3. Philosophy- Politics and the great thinkers of Islam
One of the greatest philosophers of Islam, FARABI (257-338 according to selenary calendar), brought a major contribution to the political philosophy of Islam. He was the one who debated upon the bases of political judgment and social ideas with regard to town in the Islamic world. According to FARABI's conception, Politics is part of Philosophy or of a well organized system, presented by philosophers like a rational structured organism.
The tradition FARABI followed in elaborating the political thought was taken over from the great philosophers of ancient Greece, Platon and Aristotle. Two of his most important philosophical works are The Civil Politics and Judgments of the inhabitants of the city of Utopia (Judgments of Utopia's inhabitants).
'The Civil Politics" presented a hierarchy of existence:
1.origin
in primary condition;
2.origin
in secondary condition;
3.active
reason in third condition;
4.instinct
in fourth condition;
5.form
in fifth condition;
6.substance
in sixth condition;
Further on, the author defined and explained each condition reaching "the tenth reason", also called "active reason", which, in his opinion, would be responsible for the way the spiritual and material existence of human being are organized. His conclusion is that perfection can be reached provided that people get rid of their savage instincts and leave aside the material world.
In Judgments of Utopia's inhabitants, reasoning followed the same direction except for it was much more detailed.
The first chapter, Introduction to the primary essence, described man as having no defects and acquiring eternal existence and absolute perfection. In the next chapters, the author spoke about God's oneness and his qualities.
The philosopher described the way existent things take shape and depicted the hierarchy of existence in the chapter Introduction to the world's appearance from primary cause. In depicting the world, FARABI inspired himself from the tradition of Greek philosophy, familiar to him from the Neo-Platonists' work.
In the fifth chapter, FARABI, mentioned that man's way to virtue depends on the urban community which can stimulate dignified good acts of the urban inhabitants and of peoples in general, making possible the aspiration for the accomplishment of this ideal. All this social structure is possible only in the presence of a leader who encourages good manners in his town and helps people understand and respect laws.
This system called monarchy or ruling is elected by people. Therefore, through Politics it is understood the definite expression of people. FARABI considered that man's perfection arises from the collaboration of two spiritual forces, the theoretical reason which is gifted to understand the truth and the practical reason, which perceives beautiful perfect things, contributing to people's understanding of dignified true acts. In conclusion, man differs from animal by the uncommon strength of will, called choice.
Choice is a more profound and more rational conscience than meanings and imagination. Choice represents an aspiration to perfection and the procedure in order to reach it. According to FARABI, man is above all a social human being. Solitude impoverishes him and finally makes him loose humanity and qualities that represent the basic condition to reach happiness.
FARABI stated that society has two basic components:
The complete society (humanity (big), nations (medium), town (small), and confession).
The incomplete society (family, rural environment).
The philosopher appreciated that only in complete societies man can aspire to virtue and supreme perfection. He developed the concept of a worldwide community whose ruler must be the leader of the entire civilized world not only of a nation or of community.
Continuing FARABI's work, ABUL HASSAN AMERI considered that "man in his essence is a social being and only the keeping of good traditions (sunnat) might lead him to happiness. Tradition is an explanation given to reason and teaches man how to avoid and distinguish between meanness. Politics is a proper transposition of customs by politician in city's social life. The politician is indebted to rule people firmly to the goal dictated by tradition. His goal consists in accomplishing every person's welfare in accordance with his needs."
In AMERI's view, wisdom, honor, courage and sense of justice embodied the same meanings and features like in Platon and Aristotle's. AMERI divided cities in good ones (Utopian) and bad ones (anti-Utopian). Speaking of equity and inequity, he suggested the tyrant to respect tradition accrediting the idea that respecting law is compulsory for everyone, even for prophets like MOHAMED and Imam AL AMERI specified that proper Politics is
determined
by two elements:
Tradition and proper appliance of laws;
Politician's dignity and wisdom;
When these factors strengthen, society will be able to reach happiness. The stability of a society is assured if good traditions are respected and the politician is dignified. Bad customs always lead to the weakening of the society and unworthy politicians determine disagreements between people and even worse they cause the destruction of the society.
In AMERI's opinion, the best tradition belongs to the Islamic religion, and in his vision, the Persian king embodies the best politician. In his paper, Alsaadatol Assad, AMERI considers that "God created kings to materialize his wishes and to protect slaves. This is why I say kings are God's followers on earth. God appointed them in their position and not people. God Almighty appointed him Monarch and not those who are being ruled and aspire to perfection.
