Lecture 9

Farabi was in the truest sense, "the parent of all subsequent Arabic philosophers", so that it‟s

s
only natural that he is regarded by the Muslims as the „Mu‟allim‟-o--thani., the second Preceptor,

ba
the first being Aristotle. Explain.(2000)

2. “Farabi was much inspired by Plato in his setting of the Ideal City, or the Model State.”

8 b
Discuss (2001)

82 A
3. Al – Farabi must be placed among the proponents of the Theory of Social Contract.” In the
light of this statement. (2003)

19 za
4. AI-Farabi Concept of State (2004)

5. Ideal State of Al-Farabi (2010)

43 am
6.Short Note - Al-farabi theory of state (2012)
32 H
7. Discuss in detail the concept of "Raisul Awwal" by Al-Farabi. (2014)
03 ad

Alfarabi
m

Context:

 Era- 10th century

m

 Inspired by Greek Philosphers

 2nd Teacher
ha

 Presided in the golden age of islam

 Al- Farabi was the first Muslim philosopher who headed a ―school‖ and became well
known as a teacher. He was also regarded as the true founder of philosophy in Islam.
Mu

 Al-Farabi 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.[43]
Overview:

 Al-Farabi argued that religion rendered truth through symbols and persuasion, and,
like Plato, saw it as the duty of the philosopher to provide guidance to the state.
 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.

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Concept of True Happiness:

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A ruler is one who guides towards true happiness.

 While defining happiness, al- Farabi explained that some of the actions performed by

8 b
humans are true happiness, whereas others are presumed to be happiness although they
are not.

82 A
 The true happiness, according to al- Farabi, cannot perhaps be attained in this life, but in
another life after this.

19 za
Categories of Ruler ship
43 am
In categorizing rulership, Farabi explained that rulership is of two kinds :
32 H
1. Virtuous leadership:
a. a rulership that builds the voluntary actions, ways of life, and positive
dispositions, with which to achieve what is true happiness.
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b. This rulership of true happiness is the virtuous rulership, in which the cities and
nations that submit to this rulership are the virtuous cities and nations.
2. Ignorant/Vile Rulership:
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a. a rulership that sets up in the cities, the actions and the states of character with
which to attain the things that are presumed to be happiness although they are
not.
m

b. This kind of rulership, according to al- Farabi, is the ignorant rulership that
mainly pursues wealth, which is known as the ―vile rulership.
ha

Types of Perfect Societies

Mu

Al- Farabi discussed three types of perfect human societies:

1. The largest societies, according to al- Farabi, consist of many nations that associate and
cooperate with one another;
2. The medium ones consist of a nation;
3. The smallest perfect political associations/societies consist of a city.
 Exception: However, associations in villages, quarters, streets and households have been
described by al- Farabi as imperfect associations/societies. Al-Farabi also mentions that the
political or civic society is a part of a nation, and the nation is divided into cities.

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Farabi and the virtuous city (Ideal State) (al-madinat al-fadilah)

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Al- Farabi„s virtuous city is, to some extent, similar to the ideal state of Plato. However, his
theory of virtuous city is based on the Islamic philosophy. In his Virtuous City-State, al- Farabi
discussed twelve principles that a virtuous ruler might possess.

8 b
Inhabitants Of The Ideal State

82 A
The excellent or the ideal State consists of five kinds of people:

19 za
1. The excellent:
The excellent people are the philosophers, the intellectuals, and “the People of Opinion”
43 am
in great affairs.

2. The linguists:
32 H
As for linguists, they are the orators, speakers, poets, musicians, writers, and the like.

3. The secluded:
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The secluded people are the mathematicians, statisticians, physicians, astronomers, and
the like.
m

4. The struggling:
m

The struggling people are the fighters, the defenders, and all those who take their place.
ha

5. The steady:
The steady are those who earn money in the city, for example cultivators, traders, and
Mu

those engaged in other pursuits.

