جستجوی مقالات مرتبط با کلیدواژه « ابن خلدون » در نشریات گروه « علوم سیاسی »

The purpose of the research is to examine the opinions and thoughts of two great sociological thinkers from two Islamic and Western theoretical traditions, namely Ibn Khaldun and Norbert Elias, regarding the birth, consolidation and decline of the sovereignty of civilizations; provide theoretical themes and valuable practical findings to those interested in this theoretical and conceptual field. Therefore, the main question of the current research is, what is the position of "sovereignty" in terms of concept and function in the thought of Ibn Khaldun and Norbert Elias? In order to answer the above question, an attempt is made to identify the differences and similarities of this concept in the theoretical system of these two thinkers and present its practical achievements by relying on the comparative method. The findings of the research show that both thinkers have a "developmental" approach to social phenomena and developments, including the issue of "sovereignty" and its transformation, from the perspective of historical sociology, and both of them have a general rule about sovereignty. and that is that when the sovereign territory expands to a great extent,, leads to the activation of centrifugal forces, and then the period of decline and collapse of that sovereignty begins.

Ibn Khaldun is one of the few Sunni scholars who, despite many hadiths about Mahdism and the formation of the government by Imam al-Zaman (as) in the authentic books of Sunni narration, has denied it and cited his "theory of nervousness" which he It is considered definite; Denies the possibility of forming a government by Imam al-Zaman (as). He considers the formation of the government based on the theory of nervousness as proportion and considers the Imam of the Age (pbuh) in the end times as lacking its support. The purpose of the present study is to critique the Qur'an and the validity of Ibn Khaldun's theory of nervousness in the formation of the Mahdavi government, and for this purpose, this theory has been examined with a false and correct assumption. Given the assumption that the theory is correct, the research results state; The Holy Qur'an emphasizes the continuation of the generation of the Prophet (PBUH) and is undeniable, so Imam al-Asr (AS) can form a world government with the help of his relatives in the end times, and this does not contradict Ibn Khaldun's theory of nervousness. Assuming the theory is wrong, it states the results; Ibn Khaldun has erred in his argument. Although this theory has historical documents, but throughout history, many cases can be named that have been formed outside the framework of the theory of nervousness, such as the events of early Islam and the Quraysh opposition to the Prophet (PBUH).

Mohammed Abed al-jabri has advanced tow main projects in his intelectual endeavours: first, an anattempt to study and reveal, as he say, Arab-islamic reason, second to propuse ideas to  restrucutring it with an aim for political changes in The line of democratic order.
In this propuse, he confronts, both directly and idirectly, with a theory of state. This research deals with consisteney of his explanation and aims where he deals with theory of state Where he  refers to Abn khaldoun's theory of state. The main question of this research is that how match jabris projects for democratic changes consistes with his theory of state. The main thesis of research is thatThere is not areasonable relationship between Jabris explanation of the social origin of political power and his project regarding democaratic renewal and political ganges. This research try to reveal such discon.  Sistency discriptiv-analytically with ahistorical- soeiological approach.

The objective of the present study is to review the theory of government in the political idea of Ibn Khaldun. To this aim and using a hermeneutic approach, the theory of Asabiyyah (social cohesion) as the foundation of Ibn Khaldun’s political doctrine, the emergence of government and its contributing factors, the causes of government’s fall, variety of governments and its best type were discussed in Ibn Khaldun’s theory of government. The method of study was descriptive analysis and the results showed that Ibn Khaldun has been among the first thinkers in the world studying the concept of government and theorizing the origin, definition, way of establishment, types, the ideal form, components, functions, and its fall. Since his theory has the three elements of a scientific theory, that is to say concordance with the objective instances, multi relationships between the concepts in the theory, and the coherence of perception in various circumstances, it can be recognized as one of the first theories of government and has the potential of academic and international publication.

