Abstract
This study examines the relationship between authority and legitimacy in the context of Ibn Khaldun's views. In this context, such concepts as prosperity (umran), collective conscience (asabiye), (mulk), (hilafet), which are closely related to the concept of authority, are examined. Politics is a search for 'the best' in a way. It defines an ethical paradigm in which the philosophy of politics is built on the contradictions between ex post and de lege ferenda (between what is and what should be). In this respect, the pursuit of legitimacy in politics predicates an ethical grounding and also the relationship between politics and ethics. This phenomenon, the questions of the legitimacy of politics and power, has a dynamic continuity and problematic in itself at every stage of the government's dynamic process. The concept of legitimacy of politics is the expression of a search for steady criteria against changes and the merits of the legitimacy ground within different processes. Ibn Khaldun examines the authority in three parts and discusses their legitimacy. The first of these is the natural possession that contains overtowering and using force on the basis. The second is political possession that includes to manage the society as necessitated by the mind in the fields of reaching worldly interests and removal of losses. The last one is the caliphate which means to conduct the government as a matter of religious thought for the benefit of the world and the hereafter. Ibn Khaldun criticizes the views of Islamic philosophers about authority.
Highlights
This study examines the relationship between political authority and legitimacy in the context of Ibn Khaldun's views
In this context, such concepts as prosperity, collective conscience, possession, caliphate, which are closely related to the concept of political authority, are examined
Politics is a search for 'the best' in a way. It defines an ethical paradigm in which the philosophy of politics is built on the contradictions between ex post and de lege ferenda
Summary
İbn Haldun’a göre, siyaset, insan olmanın bir neticesidir. Siyasî bir toplum oluşturma insanın ahlâkî yapısıyla ilişkilidir. “Mülk” kavramı genellikle hanedanlıklar için kullanırken, “devlet” kelimesini ise daha çok başka bir siyasî otoriteye bağlı olmayan hanedanlıkları ifade etmek amacıyla kullanır. Dolayısıyla düşünürün devlet ve mülk kavramlarını genel olarak siyasî otoriteye sahip bir topluluğu ifade ederken kullandığını ifade etmek mümkündür. Mukaddime’de geçen anlamıyla devlet kavramı, üzerinde başka bir otoritenin yer almadığı siyasî bir yapıyı belirlemek için kullanılmaktadır ve bu yaklaşım günümüz siyaset anlayışına da uygundur (Uygun, 2015: 91). Devleti tanımlarken bir kısım niteliklerinden hareketle tanımlamalarda bulunan İbn Haldun’a göre devlet, insanları iç ve dış tehlikelerden koruma ve toplum düzenini sağlama amacıyla egemen olan ve hükmeden siyasî otoritedir (İbn Haldun, 1993: 34, 109; 1989: I/103-104, 386). Siyasî otoritenin üçüncü türü olan “hilâfet” ise hem dünya hem de ahiret yararları hususunda devletin dinî düşüncenin gereğine göre yönetilmesini ifade eder (Uludağ, 1993: 100-101). O, bir ayete dayanarak bu hususu Tanrı’nın iradesine bağlar (İbn Haldun, 1993: 114)
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