Ibnu Khaldun Biography

Accoring to Issawi , C. (2009) Ibn Khaldun is the largeest Arab historian, who develop one of the earliest nonreligous philosophy of bill, contained in his masterpiece, the Muqaddimah (Introduction). He as well as wrote a definitive bill of Muslim Norh Africa. Mahmoud Dhaouadi (1997) telld that Ibnu Khalduns full name is Abdu-ar-Rah musical composition Abu Zaid Wali-ad-Din Ibn Khaldun. He was innate(p) in Tunis (1332) and died in Cairo (1406). His family was of Arab Yemenite descent who had jump colonised in Muslim Spain and later moved to Tunisia.When Ibn Khaldun reached the age of schooling, he began to apprize and recite the Quran as did most pupils of that time. The education he received in Tunis in his youth was concentrated in three areas (1) Islamic studies, which c over the sciences of the Quran, the Hadith (the prophets sayings and behaviour) as well as Islamic Fikh (jurisprudence) , particularly the Malikite School (2) the sciences of the Arabic dustup which de al with grammar , junction and the art of eloquent written and spoken language (al-Balagha) and (3) logic , philosophy, essential sciences and mathematics.Muhsin Mahdi (1968) explain that the teacher he admired most during this period was the mathematician and philosopher Muhammad Ibn Ibrauhium al-Aubiliu (1282/3-1356), whom he considered the most proficient of his contemporaries in the philosophic disciplines. His studies with Aubiliu extended over five age, from 1347 to 1352. They began with mathematics and logic and then branched out to take various other philosophic disciplines. Aubiliu introduced him to the major turn tails of Avicenna and ibn-Roshd and acquainted him with the more recent philosophic and theological writings of the unorthodox Shruites in Eastern Islam.Ibn Khalduns early work (1351) provides direct tell apart for his philosophic interest and ideas during this period. His other early philosophic works, including treatises on logic and mathematics and a add together of paraphrases of Averroes works, have non been recover as yet. IBN KHALDUN ACHIEVEMENT. During his previous life, he has received m each achievements in his life. He is known as Father of Modern Social erudition and ethnic History. He is also the founder of sosiological sciences. . At the early age, he mold to cope with different theatrical role of knowlight-emitting diodege such(prenominal) as Quranic science, Arabic, Poetry, Traditions, pure Education (Quran, Science, Arabic Language and Fiqh) which he recive certification to these subject. thence, he has obscure in political life story as he held a invest at the court of Tunisia at the age of 20. afterward three age later, he has worked as a secretaryship to the Sultan of Morocco for about two years. He once given a ministerial position by Abu Salem. After that, at the chancellery of the Tunisian ruler, Ibn Takrakin, he hold the position of Katib al-alamah which is consisted of writing in fine c bothigra phy or introductory notes of official documents.After that, at Cairo, he became a noted professor, judge and sheikh or break known as manager of Baybars, the greatest sufi institution during that time. Then he become an ambassador of the Sultan of Granada to Pedro the Cruel, Cristian king of Castile in 1363. This showed how mint trust him in everything. In addition, he white plagued to be a teacher and magistrate at Tarif. Ibn khaldun has exalt many people. In studied, he is excelled in Arabic Literature, Phisiolophy, Mathematics and Astronomy. At the age of 19, he has wrote his first book, Lubabu I-Muhassal under the supervision of his teacher, al-abili in Tunis.Next, he also manage to wrote Mukaddimah or known as Prolegomena in Europe. He wrote Prolegomena At the Castle of Ibn Salama when he receive inspiration to wrote it during his retirement. He only takes five month to immerse writing Mukaddimah. Mukaddimah has been evaluate and fully appreciate by Europe scholarship. Unf ortunedly, his work doesnt get more attention at Asian. His work on the book, Mukaddimah has been appreciated by the whole world and his book has been translated into various language around the world. For example, English and malay.His final work on autobiography, has been translated to English. His book also available at all nation. Ibn khaldun is a great thinker that gives inspired to many people in various way. (Faridah Hj Hassan, Universiti Teknologi Mara Malaysia) WHY HE IS A GREAT THINKER? Almost everybody agrees that Ibn Khaldun is a great thinker. at that place are many relevant reasons or factors that contribute to this statement. First, Ibn Khaldun starts his political career at the very young age, only at twenty years old. From this, it is obviously that this historian has a very high determination and self-confidence. apart(predicate) from this, he basin also be considered as a great thinker for his well-known book, Al-Muqaddimah. This is amazingly because Al-Muqaddim ah was written by Ibn Khaldun for a truly short period,that is 3 years only. He wrote the prominent book when he was staying in a small village, Qalat Ibn Salamah in Algeria. This actually proved that Ibn Khaldun is real a brilliant man who is never wasting his precious time. likewise that, the great thinker Ibn Khaldun has observed and and studied carefully the situations of every alliance that he has lived with.According to Mahmoud Dhaouadi (1997), Ibn Khaldun has made a conclusion regarding types of people. He change integrity man winsome into three groups. The first group be abundants to the primitive beneficial gentle nature (types I + II) of the Arab-Muslim Bedouins. The first groups profuse philistinism led to the weakness and disintegration of Al-Assabiya among the Arab-Muslim sedentaries. The second group belongs to the strong Assabiya among the Arab-Muslim Bedouins. Their excessive materialism led to the weakening of the religion of Islam among the sedentaries.Las t but not least, Ibn Khaldun state that the third group belongs to the strong commitment to the Islamic assent by the earlier Arab-Muslim Bedouins. He also mentioned that the excessive materialism led to the spread of tender nature type III among all well-disposed categories of the Arab-Muslim sedentary culture. Mohammad Abdullah Enan (1941) suggests that Ibn Khaldun is an doubtlessly great Muslim thinker. He was the first man to study the kindly phenomena, to understand and explain the events of history, and to deduce from them social laws,in such a wonderful scientific manner. Tonybee and Lacost,among the few Western scholars familiar with Ibn Khalduns billet, claimed that Ibn Khaldun was truly a unique phenomenon in homokinds long history of