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The theme of science
work :
“GREAT
AL-FARABI”
Section: Philology
author: East
Kazakhstan
Zharma
region, village Kapai
Batyr
Iskakova Makpal
Bolatovna
English
teacher
23 september 2020
year
Аннотация
В этой
статье автор пишет о жизни и творчестве второго учителя,
энциклопедиста Аль-Фараби. Философ знакомит с трудами ученого в
области филологии, философии,
астрономии.
Аннотация
Бұл мақалада автор толық
екінші ұстаз, энциклопедист ғалымның Әл-Фарабидың өмірбаяны мен
өмірлік ұстанымен, жұмыстары жайлы жазған. Философ ғалымның
өміріндегі жазылған жұмыстарының филология, философия, астрономия
салаларындағы жұмыстарымен
таныстырады.
Arab scientists of antiquity,
who left behind a great scientific and creative heritage, are
honored in the modern world. Perhaps some of their views and
concepts seem outdated today, but at one time they directed people
towards sciences and education. One of these great scientists was
Al-Farabi. His biography originates in the city of Farab (the
territory of modern Kazakhstan) in 872. The life of the great
philosopher Abu Nasr Muhammad ibn Muhammad ibn Tarkhan ibn Uzlag,
known to the whole world as Al-Farabi, lived a long life, leaving
behind numerous works on philosophy, mathematics, astronomy, music
and science. Contemporaries called this great man the second
teacher, implying that the first was Aristotle. The biography of
Al-Farabi provides very scant information, since no one paid
attention to this during the life of the scientist, and all the
available data were collected bit by bit a couple of centuries
after his death. It is known for sure: he was born in the city of
Farab in 870 (according to some sources in 872). A fairly large
city was located near the place where the Syrdarya and Arys join.
Later, the settlement was renamed Otrar, and today its ruins can be
seen in the south of Kazakhstan in the Otrar region. The father of
the future philosopher and scientist was respected in the city a
military leader from an ancient Turkic family. While still a young
man, Abu Nasr Al-Farabi, whose biography is silent about his
childhood, shunned secular receptions and spent a lot of time
studying the works of Aristotle and Plato. For some time he lived
in Bukhara, Samarkand and Shash, where he studied and worked at the
same time. Al-Farabi decided to finish his education (the biography
tells about this in more detail) in Baghdad. At that time it was
the capital of the Arab Caliphate and a major cultural and
scientific center. On the way to Baghdad, the young scientist,
whose level of knowledge at that time could be called encyclopedic,
visited cities such as Isfahan, Hamadan and Reya (modern Tehran).
Arriving in the capital in 908, Al-Farabi (biography does not
provide more accurate data) studies logic, medicine, natural
science, Greek, but it is not known from which teachers. Having
lived in Baghdad until 932, he left it, already becoming a
well-known scientist. Life in Damascus and world fame The move
became an impetus for the further development of the scientist's
philosophical and scientific talents, but almost nothing is known
about his personal life at that time. In 941, the philosopher moved
to Damascus, where no one knew anything about him. The first years
in this city were quite difficult, as he had to work in the garden
and write his great treatises at night. At one time, Abu Nasir
al-Farabi (biography does not indicate exact dates) visited Syria,
where he had a patron, Saif al-Daula Ali Hamdani, who helped many
scientists and artists of that time. It is known that in 949 the
scientist was in
Egypt.
There are 2 versions of how
the great philosopher died. Some sources say that he died of
natural causes at the age of 80, while others say that he was
robbed and killed on the way to Askalan. Such was the life of Abu
Nasr Al-Farabi, whose short biography does not convey in its
entirety his greatness, which cannot be said about his works.
Scientific approach to teaching This is how the mind of Al-Farabi
was arranged (the biography does not tell about this) that he could
cover several scientific directions at once for their study and
development. He was well versed in many sciences known during the
Middle Ages and excelled in all of
them.
His activity began with the study of the
works of the great Greek sages. Giving comments to them, he tried
to convey their thoughts in simple language to a wide range of
people. Sometimes for this he had to state all this in his own
words. Another scientific method used by Al-Farabi is the analysis
of the great treatises of antiquity with a detailed description of
their content. This can be determined from the manuscripts where
the Arab scientist left his notes, which can be conditionally
divided into 3 types:
A lengthy commentary based on
a statement from an ancient sage with a detailed explanation of
what the author wanted to say. Such work was carried out with each
chapter or section of the treatise. The middle commentary, in which
only the first phrases of the original were taken, and the rest was
an explanation of Al-Farabi. The biography of the scientist does
not convey the essence of this work. A small commentary can be
called the presentation of ancient works on its own behalf. At the
same time, Al-Farabi could combine several works of Aristotle or
Plato at once in order to convey to the students the meaning of
their philosophy. The study and commentary on these works not only
contributed to their promotion to the broad masses of people, but
also directed the thoughts of the Arab scientist to further ponder
these philosophical questions. Contribution to the development of
sciences Thanks to Al-Farabi, a new direction in the development of
sciences and arts of that time began. Known for his works in such
disciplines as philosophy, music, astronomy, mathematics, logic,
natural sciences, philology and others. His scientific works
influenced such medieval scholars as Ibn Sina, Ibn Badj, Ibn Rushd
and others.
