IBN KHALDUN'S ILM UL UMRĀN AND HISTORY OF JUDAISM

Nowadays Muslim and non-Muslim scholar have no paid exhaustion attention yet onal-Muqaddimah book of Ibn Khaldun (1332-1406). Al-Muqaddimah Book is still being studied and debated critically. Actually, this work is still " dazzling " social scientists, anthropologists, theologians, philosophers, historians, and economists even compared with the other great works produced by other classical Muslim scholars. Search for the book of al-Muqaddimah Ibn Khaldun intends to seek and drank authenticity thoughts. It becomes important in the center of issue. We should be wise to this Muslim leader, because it has a big hand in an attempt to find the " authenticity " of Muslim thought. By using the method of historical research, it is obtained: first,for Ibn Khaldun, history is one of the disciplines studied extensively by the nations and generations. Second, the legal history is applicable universally so the truth can be revealed. Third, a historian should study the areas of human life (sociology, anthropology, theology, philosophy, history, and economics) to determine differences between main and general characteristics. Fourth, related to the modern social sciences, undoubtedly Ibn Khaldun is first beginning of sciences. He was a golden bridge for the development of science and the history of modern sociology.

Afro Eurasian Studies, 2022

Although Jews do not constitute a large proportion of the world population, they have attracted attention in some issues. Especially because they are described as People of the Book in the Qur'an, they have also attracted the attention of Muslims. The first relations with the Jews, which started with the Prophet (Saws), have continued to the present day in various dimensions. In this study, in which the situation of the Jews living under Islamic rule is discussed from different points, the period of the Prophet (saws), Caliphs, Umayyad, Abbasid, Ayyubid, Mamluk and Ottoman periods are covered in general terms. Since this article deals with a very long history, general issues are mentioned as much as possible. The Jews, who were forced to live in difficult conditions under the Babylonian, Hellenic and Roman administrations in history, exposed to pressures and isolated in many respects, found peace under Islamic rule. Jews, in these periods, made real breakthroughs in religious, social, political, economic, etc. fields. As long as they were under the rule of Islam, matters such as life, property, honor and religion were under the guarantee of those states. For this reason, the Jews were able to obtain as many rights and freedoms as possible. The Jews, who had to continue their lives in other states where there was no Islamic domination, saw the lands administered by Muslims as a safe haven. Undoubtedly, the reason for this is the fair policy and broad tolerance of Islam implemented to non-Muslim subjects.

Asian Journal of Social Science, 2008

The major obstacle in reinterpreting and reconstructing the cultural accumulation of the Civilisation of Islam is not only the unawareness of Muslim scholars of their heritage, but also their willingness to employ western perspectives to utilise this heritage. In order to overcome this tragedy, social sciences should be criticised through vivid and constructive analyses; and Islamic scientific tradition should be reinterpreted in a comprehensive manner. Instead of basic model transfers from the west, the original sources should be re-analysed. Ibn Khaldun and his Muqaddimah present an invaluable opportunity in that respect. However, modern scholarship contextualises Ibn Khaldun in anachronic ways, which in turn preclude the possibility of reproducing new scientific traditions. Indeed, Ibn Khaldun's conception of science rises on three pillars, complementing one another that are a comprehensive perception of universe, a historical consciousness, and a metaphysics of society. These three factors are interrelatedly systematised in the ʿilm al-umrân whose main theme of reference is tawhid in the traditional Islamic thought. Different stages of knowledge overlap in the epistemology of The Muqaddimah. The basic principles of Islamic thought are systematised in the framework of Qur'anic ontological presumptions. Hence, the principles of common origin of the existence, tawhid, and the hierarchical absolution of Allah were continued. Therefore, this article will offer the Umrân (scienza nouva) of Ibn Khaldun as an opportunity to release the social sciences from its ontological dilemmas.

The writings oflbn Khaldirn, particularly the Muqaddimah (Prolegomenon), have rightly been regarded as being sociological in nature. For this reason, Ibn Khaldun has been widely regarded as the founder of sociology, or at least a precursor of modem sociology. While he was given this recognition, however, few works went beyond proclaiming him as a founder or precursor to the systematic application of his theoretical perspective to specific historical and contemporary aspects of Muslim societies in North Africa and the Middle East. The continuing presence of Eurocentrism in the social sciences has not helped in this regard: it often stands in the way of the consideration of non-Western sources of theories and concepts. This book provides an overview of Ibn Khaldiin and his sociology, discusses reasons for his marginality, and suggests ways to bring Ibn Khaldtln into the mainstream through the systematic application of his theory. It moves beyond works that simply state that Ibn Khaldun was a founder of sociology or provide descriptive accounts of his works. Instead it systematically applies lbn Khaldiin's theoretical perspective to specific historical aspects of Muslim societies in North Africa and the Middle East, successfully integrating concepts and frameworks from Khaldunian sociology into modem social science theories. Applying Ibn Khaldiin will be of interest to students and scholars of sociology and social theory.

SSRN Electronic Journal, 2022

In this review article, it will be first summarized the basic information about Ibn Khaldun, and his famous book called “Muqaddimah” and share our modest thoughts on this great work to understand the essence and value of the book. This study aims to emphasize that the work of Ibn Khaldun is an important scientific source for humanities and social sciences, especially sociology and related majors. In short, the purpose of this modest article is to explain “Muqaddimah” as it is an invaluable resource for young researchers.

