چکیده:
Al-Biruni's socio-political views and theories are noteworthy from two perspectives: first, he belongs to the heritage and identity of the Islamic-Iranian civilization; second, his research method is empirical and scientific; therefore, he is an Islamic scientist rather than an Islamic philosopher. Based on this, the starting point of his political thought is natural "models," "patterns," and "laws," meaning he moves from natural society to civil society, and ultimately, his model of the virtuous city is of a socio-religious political nature; in other words, from his perspective, the nature of human life is rational and volitional, and thus the motivation and action of human society, in its ascending arc from "love and hate" to "hope and fear" and finally towards "contentment and submission," reaches evolution, and in its light, a "virtuous government oriented towards revelatory reason" is realized against a "corrupt government oriented towards ignorance."
خلاصه ماشینی:
1. Necessity and Origin of Civil Society To prove civil society, Biruni uses the word "istinas"13 and in some cases the word "ta'arud"14, and sometimes refers to human needs15; therefore, the philosophy of human sociality from his perspective is based on several important principles: A) The principle of istinas (familiarity) and homogeneity: With this principle, he approaches the linguistic root of human, which is derived from "uns"; meaning that human life is not complete except through familiarity and cooperation with others; thus, according to the introduction of the book al-Jamaher fi al-Jawahir, homogeneity is the factor for the establishment of society: The foundation of society in Biruni's view is based on homogeneity and similarity, and he provides examples in this regard; including saying that even birds fly with their own kind, and the mutual intelligibility of the mute is so great that when they meet, they consider all other people whom they cannot converse with to be mute; so whenever they encounter a mute similar to themselves, they reach such peace and become completely immersed in establishing understanding and communication with each other.
65 The last point is that although Biruni does not consider the political society complete without the Infallible علیهم السلام, as mentioned in the discussion of types of government, he grants legitimacy to governments that possess the attribute of relative justice and seek to protect religion and provide comfort and security for the people.
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