To date, about 130 works of
the scientist are known, he is also credited with organizing and
creating a library in Otrar. Biography of Al-Farabi in Russian
indicates that he was able to study and comment on almost all the
works of Aristotle, as well as such sages as Ptolemy (“Almagest”),
Alexander Aphrodesian (“On the soul”) and Euclid (“Geometry)”.
Although ancient Greek treatises influenced the development of
Al-Farabi's philosophical and scientific thought, most of his works
are his mental research and practical
experiences.
Philosophical works of
Al-Farabi All scientific works of the Arab scientist can be divided
into several types: General philosophical works, which were devoted
to the laws of the universe, their properties and categories. Works
that examined aspects of human activity and ways of knowing the
world. Treatises on matter, the study of its properties, as well as
categories such as time and space. These include works in
mathematics, geometry, and astronomy. Separate works (the biography
of Al-Farabi mentions this) are devoted to the types and properties
of living nature and its laws. This includes work on human
activities in biology, physics, chemistry, medicine, and optics.
The scientist paid special attention to the study of social and
political systems, issues of morality and education, pedagogy,
public administration and ethics.
During his 80 years of life,
Al-Farabi left a great legacy that was in many ways ahead of its
time. His works have not ceased to be relevant in our time. The
basis of being according to the teachings of Al-Farabi The great
scientist laid the foundations of a new philosophy, according to
which everything that exists in the world is divided into 6 stages,
interconnected by cause-and-effect relationships: The first step is
the root cause of the appearance of all that exists, why and by
whom everything was conceived. The second is the appearance of
everything. The third stage is an active and developing mind. The
fourth is the soul. The fifth step is form. The sixth is matter.
These steps underlie everything that surrounds a person, and the
scientist divides them into 2 types: Things and states, which he
called “possibly existing”, since their nature is not always caused
by the necessity of their existence.
The latter, on the contrary, always exist on
their own and are called "necessarily existing." Al-Farabi (a brief
biography and acquaintance with his works indicate this) called God
the root cause of everything, since only he is inherent in
wholeness and uniqueness, while the other stages have a plurality.
The second reason is the emergence of planets and other celestial
bodies, which are different in nature from terrestrial
forms. Al-Farabi defined the third
stage for the cosmic mind, which takes care of living nature and
seeks to bring the world to perfection. The last 3 steps are
related to our world, and the scientist paid close attention to
them. He separated the functions of God from what happens in the
material world, thereby limiting his interference in the lives of
people, giving them free
will.
He was able to affirm the
power of matter, endowing it with eternity. The relationship
between form and matter The scientist paid a lot of attention to
the relationship between form and matter. For example, he gives an
interpretation of form as the integrity of structure, and matter -
as the essence and basis of all things. It was he who pointed out
that the form can exist only due to the presence of matter and
cannot be outside the body.
Matter, in turn, is a
substrate that must necessarily be filled with content (form). The
great scientist writes about this in his works "On Matter and Form"
and in "A Treatise on the Views of the Residents of a Virtuous
City". God Al-Farabi's attitude to God was rather scientific than
religious. Many followers of the scientist, and then religious Arab
leaders, claimed that he was a true Muslim who respected the
traditions of Islam. But the works of the sage say that he tried to
know God, and not blindly believe in him. No wonder a scientist of
this level was buried without participation in the procession of
the clergy. Al-Farabi's statements about the structure of the world
and all things were too bold. The doctrine of the ideal city-state
The scientist paid a lot of attention to such aspects of life as
happiness, morality, war and state policy. He dedicated the
following works to them:"Treatise on the achievement of happiness";
“Ways of Happiness”; "Treatise on War and Peaceful Life"; “A
treatise on the views of the inhabitants of a virtuous city”;
“Civil Policy”; "Treatise on the Study of Society"; "On virtuous
morals." All of them touch upon such important aspects during the
cruel Middle Ages as love for one's neighbor, the immorality of
wars and the natural striving of people for
happiness. If we combine these works,
then we can draw the following conclusion from the author's
philosophy: people should live in a world of goodness and justice,
striving for spiritual development and scientific enlightenment. He
invented a city in which the government is under the leadership of
sages and philosophers, and its inhabitants do good and condemn
evil. In contrast to this ideal society, the author describes
cities where envy, the desire for wealth and lack of spirituality
rule. For their time, these were quite bold political and moral
views.
Пайдаланған әдебиеттер
тізімі:
-
The Political Writings:
"Political Regime" and "Summary of Plato's Laws" (Agora Editions)
(Volume 2)
-
“Classification of knowledge in
Islam” Osman Bakar
-
“On the perfect
State” Kazi Publications, Inc.; Revised Edition
(January 1, 1998)
17 Қараша 2021
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