Final Revise Manuscript

AVICENNA’S NOTION ON
REWARD AND PUNISHMENT
A Thesis Submitted
To the Faculty and Staff of St. Pius X Seminary
In Partial Fulfillment of the

Requirements For the Senior High
School Curriculum General Academic
Strand
Sem. Lance G. Gloria

May 2022
ST. PIUS X SEMINARY
Archdiocese of Capiz
Lawaan, Roxas City Tele/Fax No. (36) 6210-453
Philippines 5800 email: spxseminary@yahoo.com.ph
APPROVAL SHEET
This thesis hereto entitled:
AVICENNNA’S NOTION ON REWARD AND PUNISHMENT
Prepared and submitted by SEM. LANCE G. GLORIA, in partial fulfillment of the requirements
for the Senior High School Curriculum has been examined and is recommended for acceptance
and approval for FINAL DEFENSE.
Rev. Fr. JOHN EGBERT B. DUMALI, JCL

Senior High School Director
Rev. Fr. JOHN DAVE EBALLA, LPT

Principal
Approved by the Panel of Examinees on FINAL DEFENSE on April 27, 2022.
REV. FR. CRIS C. DE ASIS MR. MARK NEL VENUS

Member Member
MR. KENRICH ANTHONY BEREBER

Member
Accepted in partial fulfillment of the requirements of the SENIOR HIGH SCHOOL

CURRICULUM, Academic Track- General Academic Strand.
Rev. Fr. BERMAN D. IBAÑEZ, STh.L. – MA

Rector
iv
CERTIFICATE OF ORIGINALITY
The author hereby declares that the content of his submitted thesis is free from any material
already published by another author nor does it contain statements lifted without due
acknowledgment of the sources. He similarly attests those materials taken from other sources are
properly cited/quoted.
Thus, except for those which have been duly acknowledged, recognized, and quoted in the
text, the content of this thesis has been authentically produced by the author himself though he
may receive assistance from others on style, presentation, and language expression.
Sem. Lance G. Gloria

Candidate
Date: May 6, 2022

v
Dedication
The Creator, the Savior, and the Sanctifier- the Father, Son, and Holy Spirit are the ones
to whom I owe my gratitude. With profound reverence, I devote this gift of intellect to the Holy
Trinity, as well as to my supportive family and the lay faithful.

vi
ACKNOWLEDGEMENT
“Gratitude is the open door to abundance.”
I would like to impart my sincerest gratitude to God the Almighty and to those generous people
who were beneficial in motivating and sharing their knowledge and time in making this paper to
flesh.
L. G. G.
vii
TABLE OF CONTENTS
CERTIFICATE OF ORIGINALITY ................................................................................................. iv

DEDICATION....................................................................................................................................... v
ACKNOWLEDGEMENT .................................................................................................................... vi
TABLE OF CONTENTS .................................................................................................................... vii
ABSTRACT .......................................................................................................................................... ix
CHAPTER ONE .......................................................................................................................1

A. Background of the study ..................................................................................................1
B. Statement of the Problem .................................................................................................2
C. Significance of the Study .................................................................................................3
D. Scope and Limitation .......................................................................................................3
E. Methodology ...................................................................................................................3
F. Definition of Terms .........................................................................................................4
G. Review of Related Literature ...........................................................................................5
H. Organization of the Study ................................................................................................9
CHAPTER TWO .................................................................................................................... 10

AVICENNA: LIFE AND WORKS ........................................................................................... 10
A. Introduction ................................................................................................................... 10
B. The Life of Ibn Sina (Avicenna) .................................................................................... 11
C. Some of the works of Avicenna ..................................................................................... 15
D. Recapitulation ............................................................................................................... 18
CHAPTER III ......................................................................................................................... 19

ESSAY ON THE SECRET OF DESTINY ............................................................................ 19
A. Introduction ................................................................................................................... 19
B. The Premises of the Essay ............................................................................................. 20
C. Nature of Reward and Punishment ................................................................................. 22
D. Recapitulation ............................................................................................................... 27
viii
CHAPTER IV ......................................................................................................................... 28
IMPLICATIONS OF THE NOTION ........................................................................................ 28
A. Introduction ................................................................................................................... 28
B. Thorndike’s Puzzle Box and the Law of Effect .............................................................. 28
C. B.F. Skinner’s Operant Conditioning ............................................................................. 32
D. Classroom setting .......................................................................................................... 33
E. Workplace ..................................................................................................................... 35
F. Seminary Formation ...................................................................................................... 36
G. Recapitulation ............................................................................................................... 39
CHAPTER V ........................................................................................................................... 40
A. Summary ....................................................................................................................... 40
B. Conclusion .................................................................................................................... 42
C. Recommendations ......................................................................................................... 44
BIBLIOGRAPHY ................................................................................................................... 47
CURRICULUM VITAE ......................................................................................................... 50
ix
Abstract
This thesis was written in order to present and comprehend Avicenna's notion of Reward
and Punishment as presented in his Essay on the Secret of Destiny. The following are explored for
its fulfillment: first, the life and works of Avicenna; second, an analysis of his work on the Essay
on the Secret of Destiny; and finally, its implications on how other thinkers appropriated the said
notion, and how it is also applied to an ordinary being's ordinary life.
Following Avicenna, he is regarded as a polymath, a person with broad thinking knowledge
who has written numerous books, one of which is the essay involving the divine determination of
human souls to the after-life situation and that determination is the presence of joy and pain in the
soul, which is referred to as the Reward and Punishment in this paper.

Gloria | 1
CHAPTER I
A. Background of the study
The notion of reward and punishment, together with the biotic reinforcers such as food,
drink, or physical sensations are essential stimulators for both rational and sentient behaviors.
Quite a number of noteworthy philosophers and psychologists had engaged themselves in
scrutinizing and amplifying this notion offering a collection of answers with various learning
theories. Hence, the reality asserts that humans are never satisfied with many philosophical and
psychological excavations, and instead participate in more intellectual prosperity voyages to
provide them with more comprehensive work on the issue. With the emergence of the different
philosophical projects in the primeval era, like that, particularly Avicenna’s notion of reward
and punishment as seen in his “Essay on the Secret of Destiny,” the latter thinkers have a great
opportunity to reconnoiter and enrich it more deeply so that a contemporary being will have
difficulty no more to understanding the topic.
According to Islamic philosophy and mysticism, the terms: happiness and wretchedness
were emphasized more than the reward and punishment. Furthermore, it tried to change the
meaning of reward and punishment to happiness and wretchedness. 1
Among the philosophers, happiness involves a kind of spiritual joy which is nothing except
for perception and attainment of perfection and good; so, the greatest happiness is the greatest
perception, and the happiest human is the most effective in doing good. In Islamic mysticism,
1
“Divine Reward and Punishment”, Wikisihia: An Online Encyclopedia of the School of Ahl al Bayt. Accessed
November 12, 2021, https://en.wikishia.net/view/Divine_Reward_and_Punishment.
Gloria | 2
similar points may be found. Ibn 'Arabi believes, it is the knowledge and negligence of human to
his essence that makes him felicitous or wretched, and the essence of human is nothing except for Haqq
(Truth) and its manifestation.2
Man possesses the highest faculty among all other creatures on earth. Man is a thinking
being who can exercise the authority of his faculty to the other so that he in return will learn
through reward and punishment decently and appropriately. However, in this technologically
advanced world, man is beset with issues that seem to have grown into mocking proportions.
Therefore, he is contented no more of rational expositions and hence makes a fuss inverting the
real meaning of reward and punishment. As a result, the meaning of this notion is gradually
transforming into a matter of subjectivity rather than viewing it objectively.
The researcher does not intend to tackle the issue at length but would like to perceive
philosophical notion and how did the piece's author acknowledge it so that everyone may
benefit to underscore an idea at a certain standpoint. Furthermore, this study offers a paradigm
that expresses the importance of this concept as a motivator in the realm of learning by placing
it in its proper perspective.
B. Statement of the Problem
The study sought to answer the main problem:
How did Avicenna understand the notion of Reward and Punishment in his Essay on the
Secret of Destiny?
To answer the main problem, the researcher will explore these subproblems:
a. Who is Avicenna (Influences, Life, and Works)?
2
“Reward and Punishment.” Wikishia: An Online Encyclopedia of the School of Ahl al Bayt.
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b. What is Avicenna’s notion of Reward and Punishment?
c. What are the implications of the notion and how is it appropriated by thinkers?
C. Significance of the Study
The significance of the study rests on three things:
a. The study is a revisit of Avicenna’s notion through books, journals, and articles.
b. This study is an enlightenment for everyone to understand reward and punishment
which Avicenna stated the outcome of the notion.
c. This study assists readers and future researchers about discipline and after-life
situations.
D. Scope and Limitation
This study is a library and internet research since this is an expository study. The source
of this study is limited to the primary works of Avicenna, especially or specifically his work,
and the secondary sources such as books, journals, articles, internet sources, and other
references that were consulted which explored the notion of reward and punishment of
Avicenna. Furthermore, this study is also limited only to Avicenna’s Essay on the secret of
destiny which is based on certain premises, such as (1) the world order, (2) the report that there
is Reward and Punishment, and the (3) the affirmation of the resurrection of souls.
E. Methodology
This study is textual expository research where the researcher will investigate an idea,
gather supporting claims, and present a point of view or argument on the topic. Hence, the
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researcher uses textual analysis to systematically collect data from a set of texts which can be
written, or visual: Books, newspapers, and magazines, concerning the research topic.
F. Definition of Terms
The terms used in this study were defined to facilitate comprehension and give context
to the meaning. These are as follows:
Notion. An individual's conception or impression of something known, experienced or
imagined. 3 In this study it speaks about Avicenna’s notion on reward and punishment, where it
is discussed the occurrence of pleasure and pain in the soul.
Reward. It is something that you are given, for example because you have behaved well,
worked hard, or provided a service to the community. 4 In this study, this is understood on the
philosopher’s notion where the reward is bestowed on an individual who has done a good act.
Punishment. is the infliction of some kind of pain or loss upon a person for a misdeed
(i.e., the transgression of a law or command). 5 In this study, this is still understood and can be
seen in the notion where it is the retribution given to an individual who has committed an evil
act.
Destiny. the force that some people think controls what happens in the future, and is
outside human control. 6 In this inquiry, is related to Avicenna’s Essay on the Secret of Destiny,
which he means primarily the problem of reconciling the divine determination of human acts to
the said notion of the after-life.
3
Merriam Webster’s Dictionary: Revised Edition.
4
Collins Dictionary.
5
Encyclopedia Britannica.
6
Cambridge Dictionary.
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G. Review of Related Literature
This presents a review of related literature and studies that have relevance to the present
study. A few books, journals, published and unpublished studies was reviewed to furnish
significant data and information.
Nowrozi, Nasrabadi, Heshi, and Mansoori. An Introduction to Avicenna’s thoughts on

