Cilt 3, Sayı 2, Makale Koleksiyonu

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https://hdl.handle.net/20.500.12154/670

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İbn Haldun’a göre akıl ve bilginin oluşumu
(İbn Haldun Üniversitesi, 2018) Ünal Süngü, Arife
XIV. yüzyılda yaşamış bir İslâm filozofu olan İbn Haldun (1332-1406), Tanrı’nın, aklı sayesinde insanı, âlemdeki diğer varlıklardan üstün kıldığını düşünmektedir. Ona göre akıl, insanı insanlığın daha üst seviyelerine ulaştıran bir yetenektir. Aklın işleyişi konusunda kendisinden önceki İslâm filozoflarının görüşlerinden de etkilenmiş olan İbn Haldun, bilgi üretme sürecinde aklı, belli bir sıra düzeni içerisinde temyizî akıl, tecrübî ve nazarî akıl şeklinde isimlendirerek onlardan farklı ve oldukça özgün bir yaklaşım sergilemiştir. İbn Haldun insanın doğuştan bilgi getirmediğini ve edindiği bilgileri sonradan, çeşitli idrak vasıtaları ile elde ettiğini ifade etmektedir. Ona göre öğrenme yeteneği ile dünyaya gelen insan, çevreyle etkileşim içine girerek bir şeyler öğrenmeye başlar. Bu düşüncesiyle İbn Haldun, Fârâbî ve İbn Sînâ gibi İslâm filozoflarına ve Kur’ân-ı Kerim’deki bazı ayetlere uygun düşen bir görüş ortaya koymaktadır. Bilgi edinme ve öğrenme sürecinde duyu ve akıl verilerini bilgi kaynağı olarak gören İbn Haldun, duyular üstü ruhanî varlıkların (küllîler) hakikatlerinin yalnızca insanın bilme yetileri ile kavranabileceğini kabul etmez. Ona göre faal akıl ile ittisal ederek bu dünyada ondan hakikî bilginin elde edilmesi mümkün değildir. Aklın ötesine geçemeyeceği bir sınırı vardır ve insan felsefî idrakler aracılığı ile gerçek bilgiye ulaşamaz. XIV. yüzyılda yaşamış bir İslâm filozofu olan İbn Haldun (1332-1406), Tanrı’nın, aklı sayesinde insanı, âlemdeki diğer varlıklardan üstün kıldığını düşünmektedir. Ona göre akıl, insanı insanlığın daha üst seviyelerine ulaştıran bir yetenektir. Aklın işleyişi konusunda kendisinden önceki İslâm filozoflarının görüşlerinden de etkilenmiş olan İbn Haldun, bilgi üretme sürecinde aklı, belli bir sıra düzeni içerisinde temyizî akıl, tecrübî ve nazarî akıl şeklinde isimlendirerek onlardan farklı ve oldukça özgün bir yaklaşım sergilemiştir. İbn Haldun insanın doğuştan bilgi getirmediğini ve edindiği bilgileri sonradan, çeşitli idrak vasıtaları ile elde ettiğini ifade etmektedir. Ona göre öğrenme yeteneği ile dünyaya gelen insan, çevreyle etkileşim içine girerek bir şeyler öğrenmeye başlar. Bu düşüncesiyle İbn Haldun, Fârâbî ve İbn Sînâ gibi İslâm filozoflarına ve Kur’ân-ı Kerim’deki bazı ayetlere uygun düşen bir görüş ortaya koymaktadır. Bilgi edinme ve öğrenme sürecinde duyu ve akıl verilerini bilgi kaynağı olarak gören İbn Haldun, duyular üstü ruhanî varlıkların (küllîler) hakikatlerinin yalnızca insanın bilme yetileri ile kavranabileceğini kabul etmez. Ona göre faal akıl ile ittisal ederek bu dünyada ondan hakikî bilginin elde edilmesi mümkün değildir. Aklın ötesine geçemeyeceği bir sınırı vardır ve insan felsefî idrakler aracılığı ile gerçek bilgiye ulaşamaz.
Ibn Khaldun: Scientific instruction as prolonging the polity
(İbn Haldun Üniversitesi, 2018) Shareef, Umar
At a time when various forces threaten the continued life of democracy, Ibn Khaldun’s writings on education offer renewed importance to building longer lasting political regimes. In this paper, I argue that Ibn Khaldun views education as a crucial element for prolonging the polity and postponing the inevitable fall of dynasties. In the first part of the paper, I open with a discussion that situates his views within three broad debates in the literature: the first on Ibn Khaldun’s Muqaddima’s normative or descriptive nature; the second on its pessimistic or optimistic vision of human history; and the third on the role of statecraft. The second part of the paper identifies education as a crucial element for realizing the state’s ultimate objective: securing the context necessary for achieving human perfection. It also shows how scientific instruction strengthens the political well-being of the state by educating future leaders as well as perfecting the intellectual and moral character of the polity. I conclude with a discussion of the ideal instructor and Ibn Khaldun’s proposed teaching pedagogy. My paper has the potential to bring together Islamic and Western political thought and expands the political options available to Muslims within their own intellectual tradition. Ultimately, I contribute to the de-parochialization of western-dominated political theory by seriously contextualizing Ibn Khaldun within the Islamic tradition.
Khaldunian techniques of historical criticism and their place in modern debates on Naqd al-Matn (content criticism) of hadith
(2018) Kozhithod, Salahudheen
