Papers of Islamic Thought Figures of Al-Farabi

Seminar on Islamic Education Thought Subject

Postgraduate UIN Alauddin Makassar
by M. Makbul

A. Background

Islam with its culture has been running for approximately

15 centuries. In such a long journey there are 5 amazing journey

centuries in philosophical thought, namely between the 7th

century to the 12th century. During that time, the Islamic

philosophers thought about how the position of humans with

others, humans with nature and humans with God, using their

minds. They think systematically, analytically and critically, thus

giving birth to Islamic philosophers who have high abilities

because of their wisdom.1

Islamic philosophy grows and develops in two different

areas, namely philosophy in the Masyriqi region (east) and

philosophy in the Maghreb region (West). After Islam came, the

Arabs controlled the areas of Persia, Syria and Egypt. So that the

center of government moved from Medina to Damascus. At that

time, two major cities emerged that played an important role in

the history of Islamic thought, namely Basra and Kufa.

Islamic philosophy in the eastern part of the world is

different from the philosophy of Islam in the western world.

Among the Islamic philosophers in the two regions there were

differences of opinion on various points of thought. In the East

Asmoro Ahmadi, General Philosophy, (cet. II; Jakarta: PT. RajaGrafindo Persada, 2001),
1

p. 92.

1
there are several prominent philosophers, such as al-Kindi, al-

Farabi and Ibn Sina. While in the West there are also some well-

known philosophers, namely, Ibn Bajah, Ibn Thufail, and Ibn

Rushd.

B. Al-Farabi's Life History and His Works

1. Biography of al-Farabi

The full name of al-Farabi is Abu Nasr Muhammad bin

Muhammad bin Tharkhan al-Farabi. The name al-Farabi is taken

from the name of the city where he was born. He lived in the

year 259-339 H / 872-950 AD His father was an Iranian who

married a Turkestan woman. Therefore, al-Farabi is sometimes

said to be of Turkish descent and sometimes also said to be of

Iranian descent.2

Al-Farabi was born in the village of Wasij, near or within the

land of Farab, south of Samarkand, Central Asia. 3 Since childhood

al-Farabi was fond of learning languages, the languages he

mastered include Iranian, Turkish and Kurdistan. 4Besides

studying the languages above, he also studied Arabic and it is

Arabic that he uses in his daily interactions, as he learns and

practices the teachings of Islam that he embraces with

confidence. In addition, he also studied other sciences such as

science and philosophy.5

2
Ahmad Hanafi, Introduction to Islamic Philosophy, (cet. VI; Jakarta: Bulan Bintang,
1996), p. 81.
3
Abd. Aziz Dahlan, Philosophical Thought in Islam, (cet. I; Jakarta: Djambat, 2003), p.
59.
4
Ahmad Hanafi, Introduction to Islamic Philosophy. h. 97.
5
Ahmad Fuad al-Ahwani, al-Falsafah al-Islamiyyah, translated by the Pustaka Firdaus
Translation Team, title: Islamic Philosophy, (cet. X; Jakarta: Pustaka Firdaus, 2008), p. 74.

2
 In Ibn Khali's records, al-Farabi spent his teenage years in

the city of Farab. Meanwhile, according to Ibn Abi Usaibi'ah,

based on the report of Abu Hasan al-Amidi, Damascus is where

al-Farabi grew up. However, Ibn Khalikhan's account is said to be

more authentic, thus it is concluded that in Farablah, al-Farabi

received his basic education.6

What al-Farabi learned at the basic level, either with the

guidance of a private teacher or in formal meetings at the

mosque, was no different from what was given to Muslim children

of his age at that time whose basis was the Koran. The influence

of the Koran is potentially very strong and permeates al-Farabi's

intellectual and spiritual life.

After growing up, al-Farabi left his country for the city of

Baghdad which became the center of government and science in

his time. In Baghdad, he studied, among others, from Abu Bisyr

bin Mattius (Abu Basyr bin Matta bin Yunus). During his time in

Baghdad, he focused his attention on the science of logic

(semantics).7 For approximately twenty years al-Farabi lived in

Baghdad to study semantics which eventually exceeded the

ability of his teacher and because of his ability he was dubbed

the "Second Teacher" in logic after Aristotle who was called the

"First Teacher".8

6
Osman Bakar, Classification of Knowledge in Islam, A Study of Islamic Philosophies of
Islam, translated by Purwanto, title: Hierarchy of Science Building a Framework for Islamization
of Science, (cet. I; Bandung: Mizan Publisher, 2000), p. 27.
7
Ahmad Daudy, Islamic Philosophy Lecture (cet. II; Jakarta: PT. Bulan Bintang, 1998), h.
25
8
Ahmad Fuad al-Ahwani, -Falsafah al-Islamiyyah. h. 234.