Educational Methods. University of Isfahan., (2013) 1-8.
The purpose of this article is to present Avicenna's recommendations on training and
teaching techniques. Modeling methods, repetition and practice of learned materials, discussion
and debate methods, questioning and answering methods, memorizing and retaining information,
ways to advise and guide the learners, gameplays, self-discipline, moral refinement, and finally
declaring love for the learners are all ways to reward and punish the learners.
Based on what has been discussed, it can infer that education allows persons to develop
their skills and progressively materialize and crystallize them. As a result, without paying attention
to the appropriate educational approaches, it will be impossible to realize one’s potential and
achieve one's goals. This research has concentrated on Avicenna's works because of the relevance
of assisting individuals in achieving their goals. Due to their thorough research on the issue,
Muslim scientists have gained many insights on human beings and their prosperity. Avicenna is
one of these Muslim scientists who has written extensively on the subject.
Finally, with the exception of a few, the majority of the procedures proposed here are
derived from Avicenna's books. Observation, experimentation, and investigation, for example,
were not explicitly included in his works but might be deduced from his words and personal life.
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Consequently, it is critical to pay attention to and act on the findings of such
investigations, because they are the result of intellectual reflections who have a thorough
understanding of human nature and have spent the majority of their time researching scientific
works. As it appears, this work is relevant to the present study because it gives a view of
Avicenna’s notion, but it is not literally in the after-life situation instead it is in an educational
set-up in the discipline of teaching method.
Heidari, Heshi, Mottagi, Amini, and Shiri. Teachers’ professional ethics from Avicenna’s
perspective. (2015) 5.
The goal of this study is to present Avicenna's views on teachers' professional
development ethics. It is required considering instructors' professional ethics for the teachers to
cleanse and prepare themselves before they begin teaching, putting in whatever effort to educate
and train their students. They utilize their efforts to cleanse their spirits. In terms of
considerations and policies, they make themselves because human nature is close at hand, clean
and accurate the most important thing to them, and, among other things, deserving of our
attention and concern.
Avicenna’s consideration of reward and punishment for actions from the soul is among
other factors influencing soul purification. Avicenna believed that: People should consider both
reward and punishment for their soul to regulate it." In this way, if their spirit demonstrated
excellent obedience in accepting virtues and avoiding evil traits and was quickly led to the
correct path, it will obtain good rewards by being permitted to profit from certain pleasures.7
7
Mohammad Hossein Heidari1 et al., “Teachers Professional Ethics from Avicennas Perspective,” Educational
Research and Reviews 10, no. 17 (September 15, 2015): 2.
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Having discussed Avicenna’s concept, this work becomes relevant to the present study.
It gives much information concerning his notion. The investigation relates Avicenna’s
perspective to the professional ethics of the teachers.
Hourani, George. Ibn Sīnās ‘Essay on the Secret of Destiny. Cambridge University Press.
2009
To assure God's fairness to man, the author studies Ibn Sina's (Avicenna) teachings on
the topic of destiny (al-qadar), which is the challenge of reconciling the divine determination
of human acts and qualities with the rewards and punishments of the hereafter. This component
of theodicy had developed long before his time due to pronouncements in the Qur’an and
Traditions, and Mutazilite and predestinarian theologians had settled it in their ways. As a
philosopher, Ibn Sina couldn't help but propose a solution, even if it was to assuage the fears of
his Muslim audience; yet he goes beyond a quick response and appears to make a serious
attempt to create an intellectually appealing solution that is compatible with his philosophy.
K. Salim. Ibn Sina, Abu ‘Ali al-Husayn (980–1037)
In metaphysics, Avicenna makes a distinction between essence and existence; essence
considers only the nature of things and should be considered apart from their mental and
physical realization. This distinction applies to all things except God, whom Avicenna identifies
as the first cause and therefore both essence and existence. He also argued that the soul is
incorporeal and cannot be destroyed. The soul, in his view, is an agent with choice in this world
between good and evil, which in turn leads to reward or punishment.

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Qudsiyeh Sādāt Hāshemī Dulābī, Alī Haqqi, and Abbās Jawareshkīān, “Investigating the
Destiny of Children in the Hereafter from Avicenna. Mullā Ṣadrā, and the Infallibles’
Viewpoints,” International Journal of Multicultural and Multireligious Understanding 7, no. 6
(July 2, 2020): 27–39.
One of the topics about which no one can be unconcerned is the fate of human beings in
the hereafter. All Muslim philosophers agree that humans will eventually be sorted into good and
wicked and rewarded or punished. However, there are numerous differences in opinion about how
children or those who die before reaching puberty should be awarded or punished. The current
library-based study aimed to address the following question: what the fate of children and the state
of their souls after they dissociate from their bodies in the afterlife by analyzing Avicenna and
Mulladr's opinions and studying the Infallible' narratives.
Children will be subject to Divine compassion and, according to legend, will be reunited
with their loving parents. Furthermore, according to certain accounts, they will be trained by arat
Zahr (PBUH), Ibrhm, and Sara and would serve the residents of heaven as slaves. All of the
following is in line with the stories concerning God's understanding of the children. Finally, there
is no intellectual hindrance, according to Avicenna and Mulladr.

