Virtuous City Research Articles

THE PROBLEM OF "HAPPINESS" IN THE WORKS OF ABU NASR AL-FARABI AND YUSUF KHAS HAJIB BALASAGUN

The article examines the content and meaning of the concept of "happiness" in the works of Abu Nasr Al-Fārābi and Yusuf Khas Kajib Balasagun and compares the general thoughts and conclusions of two thinkers on the issue of "happiness" and analyses the compatibility and continuity of their opinions. As a result of the research, it was determined that the problem of "happiness" was the main problem in the social and ethical philosophy of Al-Fārābi and Yusuf Khas Hajib Balasagun, and the compatibility and continuity of their general and specific philosophical thoughts on "happiness." Al-Fārābi proposed the doctrine of the "virtuous city" as a political and moral ideal and the concept of "happiness" as the goal of achieving this ideal. At the same time, according to the philosophy of the great thinker, "happiness" is considered the ultimate goal of a man. However, he warned that a virtuous citizen can only achieve happiness in this world and the next. On the basis of these opinions and conclusions of Al-Farabi, authors have revealed that Yusuf Has Kajib also connected the concept of “happiness” with virtue and a number of moral qualities, such as generosity, honesty, and justice, which lead to “happiness.” The importance of the article will undoubtedly be the basis for profoundly revealing the essence of the political and social philosophy of Al-Fārābi and Yusuf Khas Hajib, identifying new aspects, and theoretically and methodologically determining the continuity of their ideas on "happiness" with modern society.

THE UNIQUENESS AND FEATURES OF THE MORAL AND ETHICAL CONCEPT OF AL-FARABI

The scientist, philosopher Abu Nasyr al-Farabi in his works "Treatise on the views of the inhabitants of a virtuous city", "Indicating the path to happiness", "On states of happiness", "Civil policy" and in others considered the uniqueness and features of the moral and ethical concept. The scientist conducted a scientific analysis of social and ethical issues and gave a philosophical description of moral qualities: dignity, kindness, justice, human behavior, customs and ways to achieve happiness. The purpose and objectives of the study are to comprehensively study the prerequisites, the history of formation, the essence and significance of the moral and ethical views of al-Farabi, and to determine their features.

Philosophy and Religion in the Political Thought of Alfarabi

Philosophy and religion were the two important sources of knowledge for medieval Arab Muslim polymaths. Owing to the difference between the nature of philosophy and religion, the interplay between philosophy and religion often takes the form of conflict in medieval Muslim thought as exemplified by the Al-Ghazali versus Averroes (Ibn Rusd) polemic. Unlike the Al-Ghazali versus Averroes (Ibn Rushd) polemic, the interplay between philosophy and religion in the political philosophy of Abu Nasr Alfarabi takes the form of harmonious co-existence. Although, for Alfarabi, religion is an inferior form of knowledge as compared to philosophy, the present article will show that philosophy and religion play equally significant roles in Alfarabi’s virtuous city and that in the absence of either philosophy or religion, the political system proposed by Alfarabi cannot exist.

The Islamic Call: Al-Farabi's Philosophical Perspectives on Navigating the Dilemma of Modernity in Establishing an Ideal State

This study aims to explore and analyze the concepts proposed by Al-Farabi regarding the ideal state or the virtuous city in order to enrich our understanding of how Islamic states can address the challenges of modernity and democracy while maintaining a balanced approach to core Islamic values. The research adopts a literature review methodology, collecting and analyzing various primary and secondary sources related to Al-Farabi’s political thought on the concept of the ideal state. Al-Farabi;s ideas about the ideal state or virtuous city provide crucial principles for constructing a state that prioritizes the happiness of its society. In the modern context, Al-Farabi’s thoughts can serve as inspiration and guidance for societies in developing inclusive, just, and sustainable political systems. The holistic concept of political wisdom reminds us of the significance of integrating moral, spiritual, and rational values in the decision-making process. By considering these aspects, a state can create conditions that support the happiness and perfection of individuals.

