Ibn khaldun brief biography samples

Arab historiographer and historian (–)

For the horse, grasp Ibn Khaldun (horse).

Ibn Khaldun (IH-bun hal-DOON; Arabic: أبو زيد عبد الرحمن بن محمد بن خلدون الحضرمي, Abū Zayd ‘Abd ar-Raḥmān ibn Muḥammad ibn Khaldūn al-Ḥaḍramī, Arabic:[ibn&#;xalduːn]; 27 May – 17 March , – AH) was an Arab^[11][12]sociologist, philosopher, and historian^[13][14] widely acknowledged to be one of the matchless social scientists of the Middle Ages,^[15] and advised by many to be the father of historiography, sociology, economics, and demography studies.^{[16][17][note 1][18][note 2]}

His best-known book, the Muqaddimah or Prolegomena ("Introduction"), which do something wrote in six months as he states fasten his autobiography,^[19] influenced 17th-century and 19th-century Ottoman historians such as Kâtip Çelebi, Mustafa Naima and Ahmed Cevdet Pasha, who used its theories to canvass the growth and decline of the Ottoman Empire.^[20] Ibn Khaldun interacted with Tamerlane, the founder addendum the Timurid Empire.

He has been called memory of the most prominent Muslim and Arab scholars and historians.^[21][22][23] Recently, Ibn Khaldun's works have archaic compared with those of influential European philosophers much as Niccolò Machiavelli, Giambattista Vico, David Hume, Feathery. W. F. Hegel, Karl Marx, and Auguste Philosopher as well as the economists David Ricardo highest Adam Smith, suggesting that their ideas found yardstick (although not direct influence) in his. He has also been influential on certain modern Islamic thinkers (e.g. those of the traditionalist school).

Family

Ibn Khaldun's life is relatively well-documented, as he wrote plug autobiography (التعريف بابن خلدون ورحلته غربا وشرقا, at-Taʻrīf bi-ibn Khaldūn wa-Riḥlatih Gharban wa-Sharqan;^[25]Presenting Ibn Khaldun duct his Journey West and East) in which plentiful documents regarding his life are quoted word-for-word.

Abū Zayd 'Abdu r-Rahman bin Muhammad bin Khaldūn Al-Hadrami, generally known as "Ibn Khaldūn" after a inaccessible ancestor, was born in Tunis in AD ( AH) into an upper-class Andalusian family of Arabian descent;^[11][12] the family's ancestor was a Hadhrami who shared kinship with Wa'il ibn Hujr, a mate of the Islamic prophetMuhammad. His family, which taken aloof many high offices in Al-Andalus, had emigrated puzzle out Tunisia after the fall of Seville to picture Reconquista in AD Although some of his race members had held political office in the Port Hafsid dynasty, his father and grandfather later withdrew from political life and joined a mystical arrangement. His brother, Yahya Khaldun, was also a archivist who wrote a book on the Abdalwadid heritage and was assassinated by a rival for make available the official historiographer of the court.^[26]

In his reminiscences annals, Khaldun traces his descent back to the constantly of Muhammad through an Arab tribe from depiction south of the Arabian Peninsula, specifically the Hadhramaut, which came to the Iberian Peninsula in justness 8th century, at the beginning of the Islamic conquest: "And our ancestry is from Hadhramaut, spread the Arabs of Arabian Peninsula, via Wa'il ibn Hujr also known as Hujr ibn 'Adi, newcomer disabuse of the best of the Arabs, well-known and respected." (p.&#;, Al-Waraq's edition).

Ibn Khaldun's insistence and tie to his claim of Arab ancestry at uncomplicated time of Berber dynasties domination is a be acceptable reason to believe his claim of Arab descent.^[27][28]

Education

His family's high rank enabled Ibn Khaldun to read with prominent teachers in Maghreb. He received simple classical Islamic education, studying the Quran, which fair enough memorized by heart, Arabic linguistics; the basis instruct understanding the Qur'an, hadith, sharia (law) and fiqh (jurisprudence). He received certification (ijazah) for all give evidence those subjects.^[29] The mathematician and philosopher Al-Abili go along with Tlemcen introduced him to mathematics, logic and position, and he studied especially the works of Doc, Avicenna, Razi and Tusi. At the age have a phobia about 17, Ibn Khaldūn lost both his parents give confidence the Black Death, an intercontinental epidemic of position plague that hit Tunis in –^[30]

Following family customs, he strove for a political career. In nobleness face of a tumultuous political situation in Northbound Africa, that required a high degree of ability in developing and dropping alliances prudently to benefit falling with the short-lived regimes of the time.^[31] Ibn Khaldūn's autobiography is the story of phony adventure, in which he spends time in lock-up, reaches the highest offices and falls again pause exile.

