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IBN KHALDUN AND HIS INFLUENCE ON THE DEVELOPMENT OF
SOCIAL PHILOSOPHY.
Nazirov Sherzodbek Rustamsher o’g’li
Independent researcher of Andijan State University,
Faculty of Philosophy, Social Philosophy.
https://doi.org/10.5281/zenodo.15036876
Annotatsiya:
This article analyzes Ibn Khaldun's contribution to social
philosophy. It is shown that the historical, economic and political principles put
forward in his work have influenced today's social sciences. In particular, how
the concept of "asabiyya" and the social cycle theory influenced the development
of social structure and state administration are studied. It is emphasized that Ibn
Khaldun's methodological approach includes both empirical and theoretical
analysis, and his ideas are relevant for today's modern science.
Keywords:
Ibn Khaldun, Introduction, social philosophy, asabiyyah,
historical cycle, state administration, economic theory.
Ibn Khaldun (1332-1406) is considered one of the thinkers who occupied a
special place in the history of Islamic civilization and Eastern philosophy and
social sciences, and his philosophy and theory made a great contribution to the
development of modern social sciences. Ibn Khaldun's most famous work is
“Introduction”, in which he described the main principles of history, sociology,
economics, political science, cultural studies in a unique philosophical approach.
bn Khaldun Abu Zayd ibn Muhammad (May 27, 1332, Tunis - March 17,
1406, Cairo) was an Arab historian and philosopher. Follower of Ibn Rushd. In
1349-1375, he worked in high positions in the court of the rulers of Tunis, Fes,
Garnota, Boujioya (Algeria). He came to Egypt in 1382 and at the end of his life
as a mudarris, he became a judge of the Maliki sect.
Some theoretical formulas put forward by famous scientists can be seen
in Ibn Khaldun. An example of this is the stages of human history by Karl Marx,
the dynamics of the dialectics of conflicts between groups, Marx Weber's
typology of leadership, Vilfredo Pareton's rotation of the elite, Ernst Gellner's
theory of the pendulum swing can be seen in Ibn Khaldun's theories.
Ibn Khaldun was a true Muslim who believed in the afterlife. He insisted
that philosophy could not understand the divine. From this point of view, he
clearly believed that logical thinking could not fully comprehend all aspects of
life. However, it did not prevent Ibn Khaldun from distinguishing the religious
and political principles of social organization
He used abstraction in an attempt to find important parts of truth and
knowledge. He established empiric truth as an important object in addition to
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the truth acquired by the soul. His methodology was to use an a priori
hypothesis using a logical hypothesis. Additionally, he used empiric data where
theological and vital. According to Ibn Khaldun, there is a dialectical relationship
between the past and the present. He said in a famous proverb that "past and
present are alike, water is like water." That is, water falls to the ground as rain,
then goes to the river, then evaporates and turns into rain again.
Another important thing about Ibn Khaldun is the subject of his
analysis. For many, the West has focused on individuality for centuries. For Ibn
Khaldun, the group, not the individual, was the defining factor of history.
Individuals are rarely the greatest forces in history, unless they are divinely
inspired. Indeed, for Ibn Khaldun, the individual was practically neglected as a
philosophical topic.
Ibn Khaldun's understanding of sabiriya is very complex and
multifaceted, and sabiriya is a mechanical unit. Ibn Khaldun stated that there
must be some factor, some motivation for the ego, that cooperation should exist
among some people on a larger scale than others. This factor is called asabiyyah,
a word borrowed from its classical use, and the word itself gives a new positive
meaning. The group to which a person feels closest is his clan or tribe, to which
he is attached people of common descent. But politically nervousness can be
shared by people who are not related to each other by blood ties, but as
members of a group through long and close ties. Ibn Khaldun: "Blood ties make a
person love his relatives and blood. No harm to relatives. Even destruction is not
enough"
Why do people have common behaviors? What are the main dynamics
that create and empower state-like political structures? What keeps society
going? Ibn Khaldun answered these questions using the same tool concept -
asabiyyah. Can neurosis be used as a fundamental, instrumental, and functional
concept for the social? Are there many nationalities and nationalities, different
cultures and ways of life in Turkey and the European Union? According to Ibn
Khaldun, nervousness is a natural phenomenon when there are few blood ties at
first. When the number of a group with close blood relations increases, then the
phenomenon of blood ties does not reflect the truth, but instead becomes a
delusion, believed by the group. People in the group fall into the illusion of close
blood ties, but in reality they no longer exist. At this time, Ibn Khaldun
emphasizes that blood ties are not so important. Having trust is important in
such relationships, which can lead to close relationships and mutual support. Ibn
Khaldun's concept of Asabiyyah is functional rather than biological or ethnic.
