He is Abdurahman bin Muhammad bin Muhammad bin Muhammad bin Al-Hasan bin Jabir bin Muhammad bin Ibrahim bin Abdurahman bin Ibn Khaldun. His ancestry according to him originated from Hadramut, Yemen. He also traced his ancestry through another genealogy as supplied by Ibn Hazem using his grandfather who was the first to enter Andalusia back to Wail ibn Hajar one of the oldest Yemenite tribe. In either case, the genealogy points to his Arab origin although scholars do question the authenticity of both reports due to the political climate at the time of these reports.[1]
Ibn Khaldun was born in Tunis on Ramadan 1, 732 (May 27, 1332)[2]. He received a traditional education that was typical of his family’s rank and status. He learned first at the hands of his father who was a scholarly person who was not involved in politics like his ancestors. He memorized the Qur’an by heart, learned grammar, Jurisprudence, Hadith, rhetoric, philology, and poetry. He had reached certain proficiency in these subjects and received certification in them. In his autobiography, he does mention the names these scholars.[3]
He continued studies until the age of 19 when the great plague would sweep over the lands from Samarkand to Mauritania. It was after this plague that Ibn Khaldun would receive his first public assignment.[4] This would start his political career that would forever change his life.
IN TUNISIA AND MOROCCO
Ibn Tafrakin, the ruler of Tunis, called Ibn Khaldun to be the seal bearer of his captive Sultan Abu lshaq. It is here that Ibn Khaldun would get first hand look at the inner workings of court politics and the weakness of the government. It would not be long before he would get an opportunity to leave Tunis.[5]
In 1352 (713 A. H.) Abu Ziad, the Emir of Constantine, marched his forces on Tunis. Ibn Khaldun accompanied Ibn Tafrakin with the forces that would ward off Abu Ziad’s attacks. Tunis was defeated and Ibn Khaldun escaped to Aba, where he lived with al-Mowahideen. He would move back and forth through Algeria and settled in Biskra.[6]
At that same time in Morocco Sultan Abu Enan, who had recently settled on the throne of his father, was on his way to conquer Algeria. Ibn Khaldun would travel to Tlemcen to meet the Sultan. Ibn Khaldun mentions that the Sultan honored him and sent him with his chamberlain Ibn Abi Amr to Bougie to witness its submission to Sultan Abu Enan.[7]
Ibn Khaldun would stay in the company of the Chamberlain while the Sultan moved back to the capital, Fez. In 1354 (755 A.H.) Ibn Khaldun would accept the invitation to join the council of Ulama and would move to Fez. He would eventually be promoted to the post of the seal bearer and would accept it reluctantly, because it was inferior to the posts once occupied by his ancestors.[8]
Ibn Khaldun would use his stay in Fez to further his studies. Fez at this time was a capital of Morocco and enjoyed the company of many scholars from all over North Africa and Andalusia. He was also being promoted from one position to another.[9]
Ibn Khaldun was an ambitious young man and at this point of his life, he would begin to engage in court politics. Ibn Khaldun would conspire with Abu Abdullah Muhammad, the dethroned ruler of Bougie who was captive in Fez at that time. Abu Abdullah is from the Banu Hafs which were patrons of Ibn Khaldun’s Family.[10]
Sultan Abu Enan would find out about the conspiracy and would imprison Ibn Khaldun. Abu Abdullah would be released from prison and Ibn Khaldun would linger on for two years. Sultan Abu Enan would fall ill and die before fulfilling his promise to release Ibn Khaldun. The Wazir Al-Hassan ibn Omar ordered the release of Ibn Khaldun who was restored to his former position.[11]
ESCAPE FROM MOROCCO TO SPAIN
The political climate was tense and Ibn Khaldun would again test his fate and conspire against the Wazir with al-Mansur.[12] This loyalty would be short lived too. He would conspire with Sultan Abu Salem who would overthrow Al-Mansur. Ibn Khaldun would get the position of Secretary and the repository of his confidence (Amin as-Sir).[13]
Here Ibn Khaldun would excel in his position and would compose many poems. He would occupy this position for two more years and would then be appointed as the Chief Justice. He would show a great ability in this position. However due to constant rivalry between him and high officials he would lose favor with the Sultan.[14]
