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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.

Copyright of Adab Al-Kufa 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.)

Anonymous products of Turkish folk literature are a valuable resource in terms of determining the common attitude of Turkish culture and Turkish people towards life-related issues. It is also important to examine this information source with different theories as well as compiling it. Each examination carried out is an important step to reveal the hidden features in folk literature products. In this study, Oguz Kagan Epic and Dede Korkut Stories, which are important documents for Turkish history and culture, will be discussed in the axis of Ibn Khaldun's theory of umran. The theory of Umran includes views on how a human community turns into a nation and how the elements of sovereignty develop and weaken within the state structure. In the aforementioned study, the texts were discussed in terms of the stages a society went through in the process of statehood and civilization according to Ibn Khaldun, and explanations were made with examples from the texts. As a result of the study, it has been seen that the theories of Ibn Khaldun are also valid for Turkish culture and state structure, and the marital conditions of the society that passed from the epic era to the folk tale era are reflected in the texts with the changes that can be observed in the axis of this theory. [ABSTRACT FROM AUTHOR]

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]

The article is a contribution to transcultural comparative political theory. It explores fourteenth century Ibn Khaldun and William of Pagula by utilising the concept of economic violence. Both authors, although they have different cultural-religious backgrounds, argue against the ruler's abuse of power, particularly the violation of market rules, depriving the subjects of the fruits of their labour and the appropriate market price for their goods. Even though the abuse of the subjects' moral economic rights in more sophisticated in Ibn Khaldun's analysis, it is argued that both authors speak against the violation of similar principles of economic justice. [ABSTRACT FROM AUTHOR]

Jesse Reiser reflects on the unexpected re‐emergence of craft within the disciplinary body of architecture: from Buck's Rock Work Camp in Connecticut during the summers of the 1970s, to Cranbrook Academy of Art, to the ongoing work of Reiser + Umemoto, the New York‐based practice he co‐founded. [ABSTRACT FROM AUTHOR]

The purpose of this research is to explore on Ibn Khaldun's historiography methodology, which contributes to historical philosophy and attempts to develop history as a science. History, according to Ibn Khaldun, is a true account of events that occurred within a certain era or civilization. However, mere knowledge is insufficient for the logical recording and transmission of specific, particular, and genuinely lived historical events. Ibn Khaldun presented the science of umran as this science of principles and frameworks, believing that a science of principles and frameworks is as important as knowledge. For the science of Umran to produce examples/models, history supplies data material. The Umran scholar also provides the historian with the examples/models of causal explanations that he need in order to scientifically analyze the evidence he has. With the methods he proposed, Ibn Khaldun established the study of history on a scientific basis, rather than on spiritual advice-based story. In the 14th century, Ibn Khaldun, whose grasp of history impacted many major philosophers after him, became the practitioner of the causal/inductive concept of science. [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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Copyright of Journal of Abant Social Sciences / Abant Sosyal Bilimler Dergisi is the property of Journal of Abant Social Sciences 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.)

Copyright of Humanities Journal of University of Zakho (HJUOZ) is the property of Humanities Journal of University of Zakho 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 study is a linguistic analysis of the subjective lexicon used by the North African thinker 'Abd al-Raḥmān Ibn Khaldūn (d. 1406) in the epilogue of his historical work Kitāb al-'Ibar, known as Ta'rīf, in which he writes a biography of himself. The paper outlines the usefulness of building an analytical schema of the linguistic phenomena in which the first person emerges, especially in self-referencing, actions, emotions, and evaluations, in order to fully grasp the complexity of Ibn Khaldūn's self-expression. A hybrid quantitative and qualitative methodology helps to extract, organize, analyze, and interpret his use of language to express himself in relation to the narration of his life's journey and his psychological evolution. The data show an intimate expression of a premodern Arabic subject, leading Ta'rīf to be considered an evolutionary link to the modern autobiography, which takes on great significance in the process of cultural transition of the Islamic West towards European modernity. [ABSTRACT FROM AUTHOR]

The intensity of the relationship between politics and religion has varied over time. Political power can derive its legitimacy from divine or worldly sources. Whether the source of political power is divine or worldly changes the origin, scope and definition of the state. According to the idea of a divinely rooted state, the source of legitimacy is divine and is a reflection of the will of the omnipotent God. In the thought that the state is based on a divine origin, there is an effective understanding of power in the regulation of both this world and the hereafter. But in the state where the state is worldly and the needs of this world are met and the source of the legitimacy of the state is sought in this world, only the needs of this world are provided. According to these definitions, while the first definition expresses theocratic state; The second definition refers to the secular state. In the study, after giving the definitions of theocratic and secular state, it is aimed to examine Ibn Khaldun's theory of state. In Ibn Khaldun's theory of society and the state, the origin, definition and scope of the state will be examined. The subject has been discussed by making a literature review, one of the qualitative research methods. [ABSTRACT FROM AUTHOR]

