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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 purpose of this study is to make the disambiguation structure of tafsir khazin in Muqoddimah and its application in Tafsir Lubab al-Ta'wil fi Ma'ani al-Tanzil, tafsir al-Khazin is not free from criticism because of the israiliyat history that has no source. In contrast, tafsir khazin is tafsir khazin, including classical tafsir, which summarizes the book of tafsir Ma'alim al-Tanzil by Abu Muhammad Husayn ibn Mas'ud al-Baghawi (d.510 AH), which includes bil-Ma'tsur but tafsir khazin after Being studied he uses bi al-ra'y in his interpretation. The change is then examined in the disambiguation structure with library analysis. H) which includes bil-ma'tsur but tafsir khazin. After being studied, he uses bi al-ra'y in his interpretation. The change is then examined in the disambiguation structure with library research and descriptive-analytical analysis to explore and analyze the structure of disambiguation in muqoddimah and its application in his tafsir. This article concludes that there is disambiguation between muqoddimah tafsir khazin and his tafsir.

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.

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]

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.

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.

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 Journal of Social Economic Research / Sosyal Ekonomik Araştırmalar Dergisi is the property of Sosyal Ekonomik Arastirmalar 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.)

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.

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]

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.)

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]

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.

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.)

Ángel Rama’s La ciudad letrada/The Lettered City (1984), an expansive literary-historical study of Latin America, has had widespread impact in the study of Latin American literatures and cultures. This article examines Rama’s turn to Foucault for a theoretical and methodological basis for his study. In Rama’s schematization, Foucault’s classical episteme and its “knowledge of order” provide the key to understanding the Spanish colonial model of urban development and the role of the lettered urban elite. However, reading The Lettered City in conjunction with Ibn Khaldun’s descriptions of conquest in the Magreb and Al-Andalus in the Muqaddimah (14th century) presents certain similarities between the two historical projects. This article proposes that a comparative look at the historical methodology of the Muqaddimah and The Lettered City calls into question how in the latter the implicit understanding of “modernity” as a Western concept shapes its attempt to explain the role of the lettered urban elite in Latin America.

The Muqaddimah, a massive 14th century text by Arab historian Ibn Khaldun, while primarily a history, in the later chapters deals with linguistics and pedagogy. Multiple publications on what his work contributes to the field of education exist. But surprisingly, only two papers have appeared specific to teaching English to speakers of other languages (TESOL): one decades old, the other primarily arguing an early case for communicative language teaching (CLT) is presented. Ibn Khaldun lived in a kind of global world, an Islamic one: cosmopolitan, and having its own international language. Analogies with today’s globalism and English are obvious. This article therefore reviews the total Muqaddimah, comparing its content to dominant ideas and figures in contemporary English language teaching (ELT), and showing it is still relevant to ELT. Congruences include Ibn Khaldun’s constructivist-like conception of identity and realization of second language learner (L2) identity’s role and formation process. Also, what would today be called Whorfianism, leading to concluding a language should be taught together with its discourses-but English is no longer viewed as just Anglo-American or native-speaker-Ibn Khaldun’s case is saved by reimagining English as global and cosmopolitan, which TESOL exactly has. It will also be shown that not CLT, but rather study abroad or immersion education is being portrayed. The importance of affect, a case made for both learner and teacher autonomy, together with other issues, all current in TESOL today, make Ibn Khaldun’s Muqaddimah a rediscovered source of inspiration for the milieu of modern ELT. [ABSTRACT FROM AUTHOR]

Ibn Khaldun's understanding of labor makes important contributions to the field. It is important in the formation of a research problem that the study of the labor that has become systematic with Marx, have examined centuries ago in Muqaddimah by Ibn Khaldun. The main aim of the study is to examine the conceptions of Ibn Khaldun and Marx in terms of labor. The main problem is: What kind of differences / similarities exists in Ibn Khaldun and Marx's conception of labor? In this study, which brings a different perspective to labor debates, a qualitative approach was adopted and the work Muqaddimah was examined in depth and a code list was created from the data related to labor. The data obtained were evaluated by content analysis; Marx and Ibn Khaldun's understanding of labor were presented comparatively. According to the results it was determined that they had different understandings in the division of labor, different approaches to worker wages, had similar views in the labor theory of value in terms of perceiving labor as a source of wealth, they attributed different meanings to labor and they were associated alienation with oppression. While Khaldun emphasized the labor that has turned into worship, Marx emphasized alienated labor. [ABSTRACT FROM AUTHOR]

Copyright of Journal of Islamic Civilization Studies / İslam Medeniyeti Araştırmaları Dergisi (IMAD) is the property of Islam Medeniyeti Arastirmalari 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.)