However this would not matter because a revolt would take place and Sultan Abu Salem would be overthrown by Wazir Omar. Ibn Khaldun would side with the victorious and would get his post with higher pay. Ibn Khaldun was ambitious as ever and wanted a higher position, namely that of the Chamberlain. For reasons unknown, perhaps he was not trusted, he was refused. This upset him enough to resign his position. This in turn upset the Wazir. Ibn Khaldun would ask to leave Fez and go back to Tunisia and this request would be refused. It was then that he would ask the Wazir’s son-in-law to intercede on his behalf to be allowed to go to Andalusia.[15]
FROM SPAIN TO TUNISIA
Sultan Muahmmad al-Ahmar, the king of Granada, was deposed by his brother Ismail who was supported by his brother-in-law. Sultan Muhammad was a friend of Sultan Abu Salem who helped him when he was deported to Andalusia by Sultan Abu Enan. When Sultan Abu Enan died and Sultan Abu Salem became the ruler that friendship was rekindled. Further when Ismail al-Ahmar was declared king of Granada in a place revolt, Sultan Muhammad took refuge in Morocco with Sultan Abu Salem. They were welcomed with great fanfare, Ibn Khaldun was present at the festivities. Among Sultan Muhammad’s party was his wise Wazir Ibn al-Khatib who developed a close friendship with Ibn Khaldun.[16]
Sultan Muhammad would attempt to restore his throne in Granada through an agreement with Pedro the cruel, the King of Castile. Pedro would delay the execution of the agreement upon hearing of Sultan Abu Salem death. Sultan Muhammad would appeal to Ibn Khaldun to get the assistance from Wazir Omar. Ibn Khaldun would use his influence to help him. Further Ibn Khaldun was entrusted to care for Sultan Muhammad’s family in Fez. The Wazir would grant Sultan Muhammad Ronda and the surrounding country. Sultan Muhammad would continue his efforts and recapture his throne in 1361 (763 A. H.). He would recall his Wazir Ibn al-Khatib.[17]
When the relationship between Ibn Khaldun would turn sour and uncertain he would turn towards Andalusia. He would be welcomed and honored well by Sultan Muhammad who admitted him to his private council. In the following year Sultan Muhammad would send Ibn Khaldun on an Ambassadorial mission to Pedro, the King of Castile. Ibn Khaldun would conclude and peaceful terms between them. Pedro would offer Ibn Khaldun a position in his service and to return to him his family’s former estate at Castile. Ibn Khaldun would decline the offer.[18]
Upon his return from Castile, Ibn Khaldun would offer Pedro’s gift to him to the Sultan and in return, the Sultan would give him the Village of Elvira. Soon Ibn Khaldun would be restless once more and in the following year, he would receive an invitation from his friend Abu Abdullah, who had recaptured his throne at Bougie. Ibn Khaldun left Granada in 1364 (766 A.H.) for Bougie after asking permission to leave from Sultan Muhammad.[19]
From Rosenthal's Translation
ADVENTURES IN NORTH AFRICA
Ibn Khaldun would arrive in Bougie at the Age of 32 years. His plans have finally been realized. The period of imprisonment in Fez did not go to waste. He would enter the city as favorite guest. He would accept the position of Hajib for Emir Muhammad. This life of power would not last long as in the following year Abul Abbas would kill the Emir Muhammad, his cousin. Ibn Khaldun handed the city to him and retired to the city of Biskra. He would continue his political work in relaying the tribes to the service of this Emir or that Sultan. He would continue his practice of shifting loyalties as the times and opportunities afforded him. He would finally retire to a far outpost south of Constantine, fort Salama.[20]
In Fort Salama he would enjoy this peaceful existence and would begin to write down his famous Muqqddimah and first version of his universal history at the age of forty-five years.[21]
He would dedicate his work to the current Emir of Constantine, Sultan Abul Abbas. Tranquility did not last long with Ibn Khaldun, as he needed more reference works which were not available at this far outpost. He used the occasion of the Abul Abbas’s conquest of Tunisia to go to Tunis. This would be the first time he would return to the town of his birth since leaving it over 27 years ago.[22]
There would be political forces at work against him once more and this time before he would fall out of favor he would use a convenient occasion 1382 to leave North Africa behind never to return.[23]
TO EGYPT