3
 In his 20 years in Baghdad, he has also been to Harran

since before the time of Islam it was known as a center for the

study of science and philosophy. Then from Harran he returned

to Baghdad. Then al-Farabi left Baghdad for good after General

Tuzun from Dailam entered Baghdad and killed the Caliph

Muttaqi in 329 H / 940 AD Then he settled in Damascus and then

continued to Aleppo, in that city he became a prominent person

among many experts in various fields, which adorn Amir Saif al-

Daulah's palace.9

At his first meeting with Saif al-Daulah, al-Farabi appeared

impressive because of his ability to master several languages,

mastery of philosophy and musical talent. In the palace, he was

highly respected as an advisor to the state. Thanks to his ascetic

(zuhud) Sufi life, al-Farabi lived a very simple life and did not

want to take advantage of his position so that he only received a

daily pension of four dirhams.10

The friendship between al-Farabi and Amir Saif al-Daulah

was so close that he accompanied Amir Saif on his way to

Damascus in 339 H / 950 AD 11In the month of Rajab 339 H /

December 950 AD, al-Farabi died in Damascus at the age of

eighty. He was buried in a cemetery located outside the small

gate of the southern city (al-bab al-shaghir). And the funeral was

led by Amir Saif al-Daulah himself.12

9
Abd. Aziz Dahlan, Philosophical Thought in Islam.
10
Osman Bakar, Classification of Knowledge in Islam, A Study of Islamic Philosophies of
Islam., P. 36-37.
11
Abd. Aziz Dahlan, Philosophical Thought in Islam, p. 60.

4
 According to Massignom, the French orientalist, al-Farabi

was the first Islamic philosopher. Previously, there was indeed al-

Kindi who opened the door to philosophy in the Islamic world.

However, he did not create a particular philosophical system, and

the problems he was discussing were still many that had not yet

obtained satisfactory solutions. Meanwhile, al-Farabi has created

a complete philosophical system and has an important role in the

Islamic world such as the role played by Plotinus for the Western

world.13

2. Al-Farabi's works

Most of al-Farabi's essays consist of commentaries and

explanations for the philosophies of Aristotle, Plato and Galenus

in the fields of logic, physics and metaphysics. Although many

philosophers reviewed his thoughts, he is more famous as

Aristotle's reviewer. Ibn Sina, who studied Aristotle's metaphysics

several times, still could not understand the point until he read

al-Farabi's essay entitled Aghradl Kitabi ma Ba'da at-Thabi'ah,

then he understood what had been difficult.14

However, al-Farabi's genius in various scientific fields

cannot be fully picked, because many of the books he left behind

are missing. However, his works can still be found that are still

preserved.15
12
Osman Bakar, Classification of Knowledge in Islam, A Study of Islamic Philosophies of
Islam, p. 37.
Atang Abdul Hakim, and Beni Ahmad Saebani, General Philosophy from Mythology to
13

Theophilosophy, (cet. I; Bandung Pustaka Setia, 2008), p. 448.

14
Sudarsono, Islamic Philosophy, (cet. I; Jakarta: PT. Rineka Cipta, 1997), p. 31.
15
Yunasril Ali, Development of Philosophical Thought in Islam, (cet. I; Jakarta: Earth
Literacy, 1991), p. 41.

5
 Among the most important of al-Farabi's writings are:

a. al-Jam 'bain Ra'yai al-Hakimain (Bringing together the

opinions of two philosophers, namely Plato and Aristotle.

b. Tahshil al-Sa'adat (About seeking happiness)

c. Maqallat fi Aghradh ma Ba'da al-Thabi'ah (Digest of

Metaphysics)

d. Risalat fi Isbat al-Mufaraqat

e. Uyun al-Masa'il

f. Ara Ahl Al-Madinah al-Fadilah(about main country)

g. Maqalat fi Ma'any al-Aql

h. Ihsha 'al-Ulum wa at-Ta'rif bi Aghradhiha(explaining about the

division and kinds of knowledge).

i. Fushul al-Hukm (discussing the qidam and hadith of nature,

the position of heavenly and world angels).

j. Al-Siyasat al-Madaniyyat

k. Risalat al-Aql, etc.16

C. Thoughts of al-Farabi

Al-Farabi has many thoughts in various fields of science,

and among the thoughts and theories of al-Farabi are well

known, including:

1. Emanasi / al-Faydh

Emanation (overflow) is a theory about the emergence of

something that is possible (the realm of Being) from the

Substance that is obliged to exist (Substance that must exist;

God). The theory of emanation is also called the "sequence of

Sirajuddin Zar, Islamic Philosophy: Philosophy and Its Philosophy, (cet. I; Jakarta: PT.
16

RajaGrafindo Persada, 2004), p. 67.

