METHAPHYSIC’S EPISTIMOLOGY of AL-FARABI

CHAPTER I

INTRODUCTION

Al-Farabi is the successor of al-Kindi intellectual tradition, but with competence, creativity, freedom of thought and a higher level of sophistication. If al-Kindi is seen as a Muslim philosopher in the true sense of the word, then the al-Farabi was agreed as a true foundation stone base of the pyramid in the study of Islamic philosophy, which since then has built with a commitment.

He is known as the Second Teacher after his role model and greatest authority of Aristotle. He was famous for having introduced the doctrine "Harmonization of the opinion of Plato and Aristotle". He has a logic of adequate capacity. Among the thinkers of Latin he was known as Abu Nasr or Abunaserii. So on this occasion, the author would like to try to peel deeper thinking about the metaphysics of al-Farabi. Which he consciously or unconsciously thinking was much influenced by the ideas of ancient Greece, which in turn writings he will receive criticism and opposition from such as Imam al-Ghozali (1058 M/450 H - 1111 H M/505) , thanks to the achievements Tahafut Falasifah and al-Ihya '' ulum al-Din.

CHAPTER II

DISCUSSION

CVs of al-Farabi.

He was Muhammad Abu Nasr al-Farabi was born in Wasij, a village in Farab (Transoxania) in the year 870 Miii. Al-Farabi in Islamic sources is more familiarly known as Abu Nasr. He is originally from Persian descent. His father Muhammad was a warlord Auzlagh Persian who later settled in Damascus, while his mother came from Turkey. Therefore he called the Persians or the Turks.

As a builder system of philosophy, he has devoted himself to contemplate, keep away from politics, although he also wrote political works are monumental. His philosophy is a reference to the world of scientific thought East and West, old subsequent. Al-Farabi lived amid political instability and Islamic societies.

Daula Abbasid central government in Baghdad was in chaos because at that time emerging countries in the region who want to take over power. Al-Farabi with anxious hearts to see splits and decline of Islamic societies caliph. As already mentioned above, he is not active in politics, but thought to contribute by writing a political book to update the state administration. It thinks the update can only be successful when firmly rooted in the foundation of philosophy.

Although al-Farabi was the first specialist Islamic methaphysic leading, but he is more famous among the Muslims as the author of philosophical works politik. The experts agreed to give high praise to him, especially as the famous logician and a spokesman for Plato and Aristotle in his time. He studied logic to Yuhanna ibn Hailan in Baghdad. He repaired the study of logic, extend and complement the complex aspects that have been abandoned al-Kindi. Al-Farabi's life can be divided into two, namely first begins from birth to age five. Education is essentially religious and language, he studied Fiqh, Hadith, and Tafsir al-Qur'an. He also studied Arabic, Turkish and Persian. The second period is the period of old age and intellectual maturity. Baghdad is the place to learn the leading century-10M. There he met with scholars from various fields, including the philosopher and translator. He is interested in studying logic, and logicians among the most prominent was Abu Bishr Matta ibn Yunusvi. Baghdad is a city that was first visited. Here he was for twenty years, then moved to Damascus. Here he became acquainted with the Governor of Aleppo, al-Hamdani Saifuddaulah. Governors are very impressed with al-Farabi, and then invited to move to Aleppo and then lifted as a scholar al-Farabi's palace.

Favorite city is Damascus. He spent his age not in the middle of town, but in a garden located on the outskirts yan. In this place he was most inspired to write the books of philosophy vii. Penyelidikanya so deeply about Greek philosophy, especially concerning the philosophy of Plato and Aristotle, so he dubbed the nickname al-Mu 'alim ats-Thani (Second Master), as First Teachers given to Aristotle, because Aristotle's efforts laid the foundations of logic the first in the history of the world.

Al-Farabi show the spiritual life in a very young age and practice the Sufi life. He is also expert in the history of the greatest music composers of Islam and some of the music, which still can be heard in the song repertory Indiaix Sufi music. Al-Farabi has authored the science of music in five parts.

These books are still in the form of manuscripts in Arabic, but some already published in French by D 'Erlenger. His theory of harmony has not been studied in depth. Al-Farabi aesthetic knowledge coupled with the ability of its logic. He died in 950 AD at the age of 80 years. He left a large number of important writings. Al-Farabi's work can be divided into two, one of whom about logic and about other subjects.

