A Breath of Philosophy 10: How did al-Fārābī place Prophethood at the Center of Political Philosophy?

If you recall, in last week's "A Breath of Philosophy" article, we emphasized that how God created the universe can be explained through the theological/scientific sciences and why He created it can be understood through the disciplines of divinity/philosophy. We also emphasized the importance of Muslim philosophers' pointing to the distinction between understanding and explanation, positive and humanistic/spiritual sciences, and the differences in the methods to be used in modern philosophy. 

Compared to Aristotle's tripartite classification of the sciences as theoretical, practical, and poetic, and al-Kindī's binary classification as humanistic and religious sciences, al-Fārābī's more comprehensive and unique classification as language, logic, theological, divine, and civil sciences is important. In addition, his inclusion of the disciplines of jurisprudence, theology, and ethics within the scope of the civilized sciences will be emphasized in this article as he shows how the connection between God, the universe, and human beings can be established in a virtuous way on earth.  

The Relationship between Philosophy and Theology

This is important for the relationship between theology/theology and philosophy today. Indeed, Paul Tillich says that Religion is the object/state of ultimate concern, and that there are two ways of examining it. One, philosophy, asks ontological questions about the structure of existence, while theology deals with axiological (value-centered) questions about the structure of ultimate concern. In a sense, theology is a dialog with philosophy, as it aims to answer the existential question in a revelatory context. Since philosophy pursues this quest in universal terms, there is no point in looking for a conflict or synthesis between them, since philosophy and theology/theology/theology are in each other's company.

Since the aim of philosophy is for each individual to attain tahsil al-saade (happiness), philosophers emphasize the harmony between theory and practice, first by taking measures to realize it in oneself (tedbir al-mutawahhid), then by realizing it at home with one's companion and/or companion (tedbir al-menzil), and finally by taking the necessary measures (tedbir al-mudun) to ensure it in the state (city/site).  Please consider al-Fārābī's classification of sciences and how he created a holistic system in this context. These scholars set the goal of the discipline they called Ilm al-nazar or theoretical wisdom as the search for the Truth and said that the deeper one goes, the better. Moderation is important in practical, i.e. political philosophy. This is the only way to gain knowledge of Truth and Hayr. 

The fact that its subject is "Existence" does not mean that the philosopher constructs an existence, but rather that by obtaining the knowledge of Existence, he constructs its relationship with the existence written in lower case, that is, the world. In this framework, it is important that theoretical sciences such as metaphysics, mathematics and physics are comprehended through instrumental sciences such as language and logic and transferred to practice in logical consistency. 

Relationship between Law and Political Philosophy

Al-Fārābī examines the discipline of fiqh/law in the practical (practical) aspects of religion within political philosophy. Fiqh encompasses things that are particulars of the universal principles contained in politics and constitutes practical philosophy. Civil sciences investigate volitional faculties, social practices, actions and universal laws. It examines the regulations that are determined from time to time, from situation to situation, and classifies the modes of governance accordingly. The theoretical things found in religion, on the other hand, fiqh either contains the particulars of the universals included in theoretical philosophy or examines the examples of the things included in theoretical philosophy. 

In this respect, fiqh defines what the lawgiver has explained in terms of evaluation and limitation, and gives one the power of inference (istidlal) necessary to evaluate what he has not explained. According to the purpose of the legislator, he pays attention to the cause of the law he has established among the people and seeks its correction. 

At this point, the discipline of Logic comes into play. Because conception belongs to concepts (terms), while assent belongs to judgments and propositions, and is related to law and politics. This is because logical consistency is essential for "correct judgment in decision-making and practice". In other words, logic enables the analysis of all types of discourse about human life and the preference of the consistent ones. (Abu Nasr al-Fārābī, Count of Sciences, copyright and translation by M. Uyanık, A. Akyol, Elis Publishing House, Ankara 2019:160-168)

Al-Fārābī says that being happy while living in this world (tahsil al-saade) and achieving the highest good, saadet al-kuswa, in the hereafter will be possible by acquiring the sciences of wisdom. He creates an "ethical-political" discourse by stating that the disciplines of ethics and politics are intertwined. His works Tahsil al-Saāda, al-Tenbih alā Sebili al-Saāda, Fusūlu al-Madanī, al-Siyasat al-Madanīyya and al-Medinet al-Fazila can be analyzed in this context.

