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International Journal
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International Journal of Recent Scientific Research Research
Vol. 4, Issue, 8, pp.1220- 1224, August, 2013
ISSN: 0976-3031
RESEARCH ARTICLE
SOCIOLOGICAL INSIGHTS OF ASABIYYAH BY IBN KHALDUN: AN INEVITABLE
FORCE FOR SOCIAL DYNAMISM
Heena Qadir*
Discipline of Sociology, School of Social Sciences, IGNOU, New Delhi.

ARTICLE INFO ABSTRACT

Article History: The sociology of social dynamics or change has always been the product of times of flux,
Received 13th, July, 2013 and the unmatched dynamics of our period. Social dynamics has been the area of focus
Received in revised form 25th, July, 2013 for both classical sociologists as well as that of modern social theorists due to its
Accepted 10th, August, 2013 everlasting essence and presence in every type of society. The concept of social
Published online 30th August, 2013 dynamics constitutes a fundamental issue and challenge to all academic disciplines in
general and to the subject of sociology in particular. This research paper is an attempt
Key words: to analyze the broad horizon of social change from the systemic sociological insight of Ibn
Social Change, Civilization, Religion, Khaldun. Khaldun asserted that social solidarity (Asabiyyah) is a vital function in
Leadership, Badawa, Hadara, Power. explaining the cyclical theory of social change and plays a fundamental role in the rise and
fall of societies and civilizations. Therefore, social solidarity function either ‘constructively’
or ‘destructively’. Ibn Khaldun maintained the cyclical perspective of social change and
identified an almost rhythmic repetition of rise and fall in human civilization besides
analyzing multiple factors contributing to it. A factor that Ibn Khaldun emphasizes as
important in social and political development is a sense of solidarity (Asabiyyah), the state
of mind that makes individuals identify with a group and subordinate their own personal
interests to the group interest. In his theory of the forces that determine history, Ibn
Khaldun does not balance material and psychological factors; ultimately all other factors are
subordinated to Asabiyyah. From the group of operating forces, Asabiyyah emerges as a
dominating overestimated factor. He argues that Asabiyyah or social cohesion carries
groups to power or gives rise to the ascent of a civilization and political power but contains
within itself the seeds of the group’s downfall to be replaced by a new group, dynasty or
empire bound by a stronger cohesion. Ibn Khaldun deliberates over and expounds the
philosophy of political sociology. His primary concern in this regard was his concept of
Asabiyyah.
© Copy Right, IJRSR, 2013, Academic Journals. All rights reserved.

INTRODUCTION men’s attachment to one another in a family, in a tribe, in a clan

and in a nation - the expression that can be translated into
The word Asabiyyah is a derivative from the Arabic root ‘asab’ patriotism and nationalism. Arnold Toynbee has described Ibn
which means ‘to bind’ people in groups. ‘Usbatun’ or ‘Isabatun’ Khaldun’s doctrine of Asabiyyah as “the basic protoplasm out of
are also derivatives of the same root, which means a group which all bodies politic and bodies social are built up” (Toynbee:
(majmuah). It demands unity of thought and actions againsPt 1963).
desires, wishes and wants, no matter be it right or wrong (Farhat
Yousuf:2005). The term ‘Asabiyyah’ being an Arabic word It could be concluded that Asabiyyah is a psychological and
cannot be exactly and adequately translated into English, but the emotional factor, a mutual understanding that holds people
closest connotations for the term used are mainly ‘solidarity’, together, united, bound and keeps away from revolts, riots and
‘group cohesion’, and ‘group feeling’. Simon suggests keeping mutinies with sovereignty as its ultimate aim. Common descent
the term as it is (Simon: 2002). Asabiyyah, as Fida Mohammad and blood ties may serve as a condition for Asabiyyah but it is not
contends is a ‘we feeling’ among people, which is the utmost base always a necessary criterion for the same, as it binds people on the
and a fundamental criterion for the survival of any political or a basis of religions and ideologies, polity, economy, culture,
social organization. It is not just group solidarity; it is the merged approval of a common leadership and the core of it is a sense of
effect of the group solidarity with a political determination to commonality and a spiritual unity. Sati al-Husri, a leading Arab
power and organized leadership (Fida Mohammad: 1998). commentator of Ibn Khaldun of modern times, is of the opinion
Several modern commentators of Ibn Khaldun have interpreted that the theory of Asabiyyah is not limited to the narrow
Asabiyyah as the ‘sense of solidarity’, ‘group feeling’, ‘group communal feelings, which stems out of kinship or blood
loyalty’, and ‘public spirit’, but a close look into the subject matter relationship. In his opinion, it is a spiritual force which transcends
of Muqaddimah shows that Ibn Khaldun had much more in his barriers of caste, color, tribe and family and could more
mind when he used the term as a basis for his thesis on appropriately be depicted in the form of le lien social or spirit de
civilizations. Asabiyyah is a positive and active expression of corps. It signifies social and organizational cohesion and any

