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Scholars commenting on the reception of the historian and theorist 'Abd al-Raḥmān Ibn Khaldūn (1332–1406) in modern South Asia have held that it was orientalists and Westernised intellectuals rather than indigenous intellectuals who popularised him in the region. Contesting these impressions, I argue that local intellectuals displayed their agency in using the historian's work to respond to various crises of colonial modernity. They read, translated, and appropriated Ibn Khaldūn to seek inspiration for modern Muslim nationalism, as validation for sectarian convictions and the rhetoric of Islamic reform, and to resist colonial and Hindu revivalist narratives of despotic Muslim rule in India. [ABSTRACT FROM AUTHOR]

The research examines the concept of “Asabiyya”, its historical and semantic meaning, which goes back to the teachings of the outstanding Arab Muslim thinker Ibn Khaldun (1332-1406). Particular attention is paid to the understanding of Asabiyya as a methodological principle for analyzing the historical process, which is based on the idea of a special form of community of people. Asabiyya is the single basis for the existence of a certain mental reality on which this community is based, ensuring the maintenance and reproduction of social ties, that is, Asabiyya as a term can be considered as the personification of the high consciousness of unity, the unity of the tribal and consanguineous spirit that underlies social solidarity and group consciousness, blind adherence to this unity. Asabiyya as a theory of state formation by Ibn Khaldun's student Ibn al-Azraq (1427-1491) is seen as the main driving cyclical force of the historical process, which Ibn Khaldun first described for understanding the history of the Maghreb and North Africa. It is important to note that Ibn al-Azraq, in his political theory, considered the cyclical nature of Asabiyya as the main reason for the emergence, flourishing and decline of the state. A feature of the concept of the state of Ibn al-Azraq is that the historical cycles in it are not absolutely closed; therefore, there is the possibility of continuity between the dying and the new emerging dynasties. The founder of a new dynasty develops the customs and traditions of the previous one. In addition, the institutions of the state, in his opinion, will have to be updated and improved within the framework of continuity, provided that they still retain the basic forces for development, the most important of which is the power and authority of Asabiyya.

This article attempts to explore Ibnu Khaldun's views regarding the concept of Asabiyyah which was then linked to the political situation in Indonesia. Issues surrounding the world of politics have been a hot topic of discussion for all Islamic activists and thinkers, which apparently contain various kinds of problems, one of which is the emergence of a group of people who express nationalism but in the end corner other groups and discriminate against them, or what is known as identity politics. This article is a literature review that uses documentary techniques to collect the required data in the form of books, articles and other literature. The result of this article is that the Asabiyah concept essentially refers to the relationship of social solidarity, group spirit and the strength that encourages a group to unite and unite in facing both external and internal challenges. Ibn Khaldun considers that Asabiyyah is something central because a strong group will try to rise and build a power, but will collapse if Asabiyyah begins to fade and weaken.

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In A Thousand Plateaus, Deleuze and Guattari pose the question, 'What is a collective body?' This leads them to differentiate between bodies and organisms, attributing esprit de corps to bodies and âme d'organisme to organisms. Deleuze and Guattari oppose esprit de corps to âme d'organisme as nomadic to sedentary, the war machine to the State apparatus, and the smooth to the striated. Their point of entry to the notion of esprit de corps is a discussion of Ibn Khaldûn's fourteenth-century Muqaddimah and his concept of 'asabiyya, which is often rendered as 'esprit de corps' or 'group feeling'. They argue that Ibn Khaldûn associates 'asabiyya with nomadism and contrasts it with the sedentary, but Ibn Khaldûn's primary distinction is not between the nomadic and the sedentary but between rural life and urban life, and 'asabiyya is an essential component of both forms of life. Deleuze and Guattari also claim that 'asabiyya is secret rather than public; that it involves lineages that are pure and mobile, as opposed to impure and rigid; and that it is opposed to autocratic values. All of these claims are problematic. Ultimately, Deleuze and Guattari creatively appropriate Ibn Khaldûn for their own purposes, and though they distort his thought, they do illuminate it by isolating unresolved issues in Ibn Khaldûn's understanding of the dynamics of leadership among nomads and the origins of state power. [ABSTRACT FROM AUTHOR]

Philosophy of history, in its simplest definition, is the understanding of history with a philosophical mind, a kind of philosophizing or philosophizing. It is generally accepted that Voltaire was the first to articulate philosophy of history as a name and Vico was the first to institutionalize it as a discipline. Although this is generally accepted, in fact, long before these two names, first Aristotle and then Ibn Khaldūn, with various methods and discourses, put forward an approach that history could only gain value and meaning by taking on a philosophical nature. Thus, they contributed to the formation of the first nuclei of the philosophy of history. This study, which aims to compare Aristotle's and Ibn Khaldūn's conceptions of history or philosophies of history, reveals that both Aristotle and Ibn Khaldūn, apart from some simple nuances between them, agree on the idea that history can only be valuable by assuming a philosophical character. [ABSTRACT FROM AUTHOR]