Ibn Khaldun was granted permission from Sultan Abul Abbas to go to Hajj. He arrived in Alexandria in October 1382 ( 15th Shabaan 784 A. H.) at the ripe age of 50. He spent a month preparing to leave for Hajj but was unable to join the Caravan bound for the Holy Lands. He turned towards Cairo instead. Here he wold live his final days. He was warmly welcomed by scholars and students. His fame for his writings had already preceded him. He lectured at Al-Azhar and other fine schools. He would get the chance to meet with Sultan az-Zahir Barquq who would appoint him to teach at the Kamhiah school.[24]
He would enjoy the favors of the Sultan. He would be appointed as a Maliki Judge on the Sultans whim and anger. He would fare well and tried to fight corruption and favoritism. Again conspiracies against him would work its way and he would be relieved of this duty. His relief of duty would coincide with his family’s disaster. The ship carrying his family and belongings would sink in a storm.[25]
It was then that he would take permission to go to the Pilgrimage to the Holy Lands. He would return and be well received and appointed to a teaching position in the newly built school (Bein al-Qasrein) He would lecture in Hadith, particularly Imam Malik’s Muwatta. He would then be appointed to Beibers Sufi institute with a generous salary. The state of affairs of Egypt would be disturbed as a rival of Sultan Barquq, Yulbugha would organize a successful revolt. Sultan Barquq would stage another revolt and would be restored to his former throne. Ibn Khaldun during this period would suffer and would have his position restored to him with the return of the victorious Sultan Barquq to Power.[26]
Ibn Khaldun during this period would devote his time to lecturing and study as wellas to completing his Universal History. After Yulbugha’s revolt, he would write about Asabiyah and its role in the rise and fall of states. He would apply his theory to the Egyptian theater since the time of Salah ad-Din.[27]
After fourteen years since leaving the position of the Chief Maliki judge Ibn Khaldun would reassigned to the post upon the death of the presiding Judge. The state would again fall into disarray upon the death of Sultan Barquq’s and his son’s ascension. Ibn Khaldun would not be a party to these revolts and would ask permission to visit Jerusalem. He would join the Sultan Faraj’s caravan on its way back from Damascus. Again due to political intrigue he would be relived of his duties as judge for the second time. This would not matter because he would be called to accompany the Sultan on perilous Journey with fate to Damascus.[28]
From Rosenthal's Translation
MEETING TAMERLANE
During Ibn Khaldun’s stay in Egypt he would be asked by Sultan Faraj of Egypt to accompany him on his expedition to Damascus. News reports have confirmed the movement of Tamerlane’s war party towards Damascus. Sultan Faraj with his army were on their way to Damascus. It seems that Ibn Khaldun was asked firmly to accompany the Sultan to Damascus.[29]
The Sultan would only stay for two weeks in Damascus, as he had to leave due to rumors that a revolt back in Cairo was in the works. Ibn Khaldun and some notables were left behind in Damascus. It was now up to the leaders of Damascus to deal with Tamerlane. Ibn Khaldun had suggested to them to consider the terms of Tamerlane. It was the task of another Qadi, Ibn Muflih, to discuss the terms with Tamerlane. When Ibn Muflih returned from Tamerlane’s camp, the terms were not agreeable to the residents of Damascus.[30]
Since it was the suggestion of Ibn Khaldun to come to terms with Tamerlane, Ibn Khaldun felt obliged to meet with Tamerlane personally. Ibn Khaldun would leave Damascus and go to the camp of Tamerlane. It is questionable whether he went on his own or in an official capacity. Ibn Khaldun took some gifts with him for Tamerlane and they were well received. Ibn Khaldun would stay in Tamerlane’s camp for thirty-five days.[31]
Over this period, Ibn Khaldun would have many meetings with Tamerlane and they would converse through an interpreter, Abd al-Jabbar al-Khwarizmi (d. 1403). Ibn Khaldun’s account is the only detailed account available. The subjects that they would discuss were varied and some were unrecorded. W. Fischel lists 6 specific topics which they talked about:
1.
On Maghrib and Ibn Khaldun’s Land of origin.
2.
On heroes in History.
3.
On predictions of things to come.
4.
On the Abbsid Caliphate
5.
On amnesty and security "For Ibn Khaldun and his Companion."
6.
