Lec 11 A philosopher sociologist and a social scientist ibnu-khaldun.pptx

Ibn e khaldun philosophy

1. IBNU KHALDUN A PHILOSOPHER, SOCIOLOGIST AND SOCIAL SCIENTIST

2. Ibn Khaldun (1332-1406 AD) He was born in Tunisia in 1332 AD Ibn Khaldun is the Sheikh of all social scientists. He was a philosopher of history and the first social scientist. He was the first major Islamic thinker who emphasized empirical thought over normative theory. Ibn Khaldun made three very important contributions to social sciences. He emphasized the importance of empirical facts, developed a theory of change and identified tribal solidarity as the driver of change.

3. Biogra p hy Arab Scholar Medieval era Name Ibn Khaldun [Ab ū Zayd ‘Abdu r-Ra ḥ man bin Mu ḥ ammad bin Khald ū n al- Ḥ a ḍ ram ī ] Birth 27 May, 1332/732 AH Death 19 March, 1406/808 AH School / Tradition Ash'ari [It was instrumental in fundamental chang es in the direction of Islamic theology, separating its development radically from that of theology in the Christian world.] Main Interests Sociology, History, Historiography, Demography, Economics, Philosophy of History, Notable Ideas Asabiyah Influences Al-Razi [a fundamental and enduring contributions to the fields of medicine, alchemy, and philosophy, recorded in over 184 books and articles in various fields of science.] Influenced Al-Maqrizi, Social sciences [remarkable in this context for his unusually keen interest in the Ismaili Fatimid dynasty and its role in Egyptian history]

4. Quotation attributed to Ibn Khaldun Islam is under obligation to gain power over all nations. "The bond of group feeling is a natural one, and it brings human beings together into communities, large or small. Throughout history many nations have suffered a physical defeat, but that has never marked the end of a nation. But when a nation has become the victim of a psychological defeat, then that marks the end of a nation. No one can stand up against the authority of truth, and the evil of falsehood is to be fought with enlightening speculation. History, therefore, is firmly rooted in philosophy. It deserves to be accounted a branch of philosophy. Government decisions are as a rule unjust, because pure justice is found only in the legal caliphate that lasted only a short while.

5. About Ibnu Khaldun Abu Zayd 'Abd al-Rahman Ibnu Khaldun received a good education. served as assistant and secretary to several government officials. career was changed jobs frequently when political winds shifted. led an extremely eventful life, traveling to, among other places, Mecca, Syria  . Palestine and Spain , and occasionally finding enough leisure time to teach, study, and write. Among the notable personalities Ibn Khaldun met in his adventures were King Pedro I of Castile (Spain 13c) and Timur Turko -Mongol conqueror who lived during the 14th century.

6. Education & Early Years Family social and political activist received a classical Arabic education, studying the Qur'an and Arabic linguistics, the basis for an understanding of the Qur'an, Hadith and Fiqh , mathematics, logic and philosophy lost both his parents to an epidemic of the plague which hit Tunis, when he was 17 years old In a typical Muslim family, follow family tradition is common, that is where he struggled for a political career And he life adventure begin, in which he spends time in prison, reaches the highest offices and falls again into exile.

7. His writing    most significant work is the Muqaddimah. "introduction" to history, he discussed historical method and provided the necessary criteria for distinguishing historical truth from error. considered one of the most phenomenal works on the philosophy of history ever written where he related the social impact of a community or event. In this action, this play a big impact to the Muslim society, where we are going to share about the Muqaddimah and the sociological view.

8. His Adventure  continued education, social and political began play an important role in the political leadership of Sevilla , Spain   Become a judge and held post in may courts of the Maghrib & Andalunisa (Spain)  one reason why he have travel because he to find that scholar from that institution in order to fulfill his knowledge desire

9. The Community Structure, Norms and Development Ibnu Khaldun

10. Mu q ad dim a h What is Muqaddima? Teaching is a Craft An important role in providing conceptual and paradigmatic frameworks as well as an epistemological foundation of the study of human society.

11. Muqaddimah He is best known for his Muqa-ddimah (known as Prolegomenon in English), which was discovered, evaluated and fully appreciated first by 19th century European scholarship Western scholars recognized him as one of the greatest philosophers to come out of the Muslim world. He sought to write a world history introducing by a first volume aimed at an analysis of historical events. Muqaddimah was based on Ibn Khaldun's unique approach and original contribution and became a masterpiece in literature on philosophy of history and sociology. In this context, he analysed the dynamics of group relationships and showed how group-feelings, al-'Asabiyya, give rise to the ascent of a new civilisation and political power .

