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Posts Tagged ‘Al Kindi

“Why the Arab World is not free?” : Reactions

Note: I decided to post a reply to the comments on my book review “Why the Arab World is not free?” by Moustapha Safouan; the length of the reactions demanded to be slpit in two parts.  https://adonis49.wordpress.com/2008/09/23/why-the-arab-world-is-not-free-by-moustapha-safouan/

One of the comments stated: “I am the son of two civilizations that have formed a happy marriage. The first civilization is 7 thousand years old of Pharaonic Egypt. The second is Islamic of 1,400 years old.

One day the great Pyramids will disappear but Truth and Justice will remain for as long as Mankind has a reflective mind and a living conscience.  A Moslim Caliph returned prisoners of war to the Byzantium Empire in exchange of ancient Greek manuscripts in philosophy, medicine and mathematics. This is a testimony of value for the human spirit in its demand for knowledge; the believer in One God demanded the fruits of a pagan civilization.

It was my fate to be born in the lap of these two civilizations and to feed on their literature and art. The truth of the matter is that Evil is a loud and boisterous debauchee, and that Man remembers what hurts more than what gives pleasure. Our great poet Abul-Alaa2 al Ma3ari was right when he said: “A grief at the hour of death is worse than a hundred-fold of Joy at the hour of birth.”

When the Moslem’s armies extended their territories from Spain to India, they took possession of the works of Plato, Aristotle, Pythagoras, Archimedes, and other Greek thinkers. One of the prime reasons attributed to Moslims’intellectual enhancement in the Middle Ages is the considerable influence of Greek philosophy to a rational new religion. Up to the nineth century, Muslim intellectuals valued reason in their interpretation of the Koran and Hadith.  Our present day Moslem heroes are associate with the rational past.

In early Islam, there was a philosophical debate that started with al-Ghazali and resumed by Ibn Rushd; this comprehensive debate led the Ottoman Sultan Mehmet II (1451-1481), the conqueror of the Capital Byzantium, to order two of the Empire’ scholars to compile books to summarize the debate between Ghazali and Ibn Rushd.

The philosophy of al-Ghazali was attacking the ideas of the two philosophers Avicenna or Ibn Sina (980-1037) and Farabi who were inspired by Aristotle, Plato, and Plotinus.

Avicenna is known as al-Sheikh Rais (Leader among the wise men); in the west, he is also known as the “Prince of Physicians” for his famous medical text Qanun “Canon”. In Latin translations, his works influenced many Christian philosophers, most notably Thomas Aquinas.

The spread of Hellenistic philosophy in the Muslim world was started by the first Arabic philosopher Kindi (800-865) who wrote many works on Greek science and philosophy.

As a mathematician, Al Kindi realized the importance of Aristotelian logic. Farabi’s ideal rulers would be chosen for their intelligence and education in the sciences, philosophy, and religion.

According to Farabi, the best ruler for the Muslim Empire would be a “philosopher-king”, a concept described in Plato’s “Republic”.  One of the most important contributions of Farabi, beyond his political views and scientific philosophies, was to make the study of logic easier by dividing it into two categories – Takhayyul (idea) and Thubut (proof). He wrote several sociological books, including his famous work – Al-Madina al-Fadila (The Model City). 

In Andalusia (Spain) Ibn Rushd commented on Al Ghazali ,argument by argument, defending the power of rational and investigative thinking; his work became the foundation for Europe Renaissance in understanding Aristotle.

This part of history needs to be written; there are no takers yet.

Orthodoxy in Islam rarely allows the treatise of Ibn Sina (Avicenna) (980-1037), Kindi (800-865) and Ibn Rushd (Averroes) to become the syllabus of mainstream thought process.

A Moslem student might revere Avicenna and Averroes but he is not offered the opportunity to read their works.

If Avicenna and Averroes’s thinking were part of the dialogue within Islam then the sun of the golden era would have never set.

We cannot cite Khayyam as an example of a great poet and completely forget the message he gave. We may disagree with Khayyam but introducing his thinking will help us to determine what pluralism is all about.

The works of our thinkers need to be revisited and their books should form an integral part of our academia. Khayyam is described as an atheist, philosopher, and naturalist.

The constant themes of Khayyam’s poetry are the certainty of death, the pointlessness of asking unanswerable questions, the mysteriousness of the universe, and the necessity of living joyfully the present.

This is clearly reflected in the verses taken from Rubaiyat: “…How much more of the mosque, of prayer and fasting? Better go drunk and begging round the taverns. O Khayyam, drink wine, for soon this clay of yours will make a cup, bowl, one day a jar….”

Islamophobia is anathema to rational thinking; (October 18, 2009)

 

            Islam is quickly becoming an integral religion in the Western world.  There is a growing sense of uneasiness for Islam devotees: they pray at least three times a day facing Mecca (the Kaaba) and take seriously the fasting month of Ramadan. The various Christian sects barely practice their religion; the “Christians” mostly use their religion as political platforms during voting seasons to discriminate among cultures for the “proper way of life”.  A recent scandal broke out in England: the government is wire taping the Moslems on ground of social study.  In France there was an attempt at disqualifying Arabs as carrier of any philosophical civilization that could have impressed on European Renaissance.  The Arabic media didn’t respond to “Aristotle on Mount St. Michelle” simply because the book talked of philosophical import and didn’t discuss the scientific aspects.

