इब्न खल्दून
इब्न खल्दून के अनुसार, समाज चक्रों में उठते और गिरते हैं: समूह-एकजुटता एक राजवंश बनाती है, और सुख-सुविधा तथा विलासिता कुछ ही पीढ़ियों में उसे घिस देती है।
पृष्ठभूमि
मुक़द्दिमा के साथ उन्होंने समाज और इतिहास के एक सिद्धांत की नींव रखी – जिसे प्रायः समाजशास्त्र का पूर्वगामी माना जाता है।
मुख्य विचार
- असबिय्या (समूह-एकजुटता)
- राजवंशों के चक्र
प्रभाव
जिनसे प्रभावित 4
अरस्तू
जिनसे प्रभावित
Ibn Khaldun opened his science of civilisation with the philosophers’ dictum that the human being is political by nature, explained by the need for cooperation (Muqaddima, 1377). Ibn Khaldun, al-Muqaddima (1377), tr. F. Rosenthal (1958); Aristotle, Politics
साक्ष्य: AI मसौदा
अरस्तू › 384–322 ईसा पूर्व
अल ग़ज़ाली
जिनसे प्रभावित
Ibn Khaldun named al-Ghazali the first to write in the way of the later theologians and shared his doubts about the philosophers’ metaphysical proofs (Muqaddima, 1377). Ibn Khaldun, al-Muqaddima (1377), sections on kalam and on philosophy, tr. F. Rosenthal (1958)
साक्ष्य: InPhO में भी · InPhO
अल ग़ज़ाली › 1058–1111
इब्न रश्द
जिनसे प्रभावित ✓
According to his contemporary and friend Ibn al-Khatib, the young Ibn Khaldun wrote several summaries of works by Averroes, besides books on logic and arithmetic. Ibn al-Khatib, al-Ihata fi akhbar Gharnata (notice on Ibn Khaldun); F. Rosenthal, introduction to Ibn Khaldun, The Muqaddimah (1958)
साक्ष्य: Wikidata में भी · Wikidata
इब्न रश्द › 1126–1198
फ़ख़्र अल-दीन अल-राज़ी
जिनसे प्रभावित ✓
Ibn Khaldun’s first work, Lubab al-Muhassal (1351), was an abridgement of Fakhr al-Din al-Razi’s theological summa, the Muhassal, drawing on al-Tusi’s critical notes. Ibn Khaldun, Lubab al-Muhassal fi usul al-din (1351), ed. L. Rubio (1952); F. Rosenthal, introduction to Ibn Khaldun, The Muqaddimah (1958)
साक्ष्य: Wikidata में भी · Wikidata
फ़ख़्र अल-दीन अल-राज़ी › लगभग 1150–1210
जिन्हें प्रभावित किया 4
मुहम्मद अब्दुह
जिन्हें प्रभावित किया
Appointed to teach history at Dar al-Ulum in Cairo in 1879, Abduh is reported to have based his lectures on Ibn Khaldun’s Muqaddima. C. C. Adams, Islam and Modernism in Egypt (1933); A. Hourani, Arabic Thought in the Liberal Age 1798–1939 (1962)
साक्ष्य: AI मसौदा
मुहम्मद अब्दुह › 1849–1905
ख़ोसे ओर्तेगा इ गासेत
जिन्हें प्रभावित किया
In “Ibn Khaldun reveals the secret” (El Sol 1927–28; El Espectador VIII, 1934) Ortega used Ibn Khaldun’s philosophy of history and his concept of asabiyya to explain the history of North Africa and Spain’s situation in Morocco. J. Ortega y Gasset, “Abenjaldún nos revela el secreto (Pensamientos sobre África Menor)”, El Sol 1927–28; El Espectador VIII (1934)
साक्ष्य: AI मसौदा
ख़ोसे ओर्तेगा इ गासेत › 1883–1955
मालेक बेन्नबी
जिन्हें प्रभावित किया
Bennabi took up Ibn Khaldun’s question of how civilisations rise and decline and read Muslim history as such a cycle (Vocation de l’Islam, 1954). M. Bennabi, Les Conditions de la renaissance (1949); Vocation de l’Islam (1954)
साक्ष्य: AI मसौदा
मालेक बेन्नबी › 1905–1973
मुहम्मद आबिद अल-जाबिरी
जिन्हें प्रभावित किया
Al-Jabri’s doctoral thesis, published as Ibn Khaldun’s Thought: Asabiyya and the State (1971), read the Muqaddima as a theory of tribal solidarity and state power in Islamic history. M. A. al-Jabri, Fikr Ibn Khaldun: al-asabiyya wa-l-dawla (1971)
साक्ष्य: AI मसौदा
मुहम्मद आबिद अल-जाबिरी › 1935–2010
आलोचना
जिनके द्वारा आलोचित 1
ताहा हुसैन
जिनके द्वारा आलोचित
In his Paris thesis (1917, printed 1918) Taha Hussein examined Ibn Khaldun’s Muqaddima as a social philosophy, analytically and critically, against the sociology of his day. T. Hussein, Étude analytique et critique de la philosophie sociale d’Ibn Khaldoun (1918)
साक्ष्य: AI मसौदा
ताहा हुसैन › 1889–1973
जिनकी आलोचना की 1
अबू अली सीना
जिनकी आलोचना की
Ibn Khaldun argued that the metaphysics of the philosophers, among whom he named al-Farabi and Avicenna, cannot reach certainty about what lies beyond experience (Muqaddima VI, 1377). Ibn Khaldūn, al-Muqaddima (1377), ch. VI, ‘A refutation of philosophy’, tr. F. Rosenthal, 1958, vol. III
साक्ष्य: AI मसौदा
अबू अली सीना › 980–1037
कृतियाँ
- 1377मुक़द्दिमा
इतिहास का परिचय: समूह-एकजुटता, राजवंश, अर्थशास्त्र।
मत
In the Muqaddimah, the introduction to his world history, Ibn Khaldun set out a new science of human society and civilisation. Historians, he argued, must test reports against what is possible given the nature of social life, rather than simply repeating sources. The driving force of history is asabiyya, the group solidarity of nomadic and rural kin groups, which allows them to found dynasties. Once settled in cities, however, rulers grow used to luxury, solidarity fades, and after about three generations the dynasty falls to a new, tougher group. His analysis of economy, power and culture has made him widely regarded as a forerunner of sociology and economic history.
जीवन और संदर्भ
Born in Tunis in 1332 into a family of Andalusian origin, Ibn Khaldun served as secretary, diplomat and minister at North African and Andalusian courts in a time of plague and constant upheaval. In 1375 he withdrew to a remote fortress to write his great history. He later lived in Cairo as a judge, met the conqueror Timur at Damascus in 1401, and died in Cairo in 1406.
अन्य प्रमुख कृतियाँ
- Muqaddimah (1377)
- Book of Lessons (Kitab al-Ibar) (c. 1382)
- Autobiography (al-Tarif) (c. 1405)
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