Al-Mustafa Open University- Affiliated with the Al-Mustafa International University, 2020

In this article, an analysis of the social characteristics of the Jews in the Holy Quran is presented, which with the aim of presenting the identity of the Jewish community such as their name, language, living areas, travels and religion, Have a theme. The results of the research show that the Jews are a Bedouin nation that has strict rules in life and despite adhering to ancient civilizations such as Egypt and Canaan, they still adhere to their principles of life and beliefs. The Jewish people, though receiving many divine blessings through the prophets; But they did not believe in the blessings of God and distorted their religion. This article also discusses the behavioral and moral characteristics of Jews; Such as betrayal of the divine covenant, hiding the truth and closing the way to serving God, lying, stinginess, fear and so on. These characteristics were the reason for their deviation and confrontation with the prophets of Israel; Because they dealt severely with the prophets in order to oppose the invitation of the prophets and to oppose their movement, as a result of which they were killed, displaced and degraded from the position and virtue that God had created for them. In the continuation of the article, the lessons and teachings learned from the story of the Jews in the Holy Quran and the ways to protect the Islamic society from the danger of the Jews were examined; Among other things, studying the personality and beliefs of Jews and getting to know them in the face of their intellectual and psychological aggression can help Muslims.

International Sociology, 2007

EUROASIA SUMMIT Congress on Scientific Researches and Recent Trends-7 BOOK OF FULL TEXTS VOLUME-II, 2020

At first sight, it may seem absurd to speak of Ibn Khaldun's philosophy as a thinker who rejects philosophy and speaks of it as evil dealing. However, if his famous work Muqaddimah is viewed with a holistic reading, it will be understood that the subject of his rejection of philosophy is not clear-cut but controversial. Whether he is opposed to philosophy in general or to speculative philosophy and metaphysics seems to need clarification. As a matter of fact, many historians of thought hail him as the first positive-minded Islamic history philosopher and sociologist, as he treats history and social sciences as a philosophical discipline. The view that he was a genuine historian of civilization and a social science philosopher was also shared by many thinkers. Moreover, it is too obvious to require proof that he is a political philosopher. Thus, even because he is a philosopher of history, a philosopher of social science, and a social philosopher in general, there are many positive opinions that will enable us to evaluate his writings in the category of philosophical knowledge. Especially, it is a separate fact that Ibn Khaldun mentally possessed all the elements of the philosophy of history that took shape in the 19th century as early as in the 15th century. In addition, his views, which indicate that the science of history should be examined in terms of the philosophy of knowledge (epistemology), one of the basic disciplines of philosophy, can be regarded as a philosopher's attitude. With this presentation, the thesis that he has a deep, consistent, and holistic philosophy and therefore should be regarded as a philosopher will be based on and the subject will be discussed and enlightened with examples from his Muqaddimah. İlk bakışta, felsefeyi reddeden ve onunla uğraşmanın kötülüğünden bahseden bir düşünür olarak İbn Haldun’un felsefesinden bahsetmek abes görülebilir. Ancak onun meşhur eseri Mukaddime bütüncül bir okumaya tabi tutulursa, kendisinin felsefeyi tümden reddettiği konusunun kesin değil tartışmalı olduğu anlaşılacaktır. Onun genel olarak felsefeye mi yoksa spekülatif felsefe ve metafiziğe mi karşı çıktığı konusu aydınlatılmaya muhtaç görülmektedir. Nitekim tarih ve toplum bilimlerini felsefi bir disiplin gibi ele almasından dolayı pek çok düşünce tarihçisi onu pozitif düşünceli ilk İslam tarih felsefecisi ve sosyoloğu olarak selamlamaktadır. Onun gerçek anlamda bir medeniyet tarihçisi ve sosyal bilim felsefecisi olduğu görüşü de pek çok düşünür tarafından paylaşılmıştır. Ayrıca onun siyaset felsefecisi olduğu ispat gerektirmeyecek kadar açıktır. Öyleyse, bir tarih felsefecisi, sosyal bilim felsefecisi ve genel olarak sosyal felsefeci olması hasebiyle bile olsa, onun yazdıklarının felsefî bilgi kategorisinde değerlendirmemizi mümkün kılacak çok sayıda olumlu görüş bulunmaktadır. Özellikle, İbn Haldun’un 19. yüzyılda şekillenen tarih felsefesinin bütün unsurlarına daha 15. yüzyılda zihnen sahip olduğu ise ayrı bir husustur. Ayrıca onun, tarih ilminin, felsefenin temel disiplinlerinden biri olan bilgi felsefesi (epistemoloji) açısından incelenmesi gerektiğine işaret eden görüşleri de bir filozof tavrı olarak okunabilir. İşte bu bildiri ile onun, derin, tutarlı ve bütüncül bir felsefeye sahip olduğu ve bu yüzden bir filozof gibi değerlendirilmesi gerektiği tezi temellendirilecek ve Mukaddime’den örneklerle konu tartışılıp aydınlatılmaya çalışılacaktır.

2021

Ashabiyah and Mulk are positioned as a driving force in the big frame of Ibn Khaldun’s theory about the Rise and Fall of Dynasty. Although many studies on Ashabiyah and Mulk have been carried out, there have been very few attempts to apply them into the empirical phenomena in various society. This paper intends to apply Ashabiyah and Mulk’s theory of Ibn Khaldun in the history of the role of saints’ da’wa and their alliances with the rulers in the period of Demak’s Empire. The research was compiled using literature studies, with the main source of Muqaddimah and various related research articles. The analysis results show that Ibn Khaldun’s theory is suitable for explaining the essence of the end of Demak's Empire, namely the weakening of the Ashabiyah. Furthermore, Ashabiyah and Mulk are proven to be still relevant in analyzing the socio-religious phenomenon both in the empirical history and in the contemporary muslim’s society.

Journal of Divinity, Faculty of Hitit University, 2014