Philosophical Thought of Al-Kindi and Al-Farabi

This study has two purposes, both are: 1) To describe Al-Kindi's thoughts about the harmony between philosophy and religion, and the theory of divine philosophy. 2) To describe Al-Farabi's thoughts about the theory of emanation, and the theory of divinity. This research is using a qualitative method which its study focused on library research. Data sources used in this research are the works related to the two figures as well as other philosophical thought books. The results obtained from this study are; First, according to Al-Kindi, philosophy and religion make no difference because both are equally knowledgeable about truth. The function of philosophy is not to sue the truth of revelation, to demand superiority or to demand equality with revelation. Philosophy does not make a claim as the highest way to reach the truth and want to humble itself as a support for revelation. God theory according to him God is a form that actually does not come from nothing into existence, not preceded by other forms, could not be divided and there are no other substances that equal Him. Secondly, AlFarabi about the emanations theory explained that God exists for the sake of His self. Through this research, it is expected to provide an understanding of the community about Muslim philosophy and its thoughts. Keyword: Philosophical Thought, Al-Kindi, Al-Farabi


INTRODUCTION INTRODUCTION
Talk about Islamic philosophy can not be separated from philosophy in general.
Philosophical thinking is the result of human effort that is mutually sustainable throughout the universe. However, philosophical thinking in the sense of radical free and deep thinking, which is not influenced by doctrine and tradition, is sponsored by Greek philosophers (philosophers). History has recorded that the person who first learned and taught philosophy from Sophia or sophists (500-400 BC) was Socrates  Al-Kindi is a prolific Muslim philosopher in producing various kinds of scientific work. His writing is quite a lot in various disciplines. According to George Atiyeh said that his writings in various fields of science reached 270 treatises. The treatises were both by Ibn Nadim, and Qifthi categorized in 17 groups, namely: 1. Philosophy, 2. Logic,3. Computation,4. Globular,5. Music,6. Astronomy,7. Geometry,8. Spherical,9. Medical,10. Astrology,11. Dialectics,12. Psychology,13. Politics,14. Meteorology,15. Dimensions,16. First things,and 17 Specific species and chemistry.
Here are some of Al-Kindi's writings, i.e.: (Fi>'al-falsafat al-'U<la, Kita>b al-Hassi 'ala Ta'allum al-Falsafat, Risa>latila al-Ma'mu>n fi> al-'illat wa Ma'lu>l, Risa>lat fi>Ta'lif al-A'da>d, Kita>b al-Falsafat al-Dakhilatwa-Al Masail al-Manthiqiyyat wal al-Mu'Tashahwa ma Fauqa al-Thabiyyat, Kammiyat Kutub Aristoteles dan Fi al-Nafs Al-Kindi did not just translate Greek philosophical works, but he also concluded philosophical works of Hellenism. One of his great contributions is to harmonize philosophy and religion. After the era of the Caliph Al-Mu'tashim ended and the reign of the Caliph turned to al-Watsiq and al-Mutawakkil, the role of al-Kindi was increasingly narrowed. However, his captivated calligraphy had made the Caliph smitten. Caliph al-Mutawakkil then promoted him as palace calligraphers. However, that did not last long. 6 As the initiator of pure philosophy in the Islamic world, Al-Kindi views philosophy as a noble science. Because, through philosophy, humans can learn about the first Divine cause and reality and are the cause of all other realities. For him, philosophy is the science of all sciences and the wisdom of all wisdom. Philosophy, in Al-Kindi's view, aims to strengthen religion and is part of Islamic culture.