12. HUMAN CIVILIZATION IN IBN KHALDUN’S THOUGHT Ibn Khaldun discovered a new tendency in the Middle Ages, which may be seen as theorizing the history of science in the context of sociopolitical events that it produced from the seventh century to the fourteenth century AD. In addition to providing a history of science, it also traces the development of the humanities during this time period within the contexts of philosophy and sociology, presents a philosophical view of the humanities, and on the other hand, examines how science is conceptualized and understood in Islamic civilization. The Human Sciences Report is the first comprehensive examination of the development of science in humanities history. In his book Al- Muqaddimah , Ibn Khaldun examined a variety of humanities. Research in the human mind, psychology, metaphysics, business, science of education, history, society, city, village, administrative institutions and political affiliations, power, political science, calligraphy, graph, and civilization, philosophy, theology, civilization, culture, customs, strange sciences like science of letters and magic, chemistry, religion, religious sciences, theology, philosophy of religion, mathematical calculus, astronomy, literature, science of the universe, and science of the human mind are all included

13. HUMAN CIVILIZATION IN IBN KHALDUN’S THOUGHT Ibn Khaldun recognized there was a difference between humans and animals and made that distinction in his study of cultures. Instead of focusing on just one aspect of the human experience, he wanted to comprehend it all. He placed emphasis on how the character and evolution of social institutions as well as the means by which people made a living were influenced by the environment, climate, vegetation, and the fertility of the land. He stressed the significance of the division of labor in the manufacturing process based on his understanding of human wants, a division that was proposed four hundred years later by Adam Smith in his Inquiry into the Nature and Causes of the Wealth of Nations. According to Ibn Khaldun's sociological theory, religion is a component of civilization, but it also influences how history develops

14. He identified an almost rhythmic repetition of rise and fall in human civilization, and analysed factors contributing to it. His contribution to history is marked by the fact that, unlike most earlier writers interpreting history largely in a political context, he emphasised environmental, sociological, psychological and economic factors governing the apparent events. This revolutionised the science of history and also laid the foundation of Umraniyat (Sociology). The other volumes of his world history Kitab al-I'bar deal with the history of Arabs, contemporary Muslim rulers, contemporary European rulers, ancient history of Arabs, Jews, Greeks, Romans, Persians, etc., Islamic History, Egyptian history and North-African history, especially that of Berbers and tribes living in the adjoining areas.

15. Concept of Asabiyya: Asabiyya or asabiyah means social solidarity, social integration, and social cohesion. It is the force which unites people with one another. However, their patterns of behavior brought them closer. Asabiyya was important for economic, intellectual and political development of society. According to Ibn-e-Khaldoon the tribes are successful because they have highest Asabiyya. He also explains that the more the tribes deviate from Asabiyya, the more is the element of deviance; religious movements sharpen the force of Asabiyya and no movement can succeed without it. Ibn e Khaldoon was of the view that man is an animal, but he becomes human with the cooperation of all social elements that become a source of satisfaction of needs.

16. Ibn - Khaldoon's methodology: In Muqaddima , he explained the method of logic and science. He gave his research based on the findings that there is a close relationship between history, political and social events, and they work on the basis of cause and effect relationship. Theory of rural and urban society: He described some characters of human societies over the animal societies and the need of supreme governor for them. His terms for rural and urban society were respectively. They had strong Asabiya . Society as living organism: Society is like a living organism and organisms consist of body parts. Society is composed of culture and people. Both can get sick, can grow, both can die and both feel pain when one part gets hurt. Social change: The societies that loose Asabiyya are bound to undergo changes. This change is a cyclic process in which there are fixed stages. Each stage takes 40 years and total 120 years. Each stage has its own demographic, economic, religious and political characteristics based on growth, development and decay.

17. Father of sociology: Ibn e Khaldoon’s findings and research on social changes, concept of asabiya and Muqaddima , gave him the status of father of sociology. Ibn Khaldun's influence on the subject of history, philosophy of history, sociology, political science and education has remained paramount ever since his life. His books have been translated into many languages, both in the East and the West, and have inspired subsequent development of these sciences.

18.  use his political and first had knowledge of the people of Maghrib to formulate many of his ideas. discussion of Tribal societies and social forces would be the most interesting part of his thesis. His theories of the science of Umran (sociology) are all pearls of wisdom   

19. The Structure of Muqaddimah   Chap 1 : Human civilization in general Chap 2 : Bedouin civilization, violent nation and tribes and their condition of life, including several basic and explanatory statements Chap 3 : On dynasties, royal authority, the caliphate, government ranks and all the goes with these things (basic & supplementary propositions)

20. The Structure of Muqaddimah   Chap 4 : Countries & cities and all forms inactive civilization. The conditions occuring there. Primary and secondary considerations in this connection Chap 5 : On the various aspects of making a living, such as profit and the crafts. The conditions that occur in this connection. A number of problems are connected with this subject. Chap 6 : The various kinds of sciences. The methods of instruction. The conditions that obtain in these condition

