Al-Farabi

 Discuss Al-Farabi’s contribution to Muslim political philosophy. How did he blend Greek political thought with
Islamic principles? (2019)
 Farabi was in the truest sense, "the parent of all subsequent Arabic philosophers", so that its only natural that he
is regarded by the Muslims as the ‘Mu’allim’-o--thani., the second Preceptor, the first being Aristotle. Explain.
(2000)

1) Introduction
 Abu Nasr Al-Farabi (872–950 CE), known in the West as "Alpharabius", (aka the "Founder of Islamic Political
Philosophy” & “al-mu’ allim al-thani”, the “Second Teacher” (after Aristotle) due to his extensive commentaries
and developments upon Aristotelian philosophy).
 As the "Father of Islamic Neoplatonism", Al-Farabi synthesized Greek philosophy (primarily Plato and Aristotle)
with Islamic thought, laying the groundwork for later philosophers like Ibn Sina (Avicenna), Averroes (Ibn Rushd).
and influencing Medieval European Scholasticism – aiming to reconcile Christian theology with classical
philosophy (Thomas Aquinas) & Renaissance humanism.
 Unlike empiricists (like Ibn al-Haytham) OR strict theologians OR later mystics (Sufis like Ibn Arabi), Al-Farabi was
a rationalist metaphysician who believed in the hierarchy of intellects and the unity of philosophy and
religion under reason.
 Al-Farabi emphasized ‘reason’ (‘aql) as the path to attaining happiness and knowledge of the First Cause (God) —
similar to the Neoplatonic and Aristotelian traditions.
 He believed in a hierarchical cosmos (a Neo-Platonic framework where the universe flows from the Divine
Intellect).
 His political theory, deeply utopian and ethical, envisioned an ideal city-state (Madina al-Fadila) ruled by a
virtuous philosopher-king (possessing wisdom and moral excellence), blending Islamic governance with Platonic
ideals.
"Al-Farabi stands at the crossroads of Greek wisdom and Islamic revelation,
harmonizing reason and faith." — Majid Fakhry

2) Life Sketch of Al-Farabi

(A) Early Life
o Al-Farabi was born around 872 CE in Farab (modern-day Otrar, Kazakhstan), during the Abbasid Caliphate.
o Of Persian or Turkic origin, his early education was in Bukhara, where he studied logic, philosophy, medicine,
music, and linguistics, before moving to Baghdad, the intellectual hub of the Abbasid Caliphate.
o He mastered Arabic, Persian, Turkish, Greek, and Syriac, allowing him to read original Greek philosophical
texts and Syriac commentaries.

(B) Career and Contributions

o In Baghdad, he studied Greek philosophy under Christian Nestorian scholars, later, he moved to Aleppo
(Syria), where he enjoyed the patronage of Sayf al-Dawla, the Hamdani ruler.
o Unlike Avicenna (a court physician), Al-Farabi lived an ascetic life, often rejecting material wealth.
o Al-Farabi passed away in 950 CE in Damascus, possibly in solitude & his major works were written in Arabic,
the lingua franca of Islamic scholarship.

(C) Influences on Al-Farabi

1. Aristotle —
 Whom he titled “the First Teacher,” chiefly shaped Al-Farabi’s epistemology.
2. Plato —
 Inspired his political philosophy (The Virtuous City mirrors The Republic).
3. Plotinus & Proclus —
  Integrated their Neo-Platonic Emanation Theory – posits that the universe and everything within it
emanates from a single, ultimate reality, often referred to as "the One" or "the Good," – with
Aristotelian metaphysics.
4. Islamic Theology (Ilm al-Kalam- rational study of Islamic theology) —
 Engaged with Mutazilites rationalism but critiqued its dogmatic tendencies, advocating a more
rigorous and philosophical approach to the study of Islamic beliefs.