Ibn Sina's Political Philosophy: A Study of the Relationship between Prophecy and Civil Science

This study examined civil science (politics) among philosophers of Islam, drawing on the theoretical ideas and approaches of Ibn Sina in his political philosophy and aimed at justifying his own vision on the nature of the conditions required in the body of a virtuous civil society. The study concluded that in his political thinking, Ibn Sina dealt with the model of the Islamic Arab State, and largly moved away from emulating the Greek political influence. The results showed that Ibn Sina tried to present an Islamic political theory closer to reality, but through the rationality of this reality he thought that the righteousness of civil assembly and the regularity of people remained conditional on prophecy and sharia law. Thus, he didn't imagine the realization of a virtuous city apart from the existence of prophecy.

Al-Muʾtaman ibn Hūd in Context: Kingship and Philosophy in al-Andalus (10th-11th Centuries)

Abstract In the Islamic world, the idea of the “philosopher-king” became a relevant theme particularly from the tenth century onwards. Al-Fārābī, the political philosopher of Islam par excellence, discussed the perfect city ruled by the philosopher-king along the lines of Plato. Although al-Fārābī’s political thinking is susceptible to various interpretations, it contains a key idea that was most particularly significant for his readers: that human beings must seek perfection and the utmost happiness in theoretical life, but that utmost perfection and felicity are only possible within the virtuous city ruled by the philosopher-king. In al-Andalus, al-Muʾtaman ibn Hūd, king of Saragossa (r. 474/1081-478/1085) seems to follow these ideals. Al-Muʾtaman was a philosopher and a mathematician when he ascended the throne. Given that the scholars of his time and of the generations that followed criticised him for his religious beliefs and philosophical opinions, it may well be that he attempted to rule as a philosopher-king. This article presents, on the one hand, a study of the personal and intellectual biographies of al-Muʾtaman, and on the other, an analysis of the relationship between the rational sciences and the society that generated a king of his calibre, focusing above all on its intrinsic complexity and its roots (the intellectual legacy of Umayyad Cordova). In this way, the article provides insights into the relationship between knowledge and power and, more particularly, into the legitimising role of secular knowledge inside religiously oriented societies.

The Virtuous City of the Ikhwān al-Ṣafāʾ: A Medieval Islamic Reflection on Worldliness and Communal Division

ABSTRACT The present article examines the utopian and theological politics of the Ikhwān al-Ṣafāʾ (Brethren of Purity). I focus on the Ikhwān’s elusive “virtuous city,” a harmonious and righteous community situated on a wondrous island, where residents work in unison toward salvation by deferring to one creed. This city’s imagery is intimately tied to principal theological dimensions of their work. Through the virtuous city, the Ikhwān utilize the imagery of estrangement to elucidate their theological position on the soul’s imprisonment in the body. But there is another, subtler dimension to their utopianism. I argue that the Ikhwānian utopia serves as a juxtaposition to their Muslim society, which they thought was afflicted by credal divisions. Accordingly, their utopia seamlessly weaves together a synthetic narrative about eschatology (i.e., the afterlife) and an empirical critique of their contemporary society. Additionally, this paper contributes to the development of scholarship on medieval Islamic utopianism.

Pluralism in Future Cities of Kazakhstan as a Projection of the Idea of Virtuous Society

Public places are significant urban elements that offer a positive impact to the quality life of the citizens. A good city is always receptive, inclusive and meaningful. They are the important ingredients of a successful, benevolent city that helps to build a sense of community, civic identity, culture, and community revitalization. At the same time, it is the very place, which acts as a catalyst in uniting the segregated diverse group of local community while it could also be a platform in engaging with the global community when it acts as a major gathering spot. Due to lack of research done in the area of planning cities in regards to becoming a vital tool in promoting pluralism; tensions and segregations within the communities are being overlooked easily as of only political, religious or social concern.  It can therefore damage the public goods such as liberty, equality or justice, which will result in decelerating the country’s development. There is an urgent need to revive the true essence of people-centered city planning especially in the area of designing cities. In the studies of (i) placemaking, (ii) designing public places emphasizing on inclusive urban management and social planning strategies, (iii) planning cities with more profound reflection on urban segregation, exclusion, social hierarchies, and inequalities; this paper address the need to introduce pluralism in planning future cities of Kazakhstan. Expected findings will become a vital tool in connecting people and generating peace and pluralism for future cities. Keywords: Future Cities, Virtuous City, Perfect Societies, Public Places, Kazakhstan and Pluralism