6
existence" theory.17Al-Kindi argues that this universe was created

by God from nothing (creation ex nihilo) into existence, while al-

Farabi tends to understand the creation of nature by God through

the process of emanation since ancient times. According to al-

Farabi only God exists by Himself, therefore it is called Wajib al-

Wujud li Zatihi (which must exist because of Himself). 18

Therefore, between kun and fayakun there is a process of

creation, that process is called emanation.

The issue of emanation has been discussed by the Neo

Platonoism, which uses symbolic words (figuratively), so that its

true essence cannot be obtained. However, al-Farabi has been

able to explain it scientifically, he said that everything comes out

of God, because God knows His substance and He becomes the

basis for the best possible order of existence. So His knowledge

becomes the cause for the existence which He knows. For God it

is enough to know His Substance which is the cause of nature, so

that this world can manifest. Thus, the creation of nature takes

place without movement and means, because emanation is

merely a work of reason. However, the nature (creature) does

not give perfection to God, because God does not need it.19

Al-Farabi said that God is one and all. Therefore, what

comes out of Him is also only one form, because that emanation

arises because of God's knowledge of His one Being. If what

comes out of His Substance is numbered, it means that His

17
Ahmad Hanafi, Introduction to Islamic Philosophy, p. 92.
18
Abdul Aziz Dahlan, Philosophical Thought in Islam., P. 63.
19
Ahmad Hanafi, Introduction to Islamic Philosophy, p. 93.

7
Substance is also numbered. The basis for emanation is God's

thought and in His thinking there is the power of emanation and

creation. In the human realm itself, when we think about

something, it laughs at the strength of the body to get that

desire done.20

Al-Farabi in his mind did not look for the basis of all bases.

He thought about how much came from the One. In the Supreme

Being there is not much meaning. So al-Farabi arrived at the

philosophy of emanation. God thinks of himself as the One and

Thought is the power that creates the first reason. This first mind

thinks about God, and this is also the power that creates the

second sense.21

By developing Plotin's theory of emanation, al-Farabi

produced an emanation theory which can be expressed as

follows:22

a. The first form (God), thinking about Himself, brings forth

reason I (Form II).

b. Intellect I because it thinks of God, emits Intellect II (form III),

and because it thinks of itself, emits the first celestial circle

(al-sama 'al-ula).

c. Intellect II, because it thinks of God, emits reason III (form IV)

and because it thinks of itself it emits a second celestial circle

full of stars (al-kawakib al-sabitah).

20
Atang Abdul Hakim, and Beni Ahmad Saebani, op.cit., P. 461.
21
Harun Nasution, Rational Islam, (cet. V; Bandung: Mizan Publisher, 1998), p. 356.
22
Abd. Aziz Dahlan, Philosophical Thought in Islam., P. 64-66.

8
d. Intellect III because thinking of God emits reason IV (form V),

and because thinking of himself then produces the third

celestial circle where the planet Saturn is located (kurrat al-

Zuhal).

e. Intellect IV, because thinking of God produces reason V (form

VI), and thinking of itself produces Heaven IV, where the

planet Jupiter (kurrat al-Musytari) is located.

f. Intellect V, because thinking of God produces reason VI (form

VII), and thinking of oneself produces the fifth sky, where the

planet Mars (kurrat al-Mirrikh) is located.

g. Intellect VI, because thinking of God produces reason VII

(form VIII), and thinking of itself produces the sixth sky,

where the Sun is (kurrat al-Shams).

h. Intellect VII, because thinking of God produces reason VIII

(form IX), and thinking of itself produces the seventh heaven,

where the planet Venus (kurrat al-Zahrah) is located.

i. Intellect VIII, because thinking of God produces reason IX (X

form), and because it thinks of itself, emits the eighth

heaven, where the planet Mercury (kurrat al-Atarid) is

located.

j. Intellect IX, thinking of God brings out reason X, and thinking

of himself issues the ninth langir, where the Moon (kurat al-

Qamar) is located.

