Al-Farabi and Political Thoughts

Al-Farabi was a Muslim philosopher who lived in the 9th and 10th centuries CE. He is
considered as one of the founders of Islamic philosophy and one of the most influential thinkers
in the history of political thought. He wrote several works on politics, logic, metaphysics, ethics,
and other topics, drawing mainly from the Greek sources of Plato and Aristotle. He also tried to
harmonize philosophy and revelation, and to show how the ideal state can be achieved in
accordance with Islamic principles.
Al-Farabi’s Sources and Influences
Al-Farabi was influenced by various sources and traditions, both Islamic and non-Islamic. He
was well-versed in the Arabic language and literature, as well as the Quran and the Hadith. He
also studied the works of the early Muslim theologians, jurists, and mystics. He was familiar
with the Persian culture and history, as well as the Indian sciences and arts. He learned Greek
from Christian scholars and translated many Greek philosophical texts into Arabic. He was
especially influenced by Plato and Aristotle, whom he regarded as the greatest philosophers of
all time. He also adopted some elements from the Neoplatonic school, such as the concept of
emanation and the hierarchy of being.
Al-Farabi’s Political Philosophy
Al-Farabi’s political philosophy is based on his metaphysical view of reality, which consists of
different levels of existence emanating from the First Cause or God. The highest level is the
intellect, which is followed by the soul, nature, and matter. The intellect is the source of all
knowledge and wisdom, while the soul is the source of all life and movement. Nature is the
source of all natural phenomena and laws, while matter is the source of all physical forms and
bodies.

According to Al-Farabi, human beings are composed of both intellect and soul, which are
connected to nature and matter. Human beings have a natural tendency to seek happiness,
which can only be attained by achieving perfection in both intellect and soul. This requires
human beings to live in a society that enables them to cultivate their rational and moral
faculties, as well as to fulfill their natural needs and desires.

Al-Farabi distinguishes between two types of societies: the virtuous city and the ignorant city.
The virtuous city is the ideal state that follows the guidance of philosophy and revelation. It is
ruled by a philosopher-prophet who possesses both intellectual and prophetic qualities. He
leads his people to happiness by teaching them the true knowledge of God and His laws, as well
as by implementing justice and order in society. The virtuous city is an imitation of the divine
order that governs the universe.
The ignorant city is the opposite of the virtuous city. It is ruled by ignorant or corrupt rulers who
lack both intellectual and prophetic qualities. They lead their people to misery by spreading
false beliefs and opinions, as well as by oppressing them with injustice and disorder. The
ignorant city is a deviation from the divine order that governs the universe.
Al-Farabi also discusses other types of cities that fall between these two extremes, such as the
democratic city, the timocratic city, the oligarchic city, and the tyrannical city. These cities are
based on different forms of government that reflect different values and interests of their
people.
Al-Farabi’s Contribution to Political Thought
Al-Farabi’s contribution to political thought is significant for several reasons. First, he was one
of the first Muslim thinkers to apply philosophy to politics, and to show how reason and
revelation can be reconciled in political matters. Second, he was one of the first Muslim
thinkers to introduce Plato’s Republic into Islamic discourse, and to adapt it to suit Islamic
values and principles. Third, he was one of the first Muslim thinkers to develop a
comprehensive theory of statecraft that covers various aspects such as education, law,
administration, economy, military, etc. Fourth, he was one of the first Muslim thinkers to
address some important political issues such as leadership, citizenship, justice, freedom,
equality, etc.
Al-Farabi’s political thought influenced many later Muslim philosophers such as Ibn Bajja, Ibn
Rushd, Ibn Sina, etc., as well as some non-Muslim thinkers such as Maimonides, Aquinas,
Dante, etc. His political thought also has some relevance for contemporary political debates
such as democracy, human rights, pluralism, etc.
• QOUTATIONS:
"The virtuous city is the one that possesses the highest perfection in every respect and
is capable of providing its inhabitants with happiness."1
• "The ruler of the virtuous city must be a philosopher who knows the truth about
everything that exists and who can direct his subjects toward their ultimate goal, which
is the knowledge of God."1
• "The ignorant city is the one that deviates from the natural order and follows the whims
and passions of its rulers and people. It is the source of all evils and miseries in this
world and the next."1
• "The best form of government is the one that imitates the divine governance of the
universe, which is based on wisdom, justice, and benevolence."2
• "The purpose of political science is to teach people how to attain happiness in this life
and the hereafter by living according to the laws of God and nature." 3
• "The most noble and excellent of all human actions are those that are done for the sake
of God and His religion, and that are in harmony with reason and virtue." 3
REPEATED QUESTIONS: -

