Matin Research Journal

Matin Research Journal

The link between ethics and politics in Islamic thought

Author
Abstract
Philosophical theories of ethics in Islam are rooted in the ethical writings of Plato and Aristotle. Plato's and Aristotle's rationalistic view of human good, who consider happiness dependent on philosophical theoretical activity and try to find a justification and purpose for the philosopher's active participation in society, is also reflected in the moral opinions of Muslim philosophers.
Machine summary:
"Plato and Aristotle's rationalistic conception of human good, who consider happiness dependent on philosophical theoretical activity and try to find a justification and purpose for the philosopher's active participation in society, is also reflected in the moral opinions of Muslim philosophers. In this article, Daniel Frank, by examining the views of Four Muslim philosophers, Farabi, Ibn Bajah, Ibn Tufail and Ibn Rushd, while pointing out their agreement on the point that theoretical wisdom is at the top of human achievements and true happiness lies in it.He has expressed their different views on the relationship between wisdom and politics. Although Plato sees the human good in a life dedicated to philosophical reflection and in the next stage (and reluctantly) pays attention to moral and political activity, but to say that Aristotle prefers practical activity to theoretical activity is a very hasty conclusion. . Therefore, in Al-Farabi's works, we generally find two competing views about human happiness, one exclusively in al-Madinah al-Fadhilah and al-Siyasah al-Madaniyyah, and the other one that tries to link philosophy with politics in a Platonic manner.In the study of happiness, the first point of view is that human happiness should be considered dependent on the activity of a part of the rational self that is separate from the body or is separable anyway. I cannot elaborate here on the nature of such a connection, but I must only point out that where connection [to active reason] is emphasized as the true happiness of man, Farabi takes from this passage a completely apolitical conception of the human good. "
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