جستجوی مقالات مرتبط با کلیدواژه « عصبیت » در نشریات گروه « علوم اجتماعی »

This article aims to analyze Utopia from Avicenna and Ibn Khaldun’s socio political point of view based on Spriggans’ model. Therefore, the research question is: How did Avicenna and Ibn Khaldun think about the idea of Utopia and what ideal solution did they propose to get rid of its crises? Using the descriptive analytical method, as well as library resources, the researcher found out that in an effort to create a link between politics and prophecy, Avicenna considered the crisis to be a lack of centralized national power, which in turn led to a lack of prophetic policy and proper implementation of sharia laws. Proposing the Utopia, he considered a prophetic political law as the best system, in which the prophet or his successor is at the forefront. His Utopia includes reconciliation of religion and philosophy, linking politics with sharia, and maintaining the unity of the Muslim community through the philosopher prophet concentrated power. In fact, proposing of Utopia from the socio political perspective was based on the divine nature of man and the maximum role of government in the felicity and salvation of citizens in this world and hereafter. However, in Ibn Khaldun’s point of view, formation and expansion of powerful and vast governments are related to origin of religious principles and the role of religion in the lifespan of the states. He considers the state a fluid and declining phenomenon that, like humans, has a natural lifespan from its emergence to its decadence. Given that, in addition to tribal solidarity (Asabiyyah), religious solidarity can strengthen governments.

Investigating and finding the cause of the emergence of states and their decline and fall has been one of the most important issues for thinkers. One of these thinkers is Ibn Khaldun, a Muslim thinker of the eighth century who, after extensive historical studies, presented his theory under the title of new construction science. This theory can explain the rise and fall of past states. But can this theory also explain the rise and fall of contemporary states? In response, it can be said that despite the fact that the indicators (factors) set by Ibn Khaldun about the rise and fall of states, which were formulated with a realistic view, were trans−temporal and are still used today, However, considering the change of zealotry and the emergence of new zealotry, as well as the role of international organizations and foreign states, as well as new technologies, especially the media, in the emergence, stability and fall of states, this theory should be revised to apply this theory. And more realistically provide the rise and fall of contemporary states based on this theory.

Social solidarity, as the most important part of a society, has a special and important place and in addition to its intrinsic functions in the management and regulation of social affairs, its existence is necessary to maintain and stabilize the socio-political system. Therefore, the present article intends to study and recognize its shaping factors in the views and ideas of Ibn Khaldun as a Muslim social philosopher and Emile Durkheim, theorist of social solidarity. Therefore, an attempt has been made to study the research issue in the framework of functionalism approach using descriptive-analytical and documentary method. With the hypothesis that "Asabiyyah" in Ibn Khaldun's thought and "interactions between individuals in the form of division of social work" in Durkheim's thought, is the main factor of social solidarity. Also, the starting point of each of these two thinkers is the degree of interaction and interaction of members in social relations, which in terms of the formation and continuity of the political and social system, the distance (rotation) of Ibn Khaldun's theory and Durkheim's theory are linear. It becomes. Ibn Khaldun's reputation as the most important social thinker in the Islamic world owes more than anything to the concept of Asabiyyah and its place in social change, which includes the five stages from birth to decline. Hence, it seems that Ibn Khaldun's social theory in terms of social transformation and its effect on the formation and continuity of the political system is of the type of rotational and conflict theory and Durkheim's social theory is also a monolithic and evolutionary theory. Although Emile Durkheim is known as a theorist of social solidarity, but thinkers such as Montesquieu, Saint Simon, Comte, Rousseau and even Ibn Khaldun in the Islamic world can be named who have focused on social harmony and cohesion.

Decline of political system have the signs. In the Ibn Khaldun’s perspective, Bedouin with the power of Asabiyyah (social cohesion or group solidarity) more than the Settled, become triumphant. Then, the victors prepare the conditions of the establishment of the political statesmanship. Afterward, the conquerors, acclimatize with the temperaments of the settled and urbanites and the nomadic diligence convert to conservatism. Thereupon, Asabiyyah or the power of social cohesion of urbanites become loose and weak. Hereafter, the weakness of group solidarity of the settled cause to defeat of the burgher and the conquest of the new Bedouin with the new Asabiyyah. Authors of the present paper with utilization of two methodological category (third question of regarding to the gain and loss of power, and the approach of the Ibn Khaldun’s theory of the rise and fall of political statesmanship) have tried to interpretative enumerate the signs of the decline of power (Qajar’s collapse) in the IbrahimBeig’s Travelogue.

Since social capital is one of the ground of social science, and in recent decades it get much importance that it was called invisible wealth, this article has paid attention to the comparative study of this concept with the Asabiyah of Ibn Khaldun who used this key word to analyze the social and political disorders of this time and he knows it a consolidating and uniting factor. In fact, the main goal of this study is to answer this question that whether we can update the Asabiyah of Ibn Khaldun according to the theories of social capital?
Theoretical framework of this study is based on the theory of Gidenz and, its supplementary, ideas of Putnam. The set of presented arguments were resulted in this that although these two concepts have some in common, they have some differences which distinguishes them from each other in some respects. Thus, it can be inferred of differences of these two concepts that Asabiyah couldn’t be updated completely (however religion is still the main factor of solidarity in most societies specially our society, confederacy which also nowadays is formed regionally and universally, are some items which help to the possibility of updating the Ibn Khaldun theory of Asabiyah with new society) .On the other hand, Ibn Khaldun lived in a time and place with which Asabiyah was blended while in present modern societies race and lineage have been replaced by law and competence. In this way, the possibility of updating is cancelled in this case.