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$+z~Db»Zq-{™tÌìz{�á;:ZMZgÆ”wÆaè<Ø)14(»–gZfeZzgZKZÅš}40î EGGÃt]ZzgzÑe$Æfg=°™ÆÑ',Mg~™DX

ZÅš}40î EGGZzg@*gõZsxìZzgZk»ÃtZÅš}40î EGGZkÆ_· perb deductive socialogist Z0ºzyZq-

Zsò@*gõ»qÝìXZkUÐyZ`d7™DƒñZhgÍ)24(Hì:Ibn Khaldun emerges not in terms of what he only approximates by

some other standard but as he more properly can be regarded, in a

native capacity, and one which bears some similarities to that of a


participant observer. That is not as a neutral medium providing a

window on his world, but rather as a spectator in and from that

world".

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Å&~_·HìZzgZÐ@*gõ Right Zzg Might Æ´z{ Real Zzg Ideal ÆŠzÇUƒVZsx~›âVÅw!@*gõóeìz{{gY(ƒVc*Z0+gzã“~ZÅš}40î EGG»_./»g�ÛâÃM@*

ìZzgt¹ã…|]¢yñÆŠz§ÜÄ~aZ”{qÑ]Æ³~|]ZñZzg|]çztñÆŠgxyzZµ“Åßg]~ÃMCìTäm,h+z@Åßg]~”]Z(g™àZzg@

Ideal å Ideal Ð“3‰XtZq-x³åYV Real ÆbŠZg¸m,h+Å Ideal �

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ìÔT§b@äm,h+Ð”Z™›çÑ{ÃZq-McƒZ**ÎgŠc*)54(X›ë»_·ìXZkÆZ~.™Š{ÓxZ2 Empirical Z0ºzy»_·ZKãi0+ÏÆ

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Å§s Ideal Z%sHYYìZk»ÈtìZ#J-½7gLÖóqÝ:ƒMŠòMÐ(,"ÅÃÒ:™}XZk¦gÃZ¤/ây1YñÂtÌâ'7,}ÇZmCYðÅŠú]Zzg“„u}Ðß¶ZkaZyÆ#5Æ0*k�Z0+SÖ¶z{ZyÆ0*k:¶XZÏzzÐ9

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examplified by segmentary societies and based on similarity (of

social sub-units and indeed of individuals) to be a form of cohesion,

but an inferior and less effective one than organic solidarity, which is

based not on similarity but on complementarity on mutual

inter-dependence, and is exemplif ied by more complex non

segmentary societies.

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1ZzgZ5Z`zZoÌHZzgÑ8-ŠItZ´yH�Ãc*]z¥â]x]ZsòÅãK6,7g}ZF,Dz„›ëZzg!*¹‡u„7**‡.Þ„z¿ÌXZkÆ£«~›âV~Z,®+Zzg#aÌaZƒñMVäZsòx]zZ°gÅågÉðÆ%Exz.yÆ

ZyZyÐ»xHXZyÅZyÃ@VÃZsòIZzgZy®+ÃZsò®+»ŠgzŠbÂìXZ0ºzyÌZy„®+~ÑgƒDXZyÆ7™Š{Ãc*]Ã7g}îg6,LLZsòóóŒÛZgŠb

e7ìX9!*]tìZ7f!§„Zzg/Z*]»!*zZMŠxÂ¹YYìpZsò/Z*]c*~gZÉð»£xŠboƒ:ƒÇZÏaZºZ£)25(»Z7 Islamic Anthropology

IŠg„4ìZ%Z1k!*-÷Zzg�Ûh+Z£)35(Oîg6,ZyÆ£xÃ Scholar of Islam

T…ƒñ˜:"Like his predecessors, Ibn Khaldun was not necessarily writing in

order to serve Islam. Much as he must have lamented his

misfortunes at the hands of petty kings of the Maghrib, he did not

conceive of his new science in terms of finding out the new

behaviour principles which could be ultimately utilized for the

emergence of a just Islamic order. Very much like Sociologist and

Anthropologists of today, but long before them, he was striving for

value-neutrality in the service of knowledge. This, much as one may

idealize Ibn Khaldun's contribution as being Islamic, he was nothing

more than a Muslim social scientist, alblet of great genius"

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EGEGV»â?HìXZkäZK].h+‚bÅ

úZkîg6,7ÅZkÐZ,ZßwZÜtzäKYD�ZsòÂxÆ¼g~@zçzyU*"$ƒDXM`ÆâCÙ+ZK*]z/Z*]Å§bz{DÅ}.#Ö~

)Y—ZgZ:$©�î EG0ÃÅŠgz7ÃQY¤/™äÆaÃ�áVåXZk§bZ0ºzyÅ

dŠ]ÃZsòŒÛZgŠbVqI~„ƒ$ËìX|tìz{Üs)©à‡/»qïZq-›y¬Ý/Z*]åXZzgZkÐ(,|™Z�³Ãgz¹äZ0ºzyÃŒÛMãx]ÆÜsŒÛZgŠc*Xz{ë


