Biography
The existing variations in the basic accounts of al-Farabi's origins and pedigree indicate that they were not recorded during his lifetime or soon thereafter by anyone with concrete information, but were based on hearsay or guesses (as is the case with other contemporaries of al-Farabi). The sources for his life are scant which makes the reconstruction of his biography beyond a mere outline nearly impossible. The earliest and more reliable sources, i.e., those composed before the 6th/12th century, that are extant today are so few as to indicate that no one among Fārābī’s successors and their followers, or even unrelated scholars, undertook to write his full biography, a neglect that has to be taken into consideration in assessing his immediate impact. The sources prior to the 6th/12th century consist of: (1) an autobiographical passage by
Farabi, preserved by Ibn Abī Uṣaibiʿa. In this passage, Farabi traces the transmission of the instruction of logic and philosophy from antiquity to his days. (2) Reports by Al-Masudi, Ibn al-Nadim and Ibn Hawqal as well as by Said Al-Andalusi (d. 1070), who devoted a biography to him.
When major Arabic biographers decided to write comprehensive entries on Farabi in the 6th-7th/12th-13th centuries, there was very little specific information on hand; this allowed for their acceptance of invented stories about his life which range from benign extrapolation on the basis of some known details to tendentious reconstructions and legends. Most modern biographies of the philosopher present various combinations of elements drawn at will from this concocted material. The sources from the 6th/12th century and later consist essentially of three biographical entries, all other extant reports on Farabi being either dependent on them or even later fabrications: 1) the Syrian tradition represented by Ibn Abī Uṣaibiʿa. 2) The Wafayāt al-aʿyān wa-anbāʾ abnāʾ az-zamān (“Deaths of Eminent Men and History of the Sons of the Epoch”; trans. by Baron de Slane, Ibn Khallikan’s Biographical Dictionary, 1842–74) compiled by Ibn Khallikān. 3) the scanty and legendary Eastern tradition, represented by Ẓahīr-al-Dīn Bayhaqī.
From incidental accounts it is known that he spent significant time in Baghdad with Christian scholars including the cleric Yuhanna ibn Haylan, Yahya ibn Adi, and Abu Ishaq Ibrahim al-Baghdadi. He later spent time in Damascus, Syria and Egypt before returning to Damascus where he died in 950.
His name was Abū Naṣr Muḥammad b. Muḥammad Farabi, as all sources, and especially the earliest and most reliable, Al-Masudi, agree. In some manuscripts of Fārābī’s works, which must reflect the reading of their ultimate archetypes from his time, his full name appears as Abū Naṣr Muḥammad b. Muḥammad al-Ṭarḵānī, i.e., the element Ṭarḵān appears in a nisba (family surname or attributive title). Moreover, if the name of Farabi’s grandfather was not known among his contemporaries and immediately succeeding generations, it is all the more surprising to see in the later sources the appearance of yet another name from his pedigree, Awzalaḡ. This appears as the name of the grandfather in Ibn Abī Uṣaibiʿa and of the great-grandfather in Ibn Khallikan. Ibn Abī Uṣaibiʿa is the first source to list this name which, as Ibn Khallikān explicitly specifies later, is so to be pronounced as Awzalaḡ. In modern Turkish scholarship and some other sources, the pronunciation is given as Uzluḡ rather than Awzalaḡ, without any explanation.
His birthplace is given in the classical sources as either Fāryāb in Greater Khorasan (modern day Afghanistan) or Fārāb on the Jaxartes (Syr Darya) in modern Kazakhstan. The older Persian Pārāb (in Ḥudūd al-ʿĀlam) or Fāryāb (also Pāryāb), is a common Persian toponym meaning “lands irrigated by diversion of river water”. By the 13th century, Fārāb on the Jaxartes was known as Otrār.
(Credit : wikipedia.org)
