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M Thought

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39 views

M Thought

Uploaded by

hayat hanim
Copyright
© © All Rights Reserved
We take content rights seriously. If you suspect this is your content, claim it here.
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IBN KHALDUN

Content Ibn khaldun


 Introduction
 His work
 His Political philosophy
 Classification of state
 Man is citizen by nature
 Asabiyah
 Power state
 Generation life cycle of dynasty
Introduction
 IBN KHALDUN, WALI AL-DIN 'ABU ZAID ABDUL-RAHMAN B.
MUHAMMAD B. MUHAMMAD B. MUHAMMAD B. AL-HASANB.
MUHAMMAD B. IBRAHIM B. ABDUL REHMAN IBN KHULDUN .HIS
FATHER NAME WAS MUHAMMAD BIN KHALDŪN.
 AT THE TIME OF HIS BIRTH TUNIS WAS THE CENTRE OF
LEARNING AND CULTURE OF AFRICA HE BECAME THE MASTER
OF QURAN SUNNAH ARAB LITERATURE AND GRAMMAR. AT THE
AGE OF 24 IBN KHALDUN WAS APPOINTED AS A SAHIB UL
ALAMAH THE IN CHARGE OF ROYAL STAMP.
 BUT TUNIS BECAME TOO SMALL TO HIS ADVENTURES NATURE
THEN HE MOVED TO THE COURT OF ABU INAN OF FEZ IN 1353.AT
FEZ HE MET WITH MANY HISTORIANS AND SCHOLARS, HE AGAIN
MOVED TO GRANADA WHERE HE APPOINTED AS A HEAD OF
POLITICAL MISSION TO PEDRO HE WAS UNHAPPY AT GRANADA
AS A WAZIR OF NEW KING.
 HE LEFT GRANADA FOR GIBRALTAR WHERE HE ENTERED INTO
CONT.......
 BUT AFTER THE DEATH OF KING HE TRAVELED TO FEZ
THEN GRANADA AND THEN TO ALGERIAN PROVINCE OF
ORAN. IN ORAN HE COMPLETED HIS GREAT WORK THE
MUQADDAMAH WHICH BECAME THE PART OF UNIVERSAL
HISTORY THE HISTORY OF MAGHRIB. HE AGAIN LEFT THE
ORAN FOR TUNIS IN 1378.
 THE AMIR OF TUNIS INCLUDED HIM IN HIS POLITICAL
CIRCLE DUE TO HIS KNOWLEDGE .HE LEFT TUNIS FOR
MAKKAH BUT LATER HE TRAVELED TO CAIRO IN 1383.THE
KING OF BARQUQ OF CAIRO APPOINTED HIM AS A
LECTURER IN A UNIVERSITY OF AL AZHAR AND THEN
PROFESSOR. HE WAS APPOINTED AS A MALIKI JUDGE IN
1384.LATER HE WAS AGAIN AND AGAIN APPOINTED FROM
1401 TO 1405.
His work
 A. Kitab-al-Ibrar
 It is a universal history written in seven volumes, the introduction to this
work entitled Muqaddamah, extensive enough to take the whole of the first
volume. It was about the author’s views with regard to the nature and
method of history
 B. Muqaddamah
 The work is regarded by some modern thinkers as the first work dealing with
the philosophy of history or the social sciences of sociology, demography,
historiography, cultural history, social Darwinism, Marxism, and economics.
 It is very important work of Ibn khuldoon which forms the first book or
preface of universal history therefore known as Muqaddamah it consist of
six sections
 Which discusses the human society in general including man’s physical
environments
Conti...
 Discusses nomadic societies including the wild tribes and their
destination and relationship with each other
 Is related with state and government including reasons for the
creation of states and establishments of governments
 Describes the rural and urban life and their civilization
 Relates with the means of subsistence and economic activities
methods of trade agriculture and other means of livelihood
 Prescribes about the learning of general subjects and their
kinds and education and its methods. He also disussed about
Quaranic learning Hadith Fiqh Physics Mathematics history
and other social science.
Classification of the state
 a) Siyasa diniya
 The government of this state is based ‘on the revealed
laws and the ideals of Islamic theocracy it laws based on
sharia and represent the model of Islamic polity”
 b) Siyasa Aqliya
 The government of this state is based on the laws framed
by human reason and logic
 c) Siyasa Madaniya
 This government of this state is based on the ideal
principles like ideal states of philosophers like Al Faribi’s
Madina Fadila or ideal state of Plato.
Man is citizen by nature

 It means that association of men is indispensable and mutual help


is necessary to statisfy man’s needs for fooding ,clothing, housing
 Therefore the men are united with each others to assure their
protection and defense
 Ibn khuldoon is of the view that man is citizen by nature. The
main theme of Ibn khuldoon theory is mutual cooperation and
association is necessary for human survival otherwise the main
purpose and God will to make the world habitable will not be
succeeded.
Asabiyah
 Asabiyah emerged from the word“ta’asub”
 Which literally means “…bounding the turban round (his
own) head”.
 Ibn khuldoon is of the opinion that state or dualat or dynasty
is founded on bases of two moral principles. Religion is
tremendous binding force which leads to the creation of
Asabiyah and finally establishment of state .according to ibn
khuldoon that religion faith is one of the forces which help
in the foundation of a state dynasty
Conti…….

 Asabiyah
 “It is the sense of oneness which resolves to work together for
common purposes the creation of state.”
 Ibn Khaldūn view of that of that it is also a binding force for the
creation of state
 The simple form of Asabiyah is either real or artificial
 1) Real is available in the case of a family
 2) Artificial as in the case of whole tribe
 Asabiyah makes tribe or dualat to retrain its independence which
last as long as it exists it is retraining force which avoids
destruction of state society and this retraining power is wazi
which has a power to prevent men from killing others
Power state
 Power is the basis of state and it is necessary instrument
to retrain its authority the man who exercises this power
or authority is known as rais or chief. He says that power
should preside in one person but he should not indulge
himself in self-glory
life cycle of dynasty

 First Generation
 The first generation of dynasty preserves the features of Rough
Uncivilized rural life. Such as hard conditions of life Partnership in
authority. Asabiyah is fully developed and its strength is maintained. The
ruler who establishes the state with the help of religion cannot act as
master or king but as their leader or guide
 Second Generation
 The second generation conditions changed under the influence of the
rulers. From rural to urban from hard struggle to ease and abundance of
wealth from partnership of authority to aristocracy. The strength of
Asabiyah is partly broken and solidarity is weaken and group mind began
to end .The king becomes more powerful being isolated from his people
or followers
Conti…
 Third Generation
 Third generation has forgotten the time of hardship of first and
second generations. It loses the sweetness of Asabiyah because
they are in the possession of absolute power Asabiyah has
collapse completely, they become easy-going and thoughtless
about their defence or attack or pursuit their enemies.
 Fourth Generation
 In the fourth generation the rulers have lost the authority of the
state as well as the respect of the people. They become
incapable to resist attack of the enemies’ .They have no money
to recruit and retain the army. Thus they become defenseless and
supper less and the dynasty is near to collapse.
Thank you

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