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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.

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]

Copyright of POTENSIA: Jurnal Kependidikan Islam is the property of POTENSIA: Jurnal Kependidikan Islam 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.)

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]

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]

Copyright of Alustath is the property of Republic of Iraq Ministry of Higher Education & Scientific Research (MOHESR) 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.)

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 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]

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.

Abstract Education in Society 5.0 Era is essential to make a significant contribution to the development of a morally advanced society. Through Ibn Khaldun's perspective, this essay aimed to find relevant educational theories and models for contemporary society. His selection was based on his renown in the disciplines of social and political philosophy and education. First the results of the study identified three essential components for the development of the ideal civilization: asabiyyah, science and technology, and attitudes toward luxury. Therefore, from Ibn Khaldun's point of view, the perfect education should foster the growth of these three crucial elements. Second, this study presented the Civilizing Education model that put an emphasis on citizenship, cooperation, specialization of expertise, morality, sufism, and anti-corruption. When compared to philosophical groundwork of multicultural education which is currently used in the framework of Society 5.0, the Civilizing Education model is quiet compatible. Researchers and educational professionals interested in creating a multicultural education model based on the perspectives of ancient Muslim thinkers should read this paper. Abstrak Pendidikan di Era Masyarakat 5.0 sangat penting untuk memberikan kontribusi yang signifikan bagi pengembangan masyarakat yang maju secara moral. Melalui perspektif Ibn Khaldun, esai ini bertujuan untuk menemukan teori dan model pendidikan yang relevan bagi masyarakat kontemporer. Pemilihannya didasarkan pada ketenarannya dalam disiplin filsafat dan pendidikan sosial dan politik. Pertama, hasil penelitian mengidentifikasi tiga komponen penting untuk pengembangan peradaban ideal: asabiyyah, sains dan teknologi, dan sikap terhadap kemewahan. Oleh karena itu, dari sudut pandang Ibnu Khaldun, pendidikan yang sempurna harus mendorong tumbuhnya ketiga unsur penting tersebut. Kedua, penelitian ini mempresentasikan model Civilization Education yang menitikberatkan pada kewarganegaraan, kerjasama, spesialisasi keahlian, moralitas, tasawuf, dan antikorupsi. Jika dibandingkan dengan landasan filosofis pendidikan multikultural yang saat ini digunakan dalam kerangka Society 5.0, model Civilization Education cukup kompatibel. Para peneliti dan profesional pendidikan yang tertarik untuk menciptakan model pendidikan multikultural berdasarkan perspektif pemikir Muslim kuno harus membaca makalah ini. How to Cite: Suwartini, S., Sutrisno, Prastowo, A. (2022). The Civilizing Education: Study of Ibn Khaldun's Educational Thinking for Society 5.0 Era . TARBIYA: Journal of Education in Muslim Society, 9(2), 35-50. doi:10.15408/tjems.v9i1. 26357.

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One hundred years after its establishment, the Turkish Republic remains an international actor of considerable geopolitical and also analytical consequence. As with all such actors, the exercise of its growing power is shaped by tension between rest and motion, structural parameters and human agency, and domestic and interstate dynamics. Utilizing some key insights of Thucydides and Ibn Khaldun, this essay will consider the interplay of these factors through a case study of the AK Party’s foreign policy. Special attention will be devoted to the increasingly fraught relationship with the United States; a dynamic illuminated, it is suggested, by considering the evolution of American attitudes toward Egypt in the 1950s and 1960s. [ABSTRACT FROM AUTHOR]

This article is a study of the social and political works of Ibn Khaldun, a famous 14th-century Muslim historian, philosopher, and scholar. His insights into the field of social dynamics of international relations were widely acclaimed and still influence current scholars. Ibn Khaldun's method of history was distinctive, which is emphasizing how social institutions and human behavior shaped historical facts. The Muqqddima, his seminal work, offered a thorough examination of the cycles and patterns of human behavior and the evolution of society, especially in the area of international relations. Ibn Khaldun's Asabiya, Umran, Rural and Urban life, State, and Power are his most fascinating works, and his Umran can be considered a universal civilization. His concepts still help us understand the complexity of human behavior and social development, especially in international relations.

