Muṣtafa Na’īmā had an immense enthusiasm for Ibn Khaldun. Ibn Khaldun begins the book by critiquing common historiographical errors which he had seen Muslim authors committing. [26] ‘Asabiyyah was often based upon blood-ties or a tribal basis, and later on based on religious unity with the advent of Islam. [27], A summary of the interdependent variables involved in the development of ‘Asabiyyah [28], In this first stage the leader rules over his people equitably and shares power with them[30]. This article attempts to discuss Ibn Khaldun’s theory of good governance based on his monumental work, al-Muqaddimah. 1 (2008): 76. The core of the idea is loyalty to a common leader, united under the same ideological idea and defence against external attack. [3] Gamarra, “Precursor of Intercivilizational Discourse,” 455. Müneccimbaşi, the author of a universal history in Arabic, adopted Ibn Khaldun’s methods of historical inquiry and in 1725, chief Islamic scholar Pîrîzâde Mehmed Sâhib Efendi produced the first ever translation of the Muqadimmah to Turkish. Ibn Khaldun has carved out an immutable arena for himself in the historical and sociological spheres in both the Orient and Occident. Ibn Khaldun begins with a discussion of human civilisation in general, proving through deductive reasoning why human co-operation and social organisation is an inescapable necessity for survival, followed by why authority is an essential element to provide a “restraining influence”[22] to prevent injustice. It has been claimed by Orientalist scholars that Ibn Khaldun was not overly prominent prior to being discovered by them in the nineteenth century and that he “was not a famous Muslim scholar before he achieved fame among non-Muslims of expansionist Europe”[36]. Abstract: The theory of 'Asabiyyah propounded by Ibn Khaldun is the centre of his concept of al-'umrân, which according to him has influenced the rise and fall of certain dynasties or states. [13] His magnus opus the “Muqaddimah” translated as the “Prolegomena to History” in English is the introduction to his “Kitab al-Ibar”, his history of the world which was a history of the Berbers and a general covering of human history including the Arabs, Nabataeans, Syrians, Persians, Israelites, Copts, Greeks, Romans, Turks and Franks.[14]. His Islamic learning and scholarship also contributed to his view of history’s divine coordination by Allah. He makes the point repeatedly that it is due to mankind’s infractions towards the Shar’iah – through the sins of pride, luxury, ostentation and oppression – that he is led to downfall in the earthly kingdom. [12] He was critical of previous and contemporary Muslim historians and their method of presenting history and therefore established his new “science of civilisation” – ‘Ilm al-‘Umran. Abstract. �g00���L�Y������E�FLSv氿X�)pP���.��Es(K;��o [24] Yves Lacoste, Ibn Khaldun: The Birth of History and The Past of the Third World (London: Verso, 1984), 101. [8] Ibn Khaldun, The Muqaddimah (Unabridged), 77. Ibn Khaldun is best known for his formulation of the notion of ‘Asabiyyah, broadly translated as “group-feeling/solidarity” which is the fundamental building block which provides strength to the successful origins and development of a fledgling empire or polity. [2] Yolanda Gamarra, “Ibn Khaldun (1332–1406): A Precursor of Intercivilizational Discourse.” 28, no. 3 (2008): 275, accessed October 1, 2015, 10.1080/13629380701844482. This is part 2 of the article tackling the Economic Theory of Ibn Khaldun and the factors put for the continuation of civilization, supply and demand, monetary policies, fixed prices, and property rights. The harsh conditions of desert life, with the limited access to material goods, luxuries and amenities combined with strong leadership are the root basis and origins of most civilisations and empires – and especially the Islamic polities. His broad interactions with a range of peoples from multiple continents contributed to his theory and model of human social organisation. In the second part, the evolution of the early Arab settlements as well as the rise of the Fatimid walled city are analyzed and examined in the light of Ibn Khaldun's theories. “‘Asabiyyah” is a rich term which encompasses a range of meanings – authors have generally translated it through particular expressions of universal sociological notions such as “public spirit”, “social solidarity”, “group cohesion”, “espirit de corps’”. ��;��c���ﰣ!���
