The position of the active intellect in Ibn Sīnā's (Avicenna's) intellectual system is of paramount importance. He perceives the active intellect as an immaterial and independent entity from the soul, situated at the final level of the hierarchy of the world of intellects. Ibn Sīnā, among philosophers possessing a coherent philosophical system, holds a distinctive view on the active intellect, considering it the connecting link between the world of immaterial beings and the world of generation and corruption. Essentially, the active intellect plays a decisive role in both the ontological system and the human epistemological process within Sīnāian epistemological foundations. Therefore, the present study aims to elucidate the manner in which the Prophet connects to the active intellect and its impact on the realm of politics and the theorization of the Prophet's leadership over followers, subsequently revealing the position of the active intellect in Ibn Sīnā's political philosophy. Accordingly, this research seeks to answer the question: What is the position of the active intellect in Ibn Sīnā's political philosophy, and by what components is it characterized? Employing a data analysis method with an interpretive-explanatory approach of a hermeneutic methodological nature, the study demonstrates that the condition for the Prophet's governance and political authority is his connection to the active intellect, enabling him to be receptive to the illumination of the active intellect in receiving truths and attaining the perfection requisite for leadership. Thus, Ibn Sīnā regards the Prophet, by virtue of possessing three faculties—strong rational faculty, imaginative faculty, and operative faculty—as the source of miracles, essential for leading the city towards worldly prosperity and otherworldly salvation. The virtuous leadership of the Prophet reaches the pinnacle of happiness through the connection of the imaginative faculty to the active intellect and the manifestation of the phenomenon of revelation, guiding others towards this happiness. He considers the Prophet's rational faculty as receptive to the luminous emanation of the active intellect, attaining the level of sacred intellect. Therefore, this connection leads people to recognize their own deficiency and to follow the laws of the Sharīʿah conveyed by the Prophet. Hence, the condition of the Prophet's connection to the active intellect, as the intermediary between the sensible and intelligible worlds, substantiates his political leadership and religious guidance within human society. In other words, the virtuous leadership by the Prophet, with a revelatory nature and through the connection of the imaginative faculty to the active intellect and the acquisition of emanation and knowledge, directs society towards the ultimate goal, which is true happiness; because the Prophet conveys the happiness of the sensible world through political governance and the happiness of the intelligible world through direct knowledge via revelation.​