3) Al-Farabi’s Corpus
(A) Mabadi Ara’ Ahl al-Madina al-Fadila (Principles of the Opinions of the Inhabitants of the Virtuous City)
o A political and philosophical masterpiece, where Al-Farabi lays out the structure of the ideal state – Al-
Madina al-Fadila (The Virtuous City) – governed by a philosopher-king.
o He adapts Platonic political philosophy to an Islamic context, asserting that true happiness is only
possible in a just, virtuous & harmonious society.

(B) Kitab al-Millah (The Book of Religion)

o Explores the relation between philosophy and religion, suggesting that religion is a symbolic expression
of philosophical truths for the general populace.

(C) Kitab Ihsa al-Ulum (The Enumeration of the Sciences)

o A systematic classification of knowledge, including logic, mathematics, physics, metaphysics, and political
science.

(D) Commentaries on Aristotle

o Al-Farabi preserved, translated, and critically commented on Aristotle's “Organon” (work on logic &
dialectics), integrating Aristotelian logic into the Islamic intellectual tradition.

(E) Kitab al-Musiqa al-Kabir (The Great Book of Music)

o One of the most important treatises in Islamic music theory, prescribes different aspects of music, and is
believed to be influenced by the ‘Pythagorean theory of harmonic ratios’.

(F) The Attainment of Happiness (Tahsil al-Sa’ada)

o Explores how philosophy leads to true happiness, uniting ethics, politics, and metaphysics.

(G) The Book of Letters (Kitab al-Huruf)

o Examines the relationship between language, linguistics, logic, and metaphysics.

Al-Farabi’s Concept of ‘Human Nature’ & ‘Human Grouping’

Outline
1) Introduction
2) Al-Farabi on Human Nature
(A) Rational and Social Beings
(B) Natural Inequality & Leadership
3) Al-Farabi on Human Grouping (From Households to Nations)
(A) The Natural Outcome of Human Nature
(B) Hierarchical Model of Human Groupings
1) Introduction
 Among his many contributions, Al-Farabi’s reflections on human nature, social organization, and the need for
political society form the backbone of his political thought.
 His ideas, deeply influenced by Plato and Aristotle but restructured within an Islamic framework, present a
compelling synthesis of metaphysics, ethics, and politics.
 Al-Farabi seeks not merely to understand society but to guide it toward perfection.
 His concept of human nature underpins his “Theory of the (Ideal) State”, and his understanding of human
grouping illustrates his belief in the teleological nature of society i.e. it exists for a higher purpose — the
attainment of happiness (sa‘ada) or what Greeks called eudaemonia.

2) Al-Farabi on Human Nature

(A) Rational and Social Beings
o Al-Farabi, influenced by Aristotle’s "Man is by nature a political animal," argued that humans are ‘rational’
and ‘social’ beings who cannot achieve perfection in isolation.
o This social nature arises from the need for companionship, mutual support, and collaboration in pursuing
common goals.

 Physical Dependence — humans are naturally driven to come together & depend upon on one
another for survival, food, shelter, security, knowledge, and spiritual fulfillment.
 Moral & Intellectual Dependence — ethical virtues can only be cultivated outside isolation –
through education and social interaction.

o He also believed that Intellect/Reason (Aql) distinguishes humans from animals, enabling them to
comprehend universal truths.

(B) Natural Inequality & Leadership

o Unlike modern egalitarian thought, Al-Farabi, influenced by The Republic, believed that when human come
together, a hierarchy emerges that is part of human nature:

1. Philosopher-Kings (Imam/Ra’is)
 These are the ideal rulers—individuals with perfected intellect, moral virtues, & guide the society
toward ultimate happiness (sa‘āda).
2. Intermediate Classes
 Soldiers (Guardians) & producers (artisans, farmers and labourers) who serve the society through
their specialized skills.
3. Ignorant Masses
 Those dominated by base desires rrequire moral and rational guidance.
o This hierarchy is ‘not oppressive but teleological’ (purpose-driven)— Each person has a natural purpose or
function (final cause) to fulfill.

