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Compiled by:Siraj.

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LECTURE :9

Al-Farabi (870-950)

Introduction:

Al–Farabi (known in the West as Alpharabius) born in 870 C.E. There are varying

historical accounts of his ethnic origin; It is known with certainty is that after finishing his
early school years in Farab and Bukhara, Farabi arrived in Baghdad in 901 to pursue
higher studies. He studied under the Nestorian Christian Abu Bishr Matta bin Yunus, a
translator and logician, and later under Yuhanna bin Haylan in Harran. He mastered
several languages and fields of knowledge, and was an accomplished musician. Al-
Faribi lived through the reign of six Abbasid Caliphs. He traveled to Egypt, Damascus,
Harran, and Aleppo (Halab) but always returned to Baghdad. In Aleppo he visited the
court of Saif al-Daula and became a constant companion of the king, and it is said that
most of his works were written there. In his earlier years he was a qadi (judge) but later
became a teacher. He suffered great hardships during his life, and at one time was the
caretaker of a garden. He died around 950 C.E.

Influence:

Islam.

Plato.

Aristotle.

Work:

Al-Farabi’s works was preserved from ravages of time contain five on politics as under:

1. A Summary of Plato’s Laws

2. Siyasatu’l-Madaniyah

3. Ara’u ahli’l-Madinatu’l-Fadilah

4. Jawami’u’s-Siyasat

5. Ijtima’atu’l-Madaniyah.

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The Unity of Philosophy:

Al-Farabi maintains that philosophy is essentially one unit. Thus, it is imperative for
great philosophers to be in accord, the pursuit of truth being their one and only aim.
Plato and Aristotle, “being the originators of philosophy and the creators of its elements
and principles and the final authority as regards its conclusions and branches,”are
closely in accord in spite of some of their apparent and formal differences. Thus, al-
Farabi believes in the existence of only one school of philosophy, the school of truth.
Therefore, the terms Peripatetics, Platonists, Stoics, and Epicureans denote only names
of groups of philosophers; all constitute one single school of philosophy. Parties and
cliques are a nuisance in philosophy as well as in politics. Al-Farabi, as a philosopher
and historian; has been fully aware of the danger of partisanship in philosophy. This
partisanship was caused more or less by the fanatics among the disciples of the great
philosophers. Instead of attempting to harmonize the doctrines of various philosophers,
these disciples managed to widen the gap between two masters by stressing shades of
difference and sometimes even by altering and misrepresenting their doctrines.

Religious truth and philosophical truth are objectively one:

Religious truth and philosophical truth are objectively one, although formally different.
This idea rendered possible the accord between philosophy and the tenets of Islam. Al-
Farabi undoubtedly has been the first scholar to raise a new edifice of philosophy on the
basis of this accord; later philosophers have followed the lines chalked out by him; Ibn
Sina has been to a certain extent occupied in the exposition and delineation of its
Platonic aspects, while Ibn Rushd has been busy indicating the accord between Aristo-
telian philosophy and religion.
This doctrine of reconciliation has been based on two main points: first, revising the
Peripatetic philosophy and garbing it in a Platonic form, in order to make it more
consonant with Islamic tenets; and, secondly, giving a rational interpretation of religious
truths. In fact, al-Farabi expounds philosophy in a religious way and philosophizes
religion, thus pushing them in two converging directions so that they may come to an
understanding and co-exist.
This revision of the Peripatetic philosophy has been concerned with two theories, one
cosmological and the other psychological, viz., Theory of the Ten Intelligences and that
of the Intellect. His rational explanation depends on two other theories; the first is
concerned with prophecy and the second with the interpretation of the Qur'an. The
whole philosophy of al-Farabi is summed up in these four theories which are inter-
related and all of which aim at one end.
Human Nature:
Human nature is not the same in all individuals; it varies in accordance with the physical
qualities of individuals. Some can easily grasp the first intelligible or the first known
things, some do not receive them directly. Again, some of them do not receive anything
from the first intelligible in a natural way at all, and some others receive them in a way
different from theirs.

