International Journal of Pathology; 2016; 14(1)

History of Science

Abu Nasr al-Farabi: The Second Teacher!

A Giant in Philosphy, Metaphysics and Teaching
Methodology! (872 – 950)
Anwar Ul Haque
Department of Pathology, AJ&K Medical College, Muzaffarabad
(Disclaimer: Compilation of his account is based on various sources and it's not an original research article.
References and sources are given at the end. We are grateful to the original writers for their valuable work)

Abu Nasr Mohammad Ibn al-Farakh Farabi a Farabi reasoned that a political system could be
great philosopher, renowned scholar and made to adhere to Islamic beliefs through the
alchemist was born in a small village Wasij, near combined study of philosophy, hard sciences,
Farab in Turkistan in 259 A.H. (870 A.D.). He mathematics, and religion. Such a political
undertook the meticulous study of ancient theology would result in an orderly & disciplined
philosophy, particularly of Plato and Aristotle. society that recognizes the need for community
Farabi represents a turning-point in the history of and a hierarchal structure that revolves around
Islamic philosophical thought, since he was the divine laws and the true messengers’ explanation
true first founder of epistemology (theory of through words and deeds! Farabi divided his
knowledge; its methods, validity, scope, its studies into two distinct categories, which he
distinction between justified belief and opinion) labeled physics and metaphysics. Physics applied
which relies upon ‘universal reason' and the to the physical sciences and phenomenology, and
demonstrations. He served as a tremendous metaphysics applied to ethics, philosophy, and
source of aspiration for intellectuals of all times theology.
and made great contributions in philosophy, He established logic within Islamic culture, and
logic and sociology; for which he stands out as an engaged in restoring unity in politics, making
Encyclopedist. As a philosopher, he was the first political science the core of his philosophy, basing
to separate philosophy from theology. It is himself on the system of rules which governs
difficult to find a philosopher both in Muslim and nature and on the Qur'an which emphasized the
Christian world from Middle Ages onwards who relationship between gnoseology (philosphy of
has not been influenced by his views.1 He placed knowledge and cognition) and values (axiology).
heavy emphasis on logic and believed that each He believed the first aim of knowledge was
human individual possesses the ability to discern knowledge of God and his attributes, a
between good and evil, which he considered the knowledge which has a profound effect on the
basis for all morality. He is credited by historians human being's moral conduct and helps him to
for preserving the works of Aristotle that find the way to the ultimate aim of his existence,
otherwise might have been forgotten and while indirectly arousing the intellect so that it
subsequently destroyed during the Dark Ages. should achieve wisdom, which is the highest
He earned the nickname Muallamm-e-Sani level of intellectual attainment permitted to
(Second teacher), after Aristotle, who was human beings in this life. Thus the core of his
considered the first master. He made study of philosophy came to be the unity of society and of
logic easier by dividing it into two categories; the State to be achieved by unity of thought,
idea and proof.2 wisdom and religion; each of these being the
foundations of the State Government, which
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should be the same as the unity and order found and praiseworthy activities that he has been
in the universe. Indeed, Farabi often compares encouraging in the citizens so that they are free of
the order and unity of state to that of the failings. Among the other characteristics of the
universe. Philosophy and religion were for him political leader is the “consultative faculty” in
simply two expressions of a single truth, the other words ‘an intellectual capacity by which he
variance between them being only in the form of can draw out what is most beneficial and most
expression: philosophy explains religion and fair in the search for the good among others.
provides proof of it; it is neither in conflict nor in The soundness of the State is reflection of “the
contradiction with it. Therefore we find him also good balance of morals among its people and
bringing together the philosophy of Plato and of achieving this balance is one of the most
Aristotle to explain the unity of intellect; for, in important aims of education. When moral
his opinion, there is a general unity of thought behavior declines and there is doubt over
between Plato and Aristotle, the disparities being behavior and opinions, the absence of these
in details only! common values governing people's conduct
It is especially important to note here that Farabi disturbs the society! Morality, then, is a
described something that was taboo in the fundamental objective of education. Farabi
Hellenistic era: namely, the logical category defines virtues as “states of mind in which the
called ‘demonstration' whose social and human being carries out good and kind deeds”.
