Ibn Khaldun: The Founder Of The Philosophy Of History. As far as the science and philosophy of history are concerned, the name of Ibn Khaldun in Arabic literature has received the certificate of survival. Even if you search for it with a lamp, you will not be able to find such a good person in the church world. If Ibn Khaldun (Birth 1332 AD. Died 1406 AD) is taken as a mere historian, there will be more superior and superior writers than him among the Arabs, but according to the clear principles of our history, his superiority is unquestionable.
Innovation, intellectual depth, and breadth of vision are the distinguishing features in which the secret of the greatness of Khaldun lies. Just as Dante is considered the emperor of the world of poetry, Ibn Khaldun is the forerunner of philosophy and history. Ibn Khaldun is the first person. Who wrote on history as a permanent science and this fact becomes clear from a cursory reading of his Mu'araka-ara work "The Case of Ibn Khaldun".
By discussing history from this point of view, Ibn Khaldun's goal is to lift history from a limited and narrow circle to the high and lofty position of science, and this is the goal that, in Ibn Khaldun's own words, "No writer before did not bother to perform consistently, systematically and scientifically." Most of the preface of "Muqadama Ibn Khaldun" consists of uncovering the historical mistakes of historians, and it is surprising that Ibn Khaldun when someone If he criticizes the investigation of the historian, the rules and criteria he lays down for its falsification and confirmation are more or less the same as those presented to us by contemporary critics.
Among the issues that Ibn Khaldun describes as a cause of slippage in historical research are neglecting the distinction between time and space, hastily drawing conclusions from the material provided, excessive self-confidence, and being deceived by falsehood. The lack of understanding of the research nature and origins of civilization is particularly noteworthy. If these issues are taken into consideration, Ibn Khaldun's own words are "a science comes into existence which is very grand in terms of its innovation, scope and usefulness". In the first chapter of Muqadama Ibn Khaldun discusses society in general the diversity of the human race and the different classes of land in particular.
In it, Ibn Khaldun emphasizes the social nature of human beings and tells how individuals are forced to interact with each other according to the requirements of nature and form a society, and then how this overall life is a civilization and a civilization. It lays the foundation of culture. While describing the geographical condition of the world in detail, Ibn Khaldun emphasizes the importance of the environment, weather, and other geographical conditions of a particular place affecting the physical, mental, and moral characteristics of its inhabitants. In the second chapter, the author discusses the civilization of nomadic and semi-savage nations.
The discussion begins with the revelation of the fact that various human institutions and their traditions and customs depend on people's livelihoods and livelihoods. Comparing urban and rural life, the author remembers the dull village settlements as the cradle of civilization. He is convinced of the moral superiority of the people of the villages.
It has been mentioned in the chapter that the secret of mutual unity and unity in the desert tribes lies in the blood relationship or any similar strong reason. Ibn Khaldoun says that among the nations, the nation is eligible for government and empire, whose instincts and national character have high qualities of high morality and high character, and when signs of luxury and sexual pleasures appear in a nation. If it starts to happen, it soon becomes a victim of degeneration.
According to Ibn Khaldun, the feelings of the ability to rule and the highest level of nobility in a family can hardly go beyond four generations. After this, Ibn Khaldun criticizes the conquests of the Arabs. One may agree or disagree with his views, but there is no room left for any fair and reasonable critic to say that Ibn Khaldun had all those qualities as a historian centuries ago. It is mandatory for historians.
While reviewing the achievements of the Arabs, he H.G. Like Wells, he didn't work with unnecessary religious prejudice and illegal national tolerance. In Chapter IV, the reasons for the emergence of big cities include their interconnection with empires and their influence on districts and other issues related to them. Chapter Five. It discusses the means of national survival and the promotion of national prosperity and mentions the various fields of art that depend on the prosperity of the country, such as industry and craft, economics, entertainment, etc.
In the sixth chapter, the subject of permanent science is discussed in such a way that it shows. Like a writer writing an encyclopedia. There are flaws in Ibn Khaldun's research, but there is a reasonable reason for this, and that is that the material available to him regarding the history and civilization of Europe was extremely poor and incomplete. If he was familiar with the world of the church in the same way as he was with the Islamic world, he would have left a masterpiece in his memory, before which the literature of the whole world would have bowed their heads forever, but even now we have enjoyed it. That is enough to keep the name of Ibn Khaldun alive till the end of our generation.