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5
Durkhiem, as is well known considered mechanical solidarity,
examplified by segmentary societies and based on similarity (of
social sub-units and indeed of individuals) to be a form of cohesion,
but an inferior and less effective one than organic solidarity, which is
based not on similarity but on complementarity on mutual
inter-dependence, and is exemplified by more complex non
segmentary societies.

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"Like his predecessors, Ibn Khaldun was not necessarily writing in
order to serve Islam. Much as he must have lamented his
misfortunes at the hands of petty kings of the Maghrib, he did not
conceive of his new science in terms of finding out the new
behaviour principles which could be ultimately utilized for the
emergence of a just Islamic order. Very much like Sociologist and
Anthropologists of today, but long before them, he was striving for
value-neutrality in the service of knowledge. This, much as one may
idealize Ibn Khaldun's contribution as being Islamic, he was nothing
more than a Muslim social scientist, alblet of great genius"

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Û Ôì :
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"Evidently, Ibn Khaldun's view of human history runs counter to the
Quranic philosophy that the rise and fall of nations are conditional
upon fulfilment or violation of the divine imperatives, either of which
is always possible. Under Ibn Khaldun's terms, the rise and fall of
nations are rules by a necessary law of nature, their actualization
may be delayed for one or two or three generations, but it is
inevitable. Ibn Khaldun thought the moral law to be irrelavant to the
unfolding of history. The only relevant factor was the cultivation of
ASIBIYYAH or the will to use it to advantage."(54)

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"And if there is anything which astonishes us, it is the fact that,
though a Muslim, he does not assign to religion a place of
importance as a formative element in the history of civilization. Its
importance as a political factor be fully recognizes, but ignores its
metaphysical and transcedental side altoghether."(55)
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@*
(2) Fuad Baali and Ali Wardi, Ibn Khaldun and Islamic thought style, 1981,

A.K. Hall & Co. Baston, Massachusetts, P.1.

(3) Pedro-I, the Cruel, King of Castile, and Leon (1350-69).

(4) Heinrich Seimon translated by Fuad Baalik Ibn Khaldun's Science of

human culture, 1978, Sheikh M. Ashraf, Lahore, p. 30.

8™Ô 1984ÔðsZ Äp{g ZŠ Z ÔgƒÑ ó óyzº0Zg °Z L L~z0

+ð· ( 4)
(5) Akbar S. Ahmad, Discovering Islam, 1988, Routledge and Kegan Paul, p.

102.

10™Ô 1984ÔðsZ Äp{g ZŠ Z ÔgƒÑ ó óyzº0Zg °Z L L~z0

+ð· ( 6)
(7) Rozenthall, The encyclopedia of Religion, Vol. 6, P. 566.

(8) Rozenthall, The Muqaddimah, Vol. I, P.LIII.

(9) Nathaniel Schmidt, Ibn Khaldun: Historian, Sociologist and Philosopher,

N.D. Universal Books, Lahore. p. 39.

505 m ó1¢ð
ó sZ sg ç {],
ZŠ zŠg Z ( 10)
g÷Z Ãyzº0Z a kZ ¸ ~ wzNÆ x © Y ¯} i ZzgŠ ÆàwŠ ì qwåyizg ( 11)
Y™ F,Zn=g fÆ VÎgÐàk6,gîvaÆ ] ‡5Ð
X Z 7,**
 146 1 :{g Ñ ( Y 2013cŠ D ðÑ ) 7:¢ Ý¡‰ Ÿô] lö^ãq
I¢E
h
53],Ô 1967 Ô|%òO Z zŠg Z Ôc Z™Ô ã',+−Z Y MÀF, Ôg÷ZgzZ yzº0Z Ô ÿ Z ËZ e ( 12)
X 88 @*
(13) Rozenthall, The Muqaddimah, Vol-I, P.XLV

(14) Ibid.

(15) M.A. Enan, Ibn Khaldun, his life and work, 1975, Sheikh M. Ashraf,

Lahore. p. 165.

(16) Mohsin Mahdi, International Encyclopedia of Social Science, Vol. 7 & 8,

p. 85.

Xì HxÎñÐ x **
ÆPrefactory Discussions ÃVßßZ yZ ä wåyizg ( 17)
(18) N.J. Dawood, The Muqadimah: an introduction to history (edited and

abridged), 1978. Routledge and Kagan Paul, p. 46.

(19) Mohsin Mahdi, International Encyclopedia of Social Science, Vol. 7 & 8,

p. 56.