* Corresponding author: Heena Qadir

Doctoral Student, Discipline of Sociology, School of Social Sciences, IGNOU, New Delhi.
 International Journal of Recent Scientific Research, Vol. 4, Issue, 8, pp. 1220- 1224, August, 2013
factor which strengthens group solidarity is legitimate (Cleveland: They pointed out that it could be used to represent genuine
1972). Some scholars like Gellner argued that Asabiyyah is sentiments of affinity and identity in the form of Patriotism,
confined to nomadic tribalism of the Bedouins but Baali refutes Nationality and ideology.
the argument by saying that Ibn Khaldun used it as a foundation
Thus, throughout his detailed examination of human social
of historical explanation of social life in nomadic and urban
organizations, Ibn Khaldun is making constant effort to amplify
societies, which is Asabiyyah-centric and describes the shifts
his own interpretation of the term Asabiyyah. He infused specific
between Badawa (Nomadism) and Hadara (Urbanism) (Baali:
meanings in it and used it as a vital instrument to elaborate his
1998). Ibn Khaldun lifts the term from its narrow implications and
thesis of the cyclic rise and fall of civilizations. It is one of the
makes it a basis for a universal theoretical framework, in
most important basic concepts in the Muqaddimah. It is a force
examining the stability and life style of human groupings of all
that determines to a high degree the development of society and
sizes.
constitutes the core concept of Ibn Khaldun’s work to explain the
Ibn Khaldun borrowed the term Asabiyyah from the vocabulary of history of humanity. Asabiyyah plays an integral and decisive role
Ayyam al- Jahilliya (times of ignorance which preceded Islam in in human history and acts as a motor of social change. This theme
Arabia), when the term was used by the Arabs of the desert to constitutes the pivot around which most of his discussions about
signify unity of purpose, oneness of thought and action, dynamic man and society revolve. However Ibn Khaldun, although
leadership and socio- economic cohesion in a tribe or a group. prescribed the concept of Asabiyyah as the factor behind
Asabiyyah was an instrument of defense as well as of aggression civilizational growth and disgrace, yet believed that there could be
and its main objective was to maintain group solidarity (Ali: dynasties established without the basis of an Asabiyyatic bond. He
1993). It was however considered to be one of the major evils of gave examples from the experience of Egypt and Syria, when
the socio-political life in Arabia against which the new faith of there happens to be a very few cases of revolts and seditions.
Islam revolted because the narrowness of pre- Islamic Bedouin
Asabiyyah develops the spirit of self-sacrifice, courage, self
tribalism and clannish affiliations did not fit into the universality
reliance and helps smaller groups to emerge into a bigger one for
of the Islamic doctrine and it contradicted the basic notions of
defense and safety. Ibn Khaldun repeatedly explains that “group
justice in Islam. For it being a distinctive quality of the pre-Islamic
feeling” produces the ability to defend oneself, to offer opposition,
Bedouin tribalism; it held a negative sense of perception which
to protect oneself and to press one’s claims. Who so ever loses his
was disapproved in Islam. Rejection of Assabiyyah in the early
group-feeling is too devitalized to do any of these things. To lose
Islamic literatures was mainly due to its repulsive features, which
Asabiyyah and be vanquished by a superior force is