This article examines Ibn Khaldoun's view on the influence of Islam and religion on the formation and decline of Islamic civilization. Considering that the religion of Islam emerged in the bed of Arab nervousness Therefore, this question is raised that in Ibn Khaldoun's civilizational analysis, the religion of Islam has faced with Arab nervousness And in the historical process of Islamic civilization, what effect did Islam and religion have on its formation and subsequent decline? In response to this question, as a hypothesis, it can be said that the religion of Islam provided the possibility of civilization by moderating Arab nervousness. And with the return of tribalism, Islamic civilization has gone into decline. The findings of this research indicate that from Ibn Khaldoun's point of view, civilization arises at the point of justice And when it leaves this point, it begins to decline. From her point of view, the religion of Islam doubled its power by turning the attention of the Arab nervousness to the truth And relying on its strong power, it quickly developed in other countries and created a great Islamic civilization But after the period of the rightful caliphs, gradually abandoning the principles of Islam and returning to tribalism, Islamic civilization went towards decline. In this article, we will explain the above point of view with descriptive-analytical method.

The aim of this study is to analyze Ibn Khaldun's economic theory. Although recognized as a father of sociologists, Ibn Khaldun gets little attention for his contribution to the economic field. His economic thought emphasized Islamic principles and moral values. Furthermore, he first scientifically examined economic activities. In his price and labor theory, he viewed labor and effort as sacred and praiseworthy. The stages of development analyzed the consumer behaviour, market and government's role. In the initial stage, the development takes place by using individual wealth in a specialized sector. Subsequently, the growing wealth leads development more of affluent and luxury goods. In this development process, he advocated the minimum government's role in the economy. Accordingly, low taxes are more efficient and offer incentives to yield higher revenues. One of his major economic contributions is that he pointed out the economic issues and subsequently provided the generalized solutions that were given four hundred years 'before Adam Smith. Therefore, it is not exaggerated to say that he can be considered "the real father of economics (M. Oweiss N. Atiyeh, 1988)."

Ibn Khaldun, one of the most prominent Muslim social scientists of the Middle Ages, is famed for his historical ideas and unique insights into the emergence and collapse of civilisations. This study aims to explore the relationship between man and nature in light of Ibn Khaldun's greatest work, The Muqaddimah. A vast number of scholars have examined human civilisation from various perspectives as expounded in the Muqaddimah but works dedicated to the relationship between man and nature are still few. As a result, this article investigates Ibn Khaldun's view of the relationship between man and nature through a qualitative content analysis of the Muqaddimah. Since Ibn Khaldun was a great Muslim thinker who had a deep effect on the Muslim world, his concept of the relationship between man and nature is readily accepted by Muslims and may play a constructive role in environmental conservation in the Muslim world. After reading and analysing the Muqaddimah, this article concluded that Ibn Khaldun's examination of the link between man and nature can be found in every chapter. He thinks that the environment has a significant impact on individuals and human civilisation, as well as he advocates that man should respect nature and utilize it rationally to sustain civilisation's healthy development. [ABSTRACT FROM AUTHOR]

The excellence of Islamic civilization achieved in Andalus at the end of the 10th century AD had recorded great achievements especially in terms of politics, economy, as well as social and scholarly activities. In fact, these achievements were also recognized by Ibn Khaldun in his work entitled Muqaddimah. Therefore, this study aims to examine the factors that led to the excellence of Islamic civilization in Andalus based on Ibn Khaldun's theory of 'umran. This study uses a qualitative approach through literature review and content analysis methods on primary and secondary sources. The results of the study found that there were factors contributing to the excellence of Islamic civilization in Andalus such as a systematic and effective government system, progress in economic activities, conducive and safe urban development, tolerance of races and religions, and support for scholarly activities. These factors are also among the elements highlighted by Ibn Khaldun through his 'umran theory discussed in his book, Muqaddimah. [ABSTRACT FROM AUTHOR]

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İbn-i Haldun’un Mukaddime adlı eseri günümüzde klasik eserlerden biri olarak görülmektedir. Bunun sebebi, bu eserin başta sosyoloji olmak üzere sosyal bilimlerin birçok alanında çeşitli kavram ve kuramlar geliştirmiş olmasıdır. Mukaddime’nin sosyal bilimlere katkısı üzerine birçok çalışma yapılmaktadır. Bunlardan bir tanesi, “Sosyolojinin Mukaddimesi, Mukaddime’de Sosyoloji adlı” eserdir. Bu çalışmada bu eserin değerlendirilmesi yapılmaktadır.

