Rereading and interpreting the ideas of leading Muslim thinkers
Ahmad Jahani Nasab
Abstract
The article is trying to investigate the ideal society in the socio-political thought of Ibn Sina and Ibn Khaldun, based on Spriggan's model. Therefore, the research question has been formulated as follows: How did Ibn Sina and Ibn Khaldun think about the ideal society and how do they analyze the crisis ...
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The article is trying to investigate the ideal society in the socio-political thought of Ibn Sina and Ibn Khaldun, based on Spriggan's model. Therefore, the research question has been formulated as follows: How did Ibn Sina and Ibn Khaldun think about the ideal society and how do they analyze the crisis of the political system and what ideal proposal do they offer to get rid of it? The present article, using a descriptive-analytical method and using library sources, has reached the report that Ibn Sina, in his attempt to connect politics and prophecy, considered the crisis to be the lack of centralized national power, which is the lack of prophetic policy and the lack of proper implementation of Sharia in has found In the design of the ideal society, he considered the best type of system to be a prophetic political system in which the Prophet or his successor is at the head of affairs. His ideal is the reconciliation between religion and philosophy, linking politics with Sharia and maintaining the unity of the Muslim society through the concentrated power of the philosopher-prophet. In fact, the plan of the ideal society in Ibn Sina's political-social thought is based on the divine nature of man and the maximum role of the state in the happiness and salvation of citizens in both worlds. While in Ibn Khaldoun's opinions, the formation and expansion of vast and powerful governments is related to the origin of religious principles and the role of religion and religion throughout the life of governments. He considers the state to be a fluid and perishable phenomenon that, like humans, has a natural lifespan from birth to death, and in this regard, in addition to tribal nervousness, religious nervousness can give stability to governments.
Ahmad Jahani Nasab
Abstract
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 ...
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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.