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Political philosophy:

al-Farabi always keeps in view the Islamic tenets which have formed the inner links of
his writings. In his political philosophy, he has followed the same line. Under the
influence of Plato and Aristotle he evolves his own system.Al-Farabi is best known for
his Neoplatonist ideas, but he was also an Aristotelian. Al-Farabi was referred to in the
Arabic world as the “Second Teacher” (al-Mou'allim al-Thani), with Aristotle being the
“First Teacher,” because of his elaborate commentaries on Aristotle and his work in
logic. He categorized logic into two separate groups: "idea" (takhayyul) and "proof"
(thubut). Al-Farabi was later overshadowed by Ibn Sina (Avicenna), but he is the
originator of key ideas which were absorbed into Islamic, Jewish and Christian
philosophy.

He is credited with preserving the original Greek texts during the Middle Ages because
of his commentaries and treatises, and influencing many prominent philosophers, like
Avicenna and Maimonides. Through his works, he became well-known in the East as
well as the West. Al-Farabi also wrote a commentary on Aristotle's work, and one of his
most notable works is Al-Madina al-Fadila where he theorized an ideal state as in
Plato's The Republic.

Al-Madina al-fadila:

Al-Farabi incorporated the Platonic view, drawing a parallel from within the Islamic

context, in that he regarded the ideal state to be ruled by the prophet-imam, instead of
the philosopher-king envisaged by Plato. Al-Farabi argued that the ideal state was the
city-state of Medina when it was governed by the prophet Muhammad as its head of
state, as he was in direct communion with Allah whose law was revealed to him.

man is a political animal:

Al-Farabi’s famous work on political science begins with three chapters describing the
First Cause and the process of the emanation of the universe. Al-Farabi asserts that
human beings, like any natural species, have a perfect state toward which their actions
tend, and this perfect state can only be realized in association with other human beings;
man is a political animal. The concept of happiness (sa’ada) is essential to al-Faribi’s
political philosophy. In a virtuous society (al-ijtima' al-fadil) and a virtuous city (al-madina
al-fadila), everyone cooperates to gain happiness through goodness. A virtuous world
(al-ma'mura al-fadila) is one in which all nations collaborate to achieve universal
happiness. A virtuous society strives to preserve the souls of all its inhabitants. Al-Faribi
compares the functioning of an ideal city to the functioning of a healthy human body.

The idealized prince in Al-Madina al-fadila is an absolute ruler, whose soul is united with
the “Active Intellect.” Al-Farabi follows Plato in enumerating the qualities of a prince: he
should possess the right natural disposition and exhibit the right attitude for a ruler; he
will have perfected himself; he should be a good orator; he should have a strong

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physique, a good understanding and memory, love learning and truth, and be above
worldly materialism. The prince assumes "absolute power" over the state and all others
are subservient to him. Citizens are also classified in terms of the power and rights they
enjoy, and each takes orders from those above them and has power over those below.

The Ideal State (Al-Madina al-fadila )

The sovereigns of an ideal State who succeed one another are all like one soul, as if
there were one king who continued all the time. Similar is the case with a group of
people who administer the State together at a time in one or more than one city. The
whole group is just like one sovereign, their souls being like one soul. Uniformity is
found in every stage and in every part of the State, and people flourishing at different
times look as they were one soul working at all times in the same way. If there is
continuity and harmony at a particular stage, even different groups of people, whether of
one or more than one State, would appear as one soul.
The people of the ideal State have something common to all of them in their learning
and acting, but different groups of people belonging to different ranks and stages have
some sciences and deeds peculiar to them. Through both of these, people achieve
happiness, and by displaying these they obtain an ideal physical form. This form grows
stronger and stronger and better and better by constant performance of those deeds.
For example, the art of writing has some pre-requisite performances. The more they are
executed by the expert, the greater is the excellence of his art. Not only that, the scribe
enjoys his art by repeating his exercises, and grows in love for it.
The same is the case with happiness, which increases with the constant practice of
deeds that lead to it. The soul grows in happiness to such a degree that it becomes free
from matter. It does not perish with matter, for it is no longer required for its existence.
At this stage, being separated from matter, the soul frees itself from all corporeal
qualities so much so that even movement and rest cannot be ascribed to it. As this state
is very unusual, it is very difficult to form an idea of it.