conceptualize close-knitting of people, economic cohesiveness
unquestionably a calamity of great magnitude. Members of the
and determines their thoughts and actions by the tribal ideology. It
vanquished group, according to Ibn Khaldun develop the most
is more a blindly following the chieftain of a tribe and it may
humiliating attitude of emulating the masters. They lose self
bring about positive or negative consequences (Grunebaum:
respect and develop apathy, and their will to struggle and survive
1971).
is completely eroded. These are symptoms of the demise of
Asabiyyah was modified in favor of Islam and in later literature Asabiyyah (Khaldun: 1958). Assimilation by force, however, does
we find two concepts of Asabiyyah, one being the bad quality, not produce a genuine Asabiyyah. Even if the conquering group
fanaticism and chauvinism that were nullified in Islam and the uses all the skills and strategies of favors, patronage and bribery,
other being the good which is associated with bravery. Instead of the unity generated by such means would still be artificial. It
clear evidences in Quran and Hadith, Ibn Khaldun insisted that would lack the inherent binding force which is produced only by
group-feeling or Asabiyyah is essential for the survival of all spontaneous upsurge of emotional oneness, which for instance
communities when it is put to use constructively. Ibn Khaldun has stems out of common ancestry. Artificial Asabiyyah, he says, does
interpreted the prophet’s approach in allowing or disallowing not last long (Ali: 1993).The Purpose of Asabiyyah is to maintain
certain traits in human behavior in the following words: when the mastery.
law- giver (Muhammad) forbids or censures certain human
Characteristics of Asabiyyah
activities or urges their omission, he does not want them to be
neglected altogether, nor does he want them to be completely In describing Asabiyyah Baali (Baali: 1988) conferred the
eradicated or the powers from which they result to remain following characteristics of the term:
altogether unused. He wants those powers to be employed as
1. It is not inevitably a blood related concept, although
much as possible for the right aim (Khaldun: 1967). Likewise
many propose so.
when the religious law censures group feeling and says “Neither
2. It is natural and universal and not confined to the Arabs
your blood relations nor your children will be of use to you (on
only, as Ibn Khaldun pointed out the Asabiyyah of Non-
the day of Resurrection)”, such a statement is directed against a
Arabs like the Persians, Jews, Assyrians, Greeks and
group-feeling that is used for worthless purpose, as in case of pre-
others.
Islamic Bedouin tribalism. It is also directed against a group-
3. Asabiyyah and economy of a nation are intertwined.
feeling that makes a person proud and superior, on the other hand,
The economy of a Badawa society changes
a group- feeling that is working for the truth and for the
proportionately with the change of a society to a
fulfillment of the divine commands is something desirable. If they
Hadara status.
were gone, religious laws would no longer be, because they
4. Asabiyyah plays an immense influence on polity of a
materialize only through group-feeling” (Khaldun: 1958).
society. A dynasty evolves with the cohesiveness of
According to Franz Rosenthal, two leading historians of Islam,
Asabiyyah in a society. It is Asabiyyah which
Ibn al-Athir and Ibn al- Khatib had also used Asabiyyah to
manipulates leadership.
connote human emotions for unity and oneness and held the
opinion that the term in no way was offensive to Islamic religion.

