TOPIC : NATURE OF IBN KHALDUN’S SCIENCE
OF SOCIETY
ACKNOWLEDGEMENT
Praise be to Allah, the most
Merciful and the most Compassionate, whose guidance and grace assisted in the
completion of this assignment. Peace be upon His messenger, the living Sign of
His benevolence to humankind, whose tradition enlighten Muslims as to
scholarship and thus, accommodates this study.
Indeed, I’m very grateful to my
lecturer, Prof.Dr.Jamil Farooqui, for his
insightful instruction, perspective comment and thorough supervision throughout
the completion of this assignment. I am also indebted to the IIUM library for
providing me with all kind of sources which I found beneficial in completing
this task.
To my beloved parents, for their
priceless attention, encouragement, ceaseless prayer for my success in this
world and the Hereafter, is my undying affection and gratitude. Appreciation
also goes to my siblings need no mention, likewise to trusted friends for their
companionship throughout the period of study.
May Allah accept this work as
‘amal salih and jihad fi sabilillah-InshaAllah.
A BRIEF BIOGRAPHY
Ibn Khaldun (1332-1406) was the most well known among
Muslim scholars both in the Muslim world and the West as far as the social sciences are concerned.
He was a Muslim historian, philospher, economist,sociologist, statesment and
pedagogue. His real name is Abū Zayd ‘Abdu r-Raḥmān
bin Muḥammad bin Khaldūn Al-Ḥaḍrami. He was born in Tunis on May 27, 1332 A.C.E. (Ramadan 1, 732 A.H.).
His
parents, part of Banu Khaldun, an upper class Andalusian family that held many
high offices in Andalucia, who were originally Yemenite Arabs, had settled in
Spain, but after the fall of Seville, had migrated to Tunisia. He received his
early education and where, still in his teens, he entered the service of the
Egyptian ruler Sultan Barquq. Under the Tunisian Hafsid dynasty, some of his
family held political office; Ibn Khaldun’s father and grandfather, however,
withdrew from political life and joined a mystical order.[1]
He received a traditional education that
was typical for one of his family’s rank and status. He learned first at the
hands of his father, who was a scholarly person, not involved in politics like
his ancestors. He memorized the Qur’an by heart, learned grammar,
jurisprudence, hadith, rhetoric, philology, and poetry. He reached a certain
proficiency in these subjects and received certification in them. He
wrote many books but he is primarily known for al-Muqaddimah and Kitab al-Ibar.
Ibn Khaldun also was known as father and founder of sociology. This is because
he defined the foundations of sociology more than 400 years before Auguste
Comte “discovered” them.
BRIEF
INTRODUCTION OF IBN KHALDUN’S SCIENCE OF SOCIETY
For his book in
al-Muqaddimah, it is an introduction to the scientific study of history, a work which provides a method for the study
of society. It is in this work that Ibn Khaldun claims to have discovered a new
science, that he refers to as both ‘ilm
al-‘umran al bashari (the science of human social organization) and ‘ilm al-ijtima’ al-insani (the science
of human society).His `Ilm Al `Umran, the New Science, was designed to
provide a better understanding of the history of Arab-Muslim societies.
TheMuqaddimah, has been interpreted by Muhammed Al-Jabri
as an evolutionary analysis of human phenomena including an objective account
of the supernatural. It is an account of the dynamics of Arab society
`explaining how and why things are as they are. The central concept of the New
Science is Al `Assabiyya, which is a specifically Arab
interpretation of what holds groups together. This was partially transformed by
the `invasion economy' in Ibn Khaldun's time and we can extend this analysis to
modern oil-dependent countries. Khaldun shares a dualist typological approach
(bedouin/sedentary) with Western sociologists. In his case, both first-hand
interaction with the social realities of his time and commitment to Arab-Muslim
civilisation were combined with a demand for freedom of thought and rigorous
science.
Human civilization and social organization was his effort to distinguish
between the more popular narrative history on the one hand, and history as a
science that investigated the origins and development of society on the other,
that resulted in his discovery of the science of human society, or what we may
call sociology. Undoubtedly his greatest
work was denied by Western because they tended to see Islam as the enemy of the
West, as an alien culture, society and system of believe. So they have
tended to ignore or erase our great relevance to their own history.
In his work, al-Muqaddimah it can be divided into six parts which are
human society, rural civilization, forms of government and forms of
institutions, society of urban civilization, economic facts and the
last one is about science and humanity. So in this paper I will focus more on
his science of society. For the first part of al-Muqaddima, which is human
society, it is actually related with ethnology and anthropology. He believes
that societies are not controlled by resources or policies.