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H. Organization of the Study
Chapter 1
The Background of the Study, Statement of
the Problem, Significance of the Study,
Scope and Limitations, Methodology,
Definition of Terms, and Review of Related
Literature.
Chapter 2
Chapter Two narrates the life of Avicenna and
his works that contributed a lot to the field of
medicine and philosophy.
Chapter 3
Discussion of the Essay on the Secret of
Destiny together with the premises and the
researcher also highlights the nature of
Reward and Punishment.
Chapter 4
Chapter Four presents the implications of the
notion to other thinkers and the application
of it to some activities.
Chapter 5
Chapter Five concludes the Summary,
Conclusion, and Recommendation of the
study.
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CHAPTER II
AVICENNA: LIFE AND WORKS
A. Introduction
Abū-ʿAlī al-Ḥusayn Ibn ʿAbd-Allāh Ibn Sīnā (980 – 1037 A.D.) commonly known in
the Latinized name Avicenna is one of the exalted philosophers in the Islamic realm “and
arguably the most influential philosopher in the pre-modern era”8 as his works are of great
help in the field of philosophy, natural sciences, theoretical sciences, arithmetic, geometry,
astronomy, musical theory, politics, theology, and mysticism. He “influenced mightily the
medieval and Renaissance philosophers and scholars.”9 Rizvi claims that “he may be considered
to be the first major Islamic philosopher.” 10
He is second only to Aristotle in terms of influence on the intellectual history of the world
in the West (of India), as was intuitively recognized in the Islamic world, where he is referred to
as “The Preeminent Master” (al-shaykh al-ras), after Aristotle, whom Avicenna referred to as
“The First Teacher” (al-muallim al-awwal).11
Avicenna's most famous works are those on philosophy and medicine. His philosophical
views have attracted the attention of Western thinkers for several centuries, His books are among
the most important sources in the branch of philosophy. Some of his works have contributed
greatly to the medical profession, his great work, al-Qanun (The Canon) was translated into Latin
8
Sajjad H. Rizvi, Avicenna “Internet Encyclopedia of Philosophy,” ret. from https://www.iep.utm.edu/xunzi/.
Accessed February 16, 2022.
9
Dmitri Gutas, Ibn Sina “Stanford Encyclopedia of Philosophy”, first published September 15, 201, ret. from
https://plato.stanford.edu/entries/ibn-sina/. Accesed February 16, 2022.
10
Rizvi, “Avicenna.”
11
Gutas, “Ibn Sina.”
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from Arabic in the late 12th century and became a reference material in universities of Europe
until the end of the seventeenth century.
For a clearer approach to Avicenna's belief in reward and punishment, it is far better to
understand Avicenna himself; As a result, this phase presents the life and works of Avicenna
specifying his ideas, contributions, and outstanding works influenced using his dedication to
write the Faith.
B. The Life of Ibn Sina (Avicenna)
I. Roots and Early Years
Avicenna's life was dominated by the period of great political turmoil he went through. He
was a Persian born near the capital of the Samanid dynasty, Bukhara (today part of Uzbekistan)
in Central Asia in about 980.12 However, from the middle of the 10th century, the power of
Samanid’s began to weaken. At the time Avicenna was born, Nuh ibn Mansur was the monarch
of Bukhara, However, he struggled to gain the control of the empire. Avicenna’s father became
the governor of a village that was one of Nuh ibn Mansur's estates. He became knowledgeable
through the guidance of his father, whose household became an assembly region for individuals
in gaining knowledge with regards to their locale. Certainly, Avicenna became a brilliant child,
with a reminiscent knowledge and the capability of being adept in research. Hence, it surprised
the students who met him in his father's household.
12
Cf. Walter Kaufmann and Forest E. Baird, ed. “Avicenna,” in Philosophical Classics: Medieval Philosophy, Vol.
II, 2nd Edition (New Jersey: Prentice-Hall, Inc., 1997) 207.
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He is known as a polymath who showed extraordinary intellectual aptitudes. As a ten-
year-old boy, he had learned Arabic, studied the Koran, and eventually memorized it and other
Arabic poetry which he had read; at age 16, he had completed his medical course and eventually
treat patients in their community; after two years, he had read and became proficient at all the
philosophies and sciences available.
He claimed that he read Aristotle’s Metaphysica 40 times without understanding it. He
only then fathomed the purpose of Aristotle’s work after reading Al-Farabi’s short treatise on
it.13 As Rizvi wrote, whenever Avicenna “failed to understand a problem or solve a syllogism,
he would resort to prayer in the mosque (and drinking wine at times) to receive the inspiration
to understand.”14
To illustrate: St. Thomas Aquinas would quote him almost three hundred times, and
Don Scotus set the framework of his system given Avicenna’s intuitions. Gilson pointed out
the existence of a trend, which he called Augustinian with Avicenna’s influence, during the
thirteenth century. The three main sources of Avicenna’s philosophy were Aristotle, Plotinus,
and Al-Farabi; but his synthesis was original and was always in agreement with many Islamic
religious practices. 15
13
Cf. Ibid. Al-Farabi (ca 870-950) is a native of Persian Turkestan who lived in Aleppo and Damascus. He
attempted to establish the concordance between Plato and Aristotle, but a great part of his writings was lost.
Anyhow, the most important contribution of Al- Farabi was his concept of the necessary being which would have a
heavy influence in Avicennian Philosophy.
14
Cf. Rizvi, Avicenna.
15
Joseph Saranyana, “Medieval and Arab Philosophy” in History of Medieval Philosophy, Patristic Philosophy, and
the Beginnings of Christian Philosophy. M. Guzman ed., Fr. Luis Supan and Fr, Raul Asuncion trans. (Pamplona,
Plaza de los Sauces, 1 y 2. Baranain: Ediciones Universidad de Navarra, S.A., 1985). Chap. VIII, pp. 136.
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II. Middle Years
In his Autobiography, Avicenna discussed his study of the intellectual sciences; it is the
philosophical curriculum in practice in late colleges, particularly in Alexandria, in detail. Avicenna
claims to have studied these topics on his own, in this order, at increasing levels of difficulty, and
to have mastered them all by the age of eighteen. Around that time, he was allowed to visit the
Samanid ruler's library. "I studied those volumes, learned their lessons, and recognized how far each
man had come in his knowledge," he adds, referring to his first work, Compendium on the Soul,
which he presented to the monarch in exchange for permission to enter the library. 16
The philosopher’s idyllic life of steady employment, intellectual renown, and admiration
from his fellow citizens was ended by history. The Turkic Qarakhanids acquired control of
Bukhara in 999, essentially putting an end to the Samanids' rule. Avicenna decided to quit
Bukhara because of his close ties to the governing dynasty and his high position in the Samanid
government. Avicenna's lifelong hunt for patronage and employment began as a result of this.
In the beginning, he moved north to Khwarizm's Gurganj, but he eventually had to leave
and travel westwards, first in Jurjan, off the coast of the southeastern Caspian, then into the
Iranian heartland, in Ray, Hamadhan, and finally in Isfahan, where he served in the court of Al-
ad-Dawla, the Kakuyid ruler of the region. Avicenna not only served the numerous local rulers
in these places as a scientist-in- residence, but also as a surgeon and political counselor, roles
he had previously assumed back home.17
16
Gutas, “Ibn Sina.”
17
Ibid.
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As a desire to appear intelligent, many rulers expressed pure interest in science and
participated in scientific discussions that were generally held in political forums. 18 As a result,
the researcher finds Avicenna addressing political elites with a scientific treatise rather than
political oratory in his defense, personal writings when he was involved in certain
political/intellectual controversies in some of the cities in which he lived. During this time,
science was much more closely linked to social and political life and discourse, which played a
vital role in the Islamic world's rapid spread and development.
III. Late Years
Avicenna returned to Hamadan in Iran's west-central region after this period of travelling.
For a time, he lived here and worked as a court physician. Shams ad-Dawlah, the ruler of Buyid,
appointed him twice as vizier. During that time, politics was not easy, and Avicenna was forced
to go into hiding for a spell by his political opponents, as well as spending some time in prison
as a political prisoner.19 Avicenna received the respect he earned in the court of Al-ad-Dawla in
Isfahan, where he spent the remaining thirteen years of his life. Even during these critical years
militarily and politically, his production never waned. He finished his major work, The Cure (al-
Shif, GS 5), and four other philosophical summae, as well as minor treatises, there, and engaged
in a robust philosophical communication with students and followers in response to a variety of
concerns about logic, physics, and metaphysics.
18
Gutas, “Ibn Sina”
19
JJ O’Connor and E. F. Robertson, “Avicenna”, Mac Tutor, first pub. November 1999, https://mathshistory.st-
andrews.ac.uk./Biographies/Avicenna/
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To name a few of his major works were A Compendium on the Soul, Philosophy for
Prosodist and The Cure. But his greatest work was The Canon of Medicine which served as
reference in the medical schools throughout Europe. In addition, his opus in the metaphysical
parlance talks about God as the “Necessary Being” and the immortality of the soul which are
all contrary to the doctrines of Koran. Hence, he dealt with this problem by elucidating that the
writ uses allegorical language and that the hordes took it in verbatim.
According to the whole scope of Avicenna's biography, he was fast to learn, had a large
memory, and wrote quickly. Despite the political turbulence in Transoxania, which forced him
to migrate several times and the fact that he was working as minister for several princes, he
continued to study and teach science.
Wherever he traveled, he always had his own students and study groups, and this continued
until his death. In the year 1037, he is said to have died at the age of 58, which occurred on a
Friday during Ramadan and reportedly from a colic or a chronic dysentery due to living a
profligate life buried in Hamadhan. 20 Today, a tomb in that city claims to be his.
C. Some of the works of Avicenna
I. The Canon
Avicenna was a physician from Persia who was one of the most famous medical writers
of his day. The most famous book in the history of medicine, Avicenna's Canon of Medicine,
is a concise and well-organized synthesis of all medical knowledge at the time, as well as a
20
“Medieval and Arab Philosophy” in History of Medieval Philosophy, Patristic Philosophy, and the Beginnings of
Christian Philosophy.
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vast list of medications. In this book, several hundred chemicals and receipts from various
sources are mentioned for the treatment of various disorders. He also stressed the importance
of prevention. Discussing diet and the influence of climate and environmental factors on
health, the book also discusses rabies, hydrocele, breast cancer, tumor, labor, and treatments
for poisons.21Cremona translated the Canon into Latin in the twelfth century and published it
in Venice in 1493-1495. In Europe's new medical schools, the Canon became a standard
textbook for medical instruction. The Canon was the main guide to medical science in the
West from the twelfth to the sixteenth centuries, and Cameron Gruner translated a portion of
the book into English in 1390 as "A Treatise on the Canons of Medicine of Avicenna." The
Canon has been a medical bible for longer than any other work, according to the famous
medical scholar, William Osler.22
II. Compendium of the Soul
On the compendium of soul, the rational soul can be seen in two ways (processes) according
to Avicenna: through Divine Guidance and reasoning. We "earn" knowledge, or higher-order
thinking, by our ability to use our human reason to acquire it; that is, we "earn" knowledge
through our ability to use our human reason to acquire it. Humans access knowledge through
their Animal Powers– through sensory perception and imagination, for example–and use their
speaking powers to reason through and understand that knowledge.
21
“The Significance of Ibn Sina’s Canon of Medicine in the Arab and Western worlds.” Science and Its Times:
Understanding the Social Significance of Scientific Discovery. Encyclopedia.com. Accessed: January 24, 2022.
22
Ibid.
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The process of Divine Guidance, unlike with reasoning, does not involve sensual perception
or study; it just is, known. 23 The question of morality is one last crucial point to bring up in the
examination of the cognitive faculties of the soul. Humans have a moral dimension because of
their rational soul, their ability to reason. Plants and animals do not have this characteristic, so
this is a crucial aspect to remember. Plants and animals are amoral because they lack the ability
to make rational, deliberate decisions, and their main goal is self-preservation. They are amoral
because they lack the ability to make rational, intentional decisions. Humans, on the other hand,
do have the potential to act morally or immorally based on reasoned, deliberate decisions that
they can make.24
23
“Reflections of the Soul” Avicenna’s Psychology of the Soul of the Rational Faculty. first pub. March 23, 2011,
https://arabicphilosophyjkh.wordpress.com/category/avicenna/
24
Ibid.
Gloria | 18
D. Recapitulation
This chapter narrates the life of Avicenna from its Early, Middle, and Late years. His great
contributions are also discussed here. Growing up as a person is already hard for Avicenna as
it was the challenging period of the Samanid dynasty. The medical profession has a special place
in the heart of the Philosopher, he finishes his medical course at the age of 16 and later, begins
to treat patients. Even though Avicenna endowed such intelligence, he had also experienced
some difficulties stated in his Early years. He had traveled many places and had the chance to
use his scientific and political skills, roles he had assumed back home. As a result of this,
Avicenna inspired and influenced those communities. Avicenna also became a prisoner, but
during those militarily and chained chapters of his life his production never stops, he produces
many books which were used as primary educational sources in today’s generation, the
researcher also discusses two of his major works, the Canon, and the Compendium of Soul. He
is said to have died in 1037 due to colic, a severe form of sudden flank pain in the kidney.
Gloria | 19
CHAPTER III
ESSAY ON THE SECRET OF DESTINY
A. Introduction
The importance of Avicenna's thoughts on destiny has been enhanced by the fact that he
authored an essay on the subject (al-qadar).25 Specifically, he refers to the issue of harmonizing
the divine motivations for human actions with the afterlife's rewards and punishments. Many
exchanged reactions and reviews were talked about at that time; In the older usage, some would
say that the notion highlighted in the essay is a "Predestination" of human acts freely willed
decision of God for each person.26 Other Muslim philosophers also made their verse, saying
that it is the “determination”; a man's life as a part of a cosmic system in which God's effects
are triggered by the necessity of his and others' natures.
Muslims understand that Allah created all things and that everything that happens were
purely because He intends it to. Allah, or the God, is the one who creates people's lives down
to the smallest detail. According to the Qur’an, no kind of calamity occurs except by Allah’s
permission. Whoever believes in Allah, He will guide his heart. Allah has the knowledge of all
the things.27
In the Essay on the Secret of Destiny, the Philosopher emphasizes three premises that would
become the foundation of the article; the first premise is the world order, the second premise is
the notion of reward and punishment, and lastly, the third premise is the affirmation of the
resurrection of souls. 28 Each premise has a significant contribution to the article.
25
George F. Houkani, “Ibn Sīnās ‘Essay on the Secret Of Destiny,’” Bulletin of the School of Oriental and African
Studies 29, no. 1 (February 1966): 25–48.George F. Houkani, “Ibn Sīnās ‘Essay on the Secret Of Destiny,’” Bulletin
of the School of Oriental and African Studies 29, no. 1 (February 1966): 25–48.
26
Ibid.
27
“True Muslims Believe in Destiny,” Arab News, last modified June 11, 2015, accessed April 28, 2022,
https://www.arabnews.com/islam-perspective/news/760546.
28
Houkani, “Ibn Sīnās ‘Essay on the Secret Of Destiny.’”
Gloria | 20
In this chapter, it presents an overview of the three premises that will eventually bridge the
understanding about the nature of reward and punishment.
B. The Premises of the Essay
I. The World Order
Firstly, nothing in the world, either as a whole or in its parts, upper and lower, is exempt
from the statements that God is the cause of its existence and origination; that God knows it;
and that He has control over it; on the contrary, the entire world exists because of His control,
determination, knowledge, and will. This is a general and superficial account, although in
describing the situation thus we intend a true description. not as the theologians explain it; and
of these proofs and demonstrations could be given.29
The power (qadar) of God is responsible for all happenings in the earth. Avicenna says
unequivocally that God has completely determined the world. Qadar must be interpreted in the
Neoplatonic meaning of the Supreme Being's essential emission of all else. As a result, it is
apparent that in his search for a solution to the dilemma of divine justice, he will not renounce
or diminish this idea of destiny, even if he views it substantially differently than theological
"predestination." Then he goes on to say that this world, which comes from God, must have
both good and evil. 30
29
George F. Hourani, “IBN SINA: TREATISE ON THE SECRET OF DESTINY,” The Muslim World 53, no. 2
(April 1963): 138–140.
30
Gloria | 21
There would have been no completion of an order for the world if it had not been made
up of elements that would produce both good and evil in it and produce both righteousness and
corruption in its inhabitants; for if it had only contained unmixed righteousness, it would not
have been this world, but another one. It was also necessary for the world to be arranged in this
way because it is full of both righteousness and corruption.
II. The report that there is Reward and Punishment.
The presence of reward and punishment was initially presented as the second premise.
This theory raises the most serious questions concerning God's justice. The reward is the
occurrence of pleasure in the soul according to the extent of its perfection, while Punishment is
the occurrence of pain in the soul according to the extent of its deficiency. So, the soul’s abiding
in deficiency is its “alienation from God,” and this is “the curse.”31
He reinterprets that doctrine figuratively in this way, stating that the 'Rewards' and
'Punishments' of the other life are the unavoidable consequences of the soul's own behavior in
this life. Its pleasures are like the benefits of living a healthy lifestyle, and its sorrows are like
the agony of a diseased body. This does, in fact, demonstrate momentarily the truth of the soul's
fate in the future world.32
When this teaching is joined with either predestination or determinism, it raises the most
serious questions regarding God's justice, because it implies that God punishes men for failing
to accomplish what He has commanded them to do.
31
Hourani, “IBN SINA.”
32
Gloria | 22
The Mu'tazila had answered the dilemma on their own terms by rejecting predestination,
and they would have rejected determinism as well. While Avicenna rejects traditional
predestination, he insists on determinism as a major tenet of his philosophy.
III. The affirmation of the resurrection of souls
According to the third premise, the resurrection is just human spirits returning to their
realm. The existence of an afterlife, as a result, is fundamental to the second assumption.
Furthermore, the character of the afterlife defined in this last assumption determines what is
mentioned in reward and punishments: it is a "return of the human soul to their world but
without bodies, so reward and punishment can only be of souls alone. As a result, in this context,
the natural order of premises would be: There is a soul hereafter, and souls are rewarded and
punished in that existence.33
C. Nature of Reward and Punishment
Humans should regard both reward and punishment for their soul to make them able to
govern their soul. In this way, if their soul showed good obedience in acceptance of virtues and
avoidance of evil qualities and was quickly guided to the straight path, it will receive good
rewards by being praised fluently and allowed to profit from some pleasures. 34
This is the second premise in his “Essay on the Secret of Destiny”35 and according to the
ancients, “Reward is the occurrence of pleasure in the soul corresponding to the extent of
33
Ibid.
34
Avicenna, House Administration; translated by Muhammad Najmi Zanjani; Tehran: Majma’ Nasher Kitab, 1946.
35
This work of Avicenna discusses the necessity of evil in the world, the nature of rewards and punishments, and
affirms his belief in the immortality of the soul. He begins by revering the Most Holy of God, the Merciful, the
Compassionate.
Gloria | 23
perfection while Punishment is the occurrence of pain in the soul corresponding to the extent of
its deficiency.”36
For Avicenna, the extent of perfection to the former is God’s satisfaction and the time
of deficiency of the latter is alienation from God, which is also tantamount to the curse, penalty,
or wrath of God.37
In the narrower sense, the reward is bestowed on an individual who has done a good
act. Thus, it is tantamount to praise as it incites an individual to repeat a good show. At the
same time, punishment is retribution given to an individual who has committed an evil act.
Thus, it is tantamount to blame as it scares an individual who has committed an evil act.
With the corruption of the body, it continues to exist in the hereafter, rewarded or punished
according to its performance during its earthly existence. 38 A representative statement of
Avicenna’s views on reward and punishment in the future (with some variations in other
works) is given in his Risala Adhawiyya fı al-Ma‘ad (An Adhawite Treatise on the Afterlife).
Adhawite refers to its dedication to a confident Abu Bakr Ibn Muhammad on the feast of
sacrifice, al-Adha. According to this treatise, after the death of the body, immortal souls consist
of perfect and purified and those that are not. Perfect souls are those that fully realize that they
have intellectual perfection.
36
Avicenna, House Administration.
37
Cf. Ibid.
38
“SOME QUESTIONS REGARDING AVICENNA’S THEORY OF THE TEMPORAL ORIGINATION OF THE
HUMAN RATIONAL SOUL | Arabic Sciences and Philosophy | Cambridge Core,” accessed April 25, 2022,
https://www.cambridge.org/core/journals/arabic-sciences-and-philosophy/article/abs/some-questions-regarding-
avicennas-theory-of-the-temporal-origination-of-the-human-rational-
soul/CEFE3FA2CB178F0631906CCA5DBC3850.
Gloria | 24
Some, in addition to this, have sanctified themselves from bodily dispositions. These
find eternal bliss in the hereafter, contemplating the celestial intelligence and God. Some that
realize that they are capable of intellectual perfection but had been sullied in their earthly
existence by animal dispositions do not attain immediate bliss but eventually achieve it when
in the hereafter, the traces of animal dispositions are gradually erased. Souls that had been aware
of having intellectual perfection but did not seek it – more than this, had disowned and opposed
it – live in eternal torment, ever seeking, but never attaining, true bliss. Then there are deficient
souls to whom it never occurred that they have intellectual perfection and flawed souls of
imbeciles and children, incapable of awareness of such model. Each of these groups remains in
the life to come without absolute happiness and absolute misery. 39
The commanding and forbidding of acts to responsible beings, by revelation in the world,
are just stimulant to him of whom it was foreknown [by God] that there would occur in him [the
performance of] the commandments or (in the case of prohibition) a deterrent to him of whom it
was foreknown that he would refrain from what is forbidden. Thus, the commandment is a cause
of the act’s proceeding from him, of whom it is expected to proceed, and the prohibition is a cause
of intimidation to him who refrains from something terrible because of it. Without the
commandment, the former would not have desired the act; the latter would not have been scared
without the prohibition. 40
Therefore, Avicenna similarly introduces the notion of reinforcement in the medieval age
that would later be developed and would appear as implications to other thinkers. Avicenna added
that the former would not have come to desire the act; without the prohibition, the latte would
39
Ibn Sina, Al-Risala al- Adwahiyya fi al- Ma’ad, ed. H. ‘Azsi (Beirut, 1984), Ch. VII, pp. 145-58, particularly, p.
152.
40
Houkani, “Ibn Sīnās ‘Essay on the Secret Of Destiny,’” 31–33.
Gloria | 25
not have been scared. It is as if one were to imagine that it would have been possible for 100
percent of wickedness to befall in the absence of any prohibition and that with the presence of
the ban, 50 percent would have happened.
Commandments must be judged in the same way; had there been no commandments,
nothing of righteousness would have befallen, but with the advent of the commandments, 50
percent of justice has occurred.41
Avicenna condemned the false notion of the theologians during his time because they
suppose that reward and punishment is admissible as to the “chastisement of the fornicator, e.g.,
by putting him in chains and shackles, burning him in the fire over and over again, and setting
snakes and scorpions upon him.” 42
For Avicenna, this kind of punishment is a “will to slake his wrath against his enemy,
through injury or pain which he inflicts in him out of hostility against him; and that is impossible
in the character of God the Exalted, for it is the act of one who wills that the very being who
models himself on him is not to be imagined that after the resurrection there are obligations,
commandments, and prohibitions for anyone, so that by witnessing reward and punishment they
should be scared or refrain from what is proscribe to them and desire what is commanded to
them.43”
Thus, in a different treatise, Avicenna is critical of the Christians who uphold the doctrine
of bodily resurrection yet maintain that rewards and punishment in the hereafter are not
physical, but spiritual. 44
41
Houkani, “Ibn Sīnās ‘Essay on the Secret Of Destiny,’” 31–33.
42
Ibid.
43
Ibid.
44
That Avicenna is only too well aware of the use of the term ‘‘spiritual,’’ as being none bodily is seen in Risala
Adhawiyya – in his criticism of the Christians who believe in bodily resurrection, but maintain that reward or
punishment in the hereafter are not bodily. Avicenna writes: ‘‘If reward and punishment are spiritual, what purpose
would there be for the resurrection of the body? Moreover, what is this spiritual reward and spiritual punishment and
how is it portrayed to [the masses] so that they would desire and fear [it]? No! Nothing of this is portrayed to them
other than their being in the hereafter like angels.If it were portrayed to them regarding the matter of spirituality
Gloria | 26
Given that he is a devout and dedicated Moslem who frequently stresses God, the
delights of the soul, and the afterlife, Avicenna's reward, and punishment views are more
relating to death, judgment, and final destiny of soul in character, which individuals
implemented in their lives about its spirituality. Even though everyone has their own religion
with distinct beliefs and faith, this notion may be distilled into one fundamental goal: to do good
and avoid evil in order for one's soul to be rewarded or to be concerned because it will be
condemned as a sign of their consequences.
Therefore, goodness, perfection, and evil and harm are essential to understanding
Avicenna’s explanation of which souls are rewarded with joy and punished with torment in the
afterlife. It is no surprise that the commentators and adjudicators exerted so much effort in
addressing these topics.45
other than this, they would go astray in understanding it, [thereby] understanding something other than what is said
to them. However, what the masses imagine of the affair of the angels – even though they do not dare say it – is that
the angels are miserable, having neither pleasure nor rest, neither eating, drinking, nor marrying, and that they praise
and worship [God] night and day, and in the end are not rewarded for it.’’ Risala, p. 13, line 9–p. 14, line 2.
45
“The Life and Afterlife of the Rational Soul: Chapters VIII-X of Ibn Sīnā’s Pointers and Reminders and Their
Commentaries - ProQuest,” accessed April 25, 2022,
https://www.proquest.com/openview/675ca44c087e9a2e3ce612f90b0355a6/1?pq-origsite=gscholar&cbl=18750.
Gloria | 27
D. Recapitulation
Avicenna's essay on the Secret of Destiny, which led to his concept of reward and
punishment, was briefly explored in this chapter. Many people might call the idea 'predestination'
or 'determination,' but in many cases, 'destiny' is a better word to employ to duplicate the
Philosopher's language's entire relationship accurately. Furthermore, the researcher explores the
essay's separating principles, namely, the world order, the rewards and punishments, and the
affirmation of soul resurrection. In this chapter, it is also said that the nature of reward and
punishment, which is the central theme, must consider the souls of humans for them to regulate
it. To be rewarded, they must demonstrate goodness or be punished for their evil deeds. Because
of his assumptions, Avicenna also attacked the incorrect beliefs of other theologians of the time.
To completely comprehend Avicenna's argument, it is vital to understand Avicenna's explanation
of which spirits are granted joy to those who acquire righteousness and suffering to those who
obtain evil.
Gloria | 28
CHAPTER IV
IMPLICATIONS OF THE NOTION
A. Introduction
The idea of reward and punishment has spread over time and has even been incorporated
into people's daily lives. The concept of reward and punishment means that in the long run,
good deeds produce good results and evil deeds lead to a world of evil. Man's intention is thus
important for the long-term "reward" of a good world.46 This concept has been used in a variety
of ways, and it is not limited to the soul and divine existence.
Nonetheless, the principle of rewarding and punishing is evident and observable. Other thinkers
have appropriated this notion, and even methods have been used considering this. In this
chapter, the researcher explains how other thinkers incorporated the idea and how it has also
been employed as a way to some actions.
B. Thorndike’s Puzzle Box and the Law of Effect
The earliest studies of operant learning can be traced back to the research of psychologist
E. L. Thorndike with cats in puzzle boxes. 47 Thorndike ensured that the tendency of animals to
learn to help themselves was not lost to learning theory, but was reluctant to acknowledge
anything
46
“Reward and Punishment.” Encyclopedia Judaica, Encyclopedia.com, accessed January 24, 2022,
https://www.encyclopedia.com/religion/encyclopedias-almanacs-transcripts-and-maps/reward-and-punishment
47
Hilgard and Marquis’ “Conditioning and Learning.,” Hilgard and Marquis’ “Conditioning and Learning.” (East
Norwalk, CT, US: Appleton-Century-Crofts, 1961).
Gloria | 29
approaching common sense on the part of the dogs, cats, and chicks which were the subjects of
his behavioral experiments.48
Figure 1. An illustration49 of Edward Thorndike’s Puzzle Box.
Thorndike's paradigm involved placing a hungry animal in a cage containing a lever which, if
pressed would open the cell, allowing the animal to reach food. CC (Classical Conditioning)
resulted in a new link between a behavior and some stimuli. In contrast though, in instrumental
conditioning there was no stimulus-produced reflex response-subjects "spontaneously”
48
“Learning Theory and Behaviour Modification | Stephen Walker | Taylor &,” accessed April 25, 2022,
https://www.taylorfrancis.com/books/mono/10.4324/9781315206622/learning-theory-behaviour-modification-
stephen-walker.
49
Photo Credit:
https://www.google.com/search?q=thorndike+puzzle+box&rlz=1C1OKWM_enPH852PH852&sxsrf=ACYBG
NRG 0lBMpZb9MM95-vMo-
z81ntZK5w:1568887596851&source=lnms&tbm=isch&sa=X&ved=0ahUKEwj6jZzf0dzkAhUJfXAKHZQkD
uQQ _AUIEigB&biw=1366&bih=663#imgrc=exFKHYrxD-m1FM: Accessed February 16, 2022.
Gloria | 30
emitted various responses, until one occurred that produced positive consequences. The
positive consequences somehow made recurrence of the response more likely. Thorndike
formalized this observation in his "Law of Effect," which states that of the behaviors which
are produced in any situation, those which are followed by satisfaction will be most firmly
associated with the situation. Those behaviors will therefore tend to recur when that situation
does.50
In Thorndike's experiments, hungry cats had to escape from boxes fastened

