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    ümit hassan ibni haldun

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    ümit hassan ibni haldun

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    © All Rights Reserved
    Download as PDF or read online from Scribd
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    9 views5 pages

    4592

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    aÇetintoprak
    ümit hassan ibni haldun

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    (Doktora Tez Gzeti) IBN HALDUN’UN METODU VE SIYASET TEORISi Dr. Umit Hassan mamuzin birinci béliimiinde, Ibn Haldun’un sosyal - siyasal dit a a ee el ee oe ee es Melee One en ee Be, eroleadinncloncca hayati karsilar bicimde kullanmaktad:r. Béylece, bedevilik ve hazerilik, ve «uygarlikot kargilayan bir gi bu aeidan bakildiginda asabiyyet, «batbars toplum bicimleri- nin aksiyon taracir. Bu bakimdan, «duygu> oldugu yolundaki yaygin kanaa- tin aksine asabiyyer, esitlikei toplum temeli iizerinde insanlar dayanisma etubu halinde baglayan bir aksiyon tarzidir. bn Haldun, deSigme agisin- don, asabiyyeti devict kurulmasindaki temel olarak gérmektedir, Diger bis deyisle, «barbarlk»in «tiyaset» Srgiitlenmesinden, «uygarlikyin yé- netiminin tizanlifa ydnelen «miilk tabi» yonetiminden farkan: ortaya koya- sak devlet cesitleri asal rejimleri ayirmasina ramen, sézkonusn re jimlerin her ikisinin de temelde gig -siddet’e dayandi{ing belizimektedir. ve Ozetle, Mukaddime boyunca gériilebilece’i izete, ibn Haldun’un ts IBN HALDUN'UN METODU VE Sty ASET TEORISi 203 lim diinyasinin Gzellilderini tamamiyla kaveamsy ve daha evrensel plinda sosyal - siyasal gereeklifin izini yakalamis olmast, kendisini sosyal letin yapt ve dinamiklerini derinligine arasttran evrensel nitelikte bir divzeyine ulastirmaktadir. bn Haldun’un siyaset sosyolojisi alanina éncii ola: vak getitdigi boyutlar arasinda, iiretim iliskilerinin bittiinlesme ve dedisme ds Onemli bir faktOr olduguna dikkati cekmesi, «Dofus toplumlarnin ye bis toplumlarin gelismesinin anlasilmasinda ticaretin ve ticaret yollanmin Snemini kavramis bulunmasi, «Dogu» siyasal hayatindaki miistebit yapiys vargulamas: belirtilebilir. THE METHOD AND POLITICAL THEORY OF IBN KHALDOUN (A Summary) Dr. Umit Hassan In the first party of this study a survey is made of the variety of in- terpretive conclusions that have been drawn from Ibn Khaldin’s socia, and political philosophy. A- priori judgments aside, the variety in evaluation of hn Khaldan’s work and the misleading judgments on which they are ba- sei appear to stem from a common source. Most of the commentators of the Mugaddima emphasize an aspect of this rather voluminous study and ig- nore the interconnection among the parts which constitute the whole. Anot- her problem with commentary on Ibn Khald(in is the inadequate attention that has been paid to this methodology: without a firm grasp of his methodology, that is an integral part of his philosophy, an analysis of his ideas on politics and society remains of necessity natrow and partial. Thus in the the second part of this study an attempt is made to un- derstand the methodological - epistemological underpinnings of Ibn Khal- dan’s work. On the one hand, Ibe Khaldin finds pure reason to be inade- quate in constructing a social science, hence he criticizes philosophers for relying on reason alone; on the other hand, faith, he contends is the suly ject matter of transmitted (nagliyye) «sciences» based on Koran and the ttaditions, and therefore remains outside the purview of the sciences. Thus while he seperates sciences from theology, he prepares, at the same time, a field independent of both philosophy (falsafiyya) and theology. His scientific method relies on a ctitical approach that combines obser- vation and reason, a sort of «tational realism», which takes a dialectial and deter- minist view of history, and grounds that history on material foundations. Tbe emphasis he puts oa economic, particularly production relations, as the 204 Dr. Umit Hasan dominant’ factor of social order and change constitutes the material sub- structure of his social and political philosophy. He examines, in particular, the modes of production that are characteristic of different forms of social ile (baddwa ond badéra) and attempts to analyze the dynamics of transfor nations from one mode to the other.This does not mean, however, that the superstructural instances are ignoted by Ibn Khaldin. On the contrary his goal is to specify the nature of the interplay among the structures that comprise a social whole. Within such a framework the significant role of the political structure is especially underlined. Jn the third part, we examine the concept of asabiyya which consti- tutes the

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