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 International Journal of Recent Scientific Research, Vol. 4, Issue, 8, pp. 1220- 1224, August, 2013
5. Asabiyyah also ties with for a higher social solidarity. Asabiyyah, which in turn would enable the continuity of
Ibn Khaldun exemplifies the success of the Arabs being leadership. To perpetuate Asabiyyah and maintain cooperative
tied in unity of Islam. spirit needs a powerful leadership. The individual, whose group
feeling is recognized superior to everyone else, becomes the
Factors which strengthen Asabiyyah and leads to Rise of
leader. A leader, in order to establish his indisputable superiority
Civilization
over the rest of the community must show his ability to
The factors which cement the bonds of unity and thus allow comprehend and mobilize the group-feeling and this he can do
Asabiyyah to be effective and dynamic as per Ibn Khaldun are: only if his own group-feeling is better than every other member of
Mode of Living, Power, Leadership and religion (of primary the group (Ali: 1993).
significance). These are the sources from which Asabiyyah
Ibn Khaldun also adds that leadership would further be
derives its strength. Associative sentiments, unity of purpose,
strengthened in its Asabiyyah, if it remains in one family for a
community of social and economic interests, oneness of feelings
long time, particularly if that family has a long history of
and emotions are other important factors that strengthen
superiority. Family provides very dependable crutches to the
Asabiyyah.
leader, but these familial ties have to be genuine. Leaders, he says,
Mode of Living can establish fake ties with noble families to win support from the
masses. But he concludes that such a facade and deceit cannot last
Ibn Khaldun maintains that the methods by which human beings
long. Even in genuine cases a leader can make the best use of his
seek their livelihood determine the totality of culture of a
family connections only if he himself has competence to hold a
civilization to a greater extent. They develop unique behavior and
position of leadership. Thus family has only a complementary role
distinctive socio-economic institutions. Thus the members of a
in leadership. In the end, it would be the personality of the leader
civilization develop common or collective feelings or togetherness
which would determine the length and strength of his Asabiyyah.
so as to ensure security from external threats. Thus the common
When his personal group feeling disappears, time will run short
mode of living develops a common sentiment within civilization
for his leadership (Khaldun: 1958). Social prestige is the basic
and becomes a determinant factor of Asabiyyah. According to Ibn
lubricant of leadership and this according to Ibn Khaldun, can be
Khaldun, the kind of food people eat and the quantity and quality
acquired only through Asabiyyah and lasts as long as the group is
of what they eat, also constitute major factors in determining the
convinced that the person in authority is in fact superior to rest of
advancement of civilizations. Abundance and affluence lead to the
the members in group feeling. Ibn Khaldun adds that leader
premature senility of a social system and it decays. Even in the
should not be over-clever or over- shrewd, because too much
matters of religion it is the poor and the frugal that are devout
shrewdness is an indication that a leader thinks too much of
(Khaldun: 1958).
himself. In his opinion, the leader must avoid extremes and should
Power follow a middle course which is prudent and safe.
Force and power are listed among the basic ingredients of human Religion
civilization. Ibn Khaldun also rated power very high among the
Similarity of religious views is one of the strongest bonds of
characteristics of Asabiyyah. Its intensity and ability to hold
human organizations. Religion helps in the creation of moral,
people together in a group he feels is an important factor in the
spiritual and material cohesion in society, and facilitates oneness
generation of group feeling. How long a culture is going to last,
of thought and action. It eradicates jealousies, mitigates prejudices
depends on how effective the use of power is. Primitive cultures,
and reduces rivalries which constantly plague human relations.
he says are known for the ferocity of their power, and this is a
Ibn Khaldun has elaborated the importance of religion in the
major determinant factor of the strength of their Asabiyyah
following words: Only by God’s help in establishing His religion
(Khaldun: 1958). Without the existence of an authority which has
do individual desires come together in agreement to press their
the power to coerce people into compliance, social cohesion
claims and hearts become united. Religious coloring keeps away
cannot be maintained. Powers alone can restraint natural
mutual jealousy and envy among people who share an Asabiyyah
pugnacity of man, and it is through its influence that disruptive
and cause concentration upon the truth. When people (by the help
consequences of heterogeneity of the social organization could be
of religion) come to have the right insight into their affairs,
minimized. It strengthens the bonds of discipline and unity in
nothing can withstand them, because their outlook is one and this
society and vastly reduces the chances of aggression and injustice.
object is one of common accord.
Leadership
Religion according to Ibn Khaldun is a very powerful thrust
The role of leadership is decisive and critical for the survival of all towards unification, and because of its sanctity, is stronger than
groups and organizations. The qualities of the head and heart of many other elements which constitute Asabiyyah. But at the same
the leader, his ability to inspire confidence and prudence in time, he is convinced that religion only strengthens but does not
guiding his followers, his ability to maximize compliance among replace Asabiyyah. He contends that there have been situations in
the people led by him, his ability to win the support of majority, history when even the most fervent religious sentiments failed to
so as to justify his authority as legitimate determine the solidarity sustain unity of a group. He goes to the extent of saying that one
of the group. Ibn Khaldun realized that every human group tends should not be surprised if in many cases religion is dependent on
to be heterogeneous in composition. Therefore it is difficult for a Asabiyyah for survival. Religion in his opinion is both a
leader to win the support of majority. The best way to end this sociological and spiritual experience (Ali: 1993). It is a bond of
difficulty is to have a leader from that segment of society which social unity as well as an instrument for the purification of human
has a permanent majority. This will give him the required power soul and mind. When religious laws dominate the destiny of a
to carry out his commands and the people would be more society, policy makers tend to abstain from self interest and work
responsive to him. Such an arrangement would strengthen for the betterment of the masses that result in very strong