Comparison with Plato‟s classification

The Chief/Imam
The first chief of the excellent (ideal) city is one who is chief in all respects:
 His profession must excel all the rest in attaining to perfection, and in intending by all
actions of the ideal state to achieve the highest happiness.
 This man is not sub-servient to any other.
  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

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characteristics as his second nature:

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First case:

8 b
1. Sound health, and perfect organs, performing their functions with ease and facility and in
harmony will faculties.

82 A
2. Intelligence and sagacity, so as to be able to grasp the intention of a speaker in his particular
situations and circumstances.

19 za
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
43 am
presented to him.
5. Eloquence, so that his tongue may assist him in expressing in a perfect manner all that is in
his mind.
32 H
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
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these.
8. Friendliness towards truth and truthful persons and condemnation of falsehood and those
who are inclined to falsehood.
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9. Bigness of heart, loving nobility, and natural magnanimity without any trace of meanness.
m

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
ha

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.
Mu

12. Strong resolution, courage, and promptitude without any sign of fear or psychological
weakness.

Second case:
However, since al- Farabi was aware that the twelve qualifications are impossible to be found in
a perfect ruler except the Imam in his ideal state, he was satisfied if the ruler had six or even five
of these qualifications.
 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 Law

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4. He should be far-sighted.

ba
5. He should also be eloquent in giving and enforcing directions according to Shari„ah.
6. Militarily sound: skilful in physical display of exercises needed in warfare, and in the
use of arms, ammunition, and other equipments.

8 b
Third case:

82 A
7. A person who has been brought up under the tutelage of such (aforementioned
characteristics) a person on the premise of hereditary leadership,

19 za
8. With the important condition that the heir should follow the footsteps of his worthy
predecessor.
43 am
Fourth Case:
9. In case even such a person is not available, it is preferable to have a council of two or
even five members possessing an aggregate of these qualities provided at least one of
32 H
them is a Hakim,
10. i-e one who is able to know the wants of the people and visualize the needs of the state as
a whole.
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States other than Virtuous State

m
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1. Ignorant City:
a. Do not true happiness
b. Even if guided, won‟t believe/follow
ha

c. Happiness is in wealth and bodily pleasures

d. State of Necessity (Daruriya):
i. To attain basic necessities food, shelter, sex generally help each other
Mu

in securing these necessities of life.

ii. The ruler of this kind of city is one who is skillful in governing city and
employing those outstanding skilled people who are expert in acquiring
the bare necessities.
e. Vile State (Nadhala):
i. Vile cities are those whose citizens cooperate with each other in gaining
wealth and prosperity, and excessive possession of indispensable things
and/or money.
ii. The citizens of the vile city are wealthiest persons.
 f. Base and Despicable State (State of Desires)
i. People who cooperate to enjoy sensual pleasures or imaginary amusement,
or both.
ii. Best and the happiest people are those who possess more resources and
wealth for play and pleasures

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g. Timocracy (Madina Karama):

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i. People respect those persons who gain honor, glory and fame. For
instance, if honor is based on ancestry, then the ruler will be that person
who ought to have a more distinguished ancestry than others.
h. Tyranny (Taghallub):

8 b
i. In a tyranny or Despotic State, inhabitants love to achieve domination over

82 A
others.
ii. The ruler of the despotic city is the person who shows greater strength in
governing and managing the mightier people who dominate others.