Political stability has always been one of the main concerns of political thinkers and researchers, in fact one of the functions of political thought is the effort to obtain political stability. The arena is objectified. He considered the survival of a system in maintaining its political stability. Ibn Khaldoun is one of the first thinkers of the Islamic world who addressed the nature of the state. In fact, he sought a precise understanding of the nature of the state. He is trying to understand the nature of the state with a sociological perspective and at the same time he is looking for a model for the formation and fall of the states. The most basic concept for political stability in Ibn Khaldun's thought is the concept of nervousness. This article tries to understand the concept of stability and political survival in Ibn Khaldoun's thought by describing the different aspects of Ibn Khaldun's thoughts.

Security studies falls within the realm of applied knowledge and has the potential to produce tangible results for the human society. These studies, when combined with historical security experiences, can rid the society of the need for repeated trial and errors in the field of security. Ibn Khaldun is one of the thinkers who addressed security issues and expressed his views on historical security experiences in his works. This article aims to provide an understanding of Ibn Khaldun's security discourse, which had never been the subject of a dedicated study. Drawing on Ibn Khaldun's theoretical principles in the fields of history and security, his security discourse has been studied here within a conceptual framework comprised of seven key components, namely the meaning of security, aspects of security, level of security, friends and enemies, ways to achieve security, and strategic security solutions. The most important finding of the present study is that there is a similarity between Ibn Khaldun's security discourse and the principles of the realist schools of thought as well as the security discourse currently prevailing in the Muslim world and that his security discourse has proved ineffective in creating lasting security in the Muslim world.

Having been discovered in ninetieth century, Ibn Khaldun’s social thought became a matter of controversies for both Western and non-Western academics. There has been an ongoing debate over his role as the founding father of sociology as well as how a non-Western school in sociology can be established on the basis of his theories. Taking a metatheoretical approach, this study first concentrates on the paradigmatic and epistemological features of some major interpretations, applications and coalescent theories based on the theory of asabiyyah in order to illustrate the obstacles, capabilities and the relevant research areas to this notion. It, then, suggests some new insights on how asabiyyah should be applied to the current issues and merged into the current socio-political frameworks as well.

Among the thinkers that research on civilization, with two different expression, Ibn Khaldun and Doctor Sayyed Javad Tabatabai believe in decline of civilization, including Islamic civilization.
Ibn Khaldun says urbanization, loss cooperation and tribal relations are factors that leads to fall of civilization.
Also doctor Tabatabai says emptiness Islamic philosophy from education ancient Greek philosophy, predominance of mythological religion over Greek wisdom, promotion of mysticism and propound Arabism are causes that collapse Islamic civilization and lead to deterioration of political thought.
There are a lot of internal contradictions that Ibn Khaldun considered as principles and this case is our main criticism to this thinker.
Also lack of knowledge from foundations civilization of Islam and Islamic philosophy, confusing between true religion with mythological religions and belief in the superiority of Greek thought, are our important criticism to refusal theory.
In this article we are opposed to opinion of these thinkers and we prove that reconstruction of new Islamic civilization is possible.

Ibn-e-Khaldun generally considered being among the earliest Islamic visionaries that in the eighth century scientific method to the study of social and political phenomena spent and tried to reason, to discover the causes and laws governing them. He followed his interest in history, as the nascent science of "Omran science" which established the goal was to discuss human society and civilization. The important point here is that Ibn Khaldun generally never had a political science of trying to develop an independent book and based on his political views should be considered as part of his social theory and history, alternatively the name of the book "Moqaddima" written. Although Ibn-e Khaldun Islamic thought is moving along, but his understanding of the politics and government, according the knowledge that he was based Omran and natural approach. Political movements like the rest of his political thought, political philosophy, Policy Writing, and Law writing was made a distinct, pushing him any instruction or practical considerations, an objective way to evaluate the origin, evolution, and analyze the state (political power) relations with the payment of all social phenomena. He general study of Ibn-e Khaldun's ideas about roots, nature and the state ups and downs and how to interact with institutions such as: Human destiny, prejudice and omran (Community) humanity done.