k. Intellect X, thinking of God and himself, only brings out the

earth and the souls that are in the earth's sphere.23

23
Abd. Aziz Dahlan, Philosophical Thought in Islam., P. 64-66.

9
 Intellect I to reason X is also called by al-Farabi as al-asy-ya

al-mufariqah (something separate from matter, or something

immaterial / spiritual), which in essence is reason and at the

same time Maqulat (object- object of thought). For al-Farabi, the

angels are none other than the ten minds, while reason X, which

he also calls al-'Aql al-fa '' al (active reason) is Jibril as.24

The structure of al-Farabi's emanation was influenced by

the findings of scientists at that time, namely nine planets and

one earth. Therefore, he needs ten minds, every one mind

follows one planet including the earth. Had he been alive today,

of course he would have needed as many intellect as many

planets as scientists are discovering today.25

2. Philosophy of the Soul / al-Nafs

Al-Farabi tried to synthesize Plato's view and Aristotle's

view, about the human soul. As Aristotle's view, al-Farabi also

said that the human soul is a form (surah / form) for the body,

but not only that because he also followed Plato who stated that

the human soul is an immaterial substance that is not destroyed

by the destruction of the body.26

According to al-Farabi, the soul is different from the spirit,

the soul comes from the tenth sense and is born with the first

matter. The combination of soul and spirit is the essence of

humans who occupy the body as its container. This means that

24
Abd. Aziz Dahlan,Philosophical Thought in Islam.
25
Sirajuddin Zar, Islamic Philosophy: Philosophy and Philosophy, p. 78.
26
Abd. Aziz Dahlan, Philosophical Thought in Islam, h. 67-68.

10
the body as a container for the soul will end, but the soul itself

will not.27

Regarding the potentials possessed by the human soul, it

appears that al-Farabi's view follows Aristotle's view. In one of his

books al-Farabi explains as follows: if a human being has been

created, the first to actualize his soul is the potential to eat (al-

quwwah al-ghasiyah), then the potential for the senses (al-

quwwah al-hassah) to know and feel heat. , cold, taste, smell,

sound, etc.), and at the same time it creates a tendency to like or

hate what is felt through the senses. And also the potential for

imagining (al-quwwah al-mutakhayyalah) arises. Furthermore,

the potential for thinking can be actualized (al-quwwah al-

natiqah).28

3. Prophetic Philosophy

As a Muslim philosopher, al-Farabi tried to fight against

views that deny (negate) prophethood. He is a rationalist, but not

a rationalist who denies the existence of God's revelations.

In fact, the denial of revelations from Islam had occurred

since the time of Prophet Muhammad, where the Quraish

disbelievers did not admit that the Prophet Muhammad received

revelations from God and could relate to God, because he was

only an ordinary human who ate and drank.29

27
Yunasril Ali, Development of Philosophical Thought in Islam, p. 49.
28
Abd. Aziz Dahlan,Philosophical Thought in Islam, p. 68-69.
29
Ahmad Hanafi, Introduction to Islamic Philosophy., P. 102.

11
 In line with the views of all scholars, al-Farabi also shows

that prophecy is something that is obtained by the main human

being called the Prophet / Rasul, not through their own efforts.

The teachings that were revealed to the Prophets were not

obtained through their striving to cleanse his soul. The souls of

the Prophets without being trained to clean themselves and

without being trained to think like aspiring philosophers, they

were in a state that was ready to accept the ideas or teachings

revealed by God through the Spirit of al-Quds or active reason.30

The Islamic teaching of revelation is easy and clear, where

the Angel Gabriel, who can take various forms, serves as a liaison

between God and His Prophets.31 Al-Farabi acknowledged that

the Prophets / Apostles had been chosen by God, without their

own efforts they got revelations while philosophers had to rack

their brains to get inspiration from the tenth sense.

Speaking of prophethood, al-Farabi said that the "virtuous

city" must be led by a person who is at the same time a

philosopher, wise and prophet. His analysis of prophecy lies

within the clear theoretical and speculative framework of Greece.

He explained that the Prophet's intellect (intellect) interacted

with the reason (the agent intellect), from which the concepts

and ideas arose in him and these ideas ultimately moved his

imagination. And because of this extraordinary power of

imagination, the Prophet was different from the others.32

30
Abd. Aziz Dahlan, Philosophical Thought in Islam, p. 71-72.
31
Ahmad Hanafi, Introduction to Islamic Philosophy. h. 109.
32
Dudung Dwipardja, Islam, Philosophy and Science, translated by PT. Dunia Pustaka
Jaya, title: Islam, Philosophy and Science, (cet. I; Jakarta: PT. Dunia Pustaka Jaya, 1984), p. 55.

