Badawi and Hadari Umran Umran in Terms of Body Constructing in Ibn Khaldun

Ibn Khaldun uses concepts of badavi and hadari umran for analysing of the developments of the umrans. These are the concepts that used as instrumants of upper narrative language, and include assessments of human nature, the body and character construction. Ibn Khaldun says that different types of bodies have been constructed in these umrans and his opinions show the causes and the results of the differences in two types of society. Some of the studies on the ideas of Ibn Khaldun are made by influencing modern sociology theories. However, in this study, in terms of conceptual and theoretical analysis, Ibn Khaldun s point of view is discussed in the context of convergence or differentiation of modern sociology approaches, and it is not aimed to compare two approaches. So, we have applied to the modern sociology understandings for explaining Ibn Khaldun’s opinions. Ibn Khaldun examined some specific topics such as human nature, body structure and the human character into two groups. One of these groups is a human nature in the first created form and the other is the human nature that is built by social neighborhood. In this context the badawi umran reveals dualistic human nature. Dualistic human nature means that human beings are capable of both good and evil. As for the hadari umran, this creates more negative human nature. This form of human nature reveals body qualities that was created by negative social environment. This is an ambitious and desirable human nature dominated by materialistic and bodily desires.As a result, Ibn Khaldun thinks that the construction of the body is determined by parameters such as social neighborhood, values of social neighborhood, rural-urban spaces, lifestyle and profession. On the basis of these parameters, human nature and body building are shaped by customs and habit. Saying man is the product of his customs, Ibn Khaldun expresses it in this way: “Man is the son of his habits”. Habits turn into malaka (habitus) for her. This malaka becomes a feature of nature and creation for man. On the other hand, he thinks that body training is necessary for a good body as well as a good social environment.