Abstract

This study of political thought tagged Miskawayh when compared with the analytical study of Ibn Khaldun is a comparative analysis between the two opposite directions is made up of Islamic political thought.

The first trend is an ideal philosophical, religious, political Miskawayh like him in thought and philosophy, so we considered a model unique for comparison after Abi Nasr al-Farabi, the trend went in the framework of a specific method and content of Islamic political philosophy Aptny its system on that basis the entire property.

The second trend is towards a realistic religious, political and jurisprudential like Ibn Khaldun’s thinking evolves, and as he followed an approach framed in the doctrine of political Aptny its system on the basis of which the intellectual-political until I came back the famous preface is nothing but a comprehensive study of the evolution of political thought in the political school of jurisprudence.

In fact, this comparison does not represent the view framed or specific ideology or monopolized for the benefit of Mscrih or Ibn Khaldun, but represents a model of intellectual forms of violent conflict, which began to appear with the emergence of phenomena of the school-backed philosophical fatalism, and the school supported a judicial arrest as that control of the Umayyad dynasty and ruled in the policy of the Arab Islamic state, until he became its political system as a whole is moving towards algebra and authorization, so that worked hard to spread the political ideology that justifies its actions unfair and its blood vessels to their people in the visions of imaginary political which is made by some scholars to rotate the state halo jurisprudential holy is worthy of it! , And thus turned the Umayyad state deterministic trend under the guise of tribalism and so did the Abbasid state, which tended deterministic trend, but it was also in the context of religious fanaticism.

This thought pessimistic appeared opposite in the revolutions and uprisings, separatist movements in both countries so that made these revolutions trend philosophical represent in the direction of perfect was his weapon with the weapon of anti-algebra and mandate, but a weapon Enlightenment fatalism (philosophy), and this particular point, which revolve around the idea of ​​a book Radwan Mr. marked by the city and the city of philosophers, scholars, came this message to take from the philosophers and jurists Miskawayh Ibn Khaldun.

Between philosophy and jurisprudence, we found both (Miskawayh and Ibn Khaldun) representation in the field of thought and political philosophy and jurisprudence to the conflict that raged between supporters and supporters of the doctrine of philosophy as its relationship to both.

Miskawayh was a unique model – after Al-Farabi, of course – in the context of political philosophy, and Ibn Khaldun was also unique – after Al-Ghazali and Maori – in the framework of political jurisprudence.
Philosophizing with Miskawayh shall be construed to be, and Ibn Khaldun, he thought the reality of what is actually a struggle between rival so that partisanship was accompanied by grapes etc closely.

Distributed this letter to the introduction and six chapters and a conclusion, I dealt with during the Mbagesh the life of the philosopher Miskawayh upbringing and his doctrine and its relationship to Bslatin Bani Buwayh and the impact of this relationship to the ideas and philosophy as we tried in this chapter to know the roots of his thought, culture and philosophy and how he sees the historians of old and modernizers Miskawayh thinker and philosopher, is calculated on the Renaissance Islamic – the fourth century AH -.

The second chapter it is a study of his works and the features of his time, politically, economically, socially and intellectually so that had a significant impact on Miskawayh negatively and positively.

Chapter III A comparative analysis of the meeting humanitarian when Miskawayh and Ibn Khaldun’s concept, types, causes and stages, as it became clear during this chapter features of the similarities and differences between them in the framework of philosophy and jurisprudence through the detailed explanation of documented sources of scientific and according to plans Astantjnaha we fronted by which the skill and the possibility of each other in the defense of political ideology Aptny on this basis that his vision of the concept of meeting the human types, causes and stages.

With the fourth quarter came analytical study of comparative political theory at each part of the vision Quartet of the system of thought dominated the works Miskawayh and Ibn Khaldun, both as included this chapter, a comparative study and plans equity made clear during the transition evolutionary evolutionary system Miskawayh and the shift ring closed system I Khaldun.

In the fifth chapter, it was a comparative analysis of the concept of government and types and the necessity and purpose when Miskawayh and Ibn Khaldun in the framework of philosophy and jurisprudence as well, who withdrew its impact on the form of government and types so as to indicate that Miskawayh not feel free to be the ruling philosopher, unlike Ibn Khaldun, who think that philosophy is is only the futility haunt the government if he leaked it declared void and Kafr Menthaliha.

Chapter VI analytical study of the concept of leadership, conditions, features, and duties, and the meaning of political participation at each of them and how to gain leadership legitimacy, also addressed the vision of each of the reasons logical that displays the state for the fall and collapse under the schemes equity highlighted the idea in how to move the evolutionary stages of the State when Miskawayh , and stages of decay and the pyramid, the inevitable by Ibn Khaldun.

Last but not least I hope that I have been successful in the service of science and knowledge of God’s dearest hope of congealed term that your path and guide our steps to my professors and esteemed guests.