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'Asabiyyah ( Arabic: عصبيّة, romanized: ʿaṣabiyya, also 'asabiyya, 'group feeling' or 'social cohesion') is a concept of social solidarity with an emphasis on unity, group consciousness, and a sense of shared purpose and social cohesion, originally used in the context of tribalism and clanism. [1]

Asabiyya is neither necessarily nomadic nor based on blood relations; rather, it resembles a philosophy of classical republicanism.[ further explanation needed] In the modern period, it is generally analogous to solidarity.[ further explanation needed] However, it is often negatively associated because it can sometimes suggest nationalism or partisanship, i.e., loyalty to one's group regardless of circumstances. [2]

The concept was familiar in the pre- Islamic era, but became popularized in Ibn Khaldun's Muqaddimah, in which it is described as the fundamental bond of human society and the basic motive force of history, pure only in its nomadic form. [3] Ibn Khaldun argued that asabiyya is cyclical and directly relevant to the rise and fall of civilizations: it is strongest at the start of a civilization, declines as the civilization advances, and then another more compelling asabiyyah eventually takes its place to help establish a different civilization. [4]

Hadith

Wahila Ibn Aska RA. Said, one day I asked the Messenger of God, O Messenger of God! What is asabiyat or tribalism? Rasul Sa. He said, Asabiyyah is helping your tribe in wrongdoing.

— Abu Dawud 5119, Mishkat 4686 (Zaif)

Zubair Ibn Mutaim RA. Said, Rasul SAW. Said, "Whoever calls people to Asabiyyah or tribalism, fights against Asabiyyah himself and dies on Asabiyyah, that person is not of our party.

— Abu Dawud 5121, Mishkat 4688 (Zayf)

On the authority of Huraym Ibn Abdul A'la (R.A.) ..... Jundab Ibn Abdullah Bajali (R.A.). He said that the Messenger of Allah, may God bless him and grant him peace, said: Whoever fights under the banner of aimless leadership, calls for tribalism, and helps because of tribalism, his death is the death of ignorance. Sahih Muslim (Hadith Academy) 4686, (Islamic Foundation 4639, Islamic Center 4641) )

Bishar Ibn Hilal Sawaf (RA) ... on the authority of Abu Huraira (RA). He said, The Messenger of Allah, may God bless him and grant him peace, said: Whoever disobeys the leader and leaves the Muslim community, and dies in this state, his death will be the death of Jahiliyyah. He who indulges in rebellion against my Ummah and kills the good and the bad indiscriminately and does not spare even the Muslim; And I will not have any relationship with the one who makes a promise and does not keep his promise. And he who fights under the banner of misguidance and ignorance, and incites people to hatred, and his anger is due to hatred, then he is killed; His death will be the death of ignorance.

— Nasa'i 4115.

Narrated on the authority of Ubai ibn Ka'b (RA). He said, I heard the Messenger of Allah, may God bless him and grant him peace, say, "He who glorifies himself in the glory of Jahiliyyah, fasten him to the things (shame) of his father." And these words are not in reference to him; Rather, say it in clear language. (Let him who boasts of his hereditary, caste, caste, etc. self-defeating relationship in the manners of the Age of Ignorance, be shamed by clearly mentioning his origin and reality as a human being and the unbelief and rituals of his forefathers.”) [Note 1]

— Mishkatul Masabih 4902, Sharhus Sunnah 3541, Silsilatus Sahih 269, Sunanun Nasa’i Al Kubra 8864, Ahmad 21236, Musannaf Ibn Abu Shaybah 37182

Nufayli (RA) ..... Abdullah ibn Mas'ud (RA) narrated from his father: The example of a person who unjustly favors his people is like someone's camel falling into a pit, and he pulls it by its tail. . (That is, it is not possible to save that camel, so it is difficult to save such a person from Hell.) Abu Dawud (Ifa) 5029

Narrated by Abu Bakr Ibn Abu Shayba (RA) ..... on the authority of Abu Musa (RA). He said: The Messenger of Allah, may God bless him and grant him peace, said: The nephew of a nation belongs to that nation. Abu Dawud (Ifa) 5034

Narrated on the authority of Abu Hurairah (RA). He said, Rasulullah Sallallahu Alaihi Wasallam said: Allah Almighty has abolished the false pride of your Jahili period and the custom of boasting about your ancestors. A believer is God-fearing and a sinner is unfortunate. You are all children of Adam and Adam (as) is made of clay. People should not pride themselves on belonging to a particular caste. Now they have become the coals of hell. Otherwise, you will be worse in the sight of Allah than the filth worm that pushes the filth with its nose. (Abu Dawud 5116, Tirmidhi 4233: Hasan)