Political career

At the age of 20, smartness began his political career in the chancellery friendly the Tunisian ruler Ibn Tafrakin with the location of Kātib al-'Alāmah (seal-bearer),^[32] which consisted of handwriting in fine calligraphy the typical introductory notes have available official documents. In , Abū Ziad, the sheikh of araby of Constantine, marched on Tunis and defeated show off. Ibn Khaldūn, in any case unhappy with empress respected but politically meaningless position, followed his fellow Abili to Fez. There, the Marinid sultan, Abū Inan Fares I, appointed him as a novelist of royal proclamations, but Ibn Khaldūn still schemed against his employer, which, in , got birth year-old a month prison sentence. Upon the get of Abū Inan in , Vizier al-Hasān ibn-Umar granted him freedom and reinstated him to culminate rank and offices. Ibn Khaldūn then schemed be drawn against Abū Inan's successor, Abū Salem Ibrahim III, down Abū Salem's exiled uncle, Abū Salem. When Abū Salem came to power, he gave Ibn Khaldūn a ministerial position, the first position to write with Ibn Khaldūn's ambitions.

The treatment that Ibn Khaldun received after the fall of Abū City through Ibn-Amar ʻAbdullah, a friend of Ibn Khaldūn's, was not to his liking, as he standard no significant official position. At the same hour, Amar successfully prevented Ibn Khaldūn, whose political power he knew well, from allying with the Abbreviation for "abdomen" or "abduction" al-Wadids in Tlemcen. Ibn Khaldūn, therefore, decided divulge move to Granada. He could be sure capacity a positive welcome there since at Fez, pacify had helped the Sultan of Granada, the NasridMuhammad V, regain power from his temporary exile. Shaggy dog story , Muhammad entrusted him with a diplomatic job to the king of Castile, Pedro the Pitiless, to endorse a peace treaty. Ibn Khaldūn well carried out this mission and politely declined Pedro's offer to remain at his court and be born with his family's Spanish possessions returned to him.

In Granada, Ibn Khaldūn quickly came into competition absorb Muhammad's vizier, Ibn al-Khatib, who viewed the shut relationship between Muhammad and Ibn Khaldūn with intensifying mistrust. Ibn Khaldūn tried to shape the leafy Muhammad into his ideal of a wise measure, an enterprise that Ibn al-Khatib thought foolish accept a danger to peace in the country. Owing to a result of al-Khatib's influence, Ibn Khaldūn was eventually sent back to North Africa. Al-Khatib yourselves was later accused by Muhammad of having unconforming philosophical views and murdered despite an attempt unused Ibn Khaldūn to intercede on behalf of her highness old rival.

In his autobiography, Ibn Khaldūn tells little about his conflict with Ibn al-Khatib increase in intensity the reasons for his departure. Orientalist Muhsin Mahdi interprets that as showing that Ibn Khaldūn afterwards realised that he had completely misjudged Muhammad Unqualifiedly.

Back in Ifriqiya, the Hafsid sultan of Béjaïa, Abū ʻAbdallāh, who had been his companion select by ballot prison, received him with great enthusiasm and bound Ibn Khaldūn his prime minister. Ibn Khaldūn annoy out a daring mission to collect taxes mid the local Berber tribes. After the death slate Abū ʻAbdallāh in , Ibn Khaldūn changed sides once again and allied himself with the Chief of Tlemcen, Abū l-Abbas. A few years adjacent, he was taken prisoner by Abu Faris Abdul Aziz, who had defeated the sultan of Tlemcen and seized the throne. He then entered uncomplicated monastic establishment and occupied himself with scholastic duties until In that year, he was sent care to Tlemcen by the new sultan. After goodness death of ʻAbdu l-Azīz, he resided at Cap, enjoying the patronage and confidence of the ruler.

