Ibn Khaldun - great historian and sociologist

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Article

Ibn Kkhaldun - great historian and sociologist

Kayumova A. T., Senior teacher, Bukhara State University, Bukhara 200100, Uzbekistan

Summary

This article explains significant contribution of great sociologist Ibn Khaldun to development of sociology. Ibn Khaldun has been studying the problem of the urbanization of the city with a more subtle problem, and strongly criticized the people for committing various forms of illicit and cruel actions to satisfy their ambitions. Falseness often leads to falsehood. Their hearts are sinful; used in the business of lying. Riches and wealth break down their morals and destroy the most important human norms. They are in particular trying to escape punishment by lies. The city's inhabitants can not resist this situation, even if the people of the kingdom dwell in subduing and abusive temper, and that the children of the highest grade are not educated, and the environment is rapidly affecting them.

Keywords: Ibn Khaldun, sociologist, historian, social, society, “Muqadimmah”, islamic education, book of lessons, civilization, culture.

Formulation of the problem. Abdurrahman Muhammad Ibn Khaldun, one of the great scientists who developed the philosophy of Oriental history seriously and developed the philosophical approaches to history, enriched with his own views. Ibn Khaldun is a great political figure who deeply embraced religious and secular knowledge that contributed to the management of society and its development.

Ibn Khaldun is a great contributor to the development of philosophy, history, sociology, logic. (Ibn Khaldun was born on May 27, 1332 in Tunis, in the Maghreb). His most famous work is called "Muqaddima." Through this work, the scholar created a unique way to understand history, to understand it, to convey its historical experiences through religious and secular thinking.

Ibn Khaldun notes that "Humans are similar in badness and distinguish one another from good qualities. Ibn Khaldun emphasizes the fact that the city's environment is destroying a person's spiritual identity. His lack of confidence in the city is also reflected in recommendations for public administration. "When choosing a soldier, a soldier for the king," says Ibn Khaldun, the village residents who are hard-pressed. No country is exceptionally exemplary. Thus, urban life will lead to stagnation in the lives of the people and the corrupt practices”.

Analysis of latest researches and publications.

Contribution of Ibn Khaldun to the development of sociology.

Ibn Khaldun substantiated the general and internal aspects of historical research, that states peoples, their experiences, events, historical events, and the inwardness, directly contributed to the study of these events, and to make logical conclusions by conducting sociological studies using philosophical thoughts[2]. In this way, the scientist has seen the root of history in philosophy. As a rare historiographer of his time, he has strongly condemned the existing shortcomings in the historical traditions, deficiencies, and falsification of the past, confusing, adapting reality to its own interests. The origin of every nation and its people emphasizes that their origins, the sources of historical development, the nation's awakening, the dignity of the nation, and the prospect of making the future plans more accurate. He created specific scientific and theoretical standards for the acquisition of the science of history. These are: First of all, studying the causes of any event or phenomenon is the basis for discovering the essence of history and the essence of historical reality. It allows you to think, to think, to reason, to think. Secondly, Ibn Khaldun gives a social background to any historical reality, and reveals the essence of social essence, the essence of that period, the social and political environment.

Thirdly, through the interpretation of the laws of the development of personality, the science of the state and the society has contributed to the development of science such as jurisprudence, philosophy, sociology, political science, logic[3].

Explanation of the priorly unsettled parts of the general issue. The significance of Ibn Khaldun's scientific activity and history philosophy is that he is a great person who has a peculiar insight into the structure, existence, formation and degeneration of man and society, of the human and the universe.

Western scholars who created a scientific school on social philosophy have used the Oriental philosophy effectively in their time-oriented civilization. n particular, they studied the scientific heritage, philosophical views of Farabi, Beruni, Ar-Razi Abulhasan Movardi, Nizamulmuluk, Ghazali, Ibn Bazh, Ibn Rushd, Ibn Khaldun more deeply than the peoples of the Muslim world[4].

The scientific sociological theory of thinker about society and the state is a profound theoretical basis of this doctrine. An objective foundation of society is to describe as a set of efforts to bring together the means of life by people and to secure their own security from hazardous (dangerous) nature.

Aim of our research. Initially, people are in a state of disparagement with each other, and in their origin, people are connected to the animal kingdom[5]. Later, they became conscious of the fact that the universe was based on a specific internal principle of nature, and formed as a conscious human being.

That is why Ibn Khaldun connects people's community to the term "umrah." In many publications, the term "umra" is translated as "civilization" or "culture." As you know, the concept of civilization today is a certain stage of human-social and economic development. The notion of "culture" does not mean exactly the term "umrah".