shut in different ways to obtain food. Thorndike observed that after being
placed in the boxes, the cats engaged in various behaviors such as pacing,
visually exploring, and scratching at the walls. The animals performed these
responses until they accidentally pressed the latch, pulled the string, or did
something else that opened the box. On successive trials, the cats spent more
time examining and scratching at the latch or the string, while the other
responses gradually dropped out. Finally. the animal would perform the
correct behavior as soon as it was placed in the box. 51
Wong adds that Edward Thorndike elaborated the learning of this new behavior with his
"law of effect. " In circumstances, where pleasurable events are preceded by responses, those
responses become linked with and are more likely to reappear in that context. Through the
puzzle box of Thorndike, he perceived a roughly changing of behavior by the use of
reinforcement which is given after the desired response. 52
50
“Cellular Aspects of Operant Conditioning - ProQuest,” accessed April 25, 2022,
https://www.proquest.com/openview/9a99b75fc44936be5a601cf555e09935/1?pq-
origsite=gscholar&cbl=18750&diss=y.
51
Stephen E. Wong, “Operant Learning Theory,” in Comprehensive Handbook of Social Work and Social Welfare,
Volume 2: Human Behavior in the Social Environment (Hoboken, NJ, US: John Wiley & Sons Inc, 2008), 69.
52
Saul Mcleod, “[Skinner - Operant Conditioning]” (2007), accessed April 25, 2022,
https://www.simplypsychology.org/operant-conditioning.html.
Gloria | 31
Whenever an effector activity is closely associated with a stimulus afferent impulse or

