Ibn Khaldun was a 14th century Muslim scholar and historian who is considered a forerunner of modern sociology and social sciences. He made three important contributions: 1) He emphasized the importance of empirical facts over normative theory, 2) He developed one of the earliest theories of social change, identifying tribal solidarity ("asabiyya") as the driver of change, and 3) He was the first to identify the cyclical rise and fall of civilizations and analyze the factors that contribute to this pattern.

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. Scope
1. As An Individual
AMuslim Scholar
2. The Community
Structure,Normsand Development
3. Nature of theInformation Sources
Orthodox, Philosophy& Intellectual Sciences
4. Conclusion
What canwelearnt

4. As An Individual
AMuslim Scholar
Ibnu Khaldun

5. Biography
Arab Scholar
Medieval era
Name IbnKhaldun[Abū Zayd ‘Abdu r-Raḥmanbin Muḥammadbin Khaldūn al-Ḥaḍramī]
Birth 27 May, 1332/732 AH
Death 19 March,1406/808 AH
School/ Tradition Ash'ari[It wasinstrumentalindrastically changingthedirection of Islamictheology, separating itsdevelopment
radically from that of theology intheChristian world.]
Main Interests Sociology, History, Historiography,Demography,Economics,
Philosophyof History,
Notable Ideas Asabiyah
Influences Al-Razi [a fundamentaland enduring contributionsto thefields of medicine,alchemy, and philosophy,
recorded inover 184 booksand articles invariousfields of science.]
Influenced Al-Maqrizi, Socialsciences[remarkable inthiscontext for hisunusuallykeeninterestintheIsmaili
Fatimid dynasty and its role inEgyptian history]

6. Quotation attributed to Ibn Khaldun
 "Hewhofinds a newpath isa pathfinder, evenif
thetrail hasto be foundagain by others;and he
whowalksfar ahead of hiscontemporariesisa
leader, eventhoughcenturiespassbefore heis
recognized as such."

7. About Ibnu Khaldun
 AbuZayd 'Abd al-RahmanIbnuKhaldun
received a good education.
served asassistantand secretary to several governmentofficials.
career wasdependent onthegood will of hissuperiors,
changedjobsfrequently whenpolitical winds shifted.
led anextremely eventful life, traveling to, amongother places,
Mecca,Damascus.Palestineand Seville, and occasionallyfinding
enoughleisuretimeto teach,study, and write.
Amongthenotable personalities IbnKhaldunencountered in his
adventureswere KingPedroI of Castile and Timur.
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8. Education& Early Years
 Familysocialand political activist
received a classicalArabic education,
studyingthe Qur'an andArabic linguistics,thebasisfor an
understanding of theQur'an, Hadith [1] and Fiqh [2]
mathematics,logic andphilosophy
lost both hisparents to an epidemic of theplague whichhitTunis,
whenhewas17 yearsold
Ina typical Muslimfamily, follow family tradition iscommon,that is
where hestrovefor a political career
Andhelife adventurebegin, in whichhespendstime inprison,
reachesthehighestoffices and falls again into exile.
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1 Hadith relating to thewordsand deedsof ProphetMuhammadSAW.
2 Fiqhisanexpansionof Islamiclaw, complementedby therulingsof Islamicjuriststo direct thelives of

9. His writing
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 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.

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

11. TheCommunity
Structure,Normsand Development
Ibnu Khaldun

12. Muqaddimah
 What is Muqaddima?
Teachingis a Craft
Animportant role in providing conceptualand
paradigmatic frameworks aswell asan
epistemological foundation of the study of human
society.

13. Muqad
dimah
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 preambled 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.
The chief concern of this monumental work was to identify psychological,
economic, environmental and social facts that contribute to the advancement of
human civilization and the currents of history.
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 and how, later on, its diffusion into a more general civilization
invites the advent of a still new 'Asabiyya in its pristine form.

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 “Badank” and “Harda” 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 reseach on social changes, concept of asabiya and Muqaddima, gave
him the status of father of sociology.
He coined the term Umraniya and introduced the scientific method of study.
The last volume deals largely with the events of his own life and is known as Al-Tasrif. This
was also written in a scientific manner and initiated a new analytical tradition in the art of
writing autobiography.
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. THEMAGNUM OPUS "AL-MUQADDIMAH"
 This impressive document is a gist of his
wisdom and hard earned experience.
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
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19. TheStructureof Muqaddimah
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 Chap 1 : Human civilization in general
Chap 2 : Bedouin civilization, savage 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. TheStructureof Muqaddimah
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 Chap4 : Countries & cities and all formssedentary
civilization. Theconditionsoccuringthere. Primary and
secondaryconsiderationsin thisconnection
Chap5 : Onthevariousaspectsof makinga living, such
asprofit and the crafts. Theconditionsthat occurinthis
connection.A numberof problemsare connectedwith this
subject.
Chap6 : Thevariouskindsof sciences.Themethodsof
instruction.Theconditionsthat obtain inthese condition

21. TheNorms
 Sedentarycultural isthegoal of civilisation.
Theend of its life spanand brings about it corruption
 Citiesthat are theseatsof royal authority fall into
ruinwhenruling dynasty crumblesand falls into ruin
 Certain Citieshavecrafts that others lack

22. TheNorms
 Theexistenceof group feeling incitiesand the
superiority of theinhabitantsover others
 Thedialects of theurban population

23. TheCommunity
 Nomadic(al-’umran al-
badawi)
 Sedentarysocieties
(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 transitory 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
husbandry, 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
dwellers/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 underpinned by hedonism and
extravagance leading to moral decadence 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 trickery, 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, and usury.

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 decadence and self-indulgent
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 cyclical 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 inevitably
contributes to the gradual erosion of asabiyah. Sedentary
lifestyle, by nature, has the effect of weakening the feeling
of social cohesion and when social cohesion is seriously
decreased simultaneously 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
 IbnuKhaldunandAugusteComte
Bothemphasizeda historical method & did not propose
statistical methods
Bothdistinguished their sciencesfrom what proceeded
them
Bothbelieved humannature in the same everywhere
Bothrecognised the importance of social change

32. Nature of theInformation Sources
Ibnu Khaldun

33. Philosophy:IslamicandWest
 Islamic
Believe the ultimate
truth about man and
society must referred
to the
 Quran,
 the prophetic tradition
(hadith) and (fiqih)
 West
Primary of rational
inquiry over revelation
in both the theoretical
& practical sciences

34. 6 Evolution of Values: East & West
Ethical Norms
Social Construct
Social Habits
and Behavior
Local Customs
and Traditions

35. 7 The Islamic Paradigm
Divine Guidance
& Wahi
Universal Values
Social Customs
and Behavior
• Divine guidance from
beyond guides through
wahi (revelation) in an
objective manner
• It is not a subjective,
intuitive, mystical, purely
rational or personal
encounter

36. The Various Kinds of Intellectual
Sciences
 Logic
 Metaphysical &
Spiritual Matters
 Physics
 Mathematical Sciences
Geometry
Arithmetic
Music
Astronomy

37. Conclusion & Discussion
What canwelearnt
Ibn e Khaldun