The Problem of the Civil State in the Philosophy of al-Farabi

The article deals with the problem of the civil state in the philosophу of al-Farabi. Although the origins of the scientist’s views on civil politics go back to the ideas of Plato and Aristotle about wisdom, common sense and courage, he managed to form his own political and legal concept based on medieval Eastern philosophical teachings. The main philosophical views of the scientist about the civil society are presented in many of his treatises, especially in such as “Aro-u ahl madinati al-fazil” (Views of the residents of a virtuous city), “As-siyasatu al-madaniyat” (Civil policy), “Tahsil ala as-saada” (On achieving happiness), etc. The author claims that al-Farabi paid special attention to such concepts as “the first ruler”, “just ruler”, “perfect person”, “imam”, “philosopher”, which means a person who is worthy to lead a civil society. Since, according to the teachings of al-Farabi, the first ruler is not limited to simple knowledge and for this reason must be elected among the people.

The Role of Natural Hierarchy in Obtaining Happiness in Faraby's View

True happiness in Farabi’s vision, in terms of nature and of itself, is a great and promising virtue and it is the main objective in the life of the Virtuous City and the value of it results in lasting permanently as an objective and never becomes a mean. The project and basis of Farabi’s view relates to the establishment of significant means and methods for happiness attainment. The first assistive mean is to gather around the structure of the city and society. He views society as an organic system, though they differ in duty and rank, but they own cooperation basis between them. The flawless image of society is revealed only when it is ruled over by the president of an active mind. The conclusion of combined means brings about the foundation of the Virtuous City which is the only place for happiness attainment.
 The absence of collaboration, cooperation and hierarchy, lack of active mind of the president, and ignorance towards the true happiness by the individuals, are those features which Farabi counts as the contraries to the Virtuous City, the objective of this process is to prove that no city and crowd is capable of being happy if they do not place the ways and nature of the Virtuous City to their being.
 Available research by using descriptive and analytical method for the purpose of Faraby's view on obtaining happiness and a desirable society through simile and finding the connection between the city of goodness and and human nature to be represented, and for this, it will reach the conclusion that human gathering in the framework of the society, considering the natural hierarchy, and cooperation for providing happiness.

Politics and Metaphysics in Plato and Al-Fārābī: Distinguishing the Virtuous City of Al-Fārābī from that of Plato in Terms of their Distinct Metaphysics

Politics and Metaphysics in Plato and Al-Fārābī: Distinguishing the Virtuous City of Al-Fārābī from that of Plato in Terms of their Distinct Metaphysics

Introducing Al-Farabi’s Political Philosophy to the Modern Politics

Al-Farabi categorized cities, the smallest scale of a political association, into four types: the virtuous city, the ignorant city, the wicked city, the diverted city, and the erring city. Al-Farabi terminology indicates that morality is the red-line that differs the nature of each city, although there is no straightforward statement in his treaties. Despite many admirations by later philosophers on Al-Farabi’s political philosophy, his concept is still considered a utopia. Also, it seems that no historical account mentioned any (Islamic) empire, applying Al-Farabi’s ideas on politics. Even Ibn Khaldun criticized Al-Farabi’s concept based on the pragmatic perspective of civilization. However, this fact does not imply the irrelevancy of Al-Farabi’s politics in the practical realm. The question is only regarding what extent Al-Farabi ideas work with politics, particularly modern politics? This study aims to correlate Al-Farabi ideal concept and modern politics. The methodology of this research is qualitative conceptual analysis since the two variables are in the theoretical realm. It can be concluded that Politics in Al-Farabi’s notion strongly connected with Ethics and Morality rather than Authority. An ideal state can actualize through the collective consciousness of true felicity, by which the type of cities is divided. Although Al-Farabi’s political philosophy is quite unapplicable, particularly in the modern age, its role as the highest political principles is undeniable. The essential aspect of Al-Farabi’s political employment in the modern era is his fundamental idea, i.e., ethical society. Establishing an ethical state is more critical than Al-Farabi’s political application entirely.