The idea of a moral economy has gained salience in the 21st century. It has been used by economists, political scientists, and to a lesser extent, scholars of religion, for alternative values of money, exchange, debt, poverty, and prosperity. As an actual moral economy seems elusive in the presence of a dominant capitalist market, this essay reflects on the work of Abd al-Rahman Ibn Khaldun, the 14th-century historian and philosopher. Ibn Khaldun's reflections on the different ways in which individuals seek a livelihood (ma'ash) reveal systematic and also ethical considerations. The essay examines some key terms which he uses to understand human sustenance and ethical reflections on various crafts. His 'moral economy' combines economic considerations with divine beneficence, rational thought, and ethical purpose.

Muhammad Abed Al-Jabri (1935-2010) is one of the significant philosophical and scientific figures who left their strong and broad imprint in various fields of contemporary Arab culture. Al-Jabri created his philosophy towards various aspects of Arab history. This included philosophy, theology, politics, ethics, and other aspects. His philosophical works culminated in his famous book on "The Arab Mind," in which he dealt with "The Structure of the Arab Mind" and supplemented it with his famous book - "Critique of the Arab Mind." The article's primary task is limited to addressing the intellectual path of Al-Jabri by tracing what he wrote and the content of these works. Besides, in this article, what Al-Jabri wrote is arranged in chronological order in order to clarify the features of the general and particular course of his philosophical creativity. It is a necessary task for scientific research in his philosophy. It provides the reader and researcher with the complete basic set of his books.

The purpose of this study is to describe the extravagant behavior studied from Ibn Khaldun's theory. We find a lot of extravagant behavior in Indonesia, where the majority of the population is Muslim. Wasteful behavior actually does not only occur in Indonesia but also occurs in developed countries. If this wasteful behavior is continuously carried out by the community, what happens can result in poverty. Meanwhile, Ibn Khaldun often criticized the extravagant behavior of advanced societies, both explicitly and implicitly. The method of writing this article is a literature study, namely looking for sources through the Library. As a tipping point where the economic life of society and civilization declines.

This study examines the concept and practice of scholarly writing among Muslim scholars, with a special reference to ‘Abdul Rahman Ibn Khaldun (d.1406). The research draws on a textual analysis of Ibn Khaldun’s Muqaddimah and other early Muslim works regarding the craft of writing while addressing the broader, wider context of writing ethicality and its influence on social consciousness. This study discusses the worldview and ethics of writing, concepts, and terminologies, sources and objectives, investigation, and styles of presentation according. This research demonstrates that Ibn Khaldun’s writing methodology and style continue to stand as a prime example for scholarship in the social sciences and that his spiritual beliefs and value system served to further enhance the originality and rigor of his writing and conceptual schemes. Further research across a larger body of Muslim literature will bring about interesting insights on the relationship between spirituality and research writing, as well as the historical contribution of Muslim authors to the advancement of universal knowledge. [ABSTRACT FROM AUTHOR]

The main aim of this study is to examine the fiscal structure of Turkey Seljuk State with the framework of Ibn Khaldun's fiscal sociology beside the traditional fiscal history framework and thus try to understand the originality that it provides the Ibn Khaldun's fiscal sociology to understand the East geography.In this context, firstly, it will be tried to understand the state-finance relationship in the fiscal sociology of Ibn Khaldun. In the sociology of Ibn Khaldun, the development stages of the state and the transformations in state finance will be analyzed. Turkey Seljuk State will be evaluated in the framework of Ibn Khaldun's sociology in the stage of state, it will be analyzed after fiscal events equivalent to that stage. At the end of the study, the results that Ibn Khaldun’s fiscal sociology can allow us to assess and understand the fiscal structure of the Turkey Seljuk State and specificities of fiscal history will be discussed.

Ibn Khaldûn has often been presented as a precursor of historical materialism: the Machiavelli or the Arab Marx of the 14th century. He is undeniably materialistic in his methodology: the origin of power is thought to stem from the need to force men to cooperate so they can reproduce their material existence. But from his anthropological study of tribal societies and state societies, he developed an original analysis of power and of its corollary: violence. Politics can be conceived of, from the work of Ibn Khaldûn (his Muqaddima in particular), as the organisation and coordination of violence. Violence is a vector of social unity, thanks to the esprit de corps in tribal societies, because it is directed outwards: the attack of enemy tribes and the defence of the community. In state societies, the weakening of the esprit de corps requires the establishment of a political authority (wazi’), which directs violence inwards to regulate natural aggressiveness. Far from being the negation of politics, violence is consubstantial with politics: it is the condition to the possibility of preserving a totality and a social unity. When a social group loses its capacity for violence, the community collapses, just like the city of Damascus ravaged by the troops of Tamerlane before the helpless eyes of the philosopher.

