M.A. Political Science 747 TBN-E-KHALDUN © . (1332 - 1406) : Abdur Rahman Ton Khaldun was born in 1332 in the Tunis (Africa) which.was a great centre of learning in those days. He got his education at Tunis. He learnt the Holy Qur'an by heart. He sin(6B) Studied the science of tradition and Maliki Jurisprudence as well as . Arabic grammar and theorem teaches Witir eat of time he produced his good name and the ruler 1¢ pr S of Tunis, Abu Ishaq took him into his service when Ibn Khaldun was only twenty, Ibn’ Khialdun also served Muhammad Ibn Yusaf, Sultan of mim’ bn Yusaf, Sande and headed a number of missions to the court of king OD Castile. He then retired to the Fort of Ibn Salman ingAfrica desert (© ,twC™ where he completed his well known roe on, cs woe he returted to Tunis wherefromhe went to Cairo in 1382. He lived Sf OS" he" the rest of his life there except during the short spell of a pilgrimage. ones ~ to Mecca which he undertook in 1388 and a campaign against o Taimur in which he-took part along with his master Salikun- Nasir of Egypt in 1400,” ‘deadliest ; ‘During his stay at Cairo (Egypt) Ibn Khaldun was appointed Chief Justice several times.-He had also the occasion to address large gatherings of scholars of the day. It was here in Cairo that’ he completed his well-known universal history. Tbn khaldun died at Cairo in 1406 A. Paper Hit ‘Ibn Khaldun: on the’ Origin, Nature“ and . * Development of State: ‘Orn dun is-one with Aristotle.in saying that man is social by nature? His nature and necessities of life compelled him to live with other ref cod and feed himself men must co-operate with mamt>These necessities bring them into society. But Orneir cooperation lead them soon to produce more than what is © needed for their ‘survival. This makes them luxurious. The animal motives in them start Ja play their part.and they begin to usurp the rights ‘of one, another~Here at this stage some’ sort of foregis essential to curb their animal motives and order their relations. community-can be preserved only when men are ruled by the most powerful and most'stable among them. The ruler must_have the ® Scanned with CamScanner1 a cries a ar ecked so far as 1 eas at the discretion of meh ears ais the absolute ler Senda aid army and Bedumueracy that cary ona PE by & ‘oup of leaméd men. is.added to any a “Shree een rte and in so doing, he becomes their ruler and institutes ~ Eingship (Sultan, or Mull) and the state (dawla) Thus wtien society ~ {s politically otganized it becomes the state, 5 The state sccoiding to. tbn-e-Khaldun is natiral end Necessanj(-uFrause society cahnot continue to exist except thro ihe state-“Fower_is thus the basis of state ‘and ere ote ee ing authority without which man ‘cannot exif At 3. man-who exercises political power isthe Rais « (Chief) whois tt ariong The equals. He rele on Asbiye tt uses it independently for his own’ ends. Tbn Khaldui further holds that once a civilized state'conies into being it follows the natural and riecessary law of growth, maturity and decline pe Stages of the state: | amen gsr . ‘The staté passes through five distinct stages, cach of which. = bas its own essential auibutes.. 6 - First Stage: 3 Ibn, Khaldun says that the first stage of the state is tit of establishment. At this stage, group-solidarity (Asabiyah) based on * blood relations and religion are essential for iti preservation, Here at this stage new institutions are built and new political relations are . created, Asabiyati generates sufficient power to force the people 10 accept the ‘new ruler and obey--is directives, Religion makes solidarity more effective betause in obeying-their ruler, they are convinced that they aré obeying God. During this period, the ruler relies more on his kinsmen and regards’ himself their thief rather than their lord. He tries to accommodate their sentiments and desires and shares his power with them. The same is ive of religion. The ruler ‘who ‘has “established the state" on’ religion; will ‘have 10 accommodate the sentiments andidesires of his people. He will have to’ share his power with them accordirig to the dictates of the religion, During this stage a time comies. when the ruler can no more afford to conquer further cities. or constnict’ new ones. This determines the geographic boundaries of the state. aE dca in the’establishinient and development of, “the period when’ the" ruler ‘starts creating ‘and ~- skip. Natal soca they mean the e 4 ably on public tion of cites. He enriches his followers eet. This eed is haractried ; Pp PBTESS inthe scien, literature and ‘hitree eaten ew ea : te comforts arid pleasures of the Worlds =p SY * Fourth Stages. " . ‘1 Having reached. its zéatih, ‘contestent in which the niler and think that what they possés have ala fe Stee" (the 4th) ‘the “state is already staring to. decline aid fe isinegrate : fe Fifth Stage: ; f ‘The fil and the lst stage of wasteful spending is sting in. ‘The very process of establishing it had destroyed the vital forces of » solidarity and religion that were responsible fr its exter, Due to ‘Heavy taxes, economic activites are discouraged which lead to a tine inthe income ofthe state, Moreove, the habits of comfort Fessthd luni ‘generate: physical weaknesses and-moral vices. The = Eatce population, physically weak and living in large erowded cites, 2 becomes, subject to disease and plague. The leaders become timid E ~ind hence powetless before an outside invasion. Princes, generals 43d the dissatisfied Kinsmen of te ruler become independent. The Ft ofthe statis then divided and sb divided into small provinces. FAS She capital, mercendry troops and civil bureaucracy begin to Love, the desire | to ‘assimilate, to absorb. . 2...” Fagr) ‘an ‘altitude of complete detachment from and superiority to one’s, material possessions. Bu Tolerance: . oe : Kasb-i -i-Halal; aéquiting things and ideas se aon his own efforts and struggle. - 5... Creative and original activity. : a a Human, Ego is “weakened by! Fear, Besse, Slavery es Scanned with CamScannerM.A. Political Science. zr 70 PT es Papect » Pride of Sytraction (Nasab Parast, 50 one must avoid these. oo mene comimunity like his individual is -quite di m the commu - has the Tuite seeacuce dae i Fen deal sory seach It is based on unity of God (Tauhiay ‘t centres around inspired leadership. (Prophethond. ‘thas a Divine Code of Law (Qur'an), It has'a centre (Ka’bah): - Tt has'a cleat goal towards: whi the wile otimtity = strives ‘hard. * Ittries to gain supremacy’0 over the forces ofn nabire. He It safeguards maternity. : * 8 It develops collective Ego in the same way as. the individual : Ego is developed. : It will thus be seen. that: Iqbal has not- -only. provided a complete scheme for the development of ‘individuals but has also prescribed the essentials of the society which; on the one. hand will help the development of the individual and provides the best scope for the creative unfolding of man’s Individuality on the other hand. Iqbal is thus neither the individuality on the other hand. Iqbal is thus st in his thought: He takes. a Te ship t between individual .and \ Millat.’ He hold ‘that growth of ‘a full ‘and free personal i impossiblé except where it draws its inspiration fromthe, culture of the group to which it belongs. On the other hand, the group too in its own interest-oWns.a duty to the individual and interferes with his . “; development as little as possible and that too’ when ‘the common - | - good demands» - 5 ‘gba! develops the importance of; individual h the ‘help of his philoso, hy of Ego (Khudi) which i d éxistent. The Egois YwFune om ; _tevealéd.as the centre of all « ‘our activity and action, Itis the core of © ” ~ our personality. It ‘shou owever, be made clear that Iqbal did not; conceive the’ individual’ as an entity entirely separate. from the | society. He says ‘that the life of an indi dual depends upon his association with the‘community. He “likens the life of individual i in society with the wave ina river whose existence apart from the river 4 is impossible. Scanned with CamScanner 5 yft M.A, Political Science > : : ne Paper ete | cece; Mba says that commanity and communal life is the Blessing | ~ of God for the individual because it ig in the Community alone ie ‘ an individual develops all the qualities af head and hy of the great importance attached to community, | the - view-point of the collectivists Tegarding the. ¢ lationshig” between individual and soviety.-He Tegards both the individual ae Society as complementary’ and Supplementary to Qne another. This > relationship has been expressed by him in these words: F ‘ ER ee ot oy Fo 4 ays ® rr OK eye a Ut by
*. ; s ” In some of his verses he is critical of derfocracy saying that the ignorant masses. are-unable to understand the complex prob. ns of life. To give them freedom of thought js'to lead them’ ’to A destruction. He says that: ji 2 UG 1 fF gL ddd of UE gi gu Pope A wy ble, f “yb Be tf gh 0 fe as wot ean Un LE (Us a pe yee le Pike ihn Age ate, UT if Iqbal racy On moral ground, . TO him democracy is the no. h devils in the form of pollicl"s ‘criticising “democ! its‘ denunciation. “root cause of capitalistic exploitation. and this_ ex] loitation " way different from the previous eras of despotism. ° . . : fo soo JAs against Western Demhocracy,-Iqbal upholds the Islamic systein of, democracy Iqbal's, man participates’ in. public affairs in light of his guidance from the'religion,.So the purpose'of Islamic.” " . democracy is to raise humanity to high'level of spiritual life, Iqbal * as looking for the