educational function he illustrated in the They can be either ethical or rational; the latter
formation of the mind in political awareness. are virtues of the rational element in the
The perfect human being (al-insan al-kaamil), intelligent human being, such as wisdom,
thought Farabi, is the one who has obtained common sense, inventiveness and cleverness. The
theoretical virtue—thus completing his ethical virtues are, among others, temperance,
intellectual knowledge—and has acquired courage, generosity and justice'. These virtues in
practical moral virtues—thus becoming perfect in the individual must be internalized in the soul so
his moral behavior. One of the aims of education that a person is ready to act upon them ‘to
is the formation of political leaders, because earnestly desire them and, rather than being
“ignorance is more harmful in monarchs than it is harmed by them, finds them attractive so that he
in the common people”. In Farabi's view, just as pursues always those ends which are truly good
the body needs food and the ship must have a and makes them his “goals”.
captain, moral conduct must proceed from the Thus, in Farabi's view, one of the goals of
soul and the citizens have a real need for a leader education is to combine learning with practical
who conducts an acceptable policy, directing action, for the purpose of knowledge is that it
their affairs in a praiseworthy manner and should be applied, and perfection lies in it's being
improving their situation. There is integration transformed into action: ‘Whatever by its nature
between the individual, the family and the state should be known and practiced, its perfection lies
in social life: ‘What we say about all states is also in it actually being practiced'. The sciences have
true of the single household, and of each person. no meaning unless they can be applied in
The political leader, Farabi considers, has the practical reality, otherwise they are void and
function of a doctor who treats souls and his useless. The real practical sciences ‘are those
political skill is to the wellbeing of the state what which are linked to readiness for action' and
the physician's skill is to bodily health. The work absolute perfection is ‘what the human being
of the politician should not be restricted to the achieves through knowledge and action applied
organization and management of state, inasmuch together'. Moreover, if the speculative sciences
as he encourages people to help one another in are learned without having the opportunity to
achieving good things and overcoming evil; he apply them, this wisdom is marred.
must use his political skills to protect the virtues
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Farabi considers that the one who prescribes the Persuasive and descriptive methods are used in
laws must be bound by them himself before the instruction of common people and the masses
expecting others to conform to them: “The one in nations and cities; while demonstration
who sets the laws must first follow them, and methods are used for instructing those who are
only then make them compulsory”.1 For he destined to form part of the elite, those who have
would not be acceptable to those under his been tested and found to have superior
command, nor would they respect him, if they intelligence.
did not see him observing his own laws. In short, Farabi believes that education is founded upon
the law has an educational function since it leads the basis of the human being having certain
to the inculcation of virtues when the leaders inborn aptitudes, which he calls “nature, in other
conform to it themselves and are seen as role words the power which the human being
models for the general public. For this purpose, possesses at the moment of birth, and which he
the lawgiver must be trained from childhood in could not have acquired”. No normal human
the affairs of State; head of the state’s aim in being lacks it, just as the whole is greater than the
legislation must be to please God. Only those part. Farabi also speaks about “primary science'
whom God has prepared may make laws, and ‘primary principals”. He differs from Plato in
including the Prophet, whom Farabi defines as: that he gives a fundamental place to sensory
“He who lays down the practices and the holy perception. He describes the senses as “the paths
laws, and admonishes the people by incitement whence the human soul gains knowledge”.
and intimidation”. The function of the caliph is to Knowledge thus begins with the senses, then
pursue the educational role previously becomes an intellectual conception by way of
undertaken by the Prophet peace be upon him. imagination, since whatever the soul understands
Farabi considers it a duty of the State to put aside contains an element of imagination. Knowledge
a budget for education, taking a portion from the originates with the senses. Farabi drew attention
alms tax (zakat) and land tax (kharaj), as well as to Aristotle's opinion in The Book of
other State resources for this purpose: “Taxes and Demonstrations when he said: “Whosoever loses
duties are of two kinds: one is taken to support a sensory perception loses knowledge”. One
mutual assistance and the other for the education function of the imagination is to preserve the
of the young”.1 Farabi used a large number of sensory images which, in the end, become
technical terms to describe this concept: intellectual possessions. Some of his views,
discipline (ta’dib), correction/assessment dealing with what today we would call general
(taqwim), training (tahdhib), guidance (tasdid), psychology and educational psychology appear
instruction (ta'lim), exercise or learning (irtiyad), to not only modern but way ahead of the time!
