Where appropriate I have used Janos's own words to highlight the way in which he has built a magisterial contribution to Farabian studies.
It is to the immense credit of the author that he has managed to integrate them into a coherent and well-argued volume that "challenges the view that the Farabian corpus can be neatly divided into 'Aristotelian' works and 'personal' or 'Neoplatonic' works, and [.
metaphysics, therefore, "the concept of Neoplatonic emanation replaced that of Quranic creation ex nihilo".
Now, this excerpt and its underlying implications are thoroughly Farabian in flavor and echo well-known passages from al-Farabi's other works that place religion below philosophy and present the former as an inferior imitation of the latter.
Moreover, the emphasis on the absolute creation of matter that one finds in Jam' does not fit with the Farabian theory that the matter or substrate of the spheres is caused by the separate intellects.
Some, for example, cannot understand how he can possibly claim that Alfarabi rejected Neoplatonic metaphysics, when this philosophy is so manifest in the Farabian
writings with which they are most familiar.
Galston has made a solid contribution to Farabian
studies in this book.