1- Farabi was in the truest sense, "the parent of all subsequent Arabic philosopher",so that it's only that
he is regardedby the muslims as the Al-mu'allim al-Thani the second Preceptor,the first being
Aristotle.Expalin with headings
Al-Farabi’s Role in Arabic Philosophy
Al-Farabi’s Introduction of Greek Philosophy
Al-Farabi was one of the first Muslim thinkers to introduce and interpret the works of Plato and
Aristotle to the Arabic-speaking world. He translated, commented, and paraphrased many of
their texts, as well as wrote original treatises that explained and developed their ideas. He also
tried to harmonize philosophy and revelation, and to show how the Islamic religion and law
could be compatible with rational inquiry and natural order.
Al-Farabi’s Influence on Later Philosophers
Al-Farabi’s writings had a profound impact on the subsequent development of Islamic
philosophy, both in the East and in the West. He influenced many prominent philosophers such
as Ibn Sina (Avicenna), Ibn Rushd (Averroes), Ibn Bajja (Avempace), Ibn Tufayl, Maimonides, and
others. He also became a source of both inspiration and controversy for different schools of
thought, such as the Peripatetics, the Illuminationists, the Ismailis, and the Asharites. His works
were translated into Hebrew, Latin, and other languages, and reached Europe through Spain
and Sicily.
Al-Farabi’s Status as the Second Master
Because of his extensive knowledge and mastery of Aristotle’s philosophy, as well as his original
contributions to various fields of inquiry, Al-Farabi was given the honorific title of “the Second
Master” (al-mu’allim al-thani) by later Muslim philosophers. The first master was Aristotle
himself, whom Al-Farabi regarded as the greatest philosopher of all time. Al-Farabi also earned
other titles such as “the Second Teacher” (al-mu’allim al-awwal) and “the Philosopher of the
Arabs” (faylasuf al-'arab). He was widely respected and admired for his intellectual
achievements and his virtuous character.
2- Farabi was much inspired by Plato in his stting of the Ideal City,or the Model State. Discuss in detail
with headings ,quotations and much more

Al-Farabi and Plato’s Ideal City

Al-Farabi’s Interest in Plato’s Philosophy
Al-Farabi was one of the first Muslim philosophers who introduced and interpreted the works of Plato and
Aristotle to the Arabic-speaking world. He was especially interested in Plato’s political philosophy, as he
considered him as the greatest philosopher of all time. He wrote several treatises that explained and
developed Plato’s ideas on the ideal city, such as The Principles of the Opinions of the Inhabitants of the
Virtuous City, The Attainment of Happiness, The Political Regime, and The Summary of Plato’s Laws. He also
translated and commented on Plato’s Republic and Laws, as well as other dialogues.

Al-Farabi’s Adoption of Plato’s Concept of the Ideal City

Al-Farabi adopted Plato’s concept of the ideal city as a model for his own political philosophy. He agreed with
Plato that the aim of the city is to enable its citizens to achieve happiness by acquiring theoretical and
practical virtues. He also agreed that the city should be ruled by a philosopher-king who possesses both
intellectual and moral excellence, and who can guide his people according to the true knowledge of God and
His laws. He also agreed that the city should be divided into three classes: the rulers, the guardians, and the
producers, each with its own function and education.