Ibn Khaldun also concluded that societies are living organisms that
experience cyclic birth, growth, maturity, decline, and ultimately death due to
universal causes. Each phase of the cycle lasts for several generations. He
also described the process through which peaceful or violent migrants blend
with the native population to form a homogeneous society subject to the
universal cycles. He correctly associated the maturity stage of any social
system with affluence, luxury and reluctance to perform menial tasks or defend
the society against external threats. This leads to the employment of
foreigners and mercenaries which initiates the conflicts that lead to the
decline phase.
Ibn Khaldun is well known for his
explanation of the nature of state and society. His contribution in the field
of sociology brings the biggest impact for Muslim nowadays. This is because, in
his new discipline of the science of culture (‘ilm al-umran’ ) was regarded as surprising that no one had done so before and demarcated it from
other disciplines. This science can be of great help to the historian by
creating a standard by which to judge accounts of past events. Through the study
of human society, one can distinguish between the possible and the impossible,
and so distinguish between those of its phenomena which are essential and those
which are merely accidental, and also those which cannot occur at all. [2]
As we all know, his
book al-Muqaddimah is a masterpiece in literature of philosophy of history and
sociology. So, it can be stated that, the main theme of this monumental work
was to identify psychological, economic, environmental and social facts that
contribute to the advancement of human civilization. He analyzed the dynamics
of group relationships and showed how group feelings, in al-Assabiya. It is
means that the society, who have a strong sense of al-Assabiya which can be
translated as group cohesion or social solidarity. It is good for one society
to practice al-Assabiya. This is because; this sense will lead to unity and
strengthen the relationship among their group member. They also will support
each others because they share feelings, opinions, and aims.
On the development of the state, and the
relationship between the state and society, Ibn Khaldun believed that human
society is necessary since the individual acting alone could acquire neither
the necessary food nor security. Only the division of labour, in and through
society, makes this possible. The state arises through the need of a
restraining force to curb the natural aggression of humanity. A state is
inconceivable without a society, while a society is well-nigh impossible
without a state.
He explained the concept of development in Islam by
introduced the theory of cycles. He elaborated a theory of population and
insisted on the role of the state on the economy. For him there is a population
cycle in the cities. The population grows and, in its growth, brings an
increase in demand and in production which, in turn, brings new immigrants. But
this growth becomes too large for the geographical possibilities of the city
and for the agricultural production, and the population naturally decreases. This
population cycle determines an economic cycle, as population is the major
factor of production.[3]
Ibn Khaldun
thinks that no individual dynasty or society can permanently remain at a high
level of development; soon after maturity is attained decay sets in (just as
individual plants and animals achieve the maturity natural to their species and
then decay). There are drawbacks to the fully developed social state, even
before decay sets in; progress in civilisation is made at some cost. He also
was very conscious of the uniqueness of his science of human society, nothing
that it did not belong to existing disciplines such as rhetoric or politics,
although it shared some similarities with them. The science of umran for example, is different from other
sciences. It is because this science deals with the differences in social
organization between nomadic and sedentary societies.
They are two types of society. The first is nomad and the second
is townsmen. According to Ibn Khaldun, Nomads are
rough, savage and uncultured, and their presence is always inimical to
civilization; however, they are hardy, frugal, uncorrupted in morals,
freedom-loving and self-reliant, and so make excellent fighters. In addition,
they have a strong sense of ‘assabiya. This greatly enhances their military
potential. Towns, by contrast, are the seats of the crafts, the sciences, the
arts and culture. Yet luxury corrupts them, and as a result they become a
liability to the state, like women and children who need to be protected. Solidarity
is completely relaxed and the arts of defending oneself and of attacking the
enemy are forgotten, so they are no match for conquering nomads.
The differences between man happened because of culture does not
innate natural. Based on his study of many societies, people who live in the
east have superior mind because they practice craft. Craft is job needing a
skill especially with making things by hand. Craft is skills which required
learning and transmit knowledge from one generation to the next generation and
teach them the skill. According to him, the differences between East and
Western are the culture deriving from intellectual capacity acquired by those
who practice the craft. Those people who practice craft their culture is
superior because they used tools in the satisfaction of needs. [4]
Ibn Khaldun also proposed that society is an
organism that obeys its own inner laws. These laws can be discovered by
applying human reason to data either culled from historical records or obtained
by direct observation. These data are fitted into an implicit framework derived
from his views on human and social nature, his religious beliefs and the legal
precepts and philosophical principles to which he adheres. He argues that more
or less the same set of laws operates across societies with the same kind of structure;
so that his remarks about nomads apply equally well to Arab Bedouins, both contemporary
and pre-Islamic. These laws are explicable sociologically, and are not a mere
reflection of biological impulses or physical factors. To be sure, facts such
as climate and food are important, but he attributes greater influence to such
purely social factors as cohesion, occupation and wealth.