AMERI mentioned three fundamental elements, which pave the Monarch the way to wisdom:
- Education, legislation and the system of moral standards.
- Ruling projects depending on demographic factors, the support for handicraftsmen.
- Election of high officials, ministers and counselors among submissive.
The monarch can reach perfection and integrity if he respects the right prophecy and the consolidation of the perfect kingdom. AMERI believed that Politics cannot reach the wisdom necessary to lead society to happiness, unless there is a connection between the Imam and the Monarch. This approach of Politics is called Imamat. Kingdom does not infringe The Imamate, the perfect kingdom is the Imamate, and politician is God's representative.
The worst kingdom is that of tyranny and its goal is to enslave people and impoverish the society.
AMERI appreciated that the Islamic prophet is a man embodying both Prophecy and Kingdom. The result of his actions conducts to the grandeur prosperity and nations' progress, driving the tyrants away from their throne.
The greatest merit of the Prophet was that he brought with him the good traditions, which are the basis of religious principles, traditions that he implemented in the social life of the strongest kingdoms, consolidating important dynasties. Thus, if Shariah relies on these factors, Prophet's followers, politicians and kings relying on tradition and Prophet's preaching become the Imams of their times.
Moreover, these people are perceived as sources of forgiveness and divine mercy for the whole world, attitude, which should be followed by the entire humanity.
ABUZEID ABDULRAHMAN IBN KHALDUN, considered "the sociologist of tyranny", was one of the most important philosophers of the Islamic world. He witnessed two major historical events: the dissolution of the state of the Seljuciz Turks by the Othmans and the forming of the Mongolic state. IBN KHALDUN met TAMERLAIN six months before his death, during besiege of Damascus.
That period was one of transition, Europe passing from Middle to Modern Ages. IBN KHALDUN was born 11 years after Dante's death being contemporary with Boccacio and Petrarca. It has to be mentioned that soon after the Muslim philosopher's death, printing press was invented. All his work and especially Muqaddama were spread by the Othman kings.
Multilateral research of Politics during early Islam didn't find place in the ideological circles of Islam resuming itself to quotations and legends chosen according to the moment. In IBN KHALDUN's view: 'The more crisis and struggle for power were increasing; emotional confrontation was amplifying, situation which drew the attention upon certain sects and confessions and less upon tyranny.
Therefore, the tyrant, member of a sect, was being adulated by his adepts who believed by the force he was empowered with he could eliminate the enemies existent in social life." IBN KHALDUN exposed the idea that: 'Tyranny is an inevitable natural form of Politics in all human communities, and it can be compared with the stars' move, plants' growing and with maternal love, elements which lie at the basis of humanity's perpetuation.
The philosopher considered the Utopian town as fantastic but unreal. This statement bases on the idea that: "Humanity needs society being obliged to have a leader. The ruler's acts must rely on Shariat, all members of the community being obliged to respect the laws which were sent to them by Divinity."
For Muslim kings, Politics must be done in compliance with Shariat, and the promulgated laws must be of divine inspirationconsenting
the aspirations to enrichment and the fanatical manifestations of the king.
IBN KHALDUN defined human society as: "the mutual coexistence of people in a specific city, or in one of its arias, based on the relations of ethnical kinship and aiming at satisfying personal necessities, as cooperation in the name of existence is determined by human being's nature."
In this sense, IBN KHALDUN considered that the most obvious example would be TAHER IBN HOSSEIN's letter to his son ABDULLAH IBN TAHER, which was a collection of religious, ethical and political rules conceived in order to rule the kingdom: "King is one of the members of society, situated on its highest rank, and rules people so that nobody can hurt community. Therefore, the sense of the existence of monarchy consists in this."
IBN KHALDUN appreciated that the followers of the Holy Book (the Quran) and of the Prophet are in minority compared to the followers of Other Books (the Bible, the Tore), whom he called pagans. He considered them numerically superior, situation which would facilitate the building of cities and states.
Thus, the philosopher stated that: "there's no need to bring any other arguments which to prove the necessity of prophecy except for the belief in the existence of prophecy and the maintaining of order through Shariat. Monarchy known during the entire history of humanity is the supreme power held by a member of society in order to maintain order."
The book "Introduction" is divided in six parts, each of it approaching human society with the mention that the third part explicitly treats the notions of city, state, caliphate, monarchy and hierarchy of government.