"The perfect human being is the one who has obtained theoretical virtue, thus achieving
the highest level of happiness." — Al-Farabi

3) Al-Farabi on Human Grouping (From Households to Nations)

(A) The Natural Outcome of Human Nature
o Hence, unlike animals who may live in herds out of instinct, humans gather in communities out of necessity
and purpose. By pooling their resources, skills, and efforts, individuals can achieve outcomes that would be
difficult or impossible to attain alone.
o Grouping allows for the division of labour, specialization, and the efficient allocation of resources.
o Society is thus not accidental — it is the natural outcome of human nature (i.e. social) & offers a natural
environment for human actualization.

(B) Hierarchical Model of Human Groupings

 (aka Levels of Political Organization / Al-Farabi’s Theory of Political Association)

o Al-Farabi constructs a hierarchical model of human groupings, moving from the smallest to the most
comprehensive:
1. The Household (Bayt) — The smallest & most basic unit, for primary needs i.e. food, shelter,
reproduction.
2. The Village (Qarya) — A collection of households providing mutual assistance for economic and
security needs.
3. The City (Madina) — The most crucial & first self-sufficient unit where full human development is
possible & where justice, laws, and governance emerge. However, not all cities are virtuous—Al-Farabi
classified them into:
I. "Virtuous City" (al Madina al-Fadila) — led by the Philosopher-King (Imam), guiding
citizens toward ultimate happiness (sa‘āda).
II. Ignorant, Wicked, and Errant Cities — Driven by materialism, tyranny, or false ideologies.
4. The Nation (Umma) — A union of cities under shared laws, political systems, and customs.
5. The World Community (al-Ijtima‘ al-Kulli) — An ideal yet rarely realized universal human grouping /
Cosmic Order.

o Among these, the city (madina) occupies a central role in Al-Farabi’s political theory.
o It is only in a well-ordered city that individuals can cultivate virtues, develop their intellect, and attain
happiness.

“Happiness is attained when the soul realizes its perfection through knowledge.”
— Al-Farabi

Al-Farabi’s Theory of State / Ideal State

 Write short notes on the Al-Farabi’s theory of state.(2023)
 Critically examine Al-Farabi’s concept of the virtuous city. (2017)
 Write a comprehensive note on Al-Farabi’s concept of ideal state and compare it with Plato. (2011)

Outline
1) Introduction
2) The Metaphysical Foundations of the Virtuous City
(A) Al-Farabi’s Cosmic Hierarchy
(B) True Happiness (Sa'ada) as Ultimate Purpose
(C) State as a Teleological Entity
3) The Virtuous State (al-Madina al-Fadila) – The Ideal State
4) Hierarchy of Societal Classes within the Virtuous City
5) Role of Education in the Virtuous City
(A) Theoretical Education
(B) Practical Education
6) Role of Religion and Philosophy in the Virtuous City

1) Introduction
 The notion of an ideal state has intrigued philosophers for millennia, from Plato and Aristotle in the West to Al-
Farabi in the Islamic intellectual tradition.
 Al-Farabi), often hailed as the "Second Teacher" after Aristotle, developed a vision of a city-state he called the
"Virtuous City" (al-madina al-fadila) which represents a sophisticated synthesis of Greek philosophy —
particularly Plato's Republic and Aristotle's Politics — with Islamic metaphysical and ethical paradigms, creating
a unique model of governance.
 His model is based not merely on political efficacy but on the conviction that human beings can only achieve
moral and intellectual perfection through organized social life in a state led by a virtuous philosopher ruler.
2) The Metaphysical Foundations of the Virtuous City
Rooted in Neoplatonism and Aristotelianism, his philosophy is deeply metaphysical, hierarchical and teleological.

(A) Al-Farabi’s Cosmic Hierarchy

o Al-Farabi’s political theory is deeply rooted in his metaphysical worldview modelled on the to the Neo-
Platonic Emanation Theory —the universe and everything within it emanates from a single, ultimate reality,
often referred to as "the One" or "the Good," or what he called “the First Cause (God).”
o In this hierarchical cosmic scheme, every entity (even the political order with a philosopher-king, or imam-
philosopher, at its helm) reflects the perfection of those above them in the hierarchy.