The great thinker has identified three types of society in his doctrine. The first case is the state of toughness, as we have already said. Second case: rural life, including steppes, mountains, deserts. Ibn Khaldun called it "bidah". The translation of "bidaw" means "village life" [6]. The third case is called "gate", meaning "city." Ibn Khaldun comes to this socially based conclusion by explicitly expressing the difference in each situation: The way human beings live depends on the ways in which they produce. They create these tools only through mutual assistance and social co-existence. When people realize what they really need, they do it with their own work, culture, art, science, craftsmanship, and everything else that comes from the nature of the need for "socialization." As proof of this, Ibn Khaldun tried to show the difference between the city and the village. In a simple, primitive era, people have satisfied their needs only. The level of socialization in this period was extremely weak.

Main Body. According to Ibn Khaldun, humanity has undergone three major periodic steps in its development: according to the thinkers, are the periods of primitive era, simple period, and civilization. These periodic stages differ from each other in terms of their ability to enter the living space.

Ibn Khaldun also gave valuable insights into man. According to him, human beings are the universe of good and evil. This universe is colorful, boundless, and diverse. It is therefore worthy of pride to think that every person at every moment of his life has been deprived of the love of good and bad rather than evil.

Indeed, the views of Ibn Khaldun on education are an important source for today. According to Mutafak- kir, education is a specific profession. He emphasizes the importance of the two programs in education, namely manhaj at-tavassuh and manhaj-at-tavarruj (evolutionary programs). It is important to teach younger children that they need to use an evolutionary program, that is, to teach them with ease. Everything is repeated three times and less trained. Ibn Khaldun says the child should not be forced or forced to give up, since giving the beatings a degree of ignorance and disloyalty. In fact, it is important to educate them with a multitude of physical, mental, and spiritual education, in order to grow them in perfect harmony.

The aim of the city's life is to strive for prosperity, with the diversity of industries and craftsmanship being improved. When people get property, they think about their own luxuries and living things, and think of different types of traditions. It was evident from the argument that Ibn Khaldun believed that the excessive wealth would be a source of envy from the spiritual world to the earthly universe. This view bases the need to keep people within the limits of a certain standard. Ibn Khaldun considers state policy on the basis of this principle as a condition and pledge of a just society. Indeed, according to him, the hearts of people go astray in their superstitious beliefs in religious and secular affairs, and only because they have been unable to abandon their religious practices. The social welfare becomes perfect in the prosperity of the state. During this period, the state implements various taxes to cover its costs. In addition, illegal taxation is also an impetus to the price. In turn, the merchant puts prices, including the cost of the goods, all costs and taxes. As a result, the cost of urban spending increases. City residents can not avoid this process. Because their lifestyle and tradition are superior to them. People are using their savings, gradually becoming poorer, and trade and craftsmanship are diminishing. Market relations will slow down and the city's situation will deteriorate. All of this is the consequence of excessive and excessive deprivation of the city, the market, and the populace.

The great philosopher's doctrine deals with many issues of social life, the origin, structure, government, education, morals, spirituality and enlightenment, religious beliefs and so on. As Ibn Khaldun is concerned with the evolution of the world and its interrelationship with all events, it has been said that this dependence is connected not only with the material world or the essential part of it, but with the world outside our senses (human emotion). Human beings are also associated with the animal world because of the ability to perceive and feel. Thinking and meditation connects a person with a religious world. Ibn Khaldun thought of three worlds in the human heart. The first is the world of intuition through senses. We learn about his existence through emotions.

Ibn Khaldun considers only the human mind, the concept of consciousness as the second world of human hearts. We also know that thinking is superior to the world of perceptions. There are many examples of this. It is said that the apostles asked Jesus, "Who is the spirit of God, and who is like you on the earth today?" He replied: "Yes, there is. The word is the same as those who have the meaning of dhikr, silence, and observation. "Indeed, thinking and enlightenment was considered a high status that conveyed the ordinary man to the Prophets and warned the truths of the Prophets and Prophets. That is why it is not surprising that Ibn Khaldun binds the human heart with the three worlds, and especially in the second world, that it is a thought-provoking world.

Mutafakkir admits that the existence of a third world in the human heart is manifested as an active force acting in the aspiration and action of this world. In his opinion, this world is spirit and angelic world. Ibn Khaldun is trying to prove the existence of such a world through dreams.

Sometimes we ignore what we see in our dream, but in most cases it comes from the right. The Sufis regarded dreams as one of the ways of science and discovery. The Prophet (peace be upon him) said: "A good and righteous dream is one of the forty-six hundredth prophethood of the Prophethood," and the dreams of the Qur'an are based on this.

Ibn Khaldun proves that dreams come from the real world. Also, as he describes misleading dreams, he admits that such dreams come about through the fraud and gossip (supernatural objects) that come into the human heart and then affect the mind. The clergy of the Enlightenment era claimed that there was no convincing proof in their words that they could know the world's needs only on the basis of the religious law of the worshipers, though they did not make it into the order and place of the beings in this spiritual world. Including the world of perceptions, perceptions covers the world of people and the world of animals. In his view, the world of minds and zircones includes the world of mankind and the world of angels. The beings of both worlds belong only to one person. In fact, the mind and the soul are tanned, without matter, nature is not material.

