Search results

Political Science in the United States has focused too much on variable-oriented, quantitative methods and thus lost its ability to ask “big questions.” Stein Rokkan (d. 1979) was an eminent comparativist who asked big questions and provided such qualitative tools as conceptual maps, grids, and clustered comparisons. Ibn Khaldun (d. 1406), arguably the first social scientist, also asked big questions and provided a universal explanation about the dialectical relationship between nomads and sedentary people. This article analyzes to what extent Ibn Khaldun's concepts of asabiyya and sedentary culture help understand the rise and fall of the Muslim civilization. It also explores my alternative, class-based perspective in Islam, Authoritarianism, and Underdevelopment. Moreover, the article explores how Rokkan's analysis of cultural, geographical, economic, and religio-political variations within Western European states can provide insights to the examination of such variations in the Muslim world.

Islamic science was originally viewed as mere translator and transmitter of Greek, Indian and pre‐Islamic Persian science. Recent research has shifted our understanding of Islam's contribution to what is now called “the exact sciences.” We now know that Islamic science “was even richer and more profound than we had previously thought.” A substantial amount of genuine science was done in Islam, it predated similar discoveries in the West, and it also impacted upon the Renaissance. For example, in the late 1950apos;s, E. S. Kennedy and his students at the American University of Beirut discovered an important work of a fourteenth century Muslim astronomer by the name of Ibn al‐Shatir. This discovery showed that Ibn al‐Shatir's astronomical inventions were the same type of mechanism used by Copernicus a few centuries later,” and may have played a key role in the Copernican revolution. Consequently, an unprecedented acceleration of research into Islamic science started from the 1950s onwards. Recently, historian of Islamic science George Saliba was able to show that one of Copernicus's Muslim contemporaries — Kliafri — was a “brilliant astronomer, whose ability to work with the mathematics of his time is unsurpassed, including that of Copernicus,” and that he could use mathematics much more fluently, and much more competently, than Copernicus could do.

This paper's purpose is to present the works of a North African early contributor to sociological theory, Ibn Khaldun (1332‐1406), specifically pertaining to his conceptualization of leadership and the role of asabiya (group feeling) in leadership emergence.

The paper reviews the Muqadimmah, (Prolegomena or the introduction), which contained his most important views of the issue.

The paper develops an early model of leadership as described by Ibn Khaldun. This research study presents a different understanding of leadership that has applicability in a different era and in a different culture. The paper summarizes Ibn Khaldun's views on human nature, how leadership emerges, and the role of group feeling or asabiya in leadership situations.

The paper presents some implications of Ibn Khaldun's work for understanding leadership dynamics in a non‐western cultural context. It is suggested here that many of Ibn Khaldun's leadership propositions have particular significance for several non‐Western societies especially in the Middle East and North Africa.

The paper argues, that leadership research could benefit from the contributions of Ibn Khaldun in developing models that take different cultures into perspective.

Sustainable development is an attempt to achieve three competing aims: economic development, social justice and environmental conservation. Localising sustainable development in the Arabian city might require a framework that originates from its reality manifested in the region’s history, culture and religion. Ibn Khaldun’s model seems suitable for planning a sustainable city in the Arab world. The purpose of this paper is to discuss suitability of Ibn Khaldun’s writing to localising sustainable development in the Arabian cities.

The paper used a qualitative research methodology. The researcher investigated the writings of Ibn Khaldun and other scholars who studied his work to derive lessons for planning the sustainable Arab city.

Many of Ibn Khaldun’s concepts lost their accuracy, meanings and intentions in the course of translating his work. Ibn Khaldun’s writings can be the source from which scholars, planners and city administrators derive lessons to assure the sustainable development of human settlements, particularly in the Arab region. The writings of Ibn Khaldun are relevant to the Arab countries. His writings are sensitive to the realities of the Arab world, including geography, environment, history, religion and culture. His writings can support efforts for localising sustinable development in the Arabian cities.

Interrogating Ibn Khaldun’s writings can enable scholars, planners, architects and city administrators to elaborate and implement plans for the sustainable Arabian city. The findings of the paper assure that Ibn Khaldun’s analysis is suitable for addressing the urban ills of the contemporary Arabian metropolis as they were in his time.

Reports on the development and the validation of a measurement scale of International Business Negotiators (IBNs), derived from the literature and confirmed byself‐perceptions of Chinese business negotiators. Following a qualitative approach, the authors analyzed literature based on prior works in international business negotiations, cross‐cultural management, international business executives, and Sino‐Western business negotiations, to derive themes and items for developing an IBNs measurement scale. The key‐informant method was used to survey Chinese business negotiators (N₁=92, N₂ =478) for operationalizing the IBNs scale. Exploratory and confirmatory factor analyses, as well as structural equation modeling analysis, were carried out to examine and to validate factor structures, internal consistency, unidimensionality and the construct validity of the IBNs. The results justify a ten‐factor IBNs scale with significant psychometric properties.

The purpose of this paper is to examine the poverty rates of Indonesia, Malaysia and Pakistan, representing majority Muslim populations, and of India as a minority Muslim population, according to Ibn Khaldun's dynamic model on poverty.

According to Ibn Khaldun, poverty is not merely influenced by economic dimension. He initiated fundamental factors as mentioned in his formula P=f(W,G,N,S,g,J ) where P is a function of Wealth of the Nation (W ), Government (G ), Human Resource (N ), Sharia (S ), Growth ( g) and Justice ( J ). This study generates secondary data covering from 2000‐2010 or after financial crisis of 1997. These data employed using Panel method.

The study's findings reveal that the variable of Dynamic model of Ibn Khaldun influenced significantly the level of poverty in Indonesia as a Muslim majority population, whereas in Pakistan only the HDI variable has significant influence. Meanwhile (like Malaysia) in India, the variable of Dynamic model of Ibn Khaldun does not influence significantly.