establishment of a political system which could « Secu) ial justice for g well_as the leaders for which political ot sufficient. To him, Islam has upheld the dignity of m: 1¢ in public affairs has. always been considered extreme! To him, it was S0,°° Apart ‘from “has another ground for democracy, alone was an and his ro) ly: significant. wo Scanned with CamScannerM.A. Political Science r 774 i Paper Ill particularly ‘during ‘the formative phase of the Islamic polity at Madinah. oe : From the view. point of" Iqbal, -the paiticular type of, democracy in Islam ensured “an. ideal organization whose sole Purpose was to raise humanity to a high level of spiritual lifer Thus Igbal's belief is that Islamic political system is democratic in nature and rests on spiritualism in which individuality of man is honoured : and which has-been damaged by the type of democracy introduced in the West. To Iqbal, "Islam in ‘essence. is democratic though democratic principles ‘derived. fromi the Quran’and the Prophetic, Sunnah. are ‘completely different: fron} the’ Western type ‘of democracy, - Sy eee ee Igbal on Communism: |. ke ieee . .By the'time Iqbal moved towards hie intellectual ‘maturity, " communism had become a popular, but controversial cult. With the Revolution of 1917 ‘in Russia, communist’ becaine apolitical © ideology in many parts of the globe. Iqbal was deeply influenced by * this .. olution and the causes for which it stood: He composed a number oi ¥erses in praise of ‘the dignity of labour: and labourers who had inviolable rights against the oppressive capitalism. He was also inclined towards.several pravtical aspects of communism which, in his opinion,-had a close similarity fo the Islamic. conception of organired human life,” °° airs eS ae eS Ss, There, are; however,: certain . fundamental. pi communism. as the’.which \gbe1- has’ severely’ crit denounced ‘communism::as’ the -most ° dangerous; ‘socio-political ~ system which, according to Iqbal, ignuted spiritualism. He differed . ’ with Karl Marx on his Materialistic Interpietation of History and his “*” philosophy . of ‘Dialectic’ ‘Materialism. He ‘was: opposed to -comrfiunism on the ground that it was purely’ based on materialism similar.to despotism and kingship... ... + -) *S!, Teatates ‘ - As opposed to communism, Iqbal upheld the socideconomic _4nd political system of Islam which stood for complete social justice. Islam, according to Iqbal, did riot sacrifice human life at the altar of materialism. In Islam, economic occupied important but.secondary position. Once a man develops himself ow spiritual plans, economic Justice automatically. prevails in the society and exploitation in all - Scanned with CamScannerht tec Ought. His » His Image of the fue ly believed: at i ie sthat~ denial iv joint ial . of the -universal ae tore was, Boing to be even Iqbal firmly believe that Jif : ti ; y © that if the Muslim nations of the’ contemporary world ‘Were to survive in the competitive wo, ae ~-Tust find some device which coul Boe eer Id again link them together as on compact entity. Like his Predecessor, Jaml-ud-Din Afghani Iqbal was convinced that. the challenges of Westemization and Western “Imperialism could be’ met: only by croakirig some form. of unity among the Muslims of. ‘the worl : - <2 Tt must, however, be noted that like Jamal-ud-Din Afghani, ~ Igbal:to6 did not think in terms of the political mnity of the Muslims the world over. It.was a spiritual unity because Muslims are tied by belief, history and outlook on life here. and heieinafter and what is bad in thought and conduct. Such unifying bonds among the Muslim countries was much moreeverlasting,- -” , 5 Alama Igbal's Philosophy of Ego: ; Before discussion, Allama’ Iqbal's philosophy’ of Ego, ‘it is first necessary to know as-to what Ego is? The litetal meaning oft Ego is individual's capacity-to:think, feel and act or in other words, - ego means self-esteem. Egoism, as a philosophic theory, means that, our actions are always caused by the desire to benefit ourselves or the state of mind in which one is always thinking of oneself. . Igbal's philosophy is essentially the philosophy of the:self. For him, "self" is a rightly named reality. As the reality of the self * Scanned with CamScannerphenomena as non-existent ~ Who believed in the doctrine Peers muy agyatu une World of and unreal, Iqbal started assailing those i of wandatul wajud based on pantheism, ~~ It was this doctrine which induced men to regard life as a mere illusion. It also created in man a feeling to take delight in’ spending all their time in thinking of the joys of salyation (Nirvana) ; According to Iqbal, we can directly se¢ that the "Self" is real and existent. The self is revealed as the centre of all our activity and |=. action. It is the core of our personality and is to'be named as- Ego, | Ego as revealed.by intuition is essentially directive, free and {> immortal. The Ego always ‘moves in’ some direction. Thus, essentially it is directive in its nature, .. Se eran ee mnt ae Self cannot: grow: in isolation; Hence it has to’ confront a : + Ron-ego at every step, Man, though Jiving in an environiment which *-, “is provided for“hini,-has the power to‘réshiape the, environment * 2ccording to\his will.