Hadith of Jibril: Ways to Ensure Individual Happiness and Salvation

What any individual should do to achieve peace and prosperity in this world and ultimate happiness in the hereafter can be traced through this hadith. For this, it is important to know the theoretical (faith) principles well, which have been presented as Tawhid since the first prophet. When there are distortions in the application of these principles in horizontal relations in different times and places, we state that the basic principles are re-sent in a new way and method through vertical intervention, and the ultimate symbol of this is the Prophet Muhammad.

The prophets were distinguished people in the intellectual accumulation of humanity, and it is of utmost importance for the person who is on the way with them and who constantly demands knowledge from the cradle to the grave to know these theoretical issues (the principles of faith). Then comes the way they are put into practice (Islam). When one knows the theoretical aspects as ilma'l-yakin, putting them into practice (Islam) is called ayna'l yakin.  

These show the ways to ensure happiness and peace in the world. It should be noted that ensuring the harmony between theory and practice is called ihsan in the world, that is, living as if seeing Him. Because Muhsin can be characterized as the projection on earth of the ultimate salvation and happiness (saadet al-kuswa) in the hereafter, where one will be with the Truth in the people. 

Since the Prophet Adam, the same basic principles and premises have always been sent to different tribes at different times and places, in different languages, by different warners/implementers. Allah has stated that He revealed to Noah, Abraham, Moses and Jesus the same things He revealed to Prophet Muhammad, and He asks us to keep the "Religion" straight and not to differ (Quran 42:13), and in this sense "not to discriminate between the prophets" (Quran 2:285). /285) This makes it necessary to show respect and reverence to all prophets, because all prophets since Adam have been exemplary and distinguished individuals who have struggled for the happiness and peace of humanity. 

Since there will be no more prophets, what will be the effort to read, interpret and actualize the final divine discourse until the Day of Judgment? This is where we emphasize that al-Fārābī moved the concept of prophethood to the center of political philosophy with an ethical-political discourse by mentioning that "scholars are the heirs of prophets" in Islamic philosophy and that men and women who specialize in every religion (tafakkuh) are its heirs/followers. 

Al-Fārābī and Ethico-Political Discourse: Presenting All Philosophy in an Appropriate Political Framework 

What makes al-Fārābī the "Second Master" is the philosophical system he established regarding the relationship between God-universe-human. In particular, his contributions in the field of logic, establishing the connection between language and thought as conception and assent, grounding certain knowledge (demonstration), linking natural sciences with divinity and philosophy (spiritual disciplines), and presenting them in the context of political philosophy as a holistic "system philosophy".

The analysis of the religious sciences of fiqh, kalām and ethics within the framework of the civil sciences is the transformation of the prophet's practical application of revelation into philosophical language. What is meant to be emphasized here is that after understanding and explaining how the universe was created through the religious sciences, divinity (philosophia ula) comes into play in the context of why it was created, and civil sciences (fiqh, kalām and ethics) form an ethical political system. 

From the first prophet onwards, they critically and rationally examined the process of implementing the basic principles that would bring prosperity and peace in the world and absolute felah in the hereafter. They read the accumulated wisdom in the context of the new discourse brought by the Prophet Muhammad (pbuh). They investigated its metaphysical and epistemic foundations and began to examine how and by whom the institution of prophethood would continue to function after the Prophet. 

When we refer to al-Fārābī as the essence of religion as "ethical-political", we mean that the essence of religion is to deepen as much as possible in philosophy and to examine religious data in the same way (tafakkuh) in order to ensure a right action with restraint and justice based on a correct belief.  God, the universe, man and the cycle of bliss are related to this world and the hereafter. It is the consciousness of knowing that one comes from him and will return to him, and of experiencing negativities while trying to live in accordance with his will, and of remembering what needs to be done for temporary and ultimate happiness when faced with situations that will be the most detrimental to his happiness. 

In this sense, he sees philosophy as a way of life and lives in an appropriate consciousness. Therefore, ethical-political discourse requires attention to the epistemic foundations and logical consistency of correct/true knowledge about the universe/physics and metaphysics/God, and the necessary and vital relationship between ethics, law and politics.  

