Essay on Political Thoughts of Al-Farabi

Al-Farabi was a prominent philosopher in the Islamic world who developed a sophisticated account of society
and religion based on his interpretation of Greek philosophy and his Islamic faith. He is considered as one of
the founders of political philosophy in Islam and his ideas had a great influence on later thinkers such as Ibn
Bajja, Ibn Tufayl, and Ibn Rushd. In this essay, I will discuss some of his main political thoughts and their
implications for the Islamic civilization.

Introduction
• Al-Farabi was born around 870 CE in either Faryab in Khorasan (modern day Afghanistan) or Farab in
Transoxania (modern day Kazakhstan)1. He traveled widely and studied under various teachers in
Baghdad, Damascus, Aleppo, and Egypt1. He mastered various disciplines such as logic, mathematics,
astronomy, music, and medicine1. He also translated and commented on many works of Greek
philosophy, especially those of Plato and Aristotle1.
• Al-Farabi’s political philosophy is mainly expressed in his works such as The Virtuous City, The
Enumeration of the Sciences, The Principles of the Opinions of the People of the Virtuous City, and The
Political Regime2. In these works, he deals with various topics such as the nature and purpose of
human life, the structure and order of the cosmos, the types and functions of society and religion,
and the qualities and duties of the ruler2.
• Al-Farabi’s political philosophy can be described as an intelligent and original synthesis of Greek
philosophy and Islamic faith2. He shares the late-ancient commentators’ concern for harmonizing the
positions of Plato and Aristotle2. He also incorporates elements from Islamic theology, jurisprudence,
mysticism, and history2. He aims to present a comprehensive and coherent system of philosophy that
can guide both individuals and communities towards their perfection and happiness 2.

Philosophy of Society
• Al-Farabi coined the term falsafa madaniyya, which can be translated as philosophy of society2. It is
the part of philosophy that deals with the perfection of man as an individual and as a member of a
polis (madina).
• Al-Farabi believed that the ultimate goal of human life is happiness, which can only be achieved by
attaining knowledge of the truth and virtue in action2. Happiness also entails the afterlife, where the
soul continues to exist in a state of bliss or misery depending on its actions in this world 2.
• Al-Farabi argued that the preconditions for happiness are reason, imagination, and speech2. Reason
enables humans to grasp the intelligible realities and the principles of logic. Imagination allows
humans to form images and symbols that represent the sensible and intelligible realities. Speech
enables humans to communicate their thoughts and opinions to others.
• Al-Farabi also maintained that humans are by nature social and political animals who need to live in
a well-ordered community that provides them with the necessary means for their perfection 2. He
distinguished between different types of communities based on their degree of excellence and
conformity to the cosmic order.

Principle of Similitude
• Al-Farabi adopted the principle of similitude, which states that there is a correspondence between
different levels of being, knowing, and ruling 2. He applied this principle to explain the relation
between man, society, and cosmos.
• Al-Farabi conceived of the cosmos as a hierarchical and harmonious system of emanations from the
First Cause, which he identified with God2. The First Cause is the source of all being, knowledge, and
 goodness. It emanates the intellects, which are the highest created beings that govern the celestial
spheres. The intellects emanate the souls, which animate the celestial bodies and influence the
sublunar world. The souls emanate the natures, which are the forms and qualities of the physical
things. The natures emanate matter, which is the lowest level of being.
• Al-Farabi compared man to a microcosm that reflects the structure and order of the macrocosm 2.
Man has a rational soul that is composed of an active intellect, a potential intellect, an imaginative
faculty, and a sensory faculty. The active intellect is analogous to the

First Cause, as he enlightens the potential intellect and enables it to acquire knowledge. The
potential intellect is analogous to the intellects, as it grasps the intelligible realities. The
imaginative faculty is analogous to the souls, as it forms images and symbols that represent
both sensible and intelligible realities. The sensory faculty is analogous to the natures, as it
perceives the physical things.