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v�NdQxd����Ñ�`���I�\���SZ�����༨R��d⪛�,=�.�]~��t�,ޖ��瑾�%��� 2 (1941): 118. Ibn khaldun (Father of sociology) 1. [36] Nurullah Ardiç, “Genealogy or Asabiyya? rise and fall of civilization; and the concept of city. He had studied the history of nations, which was available in his times, and had visited almost all the centers of power and prosperity of his age, which were mostly situated in the Muslim dynasties. Subscribe to recieve that latest news, updates and event information for Hizb ut-Tahrir Australia. [23] McCorriston, “Pastoralism and Pilgrimage,” 616. Ibn Khaldun laid out a theory of supply and demand, the division of labor, and taxation that is very prescient. Bruce B. Lawrence (Leiden: E.J. [1] He crafted an independent theory of history – an amalgam of history proper and culture, whereby he probed the “origins, rise, decline and fall of civilisations”[2] and took into consideration the complex intersection of social, economic, environmental political and moral factors in the development of civilisations. [18] Yusuf M. Sidani. Recent research, however, has proven this not to be the case: many manuscripts, and later published copies of the Muqaddimah, existed in the libraries of Istanbul and other Ottoman cities, with many commentaries written on the illustrious work by Ottoman scholars[37]. In the West, Hizb ut-Tahrir carries Islam intellectually as the solution to the malaise of secular liberalism. Rise and Fall of Nations. IBN KHALDUN’S CYCLICAL THEORY ON THE RISE AND FALL OF SOVEREIGN POWERS: THE CASE OF OTTOMAN EMPIRE imal and, to survive, they also need other people. For him, the rise and fall of a dynasty and a civilization depended on cyclical stages. [15] Arnold Toynbee, a prolific British historian and philosopher of history of the first half of the twentieth century, described it as, undoubtedly the greatest work of its kind that has ever yet been created by any mind in any time or place. [11], Methodological Approaches, Subject Matter and the Purposes and Objectives of Ibn Khaldun’s Works, Ibn Khaldun completely reconceptualised the art of presenting history by introducing a new historiographical method. Ibn Khaldun is a 14 th century philosopher, economist and is considered by many the father of sociology. One of the more haunting insights – perhaps for Americans especially – is how at the start of a civilization the tax rates are low, but the revenues are high because of the productivity and willingness for its citizens to fight off invaders. [41] Ardiç, “Genealogy or Asabiyya?,” 318. He explored the decline of the Ottoman Caliphate in describing that it was entering into its “penultimate phase”[39] and made recourse to Ibn Khaldun’s formulations on the cyclical pattern of societies and the tension between nomadic and sedentary polities[40]. [35] Qadir, “Social and Political Ideas,” 125. Ibn Khaldun was the most prominent medieval Muslim scholar famed for his theory and philosophy of history and insights into the rise and fall of civilizations. One of the more haunting insights – perhaps for Americans especially – is how at the start of a civilization the tax rates are low but the revenues are high because of the productivity and willingness for its citizens to fight off invaders. %PDF-1.6
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1 (2007): 79. From the article: Another aspect of Ibn Khaldun’s originality is his stress on studying the realities of human society and attempting to draw conclusions based on observation, rather than trying to reconcile observation with preconceived ideas. His ancestors migrated to Iberia with the Ummayads and then moved to North Africa in the twelfth century. Biography Arab Scholar Medieval era Name Ibn Khaldun [Abū Zayd ‘Abdu r-Raḥman bin Muḥammad bin Khaldūn al-Ḥaḍramī] Birth 27 May, 1332/732 AH Death 19 March, 1406/808 AH School / Tradition Ash'ari [It was instrumental in drastically changing the direction of Islamic theology, separating its development radically from that of theology in the Christian world.] The 14th-century historiographer and historian Abu Zayd ‘Abd al-Rahman ibn Khaldun, a brilliant scholar and thinker, is now viewed as a founder of modern historiography, sociology and economics. @�YΛv����u�� He lived in the middle-late fourteenth century and is known as the father of the disciplines of history and sociology, also making an indelible imprint in the fields of philosophy and economy. Section Six provides a closer inspection of Ibn Khaldun's theory of the rise and fall of dynasties which is pegged through tribal, moral courage and fall of dynasties into urban luxury. He was the first major Islamic thinker who emphasized empirical thought over normative theory. - Imam al-Ghazali, The Messenger of Allah (saw) said, "He who dies without having a pledge of allegiance (to the Khalifah) on his neck, dies the death of Jahilliyah." "The obligation of appointing an imam (Khalifah) is from the necessities of the shari’a that simply cannot be left." substance ostensibly in line with the Ibn Khaldunian cyclical theory of the rise and fall of nation. Islam, to him, was the historical articulation of a divine plan that was rational. [37] Ardiç, “Genealogy or Asabiyya?,” 317. 6 (2005): 586. 142 0 obj
