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Updated: June 17, 2025
Hence the infinite is larger than the infinite, which is absurd. If the accidental infinite were really impossible the theory of the eternity of the world would be refuted at once. But Alfarabi has shown that the arguments against accidental infinity are invalid. Distrust of the Senses.
The Mutakallimun were indebted to the Stoics, the Pure Brethren to the Neo-Platonists; and it was only gradually that Aristotle became the sole master not merely in logic, which he always had been, but also in physics, metaphysics and psychology. Alfarabi, Avicenna and Averroes represent so many steps in the Aristotelization of Arabic philosophy.
These MSS. contain directions for preparing many metals, salts, acids, oils, etc., and for performing such operations as distillation, cupellation, dissolution, calcination, and the like. Of the other Arabian alchemists, the most celebrated in the middle ages were Rhasis, Alfarabi, and Avicenna, who are supposed to have lived in the 9th and 10th centuries.
The second proof of God's existence, unity and incorporeality, that based upon the distinction between "possible" and "necessary" existent, which has its origin in Alfarabi and Avicenna, is also found in Ibn Daud. The other two proofs are Maimonides's own, i. e., they are not found in the works of his Jewish predecessors.
They boast of Ishac, Kathab Al Moussouly, Alfarabi, and other musicians, whom they relate to have worked miracles by their vocal and instrumental performances. With the Arabs, music was interwoven with philosophy; and their wise men imagined a marvellous relation to exist between harmonious sounds and the operations of nature.
He turned to one of his officers, and ordered him to eject the presumptuous stranger from the room; but Alfarabi, without moving, dared them to lay hands upon him; and, turning himself calmly to the prince, remarked, that he did not know who was his guest, or he would treat him with honour, not with violence.
Further psychological details and descriptions of the senses, external and internal, the latter embracing the common sense, memory, imagination and judgment, are ultimately based upon Aristotle and are found in Judah Halevi, Abraham Ibn Daud and Maimonides, who derived them from Avicenna and Alfarabi.
Aristotelianism, introduced by Alfarabi, Avicenna and Averroes among the Arabs, and Ibn Daud and Maimonides among the Jews, dominated all speculative thought, and the old Kalam was obsolete and forgotten. Gersonides no longer regards the Kalamistic point of view as a living issue. He ignores it entirely. His problems as we have seen are those raised by the Averroistic system.
Upon one occasion, in the presence of the grand vizier, Alfarabi, accompanying his voice with an instrument, is related to have roused a large assembly to an extreme pitch of joyful excitement, from which he moved them to grief and tears, and then plunged all present into a deep sleep, none having the power to resist the enchantment of his performance.
But the treatment there is so fragmentary and vague that it gave rise to widely varying interpretations by the Greek commentators of Aristotle, Alexander of Aphrodisias and Themistius, as well as among the Arabs, Alfarabi, Avicenna and Averroes.
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