Avicenna

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1 - A Critical Review of the Avicenna’s Effects on the Islamic Astronomy; a Critique on the Saliba’s Theory of Scientific Revolution in Maragha Observatory
سید محمد مظفری

This paper deals with three main effects of Avicenna on the IslamicAstronomy. First, he, methodologically, made a remarkable distinctbetween Astronomy, as a proofed and mathematical science, andAstrology, as a conjectural knowledge, and hence, he made a principalseparat More

This paper deals with three main effects of Avicenna on the IslamicAstronomy. First, he, methodologically, made a remarkable distinctbetween Astronomy, as a proofed and mathematical science, andAstrology, as a conjectural knowledge, and hence, he made a principalseparation between Astronomy and Astrology, while these twoassumed to be permanently as a united whole throughout theBabylonian, Greek, and Hellenistic periods. Second, his defense of theAristotelian philosophy against the experimental doubts of Bīrūnī.Third, the effect of his peripatetic ideas on the astronomical activitiesin the first period of Maragha observatory, namely, the scientific circleestablished by Nasīr al-Dīn al-Tūsī. These effects bear some positiveand negative consequences on Astronomy; the first may be assumedas a step to forward, while the two latter ones diminished the power ofAstronomy as an experiential science and made it unable to changethe customary, dominant ideas of the natural philosophy, or, in someplaces, reduced it as a purely geometrical science. Manuscript profile

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2 - Unity of Soul to Avicenna and Thomas Aquinas
نوشین عبدی ساوجیان محمد سعیدی مهر

The question of plurality or unity of human soul is among the topicswhich basically originate from Plato's and Aristotle's works. Platoconsiders the subject from two approaches and finally accepts theplurality whereas Aristotle deems it unreasonable to reckon the soul t More

The question of plurality or unity of human soul is among the topicswhich basically originate from Plato's and Aristotle's works. Platoconsiders the subject from two approaches and finally accepts theplurality whereas Aristotle deems it unreasonable to reckon the soul tobe plural and divisible and consequently admits the unity of the soul.Regarding these two theories (i.e. the unity of the human soul and theplurality of it), the philosophers have to either confirmed one theoryand reject the other at the same time. Therefore the two PeripateticIslamic and Christian philosophers, Avicenna and Thomas Aquinas areinclines toward the “unity of soul “theory. The difference of these twophilosophers is in that Avicenna’s requires clarifications due to someconflicting aspects in his theory. This conflict arises from therepeatedly emphasis on soul unity on one hand and in the meantimeattribution of human activities to three other souls. To integrate theseevidently clashing points it is possible to set forth two status namely“definition and realization” (essence and existence). Aquinas assessesthe subject more rigorously and in more detail comparing to Avicennaand while considering different views including Plato’s, proves thedominance of Aristotle's theory over Plato’s. Manuscript profile

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3 - Ibn Sina on Causality and the Epistemological Role of Sense in it
Fatemeh Ramezani

discussion about epistemology realm includes the quality of humanunderstanding of causality, evidence of causation, causation arguments,and the role of sense in emergence of causation, correlation betweencausation and experience, recognizing the necessity of cause and e More

discussion about epistemology realm includes the quality of humanunderstanding of causality, evidence of causation, causation arguments,and the role of sense in emergence of causation, correlation betweencausation and experience, recognizing the necessity of cause and effect,and so on. Avicenna has great part in explanation, and addressingepistemological questions of causality. Presenting two philosophicaland psychological explanations, he satisfied many gaps in cognitivecausality. One of the most important points of epistemic causality is thecorrelation between sense and causality, and Avicenna considered theseissues and has spoken much about it. Abu Ali, introduced causality asthe interactive product of sense and reason, and he believed that reason,in the pursuit of the concept of causality is dependent on feeling, and inthe verification of causality, is independent. Presenting a psychologicalanalysis of causation, and coupling it with rational deduction based onthe refusal of contradictions, he seeks to explain the essentialrelationship between cause and effect. Offering a Avicenna'sexplanation from causation, this paper seeks for determining theepistemic role of sense in causation. Manuscript profile

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4 - Conceptology of Traversing and Mediating Motions in Avicenna and Sadra Philosophical Systems
sherafat zebardast hasen moallemi Mohammad Hosein Irandoost

The topic of motion can be abundantly observed in the works of Muslim scholars, indicating the importance of this issue. In the same regard, explaining the nature of Traversing and Mediating Motions is a significant issue in philosophical discussions. The most noticeabl More

