Ibn Khaldun’s Theory of Social Change
In this article I shall compare and contrast Ibn Khaldun’s ideas about sociohistorical change with those of Hegel, Marx, and Durkheim. I will discuss and elaborate Ibn Khaldun’s major ideas about historical and social change and compare them with three important figures of modem Western sociology a...
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International Institute of Islamic Thought
1998
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oai:doaj.org-article:8708b63ef53a42be97fd83caa8b1dae62021-12-02T17:49:47ZIbn Khaldun’s Theory of Social Change10.35632/ajis.v15i2.21962690-37332690-3741https://doaj.org/article/8708b63ef53a42be97fd83caa8b1dae61998-07-01T00:00:00Zhttps://www.ajis.org/index.php/ajiss/article/view/2196https://doaj.org/toc/2690-3733https://doaj.org/toc/2690-3741 In this article I shall compare and contrast Ibn Khaldun’s ideas about sociohistorical change with those of Hegel, Marx, and Durkheim. I will discuss and elaborate Ibn Khaldun’s major ideas about historical and social change and compare them with three important figures of modem Western sociology and philosophy. On reading Ibn Khaldun one should remember that he was living in the fourteenth century and did not have the privilege of witnessing the social dislocation created by the industrial revolution. It is also very difficult to categorize Ibn Khaldun within a single philosophical tradition. He is a rationalist as well as an empiricist, a historicist as well as a believer in human agency in the historical process. One can see many “modem” themes in his thinking, although he lived a hundred years before Machiavelli. Lauer, who considers Ibn Khaldun the pioneer of modem sociological thought, has summarized the main points of his philosophy.’ In his interpretation of Ibn Khaldun, he notes that historical processes follow a regular pattern. However, whereas this pattern shows sufficient regularity, it is not as rigid as it is in the natural world. In this regard the position of Ibn Khaldun is radically different from those philosophies of history that posit an immutable course of history determined by the will of divine providence or other forces. Ibn Khaldun believes that the individual is neither a completely passive recipient nor a full agent of the historical process. Social laws can be discovered through observation and data gathering, and this empirical grounding of social knowledge represents a departure from traditional rational and metaphysical thinking ... Fida MohammadInternational Institute of Islamic ThoughtarticleIslamBP1-253ENAmerican Journal of Islam and Society, Vol 15, Iss 2 (1998) |
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DOAJ |
| collection |
DOAJ |
| language |
EN |
| topic |
Islam BP1-253 |
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Islam BP1-253 Fida Mohammad Ibn Khaldun’s Theory of Social Change |
| description |
In this article I shall compare and contrast Ibn Khaldun’s ideas about
sociohistorical change with those of Hegel, Marx, and Durkheim. I will
discuss and elaborate Ibn Khaldun’s major ideas about historical and
social change and compare them with three important figures of modem
Western sociology and philosophy.
On reading Ibn Khaldun one should remember that he was living in the
fourteenth century and did not have the privilege of witnessing the social
dislocation created by the industrial revolution. It is also very difficult to
categorize Ibn Khaldun within a single philosophical tradition. He is a
rationalist as well as an empiricist, a historicist as well as a believer in
human agency in the historical process. One can see many “modem”
themes in his thinking, although he lived a hundred years before
Machiavelli.
Lauer, who considers Ibn Khaldun the pioneer of modem sociological
thought, has summarized the main points of his philosophy.’ In his interpretation
of Ibn Khaldun, he notes that historical processes follow a regular
pattern. However, whereas this pattern shows sufficient regularity, it
is not as rigid as it is in the natural world. In this regard the position of
Ibn Khaldun is radically different from those philosophies of history that
posit an immutable course of history determined by the will of divine
providence or other forces. Ibn Khaldun believes that the individual is
neither a completely passive recipient nor a full agent of the historical
process. Social laws can be discovered through observation and data
gathering, and this empirical grounding of social knowledge represents a
departure from traditional rational and metaphysical thinking ...
|
| format |
article |
| author |
Fida Mohammad |
| author_facet |
Fida Mohammad |
| author_sort |
Fida Mohammad |
| title |
Ibn Khaldun’s Theory of Social Change |
| title_short |
Ibn Khaldun’s Theory of Social Change |
| title_full |
Ibn Khaldun’s Theory of Social Change |
| title_fullStr |
Ibn Khaldun’s Theory of Social Change |
| title_full_unstemmed |
Ibn Khaldun’s Theory of Social Change |
| title_sort |
ibn khaldun’s theory of social change |
| publisher |
International Institute of Islamic Thought |
| publishDate |
1998 |
| url |
https://doaj.org/article/8708b63ef53a42be97fd83caa8b1dae6 |
| work_keys_str_mv |
AT fidamohammad ibnkhaldunstheoryofsocialchange |
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