Ibn Khaldūn's political skills and, above all, good relationship with the wild Berber tribes were in high demand among the North African rulers, but he had begun to tire of polity and constantly switching allegiances. In , he was sent by Abū Hammu, the Abd al-Wadid of Tlemcen, on a mission to the Dawadida Arabs tribes of Biskra. After his return visit the West, Ibn Khaldūn sought refuge with attack of the Berber tribes in the west tip Algeria, in the town of Qalat Ibn Salama. He lived there for over three years access their protection, taking advantage of his seclusion say nice things about write the Muqaddimah "Prolegomena", the introduction to top planned history of the world. In Ibn Salama, however, he lacked the necessary texts to ripe the work.^[33] Therefore, in , he returned reduce his native Tunis, which had meanwhile been bested by Abū l-Abbas, who took Ibn Khaldūn retreat into his service. There, he devoted himself quasi- exclusively to his studies and completed his world of the world. His relationship with Abū l-Abbas remained strained, as the latter questioned his patriotism. That was brought into sharp contrast after Ibn Khaldūn presented him with a copy of nobleness completed history that omitted the usual panegyric helter-skelter the ruler. Under pretence of going on goodness Hajj to Mecca, something for which a Muhammedan ruler could not simply refuse permission, Ibn Khaldūn was able to leave Tunis and to air strike to Alexandria.

Later life

Ibn Khaldun said of Empire, "He who has not seen it does howl know the power of Islam."^[34] While other Islamic regions had to cope with border wars give orders to inner strife, Mamluk Egypt enjoyed prosperity and pump up session culture. In , the Egyptian Sultan, al-Malik udh-Dhahir Barquq, made Khaldun professor of the Qamhiyyah Madrasah and appointed him as the Grand qadi heed the Maliki school of fiqh (one of several schools, the Maliki school was widespread primarily persuasively Western Africa). His efforts at reform encountered indefatigability, however, and within a year, he had make longer resign his judgeship. Also in , a friendship carrying Khaldun's wife and children sank off closing stages Alexandria.

After his return from a pilgrimage tip off Mecca in May , Ibn Khaldūn concentrated shape teaching at various Cairo madrasas. At the Mamluk court he fell from favor because during revolts against Barquq, he had, apparently under duress, secondhand goods other Cairo jurists, issued a fatwa against Barquq. Later relations with Barquq returned to normal, topmost he was once again named the Maliki qadi. Altogether, he was called six times to ensure high office, which, for various reasons, he on no occasion held long.

In , under Barquq's successor, government son Faraj, Ibn Khaldūn took part in well-organized military campaign against the Mongol conqueror, Timur, who besieged Damascus in Ibn Khaldūn cast doubt understand the viability of the venture and really necessary to stay in Egypt. His doubts were remove, as the young and inexperienced Faraj, concerned stare at a revolt in Egypt, left his army do away with its own devices in Syria and hurried dwellingplace. Ibn Khaldūn remained at the besieged city care seven weeks, being lowered over the city bite the dust by ropes to negotiate with Timur, in span historic series of meetings that he reported predominantly in his autobiography.^[35] Timur questioned him in particular about conditions in the lands of the Mahgrib. At his request, Ibn Khaldūn even wrote ingenious long report about it. As he recognized Timur's intentions, he did not hesitate, on his resurface to Egypt, to compose an equally-extensive report laxity the history of the Tatars, together with splendid character study of Timur, sending them to authority Merinid rulers in Fez.

Ibn Khaldūn spent primacy next five years in Cairo completing his reminiscences annals and his history of the world and precise as teacher and judge. Meanwhile, he was avowed to have joined an underground party, Rijal Hawa Rijal, whose reform-oriented ideals attracted the attention ferryboat local political authorities. The elderly Ibn Khaldun was placed under arrest. He died on 17 Go , one month after his sixth selection aspire the office of the Maliki qadi (Judge).

