Neoplatonism in Islamic Thought

Neoplatonism in Islamic Thought

Introduction

Neoplatonism, a philosophical system originating in the Hellenistic period, has profoundly influenced Islamic thinkers and Sufis. Key figures such as al-Kindi (d. ca. 866), al-Farabi (d. 950), Ibn Sina (d. 1037), Suhrawardi (d. 1191), and Sufis like Ibn al-Arabi (d. 1240), Qunawi (d. 1274), and Iraqi (d. 1289) have integrated its doctrines, enhancing their comprehension and exposition of the relationship between God and creation.

Etymology and Translations

• Arabic: الأفلاطونية المحدثة (al-Aflāṭūniyya al-Muḥḍatha)
• Turkish: Yeni Eflatunculuk

Historical Background

Neoplatonism emerged from the works of Plotinus (d. ca. 270) and his student, Proclus (d. 485). Plotinus’ seminal text, Enneads IV, V, and VI, established the foundation, while Proclus’ The Elements of Theology further articulated the philosophy. Neoplatonism, deeply rooted in Hellenistic thought, appealed to Muslim scholars primarily due to its emphasis on the transcendent One and an emanationist doctrine which resonates with Islamic views of God and creation.

Core Principles

The One and Emanation

The central tenet of Neoplatonism is the existence of the One (the ultimate, transcendent source of all existence) from which everything emanates. This movement:

• Downward: Spans through the stages of Intellect (Nous), the World Soul, and Nature, ultimately reaching the multiplicity of the material world.
• Upward: Represents a mystical ascent propelled by the soul’s desire to reunite with the One.

Influence and Impact

Philosophical Integration

Islamic scholars synthesized Neoplatonism with Islamic doctrine to tackle metaphysical and theological questions. This resulted in:

1. Al-Kindi: Introduced Hellenistic philosophy into the Islamic intellectual tradition.
2. Al-Farabi: United philosophy and prophetic knowledge, positing that true understanding comes from both reason and divine revelation.
3. Ibn Sina (Avicenna): Elaborated on the relationship between necessity and contingency, aligning the Neoplatonic emanation with Islamic cosmology and ontology.

Mystical Adoption

Sufi mystics integrated Neoplatonism into their spiritual framework:

1. Ibn al-Arabi: Developed the concept of Wahdat al-Wujud (unity of being) where all existence is perceived as different manifestations of the divine.
2. Qunawi & Iraqi: Continued and deepened these mystical insights, further intertwining Neoplatonic ideas with Sufi practices.

Neoplatonism and Illuminationism

• Hikmat al-Ishraq (Illuminationism): Deriving heavily from Neoplatonism, this school of thought, particularly in Iran, emphasizes the vision of divine light pervading all levels of reality. Key figures:
  • Suhrawardi: The founder of illuminationist philosophy, narratively expounded on spiritual illumination and intellectual vision.
  • Mulla Sadra (Sadr al-Din al-Shirazi, d. 1641): Synthesized various streams of Islamic thought with Neoplatonic concepts, particularly in his Transcendent Theosophy.

Continuation and Relevance

Neoplatonic influence persists in contemporary Islamic philosophy, especially within Iranian intellectual circles. Its principles continue to provide a rich resource for spiritual and metaphysical discourse.

Suggested Books for Further Study

1. “Islamic Neoplatonism: An Intepretive Study” by John Walbridge
2. “The Mystical Philosophy of Ibn Masarra and His Followers” by Miguel Asín Palacios
3. “The Philosophy of Illumination” by Suhrawardi, transl. John Walbridge and Hossein Ziai
4. “The Philosophy of Seyyed Hossein Nasr” by Louis Hahn

Takeaways

• Neoplatonism served as a bridge between Hellenistic thought and Islamic philosophy.
• Its doctrines contributed significantly to both rational-emotional reconciliation in philosophy and mystical spirituality.
• Neoplatonism’s influence is seen in various prominent Islamic thinkers’ works, showcasing its flexibility and depth.