and upbringing or education (tarbiya). Good Education, as he sees it, is necessary for every
manners or culture (adab), in his opinion, in their individual in the nation, since without it nobody
true educational meaning are the ‘combination of would be able to reach perfection and happiness.
all the good qualities, while discipline is; “The So, if education must be available to all, the
way of creating the moral virtues, and the method of teaching should however be adapted
practical arts in the nations”. Instruction (ta'lim) according to the group it is intended for. There
is ‘creating the speculative virtues in nations and are two fundamental methods: the path of the
cities. Farabi distinguishes between instruction common people, based on persuasion and the
(ta'lim) and discipline (ta'dib). The former is the path of the elite, based on demonstration.
way of acquiring a theoretical culture, and is Furthermore, the method of instruction may also
mainly verbal. The latter forms ethical conduct vary according to the instructional material.
and leads to technical or practical skills. They are Thus, teaching theoretical intellectual virtues is
therefore quite different. carried out by demonstration, while teaching
practical arts and crafts is by way of persuasion.
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The demonstrative path is achieved through impression' one way of instructing the common
speech. Aural instruction, according to Farabi's people in many of the concepts that are hard for
words, is therefore ‘that in which the teacher uses them to grasp. So, the educator resorts to
speech' for matters which can be taught in this metaphors or appropriate illustrations. Indeed, it
way. It leads to the acquisition of theoretical is natural for the common people to be restricted
virtues. The persuasive method is conducted in their theoretical knowledge to what is required
through speech and activity together, and is by generally accepted opinion. The teacher uses
suitable for teaching the applied arts and moral the methods of persuasion and suggestion. The
virtues. He emphasized the importance of power to represent things by their metaphors is
discussion and dialogue in instruction, and useful in two fields: for instruction and guidance;
indicated two methods: the method of argument and for confronting someone who stubbornly
and the method of discourse; Persuasion achieves denies the way of truth.
its purpose when it leads to the hearer doing In short, it can be said that for Farabi the elements
things that he is convinced are true. Similarly, the of instruction can be summarized as: making
ability to produce an imaginative impression has something understood by establishing its
an effect on poetry and other arts, such as music, meaning in the mind; and by creating acceptance
so that: “the soul of the hearer will rise up to seek of what has been understood. Understanding
the thing imagined, or to flee from it; to be drawn something implies that the essence of the thing
to it or be repelled by it”. To sum up, the has been comprehended by the intellect and that
objective of the discourse method is simply to the thing can be represented by something that
persuade without reaching certainty, which resembles it. Acceptance is also internalized in
would require precise proof; while the objective two ways: demonstration leading to certainty,
of the demonstrative method is to gain precise which is the philosophical approach; or
knowledge based on reliable proof. As for the persuasion, which is the religious method.
debating method, it is used to prevail over an One of the techniques that Farabi was concerned
adversary, to make a particular idea triumph, to with is the one he called habituation, which he
take an opinion to its furthest point, so that even defined as: ‘a situation whereby the human being
the opponent believes that it is true, without it acquires a natural disposition or moves away
necessarily being so. This method is used against from some haphazard disposition; by this I mean
stubborn people. the frequent repetition of a particular action, at
There is another kind of discourse used by Farabi short intervals, over a long period of time'].
