نشریه نظریه های اجتماعی متفکران مسلمان
سال دوازدهم شماره 1 (پیاپی 24، بهار 1401)

According to classical anthropologists and historical sociologists, the formation of political systems is related to an early social phenomenon that has existed in all societies as a seed. Accordingly, the sociological understanding of the concept of culture gives a special direction to the analysis of political systems, and first of all, it requires the clarification of cultural symbols, i.e. the same semantic systems that are integrated within society. The present article is an attempt to get acquainted with the ideas of Bertrand Badie and Abu Hamed Mohammad Ghazali and to compare the views of these two theoretician on the foundations and socio-cultural characteristics of the Islamic political system. This article uses a comparative method to examine Bertrand Badie and Ghazali's approach. Based on the data obtained, which are mainly from first-hand sources and some analyzes of other theoretician on the proposed theories, Bertrand Badi'd's cultural analysis of political systems is largely consistent with Imam Mohammad Ghazali's theory of the Islamic political system. In some cases, there are differences.

Current cities have faced many problems due to the complexity of urban living. Issues that can't be solved only by relying on contemporary and Western ideas, therefore, producing theoretical literature based on Islamic and Iranian ideas is very important. An analysis of the activities and attitudes of Muslim thinkers is one of the most important sources that could help researchers to investigate Iranian-Islamic thought. Nizam al-Mulk was one of the most influential political elites and Seljuk Minister. His thoughts in the Siyāsatnāmeh are the solution to issues in various aspects of urban life. The purpose of this article is to study the ideas of Nizam al-Mulk for the interpretation of the Iranian-Islamic city. Therefore, using content and text analysis and exploratory-descriptive method by utilization of documents and resources, his views are interpreted in various physical, political-managerial, economic and socio-cultural aspects. The findings show that the Iranian-Islamic city, according to Nizam al-Mulk views, is a developed, safe, just, powerful, productive and knowledge city.

In the last century, two books, "Our Economics" by Muhammad Baqir Al-Sadr and "The Structure of Scientific Revolutions" by Thomas Kuhn, entered the scientific sphere, one that is directly philosophy of science and the other has an approach to philosophy of sciences based on economic issues. In the international community, Kuhn's book was considered as one of the books of official scientific philosophy, and his theories were used to analyze scientific currents, so much so that the word paradigm became a pervasive term for languages; But the book Our Economics did not find such a position despite the many views and analyzes of philosophy of science. Identifying hidden philosophy of science perspectives for scientific societies that have received less attention despite their epistemological and social richness can increase the level of awareness of the scientific community and alternative theories in various fields of knowledge. In this case, the present article shows how the components of a full-fledged realist philosophy of science are present in Our Economics; The components that make the current view of Our Economics, while having many strengths of Cohen's theory of paradigms, do not fall into the problem of relativism. This view can also ensure that the incommensurability of the paradigm in Kuhn's view does not preclude dialogue between ideas. This is done by comparing the scientific theories of Shahid Sadr in Our Economics and Kuhn in The Structure of Scientific Revolutions. The main part of this article is that there is a realistic philosophy of social sciences and humanities in Our Economics which is not found a sign of it in The Structure of Scientific Revolutions. By this philosophy of social sciences and humanities we can solve many explanatory problems in the science and in the history of it.

The subject of this research is "the meaning and proof of the originality of society" and its purpose is to provide a more accurate reading of the meaning of the originality of society based on a new argument. In this article, by adopting the method of signification research and relying on one of the central concepts in Islamic mysticism, namely the status of mystical annihilation, a new argument has been presented to prove the authenticity of society. The first purpose of this article is to pay attention to the fact that the status of mystical annihilation, apart from the examples of mystical behavior in the text of social actions, also has significant examples, and according to Allameh Tabatabai, in the text of any obedience, a kind of obedient annihilation is hidden in obedience. After proving this fact, this fact has been used as an argumentative introduction by the argumentative method to prove the authenticity of society and it has been shown that social action and love and hatred hidden in it, a container for the realization and manifestation of the status of mystical annihilation collectively. As a result, individuals in society in the form of social actions are going through the stages of mystical annihilation and finally uniting in determining the desired perfection with each other, and this fact is implicit in the context of many social behaviors such as sports, religious, artistic communities, etc. can be observed. The fact that references can be seen in the works of Khajeh Nasir al-Din Tusi and showed that he also had such an understanding of how the people of society are united, and in the end, the advantages of this argument over other evidence to prove the authenticity of society are discussed.

Ibn-Khaldun (1332-1406 A.C) was one of the greatest scholars of Islamic civilization. In part of his book, he presents a model for the transformation and evolution of life in nomadism to sedentary. The Mongols were also a nomadic people with a pastoral economy and they had little cognition of sedentary lifestyle and its conditions. In the 13th century, they were able to build a vast empire in Asia and Europe. The Mongol nomadic invasion of Iran (1219 AD) caused the occupation of its eastern regions and afterwards led to the establishment of the Ilkhanate dynasty (1256-1335 AD). The process of confrontation and subsequent domination of the Mongol nomads over the Iranian sedentaries over several years led to Mongols life style switch from nomadic life to sedentaries life. The authors of this article intend to utilize Ibn Khaldun's view in the process of switch the lifestyle of the Mongol nomads from nomadism to sedentary in Iran.
Question: How can it be explained the Mongols life style switch from nomadic life to sedentaries life in Iran according to Ibn- Khaldun's theory?

  The method used in this study is historical analysis.

 The findings show that Ibn-Khaldun's view can explain Mongols switch lifestyle in Iran. Furthermore can be used as a remarkable model to explain and understand the switch of nomadic tribes in Iran especially from the period of Seljuq dynasty to pre- Safavid era.

 During the research, it was determined that Ibn Khaldun emphasizes the three components of geography (nature and climate), economic (lifestyle) and social (asabiyyaht) in studying the lifestyle of nomadic societies and its transformation. These components were used in studying transformation the lifestyle of Mongol society in Iran and was determined proportion of these concepts to the society. Thus, the nomadic Mongols lived in a harsh climate, had a simple life and was away from urban luxuries, the force of asabiyyaht that had caused a strong social cohesion among them led to the defeat of the sedentary Iranians. The Mongols With the conquest of Iran and the interaction with the Iranian sedentary, gradually became accustomed with sedentary lifestyle. The Mongols could not resist the material and immaterial attractiveness of the culture Iranian sedentaries, so they abandoned many Mongol customs and were encouraged to sedentary. Eventually the Mongols began rebuilding and developing damaged cities or building new ones and they dwelt in them.

The essential needs of societies are provided through natural social organizations, called institutions. For instance, to create order and security and management of society, the institution of politics is formed. Every culture and civilization has its own style of management and discipline. Hence, every civilization has a political institution with its own structure. Modern civilization was formed and developed by abandoning the unseen reality and relying on the apparent reality (secularism) and trust in man (humanism). Its social institutions, including politics, were based on this. With the victory of the Islamic Revolution in 1979 and the emergence of Islam in a civilized perspective, it seems that new structures were given to social institutions, especially politics. The present article tries to estimate the structure of politics in the new Islamic civilization in a comparative study using the method of reviewing texts and discussing and consulting experts. The findings of this study show that the form of politics in these two types of civilizations are fundamentally different from each other; however, both may adhere to democracy. Modern civilization, based on humanism and attention to the profit and benefit of human beings, allows any kind of action, but Islamic civilization relies on divine lordship and tries to replace the system in politics with the importance of the link between the unseen and the visible. Divine to be present and current in different social levels.

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.