The present study investigates the conditions of possibility for attaining moral virtue from al-Farabi's perspective. The problem is this: given that the acquisition of theoretical virtues depends upon the Active Intellect and natural disposition, and since these are not equally distributed among human beings, is the realization of moral virtues and the attainment of happiness equally accessible to all? This study adopts a descriptive-analytical approach and draws upon textual evidence from al-Farabi's works, including *Siyāsa madaniyya*, *Fuṣūl muntazaʿa*, and *Ārāʾ ahl al-madīna al-fāḍila*. The findings indicate that al-Farabi's response lies in the social dimension of human existence. In his view, the human being is a political animal, and life's necessities cannot be secured in isolation. Among various political associations, only the virtuous city possesses the characteristic of compensating for natural deficiencies. What distinguishes the virtuous city is its ruler, who occupies the highest rank by nature and possesses superior theoretical and moral virtues. Al-Farabi conceives the ruler as philosopher and Imām—the intermediary through whom the effluence of the Active Intellect descends. Moral perfection operates through both instruction and upbringing. Instruction refers to the cultivation of theoretical virtues and the purification of reason, while upbringing denotes the acquisition of moral virtues through habituation in practical dispositions. Al-Farabi conceives instruction not merely as demonstrative reasoning but also as persuasion, and regards upbringing as achievable through both persuasion and compulsion. In this manner, al-Farabi resolves the tension between free will and the Active Intellect by appealing to the social dimension of human existence.