which he calls ‘scientific discourse'; “by which the Ethical virtues are acquired by habituation and
knowledge of something is obtained” either repetition, until they form a deep-rooted pattern
through asking questions about the thing, or from in the mind, whence issue excellent moral
the replies obtained or, finally, by resolving a behaviours. An admirable character is attained by
scientific problem. habituation, and the character is admirable when
Farabi sums up all the foregoing in his book Al- its actions are marked by moderation, with
Alfaz, saying that instruction has two aspects: the neither excess nor neglect. This, once again, is an
way of audition or learning based on speech; and Aristotelian view of the true nature of virtue and
the way of imitation which is based on observing the way to acquire it, but Farabi demonstrates
other people's actions in order to imitate or apply this theory by stating: “The fact that ethical
them. Ibn Rushd agreed with him when he stated morality is only attained by habit is shown by
that “there are two sorts of learning: by speech what we see in the society : the political leaders
and by imitation”, it being understood that the make the citizens good by making them used to
latter meant adopting a model and applying it. good actions”. Habituation is not only a
Farabi gives imagination a clear educational technique for teaching moral virtues, but can also
function, and makes ‘producing an imaginative be employed in teaching other things, such as
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writing: ‘Skill in writing is acquired only when actions peculiar to acquiring them, such as
the person copies the action of a skillful scribe, analogy, organization, policies and consideration
and so it is with all the arts'. of the consequences. If the human being learns
To sum up, the repetitive method is appropriate only the details, he is not secure from going
for teaching ethics and practical arts. This astray. When he relies on principles and general
habituation takes place by persuasion and concepts, and when some new matter is
affective speech, which establishes them in the presented to him, he may refer to his
mind, so that the learners resolve to carry them understanding of the principles to compare one
out voluntarily themselves; and by way of thing with another. So it is clear that
coercion, which is used with ‘disobedient citizens understanding is better than memorization.'
who are not inclined to do what is right of their Farabi lays down the conditions of both morality
own accord, nor take any notice of what they are and learning for the teacher. He must be of good
told; this method is used with any one of them character, free from cravings and seek only the
who disobeys and continues until they grasp the truth. For educating and teaching the people,
theoretical sciences which are taught to them'. none shall be employed but “People of virtue,
Farabi speaks of the way of freedom and the way trained in the logical arts. The art of teaching
of slavery and subjection. Obedience is freedom, should be undertaken voluntarily, without
while coercion is slavery and subjection. The obligation, except in cases of absolute necessity.
ruler employs two types of virtuous people with The other scientific and educational prerequisites
technical competence to educate those, first, who which the teacher should meet are: mastery of the
accept to be disciplined voluntarily, or those, fundamentals of his art (his specialization) and its
second, who need to be disciplined under duress. rules; the ability to demonstrate everything that it
The same is true in families, for there are children is possible to demonstrate, whenever asked to do
who can be disciplined by gentleness and so; the ability to make others comprehend what
persuasion, and others with harshness. The total he himself knows; the ability to guard against any
responsibility for this ‘education' lies with the distortions which might enter his art”.
ruler for ‘the monarch is the one who disciplines In addition, the student should possess three
and teaches the nation'! further qualities: he should be able to grasp
Farabi mentions another method—‘learning by concepts and understand their meaning; accept
heart'—and divides it into two sections: learning the existence of what he has grasped or
words and expressions which the listener repeats understood; be able to describe what he has
until they are memorized, such as learning a grasped and accepted. Farabi calls these three
language, the Qur'an and songs. The second goes points ‘the modes of teaching' and considers that
further than simple rote learning and is designed a person who brings together all these modes is
to ‘inscribe the meanings of these expressions in indeed a teacher. Likewise, Galen also considers
the listener's soul'. that if the learner wishes to surpass all others in
Farabi was asked which was better, knowledge, he must have the highest intelligence
understanding or memorization and replied: and should begin with logic, have a passionate
‘Understanding is better than memorization, desire to know the truth, and should study by
because the action of memorization deals mainly night and day so as to understand the viewpoint
with words and expressions, in other words with of the Ancients. He is not to be content with that:
details which could go on forever and are hardly he should pursue his studies for a long time so as
useful, neither for individuals nor for classes. But to select those opinions that agree with the
the action of understanding concerns meanings, meaning and reject those that contradict it,
universals and laws defined matters, finite, and especially in medicine. In the same way, Farabi
which are valid for all. To exert one-self in these considers that the student must always be most
matters is beneficial. This also applies to the eager to learn and study, and quotes the example
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of the little drops of water which, over time, can theoretical art begins with numbers, then ascends
wear away the stone. The student should not let to magnitudes (measures), then to the other
anything distract him from learning, since he things to which numbers and magnitudes
who pays attention to too many things at once essentially belong, like perspectives (optics)'. The
ends up with confused and disorganized ideas. study of optics, astronomy and the natural
Learning requires a great deal of time. sciences in general requires mathematics, and
If the student wishes to learn by himself from a arithmetic is one of the basic tools.