All human knowledge is a complex of learning, learning, and learning. Therefore, awareness in the material universe is slowly coming to an end, until it is perfected. He does not hesitate to think that he can not prove that God exists and that he is a god. Ibn Khaldun believes in the eternal existence of the human soul.

Therefore, if death were to totally eliminate man, his consciousness would not need to absorb the secret of the spiritual world. In the period of Ibn Khaldun, there are two different ways to believe in the existence of a god in the Arab philosophy, both of which are celestial.

These were the methods of proving by Plato and Aristotle. If the universe was created in the pantheon, it would be said that there is a creator. From the perspective of Aristotle, the universe is eternal. Many philosophers have come to this conclusion by studying the world through experimentation and observation: They say, "If there is eternity in the universe, there is a sequence of ends and ends."

Ibn Khaldun considers God as the first cause, and says that his mind and consciousness are always weak in his power. This task can be achieved by the people who have special abilities and spiritual qualities. As can be seen from this, the great thinker went on the path of Forobi and Ibn Sina and considered them as followers. He believes in the revelation, and in certain cases the prophets have the ability to refer to God, that is, their spirits are suddenly emotionally interconnected with the world to believe that he will be separated from the world of angels. The prophets convey the message and the will of God to the people, so they are the means of communication between the mind and the material minds of people are considered. Ibn Khaldun's contemporary, Ibn Rushddek, argues that human society is not obligatory for foreigners. The philosopher of modern science, Ibn Rushd, transforms his doctrine into two different theories of truth. It is possible to understand the world of emotion by means of thinking, but the abyss (abstractions) can not give a definite idea about the world of supernatural divine forces.

Ibn Khaldun concludes that Ibn Rushd's theory of activity is far removed from it and that man can only perceive the material world. The world is full of faith and belief. But he believes that it is possible to comprehend the intangible world and that it is worthy of the people who follow the customs, not only the prophets. Ibn Khaldun calls such people "Sufis". The Sufis are mentioned in his book Muqaddima. Ibn Khaldun almost equates Sufism with Islam's birth. The way of the Sufis was a way of action since the early days of Islam. But after the second century of the Hijrah, the love of the world began to dominate, and the people's worldly gains increased. Those who went to Zuhd and Taqwa divorced them in the name of Sufis. Ibn Khaldun, in his commentary on the word "Sufism," also states that while studying the root of this word, they have made some vague explanations, and gave rise to unusual thoughts. By the way, the Sufis are not the ones who are covered in dirty clothes. They did not need to wear such a dress. Those who were in need were some who sought to resemble Sufi. True, sometimes the Sufis were wearing woolen clothes. However, this was done in the form of a sign of "solitude and faqr" (in the sense of necessity in Islam), in particular, "adornment". Ibn Khaldun denied the views of the Sufis and that the Sufis did not engage in private and prayer worship in the time of the Prophet, may Allah bless him and grant him peace.

Conclusion. Ibn Khaldun called the book Sufism Sufism as a Shaykh al-Thawl al-Masali. This is mainly the discussion between the priests of Fes and the cities of Andalusia. The clergy at that time were skeptical about the Sufi science and their beliefs. As Ibn Khaldun, the greatest wisdom in his time, is natural. The approach from the point of view of the religion gives a high estimate to the political process in the development of society and calls on people to unite and unite around one religion. Ibn Khaldun writes in the light of the above two points that the time of the universe created in time. Therefore, he is constantly progressing through his own internal law, subject to the common cause and the law of communication.

References

khaldun sociology urbanization city

1. Ibn Khaldun, Abdurahman M., Mokaddimat Ibn Khaldoun, Ed. Darweesh al-Jawydi, al-Maktaba al- Asriyah, Sidon-Beirut, pp 35-55, 1995.

2. Ibn Khaldun, The Muqaddimah, An Introduction to History, Tr. Franz Rosenthal, Bollingen Series XLIII. Princeton University Press, Princeton, 1967 3 Vols.

3. Fischel, Walter J., Ibn Khaldun in Egypt: His public functions and his historical research (13821406) A study in Islamic Historiography, University of California Press, Berkeley 1967.

4. Issawi, Charles, An Arab Philosophy of history: Selections from the prolegomena of Ibn Khaldun of Tunis (1332-1406), the Wisdom of the East Series, John Murray, London, 1950.

5. Lawrence, David, Ed., Ibn Khaldun and Islamic Ideology, E. J. Brill, Leiden, 1984.

6. Batsieva, S. M. Istoriko-sotsiologicheskii traktat Ibn Khalduna “Mukaddima.” Moscow, 1965

7. Bekmurodov M. Madaniyat sotsiologiyasi. “Yangi Nashr”, Toshkent, 2010

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