Citizendia
Your Ad Here

Islamic sociology is a discipline of Islamic studies and the Islamic social sciences. For other meanings including people named 'Islam' see Islam (disambiguation. Sociology (from Latin: socius "companion" and the suffix -ology "the study of" from Greek λόγος lógos "knowledge" An academic discipline or field of study is a branch of Knowledge which is taught or Researched at the college or university level This is a sub-article to Religious education, Academic discipline, and Islam.

Contents

Early Islamic sociology

Main article: Early Muslim sociology

Sociologist Robert Bellah (Beyond belief) argues that Islam in its seventh-century origins was, for its time and place, "remarkably modern. Robert Neelly Bellah, born February 23, 1927, in Altus Oklahoma, United States, is an American sociologist, now the Elliott Professor . . in the high degree of commitment, involvement, and participation expected from the rank-and-file members of the community. " This because, he argues, that Islam emphasized on the equality of all Muslims. Leadership positions were open to all. However, there were restraints on the early Muslim community that kept it from exemplifying these principles, primarily from the "stagnant localisms" of tribe and kinship. Ummah (أمة is an Arabic word meaning Community or Nation. It is commonly used to mean either the collective nation of states, or (in the Dale Eickelman writes that Bellah suggests "the early Islamic community placed a particular value on individuals, as opposed to collective or group responsibility. "[1]

The Islamic idea of community (that of ummah), established by Muhammad, is flexible in social, religious, and political terms and includes a diversity of Muslims who share a general sense of common cause and consensus concerning beliefs and individual and communal actions. Ummah (أمة is an Arabic word meaning Community or Nation. It is commonly used to mean either the collective nation of states, or (in the [2]

Without doubt the most important figure in early Muslim sociology was Ibn Khaldun (1332-1406), who is regarded as the father of demography,[3] cultural history,[4] historiography,[5] the philosophy of history,[6] sociology,[3][6] and the social sciences,[7] and is viewed as a father of economics. Ibn Khaldūn or Ibn Khaldoun (full name أبو زيد عبد الرحمن بن محمد بن خلدون,, ( May 27, 1332 AD/732 AH &ndash March 19 Demography is the statistical study of all Populations. It can be a very general science that can be applied to any kind of dynamic population that is one that changes over The term cultural history (from the German term) refers both to an Academic discipline and to its subject matter Philosophy of history or historiosophy is an area of Philosophy concerning the eventual significance if any of human History. Sociology (from Latin: socius "companion" and the suffix -ology "the study of" from Greek λόγος lógos "knowledge" The social sciences comprise academic disciplines concerned with the study of the social life of human groups and individuals including Anthropology, Communication studies Economics is the social science that studies the production distribution, and consumption of goods and services. [8][9] He is best known for his Muqaddimah "Prolegomenon". The Muqaddimah, or the Muqaddimah of Ibn Khaldun ( Arabic: ar مقدّمة ابن خلدون Amazigh: Tazwarit n Ibn Xldun

Sati' al-Husri suggested that Ibn Khaldun's Muqaddimah is essentially a sociological work, sketching over its six books a general sociology; a sociology of politics; a sociology of urban life; a sociology of economics; and a sociology of knowledge. Sāti` al-Husrī (in Arabic: ساطع الحصري August 1879 – 1967 was a Syrian writer and educationist whose ideas are widely considered to have played a fundamental The Muqaddimah, or the Muqaddimah of Ibn Khaldun ( Arabic: ar مقدّمة ابن خلدون Amazigh: Tazwarit n Ibn Xldun Sociology (from Latin: socius "companion" and the suffix -ology "the study of" from Greek λόγος lógos "knowledge" Political sociology is the study of power and the intersection of personality social structure and Politics. Urban culture is the Culture of cities. Cities all over the world past and present have behaviors and cultural elements that separate them from otherwise comparable Economics is the social science that studies the production distribution, and consumption of goods and services. The Sociology of Knowledge is the study of the relationship between human thought and the social context within which it arises and of the effects prevailing ideas have on societies

Early Islamic historiography

Main article: Historiography of early Islam

The first detailed studies on the subject of historiography itself and the first critiques on historical methods appeared in the works of the Arab Muslim historian and historiographer Ibn Khaldun (1332-1406), who is regarded as the father of historiography, cultural history,[10] and the philosophy of history, especially for his historiographical writings in the Muqaddimah (Latinized as Prolegomena) and Kitab al-Ibar (Book of Advice). The Historiography of early Islam refers to the study of the early origins of Islam based on a critical analysis evaluation and examination of authentic Primary The historical method comprises the techniques and guidelines by which Historians use Primary sources and other evidence to research and then to write history The araB gene Promoter is a bacterial promoter activated by e L-arabinose binding A Muslim (مسلم pronounced Muslim, not Muzlim) is an adherent of the Religion Ibn Khaldūn or Ibn Khaldoun (full name أبو زيد عبد الرحمن بن محمد بن خلدون,, ( May 27, 1332 AD/732 AH &ndash March 19 The term cultural history (from the German term) refers both to an Academic discipline and to its subject matter Philosophy of history or historiosophy is an area of Philosophy concerning the eventual significance if any of human History. The Muqaddimah, or the Muqaddimah of Ibn Khaldun ( Arabic: ar مقدّمة ابن خلدون Amazigh: Tazwarit n Ibn Xldun Latin ( lingua Latīna, laˈtiːna is an Italic language, historically spoken in Latium and Ancient Rome. [11] His Muqaddimah also laid the groundwork for the observation of the role of state, communication, propaganda and systematic bias in history,[12] and he discussed the rise and fall of civilizations. A state is a political association with effective Sovereignty over a geographic Area and representing a Population. Communication is the process of conveying information from a sender to a receiver with the use of a medium in which the communicated information is understood the same way Propaganda is a concerted set of messages aimed at influencing the opinions or behaviors of large numbers of people In Metrology, Dynamical systems theory, Computational mechanics, and Statistics, a systematic bias is a Bias of a measurement A Civilization is a society in which large numbers of people share a variety of common elements