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Maladministration and the abuse of power is widespread, the expenses of the ruler and state build-up leading to increased taxation. ‘Abdur-Rahman Ibn Khaldun is considered as one of the greatest thinkers in the annals of human history. [7] This is discerned through his frequent mention of Allah being the ultimate source and cause of all events and cyclical behaviour of civilisations he describes: “This is how God formerly proceeded with His servants. [34] This entire cycle of the rise and fall of civilisations is calculated to last for three generations, which is about 120 years according to Ibn Khaldun. This leads to his main thesis which he is most renowned for: he posits that the environmental conditions the Bedouins in the desert are exposed to foster the values of fortitude, independence, self-reliance, courage, and above all “‘Asabiyyah”. [6] McCorriston, “Pastoralism and Pilgrimage,” 615. Born in a turbulent time when the remnants of the Umayyad Caliphate in Iberia and North Africa were either collapsing or under extensive pressure internally and externally (corruption and European invasion and crusades), Ibn Khaldun set out to chronicle a sociology of the rise… As Ibn Khaldun developed his themes through the Muqaddimah, he presented many other innovative theories relating to education, economics, taxation, the role of the city versus the country, the bureaucracy versus the military and what influences affect … Governments strive to ensure that the ‘Asabiyyah of the population do not wane, with various measures in place to ensure loyalty to the home nation’s values and ideals. [4] Qadir, “Social and Political Ideas,” 118. Umran and asabiyya are the main conceptsto understand his theory. He was a philosopher of history and the first social scientist. [19] Ibn Khaldun, The Muqaddimah (Unabridged), trans. These relations are pure and fiduciary and the blood tie is the strongest part of the social cohesion. [7] Mahmoud Dhaouadi, “The Ibar: Lessons of Ibn Khaldun’s Umran Mind.” Contemporary Sociology 34, no. �GK�"@C�,�2�E�m���MZ�ps�ZV��X���ݩq��uU [11] H. A. R. Gibb, “The Islamic Background of Ibn Khaldūn’s Political Theory.” Bulletin of the School of Oriental and African Studies 7, no. By 1904, the British brought the Caliphate system to an end by its invasion and subsequent occupation. 3 (2015): 455, accessed October 1, 2015, doi: 10.1017/S0922156515000217. This study will examine Ibn Khaldun's theory These factors lead to a weakening of ‘Asabiyah and the original qualities which helped establish their initial power, hence making them vulnerable to outside attacks from a fresh nomadic race who are at stage one of the cycle. [20] Ibn Khaldun, An Introduction to History The Muqaddimah, trans. He provides the template the historian must follow in conveying deep and meaningful history: the scholar in this field needs to know the principles of politics, the (true) nature of existent things, and the differences among nations, places, and periods with regard to ways of life, character qualities, customs, sects, schools, and everything else.[21]. [33] Qadir, “Social and Political Ideas,” 121. His epistemology was shaped distinctly by Islam, evidenced throughout his works. The Islamic Weltanschauung of Ibn Khaldun is thus evident through his explanation of the fall of civilisations. Due to his opinions and findings, Stowasser regarded him as a father of social sciences. [38] Cornell Fleischer, “Royal Authority, Dynastic Cyclism, and ‘‘Ibn Khaldunism’’ in Sixteenth-Century Ottoman Letters,” in Ibn Khaldun and Islamic Ideology, ed. He was a thinker who has relevance in all ages and a universal appeal which resonates with the curious and intelligent mind irrespective of his or her era. Ibn Khaldun is one of the most well-known historians of Muslim heritage who propounded a new historiographical method whereby he analysed the factors contributing to the rise and fall of civilisations: the immutable cycle which governs the lifespan and nature of an empire or polity. The Westphalian separation of nations in the form of the nation-state is based upon the cultural homogeneity of each specific nation, who build a sense of ‘solidary’, ‘group-feeling and cohesion’; in other words ‘Asabiyyah, to function more productively. h�b```�vV7Ad`a`b�@��B��gú�
Author: Tarek ‘Abdur Rahman who is in his 4th year at the University of New South Wales in Sydney, Australia, studying Arts/Education, majoring in History & minoring in English. Ever since Ibn-e-Khaldun laid the foundations, rise & fall of civilisations has been favourite theme among historians. With the rapid urbanisation and modernisation of society and the virtual non-existence of nomadic societies with military clout, his established theory of the virile nomadic peoples overturning the decadent sedentary population is no longer witnessed in modern history. This is followed by information about the geography of the earth, the oceans, rivers, zones and where different civilisations are found. [24], Erwin Rosenthal describes it as “the motor development of the state”[25], whilst Toynbee posits ‘Asabiyyah as the “basic protoplasm all bodies politic and bodies social are built up”. This paper is about Ibn Khaldun’s social theory and its impact on his philosophy of history. In summary, Ibn Khaldun is one of the few successful theoreticians, who has analyzed the behavior of human beings and of society as an integrated whole in their totality as part of greater humanity in the rise and fall of civilization paralleled to the rise and fall of economic surplus, respectively. Brill, 1984), 47. [14] Qadir, “Social and Political Ideas,” 118. [15] Dawood, “Introduction,” in The Muqaddimah, viii-ix. The first confirmed date of Ottoman adoption of Ibn Khaldun can be traced to 1598 when the scholar and poet Veysi acquired a manuscript of the Muqaddimah in Cairo. Bruce B. Lawrence (Leiden: E.J. He was educated in the traditional Islamic sciences including the Qur’an, the Hadith, jurisprudence, Arabic poetry and grammar. He has influenced a broad spectrum of historians and intellectuals, from the historians of the Ottoman Empire to the Orientalists of the nineteenth century who brought his works to prominence in Europe and the West. “Ibn Khaldun of North Africa: An AD 1377 Theory of Leadership.” Journal of Management History 14, no. Ibn Khaldun between Arab Nationalism and the Ottoman Caliphate,” Journal of Near Eastern Studies 71, no. Franz Rosenthal, 55, accessed October 1, 2015, https://asadullahali.files.wordpress.com/2012/10/ibn_khaldun-al_muqaddimah.pdf. [16], The Muqaddimah is regarded as the first time a historian has attempted to uncover the structure in the changes and developments affecting human societies. [12] M. Abdul Qadir, “The Social and Political Ideas of Ibn Khaldun.” The Indian Journal of Political Science 3, no. [31] Qadir, “Social and Political Ideas,” 125. Ibn Khaldun argued that asabiyya is cyclical and directly related to the rise and fall of civilizations: it is strongest at the start of a civilization, declines as the civilization advances, and then another more compelling asabiyyah eventually takes its place to help establish a different civilization. [30] Qadir, “Social and Political Ideas,” 125. He crafted an independent theory of history, where he reviewed historical experience on a universal scale and presented a general set of laws governing the evolution of civilisations. Franz Rosenthal (London: Routledge and Kegan Paul, 1967), 11. The polymath Kâtip Çelebi appropriated Ibn Khaldun’s stages of civilisation analogous to the human body, of growth, maturity and decline[38]. Abstract: The theory of‘Asabiyyah propounded by Ibn Khaldun is the centre of his concept ofal-‘umrân , which according to him has influenced the rise and fall of certain dynasties or states. [34] Qadir, “Social and Political Ideas,” 121. The first references to Ibn Khaldun in Ottoman writings appeared in the middle of the 17th century, with historians such as Kâtip Çelebi naming him as a great influence, while another Turkish Ottoman historian, Mustafa Naima, attempted to use Ibn Khaldun's cyclical theory of the rise and fall of empires to describe the Ottoman Empire. Ibn Khaldun was a fourteenth century historiographer, sociologist, economist, and philosopher. [35], A “graph”ical summary of Ibn Khaldun’s cycle of civilisations, The Impact of Ibn Khaldun on Ottoman Historians. (�� �
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<. It offers a rational and analytical method, encyclopaedic in detail,[17] differing from the vast majority of both medieval and modern historical works of a simple presentation of a chronology of factual events,[18] being rather an investigation as Ibn Khaldun himself articulates, of “the subtle explanation of the causes and origins of existing things, and deep knowledge of the how and why of events”.[19]. Ibn Khaldun and the Rise and Fall of Empires. �G 2 (2012): 317. These are the symptoms of the disintegration of the empire and are an inevitability which cannot be circumvented in the Khaldunian thesis. His ideas continue to hold prominence today, having an impact on a number of modern theories and intellectual currents. [6] This extensive practical experience in partaking in and observing the affairs of statecraft and engaging with people of a variety of backgrounds, both sedentary, elite and nomadic, no doubt helped shape Ibn Khaldun’s philosophy of dynasty and civilisation. Rise and fall of civilisations. Ibn Khaldun's Understanding of Civilizations and the Dilemmas of Islam and the West Today Akbar Ahmed In the wake of the September 11 attacks, new attention is being paid to both sides of the debate over the competing ideas of a "clash of civilizations" and that of a "dialogue of civilizations; " in this article, Ibn Khaldun's analysis of civilizations Henceforth Ibn Khaldun became a celebrated intellectual in the pantheon of Ottoman intellectuals and statesmen. 1 (1933): 31, accessed October 1, 2015, doi: 10.1017/S0041977X00105361. [27] Qadir, “Social and Political Ideas,” 121. British Historian Arnold Toynbee, stated that Ibn-e-Khaldun’s Muqaddimah was “a philosophy of history which is undoubtedly the greatest work of its kind that has ever yet been created.” Ibn Khaldun completely reconceptualised the art of presenting history by introducing a new historiographical method. This theory is widely used as a model to explain the rise and fall of civilizations. He crafted an independent theory of history, where he reviewed historical experience on a universal scale and presented a general set of laws governing the evolution of civilisations. He calls this social cohesion asabiya. [10] Bruce B. Lawrence, “Introduction: Ibn Khaldun and Islamic Ideology,” in Ibn Khaldun and Islamic Ideology, ed. Ibn Khaldun’s theory of the rise and fall of nations In summary, Ibn Khaldun is one of the few successful theoreticians, who has analysed the behaviour of human beings and society as an integrated whole in their totality as part of greater humanity, in the rise and fall of civilisation paralleled to the rise and fall of economic surplus, respectively. Theories on economics Ibn Khaldun wrote on economic and political theory in the Muqaddimah, relating his thoughts on Asabiyya to the division of labor: the greater the social cohesion, the more complex the division may be, the greater the economic growth. This article is a brief but interesting introduction into his work. When people develop, people start civilizing and losing these features which The inductive and dynamic reasoning of Ibn Khaldun, which was revolutionary in the fourteenth century, Footnote 91 represented the creation of a new science, the science of history or the science of culture that can explain the origins, rise, decline, and fall of civilizations. And verily you will not be able to change God’s way”[8], “God inherits the earth and whoever is upon it”[9]. This includes “accepting reports in their plain transmitted form, without checking the principles underlying such historical situations”[20] and narrating implausible events and passing them off as ‘history’. Abstract: Ibn Khaldun, who is known as one of the 14th century leading theorists in Islamic political thought, has highly influenced the scholars with his thoughts on economics, history, sociology and philosophy. This, then, is the story of human history Ibn Khaldun asserts. Ever since Ibn-e-Khaldun laid the foundations, the rise and fall of civilizations has been a favourite theme among historians. [5] McCorriston, “Pastoralism and Pilgrimage,” 615. For Ibn Khaldun, the principles of rise and fall of nations are alike for Muslims and Non-Muslims. The modern global landscape and its arrangement is incredibly intertwined on the notion of ‘Asabiyyah. Rather the power and economic structures and variables of military warfare are now vastly different with shifts in state power occurring in varied ways. Ibn Khaldun(1332-1406 AD) He was born in Tunisia in 1332 AD Ibn Khaldun is the Sheikh of all social scientists. 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