meskipun Al-Faraby digolongkan sebagai filsosof Muslim Neoplatonist, karya Al-Farabi di bidang filsafat politik yang tertuang dalam karya tulisnya di bawah ini bukanlah merupakan * clone * dari konsep * Republic * nya Plato.
Karya tulis Al-Farabi yang terkenal dalam bidang filsafat Politik adalah: 'Al-Madina Al-Fadila' ( the virtous city ) ( terjemahan bebas bhs. Indonesia versi saya untuk judul karya Al-farabi tsb. adalah: * negeri bahagia * -ihm - ) salah satu butir menarik dari pemaparan di bawah ini, sebagai perbandingan kontras dari model * negeri bahagia *, Al-Faraby merumuskan juga lawan model nya : * negeri yang korup *, ada 4 jenis : ==> (1) the ignorant city (al-madina al-jahiliyya), < negeri dari bangsa yang dalam kebodohan - ihm - > ==> (2) the dissolute city (al-madina al-fasiqa) < negeri dari bangsa yang gemar melanggar aturan Tuhan - ihsan > ==> (3) the turncoat city (al-madina al-mubaddala) < negeri dari bangsa berubah-ubah identitasnya - ihm - > ==> (4) the straying city (al-madina al-dhalla) < negeri dari bangsa yang sesat - ihm - > Rumusan di atas jelas berbeda dari rumusan 4 model 'imperfect society' di dalam * Plato's Republic * : timarchy, oligarchy, democracy and tyranny. ===================================( ihm )===== <http://www.muslimphilosophy.com/ip/rep/H021.htm> ------------------------ 4. Political philosophy ------------------------ The best known Arabic source for al-Farabi's political philosophy is al-Madina al-fadila. While this work undoubtedly embraces Platonic themes, it is in no way an Arabic clone of Plato's Republic. This becomes very clear right at the beginning of al-Farabi's work, with its description of the First Cause (Chapters 1-2) and the emanation of 'the Second' from 'The First' (Chapter 3). Later in the work, however, al-Farabi lays down in Platonic fashion the qualities necessary for the ruler: he should be predisposed to rule by virtue of an innate disposition and exhibit the right attitude for such rule. He will have perfected himself and be a good orator, and his soul will be, as it were, united to the active intellect (see §3). He will have a strong physique, a good understanding and memory, love learning and truth and be above the materialism of this world. Other qualities are enumerated by al-Farabi as well, and it is clear that here his ideal ruler is akin to Plato's classical philosopher-king (see Plato §14). Al-Farabi has a number of political divisions for his world. He identifies, for example, three types of society which are perfect and grades these according to size. His ideal virtuous city, which gives its name to the whole volume, is that which wholeheartedly embraces the pursuit of goodness and happiness and where the virtues will clearly abound. This virtuous city is compared in its function to the limbs of a perfectly healthy body. By stark contrast, al-Farabi identifies four different types of corrupt city; these are ==> (1) the ignorant city (al-madina al-jahiliyya), ==> (2) the dissolute city (al-madina al-fasiqa), ==> (3) the turncoat city (al-madina al-mubaddala) ==> (4) the straying city (al-madina al-dhalla). The souls of many of the inhabitants of such cities face ultimate extinction, while those who have been the cause of their fall face eternal torment. In itemizing four corrupt societies, al-Farabi was surely aware of Plato's own fourfold division of imperfect societies in the Republic into timarchy, oligarchy, democracy and tyranny. The resemblance, however, is more one of structure (four divisions) rather than of content. At the heart of al-Farabi's political philosophy is the concept of happiness (sa'ada). The virtuous society (al-ijtima' al-fadil) is defined as that in which people cooperate to gain happiness. The virtuous city (al-madina al-fadila) is one where there is cooperation in achieving happiness. The virtuous world (al-ma'mura al-fadila) will only occur when all its constituent nations collaborate to achieve happiness. Walzer reminds us that both Plato and Aristotle held that supreme happiness was only to be gained by those who philosophized in the right manner. Al-Farabi followed the Greek paradigm and the highest rank of happiness was allocated to his ideal sovereign whose soul was 'united as it were with the Active Intellect'. But Walzer goes on to stress that al-Farabi 'does not confine his interest to the felicity of the first ruler: he is equally concerned with the felicity of all the five classes which make up the perfect state' (Walzer, in introduction to al-Madina al-fadila (1985: 409-10)). Farabian political philosophy, then, sits astride the saddle of Greek eudaimonia, and a soteriological dimension may easily be deduced from this emphasis on happiness. For if salvation in some form is reserved for the inhabitants of the virtuous city, and if the essence of that city is happiness, then it is no exaggeration to say that salvation is the reward of those who cooperate in the achievement of human happiness. Eudaimonia/sa'ada becomes a soteriological raft or steed. ------------------------ Yahoo! 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