Distinguishing the virtuous city of Alfarabi from that of Plato in light of his unique historical context

Ishraq Ali,Qin Mingli

doi:10.4102/hts.v75i4.5370

Ishraq Ali, Qin Mingli

Open Access

https://doi.org/10.4102/hts.v75i4.5370

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Abstract

There is a tendency among scholars to identify Alfarabi’s political philosophy in general and his theory of the state in particular with that of Plato’s The Republic. Undoubtedly Alfarabi was well versed in the philosophy of Plato and was greatly influenced by it. He borrows the Platonic concept of the philosopher king and uses it in his theory of the state. However, we argue that the identification of Alfarabi’s virtuous city with that of Plato’s The Republic is an inaccurate assessment as it involves overlooking Alfarabi’s unique religiopolitical context. Alfarabi was a Muslim political philosopher, and the present article intends to understand Alfarabi’s theory of the state in light of his historical context. The article shows that, viewed through the prism of Islamic religion and political history, Alfarabi’s virtuous city seems distinct from that of Plato’s The Republic.

Highlights

The Homo sapiens’ need for association has long been acknowledged as a fundamental truth
Abu Nasr Alfarabi’s Mabadi Ara Ahl al-Madina al-Fadhila [Principles of the Opinions of the Inhabitants of the Virtuous City] and Plato’s The Republic are two such works that claim to contain the model of an ideal city which can ensure the ultimate human perfection and happiness
It starts with the religion Islam and the unification of spiritual and political authority in one person, Muhammad, who established the city-state of Medina, a model for Muslims till this day

Summary

Introduction

The Homo sapiens’ need for association has long been acknowledged as a fundamental truth. The sociopolitical crisis of Alfarabi’s time is a small part of the broad religiopolitical context that spanned around three centuries prior to Alfarabi It starts with the religion Islam and the unification of spiritual and political authority in one person, Muhammad, who established the city-state of Medina, a model for Muslims till this day. Unlike Plato’s philosopher king, the ruler of Alfarabi’s virtuous city is a philosopher prophet who receives divine revelations Revelation as his source of knowledge differentiates him from the ruler of Plato’s The Republic and associates him with the prophet Muhammad, rightly guided Sunni caliphs and Shia Imams who received guidance from God through revelation.. Because Alfarabi’s city can be seen as a protest against the Abbasid caliphate, he could not adhere to Plato’s view of class distinction, the unchallengeable superiority of the rulers and the miserable condition of the ruled. Alfarabi knew that it was the same remedy that had resulted in a revolution and reformed some of the most imperfect natures of the history through the hands of Muhammad, three centuries before him

Conclusion

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