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Ibn Khaldun's social philosophy and theories served as a revolutionary
step in the development of social sciences. He introduced an empirical and
systematic approach to the study of society and paved the way for a new stage of
social sciences. His "asabiyyah", cyclical development and economic principles
had a great influence not only in the Islamic world, but also in European science.
Ibn Khaldun's greatest achievement is that he connected theoretical concepts to
practical experience in the analysis of society. His concept of asabiyyah (social
solidarity) indicates that the stability and development of society is directly
related to the level of solidarity. This is a universal theory that applies not only
to the societies of the past, but also to the states of today. For example, concepts
such as national unity or social capital are compatible with the ideas of Ibn
Khaldun. The theory of cyclical development clarifies the periodicity in the
nature of society and civilizations. He saw every society as a system with stages
of natural growth and decline. This idea strongly influenced later Western
scientists such as Arnold Toynbee or Oswald Spengler. According to Ibn
Khaldun, a civilization is built due to its strong nervousness, and over time it
declines due to excessive prosperity and internal weakness. This theory shows
that for the long-term stability of any country, constant social solidarity and
internal strength are necessary. Also, his thoughts on the economy, especially on
taxes and production, are still relevant today. He emphasized the need for a
balanced organization of government activities to maintain the economic
stability of the society. He showed that excessive taxation slows economic
activity, and labor is the main source of production. This approach serves as the
basis for today's economic theories, including the analysis of fiscal policy and the
effectiveness of public administration. In short, Ibn Khaldun left a deep mark on
the development of social sciences, and his works remain relevant not only in
history, but also in modern sociology, economics, and political science. By
combining scientific analysis, historical experience and philosophical
considerations, he created a basis for understanding society and in this regard
brought scientific thinking to a new level in Europe and the Islamic world.
Ibn Khaldun's concept of "asabiyyah" is one of the central concepts of
his history and social theory, and it is the main factor in explaining the
formation, development and crisis of societies. The term asabiyyah refers to the
sense of internal unity, social solidarity and mutual support of a tribe, group or
society. Ibn Khaldun elaborated this concept in his famous work "Muqaddimah"
and analyzed it deeply in political, moral and social aspects. According to Ibn
Khaldun's theory, asabiyyah is an important factor for the establishment and
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strengthening of states. When there is a strong nasabiya in society, a tribe or
group is able to unite and seize political power. However, asabiyyah is strong
only at the initial stage of state formation. As the state stabilizes, nervousness
weakens, leading to state weakening and crisis. Stages of the state: Ibn Khaldun
distinguishes several stages in the development of states. According to him,
asabiyyah first manifests itself as a strong unity in a tribe or society, which leads
to the formation of a state. But when the state reaches the peak of its
development, it loses its internal unity and declines. This allows newly
motivated groups to take power. Morally, asabiyyah is a means of strengthening
solidarity and mutual assistance between people in society. It helps to develop
mutual trust and moral standards within the tribe or group. However, according
to Ibn Khaldun, excessive nervousness can lead to aggression against other
groups. This situation increases the possibility of disturbing social justice and
peace. Positive moral influence: Asabiyya strengthens mutual solidarity and
helps maintain social moral standards. Negative moral impact: Asabiyyah can
discriminate against other groups or create conflicts against them. Ibn Khaldun
sees asabiyyah as a means of understanding the development of social
structures and their interrelationships.
References:
1.
Ahmed, Akbar. Discovering Islam. London: Routledge.2002
2.
Arnason, Johann P. and Stauth, Georg “Civilization and State Formation in
the Islamic Context: Re-Reading Ibn Khaldun” 2004.
3.
Katsiaficas, George. “Ibn Khaldun: A Dialectical Philosopher for the 21st
Century”, New Political Science.1999
4.
Ibn Khaldun, The Muqaddimah. {Translated By Franz Rosenthal, Edited by
N.J. Dawood, 1967} London: Routledge and Kegan Paul Ltd
5.
Kayapınar, Akif. “The Concept of Asabiyyah in Ibn Khaldun: A New
Approach in the Theory of Politics”, Turkish Journal of Islamic Studies. 2006
