The Problem of the Collapse of States in the Context of the Effort to Rationalize History in Ibn Khaldun’s Thought World

Yusuf Ötenkaya

Makale detayları

The Problem of the Collapse of States in the Context of the Effort to Rationalize History in Ibn Khaldun’s Thought World

Yazarlar:

Yusuf Ötenkaya

Yayıncı:

Zonguldak Bulent Ecevit University

Ana Başlıklar:

İslam Tarihi ve Medeniyeti

Dergi:

BEÜ İlahiyat Fakültesi Dergisi Vol.11 Issue 1, pp.63-90

Belge Tipi:

Makale

Yayın Tarihi:

6/2024

Belge Dili:

Türkçe

Document ID (Org No.):

2001319511

pISSN:

2148-3728

Anahtar kelimeler:

Özet:

 Ibn Khaldūn problematized his predecessors narration of history based on narration and discussed this issue in his own work Tāriḫu İbn Haldûn: Dîvânül-mübtedeʾ vel-ḫaber fî eyyâmil-ʿArab vel-ʿAcem vel-Berber ve men-âsarahüm min-ẕevis-sulṭânil-ekber and tried to bring a new perspective to the science of history. The method he adopted was based on the causalization of history, predictability and the determinism of factual functioning. In a way, this meant that the science of history was seen as the yardstick for reaching the truth. According to this method, history became the sole criterion for determining the truth of events. At the same time, this was an indication that history did not proceed according to theological determinism, but according to the voluntary actions and choices of human beings. Many religiouscultural attitudes such as the attitudes and behaviors of people in their daily lives, human relations, and whether they take moral principles into account were among the issues that concerned the future of the state. Nevertheless, the presuppositional understanding of Ibn Khaldūns method of history as states are like human beings; they are born, grow, decline and dissolve dictates fatalism by eliminating human agency. Above all, this makes it difficult to comprehend the sociology of the causal mechanisms through which political mechanisms collapse. In other words, this reception of Ibn Khaldūn leads to the neglect of the factual functioning that he often used in his historical studies. Therefore, to avoid this problem, this paper will focus on howwhy Ibn Khaldūn causalizes history as a method and emphasize the changes in the lifestyle of the society rather than determinism in the formation-disintegration of states. At the same time, based on Ibn Khaldūns idea that people are the children of their habits, not of their natures, the formation-disintegration of states will be associated with peoples voluntary actions and the consequences of the lifestyles adopted will be revealed. The main method followed in the study is based on the conscious or unconscious actions of the human by seeing history in the category of rational sciences with an Ibn Khaldūnian perspective and the positivenegative results of the lived process.

 Ibn Khaldūn problematized his predecessors narration of history based on narration and discussed this issue in his own work Tāriḫu İbn Haldûn: Dîvânül-mübtedeʾ vel-ḫaber fî eyyâmil-ʿArab vel-ʿAcem vel-Berber ve men-âsarahüm min-ẕevis-sulṭânil-ekber and tried to bring a new perspective to the science of history. The method he adopted was based on the causalization of history, predictability and the determinism of factual functioning. In a way, this meant that the science of history was seen as the yardstick for reaching the truth. According to this method, history became the sole criterion for determining the truth of events. At the same time, this was an indication that history did not proceed according to theological determinism, but according to the voluntary actions and choices of human beings. Many religiouscultural attitudes such as the attitudes and behaviors of people in their daily lives, human relations, and whether they take moral principles into account were among the issues that concerned the future of the state. Nevertheless, the presuppositional understanding of Ibn Khaldūns method of history as states are like human beings; they are born, grow, decline and dissolve dictates fatalism by eliminating human agency. Above all, this makes it difficult to comprehend the sociology of the causal mechanisms through which political mechanisms collapse. In other words, this reception of Ibn Khaldūn leads to the neglect of the factual functioning that he often used in his historical studies. Therefore, to avoid this problem, this paper will focus on howwhy Ibn Khaldūn causalizes history as a method and emphasize the changes in the lifestyle of the society rather than determinism in the formation-disintegration of states. At the same time, based on Ibn Khaldūns idea that people are the children of their habits, not of their natures, the formation-disintegration of states will be associated with peoples voluntary actions and the consequences of the lifestyles adopted will be revealed. The main method followed in the study is based on the conscious or unconscious actions of the human by seeing history in the category of rational sciences with an Ibn Khaldūnian perspective and the positivenegative results of the lived process.

 Ibn Khaldūn problematized his predecessors narration of history based on narration and discussed this issue in his own work Tāriḫu İbn Haldûn: Dîvânül-mübtedeʾ vel-ḫaber fî eyyâmil-ʿArab vel-ʿAcem vel-Berber ve men-âsarahüm min-ẕevis-sulṭânil-ekber and tried to bring a new perspective to the science of history. The method he adopted was based on the causalization of history, predictability and the determinism of factual functioning. In a way, this meant that the science of history was seen as the yardstick for reaching the truth. According to this method, history became the sole criterion for determining the truth of events. At the same time, this was an indication that history did not proceed according to theological determinism, but according to the voluntary actions and choices of human beings. Many religiouscultural attitudes such as the attitudes and behaviors of people in their daily lives, human relations, and whether they take moral principles into account were among the issues that concerned the future of the state. Nevertheless, the presuppositional understanding of Ibn Khaldūns method of history as states are like human beings; they are born, grow, decline and dissolve dictates fatalism by eliminating human agency. Above all, this makes it difficult to comprehend the sociology of the causal mechanisms through which political mechanisms collapse. In other words, this reception of Ibn Khaldūn leads to the neglect of the factual functioning that he often used in his historical studies. Therefore, to avoid this problem, this paper will focus on howwhy Ibn Khaldūn causalizes history as a method and emphasize the changes in the lifestyle of the society rather than determinism in the formation-disintegration of states. At the same time, based on Ibn Khaldūns idea that people are the children of their habits, not of their natures, the formation-disintegration of states will be associated with peoples voluntary actions and the consequences of the lifestyles adopted will be revealed. The main method followed in the study is based on the conscious or unconscious actions of the human by seeing history in the category of rational sciences with an Ibn Khaldūnian perspective and the positivenegative results of the lived process.