The topic of motion can be abundantly observed in the works of Muslim scholars, indicating the importance of this issue. In the same regard, explaining the nature of Traversing and Mediating Motions is a significant issue in philosophical discussions. The most noticeable view in this regard involves the perspectives of Avicenna and Mulla Sadra. The primary question, according to these two philosophers, is that “Which motion, Traversing or Mediating, exists in the outside world?”The present study aimed at investigating and analyzing the views of these two philosophers regarding the explanation of Traversing or Mediating Motions and its external realization through descriptive and analytical methods by using library resources and valid scientific journals.The results of this study indicated that Avicenna believes in the external existence of mediating motion and considers traversing motion as imaginary and illusory, while Mulla Sadra considers traversing motion as reality with external existence and considers mediating motion as a fluid connected thing with a particular unit the whole of which is in the whole time. Understanding this fact paves the way for the substantial motion. Manuscript profile

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5 - A Study of Sensory Cognition from the View of Aristotle and Sohrewardi
Majid Ehsanfar Hossein Falsafi

The purpose of the present study is to review sensory cognition from the view of Aristotle and Sohrewardi. The method of research is descriptive-analysis and in this regard first, the Aristotle's view about sensory cognition was studied and then, Sohrewardi's view was e More

The purpose of the present study is to review sensory cognition from the view of Aristotle and Sohrewardi. The method of research is descriptive-analysis and in this regard first, the Aristotle's view about sensory cognition was studied and then, Sohrewardi's view was explore by two effective criticisms from Sohrewardi on Peripatetic school of philosophy, one in terms of methodology and another about sensory cognition. Finally, the Peripatetic school of philosophy and Illuminationism were analyzed and it was revealed that Sohrewardi's critique of Aristotle's view about sensory cognition is fundamental. The results showed that a critical review of Aristotle's sensory epistemology can lead to a new and more consistent guideline.      Manuscript profile

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6 - The Conceptology of Motion in Avicennan and Sadraian Philosophy
Sherafat zebardast Mohammad Hosein Irandoost Hassan Moallemi

The purpose of the present study is to delve into the concept of motion in Avicennan and Sadraian Philosophy. The method of study is descriptive analysis and the results showed that Avicenna assumes mediating motion exists out of creatures; on the other hand, although M More

The purpose of the present study is to delve into the concept of motion in Avicennan and Sadraian Philosophy. The method of study is descriptive analysis and the results showed that Avicenna assumes mediating motion exists out of creatures; on the other hand, although Mulla Sadra refutes his master’s opinion (Mir Damad’s view) on Zarf-e Dahri (worldly capacity) that is a justification for the coexistence of components of traversing motion and totality of its substantiation, he follows his view on the existence of traversing motion out of the living creatures as he begins his words in this regard with an explanation about “its” reality, the quality of existence and non-existence. From the perspective of Mulla Sadra, all creatures and their existence are the manifestation of motion and enthusiasm for the source and this is the “substance” of the objects’ existence being in motion, and that transformations in terms of accident and appearance only originates from substantial motion. Therefore, the whole natural world is a cosmos full of motion, mobility, and zeal to reach abstract existence that is the end of motion and the destination of stability because abstract creatures innately create motion and cause movement in the natural world. Mulla Sadra regards the refutation of substantial motion as a consequence of belief in principality of essence. In the view of Mulla Sadra, since the existence of objects is essential while their essence is accidental, every change and transformation must occur in the context of reality that is to say in the existence of objects. Manuscript profile

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7 - An Analysis of the Procedures of Separation of Soul from Body in the View of Mulla Sadra
Mastaneh Zamani Hadi Vasei Mohammad Fooladivanda

The purpose of the present study is to explain the procedures of separation of soul from body in the views of Avicenna and Mulla Sadra. The method of study was descriptive analysis, and the results showed that although Mulla Sadra has deciphered many philosophical argum More

The purpose of the present study is to explain the procedures of separation of soul from body in the views of Avicenna and Mulla Sadra. The method of study was descriptive analysis, and the results showed that although Mulla Sadra has deciphered many philosophical arguments such as the rational proof for bodily resurrection and has presented suitable solutions for many other issues, he has fallen into a sort of paradox when he explains how corporeal is turned to incorporeal at time of final separation of soul from body. On the other hand, body is introduced as the main factor in the early death (Marg-e Ikhtirmai) while this definition is not compatible with his interpretation of the natural death. It seems that no distinct dichotomy has yet been shown between natural death and early death. The absolute perfection of God, achieving excellence, and fulfilling one’s potentials under the divine predestination are among some causes of death that can definitely complete the causes mentioned for natural and early death. Manuscript profile

