You may have heard of Al-Farabi at some point, and perhaps you’ve wondered who this person was.
That’s why, in today’s article, we will talk about him, share his biography, and even mention some scholars’ opinions about him in a neutral and objective way, so that you can get to know who Al-Farabi was and learn about his life and contributions.
Who was Al-Farabi and where was he born?
The philosopher Abu Nasr Al-Farabi was Muhammad ibn Muhammad ibn Tarkhan, known in the West as Alpharabius.
He was born in what is now Kazakhstan in the year 870 AD, and he was called Al-Farabi after the region where he was born — the province of Farab, in the land of the Turks beyond the river.
Therefore, he was Turkish by birth, although some researchers and biographers have mentioned that his father was a military commander of Persian origin.
The Life of Al-Farabi
Al-Farabi was one of the broad-minded Muslims and one of the greatest scholars and philosophers in Persia and the Islamic world during his time (the late 9th and early 10th centuries).
He spent most of his active career — which was largely devoted to teaching, writing, and his studies — in Baghdad.
Al-Farabi was fond of traveling from a young age. Being multilingual, he could speak several languages, including Arabic, Persian, Turkish, Syriac, and Greek.
This knowledge helped him travel and adapt to new cultures.
He journeyed from Persia to Iraq, eventually settling in Baghdad, where he lived for about two decades.
In Baghdad, he met prominent philosophers such as Ibn Kindi and Al-Razi.
After spending some time in Baghdad, Al-Farabi moved to Aleppo, where he met Sayf al-Dawla, the Hamdanid prince. He gained his favor and adopted the attire of Sufis.
He later accompanied the prince to Damascus during his campaign there in 950 AD.
One of the most striking aspects of Al-Farabi’s life is that he was a man inclined to contemplation and reflection, preferring isolation and tranquility.
He devoted himself entirely to meditation and thought, distancing himself from political and social turmoil.
He began his youth as a philosopher, spent his middle age as a versatile scholar, and ended his life as a mystic.
Al-Farabi’s Knowledge and Studies
Al-Farabi was a cosmologist, philosopher, musician, psychologist, and sociologist.
Nevertheless, in terms of his overall knowledge and writings, Al-Farabi was considered an Arab philosopher.
In fact, one orientalist stated that he was the founder of Arabic philosophy.
Earlier Arab authors regarded him as the greatest Muslim philosopher.
Ibn Sab‘īn said:
“This man is the most knowledgeable among the philosophers of Islam and the most versed in ancient sciences. He was purely a philosopher and died as an accomplished scholar.”
Some orientalists also remarked:
“There is nothing in the philosophy of Ibn Sina (Avicenna) and Ibn Rushd (Averroes) except that its seeds can be found in Al-Farabi’s works.”
Arab writers considered Al-Farabi the greatest scholar after Aristotle. Since they called Aristotle the “First Teacher,” they gave Al-Farabi the title of “The Second Teacher.”
Al-Farabi studied philosophy under a Christian teacher, and among his classmates was the famous Christian translator Abu Bishr Matta ibn Yunus, well known for translating Greek works.
He became famous among Arabs for his commentaries on Aristotle’s philosophy, but his efforts did not stop at commentary.
He authored a series of treatises in which he explained his own philosophical ideas, including:
Fusul al-Hikam (Selected Aphorisms)
Ihsa’ al-‘Ulum (Enumeration of the Sciences)
Al-Jam‘ bayna Ra’yay al-Hakimayn Aflaton wa Aristu (The Harmonization of the Opinions of Plato and Aristotle)
Ara’ Ahl al-Madina al-Fadila (The Opinions of the People of the Virtuous City), among others.
Al-Farabi also had medical knowledge and demonstrated remarkable musical talent both in theory and practice.
It is said that he invented a musical instrument similar to the qanun, and when he played it once, he made the audience laugh; when he played again, he made them cry; and the third time, he put them to sleep before quietly leaving.
