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

This article aims to analyze Utopia from Avicenna and Ibn Khaldun’s socio political point of view based on Spriggans’ model. Therefore, the research question is: How did Avicenna and Ibn Khaldun think about the idea of Utopia and what ideal solution did they propose to get rid of its crises? Using the descriptive analytical method, as well as library resources, the researcher found out that in an effort to create a link between politics and prophecy, Avicenna considered the crisis to be a lack of centralized national power, which in turn led to a lack of prophetic policy and proper implementation of sharia laws. Proposing the Utopia, he considered a prophetic political law as the best system, in which the prophet or his successor is at the forefront. His Utopia includes reconciliation of religion and philosophy, linking politics with sharia, and maintaining the unity of the Muslim community through the philosopher prophet concentrated power. In fact, proposing of Utopia from the socio political perspective was based on the divine nature of man and the maximum role of government in the felicity and salvation of citizens in this world and hereafter. However, in Ibn Khaldun’s point of view, formation and expansion of powerful and vast governments are related to origin of religious principles and the role of religion in the lifespan of the states. He considers the state a fluid and declining phenomenon that, like humans, has a natural lifespan from its emergence to its decadence. Given that, in addition to tribal solidarity (Asabiyyah), religious solidarity can strengthen governments.

Ibn Khaldun and Hegel are considered as the founders of "philosophy of history" in the Islamic world and the West, so the subject of this research is a description in order to examine how two thinkers, from two different traditions, faced the concept of philosophy of history. In this research, with a comparative method, we will first focus on the theoretical foundations of Ibn Khaldun's view in the book "Introduction", which provides a theoretical basis for thinking about the philosophy of history, and then we will explain how to enter Hegel's thought. Finally, how the philosophy of history is formed in his thought is discussed. From this point of view, trying to discover the essence of two sides of thought, apart from providing a path for two-sided dialogue, also enables comparison; an approach known as the phenomenological comparison method. The result of this comparison, taking into account the differences between the two thinkers, is common results in terms of history and the historical, political and social issues, a view that speaks of inevitable determinism and inevitable necessity in the movement of history.

Ibn-Khaldun (1332-1406 A.C) was one of the greatest scholars of Islamic civilization. In part of his book, he presents a model for the transformation and evolution of life in nomadism to sedentary. The Mongols were also a nomadic people with a pastoral economy and they had little cognition of sedentary lifestyle and its conditions. In the 13th century, they were able to build a vast empire in Asia and Europe. The Mongol nomadic invasion of Iran (1219 AD) caused the occupation of its eastern regions and afterwards led to the establishment of the Ilkhanate dynasty (1256-1335 AD). The process of confrontation and subsequent domination of the Mongol nomads over the Iranian sedentaries over several years led to Mongols life style switch from nomadic life to sedentaries life. The authors of this article intend to utilize Ibn Khaldun's view in the process of switch the lifestyle of the Mongol nomads from nomadism to sedentary in Iran.
Question: How can it be explained the Mongols life style switch from nomadic life to sedentaries life in Iran according to Ibn- Khaldun's theory?

  The method used in this study is historical analysis.

 The findings show that Ibn-Khaldun's view can explain Mongols switch lifestyle in Iran. Furthermore can be used as a remarkable model to explain and understand the switch of nomadic tribes in Iran especially from the period of Seljuq dynasty to pre- Safavid era.

 During the research, it was determined that Ibn Khaldun emphasizes the three components of geography (nature and climate), economic (lifestyle) and social (asabiyyaht) in studying the lifestyle of nomadic societies and its transformation. These components were used in studying transformation the lifestyle of Mongol society in Iran and was determined proportion of these concepts to the society. Thus, the nomadic Mongols lived in a harsh climate, had a simple life and was away from urban luxuries, the force of asabiyyaht that had caused a strong social cohesion among them led to the defeat of the sedentary Iranians. The Mongols With the conquest of Iran and the interaction with the Iranian sedentary, gradually became accustomed with sedentary lifestyle. The Mongols could not resist the material and immaterial attractiveness of the culture Iranian sedentaries, so they abandoned many Mongol customs and were encouraged to sedentary. Eventually the Mongols began rebuilding and developing damaged cities or building new ones and they dwelt in them.