Mukaddime, 14. yüzyılda yaşamış olan ünlü Müslüman düşünür İbn Haldun tarafından yazılmış bir sosyal bilim yapıtıdır. Bu yapıtın önemi, ancak 19. yüzyıldan itibaren anlaşılmaya başlanmıştır. Her ne kadar klasik dönem düşünürleri arasında İbn Haldun, üzerinde en fazla çalışma yapılan kişi olsa da Mukaddime’nin amaçladığı niyet ve proje tam olarak anlaşılmış değildir. İşte, bu makale Mukaddime’nin bu yönünü açıklığa kavuşturmayı amaçlamaktadır. Özellikle bilimsel bir tarih anlayışına ulaşmak için İbn Haldun’un ne tür fikirler geliştirdiği ortaya çıkarılacaktır. Bu bağlamda onun tarih biliminin felsefi temelleri kadar sosyoloji ile ilişkisi de gündeme gelecektir.

Abstrak: Hermeneutika Romantik Schleiermacher Mengenai Laba dalam Muqaddimah Ibnu Khaldun. Artikel ini bertujuan untuk mengungkapkan makna laba dalam pandangan Ibnu Khaldun yang direfleksikan melalui Muqaddimah. Dengan Hermeneutik Schleiermacher, yaitu metode tafsir teks yang berorientasi pada wawasan historis dan psikologis penulis, dapat dipahami bahwa Ibnu Khaldun memaknai laba sebagai; 1) tambahan nilai yang disebabkan karena adanya tambahan nilai produksi, 2) laba dipengaruhi oleh respon permintaan karena ada perubahan harga dan kebutuhan masyarakat, 3) laba harus tercipta dari kerja nyata yang dapat menambah nilai barang atau jasa, 4) keuntungan yang diperoleh secara tidak sengaja merupakan rezeki dari Allah SWT. Abstract: Schleiermacher Romantic Hermenutics on Profit in the Perspective of Ibnu Khaldun. This article aimed to reveal the meaning of profit on Ibnu Khaldun’s thought that had been reflected on Muqaddimah. Shcleiermacher’s Hermeneutic was a text commentation method which is based on historical and pshycological’s author view. By employing this method we found that Ibnu Khaldun described profit as: 1) Value added item that was caused by value added of production, 2) Profit was influenced by demand response of people need, 3) Profit must be generated by real activity that created a value added of goods and services, 4) The accidentally profit was called as rizki from Allah.

Muqaddimah Ibn-e-Ṣalāḥ is an important Book in Hadith Jurisprudence. Ibn-e-Ṣalāḥ has extended the work of the farmer Jurisprudence. Scholars in his aforementioned book, and all those minute components, which were cited in the books of Ḥadīth Jurisprudence, were inscribed in a specific sequence given coherent form, but on contrary keeping in view the other aspects of Ḥadīth Jurisprudence, modern terminologies or Jargons were also introduced. Muqaddimah of Ibn-e-Ṣalāḥ has been awarded a self-evident position in the knowledge art of Ḥadīth Jurisprudence. But the scholars, smeared with the qualities of Ibn-e-Ṣalāḥ have critically analysis errors and omissions of Ibn-e-Ṣalāḥ and pin pointed all those places where stance of Ibn-e-Ṣalāḥ has been considered weaken. The mode of picking merits and demerits and analysis because a source to bring reader closer to truthfulness and doctrine in vogue, which has been bestowed to the scholars of Muslim Ummah by Allah Almighty. This article aims at to critically analyse Muqaddimah Ib-n-e-Ṣalāḥ; how moḥaddithīn follow the principles of Ḥadīth. What is the limit of difference of opinion? Muqaddimah Ibn-e-Ṣalāḥ is the excellent example of Scholarly and intellectual work, but there are certain issues which still need research, all the such issues related to this are discussed in this article. [ABSTRACT FROM AUTHOR]