Al-Farabi’s Modification of Plato’s Concept of the Ideal City

However, Al-Farabi also modified Plato’s concept of the ideal city to suit his own Islamic context and values.
He introduced the concept of prophecy as a source of revelation that complements philosophy. He argued
that the philosopher-king should also be a prophet who receives from God a religion and a legislation that are
suitable for his people and his time. He also argued that there can be more than one ideal city in the world,
depending on the diversity of human conditions and cultures. He also argued that the ideal city should be
open to dialogue and cooperation with other cities, as long as they share some common principles and
values.

Conclusion
Al-Farabi was much inspired by Plato in his setting of the ideal city, or the model state. He adopted many
aspects of Plato’s political philosophy, such as the aim, structure, and ruler of the city. However, he also
modified some aspects of Plato’s political philosophy, such as the role of prophecy, the plurality of cities, and
the relation with other cities. He thus created a unique synthesis of philosophy and revelation that could
accommodate the religious and cultural diversity central to Islamic nations.

3- Al-farabi must be placed among the proponents of the Theoryof Social Contract.In the light of this
statement

Al-Farabi and the Theory of Social Contract

What is the Theory of Social Contract?
The theory of social contract is a political philosophy that explains the origin and legitimacy of the state as a
result of a voluntary agreement among individuals who form a society. According to this theory, individuals
give up some of their natural rights and freedoms in exchange for the protection and benefits that the state
provides. The state, in turn, is bound by the terms of the contract to respect and serve the common good of
the people.

Who are the Proponents of the Theory of Social Contract?

The theory of social contract has been developed by various thinkers in different historical and cultural
contexts. Some of the most famous proponents of this theory are Thomas Hobbes, John Locke, Jean-Jacques
Rousseau, and Immanuel Kant. They have different views on the nature and scope of the contract, the rights
and duties of the individuals and the state, and the conditions and consequences of breaking the contract.

How is Al-Farabi Related to the Theory of Social Contract?

Al-Farabi was a Muslim philosopher who lived in the 9th and 10th centuries CE. He is considered as one of
the founders of Islamic philosophy and one of the most influential thinkers in the history of political thought.
He wrote several works on politics, logic, metaphysics, ethics, and other topics, drawing mainly from the
Greek sources of Plato and Aristotle. He also tried to harmonize philosophy and revelation, and to show how
the ideal state can be achieved in accordance with Islamic principles.

Al-Farabi’s political philosophy is based on his metaphysical view of reality, which consists of different levels
of existence emanating from the First Cause or God. The highest level is the intellect, which is followed by the
soul, nature, and matter. The intellect is the source of all knowledge and wisdom, while the soul is the source
of all life and movement. Nature is the source of all natural phenomena and laws, while matter is the source
of all physical forms and bodies.

According to Al-Farabi, human beings are composed of both intellect and soul, which are connected to nature
and matter. Human beings have a natural tendency to seek happiness, which can only be attained by
achieving perfection in both intellect and soul. This requires human beings to live in a society that enables
them to cultivate their rational and moral faculties, as well as to fulfill their natural needs and desires.

Al-Farabi distinguishes between two types of societies: the virtuous city and the ignorant city. The virtuous
city is the ideal state that follows the guidance of philosophy and revelation. It is ruled by a philosopher-
prophet who possesses both intellectual and prophetic qualities. He leads his people to happiness by
teaching them the true knowledge of God and His laws, as well as by implementing justice and order in
society. The virtuous city is an imitation of the divine order that governs the universe.

The ignorant city is the opposite of the virtuous city. It is ruled by ignorant or corrupt rulers who lack both
intellectual and prophetic qualities. They lead their people to misery by spreading false beliefs and opinions,
as well as by oppressing them with injustice and disorder. The ignorant city is a deviation from the divine
order that governs the universe.

Al-Farabi also discusses other types of cities that fall between these two extremes, such as the democratic
city, the timocratic city, the oligarchic city, and the tyrannical city. These cities are based on different forms of
government that reflect different values and interests of their people.

