 While al-Farabi does not have a specific term for ‘philosophy of religion’, he does in fact have one which can more or less literally be translated as ‘philosophy of society’, namely, falsafa  madaniyya.[1]  Notably, this notion embraces two chief moments. First, in line with Aristotle’s Nicomachean Ethics, it comprises an intrinsically anthropological and ethical element; accordingly, falsafa madaniyya is the part of philosophy dedicated to an inquiry into the kamal al-insan, the perfection of man, as an individual. Second, just like Plato’s Politeia and Aristotle’s Politica, it moreover deals with the madina, the polis, as a whole, taking into account its makeup and administration. However, it does so strictly from two angles: it assesses the madina and its regime with respect to their success, on the one hand, in guiding citizens towards their individual perfection and, consequently, towards ultimate happiness; and on the other hand, in emulating society’s normative model, namely, the cosmic order, through the makeup of the city.