The concept of market segmentation strategies was firstly used by Wendell R. Smith (1956) in marketing literature. However, if we look carefully at the work of Ibn Khaldun, it is possible to see these strategies already in his Muqaddimah. Ibn Khaldun discussed these strategies nearly 650 years ago but because he didn’t conceptualize them, his analysis has not been given an adequate attention. The purpose of this study about market segmentation strategies is to present marketing literature and compare it to the Muqaddimah of Ibn Khaldun. For implementing this purpose, in the first section market segmentation strategies which are mentioned in marketing literature are determined and some of them are explained in detail. In the second section statements about market segmentation strategies are included from Muqaddimah of Ibn Khaldun and in the third section a comparison is done followed by a conclusion. In his work Ibn Khaldun argues that the world can be segmented into two main parts, the north and the south. The northern part of the world is further segmented into seven climate areas. He indicates that for example people who live in the first, second, sixth and seventh areas have different requirements as those people from the third, fourth and fifth areas. He argues for the first group “Their houses are from mud and bamboo. They acquire their nutrients, millet and grass. Their clothes are from tree leaves or pelt.” For the second group, he also argues that “People of these areas are richer than the first group because of the climate condition. Their houses are from stone and their clothes, foods are more sufficient than the first group”. These terms show clearly that people who live in different areas have different requirements because of the climate conditions. This situation explains marketing literature as geographic segmentation. At the end of this study a conclusion is made that geographic segmentation, psychographic segmentation, geo-demographic and socio-economic segmentation strategies were already found in the Muqaddimah of Ibn Khaldun.

In his book Mukaddima, Ibn Haldun (1332-1406) considers music as a science amongst the other rational (philosophical) sciences. According to Ibn Haldun, there are seven rational (philosophical) sciences and logic (Mantık) is first amongst them. Then follow the sciences of arithmetic, geometry, cosmography of mathematical sciences and music, natural sciences and theology. Ibn Haldun recognizes the science of music as one which determines the correlation of sounds to tunes in terms of numbers and investigates measurement methods. Its benefit is to teach the necessary range of singing tunes. Ibn Haldun is a significant Muslim scholar who studied music from all aspects. In Ibn Haldun’s 14th and 15th century work on music theory, one can access to important philosophical and practical information about music. The fact that he includes music under the categories of wisdom and philosophy is indicative of the position of music among early Muslim thinkers.

Copyright of Electronic Turkish Studies is the property of Electronic Turkish 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.)

