One of the contentious issues concerning Farabi's views is whether he asserts the immortality of souls or not, and, if the former, whether this immortality is personal (individual) or generic (of the species). This article, employing a descriptive-analytical method, argues that Farabi holds the view of personal immortality, though not for all humans, but only for certain individuals. The fundamental reason for the confusion and conflict in views regarding Farabi's stance on the issue of immortality stems from the failure to distinguish between the different souls in the various cities (societies) in his philosophy. Farabi's criterion for explaining immortality is the actualization of human intellect through connection with the Active Intellect. Based on this criterion, he considers only the inhabitants of the two types of cities—the Virtuous City and the Transgressing City—to be immortal, because only the intellect of these two groups of humans becomes actualized. The difference is that the inhabitants of the Virtuous City act upon their knowledge, whereas the inhabitants of the Transgressing City abstain from acting upon their knowledge. Humans in all other cities only experience worldly life, and their souls perish with the decay of the body due to the non-actualization of their intellect. Regarding the issue of immortality being personal or generic, a reflection on Farabi's works leads to the conclusion that he posits a specific connection between the body and the temperament on the one hand, and the temperament and the soul on the other, considering each soul specific to a body and vice-versa. Therefore, just as we encounter multiple and individuated souls in worldly life due to the multiplicity of bodies and temperaments, in the afterlife, souls will also be distinguished from one another and will continue their immortal life in an individuated and personalized manner due to the acquisition of multiple and different dispositions and habits.
Sohrab Haghighat (Sat,) studied this question.