Each country has certain characteristics and background with respect to economic growth, government policy and population that might influence poverty. As a result, the application of Ibn Khaldun model varies accordingly.

The findings reveal that quite a few challenges lie ahead in applying Ibn Khaldun model in these countries. This needs to be taken on promptly by each country, especially Muslim countries.

This paper is one of few studies which employ Ibn Khaldun theory on poverty, using panel data to investigate the appropriateness of the model.

The purpose of this study is to examine the poverty rate of Indonesia, Malaysia and Pakistan representing majority Muslim populations and that of India as a minority Muslim population according to Ibn Khaldun's dynamic model on poverty.

According to Ibn Khaldun, poverty is not merely influenced by economic dimensions. He initiated fundamental factors, as mentioned in his formula, which are the functions of Wealth of the Nation, Government, Human Resource, Shariah, Growth and Justice. This study generates secondary data covering the period from 2000 to 2010 or after the financial crisis of 1997. These data were generated using the Panel method.

The findings of this study reveal that the dynamic model of Ibn Khaldun significantly influenced the level of poverty in Indonesia as a Muslim-majority population, whereas in Pakistan, only the human development index variable has a significant influence. Meanwhile, like Malaysia, in India, the dynamic model of Ibn Khaldun did not have significant influence.

Each country has certain characteristics and background with respect to economic growth, government policy and population that might influence poverty. As a result, the application of Ibn Khaldun's model varies accordingly.

The findings reveal that quite a few challenges lie ahead in applying Ibn Khaldun's model in these countries. This needs to be taken on promptly by each country, especially Muslim countries.

This paper is one of the few studies which use Ibn Khaldun' theory on poverty using panel data to investigate the appropriateness of the model.

Muslims' commitment to religious learning and its institutions speaks of a genuine interest in a lifestyle characterized by education and wisdom, spiritual and religious well-being, in addition to sustainable intellectual and socio-cultural conditions of their communities. At the core of these critical contributions however, lays the question of the interplay between religious learning and community building, and the means according to which religious learning is continually the driving force for development and prosperity. This study aims to examine a number of questions pertaining to the character of Islamic religious learning while exploring the problems impeding religious learning from the effective development of the community. Specifically, this research draws on the perspectives of two prominent Muslim scholars, ‘Abdul Rahman Ibn Khaldun and Mohammad Tahir Ben Achour in an attempt to further understand the dilemmas impairing the position of Islamic religious learning in relation to the general context of Muslim communities. This inquiry opens new fields of critical inquiry on the role of religious learning today and brings to light some of the issues causing declining influence on the effective development of Muslim communities.

Examination of Islamic sources to develop conceptual framework on the issue of religious learning and community.

Ingraining the mind with varying degrees of information on a particular Islamic subject or mastery of a particular textbook without challenging students' minds with on-going problems and challenges, emerging ideas or trends, or growing emotions and behaviors; only causes memorized lessons to creep into stagnancy and inertia, thus shifting attention to the form and shape of learning as opposed to its essence and implications for community change and development. This calls for a systematic review of Islamic religious learning in such a way that it draws essentially from the primary sources of Islamic thinking while drawing learners closer to the folds of piety and moral discipline, embracing social change as a validating parameter for effective learning, while continually building active bridges with the surrounding community.

Research relied on original Islamic sources including works of Ibn Khaldun and Ibn Achour.

The role of managers is crucial to achieve holistic organizational goals to benefit the key stakeholders. However, a Western perspective is dominant as management literature where the work of Anglo-Arab philosophers is largely ignored. This paper aims to fill this knowledge gap and promulgate the writings of Ibn Khaldun (a fourteenth-century Muslim philosopher) to advance management knowledge.

This paper is primarily based on the review of Ibn Khaldun’s book Muqaddimah.

This study provides valuable insights to the leaders as well as management practitioners by offering some useful directions to the management researchers for further research. The analysis revealed five themes: Fikr (mindfulness), Ta’awun (cooperation), Ta’akhi (brotherhood), ethical leadership and Adal (justice).

This paper is an original contribution to the extant literature available on organization development and scant literature available on imparting employee welfare agenda in contemporary organization from the perspective of a Muslim philosopher Ibn Khaldun.

Each day, many different people in different societies are striving within their daily work to advance society. Every society needs to create ideas for further development and in order to become recognised as developed. The purpose of this paper is to show how different cultures at different times created similar ideas and theories to develop their society.

A comparison between the development theories of Ibn-i-Khaldun and Wallerstein's famous “world system theory” is undertaken to show that similar ideas of development were in existence even centuries before. Technically, seminar papers were posted and reviewed on an e-learning platform in order to reach such peer-reviewed assessment in a “Global Studies” curriculum.

The paper shows that the similarity between all developed countries is a strong state and extensive economic activity in different areas among cooperative people. All of these three characteristics are measurable and visible in today's western societies, and also centuries before in other countries (the Golden Age of the Muslim World).

Limits to comparing the two development theories of Ibn-i-Khaldun with Wallerstein's world system theory arise because of the large gap in time and the big cultural differences between the authors of the two theories. There is, on one side, Ibn-i-Khaldun in the thirteenth century whose religion (Islam) played an important role in his development theory and on the other side there is a western author, Immanuel Wallerstein in the twentieth century. In Wallerstein's development theory, religion has almost no role. Another point is that Wallerstein's theory provides a guideline to almost all countries for reaching development but Ibn-i-Khaldun's target countries are the Muslim countries which were experiencing decline at his time.

Unlike traditional approaches, the present analysis includes early scientific theories from non-European authors. Thus, one of the main objectives of “Global Studies” is fulfilled; namely a trans-disciplinary, globalised perspective.