book, Farabi advises that he begin by identifying Farabi divides mathematics into seven parts:
the book's objective, its purpose and its structure, ‘numbers (arithmetic), geometry, the science of
then its relationship to the sciences and its perspectives, scientific astronomy (contrasted
relative position on that branch of science. with astrology), music or sound
In every age, to reach its objectives, education has dynamics and the science of machines'.
to follow a program listing the matters which will Mathematics includes algebra. Farabi's
enable the individual to learn about the cultural explanation for beginning instruction with
heritage of his nation, on the one hand, and also mathematics is that numbers and magnitudes do
to learn the knowledge which will lead him to not allow for any confusion, and perfect order
maturity in his feelings, in his judgement and reigns. They are an example of precision and
actions, and in developing a critical approach. clarity, and train the student's intellect in that
Farabi is considered to be the first Muslim path. The student must proceed in stages to
philosopher to classify the sciences and learning, different levels of mathematics, from the
not just for the sake of enumerating them, but immaterial and the immeasurable, then to what
also with an educational objective. For Farabi, the needs some matter, and so on. Geometry comes
sequence of learning must begin with the after arithmetic, for it depends on demonstrations
language and its structure, i.e. its grammar, so ‘giving us certain knowledge and banishing all
that the student can express himself as do the uncertainty'. Geometry has two methods: that of
people who speak that language; without this analysis and that of structure. Then there is
ability, he will not be able to understand others perspectives, astronomy, music, dynamics and
nor they him, and he will not develop properly. last of all mechanics, then the natural sciences
Mastery of the common language, the foundation whose subject is matter (animal, vegetable,
for all other kinds of knowledge, is therefore mineral, etc.)
indispensable. Following the exact sciences comes theology or
Farabi was keenly aware of the value of language metaphysics, then the human sciences (political
since he spoke several languages himself that science in particular), then jurisprudence (fiqh),
allowed him to compare cultures and tongues. law (qanun) and academic theology (kalam). In
After languages come logic, the instrument of the short, Farabi's curriculum is confined to a group
sciences and their methodology, and leads to of sciences, graded as follows: science of
sound reflection; it is also closely connected with language, logic, the ‘teachings' (mathematics),
language. Furthermore, the Arabic word for natural science, theology, civics (political science),
‘logic' (mantiq) includes both verbal expression jurisprudence and academic theology. The link
and intellectual procedures, and this is why, in between the natural sciences and theology is, in
his opinion, language comes before rules about his opinion, the human soul, which he considers
forming the mind, and prepares the way for it. to be among the natural sciences, even though it
Then come mathematics, which the Muslim has a metaphysical aspect. One can then move on
philosophers call ‘the teachings' (ta'alim). Farabi to the study of the ‘First Principle' of all existing
considers that arithmetic comes first, since it is an beings; then return to human science, beginning
important stage in the hierarchy of the theoretical with those governing society among other things,
sciences: ‘Whosoever desires to learn the and the law which governs trade, and ending
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with the science which defends the beliefs on did not pay any special importance to
which society is founded. It should be noted that observation and experiment, for his was a world
Farabi did not place medicine among the of ideas, not objects, while Farabi is quite
sciences, to which he devoted an entire treatise concerned with practical aspects of each one of
and mentions in many other of his works, calling the mathematical sciences.
it sometimes a science, sometimes an art. Nor did But it was philosophy that Farabi places as the
he mention in Kitab al-ihsa' (The Book of Lists) highest form of learning for mankind, for it is the
any physical exercise, but he does mention it in knowledge of distant causes by which all beings
Talkhis nawamis Aflatun (Abridgement of the are governed. It enables us to learn about the best
Laws), noting that it is beneficial to the body as of things in the best possible way, and it is the
well as the mind: ‘When the body is sound, so is way to happiness. Through it, the soul of the
the mind'. learner is raised to the level of the rational human
It can be said that Farabi designed a being in whom two elements meet: one, natural
mathematical curriculum in education and biological, and the other intellectual or
resembling that of Plato. As a reminder of the spiritual—until we reach the First Principle of
famous words written over the door of the existence .