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 International Journal of Recent Scientific Research, Vol. 4, Issue, 8, pp. 1220- 1224, August, 2013
Asabiyyah and when the ruler deviates from religion and is his own opinion, wealth itself is not bad, but it is the ill-
inclined towards worldly affairs, Asabiyyah becomes weak. Ibn gotten riches and their demonstrable misuse which
Khaldun’s convictions regarding the over-powering role of creates social and economic strains in society (Ali:
Asabiyyah are so strong that he feels that even prophetic missions 1993).
can flourish only with the consensus of the people. He explains
that even the rapid spread of Islam under the Holy prophet and his CONCLUSION
immediate successors was mainly due to the presence of Earlier generations of social thinkers contended that Khaldun was
Asabiyyah among the Arabs. The Prophet, in his opinion, brought a founder of sociology (Kremer, 1879; Flint, 1893; Gumplowicz,
the word of God, but its receptivity was rooted in the minds of the 1928; Maunier, 1913; Oppenheimer, 1922–35; Ortega Y Gasset,
people themselves. Ibn Khaldun says that “when the Muslims got 1976-8). Sorokin, Zimmerman, and Galphin believed Khaldun to
their religion from the law-giver (Muhammad), the restraining be an Historian, Statesman, Sociologist, and the “Founder of
influence came from themselves as a result of the encouragement Sociology.” They noted that Khaldun described the
and discouragement, he gave them in Quran. In elaborating transformation of Arabian society from badawa (rural society) to
further, the relationship between religion and Asabiyyah, Ibn hadara (urban society), and analyzed this transition. Ibn Khaldun
Khaldun says that both are adversely affected by the rise of maintained the cyclical perspective of social change and identified
sedentary civilizations. an almost rhythmic repetition of rise and fall in human civilization
Causes for decay of Asabiyyah and Fall of Civilization besides analyzing multiple factors contributing to it. He asserted
that societies are living organisms that experience cyclic birth,
1. Misuse of power by rulers is the first cause for decay of growth, maturity, decline and ultimate death due to universal
Asabiyyah. Power is a blessing when it is shared but facts. He opined that no individual dynasty or society can
becomes a bane if used as a monopoly by a person or a permanently remain at a high level of development; soon after
group of persons. Monopoly of power is another name maturity is attained decay sets in, just as individual plants and
for Tyranny. It is a source of aggression and breeds animals achieve the maturity, natural to the species and then
jealousies and prejudices which sap solidarity of human decay. A factor that Ibn Khaldun emphasizes as important in
groups. In a society, when power is used as an social and political development is a sense of solidarity
instrument of exploitation, bonds of unity are completely (Asabiyyah), the state of mind that makes individuals identify with
wrecked and the society is internally divided into a group and subordinate their own personal interests to the group
numerous centers of power, tied up in a cut throat interest.
competition to outdistance each other. Ultimately those
who hold this monopoly are overpowered by the Ibn Khaldun argues that Asabiyyah or social cohesion carries
countervailing forces. Abuse of power corrupts and groups to power or gives rise to the ascent of a civilization and
demoralizes the social system and produces a climate in political power but contains within itself the seeds of the group’s
which Asabiyyah cannot survive. According to Ibn downfall to be replaced by a new group, dynasty or empire bound
Khaldun power must have a safety value of mildness. A by a stronger cohesion. Civilization rises due to stronger
frequent use of force leaves the people depressed, and Asabiyyah and declines as soon as the Asabiyyah loses its
inculcates among them a deceit and treachery. A ruler strength. For Ibn Khaldun, Asabiyyah is the basis for political
who indulges in abuse of power will be betrayed by his power and cultural hegemony while uncontrolled individualism
subjects at times of need. They will willingly participate was a source of the downfall of groups. Societies he believed are
in conspiracies and coups against him (Khaldun: 1958). held together by the power of social cohesiveness, which can be
improved by the unifying force of religion. Asabiyyah provides
2. Asabiyyah also disappears from a group which is the motivational force to bring the dominant groups to power and
plagued with weaknesses such as injustice, double it arises spontaneously among tribes or other smaller groups.
dealing and hypocrisy. Group-feeling needs selflessness
from its members for survival. Deceit, treachery and Ibn Khaldun’s social system was based upon the fact that there are
selfishness produce disorder and restlessness in society. two types of social life viz. the nomadic (badawa or bedounis)
They shatter the bridges of trust between the rulers and and sedentary (hadara or urban dwellers). Khaldun maintains that
the ruled, and leadership in a community becomes history is a constantly changing cycle between these two groups
hollow and ineffectual. Ibn Khaldun says dynasty and of people namely nomads and towns people with peasants in
government serve as the world’s market place, attracting between. He tried to establish that the physical and moral
to it the products of scholarship and craftsmanship alike. superiority of the nomadic people goes above the city dwellers
Whenever the established dynasty avoids injustice, claiming Bedouins are closer to being good than sedentary people.
prejudice, weakness and double dealing with He observed the advancement of history as a cycle of growth and
determination, keeping to the right path and never decline and identified the progress as a change from a nomadic to
swerving from it, the wares on its market are as pure as a sedentary or from primitive to civilized society respectively. Ibn
silver and fine as gold. However, when it is influenced Khaldun’s reflections on history and his study of social life
by selfish interests and rivalries or swayed by vendors of command the admiration of modern social scientists to the extent
tyranny and dishonest, the wares of this market become of claiming him as their true predecessor and the originator of
as dross and debased metals. their sciences.

3. Ibn Khaldun concludes that accumulation of too much References

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