Ibn Khaldun is recognized as one of the most influential philosophers of history. Although he wrote in the late 13th and early 14th centuries, his works have stood the test of time and remain relevant in the understanding of trends in historical development. The focus of this article is to briefly analyse the major ideas and contributions of Ibn Khaldun to the philosophy of history. As a mirror, this article specifically explores some aspects of Khaldun's magnum opus: The Muqaddimah from historical and philosophical points of view. This is done here by examining Ibn Khaldun's ideology, environment, subject matter, and the purpose of his writing The Muqaddimah. The article also interrogates aspects of Ibn Khaldun's ideas such as race and ethnicity which have not received extensive attention from scholars. Using mainly content analysis, the work discusses the overall relevance of The Muqaddimah to contemporary historical studies. It concludes that the historiography and philosophy of Ibn Khaldun help to understand the factors and forces shaping historical development up to the present time. [ABSTRACT FROM AUTHOR]

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.

Preeminent interpreters of Al-Muqaddima situate Ibn Khaldūn's thought within ancient philosophy based on philosophical terminology that appears in the text. In this essay, I argue that in the context of ʿilm al-ʿumrān, Ibn Khaldūn does not use the term "matter" in the philosophical-metaphysical sense of natural philosophy, but in an economic sense to mean money. This interpretation is based on Ibn Khaldūn's philosophy of language, rhetorical style and historical method. Attention to how he uses language to communicate his ideas shows that, throughout Al-Muqaddima, Ibn Khaldūn presents arguments based on religious law and tradition, theology and philosophy. However, in constructing his new science, he uses an intellectual method that is based on worldly and demonstrative factors, one of which is money. Money is one of the two foundations of the polity. This interpretation severs the connection to natural philosophy and challenges the natural-cyclical view of his historical-political thought. [ABSTRACT FROM AUTHOR]

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.

Ibn Khaldun is a Muslim scientist who has great attention to learning. Learning is an activity of teachers or educators programmed in instructional design, in order to make students learn active, which emphasizes the provision of learning resources. Ibn Khaldun's thoughts were revealed through his reactive attitude towards the style of the educators of his time who used learning methods as the basis for educational problems, educational habits that received sharp criticism from Ibn Khaldun, namely, the indoctrination method, the dichotomy of science, the forced memorization method, and the militaristic method. Educational methods are all aspects of activities that are directed at guiding students to achieve the desired learning process and the desired changes in their behavior. The learning methods according to Ibn Khaldun include; the phasing method (tadarruj), the repetition method (tikrari), the affection method (Al-Qurb Wa Al-Muyanah), the method of reviewing age maturity in teaching the Koran, the method of adjustment to the physical and psychic of students, the method of conformity to the development of potential students, the method of mastering one field, the widya-wisata method (rihlah), practice/practice (tadrib) and the method of avoiding book summarization (at-Turuk overview). [ABSTRACT FROM AUTHOR]

This essay offers an interpretation of the term al-ʿaṣabiyya in Al-Muqaddima by Ibn Khaldūn, by situating it among the 'essential conditions' of human association, which are necessary for the preservation of civilisation. Political authority is necessary for human association, but it can be acquired, Ibn Khaldūn says, only by al-ʿaṣabiyya. Al-ʿaṣabiyya is the required condition (sharṭ); by means of its power, the goal of rulership is attained. This essay begins by examining the term 'condition' and explains what Ibn Khaldūn means by the 'nature of conditions', the ignorance of which constitutes one of the reasons that had prompted him to write Al-Muqaddima. Using that interpretation, it then shows that al-ʿaṣabiyya, which is a power of unity among individuals and groups built to gain political authority, is based on manufactured connections and constructed compassion. The examination of the different textual circumstances shows that the form of al-ʿaṣabiyya that 'guarantees' political authority is a composite of different ʿaṣabiyyāt, one of which is the leading ʿaṣabiyya. Therefore, in the political context, I argue that Ibn Khaldūn uses the term al-ʿaṣabiyya in the sense of the 'grand' ʿaṣabiyya and not the 'natural' ʿaṣabiyya, which no one can eliminate. The construction of the 'grand' ʿaṣabiyya happens by thinking because the intention to create something, he says, requires thinking about the order of things and an awareness of the reason, cause, or condition (sharṭ) of that thing. [ABSTRACT FROM AUTHOR]

Copyright of Idafat : Arab Journal of Sociology is the property of Centre for Arab Unity Studies 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 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]

Copyright of Journal of Economics, Business, Politics, & International Relations (JEBPIR) / Ekonomi Işletme Siyaset ve Uluslararsi Ilişkiler Dergisi (JEBPIR) is the property of Ekonomi Isletme Siyaset ve Uluslararsi Iliskiler Dergisi 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 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.

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Copyright of Journal of the College Of Basic Education 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.)

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, [...]

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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]