Academy (‘Let none enter who is not a The ultimate objective of studying philosophy is
geometer'), Farabi stated that ‘the demonstrations twofold: theoretical and practical. The theoretical
used in geometry are the soundest of all part is knowledge of the Creator, the Most High,
demonstrations'. the active cause of all things and the governor of
Farabi mentions another theory, the one taken by this world by His wisdom and justice. The
the followers of Theophrastus, according to practical and ethical part for the human being
which education begins with reforming the consists of imitating the Creator, as far as he is
morals, ‘for he who cannot reform his own able, by carrying out admirable actions.
morals cannot learn any science correctly' [96], as The route which must be taken by anyone
well as a third theory, that of Boethius of Sidon, wishing to learn philosophy is that of action; so
which begins with natural science, because its true is it that a person only reaches the goal of his
subject matter is closer to us and better known, deeds through complete knowledge, the purpose
and can be grasped by the senses; even though of which is action. To arrive at the high point of
his pupil al-Saydawi disagreed with him and learning, it is vital to be aware of the natural
chose to begin with logic, since it is a standard sciences, then the mathematical sciences; but to
whereby we can always distinguish between achieve excellence in one's deeds, one must first
truth and falsehood. On these various theories, reform one's self, before reforming those who
Farabi comments that it is possible to combine share one's house and finally one's fellow
some of them. In fact, he thought that, before citizens.
beginning the study of philosophy, the student As for learning about the scientific subjects that
must reform his own ethical values, so as to must precede the study of philosophy, Farabi
desire nothing but virtue; he must then sometimes indicates the mathematical method, at
strengthen the rational mind by training in other times the ethical method, and at others the
scientific demonstration, which is geometry natural, without particularly favoring any one.
giving access to logic. He seems to consider them complementary, but
By comparison, in his Republic, Plato considered believes that, in the final analysis in the teaching
the starting point to be physical exercise, then of philosophy, one should first attempt to modify
arithmetic, geometry, astronomy, music and the morals of the soul to direct them towards
philosophy (dialectics). However, in Laws he excellence, then the rational soul, so that the
considered the starting point was ethics, because student can understand the path of truth. This
it inculcates love of good and hatred of evil. He can be only achieved in one way: mastery of the
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science of demonstration which is acquired method of subdivision, induction, analogy and

through that of geometrical (mathematical) metaphor. Farabi considers that all of these
demonstration and the path of logical methods will facilitate both comprehension and
demonstration. Farabi chose to begin with the retention. This understanding of something is
former, but saw nothing wrong by starting with also supported by knowledge of the
the natural sciences since they are more related characteristics of an object, so that it may be
than mathematics to the senses, which are the imagined all the easier, inasmuch as by
beginning of knowledge. imagining its characteristics, one imagines the
The student of philosophy must also know its thing itself and thus can more easily call it to
history; he starts with Plato, then Aristotle [103], mind.
so as to know the latter's aims in his various He also mentions what is called the rule of
books, his technical terms, and the various ‘substitution': if some object has a popular name,
philosophical schools, and Farabi points out the this term is used instead of a more complicated
intellectual, moral and religious qualities which one, and the object itself is defined by its
the student of philosophy must possess. constituent elements, an operation which Farabi
In his own personal philosophy, Farabi applied calls ‘division and analysis'. When it is difficult to
two different methods: (a) the descending grasp a concept because of its abstraction, a start
method which begins from the Cause (the One) is made with the term used to describe it, and if it
and ends with the effect (the world of the senses), still cannot be imagined, an illustration is used
which is what he applied in his book ‘On the representing its characteristics. Farabi recalls that
Views of the People of the Ideal State’; and (b) the Aristotle used to employ substitutes for
ascending method, which begins with the effect expressions to make them more intelligible—a
and proceeds to the Cause, which he applied in method that gives encouragement to the learner.
his book ‘Politics'. Unlike Plato who believed that As with other techniques, Farabi recommends
only the Greeks were capable of understanding, during learning and demonstration the use of
Farabi has a wider vision not considering ‘geometric shapes drawn upon a board so as to
philosophy to be a special attribute of any one stimulate the imagination, and so that the
nation to the exception of all others. He believed demonstration itself will not confuse the intellect,
that philosophy already existed among the and the imagination may be busy with something
Chaldeans in Mesopotamia, and was then passed similar to the thing which it is intended to
to the Egyptians, from them to the Greeks, the demonstrate, and will therefore not obstruct the
Syrians and finally to the Arabs. process' . This makes the mind completely
Farabi was concerned with the means of occupied with the demonstrations, with the
clarifying, understanding and making people imagination stimulated by the drawing on the
aware of meanings. He recommended the use of board.