Reconciling Greek Philosophy and Islam
The Arab philosopher made a novel attempt: to prove that there was no contradiction between Greek philosophy on one hand, and Islamic religious beliefs on the other.
While reformulating the philosophical ideas of Plato, Aristotle, and other Greek thinkers, Al-Farabi always considered Islamic principles, which formed the internal structure of his writings.
He was both a philosopher and a Muslim — believing in the greatness of philosophy and in the perfection of Islam.
To him, philosophy and religion are in harmony, since both are forms of truth, and truth cannot contradict truth.
The difference lies in the methods each uses to reach the truth:
Religion relies on imagination, psychological persuasion, and faith.
Philosophy depends on reason and logical proof, which sometimes differ from faith.
Philosophy, by its nature, addresses the elite and people of refined intellect, while religion addresses the general public according to their capacity.
Critical Opinions and Religious Criticism of Al-Farabi
Philosophy vs. Religion: Ibn Taymiyyah and others argued that Al-Farabi and Ibn Sina mixed truth with false, corrupt philosophy and tried to reconcile them at the expense of religion.
Denial of bodily resurrection: Some juristic and religious opinions declared certain philosophers, including Al-Farabi and Ibn Sina, as unbelievers for denying bodily resurrection and limiting resurrection to the spiritual realm.
Distant interpretations: Ibn Taymiyyah believed Al-Farabi interpreted religious texts in forced and distant ways to align them with his philosophical principles.
Naturalistic interpretations: Al-Farabi tried to explain natural phenomena and prophetic miracles as astronomical, psychic, or natural forces.
The Virtuous City
Al-Farabi was deeply interested in politics. He dreamed of organizing the world into a comprehensive structure resembling Plato’s Republic — a virtuous, rational city ruled by a philosopher whose soul had been purified to the point of almost being prophetic.
The virtuous city he envisioned was an ideal human society in which each individual performed the function best suited to their abilities.
Such a society, where members cooperate to achieve happiness, is the true virtuous city.
In this case, citizens help each other develop outstanding qualities, allowing them to live the best kind of life permanently.
The members of society are like the organs of a body — they cooperate, follow the city’s ruler, and emulate him. This ruler possesses exceptional traits rarely found in ordinary people:
Strong physique, Sharp mind, Keen intelligence, Quick wit, Firm determination, Honesty, Detachment from material concerns
These traits mirror those of Plato’s philosopher-king in The Republic, and also resemble the Stoic concept of the sage.
However, Al-Farabi adds a unique quality: the ruler’s ability to connect with the Active Intellect, which is higher than human intellect. The ultimate happiness and perfection of human intellect lie in this connection.
Through this contact, a person draws nearer to Allah. Not everyone can achieve this; only a few pure souls, unburdened by material distractions, strive to penetrate earthly veils and seek the light of the heavens.
According to Al-Farabi, there are two groups of pure souls:
Philosophers, who achieve this connection through intellectual reasoning and philosophical contemplation.
Prophets, who reach it through an exceptional imagination and a sacred power bestowed by Allah.
The Death of Al-Farabi
Al-Farabi left Baghdad near the end of his life due to political unrest. He died in Damascus in 950 AD at the age of nearly eighty, and his close companions prayed over him.
Some of his works were translated into Latin and Hebrew, and many scholars studied his works after his death, becoming his followers.
His philosophy became a standard for scientific speculation in both the East and the West long after his passing.
Conclusion : Looking at Al-Farabi’s theories, we see many ideas that can help us find our way and discover paths to peace and happiness.
There are clear messages encouraging us to focus more on social life and to strengthen bonds of brotherhood among ourselves.
On the other hand, there are very important directions for leaders and rulers. If some of these principles are followed sincerely with clear minds and hearts, they can teach governing elites golden rules that would help them and society as a whole to transform our communities for the better, achieving bliss and contentment.