Ibn Khaldûn (1332–1406) was a philosopher, historian and sociologist. This paper asks: What elements of the Political Economy of Communication are there in Ibn Khaldûn's work and how do they matter in digital capitalism? It presents relevant passages from Khaldûn's main work Muqaddimah and points out parallels between the Muqaddimah and works in Political Economy, especially Karl Marx's approach of the Critique of Political Economy. The comparison of Khaldûn to Marx is not an arbitrary choice. Several scholars have pointed out parallels between the two's works with respect to general Political Economy. It, therefore, makes sense to, also, compare Khaldûn and Marx in the context of the Political Economy of Communication. The paper analyses the relevance of Khaldûn's ideas in digital capitalism. Khaldûn's works are situated in the context of media and communication theory, digital automation, Facebook, Google, labour in informational and digital capitalism, Amazon, the tabloid press, fake news and post-truth culture. The analysis shows that Khaldûn's Muqaddimah is an early work in Political Economy that can and should inform our contemporary critical analysis of communication in society, communication in capitalism and class society, ideology and digital capitalism. What connects Marx and Khaldûn is that they were critical scholars who although living at different times in different parts of the world saw the importance of the analysis of class and communication. Their works can and should inform the Political Economy of Communication and the analysis of digital capitalism. [ABSTRACT FROM AUTHOR]

This article examines the evolving dynamics of cultural cohesion and conflict within the context of three intersecting theoretical frameworks: the decline of multiculturalism, the resurgence of asabiyyah, and the predicted clashes of civilizations. In recent years, multicultural policies, which aim to promote universal harmonious coexistence among diverse ethnic, religious, and cultural groups, have faced significant challenges. These challenges have sparked a debate over whether such policies have inadvertently assisted deeper divisions rather than integration, leading to a perceived collapse in their efficacy. This article intends to explore how the revival of strong group identities and the tensions intensified by struggling multicultural policies might steer the global community toward Huntington's predicted clashes among the civilizations. Through an analysis of recent international events, sociological theory, and demographic trends, it is an attempt to provide an understanding of how current global conflicts and cultural policies might be realigning to fit Huntington's and Khaldun's visions, offering insights into potential pathways toward mitigating these deep-seated conflicts and boosting a more cohesive global society. [ABSTRACT FROM AUTHOR]

The increasing interaction between Historical Sociology and the International Relations has historical and intellectual roots. One of the thinkers that Historical Sociology will benefit is Ibn Khaldun. The Muqaddimah is based on Khaldun’s analysis of sociological, political, economic and cultural issues. His aim was to create an independent science whose subject was human social organization. This field falls within the field of Historical Sociology. Because he focus on connecting sociological thought and historical observation. He is interested in how political orders rise and decline by analyzing social, cultural, religious and economic factors and their complex relationships in a historical context. His ideas represent an example of historical sociological analysis of International Relations. This study focuses on analyzes of Historical Sociology such as social change analysis based on Ibn Khaldun, non-Eurocentric historical sociology, materialist interpretation of history on socioeconomic foundations, asabiyyah theory and the dialectical method it uses through this theory, and finally the theory of cycles. [ABSTRACT FROM AUTHOR]

Learning Arabic requires a practical approach and theory to ensure the desired results. This research explores the theory presented by Ibn Khaldun, "Linguistic faculty theory," which integrates the Arabic language into the learner's core until it becomes second nature. This paper used qualitative research methods to collect and analyze data by reviewing the literature on the subject, such as magazines, books, and others. The results revealed that the entire theory can be summarized into three main stages: input, storage, and output. The process begins with listening to Arabic, followed by memorization and practice. Ibn Khaldun based his theory on the belief that language serves the primary purpose of communication. By following the stages correctly, learners can ensure that the received language is as sound and pure as the language being expressed. The study calls for the widespread adoption of this theory across educational institutions through reforming curricula and teaching methodologies and enhancing extracurricular activities and educational facilities. The integration of a strong, pure, and solid Arabic language culture should also be considered when designing the Arabic language program, in addition to providing opportunities and an environment to practice it. [ABSTRACT FROM AUTHOR]

Copyright of HAK İŞ International Journal of Labor & Society is the property of HAK-IS International Joumal of Labour & Society and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