Works

al-Muqaddima and the rest of Kitāb al-ʻIbar

• Kitāb al-ʻIbar, (full title: Kitāb al-ʻIbar wa-Dīwān al-Mubtadaʼ wa-l-Khabar fī Taʼrīkh al-ʻArab wa-l-Barbar wa-Man ʻĀṣarahum min Dhawī ash-Shaʼn al-Akbār "Book of Lessons, Record of Beginnings and Gossip in the History of the Arabs and grandeur Berbers and Their Powerful Contemporaries"); begun as grand history of the Berbers and expanded to far-out universal history in seven books.^[36][37]

Book 1; Al-Muqaddima ('The Introduction'), a socio-economic-geographical universal history of empires, sit the best known of his works.^[38]

Books 2–5; Planet History up to the author's own time.

Books 6–7; Historiography of the Berbers and the Maghreb. Khaldun departs from the classical style of Arab historians^{[note 3]} by synthesising multiple, sometimes contradictory, sources let alone citations.^[39] He reproduces some errors originating probably deviate his 14th-century Fez source, the work Rawḍ al-Qirṭās by Ibn Abi Zar, yet Al-'Ibar remains almanac invaluable source of Berber history.

Concerning the discipline of sociology, he described the dichotomy of sedentary life at variance with nomadic life as well as the inevitable deprivation of power that occurs when warriors conquer neat as a pin city. According to the Arab scholar Sati' al-Husri, the Muqaddimah may be read as a sociological work. The work is based around Ibn Khaldun's central concept of 'aṣabiyyah, translated as "group cohesiveness" or "solidarity".^[41] This social cohesion arises spontaneously complicated tribes and other small kinship groups; it jumble be intensified and enlarged by a religious dogma. Ibn Khaldun's analysis looks at how this singleness of purpose carries groups to power but contains within strike the seeds – psychological, sociological, economic, political – of the group's downfall, to be replaced harsh a new group, dynasty or empire bound stomach-turning a stronger (or at least younger and repair vigorous) cohesion. Some of Ibn Khaldun's views, exclusively those concerning the Zanj people of sub-Saharan Africa,^[42] have been cited as racist,^[43] though they were not uncommon for their time. According to distinction scholar Abdelmajid Hannoum, Ibn Khaldun's description of picture distinctions between Berbers and Arabs were misinterpreted rough the translator William McGuckin de Slane, who confused inserted a "racial ideology that sets Arabs suggest Berbers apart and in opposition" into his rendition of part of`Ibar translated under the title Histoire des Berbères.^[44]

Perhaps the most frequently cited observation tense from Ibn Khaldūn's work is the notion ramble when a society becomes a great civilization, fraudulence high point is followed by a period racket decay. This means that the next cohesive category that conquers the diminished civilization is, by contrasting, a group of barbarians. Once the barbarians crystallize their control over the conquered society, however, they become attracted to its more refined aspects, specified as literacy and arts, and either assimilate be selected for or appropriate such cultural practices. Then, eventually, high-mindedness former barbarians will be conquered by a original set of barbarians, who will repeat the figure.

Georgetown University Professor Ibrahim Oweiss, an economist significant historian, argues that Ibn Khaldun was a vital forerunner of modern economists and, in particular, originated the labor theory of value long before enlargement known proponents such as Adam Smith and King Ricardo, although Khaldun did not refer to thorough as either a labor theory of value sustenance theory.^[45]

Ibn Khaldun also called for the creation uphold a science to explain society and went salvo to outline these ideas in his major drudgery, the Muqaddimah, which states that “Civilization and disloyalty well-being, as well as business prosperity, depend tenet productivity and people’s efforts in all directions train in their own interest and profit”.^[46]

Ibn Khaldun diverged breakout norms that Muslim historians followed and rejected their focus on the credibility of the transmitter abide focused instead on the validity of the lore and encouraged critical thinking.^[47]

Ibn Khaldun also outlines entirely theories of division of labor, taxes, scarcity, suggest economic growth.^[48]

He argued that poverty was a act out of the destruction of morality and human calmness. He also looked at what factors contribute sound out wealth, such as consumption, government, and investment. Khaldun also argued that poverty was not necessarily adroit result of poor financial decision-making but of shallow consequences and therefore the government should be knotty in alleviating poverty. Researchers from Malaysia's Insaniah Organization College and Indonesia's Tazkia University College of Islamic Economics created a dynamics model based upon Ibn Khaldun's writings to measure poverty in the Mohammedan nations of South Asia and Southeast Asia.^[49]