Characteristics Of The Chief Of The Ideal State:

The Imam or the chief of the ideal State is the chief of the ideal nation, and for the
matter of that, of the whole inhabited part of the earth. This position is only attained by a
man who naturally possesses the following 12 characteristics as his second nature:
1. Sound health, and perfect organs, performing their functions with ease and facility
and in harmony will faculties.
2. Intelligence and sagacity, so as to be able to grasp the intention of a speaker in his
particular situations and circumstances.
3. Good memory, so as to retain in his mind all that he understands, sees, hears, and
perceives.
4. Prudence and talent, to understand a problem from the perspective in which it has
been presented to him.

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5. Eloquence, so that his tongue may assist him in expressing in a perfect manner all
that is in his mind.
6. Devotion to education and learning, and submission to receive knowledge with ease
without feeling any annoyance.
7. No greed for food, drink and sex, avoidance of play, and dislike of pleasures caused
by these.
8. Friendliness towards truth and truthful persons and condemnation of falsehood and
those who are inclined to falsehood.
9. Bigness of heart, loving nobility, and natural magnanimity without any trace of
meanness.
10. Indifference to dirham and dinar and other forms of wealth.
11. Devotion by nature to justice and just people, abhorrence of injustice and
oppression and unjust and oppressive people, offering half of one’s possessions and
those of one’s family to help the oppressed, and urging others to do the same, helping
everything good and beautiful, and being easy to bend to justice but difficult to
oppression and evil.
12. Strong resolution, courage, and promptitude without any sign of fear or
psychological weakness.
If a person possessed of these qualities happens to live in an ideal State he is the chief.
It is, however, impossible to have all these qualities in one man. People are scarcely
equipped with all of them. If no one having these qualities is found in the State, the laws
promulgated by the former chief or his successors should be kept in force.
second chief:
The second chief who succeeds the first should fulfil at least the following six
requirements:
1. He should be wise and philosophical.
2. Learned and abreast with the laws, customs, rites and rituals adopted by his
predecessor to discharge the function of the ideal State with all perfection.
3. He should be an expert in deriving principles in case he does not find any law.
4. He should be far-sighted, possessing an insight to frame rules and regulations in
accordance with the conditions and circumstances he finds himself in, and capable of
keeping up the reforms he introduces.
5. He should also be well experienced and eloquent in giving directions to urge the
people to follow him in accordance with the Shari‘ah.
6. In addition, he should be skilful in physical display of exercises needed in warfare,
and in the use of arms, ammunition, and other equipments.

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In other words, this ruler must have insight to derive inferences from the possessed
records of the customs, rites, and rituals, and accurate opinion in understanding the
events that take place and may increase the prosperity of the State. He must have the
power to convince others and struggle hard. This sovereign is called the king of the
tradition, and the State is called al-mulk al-sunnah the country of traditions and
customs.
If all the conditions described for the chief are not found in one man, and are available
in two persons – one wise and the other possessing other qualities – then both will be
the chiefs of the State. If, however, these conditions are scattered in a group of people
agreeable to work together, then these members will be the ideal chiefs. But if wisdom
does not form a part of the State while other conditions are fulfilled entirely, the city will
be best without a sovereign, but it will be exposed to destruction. The State without a
philosopher to whom it may be entrusted will perish in no time.
Inhabitants Of The Ideal State:
The excellent or the ideal State consists of five kinds of people: the excellent, the
linguists, the secluded, the struggling, and the steady.
The excellent people: are the philosophers, the intellectuals, and “the People of
Opinion” in great affairs.
linguists, they are the orators, speakers, poets, musicians, writers, and the like.
The secluded people: are the mathematicians, statisticians, physicians, astronomers,
and the like.
The struggling people: are the fighters, the defenders.
The steady: are those who earn money in the city, for example cultivators, traders, and
those engaged in other pursuits.