21. The Norms Sedentary cultural is the goal of civilisation.  The end of its life span and brings about it corruption Cities that are the seats of royal authority fall into ruin when ruling dynasty dissolves and falls into ruin Certain Cities have crafts that others lack

22. The Norms The existence of group feeling in cities and the superiority of the inhabitants over others The dialects of the urban population

23. The Community Nomadic (al-’umran al- badawi) Sedentary societies (al-’umran al-hadari)

24. From Umran Badawi (Rural) to Umran Hadari (Urban) This discussion relating to Ibn Khaldun’s work. It examined his theory of asabiyah and then in the last piece expanded on it and focused more deeply on asabiyah . In this piece relating to Ibn Khaldun’s work wrap up by looking at the brief process that takes place in society where group-forms undergo transformation or evolution, thus, from Umran Badawi (Rural) to Umran Hadari (Urban).

25. Continued Ibn Khaldun , therefore, uses umran badawi more broadly and beyond the framework of nomadic life to include human groupings with ties to each other beyond shared ancestry including trade partners and political allies. Thus, people involved in agriculture, vegetable farming, animal agriculture, and so on, in all geographical areas outside the major towns, Ibn Khaldun refers to them as umran badawi . In contrast, the umran hadari (sedentary people, urban residents or the urbanite society) lacks a sense of solidarity as individuals pursue self-interest, life of luxury, and compete for limited resources often in an egocentric manner.

26. Continued Life is based on material pursuit of happiness strengthened by hedonism and extravagance leading to moral falling into corruption and social disequilibrium. Ibn Khadun explains: They corrupt the city generally in respect to business and civilization. Corruption of the individual inhabitants is the result of painful and trying efforts to satisfy the needs caused by their (luxury) customs; (the result) of the bad qualities they have acquired in the process of satisfying (those needs); and of the damage the soul suffers after it has obtained them. Immorality, wrongdoing, insincerity, and dishonesty, for the purposes of making a living in a proper or an improper manner, increase among them. The soul comes to think about (making a living), to study it, and to use all possible trickery for the purpose. People are now devoted to lying, gambling, cheating, fraud, theft, perjury.

27. Continued Umran hadari is civilized or a sedentary way of life characteristic of urban living or urbanism. People in this group are distinguished by their fall into Corruption and luxurious living. They lack the willingness to cooperate with each other and if cooperation is ever undertaken then some self-benefit is expected as an outcome. The dichotomy between umran badawi and umran hadari is expressed in the contrast between rural living ( ruralism ) and urban life (urbanism). With the use of asabiyah Ibn Khaldun offered the explanation and reasons for the rise and fall of societies. In asabiyah where the emphasis is on unity, group consciousness, and shared purpose, he found the basis for the progress of human collectivities. In the way of explanation, he created the stages and division of societies where a society go through a change process; from nomadic to sedentary and gave them names – umran badawi and umran hadari .

28. Continued The dynamic change from umran badawi to umran hadari is repeated in nature. Since states and dynasties represent umran hadari , Ibn Khaldun claims that they cannot be established without strong asabiyah . Asabiyah is critical for state formation or the development of urbanism. Nomadic people strive for urbanism; it is their goal. They possess strong asabiyah and, therefore, they can achieve this goal. Once they have achieved basic necessities of life, as hard workers they start working towards securing comfort, luxury, and delight of sedentary life. With strong asabiyah , courage, fearlessness, and willingness to fight nomadic people defeat the sedentary people and establish their own dynasty. Once the dynasty is established the people become absorbed, over time, into a sedentary lifestyle.

29. Continued This lifestyle, inherently self-destructive unavoidably contributes to the gradual destruction of asabiyah . Sedentary lifestyle, by nature, has the effect of weakening the feeling of social cohesion and when social cohesion is seriously decreased at the same time is damaged the military strength, social structure, and the state power. In the natural cycle of rise and fall, the cycle come to full circle when the dynasty is subdued and replaced by a group of pre-sedentary people with stronger asabiyah .

30. Continued It is true that dynasties rise and fall but there is, according to Ibn Khaldun , a solution to the “dying factor” which causes the demise of dynasties. The solution is that it helps the dynasty stay in power, not for ever because there is no such thing, but for longer. In times of dynastical crisis or decline the power can be maintained or restored with the emergence of a “good” and strong leader who can unify and consolidate the people with his own asabiyah .

31. Relevance to Contemporary Sociology Ibnu Khaldun and Auguste Comte Both emphasized a historical method & did not propose statistical methods Both distinguished their sciences from what proceeded them Both believed human nature in the same everywhere Both recognised the importance of social change