• Al-Farabi also compared society to a macrocosm that mirrors the structure and order of
man1. Society has a ruler who is responsible for guiding its members towards their
perfection and happiness. The ruler is analogous to the active intellect, as he enlightens
his subjects and enables them to acquire knowledge. The subjects are analogous to the
potential intellect, as they grasp the truths that are taught by the ruler. The laws and
customs are analogous to the imaginative faculty, as they express and regulate both
theoretical and practical matters. The material resources are analogous to the sensory
faculty, as they provide for the physical needs.
Religion and Rulership
• Al-Farabi defined religion as the ensemble of beliefs and rules of conduct governing a
society1. He considered religion as an instrument intended for application, not as a
sphere of knowledge, wisdom, and truth on its own1.
• Al-Farabi distinguished between different types of religions based on their degree of
excellence and conformity to philosophy1. He regarded philosophy as the true religion,
which reveals the reality of things as they are through reason 1. He classified other
religions as imitative religions, which use images and symbols to convey the truth in a
simplified and appealing way1. He further divided imitative religions into four types
according to their degree of excellence and conformity to philosophy 1. They are:
o The truest religion, which is the closest to philosophy in its expression of the
truth and its guidance for the virtuous life. Al-Farabi identified this religion with
Islam, especially its prophetic and esoteric aspects1.
o The second truest religion, which is similar to the truest religion in its content
but differs in its mode of expression. Al-Farabi identified this religion with
Christianity, especially its mystical and allegorical aspects1.
o The deficient religion, which is partially true but also contains errors and
contradictions. Al-Farabi identified this religion with Judaism, especially its
legalistic and literal aspects1.
 o The erroneous religion, which is completely false and misleading. Al-Farabi did
not name any specific religion as an example of this type, but he implied that it
includes those religions that worship idols, stars, or demons 1.
• Al-Farabi argued that the truest religion and the second truest religion can be reconciled
with philosophy, as they both aim at the same truth but use different languages and
symbols1. He also suggested that the deficient religion can be improved by correcting its
errors and removing its contradictions1. However, he rejected the erroneous religion as
irredeemable and harmful1.
• Al-Farabi also maintained that the best ruler for a society is a philosopher-prophet, who
combines both rational and imaginative faculties and can communicate the truth to
different levels of people1. He regarded Muhammad as the perfect example of a
philosopher-prophet, who founded the truest religion and established the virtuous city1.
He also acknowledged other prophets, such as Jesus, Moses, and Abraham, as founders
of imitative religions that suited their times and places 1.
Conclusion
• Al-Farabi was a remarkable philosopher who contributed greatly to the development of
political philosophy in Islam. He synthesized Greek philosophy and Islamic faith in a
coherent and original system that addressed various aspects of human life, society, and
cosmos. He also proposed a theory of religion that classified different religions
according to their degree of excellence and conformity to philosophy. He advocated for
a harmonious relationship between philosophy and religion, based on reason and
imagination. He also envisioned a virtuous society that is ruled by a philosopher-prophet
who guides his people towards their perfection and happiness.
• Al-Farabi’s political philosophy had a lasting impact on later Muslim thinkers who
followed his footsteps or challenged his views. His ideas also influenced some Western
philosophers who encountered his works through translations or commentaries. His
legacy remains relevant today for anyone who seeks to understand the nature and
purpose of human existence, society, and religion.
Al-Farabi’s influence on later thinkers can be seen in various aspects of philosophy, such as:

• Logic and language: Al-Farabi was a pioneer in developing a systematic and comprehensive
treatment of logic and language in the Islamic world 1. He wrote commentaries on Aristotle’s logical
works and introduced new concepts and classifications that enriched the logical tradition1. He also
wrote original works on the philosophy of language, such as The Book of Letters, where he discussed
the origin, structure, and function of language. He influenced later logicians and linguists such as Ibn
Sina, Ibn Rushd, and al-Jurjani1 .
• Metaphysics and cosmology: Al-Farabi was an influential exponent of Neoplatonism in the Islamic
world1. He adopted the doctrine of emanation to explain the relation between God and the created
beings. He also developed a cosmological model that incorporated elements from Aristotelian
physics and Ptolemaic astronomy. He influenced later metaphysicians and cosmologists such as Ibn
Sina, Suhrawardi, and Mulla Sadra1 .
• Ethics and politics: Al-Farabi was a founder of political philosophy in Islam 1. He wrote extensively on
the nature and purpose of human society, the types and functions of religion, and the qualities and
duties of the ruler2 . He also discussed ethical issues such as virtue, happiness, justice, and friendship.
He influenced later ethicists and political philosophers such as Ibn Bajja, Ibn Tufayl, Ibn Rushd,
Maimonides, and al-Farabi2 .
• Music theory: Al-Farabi was an expert in both practical musicianship and music theory 1. He wrote a
monumental treatise on music, The Great Book of Music, where he discussed various aspects of
music such as its origin, nature, classification, effects, and aesthetics. He also devised a musical
notation system that was used by later musicians. He influenced later music theorists such as Safi al-
Din al-Urmawi and Qutb al-Din al-Shirazi.