THE CATEGORY OF "PERFECTION" IN AL-FARABI'S PHILOSOPHY

The article is devoted to the study of the category of “perfection”, presented in the philosophy of Al-Farabi in the following natural-scientific, historicalphilosophical, social, ethical and aesthetic treatises: “On the Views of the Inhabitants of the Virtuous City”, “On the Origin of Sciences”, “Indicating the Path to Happiness”, “Civil Policy”, “Aphorisms of a Statesman”, “The Great Book of Music”. While analyzing the category of “perfection”, Al-Farabi places it in the context of achievement of human happiness. The study concludes that the category of “perfection” in AlFarabi’s treatises manifests itself at the ontological, axiological, religious, social, ethical and aesthetic levels of philosophical understanding.

Ethical philosophy of Abu Nasr al-Farabi

The article deals with the ethical philosophy of Abu Nasr al-Farabi. The difference between al-Farabi and other thinkers, not only in the creation of his own ethical system, but also he was one of the gifted individuals who implemented these lofty ideas (a perfect philosopher, an exemplary leader, morality, ethics, morality) in his personal life. According to the scientist, beauty is the harmony of a person’s spiritual and physical beauty. The ruler is the leader of a person with ethical and aesthetic beauty. It is received by kind, caring and happy citizens. If they form a people, then it is a virtuous city. The author claims that al-Farabi used the terms “philosopher”, “first leader”, “ruler”, “legislator” and “imam” in the same sense. According to al-Farabi, each of these persons meet the requirements of ethics. To reveal the topic, the researcher analyzes the assertion of the scientist in the ethical system that “a person needs a teacher who leads to happiness.” The goal of human life is to achieve the highest happiness. The person shows the way and explains what happiness is – a mentor. The article uses “Civil policy”, “On the achievement of happiness”, “On the views of the inhabitants of a virtuous city” and other works of al-Farabi in Arabic. Key words: Al-Farabi, Ibn Sina, Al-Ghazali, ethics, morality, philosophy, perfect man, civil society, virtuous city, leader, teacher, moral values.

Some Philosophical Ideas in Al-Farabi's Political and Ethical Views

This article discusses some of the philosophical ideas of al-Farabi's political and ethical views. Al-Farabi not only analysed socio-political phenomena, but also tried to show the society and the state a reasonable and fair direction. The idea of a thinker was of practical significance and a kind of prediction of the future of human society, which was an innovation in the political philosophy of Al-Farabi. The importance of the research lies mainly in the development of theoretical principles and recommendations proposed by the philosopher. Socio-political and socio-ethical ideas of al-Farabi are considered as the idea of creating a perfect human unity based on the universal harmony of happiness and well-being in society, and thus he tried to theoretically solve the social and moral problems of his time. The thinker was able to show the comprehensive development of politics, state and government, society and state, the principles of their organization and forms of government in his treatise «A treatise on the views of the inhabitants of a virtuous city».

Of Prophecy and Piety: Spinoza’s Tractatus Theologico-Politicus between al-Farabî and Erasmus

In this contribution, I discuss some less well-known premodern and early modern antecedents of Spinoza’s concepts and claims in the Tractatus Theologico-Politicus. On the one hand, I will argue, Spinoza’s notion of prophecy owes more to Moses Maimonides than to any Christian author; and through Maimonides, Spinoza may be linked to the discussion of prophecy in The Virtuous City by the tenth-century Islamic philosopher al-Farabî. Spinoza’s concern with prophecy as a popular formulation of the Divine Law may be fruitfully seen in the light of these two authors. On the other hand, Spinoza’s notion of pietas has arguably been shaped by a number of early modern authors from the Low Countries, including Thomas a Kempis and Erasmus: it does not consist in merely obeying the law, but also has a clear devotional and theist dimension of love for God and for one’s neighbors. As such, it may be associated with recent ideas on philosophy and spiritual exercises. These findings have a number of non-trivial implications for Spinoza’s place in the rise of modern, academic Western philosophy. I will discuss these implications in the context of Pierre Hadot’s influential views on philosophy as a way of life and Michel Foucault’s notion of spirituality.

