Abstract:
By analyzing and finding the roots of political concepts that have been created from the influence and combination of Greek and Islamic teachings, the author shows the process of formation and evolution of political philosophy in Islamic culture and to the political philosophy of great Islamic thinkers such as "Akhwan al-Safa" and "Maskoyeh" and " Ibn Sina, Ibn Bajah, Ibn Tufail, and Ibn Rushd.It is worth reminding that the author considers Ibn Rushd to be the "end of philosophers" in the field of Islamic culture, like the majority of western thinkers, and for this reason, he traces political philosophy in the field of Islamic culture to the great philosopher Ibn Rushd, and to Muslim philosophers. Such as "Sheikh Eshraq", "Mirdamad" and "Mulasadra" and other late Islamic philosophers, especially in the field of Shiite Islamic culture - after Ibn Rushd.
Machine summary:
The main purpose of the messages of Akhwan al-Safa was the comprehensive education of man for a new awareness that should enable him to avoid blindly following evil rulers, to find an independent opinion (ijtihad), and thus with increasing knowledge of "rational matters" find the final happiness because the political opinions of Akhwan al-Safa are relatively scattered in the messagesThey did not have much influence on later writers, although they shared with Farabi about the totality of prophethood as the main source of human knowledge, the inequality of humans, and the concepts of ruler and subject, which are originally Ismaili ideas. Life in this world as a precondition for life in the hereafter expresses Ibn Sina's interest in modern politics, thus, in Ibn Sina's works, much more than it can be found in Farabi's opinions.Society, as the environment and fabric of human life, is a prerequisite for human perfection; Therefore, "because the citizens have been created good, that's why cities can exist" while "according to Farabi, cities exist to make people good" in addition to the statements in Ibn Sina's books called "Fi Ta'at al-Uloom al-Aqliyyah" and "Fi Taftah al-Nabawat" And above all the theology of healing in his treatise Fi al-Siyaseh al-Mazliyyah, one can also find some of his political philosophy, according to his division from political philosophy to modern politics, self-cultivation, and domestic management in the book of types of al-Uloom Al-Aqliyyah.First, he discusses the inequality of people who need a leader, and then he discusses self-improvement, and finally, he discusses home management. By resuming Farabi's theory about a virtuous person and a philosopher who sometimes lives under a corrupt government and is "like a stranger in the world"The idea of ​​the isolated philosopher, i.e. the Sufi, is strongly emphasized: such a person can seek happiness not only through moral virtue as the ultimate goal, but also exclusively in isolation from society, as a monotheist, through self-control and thinking about the truth. .