Seems to have been intended for class instruction in Logic...

Seems to have been intended for class instruction in Logic, physics and metaphysics. This is evident from the simplicity, clarity and drevity with which the work is presented. Danishmama-yi ‘alai also consists of four parts and is particularly significant in that it is the first work of Islamic Peripatetic philosophy in the Persian language. Al-Isharat wa’l-tanbihat, which is the most mature and most comprehensive philosophical work of Ibn Sina, also consists of Logic, Physics and Metaphysics.

It closes with a treatment of mysticism, a treatment in its Sufi sense than metaphysics. In addition, Ibn SIna left a number of essays and poems. Some of his most important essays are Hayy ibn Yaqzan (“The Living Son of the Vigilant”), Risalat al-tayr (“the Epistle of the Bird”).

His most important poems are al-Urjuzah fi’l-tibb (an iambic poem on medicine),8 al-Qasidat al-muzdawijah (anode in couples)9, and al-Qasidat al-‘dat al-ayniyyah (an ode whose verses end with the letter’).10 He also wrote a number of Persian Poems. Division of sciences Ibn SIna understands “the purpose of philosophy to be the determination of the realities of all things, inasmuch as that is possible for a human being”. There are two types of philosophy, theoretical and practical.

The former seeks knowledge of the truth; the latter of the good. 12 The purpose of theoretical philosophy is to perfect the soul through knowledge alone. The purpose of practical philosophy is knowledge of what must be done; so that the soul acts in accordance with this knowledge 13 Theoretical philosophy is knowledge of things that exist not owing to our choice and action. Practical philosophy is knowledge of things that exist on account of our choice and action.

The individual subjects of theoretical knowledge are of two main types: those to which movement can be attached, such as humanity, queerness and unity and those to which movement cannot be attached, such as God and the intellect. The former are again divided into those that cannot exist unless movement is attached to them, such as humanity and sugariness; and those that can exist without any movement being attached to them, such as unity and multiplicity.

The former of the last two types is either such that it cannot be free movement either in reality or in though (e.g., humanity and horsiness), or such that it can be fore from movement in thought but not in reality (e.g., sugariness).