12
 In the early days of Islam, Muslims fully believed what

came from God, without discussing and making excuses.

However, this situation was soon clouded by various doubts,

after groups outside of Islam were able to enter their thoughts

among Muslims.33

4. Political Theory / al-Madinah al-Fadhilah

Al-Farabi is an Islamic philosopher who mostly talks about

social issues, even though he is not actually a person who is

involved in community life. Many social issues are discussed in

his essays, including as-siyasat al-madaniyyah (religious politics).

And ara-u ahlil-madinah al-fadilah (the thoughts of the

inhabitants of the city / main country).34

Human perfection, according to al-Farabi in Mabadi 'Ara'

Ahl al-Madinah al-Fadhilah, in accordance with human nature

itself will not be achieved without contact with other humans.

The cooperation referred to is threefold, namely, cooperation

among the world's population in general, cooperation within one

community (ummah), and cooperation among fellow city dwellers

(Medina).35

According to al-Farabi, the city is the best place for humans

to reach their perfection. A city in which it is easy to achieve

33
Ahmad Hanafi, Introduction to Islamic Philosophy, p. 103.
34
Ahmad Hanafi, Introduction to Islamic Philosophy, p. 95.
35
Majid Fakhry, A Short Introduction to Islamic Philosophy, Theology and Mysticism
translated by Zaimul Am, History of Islamic Philosophy: A Chronological Map, (cet. II; Bandung:
Mizan Publisher, 2002), p. 52-53.

13
happiness due to the cooperative efforts of its inhabitants, that is

the main city that al-Farabi refers to.36

The characteristics of the head of the Main Country in the

discussion of the main country, al-Farabi focused his attention on

the Head of State as was the case with Plato. The conditions

given for the main head of state by al-Farabi are healthy body,

healthy limbs and complete (not disabled), strong memory, high

level of intelligence, fast response, good speech, love of

knowledge, honest, defending justice, strong will, high ideals and

not greedy.37

According to him, the main head of state has the role of

teacher, mentor, controller and maker of laws and regulations.

This is because humans at times cannot automatically know

happiness and other things that must be known so that they

need a guidance teacher who is able to connect with Active

Intellect to receive ma'rifah or revelation (guidance).38

Al-Farabi's concept of the main city combines Platonic

Utopianism with Islamic political doctrine. In Islamic political

theory, a caliph must hold to the syar'iah laws revealed by Allah

as a guide39

36
Majid Fakhry, A Short Introduction to Islamic Philosophy, Theology and Mysticism, p.
53.
37
Ahmad Hanafi, Introduction to Islamic Philosophy,h. 96
38
Ahmad Daudy, Islamic Philosophy Lecture, p. 52.
39
Majid Fakhry, A Short Introduction to Islamic Philosophy, Theology and Mysticism, p.
54.

14
15
D. Conclusion

From this discussion, the conclusions of this paper are:

1. The full name of al-Farabi is Abu Nasr Muhammad bin

Muhammad bin Tharkhan al-Farabi. The name al-Farabi is

taken from the name of the city where he was born. After

growing up, al-Farabi headed for the city of Baghdad, and

there he studied with Abu Bisyr bin Mattius (Abu Basyr bin

Matta bin Yunus). For twenty years al-Farabi lived in

Baghdad to study semantics and he exceeded the

capabilities of his teacher so he was dubbed the "Second

Teacher". From Baghdad he headed to Aleppo and settled

at the palace of Amir Saif al-Daulah. In the month of Rajab

339 H / December 950 AD, al-Farabi died in Damascus at

the age of eighty. He was buried in a cemetery located

outside the small gate of the southern city (al-bab al-

shaghir). And the funeral was led by Saif al-Daulah himself.

2. Among his popular thoughts and theories are: first,

emanation theory, which is the theory of the process of the

emergence of a possible form (the realm of Being) from the

Substance which is obligatory to exist (Substance that

must exist; God)., Second, al-Nafs. Al-Farabi said the body

is a container for the soul and will end, but the soul is not.

Third, prophetic philosophy. Al-Farabi said the Teachings

that were revealed to the Prophets were not obtained

through their hard efforts in cleansing their souls because

they were already in a state that was ready to accept the

16
ideas or teachings revealed by God through the Spirit of al-

Quds or active reason. Fourth, the theory of al-Madinah al-

Fadhillah, in this theory, al-Farabi focuses his attention on

the Head of his State and sets certain conditions that must

be possessed by the head of state such as fair, honest,

intelligent,

17
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19