Social solidarity, as the most important part of a society, has a special and important place and in addition to its intrinsic functions in the management and regulation of social affairs, its existence is necessary to maintain and stabilize the socio-political system. Therefore, the present article intends to study and recognize its shaping factors in the views and ideas of Ibn Khaldun as a Muslim social philosopher and Emile Durkheim, theorist of social solidarity. Therefore, an attempt has been made to study the research issue in the framework of functionalism approach using descriptive-analytical and documentary method. With the hypothesis that "Asabiyyah" in Ibn Khaldun's thought and "interactions between individuals in the form of division of social work" in Durkheim's thought, is the main factor of social solidarity. Also, the starting point of each of these two thinkers is the degree of interaction and interaction of members in social relations, which in terms of the formation and continuity of the political and social system, the distance (rotation) of Ibn Khaldun's theory and Durkheim's theory are linear. It becomes. Ibn Khaldun's reputation as the most important social thinker in the Islamic world owes more than anything to the concept of Asabiyyah and its place in social change, which includes the five stages from birth to decline. Hence, it seems that Ibn Khaldun's social theory in terms of social transformation and its effect on the formation and continuity of the political system is of the type of rotational and conflict theory and Durkheim's social theory is also a monolithic and evolutionary theory. Although Emile Durkheim is known as a theorist of social solidarity, but thinkers such as Montesquieu, Saint Simon, Comte, Rousseau and even Ibn Khaldun in the Islamic world can be named who have focused on social harmony and cohesion.

Ibn Khaldun founded ilm al-‘umran in the Mugaddimah and For this reason, he is often hailed as the founder or at least the precursor of sociology; But his sociology has not developed and he has been neglected as a theorist. Farid Alatas considers the continuation of Eurocentrism in the social sciences as an obstacle to attention to non-western sources of theories and concepts; in a way that has put Ibn khaldun's thinking on the margins of modern social sciences. The project to Islamization of knowledge was introduced as a reaction to the Eurocentrism in the Islamic world. Farid Alatas considers this project to be unsuccessful in the development of Khaldunian sociology as a model for alternative sociology. While Ibn Khaldun has been marginalized in the Modern social sciences، his sociological approach sits between two opposing approaches of knowledge production: Islamization of knowledge and Eurocentrism. The purpose of this study is to investigate Farid Alatas's critical view of Eurocentric social sciences and its role as an obstacle to the development of Khaldunian sociology. The method of this study is documentary and by referring to Farid Alatas's works in a descriptive-analytical way, these questions were examined: How does Farid Alatas present Eurocentrism as an obstacle to the emergence of Ibn Khaldun's sociology? Why does Farid Alatas consider the project to Islamization of knowledge unsuccessful in developing Khaldunian sociology? What conditions does Farid Alatas consider necessary for the development of Khaldunian sociology? According to the findings of study, Farid Alatas is both opposed to the European social sciences and its adversary, the project to Islamization of knowledge, has not been sufficient; Therefore, Khaldunian sociology has not been successful in the mainstream of sociology and also in Islamic social sciences. Thus, Farid Alatas has made suggestions for Ibn Khaldun entering the mainstream of sociology and developing Khadunian Sociology.

The question of what is the concept of national temperament and character and its dimensions and characteristics and the factors influencing the development of personality and temperament of nations and therefore how it affects the fate of societies and their development and underdevelopment are always in the focus of social science studies and researchers The field has been historical sociology and anthropology. The subject of this research is the study of the concept of temperament and its dimensions and characteristics and why the temperamental differences between nations with each other from the perspective of Ibn Khaldun. The purpose of this research is to analyze the thoughts of Muslim social thinkers about the concept of creation. In this research, an attempt has been made to adopt a descriptive-analytical approach and to use the method of documentary study while referring to Ibn Khaldun's book "Introduction" to express his views in this regard. According to Ibn Khaldun, geographical and natural factors, social factors such as laws and lived experiences, structures and social relations and type of education and economic factors and lifestyle play an important role in the development of personality and the formation of temperaments of different societies. It seems that re-reading the texts of Muslim social thinkers and its methodical critique and study will lead to the development and expansion of social science knowledge and the opening of newer horizons in this field.

