كتاب الملة ونصوص أخرى

by Al-Farabi, أبو نصر الفارابي, محسن مهدي (تحقيق وتعليق)

ينقسم "كتاب الملّة" إلى قسمين يعرّف القسم الأوّل الملّة وعلاقتها بالفلسفة، ورئيس الملّة وخلفائه، وصناعة الفقه وصلتها بالفلسفة، ويعرّف القسم الثّاني العلم المدني عامّة والعلم المدني الّذي هو جزء من الفلسفة خاصّة. والنّص الّذي ينشر في هذا الكتاب يوجد كاملاً في نسخة خطّية في لايدن، وملخّصاً في نسخة خطيّة بالمكتبة التّيموريّة في دار الكتب المصريّة. ومن المفيد أن يشار إلى أنّ المقابلة بين النّصين أدّى إلى الظّنّ أنّ الأصل الّذي لخّص في نسخة المكتبة التّيموريّة كان يختلف كثيراً عن نصّ نسخة لايدن وأنّه كان أصحّ وأتمّ. لذلك يمكن إعتبار أجزاء "كتاب الملّة" الّتي يتّفق فيها نصّ نسخة لايدن وتلخيصه في نسخة المكتبة التّيموريّة أكثر صحّةً وأتمّ من الأقسام الّتي اعتمد فيها على نصّ نسخة لايدن فقط. والنّص الّذي ينشر في هذا الكتاب هو خير ما يمكن الحصول عليه من النّسخ المتيسّرة.

156 pages, Unknown Binding

First published January 1, 2001

About the author

Al-Farabi (/ˌælfəˈrɑːbi/; Arabic: ابو نصر محمد بن محمد فارابی Abū Naṣr Muḥammad ibn Muḥammad Al Fārābī;, known in the West as Alpharabius (c. 872[2] in Fārāb – between 14 December, 950 and 12 January, 951 in Damascus), Born c. 872 Fārāb on the Jaxartes (Syr Darya) in modern Kazakhstan or Faryāb in Khorāsān (modern day Afghanistan) and Died in Damascus, Syria
He was a renowned philosopher and jurist who wrote in the fields of political philosophy, metaphysics, ethics and logic. He was also a scientist, cosmologist, mathematician and music scholar.
In Arabic philosophical tradition, he is known with the honorific "the Second Master", after Aristotle. He is credited with preserving the original Greek texts during the Middle Ages because of his commentaries and treatises, and influencing many prominent philosophers, like Avicenna and Maimonides. Through his works, he became well-known in the East as well as the West.

Reviews

[cariniverse · Rating 3 out of 5]

- Interesting: the sec­ond is that he determines them by means of the faculty he acquires from revelation and from the Revealer; Emotion is a mean of faculty.
- Accordingly, an excellent philosopher can do without religion in her pursuit of happiness. Religion, however, cannot do without philosophy and, *a fortiori*, neither can society
- He is convinced that everything which needs to be known and done to reach individual happiness is attainable by virtue of humanity’s natural endowments. As such, there is no need for revelation of a supernatural kind.
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- Question:
- How is happiness interlink with religious politcs as he puts "Political science investigates happiness first of all"? Before when he describes the vritue of ruler, happiness is not a value disctinct from others.
- Same quote chosen by the teacher:
- Also based on the content of his essay, why he starts with religion, instead of science, or political science? (from the lens of religion to describle regime/soceity?, instead from others) I don't think it make a great difference in content.
- law <- religion <- philosophy
- The essay establishes on some interesting assumption: like God has a scheme for the world. And a society will be completely engaged in this scheme.
- Aristotelian framework for islamic religion/politics.
- Can the book of religion be a middle ground for Marx (labors and individual significance in the book) and religion?
- Probably yes
- Ruler is a philosopher.
- true religion vs vulgar religion (elitism)
- Socrates is a martyr of a ideal. Good ruler is a philosopher; 荀子 一个好的统治者是一个君子
- While ‘philosophy’ is the name of a knowledge based on demonstration and resulting in objective certitude, ‘religion’ is the name for a knowledge based on dialectical and rhetorical means and resulting only in probable opinion and conviction