It seems that following Plato, al-Fārābī presented the ethical-political discourse as the main concern of al-Reis al-awwal, the prophet. As a matter of fact, al-Fārābī discusses, "What and/or to whom does the typology of er-Reis al-awwal in Kitab al-Mille, al-Siyasat al-Medenīya, and al-Madanīt al-fazila correspond?" According to him, the First President symbolizes philosopher, prophet and/or both philosopher and prophet. 

If al-Fārābī's first President is a prophet, it must be Prophet Muhammad. Maimonides, on the other hand, says it is Moses.  If he is not a prophet, or if there was no prophet at that time, he should be a philosopher. This is what is meant by a wise ruler. In short, al-Fārābī's conception of philosophy and religion and his presentation of it as an ethical political discourse is extremely important.  Ibn Sina, who tried to turn the Peripatetic tradition into an "Eastern Philosophy" in its own right, emphasizes the political dimensions of prophethood and divine law in his Kitab al-Shifa and leads us to think about the most fundamental political questions. (Ahmet Arslan, (al-Fārābī', al-Medīnet al-fāzila, Ministry of Culture Publications, Ankara, 1990), "Foreword", XII; Ismail Erdoğan, "Could the "First President" in al-Fārābī's political philosophy be Oguz Khan?" Free Writings in Philosophy and Religious Sciences, ed: İ. Oymak, R. Çelik, Kimlik yay., Kayseri 2018, 11-24)

Ethical-Political Discourse for Restoring Political Rationalism

The point we would like to emphasize here is that, to put it in the terminology of contemporary political philosophy, the attitude of philosophers is to prioritize political rationalism, that is, rational inferences in the establishment of social order and political life, and to replace the subjective or cultural prejudices of individuals and the groups or communities they use with rational and ethical justifications. 

The tensions that emerged after the Prophet's death and the methods of overcoming them are described by Maurice Duverge, one of the leading figures of contemporary political sociology, who wrote that "every political regime is a set of answers to questions arising from the organization and existence of rulers within a social community. How are the rulers chosen? What is the structure of each one of them?", it becomes easier to understand how political rationalism has turned into political irrationalism. 

In particular, the tensions triggered by Hazrat Uthman triggered a series of events that can be called the "first coup d'état" in the history of Islam, and tensions between the two uncles of the Quraysh tribe, the sons of Umayya and the sons of Hashim, increased and civil wars began. The battles of Jamal, Siffin, Karbala, Harrah and the sacking of Mecca can be read in this context. 

The "counter-revolution" to the new order introduced by the Prophet through his religious and political reforms was carried out by the Umayyads and a return to the patrimonial structure, that is, the tribal order, was made. In other words, while the Prophet gave a new meaning to asabiyyah in terms of social belonging and consciousness, the Umayyads practiced practices that returned to the form of the ignorance era. The Shiite and Kharijite structures, which are characterized as "Religious-Political Opposition Parties in the First Period" of Islam, continued their resistance against this. If we consider the readings of Jabriyya, Mutazila and Murjie, which are presented as theological currents (sects), in the context of providing a theoretical background to these struggles for political power, it is possible to say that Muslim philosophers emerged from this conflict environment and brought political rationalism back to the agenda.

In this respect, Farabi's ethical-political discourse is important.  Because today's political irrationalism thought that it would be possible to overcome the problems that continue to create communitarianism, that is, communalism/groupism, called patrimonialism, parental order or tribalism, with this discourse.  

M.Uyanık-Aygün Akyol, Islamic Philosophy: Giriş -Tematik Okuma- Elis Yayınevi, Ankara 2020:700,735-779.Uyanık, İslam Siyaset Felseffesinde Sivil İtaatsizlik, Antalya, Otorite yayınevi 3rd Basım 2014, 55 vd, Nevin A Mustafa, İslam Siyâsî Düşüncesinde Muhâlefet (Hz.Muhammed Devrinden Abbasîlerin İkinci Yüzyılına Kadar [H. 1-232/ M. 622-846), transl.Vecdi Akyüz, İz Publishing Istanbul 1990, 183 vd. J. Wellhausen, Religious-Political Opposition Parties in the First Period of Islam, trans. Fikret Işıltan, Ankara: TTK, 1989, Kharijism 1-87, Shia, 89-169)