İslam Medeniyetinin öncü düşünürlerinden biri olan İbn Haldun, sosyal bilimler alanında yaptığı katkılarla yaşadığı coğrafyanın sınırlarını aşmış, çağının ötesine geçmiş ve evrensel bir karaktere sahip olmuştur. İbn Haldun, tarih, tarih felsefesi başta olmak üzere birçok disiplinin öncüsü olarak kabul edilmiştir. Bu bağlamda, İbn Haldun’un ekonomiye dair tespitleri ve görüşleri, günümüzde ana akım iktisatta yer alan birçok düşüncenin temelini oluşturmaktadır. İbn Haldun’un kalkınma anlayışını kurumsal yapılar ve iktisadi faktörler olmak üzere iki ana başlıkta incelemek mümkündür. Yapılan çalışmada İbn Haldun’un kalkınma anlayışını inşa eden iktisadi faktörler anlatılmaya çalışılmıştır. Emek, işbölümü, kamu harcamaları, düşük vergilendirme, nüfus politikası ve iklim yapısının iktisadi kalkınma üzerindeki etkisi İbn Haldun’un Mukaddime adlı eseri çerçevesinde sunulmaya çalışılmıştır. Söz konusu düşünceler, çağdaş kavramlar/bakış açısı ile değerlendirilmeye tabi tutulduğunda, günümüz iktisadi problemlere çözüm sağlama noktasında yeterli potansiyele sahip olduğu görülecektir.

Ibn Khaldun and Ernest Gellner have both developed comprehensive yet very different theories of social cohesion. Whereas Ibn Khaldun traces the development of intense group solidarity to the ascetic lifestyles of nomadic warriors, for Gellner social cohesion is a product of different material conditions. In contrast to Ibn Khaldun’s theory, where all social ties are generated through similar social processes, in Gellner’s model the patterns of collective solidarity change through time, that is, different societies produce different forms of social cohesion. While Ibn Khaldun argues that asbiyyah is the backbone of group unity in all social orders, Gellner insists that modern societies are underpinned by very different type of collective solidarity than their premodern counterparts. In this paper I offer a critique of Ibn Khaldun’s and Gellner’s theories of social cohesion and develop an alternative explanation, which situates the social dynamics of group solidarity in the organisational and ideological legacies of warfare.

To illuminate the complicated relationship between the authorities and society in the contemporary Arab world, this paper draws on Ibn Khaldun's propositions. By applying edward Said's notion of traveling theory, it traces, interrogates, and evaluates ways in which multiple readings of Ibn Khaldun's theory have been (re)formulated, transplanted, and circulated by other authors, and how these theories traveled from an earlier point to another time and place where they come into new prominence. furthermore, it examines how three contemporary Arab thinkers (Abid Al-Jabri, Abdullah Laroui, and nazih Ayubi) addressed and interpreted the heritage of Ibn Khaldun and his theory on state formation and authority constitutive in the Arab Islamic world (particularly the Sunni world). The paper concludes that, in comparison with Said's 'traveling theory' intentions, the three modern Arabic readings of Ibn Khaldun's theory were not traveling as much as it was attempting to uproot, distort, suffocate, and even bury Ibn Khaldun's original theory, as well as obliterate and culturally appropriate the features of the original theory, and portray it as the opposite of progress and modernization, in favor of enhancing the dominance of Western epistemology. Keywords: Ibn Khaldun, edward Said, traveling theory, decolonialization, Arab State, authority, legitimacy, Abu Zaid Abd al-Rahman Ibn Khaldun, generally known as 'Ibn Khaldun' (1322-1406 AD) is one of the most prominent Arab Muslim scholars who rigorously theorized the dialectical relations between state, [...]

First published in December 1862 by the Cemiyet-i Kitâbet, the Mecmûa-i İber-i İntibâh was the second most popular Ottoman science journal. The journal ceased publication after its 8th issue in June 1864. Its name was changed to Mecmûa-i İbretnümâ from its 9th issue (October 1865) onward, and thereafter, it became a monthly journal. Its 16th and final issue was dated May 1866. Emphasizing the importance of education, the journal’s aim was to provide reading materials for school children. Its content reflects the traditional understanding of culture and society. It went into non-scientific polemics with the Mecmûa-i Fünûn, the first popular science magazine of the Ottoman Empire. Journal’s articles quoting from the Mukaddime witness the influence of Ibn Khaldun on Ottoman cultural life of the time. The journal further informs regarding the Turkish translation by Vidinli Tevfik from Bahaeddin el-Âmûlî’s arithmetical book, Hülâsatü’l-Hisâb, and some history of science books of the time, which were not recorded in bibliographies. These pieces of information are crucial because they attest to the unknown aspects of Turkish scientific and cultural history. [ABSTRACT FROM AUTHOR]