Techniques of Historical criticism developed by Ibn Khanldun in his seminal work al-Muqaddimah are well-known. However, he himself admitted that they are not applicable as such to Hadith criticism instead it should be done by applying techniques of Jarh wa al-Ta’dil (criticism of chain of narration). Nevertheless he rejected many popular ahadith such as the ahadith on advent of Imam Mahdi and Pophetic Medicine. One of the major accusations of the western scholars such as Goldziher was that the early hadith scholars had not applied historical criticism in hadith rather they were exclusively sticking to sanad criticism. Many contemporary Muslim scholars are very much influenced with this criticism and stand for a free and open content criticism of Hadith which creates a tendency to reject several well-authentic ahadith of the Prophet. Here the researcher examines the possibility of applying techniques of historical criticism in hadith and it also examines why Ibn Khaldun differentiated between hadith and history whereas Historiography and ?adith are both historical account reported through certain chains of narrators. As both are mainly known to us through narration, they are prone to misrepresentations and misinterpretations. It uncovers that to some extent the Khaldunian Techniques are applicable to hadith along with sanad criticism but unlike contemporary scholars they did not stand for an open and free criticism.
Multiplexity in civilization studies: Insights from Ibn Khaldun and Said Halim Pasha
(İbn Haldun Üniversitesi, 2018) Miftah, Mukerrem; Medeniyetler İttifakı Enstitüsü, Medeniyet Araştırmaları Ana Bilim Dalı
The study of civilization has always been approached from various perspectives. A closer appraisal of some of these pursuits reveals at least three major trends, especially in the contexts of Islamic and Western civilizations. The first trend employs more of a “historio-empirical” approach; the second emphasizes a “religiophilosophical” approach; and finally, the last trend adopts more of a “multiplex” approach to the study of civilizations. Whilst the first two trends are equally applicable to Islamic and western civilizations, the “Multiplex” trend is arguably more pronounced in the study of Islamic civilization. The paper argues that “Multiplexity”, subsuming multiplicity and complexity on methodological terms, is best represented by the works of Ibn Khaldun and Said Halim Pasha. This approach to civilization studies, among other things, challenges reductionism both on methodological as well as epistemological grounds. Compared to the other two, it gives due attention to multiple factors, such as economic, political, cultural, religious, historical, philosophical and physical factors, and the interlocking intricacies among them in an effort to account for the phenomenon of civilization. It can, therefore, present an alternative, but more holistic, approach to civilization studies, and in that, it transcends the impasse posed by historical, economic, physical, racial, religious and other determinisms and reductionisms.
Ethnic violence and conflict: The dynamics of Ibn Khaldun’s theory of asabiyyah (social feeling)
(İbn Haldun Üniversitesi, 2018) Gada, Mohd Yaseen
What drives social change toward conflict? This is probably the main challenge in addressing what nurtures intra-state conflicts, and why sub-groups rebel and claim a separatist identity and politics in the pursuit of some ethnocentric needs. Throughout history, ethnic conflicts have long been a component of international politics. Even today, ethnic wars continue to be the most common form of armed conflicts around the world. The challenge of modernisation produces alienation which the ethnic groups are ill-prepared to withstand. Challenges to socio-cultural and political ties, values, orientations, institutions and hierarchical social order is often viewed or perceived by the elite of these ethnic groups as threats to identity. Moreover, the intensive and extensive competition created by modernisation generates social frustration and anger leading to social conflict and violence. In this backboard, Ibn Khaldun’s theory of ‘Asabiyyah (social feeling) plays a vital role understanding the social bondage of these ethnic groups. He explained how this complex term encompasses both the cohesive force of the group, the conscience that it has its own specificity and collective aspirations, and the tensions that animate it ineluctably to seek power. Accordingly, ‘Asabiyyah is what puts social groups on hegemonic Steroids, and makes individuals feel powerful at a particular point in time. The paper attempts to explore and examine the contemporary ethnic conflicts and violence through Ibn Khaldun’s theory of social feeling. It concludes that any cultural, social, political threat to an ethnic group leads to conflict. It advocates that providing proper democratic space and representation of ethnic groups in decision making and policy forming bodies would reduce the ethnic tensions.
Nation-building, belonging and multiculturalism in Indonesia: Contextualising Ibn Khaldun’s theories and beyond
(İbn Haldun Üniversitesi, 2018) Widiyanto, Asfa
This paper strives to reread and recontextualise the ideas of Ibn Khaldun on diversity, group feeling and political legitimacy, most specifically within the contemporary context of nation-state. Ibn Khaldun states, “A dynasty rarely establishes itself firmly in lands with many different tribes and groups”. A high level of diversity (with no social cohesion), is regarded as a peril rather than a promise, most particularly to the stability of the state or dynasty. This paper address the following problems: (a) what societal cultures which contribute to the Indonesian nation-building; (b) how do the minority groups perceive their belonging to the nation and how do they respond to the nation-building.

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