19 za
i. Democracy (Madina Jama’iya):
i. It is marked by the freedom of its inhabitants to do as they wish. They are
43 am all equal and nobody has master over another.
ii. Democracy contains good and bad features and it is therefore not
impossible that at some time the most excellent men grow up there, so that
philosophers, orators and poets come into being.
32 H
2. Mistaken
a. Views of the virtuous city but actions of the ignorant city
3. Perverted
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a. Which has deliberately changed its character

b. Different views and actions from virtuous city
4. Vile/Pretentious City:
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a. Ruler pretends to receive divine knowledge

b. Pretentious virtuous city
m

Comparison b/w Al Farabi’s and Platos’s Ideal States

ha

1. Rhetoric:
a. Plato and Farabi is that Plato had objection to ―rhetoric or ―good orator‖ quality
Mu

of a ruler.
b. Al- Farabi took stand against Plato and insisted on good persuasion and
imagination found that a ruler must be a good orator.
2. Art:
a. Plato conceives of poets as the rivals to philosophers of his ideal state.
b. Unlike Plato al- Farabi thinks that having the knowledge of poetry is a kind of
virtue.
3. Occupation:
a. Plato mentioned that a person should have only one occupation.
 b. Al- Farabi stated that a person might have more than one occupation.
c. Moreover, Farabi mentions that since man has different needs, he might be
dependent on several persons for satisfying his physiological needs.
4. Slavery:
a. Plato‟s writings in the Republic indicate that he accepted slavery as a social

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convention of his time. In the Republic, Plato mentions that women, children and

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slaves are the common properties of the state.
b. Al- Farabi believed that men become slaves to the despotic or tyrannical rulers in
the ignorant cities/societies not in the virtuous cities.
5. Lies and truth:

8 b
a. Plato mentions that a philosopher-king will find it necessary to lie to the

82 A
guardians and the producers.
b. Al- Farabi, however, did not mention whether it is essential to lie on the part of
the philosopher-king to his subject since a philosopher-king/imam is a just ruler.

19 za
Contemporary relevance:


43 am
Wilayat faqeeh
 Utopia-
32 H
03 ad

Ibne Khaldun
m

2. "Ibn-e-Khaledun is called the Father of Political Economy”. Discuss his views on Political
Economy. (2005)
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3. Discuss the place of Ibn-e-Khuldun in the history of Political Philosophy? (2006)

ha

4. How far is it true to say that Ibn-e-Khaldun perhaps was the first philosopher to realize the
relevant importance of economics to politics? Argue. (2008)
Mu

5.Ibn-e-khaldun perhaps was the first philosopher to realize the relevant importance of
economics to politics. Discuss. (2012)

6. Short Note - Ibne Khaldun's concept of Asbiyah (2013)

Overview:
Ideology: Social Change
 Focus: Asabiya, Political Economy
Influenced by: Al Farabi, Al Ghazali, Ibne Sina
Key Works: Muqadimah

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Era: 14th century

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Ibn Khaldun’s Idea of State and Political Economy (Idea of Justice)

8 b
First one to systematically analyze:

82 A
1. The functioning of an economy

19 za
2. The importance of technology and specialization in Economy
3. The importance of foreign trade in economic surplus
43 am
4. The role of government and its stabilization policies to increase output and employment
(Impact on Trade, Investment, Production)
5. The problem of optimum taxation, minimum government services, incentives, law and
32 H
order, and the theory of value
No one in the history has established such a coherent general political-economic theory to
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explain and predict the rise and the fall of civilizations

Functions of State
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1. Establish Law and Order conducive for economic activities

2. Enforcement of Property Rights
3. Protection of Trade Routes
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4. The economic surplus could increase in a situation where governmental policies favor
economic activities
ha

5. Government should only take a minimum amount of surplus through taxation to provide
security services and necessary public works
Mu

On Optimum Taxation
1. Taxation Policies should not discourage production and trade
2. If the State tries to over-expand its bureaucracy and the mercenary army by over-
taxation, market will suffer
3. State should not directly engage in commerce activities  No State Capitalism

Stabilizing Policies of State

  Public Works  Building Roads, Trade Centers, etc. to encourage Production and Trade
 New Deal  Keynesian Economics
 5 Centuries before Keynes stressed the importance of Excess Demand to increase Output