Modern views

Dale Eickelman, Professor of Anthropology and Human Relations, writes in Encyclopedia of the Qur'an that: [13]

Writing in 1960s, sociologist Robert Bellah (Beyond belief) argued that Islam in its seventh-century origins was, for its time and place, "remarkably modern. The Encyclopaedia of the Qur'an ( EQ) is a scholarly work with essays on the most important themes and subjects and an encyclopaedic dictionary of Qur'an terms concepts Robert Neelly Bellah, born February 23, 1927, in Altus Oklahoma, United States, is an American sociologist, now the Elliott Professor . . in the high degree of commitment, involvement, and participation expected from the rank-and-file members of the community. " Its leadership positions were open, and divine revelation emphasized equality among believers. Bellah argues that the restraints that kept the early Muslim community from "wholly exemplifying" these modern principles underscore the modernity of the basic message of the Qur'an, which exhorted its initial audience in seventh-century Arabia to break through the "stagnant localisms" of tribe and kinship. In making such statements, Bellah suggests that the early Islamic community placed a particular value on individuals, as opposed to collective or group responsibility (q. v. ), so that efforts by contemporary Muslims to depict the early Islamic community as an egalitarian and participant one are not unwarranted.

Frederick M. Denny, Professor of Islamic Studies and the History of Religions, concludes his article on Community and Society in the Qur'an (cf. Encyclopedia of the Qur'an) by the following remark about the idea of Muslim community (umma), developed by the Qur'an: [14]

Surely the most enduring and influential qur'anic idea of community is that of umma and so flexible is it in specific social, religious, and political terms that it can be embraced across a wide range of concerns by Muslims without their losing a general sense of common cause and consensus concerning the big question of belief and the proper conduct of life both individually and communally. The Encyclopaedia of the Qur'an ( EQ) is a scholarly work with essays on the most important themes and subjects and an encyclopaedic dictionary of Qur'an terms concepts Indeed, the umma idea has enabled Muslims to endure serious setbacks as in the times of western colonialism when political power was at a lower point in many Muslim regions. What is more, the umma ideal does not require a unified political order among Muslims in order to be realized and activated. . . Whenever one looks in the spreading Muslim populations of today. . . , the Qur'anic formulations and models of social and communal life of Muslims predominate and provide an ever fresh and innovative approach to defining what is meant to be Muslim and how to live in a pluralistic world alongside other communities and societies, whether religious or secular in nature.

References

  1. ^ “Social Sciences and the Qur’an,” in Encyclopedia of the Qur’an, vol. 5, ed. Jane Dammen McAuliffe. Leiden: Brill, pp. 66-76.
  2. ^ “Community and Society in the Qur'an,” in Encyclopedia of the Qur’an, vol. 1, ed. Jane Dammen McAuliffe. Leiden: Brill, pp. 385.
  3. ^ a b H. Mowlana (2001). "Information in the Arab World", Cooperation South Journal 1.
  4. ^ Mohamad Abdalla (Summer 2007). "Ibn Khaldun on the Fate of Islamic Science after the 11th Century", Islam & Science 5 (1), p. 61-70.
  5. ^ Salahuddin Ahmed (1999). A Dictionary of Muslim Names. C. Hurst & Co. Publishers. ISBN 1850653569.
  6. ^ a b Dr. S. W. Akhtar (1997). "The Islamic Concept of Knowledge", Al-Tawhid: A Quarterly Journal of Islamic Thought & Culture 12 (3).
  7. ^ Akbar Ahmed (2002). "Ibn Khaldun’s Understanding of Civilizations and the Dilemmas of Islam and the West Today", Middle East Journal 56 (1), p. 25.
  8. ^ I. M. Oweiss (1988), "Ibn Khaldun, the Father of Economics", Arab Civilization: Challenges and Responses, New York University Press, ISBN 0887066984. New York University Press (or NYU Press) founded in 1916 is a University press that is part of New York University.
  9. ^ Jean David C. Boulakia (1971), "Ibn Khaldun: A Fourteenth-Century Economist", The Journal of Political Economy 79 (5): 1105-1118.
  10. ^ Mohamad Abdalla (Summer 2007). "Ibn Khaldun on the Fate of Islamic Science after the 11th Century", Islam & Science 5 (1), p. 61-70.
  11. ^ S. Ahmed (1999). A Dictionary of Muslim Names. C. Hurst & Co. Publishers. ISBN 1850653569.
  12. ^ H. Mowlana (2001). "Information in the Arab World", Cooperation South Journal 1.
  13. ^ “Social Sciences and the Qur’an,” in Encyclopedia of the Qur’an, vol. 5, ed. Jane Dammen McAuliffe. Leiden: Brill, pp. 66-76.
  14. ^ “Community and Society in the Qur'an,” in Encyclopedia of the Qur’an, vol. 1, ed. Jane Dammen McAuliffe. Leiden: Brill, pp. 385.
© 2009 citizendia.org; parts available under the terms of GNU Free Documentation License, from http://en.wikipedia.org
 Dapyx Software network: MP3 Explorer | Ebook Manager | Zenithic