The historian Ibn Khaldūn (d. 1406) is most often treated by historians of philosophy as part of the story of political philosophy in the Islamic world. While this is perfectly legitimate, it may be misleading when it comes to the question of the method he proposes for the historian. This paper argues that that method is in fact based on a different branch of (Aristotelian) science: natural philosophy. After rendering this proposition initially plausible by noting frequent references to "nature" in the Muqaddima , the paper discusses a number of parallels between natural philosophy and history as Ibn Khaldūn conceives it. Ultimately it is suggested that this method is legitimated insofar as history is for Ibn Khaldūn a study of human nature. [ABSTRACT FROM AUTHOR]

This article aims to analyze Utopia from Avicenna and Ibn Khaldun’s socio ـ 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 ـ 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 ـ prophet concentrated power. In fact, proposing of Utopia from the socio ـ 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. [ABSTRACT FROM AUTHOR]

Periode Islam klasik dan abad pertengahan memiliki sejarawan yang mencoba atau melakukan upaya untuk mencatat setiap peristiwapenting, salah satunya adalah Ibnu Khaldun. Ibnu Khaldun Ibnu Khaldun dalam kitabnya Muqaddimah menggambarkan masalah-masalah kehidupan sosial, salah satunya masalah ekonomi Islam. Artikel ini bertujuan untuk mengetahui biografi Ibnu Khaldun,historiografi yang digunakan oleh Ibnu Khaldun dalam penulisan sejarah, dan pemikiran Ibnu Khaldun mengenai teori ekonomiIslam dan relevansinya dengan perekonomian Indonesia. Teori-teori ini meliputi, perdagangan dan pasar, pajak, produksi dandistribusi, mekanisme pasar dan monopoli, dan teori ekspor-impor. Penelitian ini menggunakan penelitian kepustakaan (libraryresearch) dengan pendekatan kualitatif, dengan menggunakan Kitab Muqaddimah sebagai sumber primer. Sedangkan sumbersekunder diambil dari buku dan jurnal lain. Ibnu Khaldun berpendapat bahwa teori-teori ekonomi harus bertepatan dengan nilai-nilaiIslam. Dengan itu, teori ekonomi Islam yang digagas oleh Ibnu Khaldun menyajikan kebaruan dengan melihat relevansinya denganperekonomian Indonesia.

Tarihte yasa(lar) konusu geçmişte bazı din adamları, filozof ve sosyal bilimcilerin ilgisini çekmiş ve bunlar bu alanda önemli entelektüel çabalar ortaya koymuşlardır. Söz gelimi Augustinus, Comte, Durkheim, Hegel, Marx, Spencer gibi düşünürler tarihin akışını belirleyen genel ilkeler konusunda çeşitli yaklaşımlar ortaya koymuşlardır. Örneğin Augustinus’a göre tarih, Tanrı’nın insanı yaratmasıyla başlamış olan ve insanın kurtuluşuyla son bulacak olan bir akıştır. Comte’a göre tarih düşünsel bir evrime tabi olup insanlık tarihi üç aşamadan (teolojik, metafizik, pozitivist) geçmektedir. Hegel’e göre ise tarih insanlığın düşüncesinin diyalektik bir düzlemde sürekli gelişmesini ifade etmektedir. Marx açısından tarih bir sınıf savaşları tarihi olup belirli aşamalardan geçmekte (ilkel komünal, feodal, köleci, kapitalist) ve tarihin sonunda sınıfsız bir toplum (sosyalist) teşekkül edecektir. Spencer da tarihi evrimsel bir çizgide okuyan düşünürlerden biridir. Ona göre tarih bir evrime tabi olup sürekli ilerlemektedir. Tüm bu yaklaşımların ortak niteliği tarihin belirli hedeflere doğru yürüyen yasalarının olduğu fikridir. İbn Haldun’da da bu yönde bir yaklaşımın mevcut olduğu görülmektedir. Ona göre tarih iki boyutlu bir yapıya sahiptir. Çizgisel ve döngüsel. Bu, tarihin yasasıdır. Keza ona göre tarih belirli bir yöne doğru da hareket etmektedir. Tarihin yönünü belirleyen dinamikler ise şehirleşme ve sekülerleşmedir. İbn Haldun’a göre insanlığın ilk yaşam formu olan göçebelik (bedevilik) şehirleşmeye (hadarilik) doğru evrilmektedir. Bununla birlikte ve şehirleşmeye paralel olarak tarihin başlangıcında hayatın hemen hemen her alanını kuşatan (gerek teorik gerekse de pratik alanlarda) din, kurumsal bir farklılaşmaya ve daralmaya uğrayarak diğer bilgi ve yaşam alanlarının ortaya çıkmasıyla kendi öz alanına çekilmektedir. Bu süreç sekülerleşmeyi tanımlayan önemli bir unsuru (kurumsal/yapısal farklılaşma) ifade etmektedir. Dolayısıyla İbn Haldun düşüncesinde şehirleşme ve sekülerleşme süreçlerinin tarihsel birer yasa olarak görüldüğü söylenebilir.