On Ibn Khaldun’s intention to stay with Tamerlane.[32]
Ibn Khaldun impressed the conqueror enough to ask him to join his court. Some biographers have suggested that he did and written down his eloquent appeal to return to Egypt to settle his affairs, get his books and family and join Tamerlane. It however is more likely that Ibn Khaldun left on good terms with Tamerlane and have accomplished his mission of extracting favorable terms for the people of Damascus.[33]
Ibn Khaldun’s departing words lend credence to the fact that he would not be returning to his service:
"Is there any generosity left beyond that which you have already shown me? You have heaped favors upon me, accorded me a place in your council among your intimate followers, and shown me kindness and generosity- which I hope Allah will repay to you in like measures."[34]
FINAL DAYS IN EGYPT :
Upon Ibn Khaldun’s return to Egypt, he was restored as the Malikite Qadi. Due to the political situation within the community of Malikite Qadis Ibn Khaldun would be dismissed and reinstated three times during the five-year period. Finally, he died while he was in office on Wednesday March 17th 1406 (25th of Ramadan 808). He was buried in the Sufi Cemetery outside Bab an-Nasr, Cairo at the age of seventy-four years.[35]
From Rosenthal's translation
THE MAGNUM OPUS "AL-MUQADDIMAH"
He would his write his Introduction to his book of universal history in a span of five months.[36] This impressive document is a gist of his wisdom and hard earned experience. He would use his political and first had knowledge of the people of Maghrib to formulate many of his ideas. This document would summarize Ibn Khaldun’s ideas about every field of knowledge during his day. He would discuss a variety of topics. He would discuss History and Historiography. He would rebuke some of the historical claims with a calculated logic. He would discuss the current sciences of his days. He would talk about astronomy, astrology, and numerology. He would discuss Chemistry, alchemy and Magic in a scientific way. He would freely offer his opinions and document well the "facts" of the other point of view. His discussion of Tribal societies and social forces would be the most interesting part of his thesis. He would illuminate the world with deep insight into the workings and makings of kingdoms and civilizations. His thesis that the conquered race will always emulate the conqueror in every way.[37] His theory about Asbyiah (group feeling) and the role that it plays in Bedouin societies is insightful. His theories of the science of Umran (sociology) are all pearls of wisdom. His Introduction is his greatest legacy that he left for all of humanity and the generations to come.
1. Ibn Khaldun, Abdurahman M., Mokaddimat Ibn Khaldoun, Ed. Darweesh al-Jawydi, al-Maktaba al-Asriyah, Sidon-Beirut, 1995.
2. Al-Asqalani, Ibn Hajar, Ad-Dorar al-Kaminah fi ‘Ayan al-Miah al-Thamina,[the Hidden Jewels in the notables of eight century] a Photostat copy of the Hyderabad edition (1929-1930). Dar Ihya al-Torath al-Araby, Beirut, n.d.
3. Ibn Khaldun, The Muqaddimah, An Introduction to History, Tr. Franz Rosenthal, Bollingen Series XLIII. Princeton University Press, Princeton, 1967 3 Vols.
4. Fischel, Walter J., Ibn Khaldun in Egypt: His public functions and his historical research (1382-1406) A study in Islamic Historiography, University of California Press, Berkeley 1967.
5. Enan, Mohammad A., Ibn Khaldun: His life and Works, Kitab Bhavan, New Delhi, 1979.
6. Mahdi, Muhsin, Ibn Khaldun’s philosophy of History: A study in the philosophic foundation of the science of culture, George Allen & Unwin, London, 1957.
7. Issawi, Charles, An Arab Philosophy of history: Selections from the prolegomena of Ibn Khaldun of Tunis (1332-1406), the Wisdom of the East Series, John Murray, London, 1950.
8. Lacoste, Yves, Ibn Khaldun: The birth of history and the past of the third world. Tr. David Macy. Verso, London, 1984.
9. Lawrence, David, Ed., Ibn Khaldun and Islamic Ideology, E. J. Brill, Leiden, 1984.
10. Ibn Khaldun on the Web. (a springboard to links Ibn Khaldunia).
11. Ibn Khaldun a web biography.
CHILDHOOD dan awal TAHUN:
Dia adalah Abdurahman bin Muhammad bin Muhammad bin Muhammad bin Hasan bin Jabir bin Muhammad bin Ibrahim bin Abdurahman bin Ibn Khaldun. Nya keturunan menurutnya berasal dari Hadramut, Yaman. Dia juga pelaksanaan program-Nya melalui keturunan silsilah lain seperti yang diberikan oleh Ibnu Hazem menggunakan kakek nya yang pertama untuk memasukkan kembali ke Andalusia wail ibn Hajar salah satu suku tertua Yaman. Dalam kedua kasus tersebut, silsilah poin ke Arab asal walaupun ulama melakukan pertanyaan keaslian laporan baik karena iklim politik pada saat laporan ini. [1]
Ibn Khaldun lahir di Tunisia pada 1 Ramadhan, 732 (27 Mei 1332) [2]. Dia menerima pendidikan tradisional yang khas keluarganya peringkat dan status. Ia belajar pertama di tangan ayahnya yang ilmiah adalah orang yang tidak terlibat dalam politik seperti kepada leluhur. Dia memorized Alquran oleh jantung, belajar tata bahasa, Fikih, hadis, retorika, filologi, dan puisi. Dia telah mencapai proficiency tertentu dalam mata pelajaran yang diterima dan sertifikasi dalam mereka. Dalam autobiografi, ia tidak menyebutkan nama ulama tersebut. [3]
Dia terus studi sampai umur 19 tahun ketika akan menjuarai tulah besar atas tanah dari Samarkand ke Mauritania. Ia setelah wabah ini Ibn Khaldun yang akan menerima tugas publik yang pertama. [4] Hal ini akan memulai karir politik dia yang akan mengubah hidupnya selamanya.
