dChan - Q Origins Project Archive

>>84503 /pb

>https://t.me/RealGenFlynn/556

>Assabiya Wins Every Time

https://www.tabletmag.com/sections/news/articles/assabiya-lee-smith { https://archive.ph/sTZLN }

'Asabiyyah or 'asabiyya 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.

Asabiyya is neither necessarily nomadic nor based on blood relations;

rather, it resembles a philosophy of classical republicanism.

Wikipedia

https://en.wikipedia.org/wiki/Asabiyyah

/picrel { ^ tabletmag.com article except }:

By definition, the numbers are always against elites

''' — they consist of small coteries of leadership and their needy retinues. { Competing factions }

The success, indeed survival, of any elite depends on its ability to cultivate and maintain group solidarity.

To make public demonstrations of breaking assabiya means they are forfeiting the privilege of leadership,

which therefore, as Ibn Khaldun wrote, will pass to another branch of the same nation.

{ >>84752 /lb "QPost#4750 `Competing factions [each with a horse in the race] seeking direct WH control ...' }

While the ruling regime falls apart, he wrote, “the group feeling of other people (within the same nation) is strong.

Their force cannot be broken.

Their emblem is recognized to be victorious.

As a result, their hopes of achieving royal authority,

from which they had been kept until now by a superior power within their own group, are high.

Their superiority is recognized, and, therefore, no one disputes their claim to royal authority. They seize power.”

We are part of history unfolding before us, as it has throughout time.

But to be clear, what we are witnessing is not the end of America.

It’s just the end of this particular branch of American leadership.

dasting read n study so Hold The LINE:

8KUNforg_anon_All_Your_asabiyya-_Are_Belong_To_US_FREEdomE

'ASABIYYA, Arabic word meaning originally 'spirit of kinship'

(the 'asaba are male relations in the male line) in the family or tribe.

Already used in the hadith in which the Prophet condemns 'asabiyya as contrary to the spirit of Islam,

{ ... }

the term became famous as a result of the use to which it was put by Ibn khaldun,

who made this concept the basis of his interpretation of history and his doctrine of the state.

'Asabiyya is, for Ibn khaldun, the fundamental bond of human society and the basic motive force of history;

as such, the term has been translated as 'esprit de corps' (de Slane), by 'Gemeinsinn'

and even by 'Nationalitaetsidee' (Kremer), which is an unjustified modernism.

The first basis of the concept is undoubtedly of a natural character, in the sense that 'asabiyya

in its most normal form is derived from tribal consanguinity (nasab, iltiham), but the inconvenience

of this racial conception was already overcome in Arab antiquity itself by the institution of affiliation (wala'),

to which Ibn khaldun accords great importance in the formation of an effective 'asabiyya.

Whether it is based on blood ties or on some other social grouping, it is for Ibn khaldun the force

which impels groups of human beings to assert themselves, to struggle for primacy, to establish hegemonies,

dynasties and empires; the validity of this principle is tested firstly in Arab history, pre-Islamic and Muslim,

and secondly in the history of the Berbers and other islamicised peoples:

the Arab empire is the product of the 'asabiyya of quraysh, especially of the Banu 'Abd Manaf group,

but once power (mulk) has been seized, the dominant group tends to detach itself from the natural

'asabiyya on which it is based, and to substitute for it other forces which become the instrument of its absolutism.

This extraordinary appreciation of a non-religious force as the motive power of history

(the religious element only superimposes itself as a secondary element) involved Ibn khaldun

in delicate problems of reconciliation with the traditional view of Muslim history and civilisation,

a view, moreover, which he supported with whole-hearted conviction; this effort of harmonisation,

apparent in more than one page of the Muqaddima, prevented him from making a deeper examination

and rendering fully coherent his ingenious theory.

(F. Gabrieli)

Bibliography:

F. Gabrieli, Il concetto della 'asabiyyah nel pensiero storico di Ibn ]aldun,

Atti della R. Accad. delle scienze di Torino, lxv, 1930, 473-51t

H.A.R. Gibb, The Islamic Background of Ibn Khaldun's political Theory, BSOS, vii, 1933, t3-31.

https://www.muslimphilosophy.com/ei2/asbiyah.htm { https://archive.ph/SxM41 }