ZÅš}40î EGG�Z0ºzyÆ4,Šq-¸ñVÆ²z`zizZw»ãCŠ~:LìÔŒÛMyÆ7™Š{›ëÅÔÅÃÒìZzgzZãîg6,Z0ºzyÆÃc*]Ã)Zsò¤/ŠZ**ìXz{˜:

"Evidently, Ibn Khaldun's view of human history runs counter to the

Quranic philosophy that the rise and fall of nations are conditional

upon fulfilment or violation of the divine imperatives, either of which

is always possible. Under Ibn Khaldun's terms, the rise and fall of

nations are rules by a necessary law of nature, their actualization

may be delayed for one or two or three generations, but it is

inevitable. Ibn Khaldun thought the moral law to be irrelavant to the

unfolding of history. The only relevant factor was the cultivation of

ASIBIYYAH or the will to use it to advantage."(54)

t!*]!*ÇzZãìZ0ºzy»7™Š{LLÃt@*gõZKãóóŒÛMyˆÆÒy™Š{ÃtÐÜqƒŠxìXŒÛMytHìñV»²z`zizZwå}.ZðZ©xÅOMzg~c*ZyÅ**�ÛâãÐzZhg;ì²Z0ºzyÆìw~¸ñV»²z`zizZw¡]Æ³Ÿ�VÆZ§XZy»+B©þ

GGZq-Šzc*&YVJ-!íyÂƒY

ìpz{**¦/k,XZ0ºzyÆ4,Šq-ZÜ¹‡ây@*gõÅ-{¤ðÆŸ~)ñizVìXZkŸ~zZu',û¬ïÖÅ6,zglìc*ZÐÆ¯äÆaZEw™äÅ]z&¢AìX¦}.ZjÌZ0ºzyÆÃc*]~è<ØÃÁZÌŠ¶6,�áÅŠ3ðŠïZy»I

ì:"And if there is anything which astonishes us, it is the fact that,

though a Muslim, he does not assign to religion a place of

importance as a formative element in the history of civilization. Its

importance as a political factor be fully recognizes, but ignores its

metaphysical and transcedental side altoghether."(55)


øg}at!*]!*“ïILª]ì›yƒDƒñÌz{ZsxÃ@*gõ�d$zpÄÅú~ÃðZëKt7™@*óZkÆâˆZÅ‹3š5é EGCZzgâzgZðUÃÃZ0+Zi™@*ìZzg¡(Ï¬ïÅwÐZkÅZÌ»‡bìX

jZ!Y]zjZÙ

Z*Z}ÁyäZ#-?ç EEExÆjZáÐZzgZ0ºzyä',',zVÅ�°pZzg²1VÅ�ºÅì )1(ZkÅ¯6,t@*W,Šc*ìZ0ºzy',',¸²!*¹ƒñgðäZ7²[„â**ìX

(2) Fuad Baali and Ali Wardi, Ibn Khaldun and Islamic thought style, 1981,

A.K. Hall & Co. Baston, Massachusetts, P.1.

(3) Pedro-I, the Cruel, King of Castile, and Leon (1350-69).

(4) Heinrich Seimon translated by Fuad Baalik Ibn Khaldun's Science of

human culture, 1978, Sheikh M. Ashraf, Lahore, p. 30.

·ð0+z~LLZ°gZ0ºzyóóÑƒgÔZŠZg{pÄZsðÔ4891Ô™8 )4((5) Akbar S. Ahmad, Discovering Islam, 1988, Routledge and Kegan Paul, p.

102.

·ð0+z~LLZ°gZ0ºzyóóÑƒgÔZŠZg{pÄZsðÔ4891Ô™01 )6((7) Rozenthall, The encyclopedia of Religion, Vol. 6, P. 566.

(8) Rozenthall, The Muqaddimah, Vol. I, P.LIII.

(9) Nathaniel Schmidt, Ibn Khaldun: Historian, Sociologist and Philosopher,

N.D. Universal Books, Lahore. p. 39.

ZgŠzŠZ],{çgsZsðó¢�1óm505 )01(gziyåwqìŠwàÆŠgzZi}¯Y©xÆNzw~¸ZkaZ0ºzyÃZ÷�g )11(

Ð5‡]Æavîg6,kàÐgÎVÆfg=nZF,™Y**7,ZX


eZËZ¢hÿEIÔZ0ºzyZzgZ÷�gÔF,ÀMYZ−+',ãÔ™ZcÔZgŠzZOò%|Ô7691Ô,]35 )21(

@*88X(13) Rozenthall, The Muqaddimah, Vol-I, P.XLV

(14) Ibid.