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On Specialization & Economic Surplus

ba
 Specialization is the Major Source of Economic Surplus  3 centuries before Adam Smith
 Specialization  More Opportunities for Investment  Greater Employment
 Specialization = Cooperation & Coordination b/w different Functions of Production

8 b
82 A
On Supply & Demand
 Ahead of his time in postulating that Prices are determined by the Principle of Supply &

19 za
Demand
43 am
On Fixed Prices
 Government shouldn‟t involve  Decided by the Market  Disincentivizes the Merchants
 Introduces Inefficiency in the Free Market
32 H
On Monetary Policy
03 ad

 Supports a Stable Monetary Policy  Government must not play with the Value of the
Currency to fund State Expenditures  Will cause Inflation and Loss of Confidence in the
Currency
m

 Proposed an Independent Monetary Agency to regulate the Monetary Policy and keep the
currency stable
m

 American Federal Reserve, Bank of England

ha

On Property Rights
 Protection & Enforcement of Property Rights is a Matter of Justice for the Survival of
Mu

Civilization  No Incentive  Decline in Economic Activities

Conclusion
 Discovered a great number of fundamental economic notions centuries before their official
births
 Reform Movements in Europe  Privatization Policies  Free Market Economy
 His Policy Recommendations relevant today as they were in his time
 s
8 b ba
82 A
19 za
Asabiyya43 am
Asabiyya refers to social solidarity with an emphasis on unity, group consciousness and sense of
shared purpose, and social cohesion. In Ibn Khaldun's Muqaddimah, it is described as the
fundamental bond of human society and the basic motive force of history.
32 H
Characteristics of Asabiyya
03 ad

1. Existence at all level of civilizations

2. Shared sense of purpose- religion, ethnicity
3. Feeling of superiority – the “we” feeling
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4. Engine of political change -

5. Cyclic nature- strongest at start… Usually disappears in 5 generations
m

5 Stages in the Development of Society and State

ha

Strong Asabiyya in the Primitive People  Ruler builds the necessary institutions for conquest
and expansion  Establishment of State
Stage 1
Mu

 Strong Asabiyya
 Ruler = A Good Chief who accommodates the wishes of his subjects
Stage 2:

 Asabiyya begins to weaken

 Ruler  Concentration of Power  Absolute Kingship
 Paid Army and Administrative Bureaucracy to carry out the ruler‟s wishes
 Stage 3:

 Leisure and Luxury  Lavish spending on the Beautification of Cities and Comfort of
the Ruling Class
 A period of Rest and Self-Indulgence in which men enjoy the comforts and pleasures of

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the world

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Stage 4:

 State begins to Decline and Disintegrate

 To finance luxury, intervention in the economy

8 b
Stage 5:

82 A
 Asabiyya completely destroyed  Ruler has lost the loyalty of his kin
 Powerless to protect the civilization

19 za
 Finally, an external invasion puts an end to the Life of the Civilization

43 am
32 H
03 ad
m
m
ha

Application
Mu
 s
8 b ba
82 A
Allama Iqbal

19 za
1. Explain Allama Iqbal‟s Concept of Nationalism. Do you agree that it developed through a
lengthy process of evolution? (2001)
43 am
2. Dr.Iqbal's concept of Ego (Khudi) (2004)

3. Examine the contribution of Allama Iqbal as a Philosopher and as a supporter of Muslim

unity. (2007)
32 H
4. Iqbal‟s views on Ijtehad (2010)
03 ad

5. Write note on : Iqbal concept of Millat (2011)

6.Discuss the Allam Iqbal's concept of "Khudi" (2013)

m

7. Compare the concept of Millat and Territorial Nationalism by Iqbal.(2014)

m
ha

Overview:
Mu

Ideology: Pan-Islamism
Focus: Islamic Democracy and Khudi
Key Works: Asrar-e-Khudi, Ramuz-e-Khudi, Jawaidnama, Payam-e-Mashriq, Zabur-e-Ajam,
Armaghan-e-Hijaz, Bang-e-Dara, Baal-e-Jabrael, The Reconstruction of Religious Though in
Islam, Zarb-e-Kalim
Influenced by: Rumi, Nietzsche, Hegel, Plato, Ahmad Sirhindi
 Influenced: Jinnah

On Individual & Society

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1. Mard-i-Mumin
a. Rejected the Western concept of Individualism

ba
b. Iqbal‟s Ideal man is the embodiment of Moral and Intellectual qualities
c. Mard-i-Mumin is not selfish but directs his energies altruistically towards the
community.