trace and the conjunction is closely associated with a rapid diminution in the motivational
stimulus there will result an increment to a tendency for that stimulus to evoke that response.53
The law of effect is the statement that the effects of an action (whether it produces
reward or punishment) act backwards to stamp in the connection between the action and the
circumstances in which it was made. Although more recent authorities would suggest that
Thorndike's cats operated the catches and pulled strings in their boxes because they expected to
get out by these means, there are other cases where the backward-stamping-in aspect of rewards
is significant, and the idea that responses can be changed by their consequences has an
important place in learning theory. 54
Thorndike came to the conclusion that all creatures learn purely by trial and error or
reward and punishment. He described what occurs when all the creatures learn together by using
the cat's behavior in the puzzle box. 55
All learning entails the establishment of links, and these connections were strengthened
in accordance with the rule of effect. Humans are the most advanced animals because they
create the most significant relationships. It is connected to Avicenna's theory since it speaks
about reward and punishment in which the behavior is discussed, allowing you to continue what
you are doing if it provides you with comfort and to stop or not tolerate if it provides you with
a negative consequence.
53
“Learning Theory and Behaviour Modification | Stephen Walker | Taylor &,” 5.
54
Ibid 9-10
55
Ibid.
Gloria | 32
C. B.F. Skinner’s Operant Conditioning
By the 1920’s, behaviorists were becoming influential proposing new forms of learning
other than classical conditioning. Perhaps the most important of these was Burrhus Frederic
Skinner commonly known as B.F. Skinner. Skinner believed that we do have such a thing as a
mind, but that it is simply more productive to study observable behavior rather than internal
mental events. The work of Skinner was rooted in a view that classical conditioning was far too
simplistic to be a complete explanation of complex human behavior. He believed that the best
way to understand behavior is to look at the causes of an action and its consequences. He called
this approach operant conditioning.56
Moreover, OC deals with operants - a voluntary action that does not appear to have a
stimulus and this theory means ‘unevenly fluctuating of behavior by the utilizing the concept
of reinforcement which is rendered after the anticipated response.’ In OC, the subject, in pursuit
of some goal, emits a set of spontaneous responses, a subset of which become more likely to
recur as they result in positive consequences. 57 Skinner identified three types of responses: (1)
Neutral operants which are responses from the environment that neither increase nor decrease
the probability of a behavior being repeated. (2) Reinforcers which are responses from the
environment that increase the probability of a behavior being repeated. This can be either
positive or negative. (3) Punishers which are responses from the environment that decrease the
likelihood of a behavior being repeated. This weakens behavior. 58
Hence, OC is best exemplified in classroom management which could also be a
powerful tool in shaping skill performance of students. The easiest way to animate students is
through feedbacking especially on the student’s performance such as praises, compliments, and
56
Mcleod, “[Skinner - Operant Conditioning],” 1.
57
“Cellular Aspects of Operant Conditioning - ProQuest.”
58
Gloria | 33
encouragement. For example, if an educator desired to animate students to answer questions in
class, they should praise them first regardless of their answers. But unfortunately, there are
educators who will only praise a student if he answers remarkably. Knowingly, this is not an
easy task for the educator as he may appear hypocritical if he deliberates too much about how
to behave.
Therefore, if the occurrence of an operant is followed by the presentation of a