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8 - An Analysis of the Epistemological and Ontological Foundations of Moral Realism from the View of Avicenna
Leili Heydarian Enshaallah Rahmati Jamshid Jalali Sheyjani

The purpose of the present research is to explain the ideas of Avicenna in terms of epistemological and ontological foundations of moral realism. Realism in ethics denotes the objectivity of moral propositions. The statement of the problem in this research is to classif More

The purpose of the present research is to explain the ideas of Avicenna in terms of epistemological and ontological foundations of moral realism. Realism in ethics denotes the objectivity of moral propositions. The statement of the problem in this research is to classify the ideas of Avicenna about principles of realism and whether his renowned moral propositions follow the same principles as those mentioned in moral realism. For Avicenna, moral realism is defined based on the essence of moral propositions such as good and evil. In this view, good and evil is specified for the soul as a creature whose excellence and prosperity is a real issue. The research results show that from the view of Avicenna, the relationship between moral subjects and propositions such as good and evil is specified based on the popularity of moral propositions and the scholars' ideas in the community.    Manuscript profile

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9 - Analytical research on two allegorical treatises: Hay _IBN _YAQZAN and Reality of Love
Alimohammad Saberi

This article is an analysis of the symbolic and allegorical biennial of HAYE _ IBN _ YAQZAN Avicenna, Reality of Love sohrevardi. It is worth saying that both stories have an existential correspondence with each other. Because both Paths of the seeker clergy show that More

This article is an analysis of the symbolic and allegorical biennial of HAYE _ IBN _ YAQZAN Avicenna, Reality of Love sohrevardi. It is worth saying that both stories have an existential correspondence with each other. Because both Paths of the seeker clergy show that the fear of returing to their original homeland has a clear conscience. And in this way,they see obstacles in front of them that they must overcome. Both sages have spoken in the language of metaphor and irony and have expressed their intentions in language. What is clearly stated in the year book is that: the seeker must be released From the prison of his body and soul and his soul must fly to his original and heavenly homeland. Manuscript profile

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10 - A History of Medical Knowledge and Intellectual Sciences in Iran (Based on Persian and Arabic Literary Texts)
Seyed Ahmad Hosseini Kazerooni

Iranians have had a large share in the progress of science, particularly  intellectual knowledge, medicine, pharmacy and paramedical era before and after the emergence of Islam. Jundi Shapur University of Medical Sciences in Ahvaz and "Ryvardshyr” (now Busheh More

Iranians have had a large share in the progress of science, particularly  intellectual knowledge, medicine, pharmacy and paramedical era before and after the emergence of Islam. Jundi Shapur University of Medical Sciences in Ahvaz and "Ryvardshyr” (now Bushehr) at that time suggests that, in Sassanid era, Iranians paid  special attention to develop the intellectual sciences. Iranians’ medical works have been considered among the most important sources in the Islamic world. The main factors of the Iranians’ influence in the development and publication of intellectual sciences during the Islamic civilization can be summarized as follows: 1. Iranians’ domination in science and literature and their power in the Abbasid government 2. Iranian religious campaigns and  the Abbasid rulers’ concerns about intellectual sciences and philosophy 3. Iranians’ familiarity with various kinds of human knowledge, including medicine,mathematics, and translation techniques Manuscript profile

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11 - A critique Of Avicennas Account Of Mystical Precept
Monireh Seyed Mazhari

Avicenna, can be regarded as the most prominent of Islamic philosophers. Despite the fact that he lived in the medieval era, he did not follow the medieval line of thought. He was rather like Renaissance thinkers in opposing any sort of narrow-minded dogmatism and blind More

Avicenna, can be regarded as the most prominent of Islamic philosophers. Despite the fact that he lived in the medieval era, he did not follow the medieval line of thought. He was rather like Renaissance thinkers in opposing any sort of narrow-minded dogmatism and blind imitation of the ancients as well as in relying on reason and experiment as the only touchstone of truth and never rejected a belief before he found conclusive evidence in its refutation and meanwhile regarded it as possible. That is why he considered the intuitive findings of mystics and the miracles of saints as logically possible and in some of his works sought to provide philosophical justifications for them. However drawing on evidence from Avicenna's life, we will to show that he never set foot on the path of mystic quest and neither did he adopt a Sufi's life style. Manuscript profile