The subject of law(s) in history has attracted the attention of some clergy, philosophers and social scientists, who made significant intellectual efforts in this field. For example, thinkers such as Augustinus, Comte, Durkheim, Hegel, Marx and Spencer have put forward various approaches to the general principles that determine the course of history. For example, according to Augustine, history is a flow that begins with God's creation of man and will end with man's salvation. According to Comte, history is subject to intellectual evolution and human history goes through three stages (theological, metaphysical, and positivist). According to Hegel, history represents the continuous development of humanity's thought on a dialectical plane. For Marx, history is a history of class wars, it goes through certain stages (primitive communal, feudal, slave, capitalist) and at the end of history, a classless society (socialist) will be formed. Spencer is one of the scholars who read history in an evolutionary line. According to him, history is subject to evolution and is constantly progressing. The common feature of all these approaches is that history has laws that move towards specific goals. It is seen that Ibn Khaldun also has an approach in this direction. According to me, history has a two-dimensional structure. Linear and cyclical. This is the law of history. Likewise, history moves in a certain direction. The dynamics that determine the direction of history are urbanization and secularizan. According to Ibn Khaldun, nomadism (Bedouinism), the first life form of humanity, is evolving towards urbanization (hadarism). However, in parallel with urbanization, religion, which encompassed almost every aspect of life at the beginning of history (both in theoretical and practical areas), has undergone an institutional differentiation and narrowing and has retreated to its sphere with the emergence of other areas of knowledge and life. This process expresses an essential element (institutional/structural differentiation) that defines secularization. Therefore, it can be said that urbanization and secularization processes take place as historical laws in Ibn Khaldun's thought. [ABSTRACT FROM AUTHOR]

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In the first volume of Capital, Marx argued that the labor theory of value could only be discovered in capitalist societies. Building on Marx's premise, this article examines Ibn Khaldun's (1377) The Muqaddimah, which presents one of the first labor theories of value in world history. After explaining different elements of Ibn Khaldun's labor theory of value, the article revisits what Giovanni Arrighi referred to as the "nondebates of the 1970s" and proposes that North Africa was already incorporated into an Italian centered capitalist world-economy in the fourteenth century. Since a key element of Marx's argument was the impossibility of the emergence of abstract labor in societies (e.g. ancient Greece) which do not have the idea of equality of human beings and human labor, in the latter part, the article analyzes Ibn Khaldun's theory of race and human equality. We show that Ibn Khaldun, through his comparative and historical observations, acknowledged the equality of all humans and the constructed nature of race, influenced by geography, history, and political economy. The world-historical analysis and theoretical interventions of the article helps us rethink capitalism and racism as two major pillars of modernity. [ABSTRACT FROM AUTHOR]

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Copyright of BEÜ Ilahiyat Fakültesi Dergisi is the property of Bulent Ecevit University and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

The poverty problem is a multidimensional discourse. The debate about poverty and how to exterminate it has been carried out for many years. This is important because the problem of poverty can have implications for social, economic, and political problems in society. In fact, in the hadith the Prophet Muhammad SAW stated that "Poverty (Poverty) is close to kufr". In Islamic history, one scholar who discussed poverty was Ibn Khaldun. Referring to the socio-economic dynamics theory compiled by Umer Chapra based on Ibn Khaldun's thoughts in his "eight wise principles" or Hikammiyah sentences, Ibn Khaldun views poverty as not only caused by economic factors but also influenced by multidimensional non-economic aspects (morality). This study aims to observe the influence of Ibnu Khaldun's social-economic dynamics, such as government spending in the social sector, corruption, human development index (HDI), Gross Regional Domestic Product (GRDP), Foreign Direct investment (FDI), and Gini ratio over poverty rates in Indonesia. This study used modeling using the static panel data regression method with the Generalized Method of Moments (GMM) approach. Based on panel data analysis which includes data from 34 provinces in Indonesia for the 2018-2022 period, it was found that the variables of government spending in the social sector, corruption and Gross Regional Domestic Product (GRDP), significantly affect the poverty rate in Indonesia. Meanwhile, the variables Human Development Index (HDI), Foreign Direct investment (FDI), and Gini ratio have no effect. [ABSTRACT FROM AUTHOR]