reinforcing stimulus, the strength of the behavior is increased.59 Restated by Olds, "application
of a positive reinforcer causes the animal to come back for morel.”60
Learning from the surroundings has a significant impact on human behavior. Because
food was associated with a specific activity in the Skinner's research, rats learned to repeat that
behavior, which is known as operant conditioning. We're all always learning new behaviors and
ways to improve our current ones. The psychological approach to learning that focuses on how
it occurs is known as behavioral psychology. With this, the notion of Avicenna can really be
associated with Skinner. He based his theory on the word of Edward Thorndike (1905) who
studied learning in sentient beings with the use of a puzzle box and later was known as the ‘Law
of Effect.’61 where Rewards and Punishments are highlighted, and this topic has been the core
of this article.
D. Classroom setting
School recollections are tinged with anecdotes that, ideally, will bring a nostalgic grin to
our faces. Dark memories, on the other hand, always appear more vivid, and the punishments
we got can be difficult to forget. Is it because we learned a vital lesson and can now see how
59
B. F. Skinner, The Behavior of Organisms: An Experimental Analysis (B. F. Skinner Foundation, 2019).
60
“Hypothalamic Substrates of Reward | Physiological Reviews,” 554–604, accessed February 25, 2022,
https://journals.physiology.org/doi/abs/10.1152/physrev.1962.42.4.554.
61
Gloria | 34
effective it was, or is it because the scars on our pride are permanent? Do we recall compliments
as easily? The debate over whether reward or punishment is the most efficient technique to
educate children is still ongoing. It reflects the overall mentality of a particular educational
system.
If the setting is a kindergarten set-up, punishing children for bad behavior is always
present. It reflects how society works and teaches them that for every action, there is a
consequence. 62 With this type of project, it is also strongly advised that educators consider the
fact that children are still maturing and must first grasp what is and is not acceptable behavior.
The reward and punishment method are a suitable method for stimulating humans toward good
deeds and preventing them from evil deeds. If this method is applied appropriately, it can serve
a very good and effective role in training and constructing human character. The reward and
punishment methods are different educational methods and must have some features to be
effective.
These two techniques can prevent the spoiling of children if they are used correctly and
in a timely manner. 63 As a means of ensuring his counsel, Avicenna suggests using the incentive
and punishment mechanism. The instructor's response must always be qualitatively and
quantitatively proportional to the student's conduct and morals. In reaction to incorrect behavior,
he should, for example, reject the pupil, then display melancholy, then intimidate, and
eventually penalize him.
62
“International School Parent”. The Mentality of Reward and Punishment in Education. Accessed February 18,
2022, https://www.internationalschoolparent.com/articles/reward-punishment-education/
63
Reza Ali Nowrozi, Hassanali Bakhtiyar Nasrabadi, and Kamal Nosrati Heshi, “An Introduction to Avicenna’s
Thoughts on Educational Methods,” Journal of Education and Practice (2013): 8.
Gloria | 35
However, in today's generation, the Department of Education in the Philippines issued a
policy about child safety in schools. It is specified that any corporal punishments, scolding, and
imprisonment is strictly forbidden and may result in legal penalties if used. All consequences
may include suspension, manual labor, dismissal, loss of some privileges, and community
service.
To summarize, students’ rewards and punishments must be proportionate to their conduct,
and all requirements must be satisfied prior to implementation in order to get the greatest
potential results.
E. Workplace
A workplace has a diverse range of personality types, some of which respond to incentives
while others react to the threat of punishment. A good manager knows individual employee
dynamics and fosters an environment that rewards great performance. They will also be aware
of poor performance and deal with it appropriately. While many incentives are aimed toward
earnings, non-sales employees should also be considered. An incentive is a promise of a reward
that can be attained by achieving a certain outcome. Incentives are often used to generate sales
encourage timely project completion or maintenance of a budget.64 Individuals may be
rewarded, or collaborative group performance may be awarded. You may be eligible for
ongoing incentives. Incentives for meeting bi-annual and annual targets are also frequent.
Incentives must be worthwhile, well-defined, and achievable to be effective.
On the other hand, To be productive, employees must have a thorough awareness of
64
McQuerrey, Lisa “Rewards and Punishments in a workplace” The Nest, accessed February 18, 2022,
https://woman.thenest.com/rewards-punishments -workplace-17161.html
Gloria | 36
workplace regulations and procedures so that they are aware of the penalties for breaking rules
or failing to fulfill performance requirements. 65 While we should be cautious about applying
such basic research to real-world situations, it appears that instilling positive anticipation in
others (perhaps through a weekly acknowledgment of the most productive employee on the
company website) may be more effective than threatening poor performance with a demotion
or pay cut. Fear and worry might make us withdraw and give up instead of taking action and
improving. Indeed, in the light of Avicenna’s notion, as it is being applied to real-life situations,
we can see its impact in each individual’s motivation, to be specific in the workplace.
F. Seminary Formation
The seminary aims at forming men of virtue, of human excellence, and goodness of character,
founded on psycho-emotional integration and modeled on Christ’s example of authentic
humanity. 66 Rewards and punishments are not novel in the seminary discipline. Seminarians hear
"Punishment" wherever they are at the seminary, whether it's in the dormitories, classes, chapel,
or somewhere else, these concepts are under the human formation of the seminary. The whole
seminary formation seeks to promote in the candidate for diocesan priesthood a level of affective
maturity with which a man can commit himself to Christ, to the Church, and to priestly life and
ministry with true self-knowledge and acceptance, inner freedom, emotional balance, and a
generous capacity for self-giving. 67 The statement emphasizes the seminary's purpose, which is
to sow the seed of development in each seminarian's maturity and modesty. This refers to how a
65
McQuerrey, “Rewards and Punishment in a workplace”
66
St. Pius X Seminary, “SPXS Seminarian Handbook” (Roxas City, June 2020) 7.
67
St. John’s Seminary Massachusetts. “Four Areas of Priestly Formation” accessed February 19, 2022,
https://www.sjs.edu/seminary-four-areas-of-formation
Gloria | 37
seminarian who is about to be ordained as a priest should act and think. As a seminarian, it is
also essential to recognize and anticipate his position, which is to balance oneself and to be open
and ready for whatever situations may arise along the journey.
The development of virtue in which the seminarian takes a deeper personal hold of moral
truths and seeks to practice them. It is the stage of progress. With this greater maturity, the
seminarian seeks to practice virtues such as justice and honesty, “even though such actions
require sacrifice or maybe unnoticed by others”. The sensible pleasure and the idea of reward
and punishment acted as “supporting motives” to do good, now there is a “love of virtue for its
own sake” and “love of others for themselves”. There is a growing joy because the person grows
in his awareness of the fulfilling quality of his good actions. 68 This stage requires the seminarian
to persevere so that he can develop his life of virtue, learn to enjoy the improvement of his own
good character, and see the fruits of his virtuous efforts for the good of others.69
On the other hand, if an offense, violation of the Rules of Life, or any attitude contradictory
to the norms and principles of the seminary is committed by a seminarian, all possible means of
reconciliation and restitution of justice should first be exhausted following the Gospel principles
taken from (Mt. 5:20-26) before imposing any penalty or sanction. 70 The main reason for the
imposition of sanctions and fines is to reform the erring seminarian, restore justice, rectify the
harm done, and reconcile the offender with the community because everything is out of love like
Jesus Christ, the source of God’s imbued love to mankind.
68
The Sources of Christian Ethics, 360.
69
Bernard Gordon, “St Thomas Aquinas on Affectivity: A Way Forward for Seminary Formation,” Theses (January
1, 2019): 196, https://researchonline.nd.edu.au/theses/242.
70
St. Pius X Seminary, “SPXS Seminarian Handbook”, 78.
Gloria | 38
According to the SPXS Handbook, the notion of Reward and Punishment evolves
throughout the seminary formation because it serves as a guidance. Although it focuses more on
human formation, it also assists seminarians in other forms, such as in the spiritual, pastoral, and
communal life at the seminary. By adhering to this principle, as mentioned above, seminarians
can continue in developing a vital of goodness, learning to appreciate the changes of their own
good character, and see the rewards of their efforts for the good of their brothers and sisters.
In this Archdiocese, The St. Pius X Seminary released a manual guide or a handbook for
seminarians to observe in the context of seminary formation amid a pandemic. Norms and
guidelines are imprinted in this guidebook for seminarians to continue their seminary training
even while at home. With this, the seminary's reward and punishment will spring following the
seminary formation; it is in this guide that the seminarians will decide whether to follow it. It is
up to the seminary formators to decide whether each seminarian's performance will be
commended or penalized as a result.