Experts working in various fields of social sciences define Ibn Khaldun as a sociologist, economist, and jurist. However, a feature that has been highlighted is that of historian. Here are his two important studies: Muqaddimah and Kitab al Ibar. The fact that Ibn Khaldun's Muqaddimah is a historiographical and historical philosophical work, as well as the fact that Kitab al Ibar has got a historical feature, emphasize that Ibn Khaldun is a historian. Ibn Khaldun revealed the basics of history with a very advanced understanding compared to his time in Muqaddimah. He shared his views on historiography under the titles of separate titles. He criticized some historians who had lived before him, due to their lack of methods. In fact, Muqaddima is the theoretical and Kitab al Ibar is the application example of the historiography of Ibn Khaldun. It is very important to observe how much he practices the principles he has set out in his history book. The purpose of this work is to see whether Ibn Khaldun who, according to his own time has put forth the most advanced levels of historiography, applies them in his own written book. The author does not have a separate Sirah book. That is why we have to evaluate Ibn Khaldun's narration and writing of Sirah in his historiography. Moreover, when we look at the issues of Kitab al Ibar that deal with the Jahiliyyah and the Four Caliphs periods, we can see that these issues are handled very briefly and that the style in the Sirah section is also used there. This shows that Ibn Khaldun's writing of Sirah is part of his historiography. We will especially make comparisons in the investigation we are going to carry out. Our method is based on comparing Ibn Khaldun's method in the Sirah section, the use of resources, criticism, interpretation, and section content and comparing them with the historiography written in Muqaddimah. Ibn Khaldun preferred a very brief method of expression. For this reason, in his work he did not mention many subjects that are important for the Sirah. Events that are disconnected from each other are flowing in succession. He has not explicitly stated what sources he used. He used narrations but he did not mention where he got them. He mentioned sources he used in few narrations. These sources are names that he uses when he states that he is trusting such people as Ibn Ishaq, Vaqidi, Bukhari, Tabari. Sometimes he did not tell the story and sent the reader directly to the source. Although there are not many numbers, various expressions show that the author criticizes and prefers the news he reads according to the methods he adopts. However, the number of stories that are clearly criticized is two. According to Ibn Khaldun, the fact that a report is included in trustworthy sources is sufficient to verify its correctness. The author has interpreted various forms in the Sirah section of Kitab al Ibar, but their number is small. When we look at the issues handled by Ibn Khaldun in the Siyer section, it is generally observed that the processes of Islam's notification, political issues, wars and delegations are predominantly involved. We can see that the Prophet's private life and the steps taken for the construction of the new society in Medina are not emphasized. The point about which Ibn Khaldun criticized some of the historians in the Muqadaddimah is that they should have handled issues succinctly and should not have included details. However, it can be seen that the al Iber's sections assigned to Siyer also carry these features, that many traditions are not included, and that a significant portion is referred to by a few sentences. He has chosen from among the general Sirah topics the topics discussed in this section. However, the principles on which this choice is based are unclear. Ibn Khaldun has often not mentioned the sources he uses. We observe that the author does not reveal the reasons for preferring the narratives in the news he conveyed. In Muqaddimah, Ibn Khaldun lay emphasis on the critique of the news and stated that he saw it as the essence of history. Ibn Khaldun commented on the Siyer section, but by considering the basics of the historiography he published in Muqaddimah, we see that his interpretations are rather limited. Ibn Khaldun commented on the Sirah section, but when it is considered the essence of the historiography he had put forth in Mukaddime, we can see that his interpretations are rather limited. These characteristics of the Sirah indicate that he did not obey the point that historians criticized in Muqaddimah. [ABSTRACT FROM AUTHOR]

Copyright of Itobiad: Journal of the Human & Social Science Researches / İnsan ve Toplum Bilimleri Araştırmaları Dergisi is the property of Itobiad: Journal of the Human & Social Science Researches 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 Journal of Faculty of Theology of Istanbul University / Istanbul Üniversitesi Ilahiyat Fakültesi Dergisi is the property of Istanbul University, Faculty of Theology 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, in his famous Muqaddimah, an “Introduction to History”, explains the stages of the rise and fall of nations through his comprehensive theory of history and society, underpinned by the concept of ‘asabiyyah or “group feeling”. Ibn Khaldun applies his theory to the main topics of the pre-Islamic religions as well, especially the Jewish religion. This paper aims to look at Ibn Khaldun’s interpretation of the history of the people of Israel through his concept of ‘asabiyyah by highlighting some possible implications of it as regards the idea of the election of Israel. An emphasis is also laidon parallels with Spinoza’s interpretation of the election of Israel. [ABSTRACT FROM AUTHOR]

In the pre-Islamic period Jahiliyyah, the term "asaba" referred to a people who are related through the male side of the family while the term "aşabiyyah" referred to a common sense of unity and cooperation between the group members which enabled all of them to fight together and take action in any dangerous situation. Differing from the meaning of term, in Ibn Khaldūn's terminology "aşabiyyah" is a key concept only can make sense in his complete work Muqaddimah. Accordingly, it could be analyzed that Kharijites had some traits which were close to fall under the term "aşabiyyah". Hence, this work puts some assessments and discernments about how Ibn Khaldūn's theory of "aşabiyyah" affected Khawarij thought and system. [ABSTRACT FROM AUTHOR]

