من المعرفة
يعقوب بن اسحاق الكندي
| عالم عربي العصر الذهبي للإسلام | |
|---|---|
 الكندي مصوراً على طابع بريد سوري. | |
| الاسم: | الكندي |
| تاريخ الميلاد: | ح. 801 |
| تاريخ الوفاة: | ح. 873 |
| مدرسة/تقليد فلسفي: | الفلسفة الإسلامية المبكرة, المعتزلة, Peripatetic school, العلوم الإسلامية |
| الاهتمامات الرئيسية: | الفلك الرياضيات, الطب, الفلسفة, علم النفس, العلم, Theology |
| تأثر ب : | جعفر بن محمد أبو معشر البلخي, الفارابي, اخوان الصفا, ابن الهيثم, ابن سينا, الغزالي, ابن رشد, جرارد من كريمونا, توماس الأكويني, جرولامو كردانو |
| أثر في : | أرسطو, پلوتينوس, پروكلوس, فيلوپونوس, محمد  , واصل بن عطاء, المعتزلة, جابر بن حيان |
أبو يوسف يعقوب بن اسحاق الكندي (185-256 هجري / 805-873 ميلادي), مؤسس الفلسفة العربية الإسلامية كما يعده الكثيرون، كان كمعظم علماء عصره موسوعيا فهو رياضي وفيزيائي وفلكي وفيلسوف إضافة إلى أنه موسيقي، يعتبر الكندي واضع أول سلم للموسيقى العربية.
يقال عن يعقوب الكندي أنه أتم حفظ القرآن والكثير من الأحاديث النبوية الشريفة وهو في الخامسة عشر من عمره عندما كان يعيش في الكوفة مع أسرتةالغنية بعد وفاة والده والي الكوفة الذي ترك له ولإخوته الكثير من الأموال. أراد يعقوب أن يتعلم المزيد من العلوم التي كانت موجودة في عصره فقرر السفر بصحبة والدتة إلي البصرة ليتعلم علم الكلام وكان هذا العلم عند العرب يضاهي علم الفلسفة عند اليونان . أمضي الكندي ثلاث سنوات في البصرة عرف من خلالها كل ما يجب أن يعرف عن علم الكلام .
ثم انتقل مع أمه الي بيت في بغداد ليزيد من ثقافته وعلمه فبغداد في العصر العباسي كانت بحراً من العلوم المتنوعة المختلفة . بدأ بالذهاب إلي مكتبة بيت الحكمة التي أنشأها هارون الرشيد وازدهرت في عهد ابنة المأمون وصار يمضي أياما كاملة فيها وهو يقرأ الكتب المترجمة عن اليونانية والفارسية والهندية لكن فضولة للمعرفة لم يتوقف عند حد قراءة الكتب التي المترجمة فقط بل كان يتمني أن يتمكن من قراءة الكتب التي لم تترجم بلغاتها الأصلية لذلك بدأ بدراسة اللغتين السريانية واليونانية علي يد أستاذين كانا يأتيان إلي منزلة ليعلماه . وتمكن يعقوب من إتقان هاتين اللغتين بعد سنتين وبدأ بتحقيق حلمة فكون فريقا خاصا به وصار صاحب مدرسة في الترجمة تعتمد علي الأسلوب الجميل الذي لا يغير الفكرة المترجمة لكنه يجعلها سهلة الفهم وخالية من الركاكة والضعف . وأنشأ في بيته مكتبة تضاهي في ضخامتها مكتبة الحكمة فصار الناس يقصدون بيتة للتعلم ومكتبتة للمطالعة وصارت شهرتة في البلاد عندما كان عمره خمسة وعشرين سنة فقط . فدعاه الخليفة المأمون إلية وصارا صديقين منذ ذلك الحين . فيما بعد وضع الكندي منهجا جديدا للعلوم وفق فية بين العلوم الدينية والعلوم الدنيوية .
أدرك الكندي أهمية الرياضيات في العلوم الدنيوية فوضع المنهج الذي يؤسس لإستخدام الرياضيات في الكثير من العلوم :
فالرياضيات علم أساسي يدخل في الهندسة والمنطق والحساب وحتي الموسيقي وقد استعان فيلسوفنا العبقري بالرياضيات وبالسلم الموسيقي اليوناني الذى اخترعه فيثاغورس ليضع أول سلم للموسيقي العربية مسميا العلامات الموسيقية .
فهرست |
انجازاته
Al-Kindi was a master of many different areas of thought. And although he would eventually be eclipsed by names such as al-Farabi and Avicenna, he was held to be one of the greatest Islamic philosophers of his time. The historian Ibn al-Nadim (d. 955), described him as:[1]
The best man of his time, unique in his knowledge of all the ancient sciences. He is called the Philosopher of the Arabs. His books deal with different sciences, such as logic, philosophy, geometry, arithmetic, astronomy etc. We have connected him with the natural philosophers because of his prominence in Science.