(B) True Happiness (Sa'ada) as Ultimate Purpose

o For Al-Farabi, the purpose (ghaya) of human existence is the attainment of true happiness (sa'ada), which he
defines not as mere sensual pleasure or worldly success but as the intellectual and moral perfection.
o This supreme happiness, can only be fully realized in the afterlife, though its foundations must be laid in this
world through proper philosophical education and moral cultivation in an ideal state

(C) State as a Teleological Entity

o Al-Farabi's metaphysical commitments lead him to assert that the state has a natural end (telos) — the
perfection of its citizens — and its institutions, laws, education, and leadership must all be oriented toward
this goal.
o This stands in contrast to modern minimalist conceptions of the state that limit its role to maintaining order
and protecting rights.
o For Al-Farabi, the state is ‘ethical’ & an active agent in the moral and intellectual formation of its citizens.

3) The Virtuous State (al-Madina al-Fadila) – The Ideal State

 The ideal state, based on Plato's concept of the ideal city-state as presented in "The Republic.",- is where all
citizens work collectively toward intellectual and moral perfection i.e. true happiness (sa'ada),
 Governed by a philosopher-prophet-king who possesses knowledge, wisdom & ability to connect with the Active
Intellect (divine inspiration).
 Society in ideal state is hierarchically structured but meritocratic & harmonious – with each individual fulfilling
their natural role.
 Modelled after cosmic harmony, the ideal state is a microcosm of the universe and is analogous to the human
body, where different organs (classes) perform specific functions yet serve a unified purpose.

 The head/brain = the ruler (philosopher-king)

 The eyes = helpers and administrative class
 The hands/limbs = craftsmen, laborers, and producers

 It exists rarely because:

 True philosopher-kings are exceedingly rare
 Most societies prioritize material needs over spiritual and intellectual growth.

4) Hierarchy of Societal Classes within the Virtuous City

 Al-Farabi divides the population of the ideal state into functional classes, again mirroring the structure of the
human body. These include:

1. The Ruling Class (the Heart) – Philosopher-King or "Raisul Awal", Philosophers, prophets, and wise men.
2. The Guardians (the Eyes) – Warriors and administrators who maintain order.
3. The Producers (the Limbs) – Artisans, traders, farmers, and labourers.

 At the apex of this hierarchy stands the philosopher-king or "Raisul Awal" (First Chief), whose wisdom and virtue
qualify him to guide the community & beneath him are the rest of classes.
  This social stratification is NOT based on birth or wealth but on merit and natural aptitude.
 Justice (‘adl) in the state means that each class performs its function properly (without overstepping its
boundaries) and in harmony with the whole — an echo of Plato’s tripartite theory of the soul and society.

5) The Philosopher-King / Raisul Awal / Imam

(discussed in detail below)

6) Role of Education in the Virtuous City

 For Al-Farabi, the ideal state must have a “comprehensive multi-tiered educational system” because cultivation
of knowledge and virtue in citizens is NOT merely a private matter but a central concern of statecraft.
 Education is the means by which the state fulfills its teleological purpose.

(A) Theoretical Education

o Theoretical education progresses from basic logic and mathematics through natural sciences to metaphysics,
culminating in the knowledge of the First Cause.
o The highest levels of this education are reserved for those with exceptional intellectual capacities – the
potential philosopher-kings.
o For the general populace, Al-Farabi advocates an education based on imaginative representations of truth –
primarily through religion.

(B) Practical Education

o Practical education focuses on forming good character through habituation.
o From childhood, citizens should be trained to moderate their appetites, control their emotions, and act justly.
o Al-Farabi emphasizes the importance of music and poetry (properly supervised) in shaping ethical
dispositions, as well as the study of history.
o The state must regulate cultural productions to ensure they promote virtue rather than vice.