The present work aims to study and critically analyse Taha Hussein’s reading on Ibn Khaldun’s thoughts. To this end, by employing the documentary and historical methods, we give a comprehensive review and analysis of the Taha Hussein’s readings on Ibn Khaldun’s contemplations. Furthermore, we evaluate and criticize Taha Hussein’s account of Ibn Khaldun based on the theoretical, social and intellectual backgrounds of both. It is argued that Taha Hussein has carried out his critiques from his modern and positivistic point of view, while Ibn Khaldun had been highly influenced by the Ashari tradition atmosphere of his time which comprises a completely distinguished idea on society, history, causality, etc., than the modern one. Consequently, our analysis leads to the conclusion that Taha Hussein’s critiques dismiss Ibn Khaldun's distinctive social and intellectual backgrounds and hence in many cases appear to be arguably imprecise and incorrect. In other words, Ibn Khaldun’s works and thoughts have to be read and perceived based on his own Ashari worldview.

Some of thinkers emphasis on the role of tribal Asabiyyah and some of them emphasis on the role of religious Asabiyyah to explain the development of safavid government and all of them, neglect the process of affinity and synergy of these factors in this respect. Therefore, the article tries to reveal the process of affinity and synergy of these two factors in the development of Safavids on the base of Ibn Khaldun’s political theories and with descriptive- analytical study and using of archival research method and studying the related historical texts. Findings show that Shah Ismail, by applying Sufi Walayah, has provided the affinity of tribal Asabiyyah within each tribe, religious Asabiyyah within each tribe and religious Asabiyyah between all tribes and accordingly, was able to create unity and cohesion among several tribes which were under his commands and by using the double power, which has been the product of affinity and synergy of tribal Asabiyyah and religious Asabiyyah, has defeated other contenders and has succeeded in developing the safavid government. This means, two aspects of Asabiyyah, of course with the precedence of religious Asabiyyah over tribal Asabiyyah, have taken role in the process of the development of this government.

Childbearing is a very important concept in contemporary demographic theories, referred to as fertility. In order to describe and understand this concept, the current article has taken into account the views and ideas of Muslim thinkers such as Al-Farabi, Miskawayh, Al-Machr('39')arri, Ibn Sina, Khaje Nasir al-Din, and Ibn Khaldun, using the attributional method. This reseacrh is important as today’s university system of Iran is based on the principles of Islamic law hence; there is need for indigenous knowledge in all fields of humanities, including demography. The findings of the study show that all the thinkers have had paid attention to the issue of reproduction and its related forces. The importance of reproduction or generational reproduction in their view has been so importnat that they not only introduced fertility as a vital feature of women but also explained the first and foremost purpose of marriage as the human generational reproduction. They used religious verses and traditions to substantiate their views. However, Al-Machr('39')arri is an exception as he recommends men to abstain from marriage and childbearing. The analysis of the findings and results shows that the Muslim thinkers, despite discussing about childbearing and related phenomenon, have not provided figures in this regar and rather expressed their ideas theoretically. Of course, this should not be seen as a sign of the weaknesses of those great thinkers, but that was probably due to a limitation on statistical data in the past.

One of the problems with the science of history is the disagreement between different accounts of the historical events .In order to distinguish the true story from the false ones ,the historians have to have a critical and scientific look at the narratives .In order to recognize and analyze the reasons of the decline of Islam, Ibn Khaldun ,the innovative historian who died in 808 AH ,.developed a new approach regarding the historical methodology ;and by criticizing the historian of the narrative history ,he introduced a new methodology in historiography and critiques of accurate news .The other historian discussed here is Seyyed Ja›far Morteza Ᾱmeli ,born in 1364 in Eit al-Jabal village in Lebanon and died in1441 AH ,.who discussed how to select the accurate news .The purpose of this paper is to compare the criteria for identifying the correct news from the false news from the point of view of Ibn Khaldun and Seyyed Ja›far Morteza Ᾱmali ,which will be studied in a descriptive and analytical manner .Although Ibn Khaldun›s historical methodology is explained in the introduction ,he does not meet his standards in the general historiography of Islam in Al-Abar. However ,Sayyid Ja›far Morteza has stated his methodology in the first volume of al-Sahih ,and he remains committed to his standards.