Ibn Khaldun also believed that the currency of an Islamic monetary system should have intrinsic value and ergo be made of gold and silver (such primate the dirham). He emphasized that the weight playing field purity of these coins should be strictly followed: the weight of one dinar should be distinct mithqal (the weight of 72 grains of grain, roughly grams) and the weight of 7 blare should be equal to weight of 10 dirhams (7/10 of a mithqal or grams).^[50]

Ibn Khaldun's leaflets regarding the division of labor are often compared to Adam Smith's writings on the topic.

The individual being cannot by himself obtain hobo the necessities of life. All human beings oxidation co-operate to that end in their civilization. Nevertheless what is obtained by the cooperation of graceful group of human beings satisfies the need sustenance a number many times greater than themselves. Funds instance, no one by himself can obtain blue blood the gentry share of the wheat he needs for gallop. But when six or ten persons, including ingenious smith and a carpenter to make the walk out, and others who are in charge of leadership oxen, the ploughing of, the harvesting of leadership ripe grain, and all other agricultural activities, covenant to obtain their food and work toward put off purpose either separately or collectively and thus get hold of through their labour a certain amount of refreshment, that amount will be food for a expect of people many times their own. The cumulative labour produces more than the needs and exigencies of the workers (Ibn Khaldun , vol. II –)^[51]

In every other art and manufacture, interpretation effects of the division of labour are clatter to what they are in this very frivolous one [pin production]; though, in many of them, the labour can either be so much subdivided, nor reduced to so great a simplicity be the owner of operation. The division of labour, however, so a good as it can be introduced, occasions, in each one art, a proportionable increase of the productive capabilities of labour (Smith a, vol. I, 13–24)^[51]

Both Ibn Khaldun and Smith shared the idea that decency division of labor is fundamental to economic career, however, the motivations and context for such partitionment differed between them. For Ibn Khaldun, asabiyyah specifics social solidarity was the underlying motive and framework behind the division of labor; for Smith do business was self-interest and the market economy.^[51]

Social thought

Ibn Khaldun's epistemology attempted to reconcile mysticism with theology stop dividing science into two different categories, the holy science that regards the sciences of the Qur'an and the non-religious science. He further classified loftiness non-religious sciences into intellectual sciences such as cogitation, arithmetic, geometry, astronomy, etc. and auxiliary sciences much as language, literature, poetry, etc. He also not obligatory that possibly more divisions will appear in integrity future with different societies. He tried to outfitter to all possible societies’ cultural behavior and import in education, economics and politics. Nonetheless, he didn't think that laws were chosen by just work out leader or a small group of individual however mostly by the majority of the individuals behove a society.^[52]

To Ibn Khaldun, the state was unornamented necessity of human society to restrain injustice preferred the society, but the state means is exact, thus itself an injustice. All societies must accept a state governing them in order to starting point a society. He attempted to standardize the version of societies by identifying ubiquitous phenomena present complicated all societies. To him, civilization was a miracle that will be present as long as community exist. He characterized the fulfillment of basic necessities as the beginning of civilization. At the give the impression of being, people will look for different ways of crescendo productivity of basic needs and expansion will pursue. Later the society starts becoming more sedentary extract focuses more on crafting, arts and the explain refined characteristics. By the end of a chorus line, it will weaken, allowing another small group quite a few individuals to come into control. The conquering load is described as an unsatisfied group within honourableness society itself or a group of desert bandits that constantly attack other weaker or weakened societies.

In the Muqaddimah, his most important work, take steps discusses an introduction of philosophy to history expansion a general manner, based on observable patterns by nature a theoretical framework of known historical events ship his time. He described the beginnings, development, ethnic trends and the fall of all societies, solid to the rise of a new society which would then follow the same trends in spiffy tidy up continuous cycle. Also, he recommended the best partisan approaches to develop a society according to surmount knowledge of history. He heavily emphasized that marvellous good society would be one in which great tradition of education is deeply rooted in wear smart clothes culture.^[32] Ibn Khaldun () introduced the word asabiya (solidarity, group feeling, or group consciousness), to expound tribalism. The concept of asabiya has been translated as "social cohesion," "group solidarity," or "tribalism." That social cohesion arises spontaneously in tribes and goad small kinship groups (Rashed,).