7) Role of Religion and Philosophy in the Virtuous City

 Philosophy represents the highest form of rational inquiry that leads to the knowledge of the ultimate reality &
true happiness (sa‘āda).
 In the virtuous city, religion – as the ensemble of beliefs and rules of conduct – serves as the popular expression
of philosophical truths, making them accessible and compelling to non-philosophers/general populace.
 Unlike later thinkers who would posit an essential conflict between faith and reason, Al-Farabi sees them as
complementary to each other.
 The Prophet Muhammad (SAW), in this view, was both a philosopher who apprehended truth through his
connection to the Active Intellect and a statesman who established laws and institutions to actualize that truth
in society.
 The Quran's stories and commandments are symbolic expressions of philosophical truths designed to guide
ordinary people toward virtue and happiness
 This sophisticated integration of religion and philosophy allows Al-Farabi to avoid both the secularism that
would divorce politics from spiritual concerns and the fundamentalism that would subject reason to literal
scriptural interpretation.

Al-Farabi’s Concept of the Philosopher-King (Raisul Awal/Imam)

 Evaluate Al-Farabi’s political thought with special reference to his theory of the perfect ruler. (2020)
 Discuss in detail the concept of "Raisul Awwal" by Al-Farabi.(2014)
Outline
1) Introduction
2) Philosophical Foundations of Al-Farabi’s Philosopher-King
(A) Influence of Plato’s Republic
(B) Hierarchy of Knowledge
3) The Prophet-Philosopher Harmonizing ‘Reason’ & ‘Revelation’
4) Essential Qualities / Characteristics of the Ideal Ruler (Rais al-Awwal / Imam)
(A) Intellectual Qualities
1. Perfect Rational Intellect (Aql Kamil)
2. Mastery of Theoretical and Practical Sciences
3. Ability to Guide Others (Teaching Skills)
(B) Moral and Spiritual Qualities
4. Moral Perfection (Free from Vices)
5. Love for Justice & Hatred of Oppression
6. Prophetic Insight (Divine Connection)
(C) Physical and Psychological Qualities
7. Sound Physical Health
8. Good Memory
9. Strong Willpower (Ghayrah)
(D) Political and Leadership Qualities
10. Expertise in Statecraft (Political Wisdom) & Leadership Charisma
11. Ability to Interpret & Apply Divine Law (Sharia) Wisely
12. Succession Planning (Ensuring Future Wise Leadership)
5) Comparison with Plato’s Philosopher-King

1) Introduction
 The question ideal leadership has preoccupied philosophers for millennia.
 Abu Nasr Al-Farabi in his magnum opus, Al-Madina al-Fadila (The Virtuous City), constructs a philosophical model
of an ideal state governed by a singular, exceptional figure — the Philosopher-King, referred to in his terminology
as Ra’īs al-Awwal (the First Ruler) or Imam.
 Drawing inspiration from Plato’s Republic, this figure is more than a political administrator; he is a rare fusion of
philosopher, prophet, legislator, visionary leader and moral educator — the ultimate embodiment of virtue,
wisdom, and divine knowledge.
 Al-Farabi aimed at realigning governance with the metaphysical purpose of human life: the attainment of
ultimate happiness (sa‘ādah).
 And such a ruler serves as the unifying force, guiding its institutions and citizens toward perfection.

2) Philosophical Foundations of Al-Farabi’s Philosopher-King

(A) Influence of Plato’s Republic
o Al-Farabi was deeply influenced by Plato’s Republic, particularly the idea that the ideal ruler must be a
philosopher. However, while Plato’s philosopher-king is a secular ideal, Al-Farabi integrates Islamic
theology, prophecy, and divine law (Sharia) into his model.

(B) Hierarchy of Knowledge

o Al-Farabi’s epistemology holds that the knowledge is hierarchic & the highest form of knowledge is
metaphysical & prophetic.
o The Philosopher-King must ascend through:

 Logic and Science (rational knowledge)

 Metaphysics (understanding of divine truths)
  Prophecy (direct connection with the Active Intellect (God), the cosmic source of wisdom)

3) The Prophet-Philosopher Harmonizing ‘Reason’ & ‘Revelation’

 One of Al-Farabi’s most revolutionary contributions is his conceptual merging of the prophet and the philosopher
in the person of the Ra’īs al-Awwal.
 In Platonic philosophy, the Philosopher-King governs by rational knowledge of the Forms only.
 In Islam, the Prophet leads by divine revelation (wahy).
 Al-Farabi ingeniously argues that these two sources of truth are ‘not contradictory, but complementary’:

o The Prophet receives truths intuitively from divine source.

o The Philosopher attains truths rationally through contemplation.
o The Ra’īs al-Awwal possesses both: prophetic intuition and philosophical reasoning.

