An introduction to Ibn Khaldūn's Viewpoints on the Islamic Civilization Decline

Despite the whole ontological and epistemological paradigms which believe that the Essence and Attributes of God transcends this world and consequently seek knowledge in metaphysics, Ibn Khaldūn as a Tunisian Muslim philosopher and sage, in 8th century A.H., presents an interpretation of Islam religion that accordingly, despite the Divine Essence being transcendental, His Attributes as ‘Umrān (civilization) has an eternal process in society and history. Thus “knowledge” and “power” are symbols andfables of truth at society level. So he established a new paradigm by the name of ‘ilm al-‘Umrān (science of civilization). Because of Divine Presence and His Everlasting Creation in society and history, through causes and effects, the paradigm is based on post-essentialism. In this paradigm, the realm of intellectual activity, is neither mere matter nor absolute and abstract metaphysics, but an indeterminate and moderate realm between material and a supernatural one, in history. Islamic rationality and philosophy lagged behind the history, also the Islamic civilization lost its fluidity and balance, because of rationality’s concentration on “imperceptibly metaphysical-spiritual essence”, Ibn Khaldūn thought. In this manner, the Islamic civilization was involved in stiffness and deterioration. Therefore the Muslim’s material and spiritual improvement require their epistemological attention to society and history, and at the same time keeping the balanced gap between truth-bestowing society and identity-bestowing social cohesion (asabiyya). According to his thought, in Islamic states, religion is the origin of this gap and a moderately social structure. Nevertheless, in his thought development, determining of ruler’s will as the agent of fulfilling religion’s role in society, was replace with “law” -that is based on intellect and narration.