 İbn Haldûn, kendinden önceki müverrihlerin rivayeti esas alarak tarih anlatımında bulunmalarını sorunsallaştırarak bu meseleyi kendi eserinde Târihu İbn Haldûn: Dîvânül-mübtedeʾ vel-ḫaber fî eyyâmil-ʿArab vel-ʿAcem vel-Berber ve men-âsarahüm min-ẕevis-sulṭânil-ekber tartışıp tarih ilmine yeni bir perspektif kazandırmaya çalışmıştır. Benimsediği usûl, tarihin nedenselleştirilmesi, öngörülebilmesi ve olgusal işleyişin belirleyiciliği üzerine kuruluydu. Bu da bir bakıma tarih ilminin hakikate ulaşmanın miyarı olarak görülmesi anlamına geliyordu. Bu metoda göre tarih, hadiselerin doğruluğunu belirleyen yegâne kıstas hâline gelmekteydi. Bu durum aynı zamanda tarihin, teolojik determinizm anlayışı ile değil, insanın ihtiyarî eylem ve tercihleri doğrultusunda ilerlediğinin göstergesiydi. İnsanın gündelik yaşamındaki tutum ve davranışları, insan ilişkileri, ahlakî prensipleri dikkate alıp almaması gibi pek çok dinîkültürel tavır, onun inşa ettiği devletin geleceğini ilgilendiren hususlardandı. Ancak diğer taraftan İbn Haldûnun tarih usûlüne ilişkin yapılan çalışmalarda devletler de insanlar gibidir; doğar, büyür, geriler ve dağılır şeklinde ön kabul olarak benimsenen anlayışın insanın failliğini ortadan kaldırıp yazgısallığı dikte ettiği görülmektedir. Bu durum her şeyden önce siyasal mekanizmaların hangi illiyetler dahilinde çöküşe uğradığının sosyolojisinin idrak edilmesini zorlaştırmaktadır. Bir başka ifadeyle, İbn Haldûna yönelik yapılan bu alımlama biçimi, onun tarih incelemelerinde sıklıkla kullandığı olgusal işleyişin ihmal edilmesine neden olmaktadır. Dolayısıyla bu çalışmada söz konusu sorunun önüne geçebilmek amacıyla İbn Haldûnun bir yöntem olarak tarihi nedennasıl nedenselleştirdiği üzerinde durularak devletlerin oluş-bozuluşunda teolojik determinizmden ziyade toplumun yaşam tarzındaki değişiklikler vurgulanacaktır. Aynı zamanda İbn Haldûnun, insanlar tabiatlarının değil, alışkanlıklarının çocuğudur fehvasından hareketle devletlerin oluş-bozuluşu insanların ihtiyarî eylemleri ile ilişkilendirilerek benimsenen yaşam tarzlarının ne gibi neticeler doğuracağı ortaya konulacaktır. Çalışmada izlenen temel yöntem, İbn Haldûncu bir perspektif ile tarihi aklî ilimler kategorisinde görerek yaşanılagelen sürecin müspetmenfi neticelerini insan ferdinin bilinçli ya da bilinçsiz eylemleri üzerine kuruludur.

Makale detayları

The Problem of the Collapse of States in the Context of the Effort to Rationalize History in Ibn Khaldun’s Thought World

Yazarlar:

Yusuf Ötenkaya

Yayıncı:

Zonguldak Bulent Ecevit University

Ana Başlıklar:

İslam Tarihi ve Medeniyeti

Dergi:

BEÜ İlahiyat Fakültesi Dergisi Vol.11 Issue 1, pp.63-90

Belge Tipi:

Makale

Yayın Tarihi:

6/2024

Belge Dili:

Türkçe

Document ID (Org No.):

2001319511

pISSN:

2148-3728

Medieval History

Ibn Khaldūn

Causality of History

Determinism

Nature

Forma-tion-Disintegration.Orta Çağ Tarihi

İbn Haldûn

Tarihin Nedenselliği

Determinizm

Fıtrat

Oluş-Bozuluş.

Sayı

Makale detayları

Yazarlar: Yusuf Ötenkaya

Yayıncı: Zonguldak Bulent Ecevit University

Ana Başlıklar: İslam Tarihi ve Medeniyeti

Dergi: BEÜ İlahiyat Fakültesi Dergisi Vol.11 Issue 1, pp.63-90

Belge Tipi: Makale

Yayın Tarihi: 6/2024

Belge Dili: Türkçe

Document ID (Org No.): 2001319511

pISSN: 2148-3728

Sayı

Yazarlar:

Yusuf Ötenkaya

Yayıncı:

Zonguldak Bulent Ecevit University

Ana Başlıklar:

İslam Tarihi ve Medeniyeti

Dergi:

BEÜ İlahiyat Fakültesi Dergisi Vol.11 Issue 1, pp.63-90

Belge Tipi:

Makale

Yayın Tarihi:

6/2024

Belge Dili:

Türkçe

Document ID (Org No.):

2001319511

pISSN:

2148-3728