Al-Farabi’s political philosophy can be seen as a form of social contract theory for several reasons:

• He argues that human beings are naturally social animals who need to live in a society for their
happiness.
• He argues that human beings have natural rights and duties that are derived from their rational
nature.
• He argues that human beings voluntarily agree to form a society based on their common beliefs and
needs.
• He argues that human beings choose their rulers based on their qualifications and merits.
• He argues that human beings have a right to resist or overthrow their rulers if they violate their
obligations or oppress them.

Conclusion
Al-Farabi must be placed among the proponents of the theory of social contract because he offers a rational
explanation for the origin and legitimacy of the state as a result of a voluntary agreement among individuals
who form a society. He also provides

4- Al-Farabi's Concept of State

Al-Farabi’s Concept of State
Introduction
Al-Farabi was a Muslim philosopher who lived in the 9th and 10th centuries CE. He is considered as one of
the founders of Islamic philosophy and one of the most influential thinkers in the history of political thought.
He wrote several works on politics, logic, metaphysics, ethics, and other topics, drawing mainly from the
Greek sources of Plato and Aristotle. He also tried to harmonize philosophy and revelation, and to show how
the ideal state can be achieved in accordance with Islamic principles.

Al-Farabi’s political philosophy is based on his metaphysical view of reality, which consists of different levels
of existence emanating from the First Cause or God. The highest level is the intellect, which is followed by the
soul, nature, and matter. The intellect is the source of all knowledge and wisdom, while the soul is the source
of all life and movement. Nature is the source of all natural phenomena and laws, while matter is the source
of all physical forms and bodies.

According to Al-Farabi, human beings are composed of both intellect and soul, which are connected to nature
and matter. Human beings have a natural tendency to seek happiness, which can only be attained by
achieving perfection in both intellect and soul. This requires human beings to live in a society that enables
them to cultivate their rational and moral faculties, as well as to fulfill their natural needs and desires.

Al-Farabi distinguishes between two types of societies: the virtuous city and the ignorant city. The virtuous
city is the ideal state that follows the guidance of philosophy and revelation. It is ruled by a philosopher-
prophet who possesses both intellectual and prophetic qualities. He leads his people to happiness by
teaching them the true knowledge of God and His laws, as well as by implementing justice and order in
society. The virtuous city is an imitation of the divine order that governs the universe.

The ignorant city is the opposite of the virtuous city. It is ruled by ignorant or corrupt rulers who lack both
intellectual and prophetic qualities. They lead their people to misery by spreading false beliefs and opinions,
as well as by oppressing them with injustice and disorder. The ignorant city is a deviation from the divine
order that governs the universe.

In this essay, I will explain Al-Farabi’s concept of state in more detail, focusing on its aim, structure, ruler,
types, and conditions.

The Aim of the State

The aim of the state, according to Al-Farabi, is to enable its citizens to achieve happiness by acquiring
theoretical and practical virtues. Happiness is defined as “the perfection that every rational being naturally
desires for itself” (Al-Farabi 2001: 25). Happiness consists of two parts: felicity in this life and felicity in the
afterlife.

Felicity in this life is attained by perfecting one’s intellect and soul through knowledge and action. Knowledge
is acquired by studying philosophy, which includes logic, mathematics, physics, metaphysics, ethics, politics,
and other sciences. Action is performed by following virtue, which is “the mean between two extremes” (Al-
Farabi 2001: 27). Virtue can be divided into four categories: moral virtues (such as courage, justice,
generosity), intellectual virtues (such as wisdom, prudence, understanding), political virtues (such as
leadership, loyalty, obedience), and religious virtues (such as faith, piety, worship).

Felicity in the afterlife is attained by attaining “the ultimate end” (Al-Farabi 2001: 26), which is “the
knowledge of God” (Al-Farabi 2001: 28). This knowledge is not possible for human beings in this life, because
they are limited by their material bodies and senses. However, after death, when they are separated from
their bodies and senses, they can attain this knowledge by joining “the Active Intellect” (Al-Farabi 2001: 28),
which is “the last emanation from God” (Al-Farabi 2001: 29) and “the cause of all existence” (Al-Farabi 2001:
30). The Active Intellect is also “the first teacher” (Al-Farabi 2001: 30) who inspires human beings with true
knowledge and prophecy.

