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IBN KHALDN
AN ARAB MEDIEVAL NORTH AFRICAN THINKER
Fed up with the intrigues of politics and the instability of governments, Ibn
Khaldn returned to Granada to dedicate himself to his scholarly pursuits but
was obliged to return back the same year to Fez by pressures from its Sultan,
Ab al-Abbs al-Marn. He managed, however, to flee to the Awld rif Arab
tribe who gave him and his family refuge in Qalat Ibn Salmah, a castle and a
village in the province of Wahrn (Oran, Algeria). It was in the tranquility and
safety of that castle that he started to write his famous History of the world
Kitb al-Ibar. The celebrated Muqaddimah, or, Introduction to that book
was finished in November, 1377. In 1378, Ibn Khaldn left Qalat Ibn Salmah
and settled in Tnis where he held a teaching position at the famous Zaytnah
Mosque and continued writing his History of the world.
In 1382, Ibn Khaldn left Tnis by sea to Alexandria, Egypt, from whence he
intended to go to Mecca for the Hajj (Pilgrimage), but he postponed the
pilgrimage for a more suitable time and traveled to Cairo where he started
teaching at the famous al-Azhar Mosque. In 1384 he was appointed by Barqq,
the Mamluk Sultan of Egypt (1340-1399), to the position of Grand Qadi of the
Mlikyah, a position from which he resigned or was deposed six times (1384
until his death at the age of 74, on March 17, 1406). In October, 1400 he was
asked to accompany Faraj, the Mamluk Sultan of Egypt (1399-1405) in his
march to confront the armies of the Mongol leader, Tamerlane, who was
threatening to invade Syria. In 1401 Ibn Khaldn, at the age of 69, met with
Tamerlane in Damascus five times and was asked by him to write him a book
about the geography and description of the Maghreb which he did before he
returned to Cairo.
The fame of Ibn Khaldn in modern scholarship is due to his writing of the Muqaddimah, or Introduction to his Histo
Muqaddimah, Ibn Khaldn laid the foundations of a new science, Ilm al-Umrn, or, the science of human social organi
those of modern sociologists, philosophers, economists and historians like: Machiavelli, Montesquieu, Comte, Durkheim
The Muqaddimah has been translated into some twenty languages and hundreds of books and articles have been written
his ingenious work. Frantz Rosenthal states in the introduction to his English translation of the Muqaddimah: As it is,
simply that here was a man with a great mind, who combined action with thought, the heir of a great civilization that ha
country with a living historical traditionalbeit reduced to remnants of its former greatness who realized his own gift
position in a work that ranks as one of mankinds important triumphsP. lxxxvii.
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1140 1728 / )
[1782( / ) 3( -
1857)1858 ]
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1930[ : ].
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1992 : .
A reprint in 3 vols. of the Paris, 1858 edition of the Muqaddimah by the French
Orientalist Etienne-Marc Quatremere (1782-1857).
Muqaddimat Ibn Khaldn [The Pr
Abd al-Ramn ibn Muammad i
nashara al-ful wa-al-faqart al-n
aqqaqah wa-abaa kalimtih
wa-amala fahrisah Al Abd al-
[al-Qhirah] : Lajnat al-Bayn al-Arab
.
[1962-1957 : ].
:
/ .
1982 : -
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1999 : .
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2005 : .
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1966[ , : ]
2003-1914( ) .
[
1967 : ]
This Arabic section from the Muqaddimah of Ibn Khaldn about The
importance of the science of history, its different trends, the mistakes which
historians commit and mentioning some of their reasons was selected and
published in 1905 by Duncan B. Macdonald, professor at the Hartford
Theological Seminary in Hartford, Connecticut, U.S.A. as a practice for students
of Arabic language and literature on reading Medieval Arabic historical texts.
Ausgewahlte Abschnitte aus der
[Selected sections from the Arabi
Annemarie Schimmel.
Tubingen : J.C.B. Mohr (P. Siebeck), 19
Kitb al-Ibar
Kitb al-Ibar wa-dwn al-mubta
wa-al-Ajam wa-al-Barbar wa-man
akbar, wa-huwa trkh wad ari
Khaldn al-Maghrib.
[Cairo : s.n.], 1284 [1867]
[1867[ 1284 ].. : ]
An 1867 Cairo edition of the World His
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2006 : .
1877-1807( 1840 ) .
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1847 : .
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The Arabic text with an early translation into French of sections from Ibn
Khaldns World history (Kitb al-Ibar) concerning the history of the Maghreb
and Sicily under the Aghlabites until the fall of Sicily to the Franks.
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1952 : .
1998 : .
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2001 : .
Edition, commentary and annotation of the Yemen section in the World History
of Ibn Khaldn by the Yemeni historian and scholar Muammad usayn al-
Fara.
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1957 : .
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1959 : .
A treatise on Sufism by Ibn Khaldn, written at later period of his life, edited
with a commentary from a unique manuscript (owned by the Moroccan Mr. Ab
Bakr al-Tawn) by the Lebanese Jesuit Fr. Ighniys Abduh Khalfah.