Gloria | 39
G. Recapitulation
This chapter discusses the concept's implications for several thinkers as well as its use in
people's daily lives. To provide a better understanding of the concept, the researcher provided
Thorndike's and Skinner's work on the reward and punishment concept. These two
psychologists have developed classical and operant learning, which occurs when behavior
changes as a result of its consequences. In these notions, the Avicennian thought has become
intertwined; though it does not talk about the divine soul, it has the same goal as what Avicenna
is attempting to communicate. On the other side, the topic of Rewards and Punishments in
people's life is also covered here. It is in this section if the concept is being used in a classroom,
at work, or even in seminary formation. Nonetheless, the researcher intends to use this as clear
evidence that, even though Avicenna has vanished from our sight, his inspiration, which has
been carried on by thinkers and even ordinary people, has always been present and will continue
to be present because this concept is fundamental to everyone's motivation and destiny.

Gloria | 40
CHAPTER V
SUMMARY, CONCLUSION, AND RECOMMENDATION
This chapter presents the summary of the study per chapter, the conclusions, and the
recommendations.
A. Summary
Chapter One presents the Background of the Study, Statement of the Problem,
Significance of the Study, Scope and Limitations, Methodology, Definition of Terms, and
Review of Related Literature.
Chapter two narrates the life of Avicenna from its Early, Middle, and Late years. His great
contributions are also discussed here. Growing up as a person is already hard for Avicenna as
it was the challenging period of the Samanid dynasty. Avicenna’s father happens to be the
governor of one of the Villages in Bukhara, no wonder he became knowledgeable because of
the guidance and teaching of his Governor’s father. As time goes by, He became an intelligent
child who inherited extraordinary cognitive skills. He had learned Arabic and even memorized
the Koran and some Arabic poetries. The medical profession has a special place in the heart of
the Philosopher, he finishes his medical course at the age of 16 and later, begins to treat patients.
Even though Avicenna endowed such intelligence, he had also experienced some difficulties
stated in his Early years. Many opportunities were given to Avicenna and one of those was his
access to the Samanid ruler’s library. In exchange, he dedicates a book he made in gratitude for
the ruler’s generosity.

Gloria | 41
After those pleasing years, Bukhara was invaded and was taken control by the Qarakhanids.
Avicenna decided to leave his hometown amidst his high position in the government. He had
traveled many places and had the chance to use his scientific and political skills, roles he had
assumed back home. As a result of this, Avicenna inspired and influenced those communities.
Avicenna also became a prisoner but during those militarily and chained chapters of his life his
production never stops, he produces many books which were used as primary educational
sources in today’s generation, and the researcher also discusses two of his major works, the
Canon and the Compendium of Soul. He is said to have died in 1037 due to colic.
In Chapter three, Avicenna's article on the Secret of Destiny, which led to his concept of
reward and punishment, was briefly explored in this chapter. Many people might call the idea
'predestination' or 'determination,' but in many cases, 'destiny' is a better word to employ to
duplicate the Philosopher's language's entire relationship accurately. Furthermore, the
researcher explores the essay's separating principles, namely, the world order, the rewards and
punishments, and the affirmation of soul resurrection. In this chapter, it is also said that the
nature of reward and punishment, which is the central theme, must consider the souls of humans
for them to regulate it. To be rewarded, they must demonstrate goodness or be punished for
their evil deeds. Because of his assumptions, Avicenna also attacked the incorrect beliefs of
other theologians of the time. To completely comprehend Avicenna's argument, it is vital to
understand Avicenna's explanation of which spirits are granted joy to those who acquire
righteousness and suffering to those who obtain evil.

Gloria | 42
Chapter four discusses the concept's implications for several thinkers as well as its use in
people's daily lives. To provide a better understanding of the concept, the researcher provided
Thorndike's and Skinner's work on the reward and punishment concept. These two
psychologists have developed operant learning, which occurs when behavior changes as a result
of its consequences. In these notions, the Avicennian thought has become intertwined; though
it does not talk about the divine soul, it has the same goal as what Avicenna is attempting to
communicate. On the other side, the topic of Rewards and Punishments in people's life is also
covered here. It is in this section if the concept is being used in a classroom, at work, or even in
seminary formation. Nonetheless, the researcher intends to use this as clear evidence that, even
though Avicenna has vanished from our sight, his inspiration, which has been carried on by
thinkers and even ordinary people, has always been present and will continue to be present
because this concept is fundamental to everyone's motivation and destiny.
B. Conclusion
The Essay on the Secret of Destiny formulated by the Islamic philosopher, Avicenna
gives an objective view on how and what will be the situation of the rational souls after death.
With the three premises mentioned in the work, it is clearly stated that this paper serves as a
light on the path of reality in an afterlife situation.
The Philosopher with his full name, Abū-ʿAlī al-Ḥusayn Ibn ʿAbd-Allāh Ibn Sīnā
(980 – 1037 A.D.) also known as Avicenna in Latin, was a prominent philosopher in the
Islamic realm and "arguably the most influential philosopher in the pre-modern era" for his
Gloria | 43
works in philosophy and natural sciences. He is known as a polymath, a person with a wide
range of knowledge, that can view things with many possibilities and opportunities. The
Philosopher has a particular place in his heart for the medical profession; he completes his
medical course at the age of 16 and subsequently begins to treat patients. Even though
Avicenna was gifted with great brilliance, he had also encountered significant challenges in
his early years. With this, he was determined to explore everything and put to conclusion all
wonders and confusions he had come along the way that is why he led himself in making an
essay reconciling the Divine determination of Justice in human action.
This doctrine creates the most acute difficulty about the justice of God when it is
combined with another perspective, for it means that God punishes men for acts that He has
willed them to do. While Avicenna does not believe in classical predestination, he does believe
in determinism, which is fundamental to philosophy. His initial characterization of this Islamic
concept as a "report" (hadith) today appears to be crucial. He symbolically reinterprets that
doctrine here, stating that the Rewards and Punishments of the other world are the unavoidable
consequences of the soul's own actions in this life.
The purpose of reward and punishment is to simply stir or stimulate the subject, either by
teaching him how to conduct a good deed, as was foreseen or by teaching him how to stop from
doing something that is deterrent to him, as was foreseen. Yet, given that Avicenna is a devoted
and committed Moslem, the manner he articulates his ideas on reward and punishment is more on
the afterlife, as he frequently discusses God, the joys of the soul, the afterlife, and so on.
Avicenna analyzes the presence of the commandments as a basis for morality on one
account. As a result, he presents it such that the commandments or prohibitions act as moral
Gloria | 44
reinforcement for man. As a result of kindness and perfection, harm is essential to understanding
Avicenna’s explanation of which souls are rewarded with joy and which are punished with torment
in the afterlife.
As a result, the Avicennian concept of reward and punishment is linked to other
psychologists’ implications and also the application of the notion to everybody’s day to day
lives. To brevity, reinforcement occurs when a stimulus follows a behavior that raises its future
likelihood, or when the subsequent stimulus improves the probability of the activity that it
follows. The phrases reinforcement and reward are sometimes used interchangeably, although
this is incorrect. However, these incentives may not serve as reinforcement because workers'
performance may not increase after getting the incentive.
Though reward and punishment are believed to be different from reinforcements, these
concepts are combined in one goal - to drive people to do good, enjoy life's joys, and avoid what
is a deterrent to them.
C. Recommendations
The researcher has four recommendations for this study.
In this study, the researcher analyzed Avicenna’s Essay on the Secret of Destiny, his life,
his works, and the implications of other thinkers as they have appropriated the notion.
The researcher recommends that other philosophers or psychologists who inquired about
Reward and Punishment may be analyzed and compared to Avicenna in future studies.
Gloria | 45
In this study, the researcher would like to recommend the readers read the books of
Avicenna and the other sources mentioned in the study for further explanations.
This study is a basic revisit of Avicenna’s Essay on the Secret of Destiny and the notion
of Reward and Punishment is open for further studies.
The researcher recommends that this study may be used as starting point of reference
for an in-depth understanding of Avicenna’s views and sentiments in his work, the Essay on the
Secret of Destiny.
Lastly, the researcher would recommend this study as a moral guide to seminarians in all
formations in the seminary for them to be guided holistically on a path that can lead to morality.
Gloria | 46
LITERATURE AND REFERENCES

