ibn Muhammad al-Farabi,  wani lokacin tare da sunan mahaifiyar al-Tarkhan, watau, ɓangaren Tarkhan ya bayyana a cikin nisba. Ba a san kakansa a tsakanin tsaransa ba, amma sunan Awzalagh, a cikin Larabci, ba zato ba tsammani ya bayyana daga baya a cikin rubuce-rubucen Ibn Abi Usaybi'a, da kuma kakansa a cikin na Ibn Khallikan.

Wurin haihuwarsa na iya kasancewa ɗayan wurare da yawa a Asiya ta Tsakiya - wanda aka sani da sunan Khurasan . Kalmar  kalma ce ta Farisa don yankin da ake ban ruwa ta hanyar maɓuɓɓugar ruwa ko kwarara daga kogi da ke kusa. Don haka, akwai wurare da yawa da ke ɗauke da sunan (ko sauye-sauye daban-daban na wannan sunan) a cikin wannan yanki gaba ɗaya, kamar Farab (Otrar) a kan Jaxartes (Sir Darya) a cikin Kazakhstan na zamani; Farab, ƙauyen da ke cikin unguwanni na birnin Chaharjuy / Amul (Turkmenabat na zamani) a kan Oxus Amu Darya a Turkmenistan, a kan hanyar Silkasan, wanda ke haɗa Merv zuwa Bukhara, ko Faryab (Afghanistan na zamani). Tsohon Farisa  Parab (a cikin Hudud ul-'alam) ko Faryab (kuma Paryab), sunan Farisa ne na yau da kullun wanda ke nufin "ƙasar da ake ban ruwa ta hanyar karkatar da ruwan kogi".  

 Tarihi 
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 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 languageJoshua Parens (2006). An Islamic philosophy of virtuous religions : introducing Alfarabi. Albany, NY: State Univ. of New York Press. pp. 3.  excerpt: "He was a native speaker of Turkic  dialect, Soghdian." [Note: Sogdian was an East Iranian language and not a Turkic dialect] and the language of the inhabitants of Farab.Joep Lameer, "Al-Fārābī and Aristotelian syllogistics: Greek theory and Islamic practice", E.J. Brill, 1994.    pg 22: "..Islamic world of that time, an area whose inhabitants must have spoken Soghdian or maybe a Turkish dialect..." 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."
Tsohon sanannen bayani game da asalin Turkic ya ba da shi ne daga masanin tarihi na zamani Ibn Khallikan (ya mutu a 1282), wanda a cikin aikinsa Wafayat (wanda aka kammala a 669/1271) ya bayyana cewa an haifi al-Farabi a cikin ƙaramin ƙauyen Wasij kusa da Farab (a cikin abin da ke yau Otrar, Kazakhstan) na iyayen Turkic. Dangane da wannan labarin, wasu malamai sun ce shi asalin Turkic ne.Edited by Ted Honderich. (1995). The Oxford companion to philosophy. Oxford: Oxford University Press. pp. 269.  "Of Turki origin, al-Farabi studied under Christian thinkers" Dimitri Gutas, wani dan asalin Larabawa na Amurka, ya soki wannan, yana mai cewa asusun Ibn Khallikan an yi niyya ne ga asusun tarihi na baya na Ibn Abi Usaybi'a, kuma yana aiki da manufar "tabbatar" asalin Turkic ga al-Farabi, alal misali ta hanyar ambaton ƙarin nisba (sunan mahaifi) "al-Turk" (arab. "Turk") - nisba al-Faranbi ba a taɓa samu ba. Koyaya, Abu al-Feda, wanda ya kwafe Ibn Khallekan, ya canza al-Torkī zuwa kalmar "wa-kana rajolan torkiyan", ma'ana "shi mutum ne na Turkiyya. "  A wannan bangaren, tunda ayyukan irin waɗannan Turks ba su da alamun al'adun Turkiyya, Farfesa na Oxford C.E. Bosworth ya lura cewa "manyan mutane [irin] kamar Farabi, Biruni, da Avicenna sun haɗa su da masanan Turkiyya masu himma da tseren su. "

