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Contributions

Farabi made notable contributions to the fields of logic, mathematics, medicine, music, philosophy, psychology and sociology.

Logic

Al-Farabi was also the first Muslim logician to develop a non-Aristotelian logic. He discussed the topics of future contingents, the number and relation of the categories, the relation between logic and grammar, and non-Aristotelian forms of inference.^[21] He is also credited for categorizing logic into two separate groups, the first being "idea" and the second being "proof."

Music and sociology

Farabi wrote books on early Muslim sociology and a notable book on music titled Kitab al-Musiqa (The Book of Music). According to Seyyed Hossein Nasr and Mehdi Aminrazavi^[22]: the book of Kitab al-Musiqa is in reality a study of the theory of Persian music of his day although in the West it has been introduced as a book on Arab music. He presents philosophical principles about music, its cosmic qualities and its influences. Al-Farabi's treatise Meanings of the Intellect dealt with music therapy, where he discussed the therapeutic effects of music on the soul.^[23]

Philosophy

As a philosopher, Al-Farabi was a founder of his own school of early Islamic philosophy known as "Farabism" or "Alfarabism", though it was later overshadowed by Avicennism. Al-Farabi's school of philosophy "breaks with the philosophy of Plato and Aristotle [... and ...] moves from metaphysics to methodology, a move that anticipates modernity", and "at the level of philosophy, Alfarabi unites theory and practice [... and] in the sphere of the political he liberates practice from theory". His Neoplatonic theology is also more than just metaphysics as rhetoric. In his attempt to think through the nature of a First Cause, Alfarabi discovers the limits of human knowledge".^[24]

Al-Farabi had great influence on science and philosophy for several centuries, and was widely regarded to be second only to Aristotle in knowledge (alluded to by his title of "the Second Teacher") in his time. His work, aimed at synthesis of philosophy and Sufism, paved the way for the work of Ibn Sina (Avicenna).^[25]

Al-Farabi also wrote a commentary on Aristotle's work, and one of his most notable works is Al-Madina al-Fadila where he theorized an ideal state as in Plato's The Republic.^[26] Al-Farabi represented religion as a symbolic rendering of truth, and, like Plato, saw it as the duty of the philosopher to provide guidance to the state. Al-Farabi departed from the Platonic view in that he regarded the ideal state to be ruled by the prophet-imam, instead of the philosopher-king envisaged by Plato. Al-Farabi argued that the ideal state was the city-state of Medina when it was governed by the prophet Muhammad as its head of state, as he was in direct communion with Allah whose law was revealed to him. In the absence of the prophet-imam, Al-Farabi considered democracy as the closest to the ideal state, regarding the republican order of the Rashidun Caliphate as an example within early Muslim history. However, he also maintained that it was from democracy that imperfect states emerged, noting how the republican order of the early Islamic Caliphate of the Rashidun caliphs was later replaced by a form of government resembling a monarchy under the Umayyad and Abbasid dynasties.^[27]

Influenced by the writings of Aristotle, in The Ideas of the Citizens of the Virtuous City and other books, Al-Farabi advanced the view that philosophy and revelation are two different modes of approaching the same truth.^{[citation needed]}

Physics

Al-Farabi is also known for his early investigations into the nature of the existence of void in Islamic physics.^[26] In thermodynamics, he appears to have carried out the first experiments concerning the existence of vacuum, in which he investigated handheld plungers in water.^{[28][self-published source?]} He concluded that air's volume can expand to fill available space, and he suggested that the concept of perfect vacuum was incoherent.^[26]

Psychology

In psychology, al-Farabi's Social Psychology and Model City were the first treatises to deal with social psychology. He stated that "an isolated individual could not achieve all the perfections by himself, without the aid of other individuals." He wrote that it is the "innate disposition of every man to join another human being or other men in the labor he ought to perform." He concluded that in order to "achieve what he can of that perfection, every man needs to stay in the neighborhood of others and associate with them."^[23]

His On the Cause of Dreams, which appeared as chapter 24 of his Book of Opinions of the people of the Ideal City, was a treatise on dreams, in which he was the first to distinguish between dream interpretation and the nature and causes of dreams.^[23]