Rasul (pbuh) said, 'Arabs have no status over non-Arabs, and non-Arabs have no status over Arabs. There is no superiority of whites over blacks, blacks over whites. Honor, dignity will be determined only on the basis of piety. (Musnad Ahmad, Hadith: 23489)

The Holy Prophet (PBUH) spoke in the middle of Tashriq during Ayyam during Farewell Hajj. He said, 'O people! Beware, your God is one. There is no superiority of an Arab over a non-Arab and a non-Arab over an Arab, a white over a black and a black over a white; Without fear of God. The most God-fearing among you is the most honorable to God. Did I convey this message to you? The Companions said, Yes indeed, O Messenger of Allah, you have arrived. Then he (pbuh) said, then those who are present here, let them convey this message to those who are absent.'

— (Musnad Ahmad, Hadith: 411)

The Prophet (peace be upon him) said, 'Allah does not look at your appearance and wealth, but He looks at your hearts and deeds.'

— (Muslim, Hadith: 2564; Ibn Majah, Hadith: 4143)

Overview

Bust of Ibn Khaldun (1332–1406) in the entrance of the Kasbah of Bejaia, Algeria

Ibn Khaldun describes asabiyya as the bond of cohesion among humans in a group-forming community. The bond exists at any level of civilization, from nomadic society to states and empires. [4] Asabiyyah is strongest in the nomadic phase, and decreases as civilization advances. [4] As this declines, another more compelling asabiyyah may take its place; thus, civilizations rise and fall, and history describes these cycles as they play out. [4]

Ibn Khaldun argued that some dynasty (or civilization) has within itself the seeds of its own downfall. He explains that ruling houses tend to emerge on the peripheries of existing empires and use the much stronger asabiyya present in their areas to their advantage, in order to bring about a change in leadership. This implies that the new rulers are at first considered ' barbarians' in comparison to the previous ones. As they establish themselves at the center of their empire, they become increasingly lax, less coordinated, disciplined and watchful, and more concerned with maintaining their new power and lifestyle. Their asabiyya dissolves into factionalism and individualism, diminishing their capacity as a political unit. Conditions are thus created wherein a new dynasty can emerge at the periphery of their control, grow strong, and effect a change in leadership, continuing the cycle. Ibn Khaldun also further states in the Muqaddimah that "dynasties have a natural life span like individuals", and that no dynasty generally lasts beyond three generations of about 40 years each.

See also

Notes

  1. ^ Explanation: (فَأَعِضُّوهُ بِهَنِ أَبِيهِ) One who is proud of his forefathers. Say to those who died in the age of Jahiliyyah that you cut off the shame of your dead ancestors. That is, to be proud of them, and to cut off their shame and chew it in the mouth is the same thing. (Mirkatul Mafatih) (وَلَا تُكَنُّوا) Meaning these words are not vague or hinted at, but clearly convey to them. So that they learn how horrible it is. So that they refrain. It has also been said that it means that the person who wants to introduce the rules, culture and culture of Jahili era such as insulting, cursing and degrading human dignity. Also want to spread impudence, impudence, arrogance remind him that his father used to worship idols, commit fornication, drink alcohol. Also used to do a lot of bad things. And these words will be clearly explained to him. Not by any means. So that he comes back ashamed in front of people. (Mirkatul Mafatih)

References

Citations

  1. ^ Zuanna, Giampiero Dalla and Micheli, Giuseppe A. Strong Family and Low Fertility. 2004, p. 92
  2. ^ Weir, Shelagh. A Tribal Order. 2007, page 191
  3. ^ Ibn Khaldun. The Muqaddimah Archived 2021-04-13 at the Wayback Machine, translated by F. Rosenthal.
  4. ^ a b c d Tibi, Bassam. Arab nationalism. 1997, p. 139

Bibliography

  • Alatas, Syed Farid (2006), "A Khaldunian Exemplar for a Historical Sociology for the South", Current Sociology, 54 (3): 397–411, doi: 10.1177/0011392106063189, S2CID  145204449
  • Durkheim, Émile. [1893] 1997. The Division of Labor in Society. New York: The Free Press. ISBN  0-684-83638-6
  • Gabrieli, F. 1930. Il concetto della 'asabiyyah nel pensiero storico di Ibn Khaldun, Atti della R. Accad. delle scienze di Torino, lxv
  • Gellner, Ernest (2007), "Cohesion and Identity: the Maghreb from Ibn Khaldun to Emile Durkheim", Government and Opposition, 10 (2): 203–18, doi: 10.1111/j.1477-7053.1975.tb00637.x, S2CID  145595632
  • Ibn Khaldun. The Muqaddimah Archived 2021-04-13 at the Wayback Machine, translated by F. Rosenthal.

Further reading

External links

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