As we all know Ibn Khaldun, was basically a
historian. So that, he study the sociology through the help of history. Study
the past with the help of the present is the best and good way of method to
produce the new science of sociology. This is because, history show how human
fate are determine, what is the process of development and what is been role of
civilization. He writes history in explanation and reasoning thus, it leads him
to establish a kind of social philosophy and that he developed new science of
society. For him history also is the way to understand social truth. So, that
is why he never separates the discipline of history from any social science
dealing with society.
Then,
according to Ibn Khaldun’s theory of social change,culture is not a
thing-in-itself; rather it is the product of human interaction, and it must
have reference to what is natural to man and woman. The essential power of human
beings is their reflective and deliberative capacities. In addition to their
capacities for making things by the agency of their discerning reason, humans
have the capacity to organize their relations with other fellow humans for the
realization of some good, not in things but in action. The incomplete nature of
individuals makes them sociable, and that is why they are by nature in need of
cooperation in absolutely all of their needs.
In his
theory, Ibn Khaldun talked about human needs. He recognized that human needs
are derived from the nature of man. Man needs to eat and drink. He also has to
have clothes and find a place to live in. So there are some natural needs due
to the very nature of man. These needs may also be termed as elementary and
basic needs. The desire to fulfil these needs results in a further use of his
knowledge and intellect. Therefore secondary needs arise. Tools are used as
weapon as the intellect get the needed things. A step after this is the process
of civilization. At this stage a man would lose for luxuries. For this he would
have to be more intelligent. As a result civilization advances. It must also be
kept in mind that Khaldun never meant that civilization is solely based on
material needs. So the development of needs results in the advancement of
civilization. He also believes in the dynamic nature of civilization. Societies
move from simple organization to more complex organization.
CONCLUSION
As a conclusion it is clearly to
say that Ibn Khaldun has contributed so many of his works in the field of
sociology. Even he is a Muslim, but his theory is intended to apply not only to
Muslim scieties but to all societies. It can not be denied that his work
(al-Muqaddimah) is his greatest legacy, left for all of humanity and
generations to come. Actually, this new science helps us to understand and
study one society in better way. By understanding of this science we will get
to fulfill the basic need of our societies. Thus it will lead to harmony and
peaceful life. Besides that, it helps us to understand the truth from falsehood
and to show possible and impossible things.
So, as Muslim we should be proud
and grateful for that he conceived both a central social conflict (‘town’
versus ‘desert’) as well as a theory that using the concept of a ‘generation’
of the necessary loss of power of city conquerors coming from the desert. Ibn
Khaldun’s contribution to the society should we be as a guidance for us to success
in this world. In order to change the world, we must change our thoughts first.
That is was done by Ibn Khaldun! The Prophet also said; “Acquire knowledge and
impart it to the people” (al-Termidhi). As a vicegerant, we should follow what
was done by Ibn Khaldun as long as it is not contradict to Quran and Sunnah.
Gaining the knowledge and always has hoping the blessing from Allah.
REFERENCES
·
Baali,Fuad (1988). Society,State and
Urbanism.Ibn Khaldun;s Sociological Thought.Albany, NY.State University of
New York Press
· Charles Issawi and Oliver Leaman, “Ibn Khaldun, ‘Abd al-Rahman
(1332-1406),” in Routledge’s Encyclopedia
of Philosophy. vol. 4, (London: Routledge) 623-627
·
Ghazali,
A,(1993). Industrialization from an
Islamic perspective (2nd
ed.). Kuala Lumpur: Institute of Islamic Understanding Malaysia
·
Faridah Hj Hassan.Ibn
Khaldun and Jane Addams: The Real Father of Sociology and the Mother of Social
Works. Universiti Teknologi Mara Malaysia
·
Fida Mohammad, Ibn Khaldun;s Theory of Social Change: A
Comparison with Hegel, Marx and Durkheim
[1]
Faridah
Hj Hassan.Ibn Khaldun and Jane Addams: The Real Father of Sociology and the
Mother of Social Works
[2] Charles Issawi and Oliver
Leaman, “Ibn Khaldun, ‘Abd al-Rahman (1332-1406),” in Routledge’s Encyclopedia of Philosophy.
vol. 4, (London: Routledge) 623-627.
[3]
Aidid Ghazali, (1993). Industrialization
from an Islamic perspective (2nd
ed.). Kuala Lumpur: Institute of Islamic Understanding Malaysia
[4] Baali,Fuad (1988). Society,State and Urbanism.Ibn Khaldun;s
Sociological Thought.Albany, NY.State University of New York Press
salam....contoh untuk theory 2 xde ke??
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