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In his account of secondary action it is clear that al-Kindi is seeking to reconcile the Islamic belief in Allah’s unqualified control of every detail of the universe with accounts of the universe characteristic of Greek philosophical enquiry in which is posited a causal network of changes and events. The tensions within al-Kindi’s concept of an immanent and all-pervasive God who is nevertheless transcendent and indescribable guaranteed the prosecution of a virtually inexhaustible philosophical debate within the ensuing tradition of Muslim philosophy.
When he was only 16 he qualified as a practising physician. He was a brilliant logician and his writings include detailed commentaries on Aristotle. He became vizier to several sultans, travelled extensively in Persia and was frequently close to or involved in fighting with the Turks. At the age of 57, shortly before his death, he freed his slaves. There is considerable knowledge of Ibn Sina’s life because, unusually for a Muslim, he left an autobiography, which he had dictated to a pupil. He was born in northern Persia in the village of Afshanah, near Bukhara.
Part 2 ISLAMIC PHILOSOPHY INTRODUCTION Islamic philosophy was given impetus and direction in the eighth century CE by the surge of translations of Greek writings into Arabic that began to be made at that time. Numerous Greek works, many of them on medical subjects, had been translated by Christian Syrians into Syriac in the fourth and fifth centuries and it was a group of Syrian scholars who were invited to the Baghdad court in 750 CE to undertake the translations into Arabic. In the ninth century a school of translators and scholars, known as the House of Wisdom, was founded at Baghdad.