8 b
d. An individual can achieve this position where he shapes his own destiny only after
achieving the state of Khudi.

82 A
2. Khudi ego

19 za
a. To Iqbal, Khudi or ego does not signify pride or arrogance, but the spirit of self-
affirmation of one’s potentialities and their proper utilization.
b. An individual should struggle against its environment, subjugate the things external to
43 am
him and exploit them to his benefit.
c. Corresponds to “Development of the Self”
d. It is the Divine Spark which is present in every Human Being.
e. Ultimate End: Self-Realization
32 H

Stages in the Development of Khudi

03 ad

1. Obedience
2. Self-Control
m

3. Divine Vicegerency
m
ha

Factors that fortify(strengthen) Khudi:

Mu

1. Love
a. “It means the desire to assimilate, to absorb. Its highest form is the creation of
values and ideals and the endeavors to realize them. Love individualizes the
lover as well as the beloved.
 s
ba
b.
2. Faqr – Disenchantment with the Material World – Shield against worldly
temptations
a. selflessness, ascendancy over one‟s natural environment and a sense of complete

8 b
detachment from worldly affairs and rewards.

82 A
b. Once an individual is able to achieve this attitude of mind, there is no limit to
what he might attain in the way of development of personality and spiritual
strength.

19 za
3. Courage to audaciously face the obstacles
a. Iqbal calls upon the younger generation to live dangerously and courageously.
b. Both physical and moral courage means overcoming and combating all obstacles
43 amwith no failure of nerve, no submission to forces of evil or to desire to give in
except to conviction.
32 H

c.
03 ad

4. Tolerance
a. For other people‟s views and manners represents the strength of the high order
and its cultivation is greatly beneficial to human society.
m

5. Kasb-e-Halal
a. Acquiring things or ideas through one‟s personal efforts and struggles.
m
ha

b.
6. Creative & Original Activity
Mu

a. Iqbal is opposed to mimicry and copying others slavishly. Blind imitation is of no

avail and must be discouraged.

Factors that weaken Khudi:

 Fear
a. Fear of persons and objects (except God)  It robs man of efficiency and
happiness.
 Beggary
 a. All that is achieved without personal effort.
 Slavery
a. Ego needs freedom for its normal development  Every kind of slavery, whether
physical or mental, distorts character and lowers man to the level of a beast and
weakens the human ego.

s
 Nasab Parasti

ba
a. Races, nations, tribes, communities, castes and families take pride in their
superior racial characters 

b. Iqbal is strongly opposed to all these weaknesses in human character  These

8 b
weaknesses develop due to the failure of the individual to practice or inculcate in

82 A
him the positive elements for the development of character and personality.
Ideal Society

19 za
Khudi cannot develop in isolation – develops in society.
Essential Requirements
43 am
1. It must be based on the Spiritual Considerations of Monotheism
2. It must follow the Perfect Code of Guidance (Quran)
3. It must follow the teachings and practices of an infallible man i.e. Prophet
32 H
Muhammad (SAW).
4. It must have a center of Unity i.e. Kaba
5. Must have common goals & objectives to develop Collective Khudi
03 ad
m

Political Philosophy
m

 On Secularism
a. For Iqbal politics is based on religion and morality
ha

b. “The relationship between Politics & Ethics corresponds to that of Body &
Spirit”. (- Iqbal)
Mu

c.
d. Unbridled materialism:
i. If politics and religion are made independent of each other, the
Religion becomes just a code of beliefs, and losing its grip, has very
little influence upon our life
 ii.

