Le système du pouvoir en Islam d'après Ibn Khaldûn

Cheddadi, Abdesselam

doi:10.3406/ahess.1980.282653

Cited by 16 publications

(4 citation statements)

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“…Many works have described this rent-seeking model (Cheddadi, 1980, Chapra, 2007, Bozarslan, 1988, Carré, 1983, 1986, Al Jabri, 2007, Hillman, 2007. Like Russia (Hedlund, 2005) Islamic Law creating a virtual past.…”

Section: Islamic Law and The Rent-seeking Modelmentioning

confidence: 99%

Economic freedom in Muslim countries: an explanation using the theory of institutional path dependency

Facchini

2011

Eur J Law Econ

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International audienceThis article explains the level of economic freedom in Muslim countries through the theory of institutional path dependency. Islamic countries are generally not free and they have a poor record regarding property rights. To explain these realities we use the institutional history of Muslim countries. We define three steps: the Arab and Ottoman Empires when Islamic law was of great importance, European colonisation, and the contemporary era with its movement towards a revival of Islam. Islamic law is not liberal. This explain why in general Muslim countries are not free. Colonisation radically changed institutional life in the twentieth century. British colonisation proved to be better than did French or Soviet colonisation. This explains why the Persian Gulf countries are freer. The collapse of the Soviet model explains the speed of liberalisation in former socialist countries (such as Albania, Kyrgyz Republic, and Kazakhstan). Nevertheless, the twentieth century was not just the century of Westernisation. It was also the century of the revival of Islam. The article concludes that the history of the twentieth century does not explain the way in which Muslim countries are attracted by the ideal of the Muslim city. The revival of Islamic intellectual innovations and the evolution of Muslim opinion sustain this thesis. Therefore, there is a dependency on the past and on an imagined future. Islam acts, like yesterday, on the world of institutional possibilities

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Section: Islamic Law and The Rent-seeking Modelmentioning

confidence: 99%

Economic freedom in Muslim countries: an explanation using the theory of institutional path dependency

Facchini

2011

Eur J Law Econ

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“…Although Ibn Khaldū n developed theoretical tools and concepts that are valuable for the positive (as opposed to the normative) study of history, most students of Ibn Khaldū n have not been interested in building upon his ideas, combining them with concepts derived from modern sociology and applying theoretical frameworks derived from his thought to historical and empirical realities. There have been few works that have gone beyond the mere comparison of ideas and concepts in Ibn Khaldū n with those of modern western scholars towards the theoretical integration of his theory into a framework that employs some of the tools of modern social science (for exceptions see Cheddadi, 1980;Gellner, 1981;Lacoste, 1984;Carré, 1988;S. F. Alatas, 1993).…”

Section: Relevance To Contemporary Sociologymentioning

confidence: 99%

“…Very few works have attempted to integrate Ibn Khaldū n's theory of state formation with the theories and concepts of modern sociology (Ortega y Gasset, 1976-8;Laroui, 1980;Cheddadi, 1980;Gellner, 1981;Michaud, 1981;Lacoste, 1984;Carré, 1988;S. F. Alatas, 1993).…”

Section: Building Neo-khaldunian Theorymentioning

confidence: 99%

Ibn Khaldūn and Contemporary Sociology

Alatas

2006

International Sociology

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“…Analyses and critical evaluations of Ibn Khaldun's concepts and view of society and the state also constitute a significant portion of the existing literature on the Khaldunian thought (e.g. Cheddadi, ; Hannoum, ; Hussein, ; Lacoste, ; Rabiʿ, ; Rosenthal, ; Stowasser, ; Von Sivers, ; Walzer, ). Very few, however, attempt at an application of his theoretical ideas and/or concepts to historical or contemporary empirical cases (e.g.…”

Section: Introductionmentioning

confidence: 99%

Khaldunian studies today: The contributions of Syed Farid Alatas

Ardıç

2017

J Historical Sociology

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The growing interest in the 14 th -century Muslim scholar IbnKhaldun's ideas and his essentially historical-sociological perspective implies a promise of a critical appraisal of the Eurocentric nature of the classical and contemporary social theory. An important role is played in this endeavor by Syed Farid Alatas whose work has been important not only in terms of further introducing Ibn Khaldun's theory to the Western audience but also making it more relevant to the contemporary theoretical debates and historical sociology.This article reviews Alatas' work on Ibn Khaldun with a view to demonstrate that his contributions to the Khaldunian studies today take at least five different forms: a critical examination of Ibn Khaldun's theory in general, and reconstruction of it as a theory of the state, and of religious revival in particular; demonstrating its significance for the modern social sciences; its application to a number of premodern and modern empirical cases; and a theoretical integration of his model with some modern Western theories, which is a rare occurrence in both Khaldunian studies and sociology in general. | INTRODUCTIONThe scholarly literature on the 14 th -century Arab-Muslim thinker 'Abd al-Rahman Ibn Khaldun (732-808 AH/1332-1406 CE) entails different attitudes toward his work, presenting him from different angles using a diverse set of adjectives. For some he is a typical Aristotelian philosopher with no original contribution to philosophy or the study of history (e.g. Mahdi, 1957) or a typical historian of his own time offering no insights for today (Al-Azmeh, 1982;Gibb, 1933) -while others see him as an unusually "modern" or "secular" thinker that (surprisingly) emerged from the premodern Islamic world, finding his Muqaddima (Prolegomenon) fascinating (e.g. Nicholson, 1966;Ortega y Gasset, 1934). Still others claim he is an original philosopher and even the pioneer of the modern social science, and sociology in particular (e.g. Baali, 1988;Ben Salem, 1996;Bouthoul, 1930;Cheddadi, 2006;Conyers, 1972;Dhaouadi, 1990;Şentürk, 2016;Simon, 1959;Wafi, 1962 Spengler, 1963-64, Talbi, 1967, Baali, 1992, Cheddadi, 2006, Tomar, 2006 economy, methodology, etc. (e.g. 'Izzat, 1952;Baali & Price, 1982;Gellner, 1975;Goodman, 1972;Laroui, 1987). Still others focus on Ibn Khaldun's methodological perspective, often trying to re-articulate it in a manner that is compatible with modern debates or in a comparative fashion with a Western figure (e.g. Ahmad, 2003;Al-Marzouki, 2006;Ardıç, 2008;Dale, 2006;Hourani, 1982;Mahdi, 1957;Meuleman, 1991;Oumlil, 1982). Analyses and critical evaluations of Ibn Khaldun's concepts and view of society and the state also constitute a significant portion of the existing literature on the Khaldunian thought (e.g. Cheddadi, 1980;Hannoum, 2003;Hussein, 1917;Lacoste, 1984;Rabiʿ, 1967;Rosenthal, 1979;Stowasser, 1983;Von Sivers, 1980;Walzer, 1963). Very few, however, attempt at an application of his theoretical ideas and/or concepts to historical or contemporary empirical cases...

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Le système du pouvoir en Islam d'après Ibn Khaldûn

Cited by 16 publications

References 1 publication

Economic freedom in Muslim countries: an explanation using the theory of institutional path dependency

Economic freedom in Muslim countries: an explanation using the theory of institutional path dependency

Ibn Khaldūn and Contemporary Sociology

Khaldunian studies today: The contributions of Syed Farid Alatas

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