Space and Approach in "The Virtuous City" - A Tale of Two Universities: Re-imagining and reconstruction of the westernised South African university

In order to know how to change one must be able to acknowledge what one does not know. Central to knowledge production of relevance is humility and an understanding of the realities of one’s own environment. From a decolonial perspective, knowledge production is affected by the development and creation of the actual physical spaces of the university and its pedagogy. The Covid_19 pandemic has tested the functionality of the physical space of the university as well as the organization of the city space. This paper considers these issues, their impact and effect on the mental well-being of both academics and students by exploring the idea of the university as a virtuous city. We draw on Al-Farabi’s treatise of the Virtuous City because physical and conceptual architectures reflect a way in which the world is structured. In South Africa, the violent design of the fragmented spaces has been planned according to the colonial, cartographic imagination which destroys and distorts memory and ruptures tradition. The architecture of the cities and universities, it can be argued, effect a similar process, and serve as an affirmation of the pre-dominance of the white-supremacist power structure in South Africa. Cities are created by people and each city is a creation of the interaction of social, economic, cultural, and political imperatives. The university is a micro-manifestation of the cosmopolitan city that adopts different approaches to knowledge, decolonisation and transformation. In re-imaging and reconstituting the westernised South African university an appropriate approach to reaching the ideals of well-being and harmony would require the shedding of the ego and the Cartesian “I”. The process of decolonising the university should occur by deconstructing and recognising colonial methods, theories and practise in our pedagogy and spaces in order to begin the process of reconstruction.

Особенности утопических учений в средневековой исламской философии

The paper aims to trace the origins of the Islamic utopian philosophy, in particular, the Muslim doctrine of an ideal state. The authors examine utopian social-philosophical doctrines developed in the Arab East in the Middle Ages. Scientific originality of the study lies in the fact that the researchers trace continuity of three doctrines: the doctrine of autonomy of mind by Abu Yusuf Al-Kindi, the conception of Virtuous City by Abu Nasr Al-Farabi and the doctrine by Abu Hamid Al-Ghazali on improvement of social and personal morality through cognition of good. The conducted research allows concluding that the medieval Islamic utopian thought, which had originated as a commentary on the ancient classics (Plato and Aristotle), acquired its own epistemology in Al-Kindi’s works and created original social-philosophical doctrines.

Al-Madīna Al-Baddāla in Al-Farabi's Ārā’ Ahl Al-Madīna Al-Fāḍila Wa Muḍāḍḍātihā (The Virtuous City): An Alternative Name

The paper discusses the name of the second ‘ignorant city’ of the faulty associations mentioned in Ārā’ ahl al-madīna al-fāḍila wa muḍāḍḍātihā (The Virtuous City) and Kitāb Assiyāsa Al-madaniyya (The Political Regime) by Abū Nasr al-Fārābī. In the first book the city is named بدالة (baddāla= changing city). In the second book, it is named نذالة (nadhāla= the city of meanness). The definitions of the two cities are almost identical which raises the question: why are there two different names for one city? On the other hand, when comparing both the definitions with the two names, it becomes clear that none of them is compatible with the meaning wanted. The paper, therefore, discusses this issue by adopting the hypothesis that the word in question is misread most probably by the ancient scribes due to confusing the Arabic diacritical characters composing it. The paper goes through all the similar diacritical characters that could be confused, reviews all the words possible resulting from combining these characters, and eventually, studies the lexical meanings of these words and compares them to the city's definitions. The paper concludes that the compatible name is ندالة naddāla (the city of avidity, avarice, and meanness).

Al-Farabi’s Doctrine on the Head of the Virtuous City in the Context of Contemporary Kazakhstan

Al-Farabi’s Doctrine on the Head of the Virtuous City in the Context of Contemporary Kazakhstan