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iii. He condemned Machiavellii as a sharp agent of devil

ba
 On State
a. Initially, he considered state as an end and its sanctity more important than that of
a being

8 b
82 A
19 za
b.
c. But in his later writings the State and individual are made interdependent.
d. Here he maintains the balance between the two, and regards them as equally
43 amimportant.
e. State can help and does help the individual in achieving this highest aim; and
so state is an essential aspect of human life, but as a means only, and not as
an end-in-itself.
32 H
f. The aim of a Muslim state is to eradicate evil and to perpetuate virtue in
accordance with the principles laid down in the Holy Quran
 On Democracy:
03 ad

a. Criticism of western democracy

i. Absence of ethical elements
1. Is not premised on morality and therefore cannot refine human
m

thought and lives creating moral and political chaos.

m
ha
Mu

2.
ii. Unbridled Democracy
1. A bane as it counts head and not the weight they entail
 s
2.
3. Masses are ignorant of the collective good and pursue only their

ba
personal interests.
iii. Playground of conflicting ambitions
1. Stimulates impractical goals and ambitions

8 b
2. E.g trump, brexit

82 A
iv. Exploitation of poor
1. Class war is the result of western democracy
2. “Debates in parliaments and assemblies are nothing else but

19 za
demands of capitalists for greater exploitation”
v. Instrument of secularism
43 am
32 H
1.
b. Islamic Democracy:
i. Legal Sovereignty
03 ad

1. Resides with the will of Allah

2. people have the right of election of their representatives but
both people and representatives have to work within the
m

framework of the law revealed by God called the Shariah law

3. Iqbal however completely rejected the hereditary rule; neither
m

divine wisdom nor rationality approves feudalism or kingship

ii. Political sovereignty:
1. Belongs to people- there is no aristocracy either
ha

2. Unity is secured through proposition of believing in one God and

his Prophet.
 On Nationalism and Pan Islamism:
Mu

a. An Evolution from Western Territorial Nationalism to Pan-Islamism

i. Initially Iqbal subscribed to the idea of territorial nationalism but then
resorted to the idea of Pan nationalism.
 s
8 b ba
82 A
19 za
43 am 1.
b. Criticism of western concept of nationalism
i. As it demanded an affiliation to a particular territory w/o having to do
anything about the cultural values of the people based on immutable
characteristics such as cast, creed, etc.
32 H
03 ad
m

ii.
c. Islamic Concept of “Millat” aka nationalism
m

i. Based on muslim universalism cemented by the bonds of tauheed and

risalat
ha
Mu

1.
ii. Denial of muslim brotherhood is commensurate to the denial of Quran
 On Ijtihad

Iqbal regarded collective Ijtihad or “Ijma” as “perhaps the most important legal notion in
Islam”. Elaborating on this, he said: “The transfer of the power of Ijtihad from individual

s
representatives of schools to a Muslim legislative assembly which, in view of the growth of

ba
opposing sects, is the only possible form Ijma can take in modern times, will secure
contributions to legal discussion from laymen who happen to po ssess a keen insight into
affairs.”

8 b
82 A
Legacy

19 za
1. Pakistan
a. Pakistan Movement
b. Islamic Democracy
43 am
c. Friendly Relations with Muslim Counties  OIC (more active)
d. Parliament (Legislative Ijtihadi Body)

2. Prediction of Collapse of Western System

32 H
a. Capitalist Economic Order  2008 Crisis  Eurozone Crisis
b. Democracy  Trump  Brexit
03 ad

Critical Analysis
1. On Democracy
m

2. On Western Dominance
a. Interventions & Exportation of Democracy
b. Divide & Rule Policy  Saudi-Iran Tussle
m
ha
Mu