-His freedom is manifested in his action. If 1 however, his fréedoni'is obstructed by-his environment, he has the. ~/ Power to devote himself to his own self. Obstruction thus serves to | sharpen the insight and the power of the Ego. This serves to make ‘man self-conscious and helps him in the deep recesses of his being a free cause and free personality, fara et aoe The Ego is not only free, it is also immortal, Action confers on us the intuition that the Ego is immortal, We can have a peep into | Our immortality even in this life of ours and that through, ‘ntuitionr i But according to Iqbal "immortality is not ours by right. It is to-be | achieved by personal efforts": OS as ae a aveee a Thus it will be seen.that in the first place Human Ego has to 7. " struggle with its environment and'to ‘conquer it: By this conquest it ‘ attains ‘freedom .and approaches, God’ which’ is the most free ; individual: In the second plate, the Ego has to-maintain a constant. . 2 j state of tension by maintaining desires and Purposes, and thereby it . ” | attains immorality. The basis of this philosophy. is a strong faith in- | the evolution of man on two planes: personal freedom and personal ; immoftality” Immort tality and therefore, Ego is fortified by the», : j following factors, * . . a : : . fl. Love: It means’ the desire to assimilate, to absorb. Its a> <'s highest form is the creation of Vahies. and ideals and the | Scanned with CamScannersa a endeavours to realise them. Love, accordi ing to I individualises the lover as well as the beloved, seals 2; Fagr: It means an attitude of complete detainment fon’ ‘ and superiority to ‘one’s material possessions..As such it iS provides a shield against the temptations which beset one in Sag this world. 3. Courage: Without courage anything important cannot be i: e achieved. in, this world. Progress means encountering ‘ | obstacles’ which only serve to draw the best ‘out of those “.possessing courage, Courage does not’ consist merely in »» facing manly physical danger, There is greater ‘courage in’ Jnot losing: faith in one's ‘Standard of values oe ne 80 “wrong. |. ” : :Tolerance: Toicrance For. ‘othet people's views; and ‘manners’ represents the. strength of a higher oider and its * ~ .. cultivation cannot but be’ beneficial to the Ego. 2 5. ., Kasb-i-halal:' Yt means acquiring things and ideas solely | through one's personal effort and struggle. It thus prescribes ne . for Egg a life of active effort and struggle; and totally excludes all thought of self-renunciation. 6.2, * Creative and. original activity: This. means that all. the , activities must be creative and original if the Ego is to be “os: fortified” Besides ‘the above factors which fortify “Ego! there are factors. which’ weaken -it. ‘Hence they must: be avoided in: the. circumstances. ‘They include "Fear", “"Beadary" oe “Nasab a Parasti (pride of extraction) oe : As said earlier, Ego has to live and’ develop i ina society. Iqbal also portrays ‘the kind of society needed for “the ‘free . development of the Ego. For such an: ideal ‘society Iqbal has laid. down the following essential requirements: - \ le It must be based on spiritual consideration like monotheism, "Unity of God) 2.° It must centre inspired leadership af Prophet. 3. : Tt must possess a code for its s guidance (Qur ‘an) . 4. It needs a centre (Kaabah) 5. It must have-a clear goal towards, which the whole Scanned with CamScanneryjecti So : 6. Tt must gain’ supremacy over the forces of nature (Scientific . & Ue cpmsait) eee a: ees Sa te The communal or collective ego must be developed in the . : . tgame way aS individual ego is developed.” poeeou : 3... It must safeguard maternity. Maternity in Iqbal's conception - of social ‘structure of the ideal hurnan society symbolises all - that is best in the .woman; all ‘that she has to offer to humanity in her ‘chaste, steadfast, unassuming ‘manner in -” humanity's march of evolution. a a ak . Thus it will be seen that Iqbal in his philosophy of the Ego, © has not only: provideda complete’schéme for the development. of individuals but ‘has also prescribed the essentials of the society which on the one hand will ‘help the development of the individual ~ and on the other provide the best scope for the creative unfolding of man's individuality. Scanned with CamScanner