Download Citation on ResearchGate | DIALEKTIKA PENDIDIKAN ETIKA DALAM ISLAM (Analisis Pemikiran Ibnu Maskawaih) | p> Bahasa. View the profiles of people named Ibnu Maskawaih. Join Facebook to connect with Ibnu Maskawaih and others you may know. Facebook gives people the. Ahmad ibn Muhammad ibn Ya`qub, surnamed Miskawaih, is also called Abu ‘Ali al-Khazin. It is yet undecided whether he was himself Miskawaih or the son of.

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In the first of these works he discusses the problems more thoroughly. This is an important aspect of Miskawaih’s philosophical view, and explains his great interest in ethics. It not only binds together the facts of the past into an organic whole, but also determines the shape of things to come.

Miskawaih’s al-Fauz al-Asghar is a general treatise similar in conception to the earlier part of al-Farabi’s Ara’ Ahl al-Madinat al-Fadilah.

Chapter Miskawaih | A History of Muslim Philosophy Volume 1, Book 3 |

The main meal is best taken at supper, so that it will not lead him to sleep during the day, for this is not approved. The fundamental attributes of God are: Here, it is noticeable that Miskawayh did not say that wine is something forbidden, as is clearly laid down in the Islamic religion; hence, in his view, the prohibition is not from the rulings of the Islamic religion as they are the exemplary view of how the virtuous man should be, and the morals to which the boy must be trained and habituated.

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He says that the first existent which emanates from God is the first intelligence which so says Inbu rather strangely is the same as the active intellect.

So the manners spoken of by Miskawayh to train young men and boys can bring about benefits which revert to the person so trained. Miskawaih uses the phrase Tibb al-Nufus p. The human being maskawakh only fulfil his perfection if it is affirmed that he is a social being, as well as being rational. So he borrowed from him, and thus in the second maqala of Tahdhib al-akhlaq there is the following heading: Therefore, all things generated are generated from nothing.

For more detail on the special effect of the writings of this period on Islamic civilization, in addition to Adam Metz, see: So he did not hesitate to rewrite these in his own language, Arabic. From another angle, training or education can be regarded as realizing specified iibnu, equally whether this be from the viewpoint of the one who assumes responsibility for it, or of the one subjected to it.


He even felt it necessary maskawwih reform himself morally before writing his Tahdhib al-Akhlaq. For his treatment of philosophy, he owes much to al-Farabi, particularly in his effort to conciliate Plato, Aristotle, and Plotinus. Ya’qub Miskawayh also known as Ibn Miskawayh was born.

History of Philosophy in Islam: IV. The Neo-Platonic Aristotelians of the East: 3. Ibn Maskawaih

Miskawayh is concerned with talking about the fear of death, also grief. Miskawayh himself worked as a librarian for the libraries of a number of the viziers ministers of the Buwayhids during the Abbasid rule.

The social environment in which the boy grows up plays an evident role in the formation of the boy’s soul, or what can be called the business of bringing him up.

So his soul is ready for training, fit to be taken care of, and must not be neglected. Against the materialists he proves the existence of the soul on the ground that there is something in man which admits different and even opposed forms at the same time. For he sees that repeated warnings, and training, and people’s adopting good virtuous policies, must have some sort of influence among the kinds of people; there are some who accept training and move swiftly towards virtue, and others who approach it, and move towards virtue slowly [22].

His argument here is that of the First Mover, which was most popular at the time. This point will be treated in detail later. Others, however, who at first are neither good nor bad, are definitely turned either in the one direction or the other, through upbringing and social intercourse. Ibn lbnu Abu l-Faraj Muhammad b. Man becomes a saint, a prophet. In this case, it would seem Miskawayh was writing for an imaginary, non-existent society, one in which women had no place, and hence he restricted his discussion to boys, the men of tomorrow, and no ibn.

The movement is towards an end immanent from the first in the subject of movement.

This sort of man it is hoped will abstain from his evil morals gradually and have recourse to the exemplary way by repentance and by keeping company with the good and the wise by the pursuit of philosophy [28]. After all these psychological methods, the educator can have recourse to physical punishment if the preceding methods are not successful, and if it is really needed [45].


In comparison with the soul, it is imperfect and so needs the motion of which the body is capable, i, e. The one higher to angels is indeed none but God. This is that when the inquirer looks at him and finds he has lowered eyes, does not stare, and his face is not insolent, this is among the signs of his nobility and his fear of doing anything unseemly, and his preference for the good, and attaining reason.

History is not an amusing tale about the royal personages, but a mirror of the politico-economic structure of society in a particular age. The version we republish hereafter was edited and revised; we publish it with a slightly different title, new images and captions.

The Ethical Theory of Education of Ahmad Miskawayh

It is not easy for the adult to change his character, with which he has grown up and been nurtured, except according to special conditions; unless indeed he himself grasps the extent to which his morals are corrupt, and forms the purpose of changing them. It should be pointed out that when Masskawaih set out to talk of the training of young boys, he only approached this subject as his serious intellectual concern with the final end to which the human being is heading, or should be heading; and his moral philosophy, as a whole, brings the human being to reach supreme happiness; for there is no paradise nor fire, no reward nor punishment, since he distinguishes between philosophy and religion.

For he distinguishes between reason and faith, or between philosophy and religion, since the supreme happiness is a human happiness, one which is neither imposed on maskawxih nor withheld from him by anything outside the scope of his will, and issuing from an intellect greater and stronger than his [19].