The Italian Renaissance scholar Geralomo Cardano (1501–1575) considered him one of the twelve greatest minds of the Middle Ages.[1] According to Ibn al-Nadim, al-Kindi wrote at least two hundred and sixty books, contributing heavily to geometry (thirty-two books), medicine and philosophy (twenty-two books each), logic (nine books), and physics (twelve books).[1] His influence in the fields of physics, mathematics, medicine, philosophy and music were far-reaching and lasted for several centuries. Although most of his books have been lost over the centuries, a few have survived in the form of Latin translations by Gerard of Cremona, and others have been rediscovered in Arabic manuscripts; most importantly, twenty-four of his lost works were located in the mid-twentieth century in a Turkish library.[1] The Theology of Aristotle, a paraphrase of parts of Plotinus' Six Enneads along with Porphyry's commentary, seems to have been edited by Al-Kindi.[1]
التنجيم وعلم الفلك
في التنجيم وعلم الفلك, أخذ الكندي نظرته للنظام الشمسي عن بطليموس, who placed the Earth at the centre of a series of concentric spheres, in which the known heavenly bodies (the Moon, Mercury, Venus, the Sun, Mars, Jupiter, and the stars) are embedded. In one of his treatises on the subject, he says that these bodies are rational entities, whose circular motion is in obedience to and worship of God. Their role, al-Kindi believes, is to act as instruments for divine providence. He furnishes empirical evidence as proof for this assertion; different seasons are marked by particular arrangements of the planets and stars (most notably the sun); the appearance and manner of people varies according to the arrangement of heavenly bodies situated above their homeland.[1]
علم الكون
In cosmology, al-Kindi maintained the traditional Aristotelian view of gravity according to which heavy bodies, such as the Earth, move downward toward the centre and light bodies, such as Fire, move upward away from the centre.[1]
التعمية والرياضيات
الطب
- للمزيد من المعلومات: De Gradibus
There are more than thirty treatises attributed to al-Kindi in the field of medicine, in which he was partly influenced by the ideas of Galen,[1] and partly by his own personal experience and other Muslim physicians in his time.
نظرية الموسيقى
Al-Kindi was the first great theoretician of music in the Arab-Islamic world. He proposed adding a fifth string to the 'ud and discussed the cosmological connotations of music. He surpassed the achievement of the Greek musicians in using the alphabetical annotation for one eighth. He published fifteen treatises on music theory, but only five have survived. In one of his treaties the word musiqia was used for the first time in Arabic, which today means music in Arabic, Persian, Turkish, English and several other languages in the Islamic world.[1]
الفلسفة والمنطق
His greatest contribution to the development of early Islamic philosophy was his efforts to make Greek and Hellenistic thought both accessible and acceptable to a Muslim audience. Al-Kindi carried out this mission from the House of Wisdom, an institute of translation and learning patronized by the Abbasid Caliphs, in Baghdad.[1] As well as translating many important texts, much of what was to become standard Arabic philosophical vocabulary originated with al-Kindi; indeed, if it had not been for him, the work of philosophers like الفارابي, ابن سينا, والغزالي might not have been possible.[1]
فلسفة العلم
Al-Kindi made important contributions to the philosophy of science and the development of scientific methodology. Like his Arab predecessor Geber, al-Kindi placed a strong emphasis on experimentation, and in addition, he introduced a new emphasis on quantification. He also wrote the following on his view of scientific knowledge:[1]
"We must not hesitate to recognize the truth and to accept it no matter what is its origin, no matter if it comes to us from the ancients or from foreign people… My purpose is first to write down all that the ancients have left us on a given topic and then, using the Arabic tongue and taking into account the customs of our time and our capacities, to complete what they have not fully expressed."
Though al-Kindi often held ancient authorities (such as Aristotle) in high regard, he often criticized them for making claims regarding natural philosophy without providing any empirical proof, nor any empirical evidence or scientific demonstration. In many instances, al-Kindi used experiments and quantitative methods to verify many of his own theories, as he recognized the importance of direct observation and empiricism as a source of scientific knowledge. He also often invented specific laboratory apparatus in order to carry out his experiments.[1]
الفيزياء
Two major theories of optics appear in the writings of al-Kindi; Aristotelian and Euclidian. Aristotle had believed that in order for the eye to perceive an object, both the eye and the object must be in contact with a transparent medium (such as air) that is filled with light. When these criteria are met, the "sensible form" of the object is transmitted through the medium to the eye. On the other hand, Euclid proposed that vision occurred in straight lines when "rays" from the eye reached an illuminated object and were reflected back. As with his theories on Astrology, the dichotomy of contact and distance is present in al-Kindi's writings on this subject as well.
