Introduction
Ibn Khaldun is among the most prominent thinkers whose works in history, philosophy of history, sociology, politics, and civilization studies have been the subject of extensive interpretation and debate. However, a fundamental question remains regarding his primary concern: What was the core motivation behind his writings? Ibn Khaldun lived during a period when Islamic societies faced political turmoil, civilizational decline, and the constant rise and fall of states. Observing these crises, he found traditional historiography inadequate for explaining socio-political realities and sought to establish the “Science of Umran” to provide a new logic for understanding historical transformations. This article investigates whether the Science of Umran, and specifically the concept of Asabiyyah, is primarily aimed at explaining political relations and state formation or if it should be interpreted within a broader, non-political horizon.
Materials & Methods
This research employs a documentary (archival) method and utilizes the classical framework of the sociology of knowledge for data analysis. Within this framework, Ibn Khaldun’s thought is examined not merely as a set of abstract concepts but in connection with the historical, social, and political contexts of its production. Three essential factors in the formation of his thought are considered: first, the socio-political status of Ibn Khaldun’s era and the experience of decadence and instability in the Islamic world; second, the intellectual traditions and theoretical heritage he utilized; and third, his personal life and direct participation in the structures of power and political institutions. This approach allows for a precise analysis of his thought in relation to power, the state, and political transformation.

Discussion & Result
The analysis reveals that by critiquing conventional historiographical methods, Ibn Khaldun founded the Science of Umran to discover the rules governing social and political changes. At the center of this science lies the concept of Asabiyyah, which acts as the bonding agent for individuals and groups, facilitating the attainment of power, political dominance, and the establishment of the state. In Khaldunian thought, Asabiyyah is not merely social solidarity; it is a mechanism through which relations of dominance, sovereignty, and the transition of power are explained. Consequently, the transformation Ibn Khaldun focuses on is less about general social change and more about shifts in governance, coercion, and the succession of states. Furthermore, findings suggest that his personal experience in royal courts and involvement in political struggles deeply influenced his theoretical orientation. Thus, the Science of Umran and Asabiyyah serve as theoretical tools to explain the logic of political power and the genesis and decay of the state.
Conclusion
Based on the findings, Ibn Khaldun cannot be regarded simply as a historian or a theorist of society and civilization. Instead, he must be recognized as a thinker whose intellectual core was formed around the issues of politics and the state. The Science of Umran is a discipline for understanding the transformation of political power, and Asabiyyah is the most critical concept for explaining the formation, continuity, and demise of the state. The critical conditions of his time, his engagement with prior intellectual traditions, and his lived experience in politics caused his thought on the state to take precedence over other dimensions. Therefore, in Ibn Khaldun’s intellectual system, politics and the state are not secondary subjects but the foundational axis for analyzing historical and social developments.