visual observation for whatever could actually be On an entirely different subject, Farabi turned his
seen, ‘placing the object before the eye'. In his attention to the purpose of educational games
opinion, the first step in teaching something is to and the function of play in human activity:
use the correct name which signifies it. Then ‘Different types of play have serious purposes,
define it, and explain the various parts of this and play is not then an aim in itself'. The value of
definition, and likewise explain its particular and play must be considered in relation to its aim:
general characteristics, so that the former part of “The intention behind various types of play can
the latter. One may use illustrations of the object, only be truly ascertained when they have been
and describe its special features and its unusual evaluated”. In his view, play overcomes fatigue
features. It is also possible to make it understood and “restores the strength required for action”.
by resorting to something that resembles it, or As with all distractions, and like salt in food, it
which can be compared with it; and to use the should be used in moderation for the aim of play
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is recreation which, in its turn, “is designed to when a learner is thought to have completed that
restore a person's strength to undertake more discipline, he is tested in it ‘so as to determine his
serious activity”. He recommends games that level in the discipline he is supposed to have
stimulate a child's creativity: ‘Like the child who mastered'. He considers that the questions asked
uses doors and houses in his play acquires talents could have either an educational or an
and abilities useful to him if he desires to take experimental character. In the first case, it is
crafts seriously'. In the same way, Plato had directed at the pupil who is supposed to know
noted that the ancient Egyptians used an something so as to demonstrate that knowledge.
excellent method to teach children arithmetic: But a person can also test himself to ascertain if
they were required to divide a number of apples he has made a quantitative or methodological
into different groups, or flowers into bouquets of mistake. For this purpose, instruments are made
different sizes, or to distinguish containers of available to help us check the compass, the ruler,
different metals, after they had been deliberately the scales, the abacus, astronomic summary
mixed up. tables, etc., which Farabi classifies among ‘the
Is there a place for punishment in Farabi's rules which are few in number yet applicable to
educational theory? ‘The teacher' must not be too many things'. If we learn and remember these
severe, nor excessively lenient. If he is too severe, rules, we also learn the many matters
his pupils will hate him; but if he is too lenient, incorporated in them.
the pupils will not take him seriously and will be In the same way that knowledge is tested, so is
inclined to laziness and will pay no attention to intelligence: the ability to discriminate; the
his lessons'. This moderate position leads him to capacity for deductive and critical reasoning;
regulate the degree of punishment in accordance understanding the relationship between isolated
with the children's attitude: ‘If they are inclined pieces of information and grasping the links
to be mischievous because of some short-term between them. One of the most important ways
pleasure, then they can be won over by offering of recognizing intelligence is through
them some pleasure when they refrain from it or mathematical ability [127].
if they behave in the opposite way. This is how Another entire study would be required to
children should be disciplined. If this is not analyze the influence that Farabi had over
sufficient, then one should add some contemporary philosophers and those who came
inconvenience which follows immediately on the after him: Yahya b. ‘Adi (d. 974/374), who was
misbehavior, and makes it as unpleasant as his direct disciple; the Brethren of Purity (Ikhwan
possible. It is also possible to substitute the bad al-Safa); Ibn Miskawayh (d. 1130/421); al-Mas'udi
behavior with a good one giving similar pleasure, (d. 956/346); Abu'l-Hasan Al-'Amiri (d. 991/381);
as long as the misbehavior itself is followed by a Ibn Rushd (Averroës) (d. 1198/595); Maimonides
suitable punishment to make the child abandon (d. 1204/601); and Ibn Khaldun (d. 1406/808).
it. Farabi does not explain what kind of Some of his books were translated into Latin and
punishment he has in mind, confining himself to Hebrew. In Latin he was known as Alfarabius
the general idea and leaving it to the educator to and Avennasar.