This article examines Ibn Khaldoun's view on the influence of Islam and religion on the formation and decline of Islamic civilization. Considering that the religion of Islam emerged in the bed of Arab nervousness Therefore, this question is raised that in Ibn Khaldoun's civilizational analysis, the religion of Islam has faced with Arab nervousness And in the historical process of Islamic civilization, what effect did Islam and religion have on its formation and subsequent decline? In response to this question, as a hypothesis, it can be said that the religion of Islam provided the possibility of civilization by moderating Arab nervousness. And with the return of tribalism, Islamic civilization has gone into decline. The findings of this research indicate that from Ibn Khaldoun's point of view, civilization arises at the point of justice And when it leaves this point, it begins to decline. From her point of view, the religion of Islam doubled its power by turning the attention of the Arab nervousness to the truth And relying on its strong power, it quickly developed in other countries and created a great Islamic civilization But after the period of the rightful caliphs, gradually abandoning the principles of Islam and returning to tribalism, Islamic civilization went towards decline. In this article, we will explain the above point of view with descriptive-analytical method. [ABSTRACT FROM AUTHOR]

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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.

Ibn Khaldun was popularly known as a Muslim intellectual since the West discovered his work, Muqaddimah. Through this work, he became the only Muslim scientist whose methods and knowledge basis were accepted by the West. Ibn Khaldun became popular with several names, such as Sociologist, Economist, and the founder of social science. However, only few attempts use Ibn Khaldun's perspective as an analytical tool in the discipline of sociology. In Indonesia, the study of the sociology of religion often refers to the big names of sociologists born from the West socio-historical context. Ibn Khladun theory of Al-Umran and Ashabiyah has offered a big concept about civilization, culture, and communal ties that are generated through his research on Muslim society as its focused object. This results of this study reveal that the Ashabiyah theory can be used as an alternative perspective in the study of the sociology of religion, especially to analyze the socio-religious phenomena of the multicultural Muslim society in Indonesia. With the reason that the similarity of the socio-historical context of the object of analysis is very important in determining a perspective to be used. Although, it does not mean that perspectives with different contexts should be abandoned. On the contrary, those perspectives can be used as a complementary perspective, to enrich the scientific treasure in the Sociology of Islam.

The dissolution of the Western-dominated Postwar Order, and the Eurocentric myths that sustain it, presents a unique opportunity to ponder an old question posed by every new generation: How can philosophy, which Islamic and ancient Greek learning traditions have long defined as the pursuit of “wisdom,” resume its millennial civilizing role? This paper looks beyond passing political events to reconsider why philosophy was viewed in this role. As different as al-Fārābī, Ibn Sīnā, Ibn Khaldūn, Mullā Ṣadrā, Hegel and Heidegger are from each other, they all approached the question of civilization philosophically by way of the fundamental question of beingness (mawjūdiyya) and existence (wujūd). Moreover, they strove for “completeness” of thinking with the “practical,” where, however, they resisted the temptation to reduce man to his practical or biological functions. Given the magnitude of the present challenges we all face, no dialogue across cultural boundaries can ignore the caution with which philosophical tradition has laid out the terms of this completeness in being.

Ibn Khaldun’s economic thought, in his phenomenal book Al-Muqaddimah (The Prolegomenon), has been the subject of interest for many social scientists, including some economists of our era. He is considered to be among the early Muslim scholars, who wrote about the fundamental theories of economic science, three centuries before Adam Smith, who is widely regarded as the ‘father of economics’. However, six hundred years after Ibn Khal- dun’s death, a question arises as to whether his economic thoughts are still relevant in the contemporary world. This paper attempts to analyse some of the main economic theories of Ibn Khaldun and reviews whether they are still relevant or being discussed in the modern economic theory or applied in the economic practice. The study found that from amongst the six main economic thoughts, he wrote about in his book, Al-Muqaddimah, almost all are still widely used and practiced. However, his theory on money needs more deliberate research and further investigation, as the world has long replaced gold and silver money with fiat money and other kinds of currencies such as cryptocurrencies, which were not known at his time.