(20) N.J. Dawood, See page 154 to 184 and onwards of the abridged vol of

the Muqaddimah by N.J. Dawood.

(21) A.J. Toynbee, A Study of History, Vol. 3, 1962, Oxford University Press,

New York, p. 323.

(22) Syed Khuda Buksh, "Ibn Khaldun and his history of Islamic civilization"

íIslamic Cultre Vol.1, 1927. p. 572.

(23) N.J. Dawood, The Muqaddimah: an introduction of history (edited and

abridge), p. 92

(24) Ibid, p. 93

(25) Ibid, p. 94

(26) Ibid, p. 96

(27) Ibid, p. 98

(28) Ibid, p. 98
 147 îG4}šMÅZtû yzº0Z
0E
4 "
à]Z ögG‘Ô îG ( çGG
²Z ^Z Ð § Zg ZŠ :k**
0E
G .2“g wŠ ¬ÀF,
) óÜ
ó ½Z,L Lyzº0Z ÔwÂ1 y2¸ ( 29)
EÍCÄ
81™Ô 1955 ÔY »Ñz ö- EZ
X 88 @*
sZ ( 30)
ä yzº0Z&ì ˆÅ~ Æ wåyizg b ˜Z Åû%z x £
.ZÐ House of Nobility ÀF, ( 31)
Xì c* » sÑz š
Š x ** M
(32) N.J. Dawood, The Muqaddimah: an introduction of History edited and

abridged, p. 104

gzZ Traditional Keeper ó Follower Expancer à VYg e yZ ä ¹zg à ³ Z ( 33)

Xì c* » Traditional
Š x ** Looser

ä yzº0Z& ì ˆÅ ~
.ZÐ Royal ,
Authority ÀF á
Æ wåyizg b ˜Z Åg ZMZ: ; ( 34)
Xì c* » ó<Z L L
Š x **
(35) N.J. Dawood, The Miqaddimah: an introduction of history edited , p. 108.

(36) Ibid, p. 110

(37) Ibid, p. 112

112X 111™Ô 1984ÔðsZ Äp{g ZŠ Z ÔgƒÑ Ôyzº0Zg °Z Ô ~z0

+ð· ( 38)
sZ ( 39)
sZ ( 40)
(41) Earnest Gellner, Muslim Society , 1984, Cambridge University, p. 88

(42) Jon W. Anderson, "Conjuring with Ibn Khaldun; from an Anthropological

point of view" Ibn Khaldun and Islamic Ideology edited by Eruce B.

Haurance, 1984, Leiden E.J. Brill, Netherland, p. 117-118.

(43) Fuad Baali Ali Wardi, Ibn Khaldun and Islamic thought styles, 1981, G.K.

Hali and Co. Boston, Massachusetts.

Absolutistic eternalistc - spiritualistic ·_Æ xs Z õg @

*Ãyzº0Z ä ~Šg ZzgzZ à !* ( 44)
Xì c* Û ò q »tà Relativistic-temporalistic - materialistic ~¨ £Æ
Šg Z Œ
(45) Fuad Baali and Ali Wardi, Ibn Khaldun and Islamic Thought Styles, 1981,
 148 1 :{g Ñ ( Y 2013cŠ D ðÑ ) 7:¢ Ý¡‰ Ÿô] lö^ãq
G.K. Hall and Co. Boston, Massachusatts.

(46) Ibid., p. 119

(47) Jon W. Anderson, "Conjuring with Ibn Khaldun, from an Anthropological

point of view, Ibn Khaldun and Islamic Ideology, edited Bruce B.

Lawerence, 1981, G.K. Hall and Co. Boston, Massachusetts, P. 119.

(48) Earnest Cellener, Muslim Society, 1984, Cambridge University Press,

p.86.

(49) Anderson, J. W. p-119

(50) Durkheim, Emile, The Division of Labour in Society, New York, Free

Press, 1947.

(51) Earnt Gellener, E., p, 86

(52) Akbar S. Ahmad Discovery islam, 1988, Routledge and Kegal Paul, p. 98.

(53) Ilyas ba Yunus and Farid Ahmad, Islamic Sociology; an introduction,

1985, Hodder and Stoughton, The Islamic Academy, Cambridge, p. 25.

(54) I.R. Farooqui and L.L. Farooqui, The Cultural Atlas of Islam, 1986,

Macmillan publishing Co., New York, p. 313.

(55) Syed Khuda Bukhsh, "Ibn Khaldun and his history of Islamic civilization",

Islamic Culture, Vol.I, p. 573.

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