The Perfect State, a sociological analysis of political theory with a philosophical perspective adopted from Plato and Aristotle, was produced by Abu Nasr Al-Farabi in the early 10th century, most likely written while living in Baghdad working as a philosopher, scientist, writer and teacher. Farabi is responsible for generous additions to science, philosophy, logic, sociology, medicine, mathematics, and music during his lifetime. Thanks to his important contributions in philosophy, logic and sociology in particular, Farabi earned the nickname "second teacher", behind Aristotle. It can be assumed that the intended audience of The Perfect State was the people of Islam, but it was probably more specifically intended for Arabic-speaking, literate Muslim intellectuals. This work may also have been aimed at contemporary or subsequent rulers, or anyone in legitimate power, to better inform them about how they should behave themselves and their state. Although little is known with certainty about his life, Abu Nasr Al-Farabi's legacy and works are vast. In this work Faribi believes that the philosopher logically seeks political power. It describes a noble hierarchical society based on a Neoplatonic notion of the Divine, in which the duty of the ruler is to instruct and guide the people to act so as to achieve their ultimate happiness. Just as the regulating organ of the body is by its nature the most perfect, so the ruler of the city is the most perfect part of the city. Furthermore, just as the heart in the body governs the less noble parts, the ruler controls the subject less noble than himself. The cities whose citizens have not had the opportunity to acquire knowledge of divinity or of perfection and happiness, these are the ignorant cities. Citizens who...... middle of paper ......sh Seljuk Caliphate, resulting in decentralization of the empire's power, with religious differences causing fragmented and ultimately shattered groups to emerge. Alfarabi sought to foster political order against an environment of instability and change, in which two factions vied for dominance in the Muslim world. This instability was unrelenting even with the establishment of the Abbasid caliphs. After this phase of hostility there were five different Caliphs in just nine years. This episode of volatility occurred around the time Alfarabi began his political writings. Perhaps this era influenced his writings on political theories with the aim of educating fellow Muslims and easing tensions between groups. This text expresses Muslims' deep concerns about growing factions and the expansion of Islamic cities.