As an Ash‘arī and Mālikī jurist, Ibn Khaldūn’s various theories, ranging from economics to politics, sociology to philosophy, and history to literature have long been subject of inquiry by prominent scholars. However, his opinion on Islamic sciences such as fiqh, hadith, tafsīr and their historical development have rarely been subject of investigation. This article aims to present Ibn Khaldūn’s views on the history of fiqh and its impact on modern historiography of Islamic law through Muslim and Orientalist scholarship. The main framework of history of fiqh in his Muqaddimah gave both Muslim and Western scholarship of history of Islamic Law an opportunity to reconsider established views. After imperial politics and cultural impact of western countries on Islamic societies, Muslim scholars and intellectuals tried to find solutions for increased modern problems and intercept western challenge. As a result of this consideration, call for ijtihād arose among Muslim scholars. They used Ibn Khaldūn’s concept of the history of Islamic Law in order to justify their thesis by periodization of the history of Islamic Law within the framework of ijtihād and taqlīd. On the other hand, since the main concern of western scholars is the origin of Islamic Law, they applied his opinions to their approach to the early development of Islamic law. Although both Muslim and Orientalist discourses used his attitude for legitimating their conceptions, they did not consider his historical context.

14. Yüzyıl İslam düşünce sisteminin önemli simalarından olan İbn Haldun, gerek Batı gerekse Doğu düşün dünyasında kendi çağdaşlarının yaklaşımlarından farklılaşarak kendi tanımlamasıyla Umran İlmi (İlm-i Umran) adını verdiği bir sistem inşa etmiştir. Tarihi olayları ve toplumsal ilişkilerin genel eğilimlerini çözümleyerek sistem-parça ilişkisi içerisinde genel geçer kurallara ulaşarak insan ve toplumsal yaşam merkezli döngüsel bir tarih felsefesi kurgulamış olan düşünür, kendisinden önce hiçbir yerde rastlanmamış olan bu Umran İlmi’nin üzerine inşa edildiği parçaların kavramsallaştırmasını da yine kendisi yapmıştır. Güncel sosyolojik yaklaşıma uygun olarak devlet ve cemiyeti farklı iki yapı olarak ele alan ve her ikisinin oluşum sürecini de yine sosyolojik verilerle tanımlayan İbn Haldun’un gerek genel düşünce sisteminin anlaşılması gerekse özelde devlet felsefesinin kavranabilmesi için onun kullandığı bazı temel kavramların kısaca gözden geçirilmesi ve ana unsurlarının belirlenmesi gerekmektedir. Bu çerçevede çalışmamızın ilk bölümünde İbn Haldun’un düşüncelerini inşa ettiği Umran, Asabiyet, Bedevilik ve Hadarilik, Riyaset ve Mülk (Devlet) kavramlarını anlamaya yönelik açıklamalara yer verilmiştir. Düşünürün siyaset düşüncesiyle devlet felsefesinin merkezinde yer alan insan ve onu edimlerine bağlı olarak toplumsal örgütlenmenin siyasal görünüm ve fonksiyonlarının ortaya çıkmasında toplu halde yaşam, insanların beklentileri ve bunlara yön veren asabiyet olgularının oynadığı rolü anlamaya çalışıyoruz. Bazı ihtiyaçlarını karşılamak için insanın birlikte yaşamasının kaçınılmaz sonucu olarak ortaya çıkan devlet mekanizmasının unsurları ve genel işleyişi ile ilgili İbn Haldun’un düşünce sistemini anlamaya çalıştığımız satırların ardında da devletin aşamaları, gelişimi ve ömrünün nihayete ermesi ile ilgili düşüncelere yer verilmiştir. İbn Haldun’un devlet felsefesinin ardından günümüz açısından da hala tartışma konusu olan “Devlet Araç mı, Amaç mı?” sorunsalı üzerine mukayeseli bir yaklaşım geliştirebilmek için Aristoteles ve Thomas Hobbes’un devlet felsefesini inceleme konusu yaptık. İki düşünürün görüşleriyle birlikte bu sorunsala yönelik karşılaştırmalı bir değerlendirme içeren bölümümüzü kaleme aldık. Son olarak da sonuç yerine bir değerlendirme yazısı ile makale boyunca tartıştığımız konuların bizim tarafımızdan nasıl değerlendirildiğini paylaşmaya çalıştık.

