Abstract:
Leadership in Islamic society is a concept that has a high status in Ibn Sina’s view, because the
leader of the Islamic society must be able to lead Muslims in the affairs of this world and the
next world. To this end, he must be eligible for the knowledge proportionate to this serious task.
Ibn Sina’s desired knowledge is not only the conventional knowledge that is accessible to
everyone, but also there must be a decent inward mechanism so that man can achieve the
highest level of knowledge and habitual intelligence, aka intellectus adeptus. Therefore, it is the
stage where human intellect relates to active intellect which can be sought in the other world,
providing us with a proper understanding of the happiness in the hereafter; and in these
circumstances that the leadership of the Islamic society qualified to be at the top of Muslim
affairs. What Ibn Sina proposes lies within the framework of the political philosophy of the
classical Islamic era, or the establishment of a sublime system in Islamic philosophy where the
inward mechanism for acquiring it and its achievement lay the groundwork for the realization of
leadership in society: the model is a leadership criterion in Islamic philosophy. The article
maintains that Ibn Sina’s theory has inward inconsistencies in this regard. Besides, the study
demonstrates that Ibn Sina attempted to present a picture of the ideal type of leadership in the
Islamic world, thereby providing the comparison of leadership in Islamic societies with non-
Islamic societies.
Machine summary:
Therefore, it is the stage where human intellect relates to active intellect which can be sought in the other world, providing us with a proper understanding of the happiness in the hereafter; and in these circumstances that the leadership of the Islamic society qualified to be at the top of Muslim affairs.
Wisdom is the perfection of human soul in the conception and assent of theoretical and practical truths as much as human power (Ibn Sina, n.
But the credit of self-analogy can be attributed to the set of actions that compose practical and theoretical intellect which is associated with practice and generates a faculty per se and accepts it apparently, as in lying dismissed as repugnant and cruelty as abominable; accepting this state of mind cannot be through demonstration but proof (Ibn Sina, n.
Nonetheless, it would not be an imitating embodiment but the one in accordance with middle term, because imitations do not entail certainty and rationality regarding the matters the need to be recognized by their own means; this is an epitome of prophecy, and yet it is the strongest faculty of prophecy, so it is crucial that this faculty be called sacred power; and this is the highest and best levels of mankind’s soul faculties” (Ibn Sina, n.
Accordingly, according to Ibn Sina, the leadership of the Islamic society must not only have the appropriate knowledge such logic, he must also have an internal talent to gain knowledge and reach the high level of intellects.