The Relationship between Philosophy and Religion
Al-Kindi was the first Muslim to seek harmony between philosophy and religion or between reason and revelation. According to him, the two are not contradictory because each of them is the science of truth, while the truth is one. Philosophy includes Divinity, Allah'sOneness, and Allah's Superiority and other sciences that teach how to obtain what is useful and to stay away from what is harmful.Al-Kindi made a phenomenal contribution when he was able to bring philosophy and religion together.
According to al-Kindi, the real function of philosophy is not to challenge the truth of revelation or to demand presumptuous superiority or demand equality with revelation.
Philosophy must in no way put forward a claim as the highest way to truth and want to humble itself as a support for revelation. 7 Al-Kindi introduced religion with philosophy on the grounds that philosophy is the science of truth, and religion is also the science of truth as well; therefore there is no difference between the two. The influence of the Sect of Mu'tazilah (a group who dissociated from Hasan al-Basri) was evident in the way he thought when he determined the ability of the human mind to know the secrets brought by the prophet Muhammad SAW. According to Al-Kindi we should not be ashamed to admit the truth and take it from wherever it comes, even from other nations far from us. 8 He defined philosophy as the knowledge of everything to the extent of human knowledge. Therefore, al-Kindi firmly said that philosophy has limitations and that it cannot overcome problems such as miracles, heaven, hell, and the afterlife. 9 The following table is between philosophy and religion:

Philosophy Religion
True knowledge True knowledge Truth results from rational arguments Divinity, without the learning process accepted by the Prophets In conclusion, Al-Kindi is a pioneer in making efforts to integrate philosophy and religion or between reason and revelation. So it can be said that Al-Kindi has played a large and important role in Islamic philosophy.

Divine Philosophy
Al-Kindi's writings discuss divinity, among others ( To prove the existence of God, Al-Kindi propounded three arguments, namely: 1) There cannot be an object that exists by itself, so there must be a first and foremost creator.
2) The proposition of diversity and unity (human beings and their elements) that would not have been possible without someone to arrange it.
3) The proposition of Natural Baharu (Dependence/Limitations of motion and time on objects). 11 The argument propounded by Al-Kindi above shows a very simple reason that can be accepted by all people, both those who are knowledgeable and for ordinary people.Besides that, it can also be concluded that according to Al-Kindi everything in the heavens and the earth's existence is in the hands of God.

Life History
The full name of Al-Farabi is Abu Nashr Muhammad ibn Muhammad ibn He taught in Aleppo, and thanks to his application, his students received scholarship assistance from the sultan. 19 His friendship with Amir Saifuddaulah was so good that he accompanied Amir on the journey to Damascus in 950 AD. It was in Damascus that al-Farabi later died at the age of 80 and was buried there. 20 It is said that he had also been to Egypt, which according to some information it was before he went to Aleppo. But according to other information,he went to Egypt about a year before he died. 21 Al-Farabi understands five languages and studied philosophy, medicine, mathematics, chemistry, and music. He is a special lute player. 22 According to Ibn Khallikan's information, he mastered 70 languages. Perhaps the information was an overstatement. 23 This just shows that his talent in the field of language is very prominent.
Al-Farabi shows himself as a Muslim who firmly holds religion, the successor of Plato in the field of logic and physics, and as a follower of Plotinus in the field of metaphysics. He is known as an exponent of Muslim Neoplatonism, which was started by Based on the reality of his life journey, it is no exaggeration to say that he is the intellectual of his day. He has the nature of zuhud (afterlife) but is very productive in thinking. He is a figure that is enough to inspire several people afterward. His style of thinking has a slight resemblance to Fazlur Rahman who propoundedtatbiq (realizing in practice) as a systematic way to approach the Qur'an and Sunnah. Tatbiq provides a method for conducting ijtihad and drawing legal conclusions while providing clear direction on how to apply it. 26