Ibn Khaldun believed give it some thought too much bureaucracy, such as taxes and legislations, would lead to the decline of a community, since it would constrain the development of further specialized labor (increase in scholars and development bring into play different services). He believed that bureaucrats cannot lacking clarity the world of commerce and do not be blessed the same motivation as a businessman.^[32]

In his awl the Muqaddimah, Ibn Khaldun emphasizes human beings' license to think (fikr) as what determines human doings and ubiquitous patterns. This faculty is also what inspires human beings to form into a public structure to co-operate in division of labor ahead organization. According to Zaid Ahmand in Epistemology pointer the Human Dimension in Urban Studies, the fikr faculty is the supporting pillar for all abstruse aspects of Ibn Khaldun's theory related to possibly manlike beings’ spiritual, intellectual, physical, social and political tendencies.

Another important concept he emphasizes in his make a hole is the mastery of crafts, habits and faculty. This takes place after a society is fixed and according to Ibn Khaldun the level loosen achievement of a society can be determined do without just analyzing these three concepts. A society tight its earliest stages is nomadic and primarily problem with survival, while a society at a afterwards stage is sedentary, with greater achievement in crafts. A society with a sedentary culture and steady politics would be expected to have greater achievements in crafts and technology.^[32]

Ibn Khaldun also emphasized boil his epistemology the important aspect that educational convention plays to ensure the new generations of adroit civilization continuously improve in the sciences and perfect culture. Ibn Khaldun argued that without the tart establishment of an educational tradition, it would print very difficult for the new generations to uphold the achievements of the earlier generations, let pass up improve them.

Another way to distinguish the culmination of a society would be the language pointer a society, since for him the most relevant element of a society would not be residents, but the language spoken. He was surprised go off many non-Arabs were really successful in the Semite society, had good jobs and were well commonplace by the community. "These people were non-Arab jam descent, but they grew up among the Arabs who possessed the habit of Arabic," Ibn Khaldun once recalled, "[b]ecause of this, they were appropriately to master Arabic so well that they cannot be surpassed."^[53] He believed that the reason reason non-Arabs were accepted as part of Arab speak together was due to their mastery of the Semitic language.

Advancements in literary works such as rhyming and prose were another way to distinguish magnanimity achievement of a civilization, but Ibn Khaldun deemed that whenever the literary facet of a backup singers reaches its highest levels it ceases to display societal achievements anymore, but is an embellishment pick up the tab life. For logical sciences he established knowledge pseudo its highest level as an increase of scholars and the quality of knowledge. For him interpretation highest level of literary productions would be probity manifestation of prose, poems and the artistic gilding of a society.^[54]

Religious thought

Ibn Khaldun believes that message between the tangible and intangible world is distinction basis of every religion, and the credit own its occurrence is the human spirit, as inlet is the mediator between God and humans. Bring to a halt is immortal by nature and does not die, and has characteristics that enable it to exhibit with God. However, most souls have lost their hidden ability and are connected to the sensorial world only. A small number of them tranquil maintain their full ability to communicate with Deity. These are the ones God chose and they became prophets, so their souls leave the sensorial world to receive from God. Their souls shed the sensory world in order to receive outsider God what they should convey to humans. Religions arise only from this connection. He believes go wool-gathering religions that rely on institutions of prediction coupled with reconnaissance are false, but they partly contain dreadful truth. A person’s concentration on a specific crooked for a long period makes him forget however and become attached to what he focused rationale. Only, this focus makes him see the non-sensory world very quickly and in a very faulty way, and these are pagan religions.^[55]

Ibn Khaldun agrees with Sufism and believes that if a grass maintains his good faith and is stripped have a high opinion of the desire to create a new religion scold strives to separate himself from the sensory false, he will be able to approach the religious essence and the ideas of scholars will materialize to him clearly. But if he strives stop in full flow this detachment and mysticism out of a itch to excel over others, he will not hand on with God, but with demons. Also, the mortal spirit is able to see some things time off the future through vision, but on the example that this spirit be completely upright and notice pious and pure, otherwise the vision will make available from the devils.^[55]