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12 - Comparative Explanation of Science and Perception as Viewed by Avicenna, Suhrawardi, and Ibn Arabi
Ezatolmolook Ghasemghazi Mohammad Akvan

          The current article is seeking to explain perception and its types and degrees from the viewpoint of the three great figures, Avicenna, Shaikh Shahab al-Din Suhravardi and father of theoretical gnosis, Ibn al- Arabi More

          The current article is seeking to explain perception and its types and degrees from the viewpoint of the three great figures, Avicenna, Shaikh Shahab al-Din Suhravardi and father of theoretical gnosis, Ibn al- Arabi known as the great Shaikh. These great men, each has defined perception in different ways. Avicenna, like naturalists, believes in adjustibility of impreasions in mind. But Suhravardi has rejected, in the field of sight, avicenna's theory of beam departure (mathematicians' view). he bases perception on the illumination of the self presence. According to avicenna's view, perception consists of four types such as, sensuous, imaginative, illusive and intellectual but suhravardi considers it three types while inserting perception and illusion in imagination. Avicenna believes that self perceives tangible and imaginative objects through instruments while perceiving abstracts and generalities in it self. He also believes that external senses and internal faculties are material and he considers for each of them a particular place in mind . Although avicenna considers reason non-material as well as perceiver, Suhravadi considers imaginitive perception abstract. He does not consider it material and demonstrates it through imaginative world. Likewise, Ibn al-Arabi rejects the adjustability theory while considering it non-material. According to the continuty creation theory, Ibn-Arabi says perception is the manifestation of God on hearts that are not neglected by hobbies in the world and the real perception accompanies action so the spiritual heaven is its result and nothing is more illuminative than perception that illuminates the perception itself and the human heart is its Manuscript profile

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13 - A comparative study of the types and functions of symbols in the mystical stories of Avicenna and Suhrawardi
masoumeh rohanifard Hamid alikordkalaii

The mystical expression of mystical concepts has been the trick of mystics and mystics to convey and instill their purpose to others. The use of symbol in Persian literary fiction, and especially in the field of Sufi literature, has been a tool for concealing the deep m More

The mystical expression of mystical concepts has been the trick of mystics and mystics to convey and instill their purpose to others. The use of symbol in Persian literary fiction, and especially in the field of Sufi literature, has been a tool for concealing the deep mystical implications that in most cases should be avoided in understanding the ignorant in this field. The use of symbolism in works that are narrated in the form of stories creates an allegorical narrative that the stories of Avicenna and Suhrawardi can be considered as a clear example. The present study attempts to describe the types and functions of the symbol in the stories of these two philosophers who had mystical tendencies in an analytical descriptive way; Examine in a comparative way. What is clear from the present study is that the symbolism in Suhrawardi's stories is much more complex and personal than in Avicenna 's. On the other hand, Suhrawardi has used more symbolic or covenant symbols than Ibn Sina. He uses traditional (general) symbols, most of which originate from ancient Iranian mythology, and uses them as situational symbols in his mystical works. As a result, the network of symbols that make up the allegorical narrative is very nested and complex. . Manuscript profile

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14 - Analysis of Mystical Discourse of Disciple's Behavior in Masnavi Based on Fairclough’s Model
Farajullah Nakhaei Sarv Hadi Heydarnia Azizullah Tavakkoli Kafiabadi

Critical discourse analysis is a branch of linguistics that examines the relationship between text and the production of ideology. In his proposed model for text analysis, Norman Fairclough considers three levels of description, interpretation, and explanation. The pres More

Critical discourse analysis is a branch of linguistics that examines the relationship between text and the production of ideology. In his proposed model for text analysis, Norman Fairclough considers three levels of description, interpretation, and explanation. The present article tries to examine Rumi's view on the stages of mystical journey through descriptive-analytical method. At the level of description, this study examined the use of nuclear words and semantic lexical relations and processes in Masnavi. At the level of interpretation of discourses of abandonment, the superiority of discovery and intuition, the denial of partial reason and the gradual nature of behavior and the need to obey the guide were identified as dominant discourses. At the level of explanation, it was concluded that Rumi reproduced the dominant discourses of his time in this regard and his view in this regard is in line with the prevailing ideology of his time. Manuscript profile

