Argument of Alfarabi’s Book of Religion

Discussion on Alfarabi's religious book In this article, I reviewed four works by philosopher Abu Nasr al-Farabi (864-933 d ce). These are scientific enumeration, religious books, selection of maxim and happiness. Three of them are Ch's new translation. E. Butterworth, Fourth Time to Get Happiness: Episodes of medieval political philosophy edited by Ralph Learner and Muhsin Mahdi, the latter is a translation of a movie. The task requires analysis of one of the above works.

Alfa Rabbi seems to have used Aristotle's basic principle and applied it to his intellectual doctrine to streamline his philosophy. Alpharabi seizes new ideas and is a philosopher who used them with some of the biggest philosophical ideas known to man. He led Aristotle to a new level. Are not you a real philosopher? He embodies the thought of previous thinking, ties it with their own thoughts and has a very strong influence on Islamic philosophy.

There is a strong similarity between Alpharabi's intellectual doctrine and Aristotle's "four reasons". There is no doubt that each of them consists of four stages, but the stages are very similar, they almost reach mutually defined levels and seem to represent each other. It will prove that Alfarabi leads and supports the doctrine of intelligence using Aristotle's "four reasons". Alfarabi stands out for Aristotle's four reasons, materials, form, efficiency, and ultimately. The "serious cause" of an object is its nature, "formal cause" is its shape or nature, its "effective cause" is the most direct force to make it exist, and its " The ultimate cause "is its purpose.

Aristotle's primary reason is called 'matter' or natural substance. Aristotle borrowed it from the early Greeks. The main questions posed in this question are as follows. 'Alfa Rabbi accepted this cause and used it as the first step in his intellectual doctrine. Please explain the stage of thought ability. Alfarabi thinks this is a potential idea that like a dry sponge, it is sophisticated and ready to absorb something. This is a form of pre-scientific capture that does not take into account distinctions between thinking, rationality, or abstract perception. Therefore, the nature of a person is the same as the nature of other objects. This requires thought and form. The mind just looks at its shape and gathers it as a form. In Aristotle, the first stage is a collector. The mind does not define its meaning, but it is defined by its function.