(15) M.A. Enan, Ibn Khaldun, his life and work, 1975, Sheikh M. Ashraf,

Lahore. p. 165.

(16) Mohsin Mahdi, International Encyclopedia of Social Science, Vol. 7 & 8,

p. 85.

Æ**xÐñÎxHìX Prefactory Discussions gziyåwäZyZßßVÃ )71((18) N.J. Dawood, The Muqadimah: an introduction to history (edited and

abridged), 1978. Routledge and Kagan Paul, p. 46.

(19) Mohsin Mahdi, International Encyclopedia of Social Science, Vol. 7 & 8,

p. 56.

(20) N.J. Dawood, See page 154 to 184 and onwards of the abridged vol of

the Muqaddimah by N.J. Dawood.

(21) A.J. Toynbee, A Study of History, Vol. 3, 1962, Oxford University Press,

New York, p. 323.

(22) Syed Khuda Buksh, "Ibn Khaldun and his history of Islamic civilization"

íIslamic Cultre Vol.1, 1927. p. 572.

(23) N.J. Dawood, The Muqaddimah: an introduction of history (edited and

abridge), p. 92

(24) Ibid, p. 93

(25) Ibid, p. 94

(26) Ibid, p. 96

(27) Ibid, p. 98

(28) Ibid, p. 98


ŠZgZ§ÐZ^Z²"0î EGGÔ‘4gö GZ]à : ¸2y1ÂwÔZ0ºzyLL,Z½Üóó)F,À¬Šwg“2.çGG(**�k )92(ZÄCÍ-ö EEzÑ»YÔ5591Ô™18@*88XZs )03(

ÐZ~.Åˆì&Z0ºzyä House of Nobility £xz%ûÅZ˜bgziyåwÆF,À )13(šMzÑs»**xŠc*ìX

(32) N.J. Dawood, The Muqaddimah: an introduction of History edited and

abridged, p. 104

Zzg Tradit ional Keeper óFollower Expancer Z�³Ãgz¹äZyegYVÃ )33(»**xŠc*ìX Traditional Looser

ÐZ~.Åˆì&Z0ºzyä Royal Authority �á;:ZMZgÅZ˜bgziyåwÆF,À )43(LLZ<ó»**xŠc*ìX

(35) N.J. Dawood, The Miqaddimah: an introduction of history edited , p. 108.

(36) Ibid, p. 110

(37) Ibid, p. 112

·ð0+z~ÔZ°gZ0ºzyÔÑƒgÔZŠZg{pÄZsðÔ4891Ô™111X211 )83(Zs )93(Zs )04(

(41) Earnest Gellner, Muslim Society , 1984, Cambridge University, p. 88

(42) Jon W. Anderson, "Conjuring with Ibn Khaldun; from an Anthropological

point of view" Ibn Khaldun and Islamic Ideology edited by Eruce B.

Haurance, 1984, Leiden E.J. Brill, Netherland, p. 117-118.

(43) Fuad Baali Ali Wardi, Ibn Khaldun and Islamic thought styles, 1981, G.K.

Hali and Co. Boston, Massachusetts.

Absolutistic eternalistc - spiritualistic !*àZzgzZgŠ~äZ0ºzyÃ@*gõZsxÆ_· )44(Ãt»qòŒÛZgŠc*ìX Relativistic-temporalistic - materialistic Æ£¨~

(45) Fuad Baali and Ali Wardi, Ibn Khaldun and Islamic Thought Styles, 1981,


G.K. Hall and Co. Boston, Massachusatts.

(46) Ibid., p. 119

(47) Jon W. Anderson, "Conjuring with Ibn Khaldun, from an Anthropological

point of view, Ibn Khaldun and Islamic Ideology, edited Bruce B.

Lawerence, 1981, G.K. Hall and Co. Boston, Massachusetts, P. 119.

(48) Earnest Cellener, Muslim Society, 1984, Cambridge University Press,

p.86.

(49) Anderson, J. W. p-119

(50) Durkheim, Emile, The Division of Labour in Society, New York, Free

Press, 1947.

(51) Earnt Gellener, E., p, 86

(52) Akbar S. Ahmad Discovery islam, 1988, Routledge and Kegal Paul, p. 98.

(53) Ilyas ba Yunus and Farid Ahmad, Islamic Sociology; an introduction,

1985, Hodder and Stoughton, The Islamic Academy, Cambridge, p. 25.

(54) I.R. Farooqui and L.L. Farooqui, The Cultural Atlas of Islam, 1986,

Macmillan publishing Co., New York, p. 313.

(55) Syed Khuda Bukhsh, "Ibn Khaldun and his history of Islamic civilization",

Islamic Culture, Vol.I, p. 573.

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