<![CDATA[This study aims to explain Plato's concept of the ideal state from the perspective of al-Farabi. The inquiry stems from the premise that while Plato's ideal state might be considered ideal in a general sense, it requires re-examination to align with the Islamic perspective of an ideal state; thus, the author focuses on al-Farabi's concept of *al-Madinah al-Fadilah* (the Virtuous City). The author employs a critical analysis of Plato's ideal state concept. The study yields three main conclusions. First, humans are inherently social beings with mutual needs—a view shared by Plato—and the state emerges from these social relationships to maintain order. The ideal state comprises three classes: the first consists of philosophers responsible for governing the state as a whole; the second is the intermediate class—security personnel such as soldiers and police—tasked with maintaining social order; and the third is the lowest class, comprising the general public, whose duty is to work and meet the community's basic needs. Second, Plato's views appear inconsistent with al-Farabi's, as the three aforementioned state elements actually align with the concept of *al-Madinah al-Jahilah* (the Ignorant City) rather than *al-Madinah al-Fadilah*. In such a state, the actions of all three classes are driven solely by base desires, seeking worldly honor or praise. Furthermore, as outlined in his work *The Republic*, Plato posits that the most perfect form of government is Aristocracy, led by philosophers. Third, it can be concluded that Plato's ideal state does not qualify as an ideal state from an Islamic perspective. This is because the happiness pursued in that state is based merely on worldly desires, and the state concept itself does not meet the criteria for *al-Madinah al-Fadilah*. Third, the state lacks a political-legal foundation based on Islamic teachings, as its primary basis is shared success.]]>
