Unit 3: Medieval Political Thought in the Islamic World

Introductıon

Islam religion is based on Quran and Sunnah of the prophet Muhammed as the last prophet.

Greek philosophers influenced Islam through their works which were translated into Arabic language.

The Influence Of Ancient Greek Political Philosophy: Al-Fârâbî And Avicenna

Al-Fârâbî’s vision talks about a multicultural, multilingual, and multi-religious empire. He was influenced by the following philosophers:

1. Aristotle’s Nicomachean Ethics,
2. Plato’s Republic,
3. Aristotle’s Politics.

His major works are The Perfect State, The Political Regime and The Principles of Beings.

According to Farabi, thinking and its perfection is the basic action for self-realization. The ruler of a state should have prophet-like qualities just like Plato’s ideal philosopher-king. Religion is the way to reach this perfection and rule citizens and there should be a common religion in the state for a harmonious life. Social practices should be based on religious principles.

Avicenna is the main representative of philosophy in Islam traditions. According to Avicenna, cosmos is the product of one divine existence, which is ALLAH. This is similar to Plato’s ONE (the hena in Greek). In other words, Avicenna followed Plato’s tradition in terms of Islamic principles.

He also focused on senses as external five senses and the following internal senses in the brain:

• Common sense,
• Imagery,
• Imagination
• Estimation (judging/guessing unseen meanings of sensed objects, like friendship and enmity,
• Memory.

The success of leaders depends on transferring abstract knowledge obtained through internal senses into a language which can be understood by regular people. In other words, Avicenna used cognitive sides of religion and combined it with metaphysics to explain social practices accordingly.

Avicenna talk about four elements of practical philosophy:

• Ethics,
• Household management,
• Politics,
• The discipline of legislating.

The prophet legislates and regulates social life and find legitimate background to be a trustworthy and effective leader. Therefore, he needs to have an exceptional character.

The Relation Of Islamic Jurisprudence (Fiqh) With Politics

The role of religion in social and political life is based on the Islamic system of law and jurisprudence. In Islamic traditions, political issues are evaluated according to the Quran and Sunnah. Judgements are made on the baisis of the traditional science of law (ilm al-fıqh) by the executers of the law-i.e. the rulers/imams/caliphs who are qualified enough to ensure justice.

It is difficult to understand politics without dealing with fıqh according to by Abu’l-Hassan al-Mâwardi, who is possibly the first Islamic political scientist.

Al- Mawardi expresses his political thoughts in his book called Al-Ahkam As-Sultâniyyah,. which is about political theory, and the details of public administration and rules of government.

According to Al Mâwardi there are some requirements to be the electors and the candidates,

1. Being just,
2. Good knowledge of the shari‘ah, in order to evaluate the religious education of the caliph,
3. Full of “insight and wisdom” to choose the best leader.

Also there are some criteria to be a caliph:

1. Just,
2. Possessing full knowledge of the shari‘ah,
3. Good in overall health,
4. Physically not disabled,
5. Good in administration,
6. Brave and courageous enough to declare war and fight against enemies,
7. To be a descendant of the family of Quraish.

Nasîhatnâme is a document for Ottoman sultans, similar to mirrors for princes in the Islamic tradition.

Madhahab in Islamic terminology, is about the views on human relations-including forms of worship, and, views about the basics of religious belief.

Fuqaha is the plural form of faqih. A faqih is the person who either is specialized in the Islamic science of law (ilm al-fıqh) or the execution of law.

Shari‘ah is the ideal Islamic Law stated in the Qur’an and Muhammad’s example (Sunnah), and they must be obeyed by all believers.

Ijtihâd is an Islamic legal term which means “independent reasoning”.

The Relation Of Ethics With Politics

The philosophy of Ibn Rushd (or Averroës, as he was known in Latin) is based on happiness and human perfection and the continuity of the transmission of philosophy. He states that people need to think to achieve these purposes as stated by the Quran. Also he emphasized the importance of the “difference in human nature”-i.e., difference between philosophers and non-philosophers, but he knew that shari‘ah was for all Muslims, and not only to the philosophers of the community

There are 114 surahs in the Quran and Âyah/ means âyetthe Arabic/Turkish for “verse” and there are 6666 verses in the Quran.

Averroës suggests that the ruler has two choices:

1. Persuasion,
2. Coercion.

Similarly, the ruler/Imam/Caliph, should have the following qualities:

1. Love of knowledge and the aptitude to acquire theoretical sciences and teach them,
2. Good retention,
3. Love of learning,
4. Love of truth,
5. Contempt for sensual pleasures,
6. Aversion to amassing wealth,
7. Magnanimity,
8. Courage,
9. Resolve to pursue on his own for what is good,
10. Eloquence/facility in expressing thoughts,
11. Ability to light quickly on the middle term.

He claims that democracy turned into tyranny in Cordoba under the rule of the grandson of ‘Ali Ibn Yusuf.

Sociological And Philosophical Analysis Of Politics And Civilizations

In the late 12 ^th century, Islamist tradition started to go worse because philosophy lost its importance and had no influence in the culture.

According to Marshal Hodgson, the Islamic societies collapsed after the Mongolian conquests in 1259, when little, if not, renovation or progress in culture.

Ibn Khaldun emphasized the following issues in his works:

• The nature of ‘umrân in the world, and the rural life without,
• Sedentary culture and urban life (khadârah),
• Taghallub (sovereignty over winning wars/battles),
• Income,
• Making a living,
• Sciences
• Education,
• Crafts.

According to Ibn Khaldûn, the building intowns and cities is important for social life, so it is necessary to have a forceful authority for the mulk (the organization of state) to establish social lives in towns and cities. In short, the state/mulk, is necessary to provide the comfort for human societies.

The caliph has two classes of duties: religious and political.

The Muqaddimah, ‘umrân involves the following meanings:

1. To settle down/live at a given place,
2. Visiting a location,
3. Building up a construction (‘imar’),
4. To be settled with, as humans and animals with regard to the place itself, to be frequently visited, be held in good condition,
5. To take care of a given place, cultivate.

Ibn Khaldûn classified the stages of ‘umrân as badawî and khadarî.

Nafs is about human soul most commonly; but sometimes it refers to ego as the love of self, so it can be evil.

The goal of ‘umrân is sedentary culture/civilization and economical wealth.

According to Ibn Haldun, state follows a series of stages mentioned below:

1. Establishment,
2. Monopolizing power,
3. Luxury, comfort and leisure,
4. Contentment, satiation and complacency,
5. Prodigality, waste and collapse.

There are some methods to increase the life of a state:

• Through the execution of law by a powerful government/mulk,
• Mulk (as ricâl) could increase its power only through support of the people,
• People could not survive without having wealth,
• Wealth cannot be acquired in the absence of development (el- ‘imâre/‘umrân),
• Development could not be provided without justice.

According to Ibn Haldun, morality is related to religion; because religion is the only influential power that can unite different people around a single purpose, but also make these people sacrifice their lives for that purpose. As a result, religious politics occur.

Finally, state and civilization will exist as long as human beings live as societies; because state and civilization are necessary qualities of human nature.