The city is governed by a wise ruler who in IBN KHALDUN's vision is vested with power so that he wouldn't let anyone hurt the citizens. In defending the city from the attacks of the enemies he uses the force of guns. "In Bedouin society, appreciated and respected old men assume their authority, stopping the members of the tribe acting violent one each other. In case of an outer aggression courageous young soldiers assume their role as protectors, therefore the duty of defending the country can be accomplished provided that the defenders should be fanatics."
IBN KHALDUN added: "In case of danger, such a fanatic attitude, to which task is protecting people, residences and lands, is necessary. Prophecy and the forming of State cannot be accomplished without fight being known disobedience is a characteristic of human nature. Man cannot be asked to do a thing or other without being convinced or obliged by means of war.
The philosopher was convinced that the best example of tight ethnical relations can be noticed in "the environment of those leading a similar way of life to that of Arab Bedouins, the existent social order impeding the relations between different tribes (Marriages to people from different ethnics)", IBN KHALDUN referred to the existence of a basic factor in society and Politics which he called "priority force".
Therefore: "the central power can appear only in one clan but not in all. As this cannot be instituted except with the victory upon the others, it is necessary that the thirst for power of the clan's members to be stronger than the other forms of fanaticism. When defeating all, they'll be empowered to rule forever. Hence, power is always maintained by a specific fanaticism of a certain clan."
Analyzing the bases of social life, the author drew the conclusion that fanaticism led to the foundation of monarchy which represents the final form of expressing fanaticism. In KHALDUN's view, not any ruler can be called shah, and not any public order can be a monarchy.
In conclusion: "King (shah) and monarchy represent the highest stages of progress which human society can reach. In other words, although tyranny is a cause of the forming and consolidation of power, obedience towards ruler isn't bound to violence but to his natural superiority and authority, universal fanaticism being a guarantee of the efficiency ui authority. Still, these conditions aren't always and forever enough to rule.
Monarchy is tyranny and it is superior to ruling because ruling means control and the one who detains the power even if he is a ruler he doesn't use violence in the relations with his obedient, while monarchy means control and rule based on violence.
Monarchy initially developed into tribes with various infrastructure and different dispositions. Kingdom, consisting in all people embracing fanatical principles, appeared there where fanaticism was stronger. Hence, it can be stated that tyranny is the last stage of fanaticism. IBN KHALDUN appreciated that: "In Politics, monarchy promotes the Good and the Dignity.
The monarch is respectable to be God's deputy on earth. He is an intermediary between divinity and state and has the duty to rule the latter. He is highly regarded for his status to which origin stays in fanaticism. Monarchy is a necessity of collective life and requires legislation and order. If laws are elaborated by wise officials, the prevailing Politics of the State is wise and if laws are of divine provenience, Politics is religious". IBN KHALDUN divided political rule of society in three categories:
1.natural
monarchy (people's life develops according to necessities and its innate feelings);
2.political
monarchy (based on the rational rule of society in the name of utility and of getting rid of the sins committed in laic life);
3. the caliphate (social rule according to Shariat with the purpose of satisfying the laic interests and those related to the belief in life after death, in this case Politics being ruled by God's deputy on earth on behalf of protecting religion and human society.)
Several harmful aspects and phenomena can characterize monarchy but overall it does not contain a negative prevalent role. Religion does not utter monarchy must be given up but only judges its passions and violence: the purpose of religious precepts does not mean giving up reason but its use in an adequate way. When monarchy brings violence and cruelty with it, Shariat forbids it considering it prejudicial to the society."
IBN KHALDUN considered that: "old people's assembly must appoint the Imam and nation must obey this appointment because God said: Obey God, the Prophet and your rulers. In order for the Imam to be elected he must be endowed with four qualities: knowledge, thirst for justice, competence, and mental and physical health."
As for the confrontation between Imam Ali and Muavie, it represented the anxieties during the period of transition and the war against fanaticism, which appeared after a period of religious domination. Even if he appreciated that, in this war, justice belonged to Imam Ali, he did not blame Muavie, as he considered the latter was not bad intentioned either: "when monarchy imposed an absolutist-monopolizing ruling, MUAVIE embraced fanaticism."
On brief, IBN KHALDUN concluded that: 'lanaticism is a phenomenon gradually developing which will not disappear but which can considerably change under the influence of religion. The hereditary election of the follower would not be specific to the religious precepts as ruling is a condition given by God to the Imam whom he chose to rule."
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Author: Birca Mireca