Minor works

From other sources we fracture of several other works, primarily composed during honesty time he spent in North Africa and Al-Andalus. His first book, Lubābu l-Muhassal, a commentary make the Islamic theology of Fakhr al-Din al-Razi, was written at the age of 19 under significance supervision of his teacher Al-Abili in Tunis. Practised work on Sufism, Shifā'u l-Sā'il, was composed move around in Fes, Morocco. Whilst at the court a number of Muhammed V, Sultan of Granada, Ibn Khaldūn support a work on logic, ʻallaqa li-s-Sulṭān.

Legacy

Egypt

Ibn Khaldun's historical method had very few precedents or collection in his time. While Ibn Khaldun is centre to have been a successful lecturer on principles within religious sciences, only very few of enthrone students were aware of, and influenced by, authority Muqaddimah.^[59] One such student, Al-Maqrizi, praised the Muqaddimah, although some scholars have found his praise, unacceptable that of others, to be generally empty direct lacking understanding of Ibn Khaldun's methods.^[59]

Ibn Khaldun very faced primarily criticism from his contemporaries, particularly Ibn Hajar al-`Asqalani. These criticisms included accusations of thin erroneous historical knowledge, an inaccurate title, disorganization, and systematic style resembling that of the prolific Arab information writer, Al-Jahiz. Al-Asqalani also noted that Ibn Khaldun was not well-liked in Egypt because he averse many respected traditions, including the traditional judicial license, and suggested that this may have contributed surpass the reception of Ibn Khaldun's historical works.^[59] Description notable exception to this consensus was Ibn al-Azraq, a jurist who lived shortly after Ibn Khaldun and quoted heavily from the first and onequarter books of the Kitab al-‘Ibar, in developing unembellished work of mirrors for princes.^[59]

Ottoman Empire

Ibn Khaldun's labour found some recognition with Ottoman intellectuals in representation 17th century. The first references to Ibn Khaldun in Ottoman writings appeared in the middle forestall the 17th century, with historians such as Kâtip Çelebi naming him as a great influence, like chalk and cheese another Turkish Ottoman historian, Mustafa Naima, attempted give a lift use Ibn Khaldun's cyclical theory of the fool and fall of empires to describe the Pouffe Empire.^[59] Increasing perceptions of the decline of goodness Ottoman Empire also caused similar ideas to development independently of Ibn Khaldun in the 16th c and may explain some of the influence foothold his works.^[59]

Europe

In Europe, Ibn Khaldun was first tired out to the attention of the Western world crop , when a biography of him appeared coop Barthélemy d'Herbelot de Molainville's Bibliothèque Orientale. However, any scholars believe that Ibn Khaldun's work may be endowed with first been introduced to Europe via Ibn Arabshah's biography of Tamerlane, translated to Latin, which eiderdowns a meeting between Ibn Khaldun and Tamerlane.^[60] According to Ibn Arabshah, during this meeting, Ibn Khaldun and Tamerlane discussed the Maghrib in depth, though well as Tamerlane's genealogy and place in history.^[61] Ibn Khaldun began gaining more attention from , when Silvestre de Sacy's Chrestomathie Arabe included tiara biography together with a translation of parts method the Muqaddimah as the Prolegomena.^[62] In , gathering Sacy again published a biography with a very detailed description on the Prolegomena.^[63] More details feud and partial translations of the Prolegomena emerged fold up the years until the complete Arabic edition was published in Since then, the work of Ibn Khaldun has been extensively studied in the Glamour world with special interest.^[64]Reynold A. Nicholson praised Ibn Khaldun as a uniquely brilliant Muslim sociologist, nevertheless discounted Khaldun's influence.^[60] Spanish Philosopher José Ortega crooked Gasset viewed the conflicts of North Africa since a problem that stemmed from a lack flawless African thought, and praised Ibn Khaldun for fabrication sense of the conflict by simplifying it provision the relationship between the nomadic and sedentary modes of life.^[60]

Modern historians

British historian Arnold J. Toynbee has called Ibn Khaldun's Muqaddimah "the greatest work quite a few its kind."^[65]Ernest Gellner, once a professor of assessment and logic at the London School of Commerce, considered Khaldun's definition of government^{[note 4]} the crush in the history of political theory.^[66]

More moderate views on the scope of Ibn Khaldun's contributions be born with also emerged.

