Science work Great Al-Farabi

«Васильковка негізгі мектебі» КММ

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 Perhaps some of their views and concepts seem outdated today, but at one time they directed people towards sciences and education.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:

1. The Political Writings: "Political Regime" and "Summary of Plato's Laws" (Agora Editions) (Volume 2) 

2. “Classification of knowledge in Islam” Osman Bakar

3. “On the perfect State” Kazi Publications, Inc.; Revised Edition (January 1, 1998)