al-Kindi, Abu Yusuf Ya‘qub ibn Ishaq (d. c.866–73) Practically unknown in the Western world, al-Kindi has an honoured place in the Islamic world as the ‘philosopher of the Arabs’. Today he might be viewed as a bridge between Greek philosophers and Islamic philosophy. Part of the brilliant ninth- century ‘Abbasid court at Baghdad, composed of literati of all types, he served as tutor for the caliph’s son. He gained insights into the thought of Greek philosophers, especially Aristotle, through the translation movement; although he did not make translations himself, he corrected them and used them advantageously in his own thought. Al-Kindi is notable for his work on philosophical terminology and for developing a vocabulary for philosophical thought in Arabic, although his ideas were superseded by Ibn Sina in the eleventh century. The debate about the allowability of philosophy in terms of orthodox Islam also began with al-Kindi, a battle that is usually considered to have been won for religion by al-Ghazali. Like other innovators, his ideas may no longer appear revolutionary, but in his own day, to push for the supremacy of reason and for the importance of a ‘foreign science’ – philosophy – as opposed to an ‘Arab science’ – grammar, Qur’anic studies – was quite astonishing. When the Khalif al-Mutawwakil came to power and sought to restore traditionalism, al-Kindi suffered a reversal of fortunes. _____________________________ In his philosophical writings, al-Kindi does not so much direct arguments to the concerns of religion as avoid them altogether, instead describing a parallel universe of philosophy. He consistently tries to show that the pursuit of philosophy is compatible with orthodox Islam. The mutakallimun had previously speculated on questions about matter, atoms and substance, which he also considers. Another reason for the claim that he was a Mu‘tazili was his persecution by the Khalif al-Mutawwakil, who instigated a reactionary policy against the Mu‘tazili and a return to traditionalism (see Ash‘ariyya and Mu‘tazila). Al-Kindi was caught in the general net of the Khalif’s anti-intellectualism; the Kindian emphasis is always on rationalism, an attitude which the orthodox establishment of a revealed religion is bound to find inimical. Source: Islamic Philosophy Online