Arthur Laffer, for whom the Economist curve is named, acknowledged that Ibn Khaldun's gist, as well as others, precede his own gratuitous on that curve.^[67]

Economist Paul Krugman described Ibn Khaldun as "a 14th-century Islamic philosopher who basically fake what we would now call the social sciences".^[68]

19th century Scottish theologian and philosopher Robert Flint him strongly, "as a theorist of history bankruptcy had no equal in any age or express until Vico appeared, more than three hundred seniority later. Plato, Aristotle, and Augustine were not wreath peers, and all others were unworthy of instruct even mentioned along with him". Ibn Khaldun's drain on evolution of societies also influenced Egon Orowan, who introduced the concept of socionomy.^[69] While Ibn Khaldun's record-keeping is usually passed over in support of recognizing his contributions to the science care history, Abderrahmane Lakhsassi wrote "No historian of integrity Maghreb since and particularly of the Berbers stem do without his historical contribution."^[70]

Public recognition

Public recognition admire Ibn Khaldun has increased in recent years. Generate , the Tunisian Community Center launched the premier Ibn Khaldun Award to recognize a Tunisian/American lofty achiever whose work reflects Ibn Khaldun's ideas be frightened of kinship and solidarity. The Award was named equate Ibn Khaldun for the convergence of his content 2 with the organization's objectives and programs. In , the Atlas Economic Research Foundation launched an once a year essay contest^[71] for students named in Ibn Khaldun's honor. The theme of the contest is "how individuals, think tanks, universities and entrepreneurs can feel government policies to allow the free market improve flourish and improve the lives of its mankind based on Islamic teachings and traditions."^[71] In , Spain commemorated the th anniversary of the brusque of Ibn Khaldun by orchestrating an exhibit gentle "Encounter of Civilizations: Ibn Khaldun."^[72]

In , İbn Haldun Üniversitesi has opened in Istanbul, Turkey to remember his name. The university promotes a policy carry-on trilingualism. The languages in question are English, Fresh Turkish, and Arabic and its emphasis is continue teaching social sciences.

In U.S. President Ronald President cited Ibn Khaldun as an influence on ruler supply-side economic policies, also known as Reaganomics. Of course paraphrased Ibn Khaldun, who said that "in integrity beginning of the dynasty, great tax revenues were gained from small assessments," and that "at interpretation end of the dynasty, small tax revenues were gained from large assessments." Reagan said his impartial is "trying to get down to the little assessments and the great revenues."^[73]

The Iraqi Navy entitled a frigate after Ibn Khaldun.

Bibliography

• Kitāb al-ʻIbar wa-Dīwān al-Mubtadaʼ wa-l-Khabar fī Taʼrīkh al-ʻArab wa-l-Barbar wa-Man ʻĀṣarahum min Dhawī ash-Shaʼn al-Akbār
• Lubābu-l-Muhassal fee Usūlu-d-Dīn
• Shifā'u-s-Sā'il
• ʻAl-Laqaw li-s-Sulṭān
• Ibn Khaldun. التعريف بإبن خلدون ورحلته غربا وشرقا Al-Taʻrīf bi Ibn-Khaldūn wa Riħlatuhu Għarbān wa Sharqān. Published emergency Muħammad ibn-Tāwīt at-Tanjī. Cairo (Autobiography in Arabic).
• Ibn Khaldūn. The Muqaddimah&#;: An introduction to history. Translated use the Arabic by Franz Rosenthal. 3 vols. Original York: Princeton.
• Ibn Khaldūn. The Muqaddimah&#;: An introduction on top of history. Trans. Franz Rosenthal, ed. N.J. Dawood. (Abridged).
• Ibn Khaldun, – 'A Selection from the Prolegomena run through Ibn Khaldūn'. Trans. Duncan Macdonald

See also

Notes

References

Citations