Ibn Khaldun is a medieval Muslim scholar who was internatonally known for his scientific reputation as well as his pioneered study oof historical writing. this study offers a new method that not only informant (news man), but also on the understanding of each civilization characteristics and the laws of nature (sunnatullah) that go with it iin order for the public to be freed of false information in the history narrative. He also introduced new sciience called the science of al-Umran (al-Ijtima' al-Basyari), wich on the next period developed into a science of sociology, that focuses on cummunity studies.

Ibn Khauldan who is Middle ages Islam-Arab philosophers, with his scientific personality, observations and ideas has affected his era and, has maintained his importance even in present. Ibn Khauldan who is known as “Historian, philosopher, sociologist, economist, politician scientist” to have Ibn Khauldan’s own peculiar philosophical and economic point of views. Ibn Khaldun has mentioned significantly at his named “Muqaddimah” scientific point of views; abaout social, political, economical, fiscal events and, to among the relations. Ibn Khaldun has examined historical events within the correspondence between cause and effect and has tried to get some deductions about communities. Ibn Khaldun has claimed knowing history the opinion which has been “necessity” to analyze from several perspective bir çok açıdan society events. In this study, by examining historical period of time when Ibn Khaldun had lived, Ibn Kahldun’s point of view to public finance had been displayed.

Ibn Khaldun has a leading position in the social sciences with his multidisciplinary approach that is globally approved. This multidisciplinary approach is clearly seen in the Muqaddimah, his unique work. He established a new branch of science which is called as 'Ilm-i Umran (The Science of Prosperity)'. Prosperity and asabiyya are two key concepts of his new science. Asabiyya (feeling of solidarity) has play an important role in the formation of social and political structures which it's traces could be seen throughout history. Without disregarding its sui generis structure, we consider Ibn Khaldun's 'asabiyya' as a concept which will add new colors and dimensions to the plural/collective identity designs. In this sense, asabiyya concept that includes definitions such as social coherence, communal spirit and group solidarity could be associated with collective identity. Global Asabiyya approach which has been put forward in this article as a collective social design refers to the formation and reinforcement of loyalties, identities and belongingness within a humane ideal. As a compound vector including different mentalities and reasoning, global asabiyya will enable the check-up of world cultures and civilizations. [ABSTRACT FROM AUTHOR]

Many current researches have sought to explore the thought and contributions of Ibn Khaldun to the various disciplines of human knowledge including philosophy of history, historiography, politics, economics, and education. Little interest, however, is given to his contributions to the theory of critical thinking. This research investigates Ibn Khaldun's perspective on critical thinking and critique of intellectual disciplines while exploring its origin and dimensions. The research shows that Ibn Khaldun's critical thinking is essentially entrenched in the fundamental vision and origins of Islam, and reflective of the broad Islamic scholarship and the practices of Muslim scholars across the different religious and rational disciplines. What characterises Ibn Khaldun's contribution to the field of critical thinking is his ability to apply it across various fields of scholarship yet with a conscious attention to society's dynamics, particularly the practical dimensions and implications of his theory of human society ('umrān basharī). [ABSTRACT FROM AUTHOR]

As the Islamic world declined in the 14th century, Ibn Khaldun wrote the Muqaddimah, a massive philosophical work in which he sought scientific grounds for a universal analysis of human beings. By seeking a global history of humanity, one that was not derived from the particular history of any one group, he was able to offer insight into the importance of group solidarity, assabiyeh. In this essay, I discuss the dynamics between autonomous individuality and group identity and offer some cultural comparisons to illustrate more general insights. [ABSTRACT FROM AUTHOR]

Copyright of Turkish Culture & Haci Bektas Veli Research Quarterly is the property of Turkish Cultur & Haci Bektas Veli Research Quarterly 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.)

