This text examines one of the most exciting and dynamic periods in the development of medieval Islam through the thought of five of its principal thinkers, prime among them al-Farabi for whom the period is named.

Examines one of the most exciting and dynamic periods in the development of medieval Islam, from the late 9th to the early 11th century, through the thought of five of its principal thinkers, prime among them al-Farabi. This great Islamic philosopher, called 'the Second Master' after Aristotle, produced a recognizable school of thought in which others pursued and developed some of his own intellectual preoccupations. Their thought is treated with particular reference to the most basic questions which can be asked in the theory of knowledge or epistemology. The book thus fills a lacuna in the literature by using this approach to highlight the intellectual continuity which was maintained in an age of flux. Particular attention is paid to the ethical dimensions of knowledge.

The only comprehensive introduction to al-Farabi - the first Islamic philosopher to translate the works of Plato and Aristotle. This new survey from a leading scholar documents the philosopher's life, writings and achievements.

In this work, Muhsin Mahdi—widely regarded as the preeminent scholar of Islamic political thought—distills more than four decades of research to offer an authoritative analysis of the work of Alfarabi, the founder of Islamic political philosophy. Mahdi, who also brought to light writings of Alfarabi that had long been presumed lost or were not even known, presents this great thinker as his contemporaries would have seen him: as a philosopher who sought to lay the foundations for a new understanding of revealed religion and its relation to the tradition of political philosophy. Beginning with a survey of Islamic philosophy and a discussion of its historical background, Mahdi considers the interrelated spheres of philosophy, political thought, theology, and jurisprudence of the time. He then turns to Alfarabi's concept of "the virtuous city," and concludes with an in-depth analysis of the trilogy, Philosophy of Plato and Aristotle. This philosophical engagement with the writings of and about Alfarabi will be essential reading for anyone interested in medieval political philosophy.

Provides the first complete English translation of a central text in the Islamic philosophical tradition, with meticulously researched commentary and interpretation.

Writing in the cosmopolitan metropolis of Baghdad, Alfarabi (870-950) is unique in the history of premodern political philosophy for his extensive discussion of the nation, or Umma in Arabic. The term Umma may be traced back to the Qur'ān and signifies, then and now, both the Islamic religious community as a whole and the various ethnic nations of which that community is composed, such as the Turks, Persians, and Arabs. Examining Alfarabi's political writings as well as parts of his logical commentaries, his book on music, and other treatises, Alexander Orwin contends that the connections and tensions between ethnic and religious Ummas explored by Alfarabi in his time persist today in the ongoing political and cultural disputes among the various nationalities within Islam. According to Orwin, Alfarabi strove to recast the Islamic Umma as a community in both a religious and cultural sense, encompassing art and poetry as well as law and piety. By proposing to acknowledge and accommodate diverse Ummas rather than ignoring or suppressing them, Alfarabi anticipated the contemporary concept of "Islamic civilization," which emphasizes culture at least as much as religion. Enlisting language experts, jurists, theologians, artists, and rulers in his philosophic enterprise, Alfarabi argued for a new Umma that would be less rigid and more creative than the Muslim community as it has often been understood, and therefore less inclined to force disparate ethnic and religious communities into a single mold. Redefining the Muslim Community demonstrates how Alfarabi's judicious combination of cultural pluralism, religious flexibility, and political prudence could provide a blueprint for reducing communal strife in a region that continues to be plagued by it today.