            The main confusion in Europe or in the Arab/Islamic world is about what Empires we are alluding to: Arabic Empires (culture) or Islamic Empires (civilization) and how to discriminate among the cultures of each one of the Empires.  The modern nationalistic models (brainchild of emerging Europe) could not correspond to ancient models of thinking and thus, the attempts to explaining past Empires with modern models of what constitute a nation is confusing research and biasing facts with awkward interpretations.

            In all periods, elites of Empires needed an ideology to assure the articulation of various heritages (Arab, Persian, Byzantium, Roman, Greek, and Aramaic).  The unstable structure of ancient Empires frequently pressed upon its elites to rethink the new culture of the emerging Empire and re-construct it via a mould where diverse elements were poured in (ethnicity, community, belief systems, and language).  Thus, social thinkers struggled to present a coherent understanding of the new Empire; the purpose was not an erudite analysis for posterity but to get the new Empire functioning properly.

            This post is meant to investigate the allegation that European civilization is fundamentally the heritage of ancient Greece civilization.  I have examined the contention that “Europe civilization is because of Christianism”, a proposal that I refuted in a previous post (read “The Barbaric Catholic Church of Rome”) where the centralized church prohibited the influx of “heretic” scientific manuscripts to Europe from the Near Eastern Byzantium Empire and later from the Islamic Empire till way the 16th century.

            The best route for this examination is to consider two civilizations that imbibed the Islamic Empires.  The first Umayyad Arabic Empire 650 to 800 AC had for Capital Damascus; the culture in the Near East in that period was principally Hellenistic in the sense that scholars and educated people wrote in two languages, the Greek and Syriac languages (Aramaic dialect developed in Edesse, current Turkey) ; the common people spoke the language of the land or Aramaic.  Aramaic is the root language for Hebrew and the various local languages, especially the two Arabic branches that were spoken in Mecca and in Yemen.  It is in this period that lasted 150 years that translation of Greek and Syriac manuscripts into Arabic received its impetus.  Translation of Greek works to Syriac continued way into the 9th century. The people easily assimilated the spoken Arabic of Mecca and gave Arabic its proper alphabet and grammar.

            The second period can be called the Islamic Empire when the Capital was re-located to the newly erected city of Baghdad (Baghdad was to become the largest metropolis in this Empire of over one million inhabitant); this Islamic civilization was marked by the Persian culture and language with high import from India: trade was cut off with Europe for many centuries first during the Mamluk Empires after kicking out the last remnant of the Crusaders and later the early Ottoman Empire as Constantinople fell in around 1450. 

            The Umayyad Dynasty exported to Islamic Persia the embryo of the current scientific works and the nascent Islamic philosophy (falsafa); the more developed scientific works were later mostly written in Persian language; the same scholars wrote the disciplines that were related to religion, philosophy, rhetoric, legal, mathematics, and algebra, in Arabic because they were needed for the proper function in the administration of the Empire.  Educated and cultured people who were familiar with Greek works met in “salons” (majalis) to discuss on various subjects, philosophical incursions into the possible, the intellect, the sensibility and the soul. 

            Schools of learning were erected and knowledge was no longer the prerogative of the initiation of master to disciple for rich people. By the first century of Islam (8th century), schools were exploding everywhere with targeted practical disciplines (algebra, geometry, arithmetic, trigonometry, jurisprudence, theology (kalam), science of tradition (hadith), history, linguistic, lexicography, math combinatorial analysis, cryptography, and grammar) mainly to support the functions of the Empire administration and train cadres for offices such as fiscal, heritage, religious calendar, and army logistics. The schools were inspired by different traditions such as Greek, Persian, Indian, and Syriac).  By the second century of Islam specialized schools in theoretical mathematics, medicine, physics, optics, and astronomy were booming.

            The first acknowledged Moslem philosopher Al Kindi (9th century) admitted that Aristotle was the most eminent Greek philosopher and wrote: “We have to thank the prior thinkers who shared with us what is right; they made it more accessible to us researching the truth and they provided the premises that leveled the way for what is true.  Offering reasons and demonstrations are part of the acquisition process in the sciences for veracity. Those strangers to scientific inquiries are trafficking in religion even though they have got no religion: indeed the one who sells one thing does no longer belong to him.”

            Personally, I tend to attribute the name of Islamic civilization for the import of scientific disciplines such as mathematics, astronomy, medicine, physics, optics, and chemistry.  Arabic civilization should be restricted to the Umayyad Dynasty period in matters of rhetoric, legal, practical mathematics, Kalam (reflection on the world according to the Koran paradigm), grammars, language, and the import of any outside scientific knowledge that the Old World reserved in Constantinople, Persia, India, and China.

            A follow up post will demonstrate that European Renaissance in the 16th century was fundamentally Islamic scientifically; the decentralization of the Christian power away from Rome was also inspired by the decentralization nature of Islam as a religion.  The title is “Europe’s Renaissance is Islamic”.  It is worthwhile for researchers not to confuse the recent period of Islamic radical decadence with early Islamic civilization that lasted from 650 to 1100 AC in the Orient and then re-surfaced in Andalusia (Spain) from 800 till 1400 AC.  After 1400 AC Christian Spanish monarchs chased out the Moslems and Jews from their kingdom; the Catholic Church in Rome instituted the Inquisition to harass the new converts to Christianity.


adonis49

adonis49

adonis49

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