In the first volume of Capital, Marx argued that the labor theory of value could only be discovered in capitalist societies. Building on Marx’s premise, this article examines Ibn Khaldun’s (1377) The Muqaddimah, which presents one of the first labor theories of value in world history. After explaining different elements of Ibn Khaldun’s labor theory of value, the article revisits what Giovanni Arrighi referred to as the “nondebates of the 1970s” and proposes that North Africa was already incorporated into an Italian centered capitalist world-economy in the fourteenth century. Since a key element of Marx’s argument was the impossibility of the emergence of abstract labor in societies (e.g. ancient Greece) which do not have the idea of equality of human beings and human labor, in the latter part, the article analyzes Ibn Khaldun’s theory of race and human equality. We show that Ibn Khaldun, through his comparative and historical observations, acknowledged the equality of all humans and the constructed nature of race, influenced by geography, history, and political economy. The world-historical analysis and theoretical interventions of the article helps us rethink capitalism and racism as two major pillars of modernity.

In some point of view, neither Michel Foucault nor Ibn Khaldun are considered philosophers in the conventional classifications, but both are very important in intellectual and, of course, in philosophical contexts, especially for those who are interested in the deep study of human life from the perspective of political thought.The main concern of two thinkers, one in the 14th century, the other in the 20th century, is the issue of power, although neither of them provided a precise definition of it. In this article, an attempt has been made to show the place of power and domination in the political thought of both thinkers by examining the thoughts of two thinkers. And in search of an answer to this question, how did Asabiyyah and industry of religion in Ibn Khaldun's thought and social control through self-technology and discipline in Foucault's thought lead to the expansion of the domination of power? This article is written by analytically comparing the opinions of two thinkers based on Ibn Khaldun's most important book called Muqaddimah and Foucault's late works

Tarih felsefesi ve sosyolojinin kurucusu kabul edilen İbn Haldun, Mukaddime’de sanatı, döneminin sanat anlayışı bağlamında değerlendirir. Bu anlayış Orta Çağ boyunca sanat denince akla gelen zanaat/ meslek anlayışıdır. İbn Haldun, sanat ve umrân arasındaki ilişkiyi ihtiyaçlar çerçevesinde ele alır ve değerlendirir. Sanatın bir toplumda ortaya çıkması ve gelişebilmesinin yegâne koşulu toplumun o sanata olan ihtiyaç seviyesidir. Bu anlayışta umrân çoğaldıkça sanatlara olan ihtiyaç artacağı için sanatlar da çoğalır ve gelişir. Sanatların gelişmesindeki en önemli etkenlerden biri de devletin sanatlara olan desteği başka bir deyişle ihtiyacıdır. Sanat İbn Haldun’da bir kazanç aracı olarak ele alındığı için gelişmesinin en önemli yolu meslek sahibine maddi getiri sağlayabilme potansiyelidir. Sanatkârına maddi getirisi olmayan sanat terk edilecek ve zamanla o sanat unutulacaktır. İbn Haldun’un umrân, sanat ve ihtiyaç arasında kurduğu ilişki birey temelli değil toplum temelli bir ilişkidir. Bu anlamda sanatları besleyen, büyüten ve onlara yön veren sanatçının bireysel ihtiyaç ve yetenekleri değil toplumun ihtiyaç sıralaması ve gelişmişlik seviyesidir. Bu ihtiyaçlar konusunda belirleyici olan iklim, sanatların gelişimini de belirleyen ciddi bir faktördür. İklim toplumun karakterini ve gelişimini o da ihtiyaçlar bağlamında sanatları doğrudan etkilemektedir. Sanatı meslek olarak ele alması bakımından döneminin düşüncelerini taşıyan İbn Haldun; sanat, toplum, ihtiyaç, iklim gibi etkenler arasında kurduğu karmaşık ilişki bakımından zamanının fikirlerinden ayrılır. Birçok bilim dalının kurucu metni olarak görülen Mukaddime sanat ve umrân arasındaki ilişkiyi ele alma yöntemi bakımından sanat sosyolojisinin de kurucu metni olarak değerlendirilebilir. Çalışmada nitel araştırma yöntemleri kullanılarak İbn Haldun’un umrân ve sanat arasında kurduğu ilişki çözümlenmeye çalışılmıştır.