On logic, al-Farabi said that philosophy in the sense of the use of reasoning in general and broad is earlier than the existence of religion, both in terms of time (temporal) as well as from the point of logic. It says "first" from the standpoint of time, because al-Farabi believes that the beginning of philosophy, in the sense of widespread use of reason stems from the time of Ancient Egypt and Babylonia, long before Abraham and Moses. It said first logical because all truths of religion must be understood and expressed, at first through a rational way, before the truth was taken by the Prophets.

Al-Farabi's work on logic involving different parts of the works of Aristotle's "Organon", either in the form of comments and reviews long. Most of this writing still in manuscript, and the majority of these manuscripts have not been found. Currently works in the second group of knowledge regarding the various branches of philosophy, physics, mathematics and politikxi. Most of the ideas developed by al-Farabi is affiliated with Hellenic thought system based on Plato and Aristotle.

Among the works of al-Farabi's title is the famous: Maqalah Aghradhi fi ma Ba 'al-Thabi da' ah, Ihsha 'al-Ulum, the Book of Ara' Ahl al-Madina al-Fadhilah, Kitab al-Sa Tahshil 'adah,' U 'yun al-Period' il, Proceedings fi al-Aql, and much more.

He Thought About Metaphysics. Busied themselves in the field of philosophy is not an activity that is only done by few people, but is one of our human traits. Philosophizing is one possibility that is open to everyone., Instantly she was able to break through the circle of daily habits. One branch of philosophy is metaphysics. Human need for metaphysics is the encouragement that comes from living human beings who questioned the nature of reality.

Man is the product of certain communities. He was the child of his time. Humans do not form themselves. Personal opinions shaped by the society where he lives. Every thought has always represented his day and the results of dialectics with its history. The results are sometimes speculative and sometimes also the development of existing ideas.

Metaphysics, according to al-Farabi can be divided into three main sections:

1.  Section relating to the existence of beings, namely ontology.

2. Section with respect to material substances, the nature and its numbers, and
    degrees of excellence, which ultimately culminated in the study of "a form of
    perfect is not greater than could be imagined ", which is the principle
    the last of everything else would pick up as the source of his form, yaiu theology.

3. Section with respect to the main principles underlying the demonstration sciences
    specially.

Science is the highest philosophical metaphysics (al-ilm al-divine) because the subject matter of absolute non-physical beings who occupy the highest rank in the hierarchy of beings. In religious

terminology, non-physical form refers to God and angels.

In philosophical terms, this form refer to the First Cause, for the second, and active intellect. In the study of metaphysics one goal is to uphold the true monotheism. Because unity is the basis of Islamic teachings. Everything that exists other than God is a creature (created). But how many out of the Sunday led to in-depth discussion. The entry of Greek philosophy to the Islamic world, of course raises many problems, because the apparatus of science / science scholars responded with their own.

Philosophy and science arose as a product of human thought. Intellect is awarded God to man that is what produces the philosophy and science. In Greek and Persian culture has an important position sense. While in Islam, reason also has a high position. Intellect has a high position in al-Quran and Hadith. The first verse down ordered people to read, which means thinking. Broad view of the scholars of that era to make the Islamic philosophers such as al-Kindi, al-Farabi, Ibn Sina, Ibn Miskawayh, Ibn Tufail and Ibn Rushd can receive Pytagoras philosophy, Plato, Aristotle, and others, although in fact according to Aaron philosophers -Greek philosopher was not a religion, as it is known in the Abrahamic Religion. Their philosophy can easily be adjusted by the Islamic philosophers with the basic teachings of the Koran. Top Idea of ​​Plato, Aristotle's First Mover, and the Almighty One Plotinus. they identical with Allah SWT. Even al-Farabi argued that Plotinus and Aristotle included in the amount of the Prophets who are not mentioned by name in the Koran. Therefore he attempted to reconcile Aristotelian philosophy with his teacher Plato.

There are several responses to the arrival of Greek philosophy is:

1. First, a very enthusiastic response among the philosophers.

2. Second, attitudes are excited by experts Kalam. They use methods of philosophy to the science of kalam is useful to maintain the creed of the enemy attack that uses the methods of Greek philosophy. Third, a very critical respos namely by the Jurists' and linguists who are not happy with the arrival of Greek philosophy. While the attitude that tends to calm the Sufis. From a variety of attitudes, of course, because there are different views of truth which was brought by Greek philosophy. Because all this time since they lived with the Prophet passed away guided by the teachings of al-Qur 'an and the Hadith.

