| چکیده انگلیسی مقاله |
Despite the whole ontological and epistemological paradigms which believethat the Essence and Attributes of God transcends this world andconsequently seek knowledge in metaphysics, Ibn Khaldūn as a TunisianMuslim philosopher and sage, in 8th century A.H., presents an interpretationof Islam religion that accordingly, despite the Divine Essence beingtranscendental, His Attributes as 'Umrān (civilization) has an eternal processin society and history. Thus "knowledge" and "power" are symbols andfables of truth at society level.So he established a new paradigm by the name of 'ilm al-'Umrān (science ofcivilization). Because of Divine Presence and His Everlasting Creation insociety and history, through causes and effects, the paradigm is based onpost-essentialism. In this paradigm, the realm of intellectual activity, isneither mere matter nor absolute and abstract metaphysics, but anindeterminate and moderate realm between material and a supernatural one,in history.Islamic rationality and philosophy lagged behind the history, also the Islamiccivilization lost its fluidity and balance, because of rationality'sconcentration on "imperceptibly metaphysical-spiritual essence", IbnKhaldūn thought. In this manner, the Islamic civilization was involved instiffness and deterioration. Therefore the Muslim's material and spiritualimprovement require their epistemological attention to society and history,and at the same time keeping the balanced gap between truth-bestowingsociety and identity-bestowing social cohesion (asabiyya). According to histhought, in Islamic states, religion is the origin of this gap and a moderatelysocial structure. Nevertheless, in his thought development, determining ofruler's will as the agent of fulfilling religion's role in society, was replacewith "law" -that is based on intellect and narration. |