What is the definition of prophecy according to Ibn Sina and al-Farabi, and how do they connect the Active Intellect with revelation?

The theory of prophecy in al-Farabi (870-950 CE) and Ibn Sina (980-1037 CE) represents one of the most profound philosophical attempts to understand the phenomenon of revelation rationally. Both developed complex theories linking prophecy to the theory of celestial intellects and the Active Intellect, attempting to reconcile Aristotelian and Neoplatonic philosophy on one hand with Islamic doctrine on the other.

Inadequate Responses to Avoid

From some theologians (mutakallimūn): "Al-Farabi and Ibn Sina deny true revelation" is a simplistic accusation. Both believed in the reality of prophecy, but interpreted it philosophically.

From some Orientalists: "Their theory is merely Greek Aristotelianism in Islamic garb" ignores the philosophical creativity of Islamic thought.

Al-Farabi's Theory of Prophecy

Al-Farabi in "The Opinions of the Citizens of the Virtuous City" and "Political Governance" presents an integrated theory:

Cosmic Structure: Ten separate intellects emanating from the First One. The tenth intellect is the "Active Intellect" responsible for our world.

The Prophet's Psychic Powers:
- Theoretical power: at the highest degrees of perfection
- Practical power: at the highest degrees of wisdom
- Imaginative power: at the highest degrees of strength and purity

Mechanism of Revelation: The prophet connects to the Active Intellect through his perfected theoretical power. He receives universal intelligibles directly without learning. His powerful imaginative faculty transforms these intelligibles into sensible images and symbols (stories, parables, laws).

Farabian Characteristics of the Prophet:
- Natural philosopher (perceives truths without learning)
- Wise legislator (establishes laws suitable for society)
- Eloquent orator (addresses the masses in terms they understand)
- Political leader (achieves happiness for the city)

Ibn Sina's Theory of Prophecy

Ibn Sina in "The Healing," "The Salvation," and "Remarks and Admonitions" develops al-Farabi's theory:

The Prophet's Three Powers:

1. Holy Theoretical Power: The highest degree of theoretical intellect. The prophet connects to the Active Intellect "all at once" through "holy intuition" (ḥads qudsī). He needs no gradual learning.

2. Superior Imaginative Power: Receives particular forms from the Active Intellect. Transforms abstract meanings into sensible symbols. Sees the unseen while awake as others see it in dreams.

3. Influential Psychic Power: Ability to affect the material world (miracles). The prophet's soul is so powerful it influences matter (hayūlā).

The Active Intellect as Intermediary:

For both philosophers, the Active Intellect is:
- The giver of forms to matter
- The giver of intelligibles to human intellects
- The intermediary between God and the lower world
- The source of revelation and inspiration

Differences Between Al-Farabi and Ibn Sina

Emphasis on Intuition: Ibn Sina emphasizes more strongly "holy intuition" as a distinctive characteristic of the prophet.

Influential Power: Ibn Sina more clearly adds the capacity for miracles.

Mystical Aspect: Ibn Sina is more open to the mystical dimension of prophecy.

Ash'arite Criticism and Responses

Al-Ghazali in "The Incoherence of the Philosophers" criticizes this theory:
- Revelation is not merely a natural connection to the Active Intellect
- Gabriel is a real angel, not a symbol for the Active Intellect
- Prophecy is divine selection, not natural perfection

Ibn Rushd in "The Incoherence of the Incoherence" partially defends:
- Philosophical interpretation does not negate religious truth
- Both understandings can be reconciled

Influence on Later Philosophy

In Islamic Philosophy: Suhrawardi and Mulla Sadra developed the theory. Ibn Tufayl in "Hayy ibn Yaqzan" explored connection to the Active Intellect.

In Jewish Philosophy: Moses Maimonides was deeply influenced by Ibn Sina. His theory in "The Guide for the Perplexed" resembles the Avicennian theory.

In Christian Philosophy: Albertus Magnus and Thomas Aquinas discussed the theory.

From the Perspective of Rational Preponderance (rajḥān ʿaqlī)

Al-Farabi and Ibn Sina's theory offers:
- A coherent rationalist attempt to understand prophecy
- A connection between philosophy and religion
- An explanation for miracles and visions

But it faces challenges:
- Is the Active Intellect sufficient to explain the diversity of revelation?
- How do we explain the personal and historical aspects of revelation?
- Is prophecy merely natural perfection or divine selection?

Contemporary Value

The Muslim philosophers' theory remains important for:
- Understanding the possibility of reconciling reason and revelation
- Providing a model for philosophical thinking about religious phenomena
- Enriching contemporary discussion about consciousness and suprasensory perception

For Advanced Reading

- Advanced level: The theory of illuminationist epistemology in Suhrawardi
- Al-Farabi, The Opinions of the Citizens of the Virtuous City
- Ibn Sina, The Healing: The Metaphysics, Tenth Treatise
- Herbert Davidson, Alfarabi, Avicenna, and Averroes on Intellect (Oxford UP, 1992)
- Dimitri Gutas, Avicenna and the Aristotelian Tradition (Brill, 2014)
- محمد عابد الجابري، نحن والتراث (المركز الثقافي العربي، 1993)
- "Family: Prophecy and Revelation" page on the website