علم النفس
As an Islamic psychologist, al-Kindi was a pioneer in experimental psychology. He was the first to use the method of experiment in psychology, which led to his discovery that sensation is proportionate to the stimulus.[1] He was also the earliest to realize the therapeutic value of music and attempted to cure a quadriplegic boy using music therapy.[1]
فكره الفلسفي
تأثيرات عليه
While Muslim intellectuals were already acquainted with Greek philosophy (especially logic), al-Kindi is credited with being the first real Muslim philosopher.[1] His own thought was largely influenced by the Neo-Platonic philosophy of Proclus, Plotinus and John Philoponus, amongst others, although he does appear to have borrowed ideas from other Hellenistic schools as well.[1] He makes many references to Aristotle in his writings, but these are often unwittingly re-interpreted in a Neo-Platonic framework. This trend is most obvious in areas such as metaphysics and the nature of God as a causal entity.[1] Earlier experts had suggested that he was influenced by the مدرسة المعتزلة الدينية, because of the mutual concern both he and they demonstrated for maintaining the pure unity (توحيد) of God. However, such agreements are now considered incidental, as further study has shown that they disagreed on a number of equally important topics.[1]
ميتافيزيقا
According to al-Kindi, the goal of metaphysics is the knowledge of God. For this reason, he does make a clear distinction between philosophy and theology, because he believes they are both concerned with the same subject. Later philosophers, particularly al-Farabi and Avicenna, would strongly disagree with him on this issue, by saying that metaphysics is actually concerned with qua being, and as such, the nature of God is purely incidental.[1]
Central to al-Kindi's understanding of metaphysics is God's absolute oneness, which he considers an attribute uniquely associated with God (and therefore not shared with anything else). By this he means that while we may think of any existent thing as being "one", it is in fact both "one" and many". For example, he says that while a body is one, it is also composed of many different parts. A person might say "I see an elephant", by which he means "I see one elephant", but the term 'elephant' refers to a species of animal that contains many. Therefore, only God is absolutely one, both in being and in concept, lacking any multiplicity whatsoever. This understanding entails a very rigorous negative theology because it implies that any description which can be predicated to anything else, cannot be said about God.[1][1]
In addition to absolute oneness, al-Kindi also described God as the Creator. This means that He acts as both a final and efficient cause. Unlike later Muslim Neo-Platonic philosophers (who asserted that the universe existed as a result of God's existence "overflowing", which is a passive act), al-Kindi conceived of God as an active agent. In fact, of God as the agent, because all other intermediary agencies are contingent upon Him.[1] The key idea here is that God "acts" through created intermediaries, which in turn "act" on one another - through a chain of cause and effect - to produce the desired result. In reality, these intermediary agents do not "act" at all, they are merely a conduit for God's own action.[1] This is especially significant in the development of Islamic philosophy, as it portrayed the "first cause" and "unmoved mover" of Aristotelian philosophy as compatible with the concept of God according to Islamic revelation.[1]
نظرية المعرفة
Al-Kindi theorized that there was a separate, incorporeal and universal intellect (known as the "First Intellect"). It was the first of God's creation and the intermediary through which all other things came into creation. Aside from its obvious metaphysical importance, it was also crucial to al-Kindi's epistemology, which was influenced by Platonic realism.[1]
الروح والحياة الآخرة
Al-Kindi says that the soul is a simple, immaterial substance, which is related to the material world only because of its faculties which operate through the physical body. To explain the nature of our worldly existence, he (borrowing from Epictetus) compares it to a ship which has, during the course of its ocean voyage, temporarily anchored itself at an island and allowed its passengers to disembark. The implicit warning is that those passengers who linger too long on the island may be left behind when the ship sets sail again. Here, al-Kindi displays a stoic concept, that we must not become attached to material things (represented by the island), as they will invariably be taken away from us (when the ship sets sail again). He then connects this with a Neo-Platonist idea, by saying that our soul can be directed towards the pursuit of desire or the pursuit of intellect; the former will tie it to the body, so that when the body dies, it will also die, but the latter will free it from the body and allow it to survive "in the light of the Creator" in a realm of pure intelligence.[1]
الكندي أضاف كذلك:
"Our residence in this phenomenal world is transitory; it is a journey towards the eternal one. The most miserable man, is he who prefers for himself the material above the spiritual, for the material, apart from its ephemeral nature, obstructs our passage to the spiritual world. Man should not `disregard any means to protect himself against all human vices, and he should seek to rise to the highest ends of human virtues…, that is, to the knowledge by means of which we protect ourselves against spiritual and bodily disease, and acquire the human virtues in whose very essence goodness is grounded."[1]
العلاقة بين الوحي والفلسفة
In the view of al-Kindi, prophecy and philosophy were two different routes to arrive at the truth. He contrasts the two positions in four ways. Firstly, while a person must undergo a long period of training and study to become a philosopher, prophecy is bestowed upon someone by God. Secondly, the philosopher must arrive at the truth by his own devices (and with great difficulty), whereas the prophet has the truth revealed to him by God. Thirdly, the understanding of the prophet - being divinely revealed - is clearer and more comprehensive than that of the philosopher. Fourthly, the way in which the prophet is able to express this understanding to the ordinary people is superior. Therefore al-Kindi says the prophet is superior in two fields: the ease and certainty with which he receives the truth, and the way in which he presents it. However, the crucial implication is that the content of the prophet's and the philosopher's knowledge is the same. This, says Adamson, demonstrates how limited the superiority al-Kindi afforded to prophecy was.[1][1]
جدل
While al-Kindi appreciated the usefulness of philosophy in answering questions of a religious nature, there would be many Islamic thinkers who were not as enthusiastic about its potential. But it would be incorrect to assume that they opposed philosophy simply because it was a "foreign science". Oliver Leaman, an expert on Islamic philosophy, points out that the objections of notable theologians are rarely directed at philosophy itself, but rather at the conclusions the philosophers arrived at. Even al-Ghazali, who is famous for his critique of the philosophers, was himself an expert in philosophy and logic. And his criticism was that they arrived at theologically erroneous conclusions. The three most serious of these, in his view, were believing in the co-eternity of the universe with God, denying the bodily resurrection, and asserting that God only has knowledge of abstract universals, not of particular things (but it should be noted that not all philosophers subscribed to these same views).[1]
During his life, al-Kindi was fortunate enough to enjoy the patronage of the pro-Mutazilite Caliphs al-Ma'mun and al-Mu'tasim, which meant he could carry out his philosophical speculations with relative ease. This would change significantly towards the end of his life when al-Mutawakkil supported the traditionalists, and initiated persecution of various unorthodox schools of thought, including the philosophers. In his own time, al-Kindi would be criticized for extolling the "intellect" as being the most immanent creation in proximity to God, which was commonly held to be the position of the angels.[1] He also engaged in disputations with the Mutazilites, whom he attacked for their belief in atoms.[1] But the real role of al-Kindi in the conflict between philosophers and theologians would be to prepare the ground for debate. His works, says Deborah Black, contained all the seeds of future controversy that would be fully realized in al-Ghazali's Incoherence of the Philosophers.[1]
هامش
أعمال مترجمة إلى الإنجليزية
- The Medical Formulary of Aqra¯ba¯dhı¯n of Al-Kindi by M Levey (1966)
- Al-Kindi's Metaphysics: A Translation of Yaqub ibn Ishaq al-Kindi's Treatise "On First Philosophy" (Fi al-Falsafah al-Ula) by Alfred L. Ivry (1974)
- Scientific Weather Forecasting in the Middle Ages The Writings of Al-Kindi by Gerrit Bos and Charles Burnett (2000)
المصادر
- Robert L. Arrington (2001) [ed.] A Companion to the Philosophers. Oxford: Blackwell. ISBN 0-631-22967-1
- Peter J. King (2004) One Hundred Philosophers. New York: Barron's. ISBN 0-7641-2791-8
- Peter Adamson (2005) 'Al-Kindi'. In Peter Adamson & Richard C. Taylor (eds). The Cambridge Companion to Arabic Philosophy. Cambridge: Cambridge University Press.
- Peter Adamson (2006) Al-Kindi. Oxford: OUP.
- Felix Klein-Frank (2001) Al-Kindi. In Oliver Leaman & Hossein Nasr. History of Islamic Philosophy. London: Routledge.
- Henry Corbin (1993). History of Islamic Philosophy. London: Keagan Paul International.
انظر أيضاً
وصلات خارجية
- O'Connor, John J.; Robertson, Edmund F., "Abu Yusuf Yaqub ibn Ishaq al-Sabbah Al-Kindi", MacTutor History of Mathematics archive
- Al-Kindi — Famous Muslims
- Al-Kindi's website — Islamic Philosophy Online
- Al-Kindi entry in the Stanford Encyclopedia of Philosophy by Peter Adamson
- قالب:DOClink - Three texts by Al Kindi in the Islamic Philosophy section
| |||||||||||||||||