Kinds of State Imperfect States:

The excellent State as explained above is the State administered by the best and most
talented who aim at prosperity and happiness for all and sundry. If its constitution fails to
provide the people with prosperity, and the rulers do not possess the qualities of ideal
rulers, then the State ceases to be excellent and is called the evil-doing State (al-
madinat al-fasiqah), the ignorant state (al-madinat al-jahilah) or the astray going
State (al-madinat al-dallah). People in the evil doing State are like weeds in a field. They
are no better than savages and can have no organization worthy of a State.
The ignorant states (al-madinat al-fasiqah):
As for the people of the ignorant State, they possess their own constitution and culture.
But their civic organization varies.
The necessary organization is the State which endeavours to earn what is evidently
necessary for the constitution and the upkeep of the body. 

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The State of the contemptible:

is the one which tries to achieve wealth in abundance, and the money which they hoard
due to the love of wealth and niggardliness is spent only for the needs of the body.
The vile state: broods over sensuous pleasures and achieves the best means for the
sake of pleasure only. This State is the most coveted one.
The extravagant State: is the organization of the profusely generous in which the
individuals help one another to reach nobility in expression and action. The people of
this State are called generous either by themselves or by the people of other
States. This is the best State among all the States of the ignorant.
The state of the dominant: people tries to over-power others in power and wealth; they
shed blood, subjugate others, and indulge in all sorts of pleasures. The State of the
dominant excels the State of the generous in showing power. As for the social State,
everybody is free in it to do whatever he likes, and believes that no man has any
superiority over others by any means. But independence often leads to extremes, and,
therefore, there arise in this State different rites and rituals, customs and manners, and
people are misled by evil propensities. Thus, this State splits into different groups and
parties.
In all these States there is always unrest prevailing among the people, as everybody
tries to become the chief and, by virtue of his wits, to lead the State of prosperity and
happiness.
The evil doing States:savage, they incline to their own whims and propensities, that is
to say, they like to enjoy power, nobility, and domination, and direct their actions
towards their achievement. In activities, these States are like the States of the ignorant.
In manners, their peoples resemble the peoples of the said States. The peoples of
these two States differ only in belief. None of these states ever achieve happiness and
prosperity.
The astray going States: are those whose people suffer from some delusion. They
adopt such principles, actions, and deeds as appear to them to be those of the excellent
State, but in fact are not. The same is true of their goal of happiness and prosperity
which they conceive to be so but which actually is not so.
The offspring of societies which develop in these States are of various types and all of
them aim at personal gain and victory and not at real happiness and true prosperity.

J. Conclusion
According to al-Farabi, the chief of the state should be physically free from all defects,
and should have a sharp intellect, memory, and wit. He should be devoted to sciences,
truth-loving, and not easily upset by difficulties, contented, without greed for things to
eat, and disinclined towards sensuous pleasures. He should abhor falsehood and liars,
be ambitious with lofty ideals, a lover of justice, without thought of wealth or worldly
position, and should have strong resolution, boldness, and courage. Plato’s philosopher
king has also been described as truth loving, fond of the knowledge of existents, one

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who keeps away from vice, is free-thinking, intelligent, sagacious, witty, and ambitious.
But the state of al-Farabi is international in character.
While the State of Plato is only a City-State, that of al-Farabi can be as vast as a World-
State. Plato wants to entrust the affairs of the State to a group of philosophers and
names the organization “aristocracy.” Al-Farabi not only calls the Head of State Imam
but identifies him with prophet. It is in the absence of the Imam or the second chief who
has the necessary qualities to follow the tradition of the Imam that he entrusts the affairs
of the State of the chief. It is, therefore, not true to say that al-Farabi has based his
theory entirely on the Republic of Plato, or that he is simply Aristotelian in his thought.