 This synthesis gives the ruler the legitimacy to legislate, not only in political and social matters but also in
spiritual and moral life.

4) Essential Qualities / Characteristics of the Ideal Ruler (Rais al-Awwal / Imam)

Below is a systematic breakdown of Al-Farabi’s 12 Essential Qualities of the Ideal Ruler, categorized into Intellectual,
Moral, Physical, and Leadership Traits:

(A) Intellectual Qualities

1. Perfect Rational Intellect (Aql Kamil)
 The ruler must possess complete philosophical wisdom, understanding: Metaphysics, Logic &
Epistemology, & Political Science (Comparison to Plato whose Philosopher-King knows the Forms (Ideas).

2. Mastery of Theoretical and Practical Sciences

 Must be educated in:
o Theoretical Sciences: Mathematics, astronomy, theology.
o Practical Sciences: Ethics, politics, law.

3. Ability to Guide Others (Teaching Skills)

 Must be a supreme educator, capable of explaining complex truths to both elites (via philosophy) and
common people (via religion/metaphors).

(B) Moral and Spiritual Qualities

4. Moral Perfection (Free from Vices)
 Must be immune to corruption, greed, and selfish desires.
 Should embody justice, temperance, courage, and wisdom (Plato’s cardinal virtues).

5. Love for Justice & Hatred of Oppression

 Must prioritize truth over power—unlike tyrants who rule for personal gain.

6. Prophetic Insight (Divine Connection)

 Should have access to divine revelation (like a prophet) to receive higher truths.

(C) Physical and Psychological Qualities

7. Sound Physical Health
 Sound body and senses (free from illness) to perform duties without impairment.

8. Good Memory
 Ability to recall knowledge and past experiences clearly.
 9. Strong Willpower (Ghayrah)
 Must have unshakable determination to enforce justice and resist temptations.

(D) Political and Leadership Qualities

10. Expertise in Statecraft (Political Wisdom) & Leadership Charisma
 Must know: How to legislate just laws & how to manage the economy, military, and social order.
 Should inspire loyalty and obedience without coercion.

11. Ability to Interpret & Apply Divine Law (Sharia) Wisely

 Must not blindly follow religious texts but interpret them philosophically for rational application.

12. Succession Planning (Ensuring Future Wise Leadership)

 Must train a successor with the same qualities to prevent societal collapse.

5) Comparison with Plato’s Philosopher-King

Aspect Plato’s Philosopher-King Al-Farabi’s Raisul Awal

Source of Authority Pure reason (no divine law) Reason + Divine Revelation (Sharia)

Role of Religion Marginal (philosophy over myth) Integral (philosophy supports prophecy)

Ultimate Goal Justice in the Republic Happiness (sa’ada) in the virtuous city

Metaphysical Basis Forms (abstract ideals) Emanation from the Active Intellect

Al-Farabi’s Classification/Kinds of the State

 Discuss Al-Farabi’s classification of governments. How his concept of ideal state reflects Islamic teachings? (2015)

Outline
1) Introduction
2) The Virtuous State (al-Madina al-Fadila) – The Ideal State
3) Non-Virtuous (Imperfect) States

1) Introduction
 In Al-Madina al-Fadila, Al-Farabi classifies city-states into various types based on their based on their moral and
intellectual foundations.
 His typology, primarily outlined in The Political Regime (al-Siyasa al-Madaniyya) and The Virtuous City (al-Madina
al-Fadila), distinguishes between:

1) The Virtuous State (al-Madina al-Fadila)