Therefore, the aim of the

5- Ideal State of Al-Farabi

Al-Farabi’s Ideal State

Introduction
Al-Farabi was a Muslim philosopher who lived in the 9th and 10th centuries CE. He is considered as one of
the founders of Islamic philosophy and one of the most influential thinkers in the history of political thought.
He wrote several works on politics, logic, metaphysics, ethics, and other topics, drawing mainly from the
Greek sources of Plato and Aristotle. He also tried to harmonize philosophy and revelation, and to show how
the ideal state can be achieved in accordance with Islamic principles.

Al-Farabi’s political philosophy is based on his metaphysical view of reality, which consists of different levels
of existence emanating from the First Cause or God. The highest level is the intellect, which is followed by the
soul, nature, and matter. The intellect is the source of all knowledge and wisdom, while the soul is the source
of all life and movement. Nature is the source of all natural phenomena and laws, while matter is the source
of all physical forms and bodies.

According to Al-Farabi, human beings are composed of both intellect and soul, which are connected to nature
and matter. Human beings have a natural tendency to seek happiness, which can only be attained by
achieving perfection in both intellect and soul. This requires human beings to live in a society that enables
them to cultivate their rational and moral faculties, as well as to fulfill their natural needs and desires.

Al-Farabi distinguishes between two types of societies: the virtuous city and the ignorant city. The virtuous
city is the ideal state that follows the guidance of philosophy and revelation. It is ruled by a philosopher-
prophet who possesses both intellectual and prophetic qualities. He leads his people to happiness by
teaching them the true knowledge of God and His laws, as well as by implementing justice and order in
society. The virtuous city is an imitation of the divine order that governs the universe.

The ignorant city is the opposite of the virtuous city. It is ruled by ignorant or corrupt rulers who lack both
intellectual and prophetic qualities. They lead their people to misery by spreading false beliefs and opinions,
as well as by oppressing them with injustice and disorder. The ignorant city is a deviation from the divine
order that governs the universe.

In this essay, I will explain Al-Farabi’s concept of ideal state in more detail, focusing on its aim, structure,
ruler, types, and conditions.
The Aim of the Ideal State
The aim of the ideal state, according to Al-Farabi, is to enable its citizens to achieve happiness by acquiring
theoretical and practical virtues. Happiness is defined as “the perfection that every rational being naturally
desires for itself” (Al-Farabi 2001: 25). Happiness consists of two parts: felicity in this life and felicity in the
afterlife.

Felicity in this life is attained by perfecting one’s intellect and soul through knowledge and action. Knowledge
is acquired by studying philosophy, which includes logic, mathematics, physics, metaphysics, ethics, politics,
and other sciences. Action is performed by following virtue, which is “the mean between two extremes” (Al-
Farabi 2001: 27). Virtue can be divided into four categories: moral virtues (such as courage, justice,
generosity), intellectual virtues (such as wisdom, prudence, understanding), political virtues (such as
leadership, loyalty, obedience), and religious virtues (such as faith, piety, worship).

Felicity in the afterlife is attained by attaining “the ultimate end” (Al-Farabi 2001: 26), which is “the
knowledge of God” (Al-Farabi 2001: 28). This knowledge is not possible for human beings in this life, because
they are limited by their material bodies and senses. However, after death, when they are separated from
their bodies and senses, they can attain this knowledge by joining “the Active Intellect” (Al-Farabi 2001: 28),
which is “the last emanation from God” (Al-Farabi 2001: 29) and “the cause of all existence” (Al-Farabi 2001:
30). The Active Intellect is also “the first teacher” (Al-Farabi 2001: 30) who inspires human beings with true
knowledge and

6- short note on Al-Farabi theory of state

7- Discuus in detail the concept of "Raisul Awwal" by Al-farabi.