Emanation Theory
Emanation is a doctrine about the occurrence of nature. 27 The theory was introduced by Plotinus (205-270 AD), a Greek philosopher who developed Plato's philosophy, whose teachings are called neo-platonism. While in Islam, the teaching of emanation was first introduced by al-Farabi, where al-Farabi believes that God is Almighty, unchanging, far from the material, far from many meanings, all-perfect and not gratuitous in anything. 28 The process of emanation, according to al-Farabi is that God is "intellect" thinking about His oneself. Because God's thinking about Himself is a powerful force or energy, then that power creates something that is reason I. So, the Almighty created the one. In this one person or Intellect, I begin to have a lot of meaning. Intellect I to Intellect X includes something immaterial, while intellect X is the active mind, which is also called Jibril. 30 It is related to the previous intellect and also relates to the intellect (mustafa>d) of humans who have practiced so that they are able to know and communicate with Intellect X (Jibril). 31 The elaborate process of al-Farabi's emanation can be described as follows: The first existence of God is called the First Intellect, which contains two aspects: first, in terms of its own nature which is the existence (mumkin) and the second, namely the real existence and which occurs because of the existence of God, as the Substance that makes.
1 From the thought of the First Intellect, in its position as a mandatory existence (real) because of God and as anexistence who knows himself, the Second Intellect will emerge. From the mind of the First Intellect, in its position as an existence (mumkin) and knowing itself, then arises the first sky or the farthest celestial existence. 6 Out of the Sixth Intellect came the Seventh Intellect and the Sun (asy-Syams) and its souls. 29 The amount of intellects is limited to the number of 10 because according to Aristotle that there are 7 (seven) celestial bodies, then al-Farabi added al-falaq al-aqs}a> (the farthest sky), al-kawa>kibal-s|a>bitah (fixed-stars) and Jibril. Al-Farabi believes so because according to Islamic teachings that the sky is the source of revelation and the final destination of mi'ra>j. See: Tim Ensiklopedi,p. 187. 30 Yamani, Al-Farabi Filosof Politik Muslim (Bandung: Mizan, 2005), p. 28. 31 Harun Nasution, Filsafat Agama (Jakarta: PT Bulang Bintang, 1973), p. 74. Therefore, it is not impossible that in mankind, there is someone whose heart is able to receive revelation, while others cannot. And with his superiority, he bears the task of conveying God's revelationto humankind.
Al-Farabi stated that the prophecy was obtained by the main man, called a prophet, not through their efforts. The Prophet is a human being who has the power of imagination (receives information to process it and then convey it to the power of thought) whose extraordinary ability, although still carrying out its usual functions, that extraordinary power still has a lot of power to connect with active intellect.Al-Farabi stated that it is not impossible for someone (the prophet) if the imagination reaches the peak of perfection of actuality. To receive when conscious (not sleeping) from active intellect, ideas about events that occur now or in the future and accept ideas about immaterial existences and other noble existences, and see them and be ideas received as prophecy (nubuat) (divinenews) about things that are divine.Al-Farabi also stated that the prophet has a soul with a sacred power so that his holy soul is subject to macro-natural power such as the submission of micro-natural power ( A distinctive feature of a Prophet for al-Farabi is to have a strong imagination in which the external sense objects cannot influence. When he deals with (intellect fa'al) he can receive visions and truths in the form of revelation. Revelation is an abundance from God through (intellectfa'al) (Jibril).The Prophet is able to relate directly to (intellectfa'al) without practice because Allah bestowed on him an intellect that has a holy power with a comprehension that is named (hads) while philosophers can relate to God through a trained (intellect mustafad) and strong comprehension so that they can capture things that are purely abstract from intellect X. 38 By propounding material about prophets and philosophers who both communicate with the active intellect, it can be understood that Al-Farabi has shown that the sources of religious teachings brought by the prophets and philosophical sources produced by philosophers are the same (active intellect); therefore the truth of both must not be contradicting. By stating that, besides, the prophet has a soul with a holy power (though with the power of imagination), so there is no need to practice or strive to master scientific ideas. He also showed the privileges and strengths of prophets over philosophers.

CONCLUSION
Al-Kindi (185 H / 801 AD) was the first Muslim philosopher. According to Al-Kindi clearly stated that between philosophy and religion, there is no contradiction, The Harmony between philosophy and religion. Philosophy is defined as a discussion of what is right, and religion is also interpreted to explain what is right. Then the two discuss the right one. Furthermore, philosophy, in its discussion, uses reason and religion. And in the discussion about what is right also uses rational arguments.
Divine Philosophy, According to Al-Kindi, God is a perfect existence, an existence that is haq (true) and is not preceded by other beings. God's existence does not end, while others are caused by His existence. According to Al-Kindi, Allah is not the same as His creation, Allah is not counted, Allah is not divided, and He is Almighty. 38 Harun Nasution, Akal dan Wahyu dalam Islam (Jakarta: Universitas Indonesia, 1983), p. 17.