خلاصة:
Language in early simple societies, like all aspects of life, is dependent on habits and traditions that are considered sacred by people. With the transformation of society and its departure from the natural state, a specific type of language is formed in accordance with social changes. Islamic society from the third century onwards witnessed important transformations such as increased wealth, transfer of power, the emergence of new social groups, the participation of Iranians and their cultural dominance. These conditions led those in power to pay special attention to written language. In proportion to social changes, written language gradually became differentiated and literary, political, ethical, and religious types emerged from it. Jahiz, the Mu'tazilite theologian of the third century and the innovator of rhetoric, is one of the most influential figures in the Arab-Islamic world. This article attempts to examine the relationship between social problems and the formation of Jahiz's thoughts.
ملخص الجهاز:
Examining Al-Jahiz's Political Views Based on the Sprengel Model Freiborz Mohramkhani* Assistant Professor, Department of Political Science, Payam Noor University of Qazvin (Date of Receipt: 2009/01/18) Abstract: In early simple societies, language, like all aspects of life, is dependent on habits and traditions that are considered sacred by people.
From the third century onwards, Islamic society witnessed important transformations such as increased wealth, transfer of power, the emergence of new social groups, the participation of Iranians, and their cultural dominance.
Written language is based on spoken language, which is essentially the same natural language, but due to the new functions of language through writing, due to the growth of culture and the emergence of political institutions and economic and social institutions within societies, with its applications in the field of business and trade, governance, taxation, military affairs, recording religious and non-religious literature, various layers of specialized language elements emerge in it, which provide the facilities for the development of language and greater specialization in it.
As mentioned earlier, due to the opposition this movement aroused among Arabs who considered themselves possessing virtues such as precedence in Islam, sharing a language with the religion, and being companions of the Prophet, a shift occurred in the ruling power’s policy after the time of Ma’mun.
In their opinion, Jahiz presents contradictory beliefs alternately in different chapters and even sometimes in a single book, which are not all born of his temperament and restless nature, but rather stem from the characteristic of the multiplicity of his literary activity or the obligation he has to observe “different aspects of reality” (Abdul Jalil, 1373, 135).
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