Di Tunisia DAN MAROKO
Ibnu Tafrakin, maka penguasa di Tunisia, Ibn Khaldun disebut sebagai pembawa cap orang tawanan Sultan Abu lshaq. Adalah di sini bahwa Ibn Khaldun tangan pertama akan melihat inner pekerjaan pengadilan politik dan kelemahan pemerintah. Ia tidak akan lama sebelum dia akan mendapatkan kesempatan untuk meninggalkan Tunisia. [5]
Dalam 1352 (713 H.) Abu Ziad, yang Emir dari Constantine, marched his kekuatan di Tunisia. Ibn Khaldun Ibnu Tafrakin disertai dengan kekuatan yang bertakwa Abu Ziad dari serangan. Tunisia dikalahkan dan Ibn Khaldun escape ke Aba, di mana dia tinggal bersama al-Mowahideen. Dia akan mundur dan keluar melalui Aljazair dan menetap di Biskra. [6]
Pada waktu yang sama di Maroko Sultan Abu Enan, yang baru-baru ini telah menetap di takhta ayahnya, adalah pada cara untuk menaklukkan Aljazair. Ibn Khaldun akan melakukan perjalanan ke Tlemcen untuk bertemu Sultan. Ibn Khaldun menyebut bahwa Sultan dihormati dia dan dia dikirim dengan bendaharawan Ibnu Abu Amr ke lilin untuk para saksi diserahkan kepada Sultan Abu Enan. [7]
Ibn Khaldun akan tinggal di perusahaan yang saat Chamberlain Sultan dipindahkan kembali ke ibukota, Fez. Dalam 1354 (755 H.) Ibn Khaldun akan menerima undangan untuk bergabung dengan dewan Ulama dan akan pindah ke Fez. Akhirnya dia akan dipromosikan ke pos yang cap pembawa dan akan menerimanya ogah-ogahan, karena rendah ke posting sekali diduduki oleh para leluhur. [8]
Ibn Khaldun menggunakan ia akan tinggal di Fez untuk studi itu. Fez saat ini adalah ibu kota Maroko dan dinikmati perusahaan banyak ulama dari seluruh Afrika Utara dan Andalusia. Dia juga menjadi salah satu dari dipromosikan ke posisi lain. [9]
Ibn Khaldun adalah seorang pemuda ambisius dan untuk saat ini hidupnya, ia akan mulai terlibat dalam politik pengadilan. Ibn Khaldun akan bersekongkol dengan Abu Abdullah Muhammad, dethroned penguasa dari lilin yang tertahan di Fez saat itu. Abu Abdullah dari Bani Hafs yang patrons of Ibn Khaldun's Keluarga. [10]
Sultan Abu Enan akan mencari tahu tentang konspirasi dan akan mengurungkan Ibn Khaldun. Abu Abdullah akan dibebaskan dari penjara dan Ibn Khaldun akan berkepanjangan selama dua tahun. Sultan Abu Enan akan jatuh sakit dan mati sebelum memenuhi janjinya untuk melepaskan Ibn Khaldun. Wazir yang ibn al-Hassan Omar memerintahkan rilis Ibn Khaldun yang telah dikembalikan kepada mantan posisi. [11]
ESCAPE DARI MAROKO KE SPANYOL
Iklim politik yang tegang dan Ibn Khaldun akan kembali kepada nasib dan tes terhadap Wazir bersekongkol dengan Al-Mansur. [12] Ini loyalitas akan tinggal terlalu singkat. Dia bersekongkol dengan Sultan Abu Salem yang akan meruntuhkan Al-Mansur. Ibn Khaldun akan mendapatkan posisi Sekretaris dan repositori kepada keyakinan (Amin sebagai-Sir). [13]
Di sini Ibn Khaldun akan unggul dalam posisi dan akan mengarang banyak puisi. Dia akan menempati posisi ini selama dua tahun lagi dan kemudian akan ditunjuk sebagai Chief Justice. Dia akan menunjukkan kemampuan yang besar dalam posisi ini. Namun karena konstan pertandingan antara dia dan para pejabat tinggi dia akan kehilangan menyenangi Sultan. [14]