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15 - A comparative study of the levels of theoretical reason from the point of view of Avicenna and Jean Piaget's theory of cognitive development
Goodarz Shateri Afarin Zangeneh

Although philosophical psychology has obvious differences with new psychology in terms of subject and method; But if you look closely, you can find some common issues in them. One of these issues is Jean Piaget's stages of cognitive development in new psychology, which More

Although philosophical psychology has obvious differences with new psychology in terms of subject and method; But if you look closely, you can find some common issues in them. One of these issues is Jean Piaget's stages of cognitive development in new psychology, which is comparable to Avicenna's levels of theoretical reason in many ways. So that the four levels of theoretical reason in Avicenna have the same process and survey as Piaget's stages of cognitive development. Piaget's theory of cognitive development is a comprehensive theory about the process of human identification. This theory studies the ability of children in their developmental stages and their interaction with the environment. Piaget believed that in the process of cognitive development, the child is an active participant and plays the main role, while in Avicenna's thinking, the initiative does not belong to the human ego .Therefore, this article compares Piaget's cognitive development with the levels of theoretical reason in Avicenna's thought with a descriptive analytical method . Manuscript profile

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16 - The First Knowledge of the Folk Songs’ Rhythm in the Works of Farabi and Avicenna
mohammadamin mohammadpour Ali Asghar Babasafari Gholamreza Sotodeh

In the contemporary period, many scholars have recognized the rhythm of folk songs. The rhythm of Persian folk songs is temporal and temporal rhythm, so that the metrical accents are placed on long or heavy syllables, and these weights are divided into two categories: l More

In the contemporary period, many scholars have recognized the rhythm of folk songs. The rhythm of Persian folk songs is temporal and temporal rhythm, so that the metrical accents are placed on long or heavy syllables, and these weights are divided into two categories: linguistic rhythm (vocal) and temporal rhythm. Linguistic rhythm is mostly based on the characteristics of the chained language of the tongue, such as leaning, stretching, and melody. Multiplication and rhythm support and the like are also used. This research seeks to answer the question whether before the results of recent research, in the works of Farabi and Avicenna, the principles of rhythm have been mentioned as modern achievements? Therefore, we have explored the topic of discussion by describing and analyzing the form and content, and various sources have been studied. Farabi and Avicenna are also the first scholars in the field of folk song rhythm to describe the rhythm of folk songs by using the terms of their period about rhythm. Farabi also gains the rhythm of poetry by comparing it with rhythms in music. Avicenna considers poetry to be a word composed of letters that includes everything that can be heard through sound, even movements. Manuscript profile

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17 - Phenomenological synthesis of Avicenna’s epistemology (based on Husserl’s phenomenological foundations)
Mehdi Najafiafra shiva khalednezhad

This paper has tried to deliver a modern discussion on Avicenna’s epistemology on the basis of Husserl’s phenomenology, the main problems in Husserl’s are transcendence and correspondence which are considered by Muslim philosophers like Avicenna who tr More

This paper has tried to deliver a modern discussion on Avicenna’s epistemology on the basis of Husserl’s phenomenology, the main problems in Husserl’s are transcendence and correspondence which are considered by Muslim philosophers like Avicenna who tried to solve them by sensual intuition, knowledge in presence and theory of abstraction. Analysis of sensual perception and mental act due to perceive a phenomenon by mediator of the meaning as an reference for the knowledge with the intentional approach in respect of union between knower and the known parallel with Noema and Noesis can set Avicenna’s epistemology as a phenomenological approach which may be taken into consideration as a modern school in epistemology. Husserl’s phenomenological approach can be compared by Avicenna’s knowledge in presence. This paper tried to have a comparative study on Avicenna and Husserl’s epistemology by using analytical and descriptive method emphasizing on critical approach to the both.As a result it must be mentioned that Avicenna has approached to Husserl’s phenomenology. Manuscript profile

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18 - Creative imagination in Avicenna’s philosophy
Mehdi Najafi afra Fatemeh mortaji

Discussing on imagination is an important and vital issue in Islamic philosophy and mysticism. It has numerous ontological and epistemological dimensions. Avicenna was the first philosopher who cosmologically has distinguished imaginary world from material and intellect More