2) Non-Virtuous (Imperfect) States

(A) The Ignorant States (al-Mudun al-Jahiliyya)

(B) The Immoral States (al-Mudun al-Fasiqa)
(C) The Errant State (al-Madina al-Dalla)
(D) The Changed State (al-Madina al-Mubaddala)
2) The Virtuous State (al-Madina al-Fadila) – The Ideal State
(discussed in detail above)

3) Non-Virtuous (Imperfect) States

 These are corrupt cities that fail to attain or even understand the ultimate goal of human life.
 Collectively, they are morally deficient and oriented toward lower, materialistic, or false ends.
 He divides them into five degenerate types:

(A) The Ignorant States (al-Mudun al-Jahiliyya)

o This city is unaware of the true purpose of human life — i.e., eternal happiness. Its citizens live in ignorance,
focusing only on material and worldly gains.
o Al-Farabi provides subcategories based on what these cities pursue:

1. Necessity-Loving State (al-Madina al-Daruriyya)

 Focus: Mere survival and basic needs (food, shelter, security).
 Problem: No pursuit of intellectual or moral excellence.
 Example: Primitive or purely utilitarian societies.

2. Base-Loving State (al-Madīna al-Khasīsa)

 Focus: Sensual pleasure, indulgence, luxury, and material gratification.
 Problem: The people are driven by desires of the body, leading to moral decay.
 Example: Hedonistic societies focused on entertainment, excess, and superficial beauty.

3. Honor-Loving State or TIMOCRACY (al-Madīna al-Karāmiyya)

 Focus: Reputation, fame, social status, and tribal/familial pride.
 Problem: Actions are judged by public recognition, not by truth or justice.
 Example: Societies obsessed with prestige, aristocracy, or bloodline-based status over moral excellence.

4. Power-Loving State or TYRANNY (al-Madīna at-Taghlibiyya)

 Focus: Dominance, conquest, coercion, and military superiority.
 Problem: Power becomes the end goal; justice and truth are subordinated to control and authority.
 Example: Imperialist or authoritarian regimes where governance is based on fear.

5. Wealth-Loving State or VILE STATE (al-Madīna al-Bukhliyya)

 Focus: Accumulation of wealth, economic gain, and financial power.
 Problem: Greed overtakes ethical considerations; society is stratified by economic class.
 Example: Capitalist or mercantile societies where profit is the highest value, regardless of moral
consequence.

6. Democratic State (al-Madīna al-Jamā‘iyya)

 Focus: Individual freedom, popular rule, and civic participation.
 Problem: Lacks philosophical or moral direction; excessive liberty leads to moral relativism, disorder,
and instability.
 Example: Liberal democracies with weak ethical grounding, where every opinion is treated equally—
even if irrational or harmful.

(B) The Wicked State (Al-Madina al-Fasiqa)

o A city where the rulers and citizens know the truth (i.e., the path to real happiness) but deliberately act
against it due to selfishness, lust, or political ambitions.
o Key Traits include – Hypocrisy in leadership, Corruption, misuse of knowledge for manipulation.
o More dangerous than ignorant states because corruption is wilful.
o Example – A theocracy that manipulates religion for political control.
(C) The Errant State (Al-Madina al-Dalla)
o This city once knew the truth but has gone astray, either through misinterpretation or the decline of
knowledge over time.
o Key Traits include – Follows a false ideology (e.g., a distorted religion or flawed philosophy).
o Causes of Deviation include – Loss of true leadership or Intellectual decay.
o Example – A theological state that has corrupted its original teachings.

(D) The Changed State (Al-Madina al-Mubaddala)

o This city/state was once virtuous but its values, laws, and structure have been replaced by falsehoods &
innovations (bida‘) over time.
o Key Traits include – Institutionalized moral corruption & Pseudo-religious ideology.
o Causes of Deviation include – weak leadership or External invasions or Materialism replacing spiritual values.
o Examples – The Islamic Caliphate after the Rashidun era (in Al-Farabi’s view) & Plato’s vision of democracy
descending into tyranny.