Purpose -- Each day, many different people in different societies are striving within their daily work to advance society. Every society needs to create ideas for further development and in order to become recognised as developed. The purpose of this paper is to show how different cultures at different times created similar ideas and theories to develop their society. Design/methodology/approach -- A comparison between the development theories of Ibn-i-Khaldun and Wallerstein's famous "world system theory" is undertaken to show that similar ideas of development were in existence even centuries before. Technically, seminar papers were posted and reviewed on an e-learning platform in order to reach such peer-reviewed assessment in a "Global Studies" curriculum. Findings -- The paper shows that the similarity between all developed countries is a strong state and extensive economic activity in different areas among cooperative people. All of these three characteristics are measurable and visible in today's western societies, and also centuries before in other countries (the Golden Age of the Muslim World). Research limitations/implications -- Limits to comparing the two development theories of Ibn-i-Khaldun with Wallerstein's world system theory arise because of the large gap in time and the big cultural differences between the authors of the two theories. There is, on one side, Ibn-i-Khaldun in the thirteenth century whose religion (Islam) played an important role in his development theory and on the other side there is a western author, Immanuel Wallerstein in the twentieth century. In Wallerstein's development theory, religion has almost no role. Another point is that Wallerstein's theory provides a guideline to almost all countries for reaching development but Ibn-i-Khaldun's target countries are the Muslim countries which were experiencing decline at his time. Originality/value -- Unlike traditional approaches, the present analysis includes early scientific theories from non-European authors. Thus, one of the main objectives of "Global Studies" is fulfilled; namely a trans-disciplinary globalised perspective. [ABSTRACT FROM AUTHOR]

Inserido no campo das discussões sobre a teoria da historiografia medieval, o presente estudo tem por base uma análise do pensamento crítico defendido pelo erudito muçulmano Ibn Khaldun (1332-1406), em sua obra Muqaddimah, no que se refere ao trabalho do historiador em sua investigação do passado. Propomos, assim, averiguar o pensamento historiográfico de Khaldun, avaliando um possível resgate aos clássicos gregos e sua proposta metodológica, através de um caso específico em seu trabalho: o momento no qual o autor reflete sobre uma passagem do livro sagrado Alcorão, a Surat da Aurora, a qual, segundo ele, estava sendo mal interpretada por historiadores e comentadores da época.

No one would, probably, doubt that Muslim civilization is facing a serious crisis since the 18th century. It first resulted in political chaos and ultimately colonization of Muslim lands by Western powers. Later, Muslim civilization faced serious cultural and intellectual onslaught from the West which intensified and deepened the crisis. Though the period of Western colonization ostensibly came to an end in the middle of the 20th century, Muslim lands did not come out of the crisis. Despite some sincere efforts for Islamic revivalism, Muslim civilization has failed to respond to the modern crisis, particularly 9/11 incident has exposed the vulnerability of the Muslim world to Western political agenda, and its failure to respond effectively to Western civilizational challenges. The scholars are divided as to the cause of this crisis of the Muslim world and consequently, as to the measures to remedy the problem. Abdur Rehman Ibn Khaldun, a 13th century Muslim historian and intellectual, emerged at a time when the Muslim states in the Maghreb (North Africa) and Muslim Spain were passing through a phase of decline. His critical thoughts on the society (Al-Imran) and particularly his concept of social solidarity (Al-asabiyah), as propounded in his magnum opus, Maqaddimah (Prolegomena to History), can provide important insights into the present crisis of the Muslim Civilization. The present paper seeks to understand and explain this crisis with the help of the social analysis and critical ideas of Ibn Khaldun.

Ibn Khaldun is one of most discussed social philosophers in the modern Arab World. The most important reasons for this are that he lived in a time of crisis that resembles the one that Muslims find themselves in at the present time, that his thoughts have found approval from Western scientists, and that they possess modern characteristics. It is for these reasons that the thought of Ibn Khaldun, from the 19th century onwards, have given rise to a wide variety of interpretations, including pan-Islamism, nationalism, socialism and other ideologies that have found interest in the Arab world. In this article, after examining the heritage of thought bequeathed by Ibn Khaldun to Arab culture, starting from the time in which he lived, we will try to evaluate interpretations of the Muqaddimah in the modern Arab world. [ABSTRACT FROM AUTHOR]