敁珗曄部

Abstract: The metaphysical system of Avicenna (Ibn Sina) (d. 1037 CE) was strongly influenced by Neoplatonic and Aristotelian ideas. In works such as the Danish Nama-i and in the Kitab al-Shifa��� (al-Ilahiyyat), amongst others, Avicenna often speaks in an Aristotelian parlance about the interdependence of matter and form, focusing particularly on the nature of prime and proximate matter. He also discloses a Neoplatonic understanding of the nature of evil which he examines both in ontological and moral terms.

This article surveys Avicenna���s view of matter and evil, and explores how the philosopher employs 紮喝娶���a紳ic hermeneutics in order to show that his positions on the above concepts are rooted in the��紮喝娶���a紳Muslims believe that the Holy 紮喝娶���a紳 contains divine revelations to the Prophet Muhammed received in Mecca and Medina over a period of 23 years in the early 7th century CE. More. The focus is placed on the exegesis of��紮喝娶���a紳��41:11-12 and 113. Avicenna interprets these verses in a way which allows him to demonstrate that questions mainly influenced by Aristotelian and Neoplatonic thought ��� such as the notion of ���isyan al-madda (the disobedience of matter) and the ontological nature of evil ��� are ���Islamic��� concepts, found in the source of Islamic revelation and perfectly reconcilable with ���orthodox��� dictates.

This article highlights how Avicenna attempts to achieve this goal by setting his discourse within one of the most discussed topics in classical Islamic thought: the issue of Divine decree and Destiny (qada��� wa���l qadarDerived from Q. 33:38, etc and often translated as ‘destiny,’ ‘fate,’ or predestination. See qa廎���尨.).