decide on the form of correction, depending on `Elements of Farabi's philosophy still remain
the pupil. But he did point out that physical valid today, such as his emphasis on the
punishment is more effective than psychological importance of mathematics and the sciences, and
punishment, such as fear. the experimental method, the integration of
Farabi was well aware of the concept of knowledge, the importance of values and
evaluating the outcomes of teaching. He aesthetic taste. One could even add that Arabic
emphasized that the aim of an examination is to culture has declined in relation to his educational
find out a learner's level in the field being philosophy, which was designed to form an
studied. When the time comes, in other words integrated personality, in body, intellect, ethics,
International Journal of Pathology; 2016; 14(1)

aesthetics and technology, an aim which no sciences through generous patronage and
contemporary education system would neglect. support for translations and original research
With coming of the final prophet and messenger work! Ma'mun paid hefty amount to translations
of Allah and final ever protected and ever fresh of good books as much as equal to weight of the
miraculous divine book Quran a big ban occurred book in gold and Ghaznawi spent all his wealth
in the fields of science and medicine. Needless to earned from 17 conquests against Indian dictator
say that the Europe was in utter darkness at that rulers on research and spread of knowledge!
time and that period in history is known as "Dark This sprit was seen in most Muslim victors
ages"; but for Muslims and for entire mankind it including Slahuddin Ayyubi who exhausted all
was the most glorious period of progress when his money on education and research so much so
foundations of all modern sciences were laid that he could not do pilgrimage to Makkah
down! because of lack of money!
Accepting things without critical analysis is bad! Farabi experimented on sound and its effects on
Only things with solid foundations stay; others human temperament and psychae! He was not a
perish! After Greek era Muslim era was ushered musician per see as some writings suggest!
while Greek era was known for mythology and Musicians hardly ever engage in painstaking
philosophy with almost no hard laboratory bench hard work like that of Farabi. Farabi has worked
work, Muslim era had solid hard work, utmost on curricula, teaching philosophies and teaching
honesty, boldness, myth breaking and clear moral methodology! He is believed to have written
and ethical guidance provided by Quran and more than one-hundred books on a wide-range of
exemplified by life and sayings of prophet scientific, sound, religious, and philosophical
Muhammad. The result was spectacular laying of topics during his lifetime. Of these works, only
modern sciences on solid verifiable grounds! First one-fifth are believed to have survived.2
step in analysis of previous work is translation of In sociology he wrote several books out of which
knowledge in reader's own language. This of Ara Ahl al-Madina al-Fadila became famous. His
course requires learning the language books on psychology and metaphysics were
Farabi work paved the way for subsequent largely based on his own work. Although many
follower researchers! Abu Ali Sina was bogged of his books have been lost, 117 are known, out of
down in a problem! He prayed to God for which 43 are on logic, 11 on metaphysics, 7 on
help!Shortly afterwards he heard a voice from ethics, 7 on political science, 17 on medicine and
street by an old book street vendor that only a sociology, while 11 are commentaries. Some of
lucky person will buy this book as this book is his more famous books include the book Fusus
really superb! Sina bought the book and there al-Hikam, which remained a text book of
was solution to his problem! The book was that of philosophy for several centuries at various
Farabi! centres of learning and is still taught at some of
Before Farabi philosphy has no real guidance! the institutions in the East. The book Kitab al-lhsa
Farabi was lucky to have Quran as his guide al 'Ulum discusses classification and fundamental
which provided clear answers and prevented him principles of science in a unique and useful
not only from derailing but also provided manner. The book Ara Ahl al-Madina al- Fadila
immense tranquility and strength! Ma'mun 'The Model City' is a significant early
Rashid and Mehmood Ghaznawi later contribution to sociology and political science.3
tremendously contributed towards growth of
International Journal of Pathology; 2016; 14(1)

References
1. https://www.linkedin.com/pulse/most-famous-muslim-scientists-inventions-ahmad-sanusi-husain
2. http://muslimheritage.com/article/al-farabis-doctrine-education-between-philosophy-and-sociological-
theoryhttp://www.cyberistan.org/islamic/
3. http://cf.ydcdn.net/1.0.1.46/images/dictionaries/biography.jpg
4. http://www.slideshare.net/MuhsinMaltezos/Farabi-49885315
5. http://www.muslimphilosophy.com/ip/rep/H021.htm