The poverty problem is a multidimensional discourse. The debate about poverty and how to exterminate it has been carried out for many years. This is important because the problem of poverty can have implications for social, economic, and political problems in society. In fact, in the hadith the Prophet Muhammad SAW stated that "Poverty (Poverty) is close to kufr". In Islamic history, one scholar who discussed poverty was Ibn Khaldun. Referring to the socio-economic dynamics theory compiled by Umer Chapra based on Ibn Khaldun's thoughts in his "eight wise principles" or Hikammiyah sentences, Ibn Khaldun views poverty as not only caused by economic factors but also influenced by multidimensional non-economic aspects (morality). This study aims to observe the influence of Ibnu Khaldun's social-economic dynamics, such as government spending in the social sector, corruption, human development index (HDI), Gross Regional Domestic Product (GRDP), Foreign Direct investment (FDI), and Gini ratio over poverty rates in Indonesia. This study used modeling using the static panel data regression method with the Generalized Method of Moments (GMM) approach. Based on panel data analysis which includes data from 34 provinces in Indonesia for the 2018-2022 period, it was found that the variables of government spending in the social sector, corruption and Gross Regional Domestic Product (GRDP), significantly affect the poverty rate in Indonesia. Meanwhile, the variables Human Development Index (HDI), Foreign Direct investment (FDI), and Gini ratio have no effect.

In some point of view, neither Michel Foucault nor Ibn Khaldun are considered philosophers in the conventional classifications, but both are very important in intellectual and, of course, in philosophical contexts, especially for those who are interested in the deep study of human life from the perspective of political thought. The main concern of two thinkers, one in the 14th century, the other in the 20th century, is the issue of power, although neither of them provided a precise definition of it. In this article, an attempt has been made to show the place of power and domination in the political thought of both thinkers by examining the thoughts of two thinkers. And in search of an answer to this question, how did Asabiyyah and industry of religion in Ibn Khaldun's thought and social control through selftechnology and discipline in Foucault's thought lead to the expansion of the domination of power? This article is written by analytically comparing the opinions of two thinkers based on Ibn Khaldun's most important book called Muqaddimah and Foucault's late works. [ABSTRACT FROM AUTHOR]

The idea that the science of sociology was announced by Comte in the 19th century in line with the methodology of the positive sciences has been undisputedly accepted by the world of sociology for many years. However, despite the widespread belief in this direction, the field of social existence was examined on scientific grounds by sociological figures such as Ibn Khaldun, Vico, Quetelet and Montesqieu hundreds of years before Comte. This study preferred Ibn Khaldun because he lived in an earlier period compared to other figures and was ignored for many years in the history of sociology, and compared him with Comte, who is claimed to be the legitimate founder of sociology. This study aims to clarify the neglected position of Ibn Khaldun in the field by discussing the widespread argument that Comte is the legitimate founder of the sociology. In this study which tries to show the existence of older roots related to social fact, the understanding of Ibn Khaldun and Comte, which has the historical color of the 14th and 19th centuries, is examined in terms of similarities and differences with the method of historical comparison. In this regard, a comparison has been made over their theorist identities, their thoughts on social change, and the way they deal with the elements included in the social structure such as family, state, economy, religion and education. This study, which compares the two pioneers through these concepts, drew attention to the uncertainty in the field of the emergence of the science dealing with social fact in different historical contexts. And this study also found that the social arguments produced in two different geographies and centuries reflect the mentality of the age and the lives of the figures. As a result, it is hoped that this study, which compares the adventure of the science, which deals with social fact, in the East and West, which progresses in its own lane, through the roots of the field, will contribute to the field in terms of opening the door to a multidimensional historical analysis. [ABSTRACT FROM AUTHOR]

Ibn Khaldūn, considered the founder of the philosophy of history and sociology, evaluates art in the context of the understanding of the art of his period in his Muqaddimah. This understanding of craft/ profession comes to mind when art is mentioned during the Middle Ages. Ibn Khaldūn deals with and evaluates the relationship between art and ‘umrān within the needs framework. The only condition for the emergence and development of art in a society is the level of need of the society for that art. In this understanding, as the need for the arts asincreases as ‘umrān increases, the arts also increase and develop. One of the most critical factors in the developing the arts is the state's support for the arts, in otherwords, its need. Since art is considered as a means of earning in Ibn Khaldūn, the most essential way of its development is its potential to provide financial return to the artist. Art that does not bring financial gain to its artist will be abandoned and that art will be forgotten in time. The relationship Khaldūn established between ‘umrān, art and need is not an individualbased one, but a society-based one. In this sense, it is not the individual needs and abilities of the artist that nourish, grow and direct the arts, but the order of needs of development level of the society. The climate, which is decisive for the needs, is a severe factor that also determines development of art. Climate directly affects the character and development of society, which in turn directly affects the arts in the context of needs. Ibn Khaldūn, who carries, the thoughts of his period in terms of considering art as a profession, differs from the ideas of his time in terms of the complex relationship he established between, such as art, society, need and climate. Muqaddimah, which is seen as the founding text of many branches of science, can be considered the founding text of the sociology of art in terms of its method of dealing with the relationship between art and ‘umrān. The study used qualitative research methods to used to analyze Ibn Khaldūn’s relationship that established between ‘umrān and art. [ABSTRACT FROM AUTHOR]

