Abstract
IT IS A COMMONPLACE among students of Islamic philosophy that Ab~ Nasr al-F-ffr~bT (870-950 A.D.), one of the great Muslim commentators on Aristotle, was a Neoplatonist in the tradition of the philosophers who flourished in Alexandria in the fifth and sixth centuries A.DY This assessment of al-F-ar~bTclaims that his understanding of Aristotle was distorted, in the first place, by his acceptance of the pseudoAristotelian Theology (a summary of Books 4-6 of the Enneads of Plotinus) as a genuine work of Aristotle. 2 Moreover, according to this interpretation, al-F-~r~bT was thoroughly familiar with and therefore influenced by many of the Neoplatonic commentaries on the Aristotelian corpus. These commentaries, translated into Arabic and studied before and during al-F-ar~bTs lifetime, presupposed the Theology
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