'Asabiyyah (Arabic:عصبيّة,romanized: ʿaṣabiyya, also 'asabiyya, 'group feeling' or 'social cohesion') is a concept ofsocial solidarity with an emphasis onunity,group consciousness, and a sense of shared purpose andsocial cohesion, originally used in the context oftribalism andclanism.[1][further explanation needed] In the modern period, it is generally analogous tosolidarity.[further explanation needed] However, it is often negatively associated because it can sometimes suggestnationalism orpartisanship, i.e., loyalty to one's group regardless of circumstances.[2]
The concept was familiar in the pre-Islamic era, but became popularized inIbn Khaldun'sMuqaddimah, 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 thatasabiyya 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 compellingasabiyyah eventually takes its place to help establish a different civilization.[4]
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Ibn Khaldun describesasabiyya 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 compellingasabiyyah may take its place; thus, civilizations rise and fall, and history describes these cycles as they play out.[4]
Ibn Khaldun argued that somedynasty (orcivilization) has within itself the seeds of its own downfall. He explains that ruling houses tend to emerge on the peripheries of existingempires and use the much strongerasabiyya 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. Theirasabiyya 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 theMuqaddimah that "dynasties have a natural life span like individuals", and that no dynasty generally lasts beyond three generations of about 40 years each.
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