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This article delves into the concept of "asabiyya" or group feeling in the philosophy of Ibn Khaldun. It explains how asabiyya is crucial for understanding historical events and its various meanings in relation to urbanization, religion, and ethics. The article emphasizes Ibn Khaldun's role as the founder of historical research methodology and his exploration of the connection between asabiyya and the formation of states. It also provides a brief overview of Ibn Khaldun's life and his contributions to philosophy and history. Overall, Ibn Khaldun's theory of asabiyya sheds light on social cohesion, cooperation, and historical development. [Extracted from the article]

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In this tribute to Alain Parguez (1940–2022), I draw attention to the economic thought of the prominent medieval scholar, Ibn Khaldûn (1332–1406), specifically his seminal Al Muqaddimah (1377), which was the introduction ("Prolegomena") to his universal history (Kitab al Ibar, "Book of Lessons"). While caution should be taken in reading a six-hundred-year-old book, I try to show that Ibn Khaldûn could be considered as a forerunner of the Theory of the Monetary Circuit. In his magnum opus, he attempted to lay down the factors that had pushed civilizations (especially the Arab-Muslim one) to bloom to their peak and to decline thereafter. This led him to examine the economic and social processes governing the history and the causes of wealth. Here Ibn Khaldûn anticipated some economic mechanisms which form the core of the Theory of the Monetary Circuit. [ABSTRACT FROM AUTHOR]

The study of social conflict in the Arab and Islamic reality cannot be approached using frameworks built in contexts different from the unique social and historical context of these societies. Each society possesses social, cultural, and historical characteristics that necessitate a genuine exploration using approaches tailored to this social fabric. We believe that understanding the Arab and Islamic social reality, especially in its conflictual aspect, requires a return to historical and sociological theoretical heritage, including the legacy of Ibn Khaldun. Ibn Khaldun attempted to comprehend social conflict based on the concept of "asabiyyah" (social cohesion) and other variables related to the development of these societies. Hence, our aim is to shed light on social conflict according to Ibn Khaldun, attempting to analyze and simplify the concepts associated with it in this context. [ABSTRACT FROM AUTHOR]

This inquiry examines the downfall of the Umayyad Caliphate in Cordoba, Andalus (Spain), in 1031 CE, which signaled the end of almost three centuries of Umayyad dominance in the region under Islamic governance. The primary objective of this study is to scrutinize the factors contributing to the demise of the Umayyad Caliphate in Andalus, drawing upon the insights presented by Ibn Khaldun. Employing a qualitative research approach, the study utilized content analysis methodology to examine pertinent documents and additional written sources. The findings of this research, as per Ibn Khaldun’s theories, identified critical elements that precipitated the collapse of the Umayyad government. These included a failed state, political disintegration, severe financial crises stemming from the erosion of social solidarity, a decline in the sense of belonging (‘asabiyyah), instances of injustice and tyranny, a culture of opulence, and weakened religious adherence. Ultimately, the populace of Andalus withdrew their support for the Umayyad Caliphate, leading to a diminishing sense of social solidarity. Consequently, the Islamic civilization in Andalus underwent a gradual decline, culminating in its destruction by external forces. [ABSTRACT FROM AUTHOR]

The text explores the impact of social factors on writers and their literary works, emphasizing how writers' thoughts and emotions are significantly influenced by their social surroundings. The research is divided into two sections. The first section focuses on the social approach, which analyzes literary texts by examining their depiction of social reality. It provides a brief overview of the historical development of this approach and acknowledges criticisms regarding its limited focus on social factors. The second section delves into five dimensions of societal influence on writers. The philosophical dimension highlights the importance of social foundations and systems in governing society, shaping writers' perspectives. The religious dimension emphasizes the role of religion in maintaining social cohesion and values. The Marxist dimension addresses class conflicts, advocating for justice and addressing the oppression faced by the working class. Lastly, the logical dimension connects a successful society to a strong state, recognizing society as the foundation of the state. In conclusion, the research emphasizes the social approach's belief that society serves as the primary driving force behind literary works. It highlights the interconnectedness between writers and their social environment, illustrating how societal dynamics shape their creative output. The text explores various dimensions of societal influence on writers, including the philosophical, religious, Marxist, and logical aspects. Overall, it underscores the intricate interplay between writers and society, examining how societal factors impact their literary creations. [ABSTRACT FROM AUTHOR]

