The Role of Muslims in the Formation and Development of Sciences (Part 45)
The Role of Muslims in the Science of Sociology
The science of sociology is defined as a descriptive, interpretive, and comparative study of human societies in time and space, aimed at discovering the laws of evolution to which these societies are subject in their progress and change. Sociologists consider the subject of their science to be social phenomena that arise from the gathering and interaction of humans, the creation of mutual relations, and a common culture. These phenomena include agreements on specific methods for expressing thoughts, values, economics, government, ethics, etc.
Social phenomena begin with the interaction between two or more people, and with the continuation of these relations, social groups are formed, which are the main subjects studied in sociology. Social processes such as conflict, cooperation, competition, agreement, social classification, and social mobility are also examined. Changes in culture and social structure, social systems, and personalities are also considered areas of study in this science.
Although social thought dates back to ancient times, human society did not become the subject of an independent science until a later period. The first person to point out the existence of this science and the independence of its subject was the Muslim scholar, Ibn Khaldun. He declared in clear terms that he had discovered an independent science that his predecessors had not discussed. He called this science “the science of human development and human society” and asserted that its problems are expressions of what inherently belongs to it.
In the introduction to his book, Ibn Khaldun stated that this science was new and that his predecessors had not spoken about it. He also mentioned that it was possible for future generations to examine the problems of this science further because the task of the one who invents a science is to determine its subject and chapters, with its problems gradually completed by others.
In his famous introduction to Al-Ibar, Ibn Khaldun not only mentioned the establishment of an independent science called ‘Ilm-Al-Umran’, or the science of society, but also invited others to develop this science. He stated that future generations, with clearer thinking and broader knowledge, might delve deeper into the issues of this science and make it more complete. According to him, the task of the founder of a science is to determine its subject and general structure, while the completion of the details will be the responsibility of future generations.
Ibn Khaldun’s introduction includes topics that are now recognized as different branches of social science, including general sociology, political sociology, economic sociology, urban and rural sociology, and the sociology of education. He clearly analyzed social phenomena and presented theories that still capture interest in social studies.
Despite these achievements, Western historiography often introduces August Comte, a 19th-century French philosopher, as the founder of sociology. However, many fair scholars, including the Austrian sociologist Ludwig Gump Lowitz, acknowledge that Ibn Khaldun studied social phenomena scientifically and systematically before Comte; some even believe that Comte exploited Ibn Khaldun’s works, particularly his introduction.
Ibn Khaldun had a profound impact on human thought by presenting theories about the structure and evolution of societies, the role of the state, and the influence of various factors on the stability or decline of civilizations. He laid the scientific foundations that later became known as sociology through his precise and scientific analysis.
Getting to know Imam Ibn Khaldun, his views and achievements
Imam Ibn Khaldun, whose full name is “Abu Zaid Abd al-Rahman ibn Muhammad ibn Muhammad ibn Muhammad ibn Hassan ibn Jabir ibn Muhammad ibn Ibrahim ibn Abd al-Rahman ibn Khaldun Hazrami Ishbili,” was born in Tunisia on the first day of Ramadan in 732 AH (27 May 1332 AD). He was from a scholarly and noble family from Ishbiliyyah (Seville) who had migrated to Tunisia after the fall of Andalusia (Spain). He memorized the Quran as a child, with his father being his first teacher. He then learned various sciences such as Maliki jurisprudence, hadith, interpretation, logic, philosophy, mathematics, literature, and Arabic language from prominent scholars from Tunisia and Andalusia.
After the death of his teachers due to the plague, he entered the political and administrative arenas and served as a scribe and scientific advisor at the court of “Bani Marin” in “Fas.” He then went to Granada, where he was sent as an ambassador to Seville. In Algeria, he stayed in the castle of Ibn Salama for four years, during which time he began writing his famous book, Al-Ibar wa Diwan al-Mubtada wa al-Khabar. The introduction to this book, known as the “Introduction to Ibn Khaldun,” is recognized as the first work in sociology.
He went to Egypt in 784 AH and was welcomed by Sultan Al-Zahir Barquq. There, he was appointed as a judge of the Maliki school and remained in Egypt until the end of his life. Ibn Khaldun died in Cairo in 808 AH (1406 AD) at the age of 76 and was buried in a tomb north of the city.
In his introduction, Ibn Khaldun analyzed social phenomena such as the structure of societies, culture, politics, economics, and historical changes. He presented theories about the emergence, growth, and fall of states, and introduced concepts such as “Asabiyyah” and “Imran.” His ideas were ahead of their time, and many Western thinkers, including August Comte, have benefited from his works. Ibn Khaldun’s introduction has been translated into various languages and is still used as one of the main sources in the social and historical sciences.
1. Regarding human development, which is equivalent to the “science of general sociology,” Ibn Khaldun has examined the phenomena of human society and the rules on which societies operate.
2. On primitive development, in which he deals with the “sociology of primitive societies,” he explains the main characteristics of these societies and shows that primitive society is the root and background of urban society.
3. On the state, caliphate, and monarchy, which is equivalent to “political sociology,” Ibn Khaldun examines the rules of governance, religious systems, and other political structures.
4. On urban development, which is equivalent to “urban sociology.” In this section, he analyzes all phenomena related to urbanization, the principles of civilization, and that civilization is the goal of urbanization.
5. On industries, livelihood, and business, which are equivalent to “economic sociology.” In this section, Ibn Khaldun examines the impact of economic conditions on the state of society.
6. Regarding the sciences and their methods of acquisition, which is equivalent to “educational sociology,” he analyzed educational phenomena, teaching methods, and the classification of sciences.
Ibn Khaldun also studied religious and legal sociology and established a link between politics and ethics.
The clear truth is that before Ibn Khaldun, no one had studied social phenomena analytically to reach conclusions and principles like those he achieved in his works. This Muslim thinker and jurist studied social phenomena by citing accurate historical reports, just as scientists study natural sciences such as physics, chemistry, mathematics, and astronomy. Therefore, he is the first person to subject social phenomena to the scientific method and obtain fixed facts that closely resemble scientific laws; thus, the theories that Ibn Khaldun established are considered a pioneering work in the field of social studies in the history of human thought.
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