/ .
2000 : .
Selections from the works of Ibn Khaldn, mainly, his world history with a short
introduction explaining his historical method which the author criticizes and
shows the pitfalls in which he fell.
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1969[ : ]
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2006 : .
The author highlights the innovative manner in thoughts and methods in which
Ibn Khaldn presented his sociological ideas.
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1998 : .
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[1975 : ].
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1994 : .
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[1970 : ]
In this doctoral dissertation the author studies the philosophical ideas of Ibn
Khaldn and maintains that as a Malikite and Asharite Ibn Khaldn applied the
Islamic inductive method which differs from the Greek deductive method in his
historical works; hence his introduction of an integral philosophical structure.
/ .
1997 :
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1986 : .
A study of Ibn Khaldns ideas about language as they are found in his
Muqaddimah and comparing them to modern linguistic theories.
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1981 [ : ]
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1988 : : .
The author attempts to relate Ibn Khaldns economic theories to their origins
in Islamic thought and the societal environment in which Ibn Khaldn lived.
(Abd al-Majd Mizyn is an Algerian scholar, intellectual and revolutionary. His
Ph.D. is in Philosophy from the University of Algiers which he became its
president in 1981. He was the minister of education, 1982-1986)
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:
1988.
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1976[ : ]
A study of Ibn Khaldn as history and literature critic. The author shows that
Ibn Khaldns critical ideas of history were much more developed that his
literary ones because he thought literature is different from history in that
literature is an art without substance; it is concerned only about form and
composition, while history is a science which studies human society.
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1984 :
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1993.
: .
1993
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1985 : .
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[2006 : ].
A descriptive list of the bibliographical materials by, and on, Ibn Khaldn held
at the Tunisian National Library.
2006 : .
/ : .
1996 : . . . .
The author quotes sections from Rasil Ikhwn al-af The Epistles of the
Brethren of Purity (a tenth century mysterious society of intellectuals and
scholars based in Barah, Iraq) to prove that Ibn Khaldn derived his innovative
theories from their works, a collection of 52 treatises dealing with philosophy
and science. On the whole, this study is very unfavorable of Ibn Khaldn and
does not hesitate to brand him as a disturbed and frustrated opportunist,
mercenary, forger and plagiarizer.
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2000 : .
[ : ) 803( 1401 :
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"" .
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Ibn Khaldn undertook to search for the reasons within his time, which he
believed, were responsible for those dark periods in Islamic social, religious and
political history. At last he arrived at the term, Asabiyya [Aabyah: ]:
social solidarity, or blood relationship; a keyword responsible for the rise,
expansion and decline of the great Islamic Empire. Ibn Khaldns anatomy of
the term, related to the biological cycle of birth-growth-death, justifies the view
that every society bears in itself the seed of its destruction or fallP. 12.
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This book probes the nature, scope, and methods of ilm al-umarn [science of
human social organization], the new science of human social organization, as it
is developed in Ibn Khaldns 14th century masterpiece, the Muqaddimah. It
explores his ideas and observations on society, culture, socialization, social
control, the state, aabyah (social solidarity), history as cyclical movement,
urbanization, and the typology of badwah (primitive life)
and arah (civilized life or urbanism)P. [4] of cover.
[ / ]
The writing of this study of Ibn Khaldn has been guided by two main
purposes: First, to present an extensive outline of his socio-historical ideas.
Second, to interpret his thinking by relating the topics to the topics to each other
in a systematic fashionP. [7].
A new publication on Ibn Khaldn, his life and his contribution to the history of
civilization, in French by the contemporary Moroccan scholar and Ibn Khaldn
specialist Dr. Abd al-Salm al-Shaddad.
[ / : ]
Those historians and philosophers who have had occasion to read his [Ibn
Khaldn] work praise him unstintingly: Ibn Khaldn was the greatest historian
and philosopher ever produced by Islam and one of the greatest of all time. The
work of Ibn Khaldn is one of the most substantial and interesting books ever
written. He has conceived and formulated a philosophy of history which is
undoubtedly the greatest work of its kind that has ever yet been produced by
any mind in any time or placePreface, p. [1].
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1984 : .
The three studies in French on Ibn Khaldn by the Algerian scholar Abd al-
Qdir Jaghll dicussing his views on sociology, historical materialism, politics
and history.
[ /
] .
Annotated translation into French of selections from the World history of Ibn
Khaldn (Kitab al-Ibar). In 2 vols.
Countries which have many tribes and groups seldom can the state al-dawlah
become deep-rooted in them; the reason is the existence of many opinions and
inclinations, and that behind every opinion and inclination exists social
solidarity aabyah to defend itP. 103 (Translation into English of the
accompanying Arabic text).
A study of Ibn Khaldns political theory as it applies to the rise and fall of the
political Islamic institution through the different stages of its development,
decline and fall.
Istoriko-sotsiologicheskii traktat
[Human urbanism in the Muqadd
Batsieva.
Moskva : Nauka Glav. red. vostochnoi
... [ /
[1986 : ].
/ :
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1995 : .