دترمینیسم اقلیم شناختی ابن خلدون و پیدایش علوم و تمدن بشری

اﺑﻦ ﺧﻠﺪون ﻣﻮرخ و ﻣﺘﻔﮑﺮ ﻣﺴﻠﻤﺎن ازﺟﻤﻠﻪ ﻣﻌﺪود ﻧﻈﺮﯾﻪ ﭘﺮدازان ﻃﺮاز اول ﺟﻬﺎن اﺳﻼم اﺳﺖ ﮐﻪ در ﺑﺮﺧﯽ از ﺣﻮزه ﻫﺎ ﻧﻈﺮﯾﻪ ﻫﺎی ﺑﺪﯾﻌﯽ را ﻃﺮح ﮐﺮده اﺳﺖ ﮐﻪ ﺗﺎﮐﻨﻮن ﻣﻮرد ﺗﺠﺰﯾﻪ وﺗﺤﻠﯿﻞ ﻗﺮار ﻧﮕﺮﻓﺘﻪ اﺳﺖ. ﯾﮑﯽ از اﯾﻦ ﺣﻮزه ﻫﺎ ﺟﻐﺮاﻓﯿﺎ و ﺑﻪ ﻃﻮر دﻗﯿﻖ ﺗﺮ اﻗﻠﯿﻢ ﺷﻨﺎﺳﯽ اﺳﺖ. ﭘﺮﺳﺶ ﻣﻘﺎﻟﻪ ﮐﻨﻮﻧﯽ در ﮔﺎم ﻧﺨﺴﺖ اﯾﻦ اﺳﺖ ﮐﻪ اﺑﻦ ﺧﻠﺪون ﭼﻪ ﻣﻌﻨﺎﯾﯽ از اﻗﻠﯿﻢ را ﻣﻮردﻧﻈﺮ داﺷﺘﻪ اﺳﺖ و در ﮔﺎم ﺑﻌﺪ ﺑﻪ ﭼﻪ راﺑﻄﻪ ای ﻣﯿﺎن اﻗﻠﯿﻢ و ﺟﺎﻣﻌﻪ ﺑﺸﺮی ﺑﺎور داﺷﺘﻪ اﺳﺖ؟ ﻓﺮﺿﯿﻪ ﭘﮋوﻫﺶ ازاﯾﻦ ﻗﺮار اﺳﺖ ﮐﻪ زﯾﺮﺳﺎﺧﺖ اﻧﺪﯾﺸﻪ وی در ﻣﻮرد اﻗﻠﯿﻢ ﻧﻈﺮﯾﮥ ﻫﻔﺖ اﻗﻠﯿﻤﯽ ﯾﻮﻧﺎﻧﯽ اﺳﺖ و اﺑﻦ ﺧﻠﺪون در ﯾﮏ «ﺗﺒﯿﯿﻦ ﻋﻠﯽ» اﻗﻠﯿﻢ را ﺑﻪ ﻣﻨﺰﻟﮥ »ﻋﻠﺖ ﺗﺎﻣﻪ« ﺷﺎﻟﻮده‌ ﺗﮑﻮﯾﻦ ﻋﻠﻮم، ﻫﻨﺮﻫﺎ، ﺧﻠﻖ وﺧﻮﻫﺎ و ﻧﮋاد ﺑﺸﺮی ﺗﻠﻘﯽ ﻣﯽ ﮐﺮده اﺳﺖ. ﭘﮋوﻫﺶ ﺣﺎﺿﺮ ﻧﺸﺎن ﻣﯽ دﻫﺪ ﮐﻪ اﺑﻦ ﺧﻠﺪون اﻗﺎﻟﯿﻢ ﻣﻌﺘﺪل ﯾﻌﻨﯽ اﻗﻠﯿﻢ ﻫﺎی 3 و 4 و 5 را در ﭘﺮورش ﺷﮑﻞ ﮔﯿﺮی اﻧﺴﺎن ﻫﺎی ﻫﻨﺠﺎرﻣﻨﺪ، ﻣﺴﺘﻌﺪ و ﻣﺘﻤﺪن ﻣﻬﻢ ﺗﻠﻘﯽ ﮐﺮده و از ﺳﻮی دﯾﮕﺮ در اﻗﺎﻟﯿﻢ ﺑﻪ دوراز اﻋﺘﺪال ﻫﻤﭽﻮن اﻗﺎﻟﯿﻢ 1 و 2 و 6 و 7 ﮐﻪ ﺑﺎ اﺳﺘﻮا و ﻗﻄﺐ ﻣﺘﻨﺎﻇﺮﻧﺪ، اﻧﺴﺎن ﻫﺎﯾﯽ ﺑﻪ دوراز ﺗﻤﺪن و ﺑﺎ ﻧﺎﻫﻨﺠﺎری ﻫﺎی ﻣﺨﺘﻠﻒ ﭘﺮورش ﻣﯽ ﯾﺎﺑﻨﺪ. ﻧﺘﺎﯾﺞ ﺗﺤﻘﯿﻖ ﻧﺸﺎﻧﮕﺮ آن اﺳﺖ ﮐﻪ اﺑﻦ ﺧﻠﺪون ﺑﻪ ﯾﮏ ﻧﻮع دﺗﺮﻣﯿﻨﯿﺴﻢ اﻗﻠﯿﻢ ﺷﻨﺎﺧﺘﯽ در ﺟﺎﻣﻌﻪ ﺑﺸﺮی ﺑﺎور داﺷﺘﻪ اﺳﺖ ﮐﻪ درﻧﺘﯿﺠﻪ آن در اﻗﻠﯿﻢ ﻫﺎی ﻧﺎﻣﻌﺘﺪل اﻧﺴﺎن ﻫﺎی ﻣﻨﺤﺮف ﻇﻬﻮر ﻣﯽ ﯾﺎﺑﻨﺪ و در اﻗﺎﻟﯿﻢ ﻣﻌﺘﺪل ﭘﯿﺎﻣﺒﺮان و ﻧﻮاﺑﻎ ﺑﻪ ﻣﻨﺼﮥ ﻇﻬﻮر ﻣﯽ رﺳﻨﺪ.

The Image of the Qajar King and Princes in the Historical Novel of Agha Mohammad Khan Qajar Written by Hossein Gholi Mirza Salvar (Emad AlSaltanah)

Historical novels borrow their characters, events, time and place from history. Therefore, it can be used as a tool to understand the historical mentality of the author and the ruling discourse of his time. This article examines the historical novel of Agha Mohammad Khan by Hossein Gholi Mirza Salvar (Emad alSaltanah) and seeks to answer the question of how the history of the Qajar period and the rulers and princes of this dynasty are depicted in this fiction and what message does this illustration have for the current researcher? It is a public opinion that in Pahlavi era, there were propagandas against Qajars. However, some sources like Emad alSaltanah’s book confirmed that this perspective is older than the Pahlavi era and it was accepted even by the Qajars’s authors. It was like an inheritance that was transferred to the Pahlavi era.