By Syed Farid Alatas
The writings of Ibn Khaldūn, relatively the Muqaddimah (Prolegomenon) have rightly been considered as being sociological in nature. hence, Ibn Khaldūn has been commonly considered as the founding father of sociology, or not less than a precursor of contemporary sociology. whereas he was once given this popularity, despite the fact that, few works went past proclaiming him as a founder or precursor to the systematic program of his theoretical standpoint to express historic and modern elements of Muslim societies in North Africa and the center East. the continued presence of Eurocentrism within the social sciences has no longer helped during this regard: it frequently stands within the approach of the dignity of non-Western resources of theories and ideas.
This publication presents an outline of Ibn Khaldūn and his sociology, discusses purposes for his marginality, and indicates how one can convey Ibn Khaldūn into the mainstream during the systematic software of his idea. It strikes past works that easily nation that Ibn Khaldūn used to be a founding father of sociology or offer descriptive money owed of his works. as an alternative it systematically applies Khaldūn’s theoretical point of view to precise old features of Muslim societies in North Africa and the center East, effectively integrating recommendations and frameworks from Khaldūnian sociology into smooth social technology theories. Applying Ibn Khaldūn will be of curiosity to scholars and students of sociology and social theory.
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Ibn Khaldūn’s life is usually divided by historians into three periods. The first, of 20 years, was that of his childhood, youth and education. Ibn Khaldūn then spent the following 23 years continuing his studies and working for various rulers. 11 Born in the month of Ramaḍān in the year 732 AH/1332 AD, Ibn Khaldūn studied the various Islamic sciences such as Qur’anic recitation and its styles, Qur’anic orthography, Malikite jurisprudence, the hadith or traditions of the Prophet, and poetry. 12 The Marinids’ hold over Tunis under Abū al-Ḥasan and his son, Abū ‘Inān, was precarious and intermittent and ended a decade later when the Ḥafṣids regained power.
In fact, their realm was restricted to the Arabian Peninsula. As they were surrounded by the ocean on three sides, the only access they had to the Maghrib was via the Suez. It was unlikely that the army of the Tubba‘s could have travelled to the Mediterranean unless he controlled the region between the Red Sea and the Mediterranean. This is because of the needs of food, fodder and shelter. Ibn Khaldūn notes that there are no reports of wars between the Tubba‘s and those who controlled the region, such as Amalekites, Canaanites, Copts and Israelites.
Applying Ibn Khaldūn: The Recovery of a Lost Tradition in Sociology by Syed Farid Alatas