The article examines and discusses temporal and geographical forces shaping Ibn Khaldun's theory's relevance and application in modern societal dynamics. The report provides the critical biographies of Ibn Khaldun to understand better the thinker's philosophical perspectives on history and civilization. The study explains how historical context shapes Ibn Khaldun's thought. Moreover, the study argues that Ibn Khaldun had a theory on the development and collapse of states and civilizations relevant to modern societal dynamics. Besides, it evaluates Ibn Khaldun's concepts and relates them to the present day. This study claims that Ibn Khaldun's perspectives on history, society, and civilization are less subjective and more rational. Further, this study examines the impact of leadership qualities and the influence of 'asabiyyah and cycle patterns and Ibn Khaldun's reflections on the socio-economic complexity of the modern world. Ibn Khaldun's interpretations and definitions of history and civilization resulted in significant innovation in human science. The study adopts qualitative research techniques to achieve its objectives. Ibn Khaldun had a multi-dimensional outlook on civilization and history and the way history develops. This study argues that his multidimensional approach to history deserves a new analytical study. [ABSTRACT FROM AUTHOR]

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Bu makalede, İbn Haldun’un mağlup toplumun tepkileri ile ilgili görüşleri temelinde, güç mücadelesine giren toplumlar arasında mücadeleyi kazanmanın ve kaybetmenin her iki toplum açısından ortaya çıkardığı sonuçlar ele alınmaktadır. Galip ve mağlubun tarih içindeki sürekli değişimi ile güç kavramının bizzat kendisi arasında ilişki kurulmuştur. Gücün süreç içerisindeki sürekli değişiminin, güçlüyü de değiştirdiği ifade edilmiştir. Tarih boyunca hemen her asırda devam eden güç mücadelesinin bir sonucu olarak “galip ve mağlup” diye adlandırılan iki farklı toplum ortaya çıkmıştır. Güce bağlı olarak ortaya çıkan bu ikili yapı aynı şekilde yine gücün bir ürünü olan “Güç Yanılgısı” olgusundan da etkilenmiştir. Böylece tarih; güç mücadelesi, güç dönüşümü ve güç yanılgısı üçlüsünün tekrar ettiği bir sahne haline gelmiştir. İbn Haldun’a göre tarih boyunca var olan güç mücadelesi sürecinde mağlup toplum üç tür tepki geliştirmektedir. Mücadelenin mağlubu ya güçlünün kemal mertebesinde olduğuna inanıp nefsinin aldanışı sonucu güce hizmet etmekte ya mağlubiyetinin sebebini güçlünün kültür ve diniyle açıklamakta ya da mağlubiyetin ortaya çıkardığı miskinlik ve öğrenilmiş çaresizlikle her konuda mücadele etmeyi bırakmaktadır. Bu durumun, güç mücadelesine girecek her bir devletin mağlup olmayı da göze alarak yeniden doğuşu hangi noktaya dayandırması ve kurtuluş çözümleri konusunda nasıl bir metot izlemesi gerektiği konusunda önemli bir kriter olduğu görülmektedir. Çalışmada, makro bağlamda dolaylı gözlem yapılarak ulaşılabilen miktarda kaynak taranıp incelenerek problem analiz edilmeye çalışılmıştır.

Ibn Khaldun is known as one of the Muslim scholars who made significant contributions to the social sciences, including economics. Ibn Khaldun developed his thoughts on the price mechanism in the market by looking at the condition of Andalusian society at that time. This study aims to discover Ibn Khaldun's thoughts regarding the price mechanism, both from the supply and demand sides, and whether these thoughts remain relevant to today's economic phenomena. The results of the analysis show that naturally, the price in the market is formed due to the process of attraction between demand and supply. This research found that people's tastes are a factor that shifts the demand curve. Meanwhile, product scarcity and production costs shift the supply curve. Ibn Khaldun's thought aligns with modern economic theory and remains relevant to present economic phenomena.

Ibn Khaldūn has achieved an eternal place among the great historical philosophers and is considered to be the best of all as he was the first one to treat history as a science and not merely as a narrative. Ibn Khaldūn was a famous historian, a great philosopher, and also an incredible educationist. His views on education and the deep psychological insight in the educational process and development of human mind and body tagged him as a great educator too. His contribution in education is considered to be worthwhile and valuable across the world in the field of education because he emphasized on the social efficiency as an aim of education and also promoted professional and vocational subjects along with academic subjects in education. This article is focusing the following discussions in the light of Ibn Khaldun’s view, namely are; Ibn Khaldun’s view of Education, methods of teaching, contribution in education, concept of integration of knowledge, integration between religion and science, theoretical dimensions and practical contributions and establishing the educational system with integrated approach.