idea. Yet, Ibn Khalduns legacy in the science of society continues to be ignored by both professionals and students of contemporary social sciences. This paragraph provide stress more on his ideas of eastern sociology. Ibn Khalduns so cial theory may be considered to be the only authentic intellectual sociohistorical companionship about clement society which the Third World possesses. Yves Lacostes valuation of the Muqaddimah makes this point very clear.He affirms that Ibn Khalduns fluent and systematic coming to the study of history and human civilisations has no parallel in the history of social purview of other societies and civilisations pervious to his own time. This can be proof more by Arnold Toynbees laudatory assessment of the come along sociohistorical thought displayed in The Muqaddimah strongly concurs with that of Lacoste which mentioned Ibn Khaldun had conceived and ormulated a philosophy of history which is undoubtedly the greatest work of its kind that had ever yet been created by any mind in any time and place.In establishing his New Science of the social objective reality, principally through his positivist prognosis of social phenomena, Ibn Khaldun appears to have remain strongly attach ed and influenced as well by his view of the internal in there human nature. Ibn Khalduns picture of human nature and its deterministic impact on his assumptions, conceptualizations and theories of societies and civilizations have been by and large if not completely neglected by those who have studie Ibn Khalduns work. We exactly encountered a study which preoccupies itself in earnest with the subject of human nature in Ibn Khalduns thinking.This is due to the prevailing positivist spirit of the authors works, specially in his Muqaddimah . His concept of human nature and its implications on the soulfulnesss behaviour and civilizations destiny ought not to be discarded or neglected in any rigorous abridgment of Ibn Khalduns works. No doubt that there are a number of references to human nature in the Muqaddimah. But the difficult task lies in identifying with precision specific categories referred to by the author. In reading Ibn Khalduns statements on Mans nature, three types s eem to emerge. a)Human nature as reflected in Al FitrahIn Islamic thought, Al-Fitrah is either than human state innocent(p) of bad traits and customs at birth or at overcome it is that human state that predisposes human nature more toward virtues than vices. Ibn Khalduns use of Al-Fitrah concept is inspired by the Quran as well as by the Hadith. In these two basic Islamic sources, the notion of Al-Fitrah still appears to mean, also, a balanced human inclination that lives according to the laws of the natural divine order. As a conclude, the closer they remain to the primitive or innate state of human nature in terms of goodness the better they are. b)The Manichaean human natureIbn Khalduns second type of huma nature resembles, in its dynamics very much that of Al-Assabiyya. The latter is a conflicting qualify of historical moving forces which often clash with each other, thus creating a chain of conflicts and antagonisms. Viewed that way, Al-Assabiyyas dynamics offer a compellin g explaination to human history as an endless chain of exhaustion, rotation and evolution. Likewise, the authors second view of human nature shows the conflicting nature of the human beings make up. The roots of the conflicts are the result of the dualistic constituting component of human nature itself.Human nature has equal inclinations toward doing good and evil. With this even emphasis on the weight of good and evil elements ,the Quranic perspective appears to give human nature a fundamental dialectical characteristic. c)The aggresive human nature Ibn Khaldun had bluntly stated that the roots of human attack as well as injustice are to be found in the animalistic side of human nature. Like some contemporary ethologists and psychologists study Man and animals behaviour, the author of the Muqaddimah considers aggression as a fundamental inborn feature whose infrastructure is widely observed among all living beings including Man.Ibn Khalduns observations and experiences enabled hi m to unveil other complex forms which human aggression could take. He had noticed injustice committed by humans, not because their physiologic survival was at stake, but rather it appeared to be the result of a sort of human readiness to do injustice to others in the Hobbesian esthesis of the term. On the contrary, Ibn Khaldun considers them to be fundamentally destructive and disruptive to Mans advancement collectively as well as individually.In tone at these three form of Mans humannature, one can assert that there is unambiguous Quranic or Islamic influence on the authors thinking concerning Mans nature. The first type (Al-Fitrah state) and the second one the dualistic nature) are drawn from the Islamic outlook on the range of human nature as expressed especially in the Muslim Holy Book. These two categories depict Mans nature at its very natural state either as good more and less or neutral towards good or bad doing. In both cases Mans nature is overpoweringly dialectical. H owever the third type of the Human Nature is strikingly an pathetic one, Man falls nto this state when he becomes dominated by his animalistic or known as materialistic desires. I n the rarefied sedentary milieu, Man is transformed from a human being to an animal. With this winning place, the undermining of Islamic as well as natural values becomes a fait accompli. It is hardly an exaggeration to state that the studies which has dealt, both in the Arab world and right(prenominal) of if ,bwith Ibn Khalduns remarkably distinct achievement in social thought have, in general, extended to explain the Khaldunian phenomenon by social variables and not by the personality traits of the author of the Muqaddimah.In other words, creative and innovative thought is seen here as the result of the imperative of the laws of stringent social determinism. The consequences of this kind of perspective has ultimately led to a general disinterest in the study of the role of Ibn Khalduns personality tr aits that might have contributed to the efflorescence of his pioneering social thought .In light especially of modern psychologys insights and finding about the role of human personality traits in triggering and promoting the spirit of creativity and innovation among certain individuals of the general population, it is hardly refreshing to seek an objective assessment of human creativity and innovation without seriously taking into account the entire profile of the creative person groundbreakers personality in its own right.