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| ibn sina |
Ibn Sina paid special attention to psychological discussion, as we can see from books specific to psychological matters or books containing a mixture of philosophical issues.
It is not difficult to look for the elements of thought that make up his theory of psychology, such as the minds of Aristotle's, Galius or Plotinus, especially Aristotle's minds, which are the sources of his thoughts. But this does not mean that Ibn Sina has neither his own personality nor his previous thoughts, either in terms of physics or metaphysical discussion.
In terms of physics, he uses a lot of experimental methods and is much influenced by the field of medicine. In terms of metaphysics there is a depth and renewal that causes him to approach the opinions of modern philosophers.
Ibn Sina's influence in matters of the psyche can not be underestimated, either in the Arab world of thought from the tenth century AD to the end of the 19th century AD, especially to Gundisallinus, Albert the Great, Thomas Aquinas, Roger Bacon and Dun Scot.
The most important thought produced by Ibn Sina is his philosophy of the soul. Like Al-Farabi, he also embraces the beam of light. From the Lord radiates the first reason, and from the first reason radiates second and the first heaven, so on so as to reach the mind of the tenth and the earth. From the tenth sense radiates all that is in the earth under the moon. The first reason is the ultimate angel and the tenth mind is Gabriel.
This thinking is different from that of the Sufis and the Mu'tazila. For the Sufis the purity of monotheism implies that only God has a being. If there are others who have an ultimate form besides God, it mngandung meaning that there are many forms, and thus damage tauhid. Therefore they argue: There is no tangible other than Allah Almighty. All others are essentially non-existent. The other form is a shadow. When compared with the tree and its shadow, which actually has a form is a tree, while the shadow is just a picture that seems to be nonexistent. It is this view which leads to the idea of wahdat al-wujud (unity of being), in the sense of a shadow being dependent on a form that has a shadow. Hence it is essentially non-existent; no shadow. The shape of the shadow is united with a form that has a shadow.
If the Mu'tazilites in an attempt to purify monotheism go to the annihilation of the attributes of God and the Sufis to the annihilation of being apart from the form of Allah, the Islamic philosophers pioneered al-Farabi go to emanation or al-faidh. More than mu'tazilah and Sufis, al-Farabi tried to eliminate the meaning of much in God. If God deals directly with the nature composed of many of these elements, then in God's mind there are many thoughts. Thought that makes many monotheistic ideology impure again.
According to al-Farabi, Allah created this world through emanations, in the sense that the form of God bestows the existence of the universe. This emanation takes place through the tafakkur (thinking) of God about His Essence which is the principle of the rule and goodness in nature. In other words, Allah's thinking about His Essence is the cause of this nature. In the sense that it is who gives the eternal form of all that exists. Thinking of Allah as the word of Sayyed Zayid, is God's knowledge of Himself, and that science is the power (al-Qudrah) that creates everything, in order that something is created, God knows Him enough.
Ibn Sina argues that the first reason has two attributes: the obligatory nature of its being as the radiance of God, and the nature of its being possible when viewed from its essence or necessary by the virtual of the necessary being and possible in essence. Thus he has three objects of thought: God, himself as obligatory of his being and himself as possible his form.
From the thought of God arises the intellect of the thought of himself as obligatory of his being arises the souls of the thought of himself as perhaps his being arising in the heavens. The human soul as well as other souls and everything that exists under the Moon radiates from the tenth reason.
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