Ibn Khaldun seems to be the first Muslim thinker to look at the phenomenon of war from the sociological-anthropological point of view. This article raises the following questions: 1- What explanation does Ibn Khaldun give of war? 2. What are the most important factors in the sociology-anthropology of Ibn Khaldun's beginning and end of the war? 3) What factors influence the outcome of the war?. The findings of this study show that Ibn Khaldun regards war as a natural phenomenon in human relations. He divides wars into legitimate and illegitimate on the basis of primitive or civilized; in Ibn Khaldun's view, wars based on primitive values are illegitimate and wars that order Are civil, legitimate. Ibn Khaldun considers the most important elements of sociology-anthropology as the initiator of illegitimate wars as the natural excess of mankind, the struggle for mere power, and the most important factors of sociology-anthropology as the initiation of war, tribal loyalty social order and the spread of religious beliefs. At the same time, he focuses on the sociological-anthropological factors of legitimate wars and illicit wars with realistic factors (such as military might) and extraneous factors (such as fortunes and secrecy);. The present paper uses text-based reading method.

. In this paper try to explain, with an Ibn khaldon's aprroach that mentioned, the obstacles of development in the second Pahlavi era. From Ibn Khaldun's perspective, factors such as people, political officials, beliefs, wealth, or resources, development, and justice are linked in a circular and independent. They affect each other and provides grounds for positive or negative transformation. Considering that during the second Pahlavi, some components such as wealth, namely, oil money and foreign aid as constructive elements, had the potential for a positive development impact. However, these factors have made official elements dependent on the government more, and they were subordinated to the political system instead of being effective. Moreover, unofficial groups performed their duties, and the most important effects of the domination of informal groups is disregard for order and law, which provides context for avoiding positive developments. On the other hand, the improvement of the monetary situation provided context for the despotism of Mohammad Reza Shah in the late period of his rule. Meanwhile, good government in Ibn Khaldun's view is neither an interventionist government nor a dictatorial government. Therefore, the effect that the pivotal variables have on development in other variables has had a negative impact, not a turning point for development.

Decline of political system have the signs. In the Ibn Khaldun’s perspective, Bedouin with the power of Asabiyyah (social cohesion or group solidarity) more than the Settled, become triumphant. Then, the victors prepare the conditions of the establishment of the political statesmanship. Afterward, the conquerors, acclimatize with the temperaments of the settled and urbanites and the nomadic diligence convert to conservatism. Thereupon, Asabiyyah or the power of social cohesion of urbanites become loose and weak. Hereafter, the weakness of group solidarity of the settled cause to defeat of the burgher and the conquest of the new Bedouin with the new Asabiyyah. Authors of the present paper with utilization of two methodological category (third question of regarding to the gain and loss of power, and the approach of the Ibn Khaldun’s theory of the rise and fall of political statesmanship) have tried to interpretative enumerate the signs of the decline of power (Qajar’s collapse) in the IbrahimBeig’s Travelogue.

Ibn Khaldun's attitude as a philosopher toward history is not limited to theoretical philosophy of history and includes critical philosophy or philosophy of history science. According to Ibn-Khaldun, the historical method is based on two principles of critique and explanation. No history can really be called science unless it is critical and Ali's. In this regard, in this paper, Ibn Khaldun, in consideration of the two principles in question, redefined Ibn Khaldun's view of the limits and directions of degeneracy. From the point of view of the contradiction between social structures and cultural structures, using the theoretical framework of Robert Merton, and drawing on the historical method, in the context of the theory of these two, the social and cultural structure of the Bedouin from the moment of entering the urban life as As the day goes by, the contradiction between their structures increases, and this goes so far. The river which ultimately does not result in the decline of the state.