Gloria | 47
BIBLIOGRAPHY
A. Books
Primary Source
Avicenna. Essay on the Secret of Destiny. Edited by John F Wippel and Allan B Wolter.
Translated by George F. Hourani. New York: The Free Press, 1969.
Secondary Sources
Hourani, George F. “Ibn Sīnā’s ‘Essay on the Secret of Destiny.’” Bulletin of the School
of Oriental and African Studies, University of London 29, no. 1 (1966): 25–48.
http://www.jstor.org/stable/611091.
Coplestone, Frederick S.J. A History of Philosophy: Medieval Philosophy From Agustine to
Duns Scotus. Vol. II. New York: Bantam Doubleday Dell Publishing Group, Inc,
1950.
Fakhry, Majid. Avicenna: A Reader of Classical Arabic Philosophy. New York, 2006.
Gilson, Etienne. History of Christian Philosophy in the Middle Ages. New York:
Random House, Inc, 1995.
Nuttin, Joseph, and Greenwald, Anthony. Reward and Punishment in Human Learning:
Elements of a Behavior Theory. London: Academic Press, Inc. Accessed February 15,
2022,
https://books.google.com.ph/books?hl=en&lr=&id=ujO0BQAAQBAJ&oi=fnd&pg=
PP1 &dq=Learning+in+Reward+and+Punishment&ots=r6r18R0D-
N&sig=XIy34msG8CrqBlQXtA8EHGv5x4I&redir_esc=y#v=onepage&q&f=false.,
1968.
Prentice-Hall Incorporation. Medieval Philosophy. 2nd. Edited by Forrest E Baird and

Walter Kaufmann. Vol. II. III vols. New Jersey: Simon & Schuster/A Viacom
Company. 1997.
Saranyana, Joseph. History of Medieval Philosophy: Patristic Philosophy and the Beginnings
of Christian Philosophy. Edited by Fr. M. Guzman. Translated by Fr. Luis Supan and
Fr. Raul Asuncion. Manila: Sinag-Tala Publishers, 1997.
Walker, Stephen. Learning Theory and Behaviour Modification. Vol. 47. New
York: Routledge, 1984.
St. Pius X Seminary, SPXS Seminarian Handbook, Roxas City, June 2020.
Gloria | 48
B. Thesis and Dissertation:
Black, Joel Patrick. Cellular Aspects of Operant Conditioning. California. Accessed February
11, 2022,
https://search.proquest.com/docview/303538475/E5F6F7DC22254873PQ/1?accountid=
173015, 1987.
Gordon, Bernard. “St Thomas Aquinas on Affectivity: A Way Forward for Seminary
Formation.” Theses (January 1, 2019). https://researchonline.nd.edu.au/theses/242.
Rapoport, Michael A. The Life and Afterlife of the Rational Soul: Chapters VIII-X of Ibn
Sina’s Pointers and Reminders and Their Commentaries. ProQuest. Accessed
February 12, 2022,
https://search.proquest.com/docview/2088945232/4EE208DC639944BBPQ/5?accoun
tid=173015, 2018.
Dulābī, Qudsiyeh Sādāt Hāshemī, Alī Haqqi, and Abbās Jawareshkīān. “Investigating the
Destiny of Children in the Hereafter from Avicenna. Mullā Ṣadrā, and the Infallibles’
Viewpoints.” International Journal of Multicultural and Multireligious Understanding 7,
no. 6 (July 2, 2020): 27–39.
C. Journal:
Heidari, Mohammad Hossein, Kamal Nosrati Heshi, Zohre Mottagi, Mehrnosh Amini,
and Ali Shiravani Shiri. "Teachers’ Professional Ethics from Avicenna’s Perspective."
Academic Journals 10 (17): 2460-2468. Accessed February 17, 2022.
doi:10.5897/ERR2015.2400, 2015.
Kelishadroky, Ahmadreza Fatahian, Ali Shamsi, Mohmadreza Bagheri, Behroz

Shahmirzayi, Mansorihasanabadi, and Mojtaba. "The Role of Reward and
Punishment in Learning." International Journal of Advanced Biotechnology and
Research 7 (2): 780- 788. Accessed February 20, 2022.
https://pdfs.semanticscholar.org/85f5/065af11d27ee567cea5f126df982511fb41f.pdf, 2016.
Marmura, Michael E. "Some Questions Regarding Avicenna's Theory of the Temporal

Origination of the Human Rational Soul." Arabic Sciences and Philosophy (Cambridge
University Press) 18: 121-138. February 13, 2022 doi:10.1017/S0957423908000507.
2018.
Nowrozi, Reza Ali, Hassanali Bakhtiyar Nasrabadi, and Kamal Nosrati Heshi. “An
Introduction to Avicenna’s Thoughts on Educational Methods.” Journal of Education and
Practice (2013): 8.
Gloria | 49
McQuerrey, Lisa. “Rewards and Punishments in a workplace”. The Nest. Accessed February
18, 2022. https://woman.thenest.com/rewards-punishments-workplace-17161.html
D. Internet Sources:
Hourani, George F. “IBN SINA: TREATISE ON THE SECRET OF DESTINY.” The Muslim
World 53, no. 2 (April 1963): 138–140.
Gutas, Dimitri. "Ibn Sina [Avicenna]." Stanford Encyclopedia of Philosophy. Accessed

January 25, 2022. https://plato.stanford.edu/entries/ibn-sina/, 2016.
Rizvi, Sajjad H. n.d. "Avicenna." Internet Encyclopedia of Philosophy. Accessed January
26, 2022. https://www.iep.utm.edu/avicenna/.
Wikishia. “Divine Reward and Punishment”. An Online Encyclopedia of the School of
Ahl al Bayt. Accessed November 12, 2021,
https://en.wikishia.net/view/Divine_Reward_and_Punishment.
St. John’s Seminary Massachusetts. “Four Areas of Priestly Formation”. Accessed
February 19, 2022. https://www.sjs.edu/seminary-four-areas-of-formation
Gloria | 50
CURRICULUM VITAE
A. Personal Details
Name: Sem. Lance G. Gloria
Home Address: Tapaz, Capiz
Parish: St. Jerome Parish
Date of Birth: June 17, 2003
Place of Birth: Western Visayas Medical Center, Mandurriao, Iloilo City
B. Educational Attainment
Elementary Education: Our Lady of the Most Holy Rosary Academy
Place: Tapaz, Capiz
Secondary Education: St. Pius X Seminary
Place: Lawaan, Roxas City, Capiz

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AVICENNA’S NOTION ON

REWARD AND PUNISHMENT

In Partial Fulfillment of the

Sem. Lance G. Gloria

AVICENNNA’S NOTION ON REWARD AND PUNISHMENT

Rev. Fr. JOHN EGBERT B. DUMALI, JCL

Rev. Fr. JOHN DAVE EBALLA, LPT

Approved by the Panel of Examinees on FINAL DEFENSE on April 27, 2022.

REV. FR. CRIS C. DE ASIS MR. MARK NEL VENUS

MR. KENRICH ANTHONY BEREBER

Accepted in partial fulfillment of the requirements of the SENIOR HIGH SCHOOL

Rev. Fr. BERMAN D. IBAÑEZ, STh.L. – MA

Sem. Lance G. Gloria

Date: May 6, 2022

Trinity, as well as to my supportive family and the lay faithful.

“Gratitude is the open door to abundance.”

CERTIFICATE OF ORIGINALITY ................................................................................................. iv

CHAPTER ONE .......................................................................................................................1

CHAPTER TWO .................................................................................................................... 10

CHAPTER III ......................................................................................................................... 19

notion, and how it is also applied to an ordinary being's ordinary life.

Following Avicenna, he is regarded as a polymath, a person with broad thinking knowledge

soul, which is referred to as the Reward and Punishment in this paper.

A. Background of the study

Quite a number of noteworthy philosophers and psychologists had engaged themselves in

psychological excavations, and instead participate in more intellectual prosperity voyages to

difficulty no more to understanding the topic.

meaning of reward and punishment to happiness and wretchedness. 1

(Truth) and its manifestation.2

transforming into a matter of subjectivity rather than viewing it objectively.

it in its proper perspective.

B. Statement of the Problem

The study sought to answer the main problem:

a. Who is Avicenna (Influences, Life, and Works)?

b. What is Avicenna’s notion of Reward and Punishment?

C. Significance of the Study

The significance of the study rests on three things:

b. This study is an enlightenment for everyone to understand reward and punishment

which Avicenna stated the outcome of the notion.

D. Scope and Limitation

to the meaning. These are as follows:

Notion. An individual's conception or impression of something known, experienced or

is discussed the occurrence of pleasure and pain in the soul.

the said notion of the after-life.

G. Review of Related Literature

significant data and information.

Nowrozi, Nasrabadi, Heshi, and Mansoori. An Introduction to Avicenna’s thoughts on

The purpose of this article is to present Avicenna's recommendations on training and

Consequently, it is critical to pay attention to and act on the findings of such

set-up in the discipline of teaching method.

The goal of this study is to present Avicenna's views on teachers' professional

attention and concern.

perspective to the professional ethics of the teachers.

K. Salim. Ibn Sina, Abu ‘Ali al-Husayn (980–1037)

In metaphysics, Avicenna makes a distinction between essence and existence; essence

between good and evil, which in turn leads to reward or punishment.

Mulladr's opinions and studying the Infallible' narratives.

is no intellectual hindrance, according to Avicenna and Mulladr.

H. Organization of the Study

AVICENNA: LIFE AND WORKS

to be the first major Islamic philosopher.” 10

“The First Teacher” (al-muallim al-awwal).11

until the end of the seventeenth century.