Discussing on imagination is an important and vital issue in Islamic philosophy and mysticism. It has numerous ontological and epistemological dimensions. Avicenna was the first philosopher who cosmologically has distinguished imaginary world from material and intellectual ones. Epistemologically, he has made a distinction between imagination and imaginative taking two approaches to imagination which tends to the sense and tends to intellectual world. The material characters are devoted to the imagination tending towards sense but the imagination which tending towards the transcendental world is creative and immaterial which is able to change the things in the natural world. We, at this paper, by analytical and descriptive research method, have attempted to survey Avicenna’s approach to the imagination who has affected the next mystics and philosophers. Manuscript profile

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19 - The role of the body in appearance of sensory perception in Ibn Sina and Mulla Sadra’s perspectives
Javad Parsaee Hossein Ghafari

The first level in acquired knowledge which is achieved by human beings, is sensory knowledge. By sensual knowledge, the imaginary and rational knowledge are made. Hence, discussion on the quality of sensual perception is important. Since the sensory knowledge is provid More

The first level in acquired knowledge which is achieved by human beings, is sensory knowledge. By sensual knowledge, the imaginary and rational knowledge are made. Hence, discussion on the quality of sensual perception is important. Since the sensory knowledge is provided by external senses, the question arises about the process of emergence of perceptions, what role does the body and its faculties play? Do the body and its faculties have played a role in itself or by accident? Ibn Sina and Mulla Sadra's discussion on psychology and knowledge and perception has certain principles which lead to the different views on this issue. first of all, in this paper Mulla Sadra and Avicenna’s elements on the question have been explained and then their approach to the body role in appearance of sensual knowledge has been taken into consideration. As a result, according to Avicenna’s sensual perception is material and done by the brain, therefore, the body and its faculties have the main role in emergence of the perception, but according to Mulla Sadra, sensual perception is immaterial entirely, and body and its faculties are regarded as an instrument and preparatory cause. Manuscript profile

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20 - Metaphysics in Avicenna’s Philosophy: Based on the First Essay of Kitāb Al-Shifāʾ
سیدصدرالدین طاهری معصومه سلیمان میگونی

Debate over an independent philosophical field under the title of Metaphilosophy is rather a new one and has particularly begun with Kant’s serious reflections on the cognitional nature of philosophy and by the 1960s reaches its climax as a serious issue. However, More

Debate over an independent philosophical field under the title of Metaphilosophy is rather a new one and has particularly begun with Kant’s serious reflections on the cognitional nature of philosophy and by the 1960s reaches its climax as a serious issue. However, from the outset of philosophical thinking in Greece– although sporadically– debate over the nature of philosophy and its subject, method and end has been one of the important issues of philosophy. Aristotle, as will be discussed in this article, on several occasions reflects on the nature of philosophy and enumerates its main subjects such as “being as being” and “separate substance”.  Afterwards, Avicenna elaborately explained this issue in the first essay of Kitāb Al-Shifāʾ, especially in the first two chapters of it. He elaborates it, on the one hand, by a negative approach and discusses things which are not the subjects of philosophy but are its problems, such as God and the Cause of causes, and on the other hand, by an affirmative approach discusses the subjects of philosophy, such as “being as being” and “separate substance”. This article tries to survey Avicenna’s views on the subject of philosophy and its relation with separate substance, physics and mathematics.  In fact, it criticizes the Avicenna’s Metaphilosophy of Kitāb Al-Shifāʾ. Manuscript profile

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21 - Introduction to the Scientific Method and its Factors in Avicenna’s Metaphysics
Abbas Gohari Ali Ghazalifar

The aim of this paper to open a new approach to the intellectual reconstitution of Avicenna’s scientific thought. In the other word, it is an initial path to detect and deduct Avicenna’s philosophy of science. In this article, after denoting to the place of More

The aim of this paper to open a new approach to the intellectual reconstitution of Avicenna’s scientific thought. In the other word, it is an initial path to detect and deduct Avicenna’s philosophy of science. In this article, after denoting to the place of science in Avicenna’s thought, the philosophy and method of sciences have been discussed. He, about the method, believes in a kind of pluralism. This pluralism must not be regarded as an epistemological confusion or riot and it does not lead to epistemological relativism. Finally, we have tried to elucidate the elements and components of Avicenna’s scientific method such as: the relationship between nature and supernatural, sense of form, the nexus of sciences, teleology, and priority of epistemology general and simple affairs.All together creates a coherent and universal epistemological order in which the science and philosophy will be harmonized. Manuscript profile

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