Editing Avicenna (section)

=== Theology ===
Ibn Sina was a devout Muslim and sought to reconcile rational philosophy with Islamic theology. He aimed to prove the existence of God and His creation of the world scientifically and through [[reason]] and [[logic]].<ref name="Goodman-8-9">Lenn Evan Goodman (2003), ''Islamic Humanism'', pp.&nbsp;8–9, [[Oxford University Press]], {{ISBN|0-19-513580-6}}.</ref> His views on Islamic theology and philosophy were enormously influential, forming part of the core of the curriculum at Islamic religious schools until the 19th century.<ref>James W. Morris (1992), "The Philosopher-Prophet in Avicenna's Political Philosophy", in C. Butterworth (ed.), ''The Political Aspects of Islamic Philosophy'', {{ISBN|978-0-932885-07-4}}, Chapter 4, Cambridge [[Harvard University Press]], pp. 152–198 [p. 156].</ref>

Avicenna wrote several short treatises dealing with Islamic theology. These included treatises on the [[prophets and messengers in Islam]], whom he viewed as "inspired philosophers", and also on various scientific and philosophical interpretations of the Quran, such as how [[Cosmology in medieval Islam|Quranic cosmology]] corresponds to his philosophical system. In general, these treatises linked his philosophical writings to Islamic religious ideas; for example, the body's afterlife.

There are occasional brief hints and allusions in his longer works, however, that Avicenna considered philosophy as the only sensible way to distinguish real prophecy from illusion. He did not state this more clearly because of the political implications of such a theory if prophecy could be questioned, and also because most of the time he was writing shorter works which concentrated on explaining his theories on philosophy and theology clearly, without digressing to consider [[epistemological]] matters which could only be properly considered by other philosophers.<ref>James W. Morris (1992), "The Philosopher-Prophet in Avicenna's Political Philosophy", in C. Butterworth (ed.), ''The Political Aspects of Islamic Philosophy'', Chapter 4, Cambridge [[Harvard University Press]], pp. 152–198 [pp. &nbsp;160–161].</ref>

Later interpretations of Avicenna's philosophy split into three different schools; those (such as [[Nasir al-Din al-Tusi|al-Tusi]]) who continued to apply his philosophy as a system to interpret later political events and scientific advances; those (such as [[Fakhr al-Din al-Razi|al-Razi]]) who considered Avicenna's theological works in isolation from his wider philosophical concerns; and those (such as [[al-Ghazali]]) who selectively used parts of his philosophy to support their own attempts to gain greater spiritual insights through a variety of mystical means. It was the theological interpretation championed by those such as al-Razi which eventually came to predominate in the [[madrasah]]s.<ref>James W. Morris (1992), "The Philosopher-Prophet in Avicenna's Political Philosophy", in C. Butterworth (ed.), ''The Political Aspects of Islamic Philosophy'', Chapter 4, Cambridge [[Harvard University Press]], pp. 152–198 [pp.&nbsp;156–158].</ref>

Avicenna memorized the Quran by the age of ten, and as an adult, wrote five treatises commenting on [[surah]]s of the Quran. One of these texts included the ''Proof of Prophecies'', in which he comments on several Quranic verses and holds the Quran in high esteem. Avicenna argued that the Islamic prophets should be considered higher than philosophers.<ref>Jules Janssens (2004), "Avicenna and the Qur'an: A Survey of his Qur'anic commentaries", ''MIDEO'' '''25''', p.&nbsp;177–192.</ref>

Avicenna is generally understood to have been aligned with the Hanafi school of Sunni thought.<ref name="Aisha Khan">{{Cite book |url=https://books.google.com/books?id=B8k3fsvGRyEC&pg=PA38 |title=Avicenna (Ibn Sina): Muslim physician and philosopher of the eleventh century |last=Aisha Khan |publisher=The Rosen Publishing Group |year=2006 |isbn=978-1-4042-0509-3 |page=38}}</ref><ref name="Janssens91" /> Avicenna studied Hanafi law, many of his notable teachers were Hanafi jurists, and he served under the Hanafi court of Ali ibn Mamun.<ref>{{Citation |last=DIMITRI GUTAS |publisher=Istituto per l'Oriente C. A. Nallino|jstor=25802612 |title=Avicenna's "maḏhab" with an Appendix on the Question of His Date of Birth |journal=Quaderni di Studi Arabi |volume=5/6 |pages=323–336 |year=1987 }}</ref><ref name="Aisha Khan" /> Avicenna said at an early age that he remained "unconvinced" by Ismaili missionary attempts to convert him.<ref name="Aisha Khan" />

Medieval historian Ẓahīr al-dīn al-Bayhaqī (d. 1169) believed Avicenna to be a follower of the [[Brethren of Purity]].<ref name="Janssens91">{{Cite book |last=Janssens |first=Jules L. |title=An annotated bibliography on Ibn Sînâ (1970–1989): including Arabic and Persian publications and Turkish and Russian references |publisher=Leuven University Press |year=1991 |isbn=978-90-6186-476-9 |pages=89–90}} excerpt: "...&nbsp;Dimitri Gutas's ''Avicenna's maḏhab'' convincingly demonstrates that I.S. was a sunnî-Ḥanafî."[https://books.google.com/books?id=3KizrKA5YJ8C&q=ibn%20sina%20hanafi&pg=PA90] {{Webarchive|url=https://web.archive.org/web/20220627124106/https://books.google.com/books?id=3KizrKA5YJ8C&pg=PA90&q=ibn%20sina%20hanafi|date=27 June 2022}}</ref>