Fiqh experts who control the majority of discourse people feel obliged to defend the view of al-Quran and Hadith. They argue that the truth is contained in the Koran. Point during this debate is because people only know the truth by revelation paradigm while the philosophers took a view of truth with the paradigm of philosophy. Al-Kindi had indeed tried to examine the discourse of Neo-Platonism will but He has not been as carefully as al-Farabi. For example, relationship problems "the One" with "the pluralist nature" is a philosophical issue that has become the main theme of discussion among the Greek philosophers. This problem has also occupied a special place in the thinking of Islamic philosophers.

In Greek philosophy, this problem is discussed in the physics, while in the philosophy of Neo-Platonism and Islam, he studied as a religious problem. Although assessment of how these issues are not different in the two schools, but the goal is not the same. In the school of Neo-Platonism and Islamic philosophy, the purpose of metaphysics is to construct a system of the universe that can integrate with the demands akalxvi religious teachings. In such systems, the problem of the relationship "the One" with a "plurality of nature" is a major starting point or foundation to build philosophy entirely. The universe emerged from the One with the process of emanation. Contrary to the orthodox dogma of creation, Islamic philosophy the doctrine of natural immortality.

Hierarchies form according to al-Farabi were as follows:

1.      Which is the existence of God because all other beings.

2.      The angel that puts an entirely immaterial.

3.      Celestial bodies or celestial bodies (celestial).

4.      The objects of the earth (terrestrial).

With the philosophy of emanation of al-Farabi tried to explain how that many could arise from the One. God is Almighty, do not change, much of the material, the Perfect and do not intend on anything. If so the nature of the natural occurrence of the nature of God how much of this material from the Supreme One. Emanation as mentioned above is a solution to al-Farabixviii. Emanation process is as follows:

God as a reason, to think about himself, and from this thought arises one other form.
God is the first manifestation and with that thought arises a second form, and also have substance. He called the First Intellect (First Intelligent) which is not material.
This second form of thinking about the first manifestation of this idea arises and a third form, called the Second Intellect.

Form II or First Intellect was also thinking about him and from it arises

The first sky.

Being III / Intellect II ------ God =

Form IV / Third Mind ------ himself =

Being stars of IV / III Common ------ God =

Form V / Intellect ------ Fourth itself =

Being Saturn V / Intellect IV ------ God =

Form VI / Fifth Reason ------ himself =

Being Jupiter VI / V Intellect ------ God =

Being VII / The Sixth Sense 11 ------ himself =

Mars Being VII / A Intellect VI ------ God =

Being VIII / ------ herself Seventh Sense =

Being sun VIII / Intellect VII ------ God =

Being IX / Intellect Eighth ------ himself =

Being Venus IX / AkalVIII ------ God =

The form X / Intellect Ninth ------ himself =

Being Mercury X / Intellect IX ------ God =

Being XI / ------ herself Tenth Intellect =

Months In Existence thinking IX / Tenth Intellect is stopped,

the emergence of common-sense occurs. But the earth emerged from the Tenth Intellect and the spirits and the first material that became the basis of yaiti four elements fire, air, water and soil. Ten circular geocentric compiled by al-Farabi based on Ptolemaic system (if compared with modern cosmology course this idea should be read again, because fondasai teoritiknya been refuted. But as a metaphysical exploration of this assessment is a material that is always interesting to be explored) This theory is then followed by Ibn Sina. Theory of knowledge and human philosophy and philosophy of the Prophetic call, derived from the theory of emanations.

In his treatise of the famous with the classification of knowledge Ihsha entitled 'al-Ulum, al-Farabi saw cosmology as a branch of metaphysics. He also argues that cosmology may be derived from the principles of science partikularxxii. Al-Farabi also of the view that the mastery of mathematics can not be excluded in order to have proper knowledge about spiritual knowledge. The ability of al-Farabi in the field of mathematics even this gain a leading position among Islamic philosophers.

As al-Kindi, al-Farabi also believed that between religion and philosophy there is no contradiction. In contrast to al-Kindi, if there is a difference between reason and revelation al-Farabi then choose the al-Kindi mind while choosing revelation. In his view the truths of revelation and truth brought the essence of philosophical speculation, even though its shape is different.

