Al-Muʾtaman ibn Hūd in Context: Kingship and Philosophy in al-Andalus (10th-11th Centuries)
In the Islamic world, the idea of the “philosopher-king” became a relevant theme particularly from the tenth century onwards. Al-Fārābī, the political philosopher of Islam par excellence, discussed the perfect city ruled by the philosopher-king along the lines of Plato. Although al-Fārābī’s politica...
| Main Author: | |
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| Format: | Electronic Article |
| Language: | English |
| Check availability: | HBZ Gateway |
| Journals Online & Print: | Drawer...
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| Fernleihe: | Fernleihe für die Fachinformationsdienste |
| Published: |
Brill
2023
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| In: |
Studia Islamica
Year: 2023, Volume: 118, Issue: 1, Pages: 1-47 |
| Further subjects: | B
pouvoir politique
B Political Power B Religion B Science B al-Muʾtaman ibn Hūd B Philosophy B al-Andalus |
| Online Access: |
Presumably Free Access Volltext (lizenzpflichtig) Volltext (lizenzpflichtig) |
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| 520 | |a In the Islamic world, the idea of the “philosopher-king” became a relevant theme particularly from the tenth century onwards. Al-Fārābī, the political philosopher of Islam par excellence, discussed the perfect city ruled by the philosopher-king along the lines of Plato. Although al-Fārābī’s political thinking is susceptible to various interpretations, it contains a key idea that was most particularly significant for his readers: that human beings must seek perfection and the utmost happiness in theoretical life, but that utmost perfection and felicity are only possible within the virtuous city ruled by the philosopher-king. In al-Andalus, al-Muʾtaman ibn Hūd, king of Saragossa (r. 474/1081-478/1085) seems to follow these ideals. Al-Muʾtaman was a philosopher and a mathematician when he ascended the throne. Given that the scholars of his time and of the generations that followed criticised him for his religious beliefs and philosophical opinions, it may well be that he attempted to rule as a philosopher-king. This article presents, on the one hand, a study of the personal and intellectual biographies of al-Muʾtaman, and on the other, an analysis of the relationship between the rational sciences and the society that generated a king of his calibre, focusing above all on its intrinsic complexity and its roots (the intellectual legacy of Umayyad Cordova). In this way, the article provides insights into the relationship between knowledge and power and, more particularly, into the legitimising role of secular knowledge inside religiously oriented societies. | ||
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