Al-Farabi ya shafe mafi yawan rayuwarsa ta ilimi a Bagadaza. A cikin tarihin kansa wanda Ibn Abi Usaybi'a ya adana, al-Farabi ya bayyana cewa ya yi nazarin ma'ana, magani da ilimin zamantakewa tare da Yuhanna ibn Haylan har zuwa ciki har da Aristotle's Posterior Analytics, watau, bisa ga tsari na littattafan da aka yi nazari a cikin tsarin karatun, al-Parabi yana da'awar cewa ya yi karatun Porphyry's Eisagoge da Aristotle'a, De Interpretatione, Prior da Posterior Analytics. Malamin sa, Yuhanna bin Haylan, malamin Nestorian ne. Wannan lokacin binciken mai yiwuwa ya kasance a Bagadaza, inda al-Mas'udi ya rubuta cewa Yuhanna ya mutu a lokacin mulkin al-Muqtadir (295-320/908-32). A cikin bayyanarsa ta Falsafa (), al-Farabi ya gaya mana:Falsafa a matsayin batun ilimi ya zama gama gari a zamanin sarakunan Ptolemaic na Helenawa bayan mutuwar Aristotle a Iskandariya har zuwa ƙarshen mulkin mace [watau, Cleopatra]. Koyarwar ta ci gaba ba tare da canzawa ba a Alexandria bayan mutuwar Aristotle ta hanyar mulkin sarakuna goma sha uku ... Ta haka ne ya ci gaba har zuwa zuwan Kiristanci. Sa'an nan kuma koyarwar ta ƙare a Roma yayin da ta ci gaba a Iskandariya har sai sarkin Kiristoci ya duba batun. Bishops sun taru kuma sun ba da shawara tare game da waɗanne ɓangarorin koyarwar [falsafa] za a bar su a wurin kuma waɗanda za a dakatar da su. Sun kafa ra'ayi cewa za a koyar da littattafan da ke kan ma'ana har zuwa ƙarshen adadi mai mahimmanci [Prior Analytics, I.7] amma ba abin da ya zo bayan shi ba, tunda sun yi tunanin hakan zai cutar da Kiristanci. Koyar da sauran [na ayyukan da suka dace] ya kasance mai zaman kansa har zuwa zuwan Islama lokacin da aka canja koyarwar daga Iskandariya zuwa Antakiya. Ya kasance a can na dogon lokaci har sai malami daya ne kawai ya rage. Maza biyu sun koyi daga gare shi, kuma sun tafi, tare da littattafan. Ɗaya daga cikinsu ya fito ne daga Harran, ɗayan kuma daga Marw. Amma ga mutumin daga Marw, maza biyu sun koyi daga gare shi... , Ibrahim al-Marwazi da Yuhanna ibn Haylan . [Al-Farabi ya ce ya yi karatu tare da Yuhanna ibn Haylan har zuwa ƙarshen Posterior Analytics].Ya kasance a Bagadaza aƙalla har zuwa ƙarshen Satumba 942, kamar yadda aka rubuta a cikin bayanan da ke cikin Mabādeʾ ārāʾ ahl al-madīna al-fāżela . [E] Ya gama littafin a Damascus a shekara mai zuwa (331), watau, a watan Satumba na shekara ta 943). Ya kuma zauna kuma ya koyar da wani lokaci a Aleppo. Al-Farabi daga baya ya ziyarci Misira, ya kammala sassan shida da ke taƙaita littafin Mabādeʾ, a Misira a cikin 337/Yuli 948 - Yuni 949 lokacin da ya koma Siriya, inda Sayf al-Dawla, mai mulkin Hamdanid ya goyi bayansa. Al-Mas'udi, yana rubutawa kusan shekaru biyar bayan gaskiyar (955-6, ranar da aka rubuta Tanbīh), ya ce al-Farabi ya mutu a Damascus a Rajab 339 (tsakanin 14 ga Disamba 950 da 12 ga Janairu 951).  

 Manazarta 
Rukuni:Shafuka masu fassarorin da ba'a duba ba