Critical Edition of the Treatise Al-Milla wa-l-Fiqh (Religion and Jurisprudence) from the Political-Religious Philosophy of Farabi

Attention to the reidentification of the scientific and religious heritage with the aim of critically reconstructing fundamental Shiite texts, paving the way for and utilizing scientific treasures to respond to contemporary intellectual and religious needs; brings about the understanding of the thoughts of Shiite thinkers and intellectuals, and glorifies and honors them. Thus, the correction, research, revision, and publication of the works of those great figures to facilitate access to important sources of religious thought, along with the explanation and analysis of their theories, is the ultimate goal of this research. After appropriate codicological study and examination and determination of the base manuscript according to its criteria and conditions (such as greater accuracy, completeness, being proofread and legible, etc.), the correction of this treatise has been done using the eclectica method. This means that the manuscript deemed superior to others based on the aforementioned criteria was selected as the relative base manuscript, and then, in cases
of error or discrepancy, variant readings were provided. Categorization, numbering of contents, careful collation, correction of errors from previous corrections, segmentation of the text, appropriate chapter and subject division, editing and vowelization (tashkīl) of the text where needed, explanation of terms and words, and explanation and analysis of
al-Fārābī's views on governance with respect to the treatise Al-Milla wa-l-Fiqh are among the features of this research.
From Fārābī's perspective, the origin of government, in terms of ontological legitimacy, is divine legitimacy, and in terms of proof and external realization, it is popular acceptance. In Fārābī's terminology, the leader of the virtuous city is the establisher of laws, the teacher and guide of the people, and the manager of the city's affairs. He is one who actually possesses all sciences and knowledges through divine revelation. The Prophet gradually states the necessary general rulings, delegating their details to the specialists after him (i.e., the Imam). The Imam, in turn, explains the rulings through inference from the general principles stated by the First Leader, completing the legal system of the virtuous city and the details of the rulings. After the Imam, the third level of legislation is reserved for comprehensive, qualified jurists (fuqaha), who, relying on previous legislations, infer rulings that have not been explicitly stated. From Fārābī's perspective, popular acceptance is a necessary condition for the realization and continuity of a desirable religious political system (the virtuous government), but it is not a sufficient condition. Popular acceptance must be placed alongside two other fundamental pillars: first, leadership possessing theoretical and practical perfections, and second, correct laws and doctrines that have divine origin and revelation.
In his treatise Al-Millah, Fārābī considers the formation of government necessary based on the fact that humans are 'political by nature' (madanī bi-l-ṭabʿ), but the important thing is the type of government. Can any government play a role in leading humanity to the ultimate goal – which is attaining true happiness? Fārābī believes that the only system that can lead humanity to its desired destination is the virtuous government (al-madīnat
al-fāḍila), i.e., a government whose laws are legislated based on divine revelation and are implemented by the Prophet, his successor (the Imam), and the head of tradition. Consequently, based on the analysis of Fārābī's theory, the virtuous government must possess the following components: 1. Governance based on revelation and spirituality (God-centeredness, divine sovereignty) and the negation of human-centeredness (humanism). 2. Intertwining of religion and politics, negation of secularism and the separation of religion from politics. 3. Intertwining of philosophy and religion, and negation of conflict between science and religion. 4. Meritocracy and negation of factionalism in the virtuous government. From Fārābī's perspective, what is desirable is the formation and establishment of a virtue-centered government (the Virtuous City). A government whose goal is to guide people to worldly and otherworldly happiness through religious teachings. Happiness is the ultimate perfection of a human being, achieved through theoretical and practical reason. Religion is one of the most important tools for achieving this goal, because it can convey philosophical truths to the people in simple and symbolic language, and serve as the basis for laws and social ethics. The structure of government and society must be such that each person finds their place according to their own understanding of happiness and virtue. The deputies of the First Leader and other citizens work under his supervision in a coordinated order. In this system, citizens are like the parts of a body, cooperating with each other to achieve a common goal (happiness). Therefore, it can be said that Fārābī considers the formation of a government with religious-moral functions necessary, one that makes possible the natural ultimate end of human life (i.e., attaining happiness).