Ibn khaldun’s science of omran has been founded based on Special methodology that understanding that logic of explain is an important step to understanding the logic of khaldun and subsequently understanding of phenomena that He is going to explain them. This article is going to examine how to explain fact’s by khaldun. The research method in this study is documentary. The findings indicate that explained approach of ibn khaldun in explaining the facts is rule-based or nomothetic approach that is alignment with today's conventional scientific approach. In terms of methodology, findings demonstrate that khaldunin experience reference to the frequent experience in the history, in other words, his methodology is as structures of structural approach that to followed themselves repeated specific results. From the perspective of ontology also ibn khaldun recognizes assume external reality independent of the mind.

Ibn-khaldun,s social change theory has been often classified as cyclic theoty of social changes that has three stages includes in generation, growth and progress and ultimately regressive and decadence. But, what is inferred by rethink in text of Ibn-khaldun,s Moghaddame, are two different courses,as interrelated to each other, “civilizational evolution” and “cyclic changes of state.Avoiding make absolute his ideas, Ibn-khaldun believes in multilinear or fluctuating evolution of civilization procedure, on the one hand, and cyclic/decadence change of states in the domain of Arab-Islamic civilization of his time on the other hand. It can be argued that cyclic changes of state processes and continues in framework of civilizational evolution, and because of relay civilization on level of state powerfulness, its changes are fluctuating form. Ibn-khaldun,s focus on decadence problem of state in the domain of Arab-Islamic ,can be seen as independent foundation for sociology of Islamic and thired world countries that without mimesis and total dependency to thoritical framework of western sociology, is consentrated on social problems of these countries.

Justice is a fundamental concept in Islam. Numerous thinkers have reflected upon it. The present article aims to study the meaning of justice from the perspective of Al-Farabi and Ibn Khaldun by a qualitative content analysis-based literature review, and in the end, assess their strategies of confronting injustice. It is worth noting that Al-Farabi and Ibn Khaldun belong to different historical periods, and have different views of society, class society, and humans. The goal of comparing their viewpoints is briefly focusing on their general similarities and differences. In general, these two great Islamic scholars have expressed specific philosophical points regarding justice. Considering the fact that the perspectives of these two Muslims are not limited to this world, their discourse belongs to the domain of Islamic discourse and, at times, has a divine quality. For instance, these scholars introduce justice as influenced by religion and jurisprudence, a fixed habitues of the soul; in addition, they consider absolute justice achievable only with Prophet Hood and Imam. Same as other classical philosophers, they view justice based on merits and worthiness. Al-Farabi considers justice to bear security, provided by Law. His Theory of Justice is completed with conformation of rights and the necessity of their sanction by the government. Ibn Khaldun believes social justice to mean securing the general interest, and considers it to be the basis for provision of construction and security. Therefore, the goal of this article is reviewing the meaning of justice from the viewpoints of these two Muslim scholars.

Ibn Khaldun has played a major role in the shaping of pre-modern population theories. He has proposed some important issues and perspectives on the interaction of population dynamics and development. Thus, this paper attempts to explore Ibn Khaldun’s demographic perspectives and identify his approach to population and development interrelationship. The results indicate that Ibn Khaldun has introduced the dimensions and components of population growth in the context of demographic transition, and also he has discussed on the dynamic interaction of population and development. According to Ibn Khaldun, positive or negative impact of population growth on development and welfare depends on population structure and its quality on the one hand, and infrastructure conditions of society on the other hand. Therefore, Ibn Khaldun’s theory of development is based on his demographic theory. In addition, Ibn Khaldun has applied a multidimensional approach to analyze the relations between population and development. He has explained the mechanism of this relationship and its results in the connection with an array of environmental factors.

This Article is aimed atelucidating the known dilemma that is whether Ibn-Khaldun in explaining his topic of knowledge is Positivist or Historicist?For this, at first general characteristics of Positivism or Historicism is explained. Then, by reviewing his works, autobiography and other related writings, certain parts of his work that are consistent with Positivism or Historicism is highlighted. Finally, his position on explaining human and social phenomena is judged.