Al-Farabi’s Political Philosophy: Reconciling Platonic Ideals with Realist Perspectives on Justice and Interstate Relations

This study delves into Al-Farabi’s perspective on international relations, focusing on the concept of the virtuous city (al-madīna al-fāḍila) and non-virtuous cities, as articulated in his seminal works, including The Opinions of the Inhabitants of the Virtuous City, The Political Regime, and Selected Aphorisms. The research employs a textual and comparative analysis, juxtaposing Al-Farabi’s ideas with Plato’s dialogues in The Republic and The Laws, as well as Thucydides’ Melian Dialogue in The History of the Peloponnesian War. Recognized as the “Second Teacher” and the “Founder of Islamic Philosophy,” Al-Farabi draws heavily on Plato, defining the virtuous city as a just society governed by a philosopher-ruler who guides its members toward happiness and human perfection through wisdom and justice. This society is structured to enable individuals to achieve intellectual and moral excellence through education, legislation, and the cultivation of virtues such as wisdom, courage, temperance, and justice. Al-Farabi posits that the leader of the virtuous city must connect with the Active Intellect through perfected reason or divine revelation, enabling them to legislate effectively and lead society toward its ultimate goal of happiness. He envisions this leader not only as a philosopher and sage but also as a political manager capable of maintaining order and fostering societal harmony.



Al-Farabi categorizes non-virtuous cities into three types—ignorant, immoral, and erring—with the domineering city (al-madīna al-taghāllubiyya) as the core of these societies, characterized by its relentless pursuit of supremacy and domination over others. Ignorant cities, in particular, are driven by the pursuit of material pleasures, wealth, honor, or domination, placing them in direct opposition to the virtuous city. By drawing on Socratic debates with Glaucon and Thrasymachus in Plato’s Republic, Callicles in Gorgias, and Thucydides’ Melian Dialogue, this study demonstrates that the beliefs of the inhabitants of ignorant cities, particularly regarding justice and domination, closely mirror the realist perspective articulated by Thucydides. In the Melian Dialogue, Thucydides argues that justice is relevant only when power is equal, and in its absence, the stronger do what they can, while the weaker must accept it. This perspective aligns with the beliefs of the inhabitants of Al-Farabi’s ignorant cities, especially the domineering city, which equates justice with supremacy and domination. Al-Farabi attributes these beliefs to a metaphysical assumption of inherent conflict among beings, where each entity or society seeks to destroy or dominate others to ensure its survival or gain benefits.



Al-Farabi divides war into two categories: just and unjust. Just wars include those waged for defense against external aggression, securing legitimate rights, guiding others toward good, punishing groups whose existence harms the virtuous city, or restoring rebellious groups to their appropriate place. In contrast, unjust wars are driven by mere domination, the satisfaction of anger, or the pleasure of victory without a legitimate purpose. This study argues that, for Al-Farabi, the survival of the virtuous city in a world filled with domineering cities necessitates robust defensive capabilities. However, Al-Farabi goes beyond mere defense, proposing that the expansion of the virtuous city into a virtuous nation (al-umma al-fāḍila) and ultimately a virtuous world (al-maʿmūra al-fāḍila)—a global just order—is the prerequisite for eliminating war and achieving true happiness. This perspective reflects a synthesis of Platonic idealism and realist elements, as Al-Farabi acknowledges the competitive and domineering realities of the world while emphasizing the idealistic goals of justice and happiness. His model relies on a hierarchical societal structure, where different classes—philosophers, guardians, artisans—each play specific roles in maintaining order and achieving happiness.



Contributions of the Study: Through a comparative analysis of Al-Farabi’s works with Plato’s Socratic dialogues and Thucydides’ Melian Dialogue, this research successfully extracts principles of international relations from Al-Farabi’s political philosophy. It demonstrates that the concept of the domineering city, as the core of non-virtuous cities, reflects realist perspectives akin to those of Thucydides, particularly in the assertion that justice in international relations is contingent on equal power. Unlike previous studies that primarily focused on the educational or ethical aspects of Al-Farabi’s philosophy, this research emphasizes international relations and comparisons with Thucydides, offering a novel framework for understanding the balance between Platonic idealism and realism in Al-Farabi’s thought. The study reveals that Al-Farabi not only addresses the internal dynamics of the virtuous city but also proposes a global solution to eliminate war through the expansion of a virtuous order. By thoroughly examining the concept of just war in Al-Farabi’s works, this study contributes to a deeper understanding of the interplay between justice, power, and happiness in his philosophy. Furthermore, by highlighting the domineering city as the antithesis of the virtuous city, it illustrates how Al-Farabi recognizes the realities of competition and domination while offering practical strategies for preserving and expanding the virtuous city. This research enriches the existing literature by providing an interdisciplinary perspective that bridges Islamic political philosophy with international relations theory, positioning Al-Farabi’s thought as a bridge between idealism and realism in the study of interstate relations.