Muslim philosophers

There has been a close interaction between post-Islamic Iranian philosophical, ethical, as well as political wisdom and Greek philosophy especially Platonic and Aristotelian trends of thought. Muslim Philosophers such as Farabi and Ibn Rushd have been among the major interpreters and commentators of the works of great Greek philosophers particularly Aristotle’s. Hence Aristotle was given the title of "the First Teacher” and Farabi that of “the Second Teacher". A main topic of discussion among Muslim scholars has been the great work of Aristotle, the Nichomachean Ethics, which addressed the author's son. The Arabic version of this book had a great impact on the ethical and civil heritage of Muslim scholars, since there was some closeness between those precepts and the Islamic ones. The present article discusses traces of this impact.

(Genesis 11:6): "And the LORD said, Behold, the people is one, and they have all one language; and this they begin to do; and now nothing will be restrained from them, which they have imagined to do".Imagination for Bible as a gift permits us to see beyond the here and now and visualize a future shaped by faith. However, one might ask basically what the nature or conception of imagination is. I’ll focus on the vantage points of Farabi and Hegel as two avatars of the traditions of Christian thinkers and Muslim philosophers. Imagination, Farabi believes, may well be defined by its three most notable activities of preserving the sensible forms, combining and separating the sensible forms to make new images, and representing sensible beings as well as the intelligible affairs and beings by sensible forms of two former kinds of images, that is, preserved forms in imagination and the forms created by imagination via combining and separating the sensible forms. Imagination keeps forms of a horse, a stone, a wing, a smell, etc. Imagination also makes a horse with two wings, or a stone that is crying, or a wall that is singing. Imagination gets the image of the horse from nature, and the image of the wings from nature too, and then produces a new form by joining them. Imagination represents, for example, the vice of damaging environment by drawing a row of crying trees in a painting. Three stages of imagination according to Hegel include the first stage as reproductive imagination, the second stage as the productive and associative imagination, and third stage as the sign-making fantasy. Three stages mentioned by Hegel very well correspond three activities pointed out in Farabi’s theory of imagination.