Abu Nasr Al-Farabi, the Second Teacher, also known in the West as Alpharabius, was born in Farab near Turkistan in 872 AD. He studied in Baghdad in various disciplines, including grammar, logic, philosophy, mathematics, and science.
The Muslim polymath had a great desire to understand the universe and humanity, seeking to reach a comprehensive intellectual of both. In his views, the goal of education is to lead individuals to perfection. According to him, Al-Insan ul Kamil (the perfect man) is the one who combines intellectual knowledge with morality.
He is also credited with preserving the original Greek text into the middle ages through his commentaries and treatises for which he became known in the east and the west.
In fact, Al-Farabi is referred to as the Second Teacher after none other than Aristotle, who was revered as the First Teacher. His views on politics are strikingly similar to that of Plato, who was Aristotle’s teacher.
Al-Farabi and Politics
Al-Farabi was the most prolific writer of his times, and he wrote mostly on political philosophy. One of the central concepts to Al-Farabi’s views is “al Saada,” which in English means happiness.
It was the Islamic golden age, the Renaissance of Islam when Al-Farabi was learning knowledge from across the empire. His views showed the existence of a deep relationship between politics, religion, and happiness.
More:
- Al-Biruni: Vidya Sagar or The Greatest Polymath in Islam?
- Is Ibn al-Haytham, or Al Hazen, the first scientist of the World?
According to the Second Master, “a true philosopher could perceive the knowledge of everything existing within the universe.” Though he never claimed to have achieved that level, he believed the possibility of the proposition in principle.
Al-Farabi, the Second Teacher
He believed the messengers of God must have possessed the intellect and wisdom that elevates their levels to a true philosopher.
Interestingly, Al-Farabi’s ideas are somewhat the same as Plato had propounded before him in his theory of philosopher-king.
So, what a messenger possesses that a philosopher does not? And why a messenger can rule the people so effectively? Al-Farabi answers the question that messengers are at an advantage due to their direct connection with God.
“A layman does not comprehend philosophical debate so easily, nor do they follow it.” Al-Farabi believes it is the messenger who does the job for a layman by making him understand the reality through a different medium we call religion.
So, instead of understanding Aristotelean logic, it is more convenient for people to imagine a supreme being sitting on a throne.
Instead of following philosophically-driven logic, it seems easier for the prophets to ask people to lead a good life while reminding them of painful punishments in case they failed.
For Al-Farabi, religion is all about presenting a reality allegorically. The Muslim polymath died in 950 in Damascus.
