Averroes' interpretation of Aristotelian work is considered the most “authentic” during the Middle Ages. However, such an interpretation is inspired by neoplatonism.
Aristotle's works and Plato's dialogues had already been translated by the Arabs towards the end of the 9th century. And also the works of Plotinus and Proclus, such as that of scientists such as Ptolemy, Euclid and Galen.
It is interesting to note that the first prominent Arab philosopher, Alkindi, was one of Aristotle's translators.
The interpretations that are made regarding Aristotle, are inspired by the comments of authors such as Alexander of Aphrodisia or other neoplatonics.
Among the most prominent Arab thinkers, we find Avicena, of Persian origin; Averroes (Córdoba) and others such as Algazel, Avempace and Abentofail. Some of them, such as Avicenna, were prominent doctors and scientists.
The influence of Arabs on Christian scholastics is significant with regard to:
Understanding Aristotelian work: Avicenna and, especially, Averroes, are great commentators of his work. Averroes' interpretation is considered the most “authentic”, although it is inspired by neoplatonism.
Essence-Existence: This distinction, made for the first time by Alfarabi, who, drawing inspiration from the Liber de caus is which is nothing but a summary of Proclus' work, will be a book taken as a source repeatedly by Christian scholastics. Afarabi postulates that everything that exists is possible or necessary. In the necessary being essence and fomra coincide and therefore the necessary being is unique, eternal and infinite. On the contrary, in the possibility they distinguish because the possible, which must receive the existence of a cause other than it. This distinction is the key to Thomas Aquinas' thinking.
The need of the world: Except for Algazel (who holds the freedom of divine action), for most Arab thinkers the world necessarily exists not by itself but by relying on God, who necessarily creates it. God is not free to create or not to create, creates out of necessity, because creating is in its essence.
Agent Understanding: Aristotle had distinguished two kinds of understanding, the “possible” and the “agent”, without delving into the topic as necessary. This issue will focus the concern of several Arab thinkers. Alkindi, will identify the agent understanding with God, doctrine that except in Averroes, is similar in the maryory of Arab philosophers. For Averroes, the possible understanding (in potential) is common to all men in such a way that it is shared by each of them as “acquired” understanding. That is why, then, Averroes will say, that the human soul is mortal.
The Cordovan Maimonidesis frequently cited in medieval Christian scholastics
Although Jewish thinkers had less influence than Arabs on medieval scholastics, they are frequently cited, in particular, Maimonides, who argues:
The contingency of the world,
The existence of a separate Agent Understanding,
The freedom of man and,
An immortality reserved to the elect consisting of a participation of eternity of the agent Understanding, as a consequence of the wisdom attained during this lifetime.
Maimonides (also known as Rabbi Mosheh ben Maimon or, by the initials of his name, Rambam), born Cordoba, in medieval Spain, was a notable Jewish philosopher, mathematician and physicist. His great work in the field of Jewish legislation is the Mishneh Torah, developed in 14 books and written in Hebrew (1170-1180), which he continued to modify until his death.
He also formulated the Thirteen Articles of Faith, one of the various faiths to which many Orthodox Jews still adhere. He is recognized as the most important Jewish philosopher of the Middle Ages.
I believe with complete faith, that the Creator (blessed his name), is the creator and conductor of all his creations, and He alone made, does and will do all things.
I believe with complete faith, that the Creator (blessed his name), is one and there is no unity like this. And He's just our D-os, he was, is and will be.
I believe with complete faith, that the creator (blessed his name), has no body, and the laws of bodies do not affect him, and has no comparison with anything.
I believe with complete faith, that the creator (blessed his name), is first and last.
I believe with complete faith, that the creator (blessed his name), to Him alone can pray, and you can not pray to anything else .
I believe with complete faith, that all the words of the prophets are true.
I believe with complete faith, that the prophecy of Moshe Rabenu (May it be in peace), is true, and that he is the superior of all prophets, those before and after him.
I believe with complete faith that all the Torah that is in our hands now is the one that was given to Moshe Rabenu.
I believe with complete faith that this Torah will not be changed, and there will be no other Torah from the Creator (blessed his name).
I believe with complete faith, that the creator (blessed his name), knows all the acts of people and all their thoughts, as it is written “Molding every heart He who understands all his acts”
I believe with complete faith, that the creator (blessed his name) rewards those who keep his commandments (Mitzvot, 613, not just the 10 commandments) and punishes those who transgress them.
I believe with complete faith, in the coming of the Redeemer, and even if it is delayed, anyway, I wait every day for it to come.
I believe with complete faith that there will be life in the dead when the creator (blessed his name) decides, and his name will be exalted forever.
In his work, Guía de Perplexejos(1190), Maimonides will attempt to harmonize faith and reason by reconciling the dogmas of Rabbinic Judaism with the rationalism of Aristotelian philosophy in its Arabic version, which includes elements of neoplatonism. This work, which considers the nature of God and creation, free will and the problem of good and evil, shows a significant influence in philosophers such as Thomas Aquinas and Albert the Great.
The allegorical method, permeable to biblical interpretation by minimizing any kind of anthropomorphism, was condemned for several centuries by Orthodox rabbis.