More than several centuries ago, Abu Nasr Muhammad al-Farabi designed a philosophical-political system based on the link between intellect and sharia (revealed religion) whose result (utopia) enjoys such a theoretical certitude and strength that it was reproduced in the works of subsequent philosophers. But in practice, there is no city or society which is organized based on al-Farabi's utopia during this millennium. What are the difficulties of the objective realization of such a society? (Question) The main claim of the present paper is that even if an exact theoretical explanation of the Islamic-indigenous science is presented, as long as this science is not adapted in a system of Islamic lifestyle and complex process of living with the society and politics, it would remain at the theoretical level and would have the same destiny as al-Farabi had. (Hypothesis) Raising such an issue is important since it shows how we can identify the difficulties of the scientific realization of the theoretical fields of the Islamic knowledge and try to solve them (Objective) which is possible in the light of comparing the views of al-Farabi and Ibn Khaldun in breaking social deadlocks. (Methodology) Strategies, which Ibn Khaldun followed but al-Farabi didnt, can guide present day societies. (Finding)

The thought of fall and collapse of political systems has been one of the most ancient human thoughts and also the intellectual scientists as well as political philosophers. In fact، each of these scholars has viewed this issue from a particular perspective. Ibn Khaldun and Machiavelli who lived contemporarily and in contiguous borders، investigated the thought regarding the fall and collapse of political and governmental systems. Both of these two intellectuals were realistic and using analytical and causal methods and also using practical experience in politics as well as immersing in the history thought in political and social issues and events of their age. Accepting the thought of historic recurrence، they are to justify and interpret the reasons of historical events and upheavals. Ibn Khaldun is led to historical determinism and considered conditions as procrustean; he does not consider any path to exit crises. On the other hand، Machiavelli، in spite of belief in historic recurrence، proposes some solution for exiting crises and tries to present a path for preventing revolution and the rule of fortune. In other words، he knows the past a light on the path of the future. Therefore، Ibn Khaldun believes that the main factor of establishing a government and power is Asabiyya which by creating an intersubjective relation between tribes، increases the political power and force. From Machiavelli''s perspective، the central role is played by virtus (virtue) which by fighting with furtuna (fortune) and dominating it، states and governments are established. The important issue in the thoughts of these two thinkers is that they both overemphasize religion as a political tool and a factor effective on politics. Thought regarding the reasons of the decline and fall in the world of Islam was started by Ibn Khaldun and ended by him too; however، in the western world، Machiavelli''s path continued. The purpose of the preset study is to investigate and interpret the reasons of the decline and collapse of political systems through studying ideas and thoughts of Ibn Khaldun and Machiavelli in a mixed-method، i. e. comparative and causal-analytical method.

The general assumption is that the thoughts and notions of Ibn-e khaldun havenot been influential or prevalent in the domain of Shiite thoughts. To what extent is this notion clase to truth or reality? The present study attempts to answer this question. A great number of sources belonging to Shiite scholars have been studied and investigated in this respect among which fifty four have been recognized and marked in which the notions of Ibn-e khaldun have been cited. This study concludes that based on its findings the validity of the present prevalent notion must be questioned.

The effects of the rebellion of the modern Western thought against ancient philosophy have not been as widespread as in the field of history. The contemporary critics believe that ancient philosophy has not been anything but a philosophy of history. They claim that not only all of the realities but also all of the facts are historical. Accordingly, this paper’s question is how Muslim historians, especially Ibn Khaldun, looked at historical issues? The author holds that Ibn Khaldun has explained the causes and factors leadingto the creation, continuation and fall of states in the framework of four categories, namely causality, identity, explanation and values. Therefore, the present paper, examining the whole issue of history and its four areas, will discuss the thoughts and historical methods of some of the main Muslim historians and will explore Ibn Khaldun’s historical method, as its ideal type, in more detail. Obviously, all of the efforts at the historiography of Islamic Revolution, as a phenomenon constructed based on the heart of Islamic culture, must be made by Muslim scholars. Therefore, such type of researchis highly necessary for a scholarly and methodical grasp of Islamic Revolution