Al-Farabi is the first Islamic philosopher who seek harmony between religion and philosophy.

Basis with which the two:

1. Procurement of harmony between the philosophy of Aristotle and Plato, so it

    corresponds with the basics of Islam

2. Providing a rational interpretation of Islamic teachings. This attitude certainly to

    support the appreciation of Greek thought.

Al-Farabi believes that Aristotle has categorically rejected the existence of Plato's ideas, but when Aristotle arrived on issues of theology and the notion of "first cause" of the universe, he found himself faced with difficult problems concerning divine forms, whose existence, not doubt must considered in the Supreme Being the First Intellect.

Exploration of this attitude is apparent from the discourse of monotheism. About God such as al-Kindi had previously been talking about God as first cause, but he did not explain how nature is made. Al-Farabi explains this by the theory of emanation. Here he describes the emergence of all things without the Kun-Fayakun like traditional understanding.

Al-Farabi divides the two sciences, namely the conception of absolute tasawwur and concepts that accompanied the decision of the mind (judgment-tasdiq). Among the new concepts that are perfect when preceded by a previously described the object as it is not possible without describing the length, width, and in three dimensions. The concept is not necessarily required on every concept, but must stop at a final concept that is impossible to imagine the existence of a previous concept, such as the concept of being, shall and may. All this does not require the existence of a previous concept, because these concepts are the notions of a clear and correct and present in mind. The decision of the mind (judgment-tasdiq), then some of which can not be known, before it is known these things before. As this new knowledge that nature. It required a decision in advance that nature is composed, arranged and each new meaning. These are the laws of mind and a clear basis in reason, as with the law that says that the whole is greater than most.

All of this is that there are thoughts in mind and that can be issued as a reminder that there is nothing brighter than her and do not require proof because it is self-evident. The laws also provide confidence and also a basic axiom.

There are three main things that a problem of metaphysics, namely;
1. Terms of the essence (substance) and existence (being) something.
2. The main staple of all the entities.
3. The main principle of motion according to basic science.

In Aristotle's view of the nature of things composed of matter (hule) and shape (form). The material will not be known if there is no shape essentially. However, between matter and form are inseparable. For example, the blackboards made of wood. Wood is the material and the building's board quadrangular shape. Given the nature of the form can be known. At first glance it can be said that the shape change, but actually materilah arbitrary in the sense of change to get certain forms.

In Fushus al-Hikmah al-Farabi distinguishes between the substance (essence) and being (existence). Substance ass ask something, while the shape of something. There are two kinds of substances; First that must exist.

Aristotle's metaphysics divides the two objects, namely: are there as the Existing and the Divine. Aristotle's influence seems to al-Farabi. Discussion of existing, which is in reasonable condition, demonstrate that this kind of science seeks to understand that there is in the purest form. In this case the important thing is not whether there could be affected by the change or not, is physical or not but whether the item is something that really exist. If we follow this way of thinking means that we will come to the opinion that only God truly exists, in the sense of the word semutlak-absolute, meaning that is not dependent on other things. Everything else has a relative value.

Al-Farabi as Aristotle distinguishes between matter (substance) and shape (shurah). Own material in the form of possibility. As an example he gives: Wood as a material contains a lot of possibilities, may be chairs, cabinets and so on. Chances are it just happen if it became a reality when given a form, such form chairs, cabinets, tables and so on. With such logic, al-Farabi criticized the views of the commentators of his day. Rationalism characteristic of his mind clearly visible from the street who said, that any conclusions drawn on the basics of a solid is more entitled to live rather than dogmatic belief of all Muslims who did not based on arguments of xxviii. So it is very important argument than simply relying on purely religious emotions as is the case among Muslims.

CHAPTER III

CONCLUSION

Of exposure can be concluded that al-Farabi as an Islamic philosopher who first brought the philosophical discourse in more depth. He established the milestones of Islamic philosophy which was then followed by many other Islamic philosophers. Both Master's degree on him to prove its seriousness in fostering Islamic philosophy despite having to fight hard for it.
Although many thought metaphysics later criticized by Muslim thinkers like al-Ghazali, especially in the metaphysical emanation, the figure of al-Farabi's still interesting to discuss.
His contributions in the fields of physics, metaphysic, political science, and logic has given him the right to occupy a leading position which is no doubt among Islamic philosophers.

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