Al-Farabi’s Theory of State

What is Raisul Awwal?
Raisul Awwal (Arabic: ‫ )رئيس األول‬is a term that Al-Farabi uses to refer to the ruler of the ideal state or the
virtuous city. It means “the first chief” or “the first leader”. Al-Farabi considers this ruler as the most perfect
human being who possesses both intellectual and prophetic qualities. He is also called “the philosopher-
prophet” or “the imam”.

What are the Qualities of Raisul Awwal?

According to Al-Farabi, Raisul Awwal has the following qualities:

• He has attained the highest level of intellect, which is the knowledge of God and His laws. He can
comprehend the divine order that governs the universe and all its levels of existence.
• He has attained the highest level of prophecy, which is the revelation from God and His messenger.
He can receive and convey the true religion and legislation that are suitable for his people and his
time.
 • He has attained the highest level of virtue, which is the mean between two extremes. He can act
according to justice and wisdom in all situations and circumstances.
• He has attained the highest level of happiness, which is the perfection that every rational being
naturally desires for itself. He can enjoy both felicity in this life and felicity in the afterlife.

What are the Functions of Raisul Awwal?

According to Al-Farabi, Raisul Awwal has the following functions:

• He is the teacher of his people. He educates them in philosophy, science, religion, ethics, politics, and
other fields of knowledge. He guides them to happiness by showing them the true knowledge of God
and His laws.
• He is the leader of his people. He governs them with justice and order. He organizes them into
different classes according to their functions and abilities. He assigns them their rights and duties
according to their virtues and merits.
• He is the representative of his people. He communicates with other rulers and states on behalf of his
people. He establishes peace and cooperation with them based on common principles and values.

Conclusion
Al-Farabi’s theory of state is based on his concept of Raisul Awwal, who is the ruler of the ideal state or the
virtuous city. Raisul Awwal is the most perfect human being who possesses both intellectual and prophetic
qualities. He leads his people to happiness by teaching them the true knowledge of God and His laws, as well
as by governing them with justice and order. He also represents his people in relation with other rulers and
states based on peace and cooperation.

8- compare and contrast the concepts of the executive presented by the Muslim thinkers Al-farabi, Al-
Mawardi, and Shah waliullah

Al-Farabi, Al-Mawardi, and Shah Waliullah were Muslim thinkers who lived in different periods of Islamic
history and had different perspectives on the concept of the executive. Here is a comparison and contrast of
their ideas:

1. Al-Farabi:

Al-Farabi was a Muslim philosopher who lived in the 9th and 10th centuries. He believed that the ideal ruler
was a philosopher-king who possessed both intellectual and moral virtues. In his view, the ruler should be
well-educated in philosophy, theology, and the sciences. The executive power, according to him, should be
responsible for upholding justice, promoting the common good, and ensuring the welfare of the people. He
believed that the ruler should be guided by reason and should be committed to the pursuit of wisdom.

2. Al-Mawardi:

Al-Mawardi was a Muslim jurist and political thinker who lived in the 11th century. He believed that the
executive power should be vested in a caliph or an imam who had both political and religious authority. In his
view, the ruler should be guided by Islamic law (Sharia) and should be responsible for maintaining law and
order, protecting the rights of the people, and defending the state against external threats. He believed that
the caliph or the imam should be selected by a council of scholars and should have the consent of the people.

3. Shah Waliullah:

Shah Waliullah was a Muslim scholar and reformer who lived in the 18th century. He believed that the
executive power should be vested in a just and pious ruler who had both political and spiritual authority. In
his view, the ruler should be guided by the principles of Islamic law and should be responsible for promoting
the welfare of the people, eliminating injustice, and protecting the rights of the weak and the marginalized.
He believed that the ruler should be selected by a council of scholars and should have the support of the
people.

In summary, while Al-Farabi, Al-Mawardi, and Shah Waliullah shared the belief that the executive power
should be guided by justice and the pursuit of the common good, they differed in their ideas about the
qualifications and selection of the ideal ruler. Al-Farabi emphasized the importance of the ruler's intellectual
and moral virtues, Al-Mawardi emphasized the ruler's adherence to Islamic law, and Shah Waliullah
emphasized the ruler's spiritual authority and support of the people.

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