Namun hal ini tidak akan protes karena akan terjadi dan Sultan Abu Salem akan terguling oleh Wazir Omar. Ibn Khaldun dengan pihak akan menang dan akan dikirim-Nya dengan membayar lebih tinggi. Ibn Khaldun adalah sebagai pernah ambisius dan menginginkan posisi yang lebih tinggi, yaitu bahwa dari Chamberlain. Untuk alasan yang tidak diketahui, mungkin dia tidak dipercaya, dia menolak. Ini dia cukup bingung untuk posisi diri-Nya. Hal ini pada akhirnya akan kecewa dengan Wazir. Ibn Khaldun akan meminta untuk meninggalkan Fez dan kembali ke Tunisia dan permintaan ini akan ditolak. Ia kemudian bahwa ia akan meminta Wazir anak-in-law untuk memohon pada pihak yang akan diizinkan untuk pergi ke Andalusia. [15]
DARI SPANYOL KE TUNISIA
Sultan Muahmmad al-Ahmar, raja Grenada, telah memecat oleh saudaranya Ismail yang didukung oleh saudaranya-in-law. Sultan Muhammad adalah seorang teman Sultan Abu Salem yang membantu dia ketika dia deported ke Andalusia oleh Sultan Abu Enan. Ketika Sultan Abu Enan meninggal dan Sultan Abu Salem menjadi penguasa yang telah rekindled persahabatan. Selanjutnya ketika Ismail Al-Ahmar telah dinyatakan Grenada raja di tempat pemberontakan, Sultan Muhammad mengambil tempat perlindungan di Maroko dengan Sultan Abu Salem. Mereka disambut dengan keriuhan di pawai, Ibn Khaldun telah hadir pada acara-acara. Sultan Muhammad di antara pihak-Nya adalah bijaksana Wazir Ibnu al-Khatib yang mengembangkan persahabatan dekat dengan Ibn Khaldun. [16]
Sultan Muhammad akan mencoba untuk mengembalikan takhta-Nya di Grenada melalui kesepakatan dengan Pedro yang kejam, Raja Castile. Pedro akan menunda pelaksanaan kesepakatan setelah mendengar Sultan Abu Salem kematian. Sultan Muhammad akan banding ke Ibn Khaldun untuk mendapatkan bantuan dari Wazir Omar. Ibn Khaldun dia akan menggunakan pengaruhnya untuk membantu dia. Lebih lanjut Ibn Khaldun juga pernah Sultan Muhammad perawatan untuk keluarga di Fez. Yang akan memberikan Wazir Sultan Muhammad Ronda dan negara di sekitarnya. Sultan Muhammad akan melanjutkan upaya-upaya dan kembali kepada takhta di 1361 (763 H.). Dia akan ingat kepada Wazir Ibnu al-Khatib. [17]
Ketika hubungan antara Ibn Khaldun gilirannya akan asam dan pasti dia akan menoleh ke arah Andalusia. Dia akan menyambut baik dan dihormati oleh Sultan Muhammad yang mengakui ia ke dewan pribadi. Pada tahun berikutnya akan mengirim Sultan Muhammad Ibn Khaldun pada misi yang bersifat dubes ke Pedro, Raja Castile. Ibn Khaldun akan menyimpulkan dan istilah damai di antara mereka. Pedro Ibn Khaldun akan menawarkan sebuah posisi dalam pelayanan dan dia kembali ke keluarganya dari mantan estate di Castile. Ibn Khaldun akan menolak tawaran tersebut. [18]
Setelah kepulangannya dari Castile, Ibn Khaldun's Pedro akan menawarkan hadiah kepadanya untuk Sultan dan kembali, Sultan akan memberikan kepadanya Desa Elvira. Ibn Khaldun segera akan gelisah sekali lagi dan pada tahun berikutnya, ia menerima undangan dari teman Abu Abdullah, yang telah kembali pada-Nya takhta lilin. Ibn Khaldun di kiri Grenada 1364 (766 H.) untuk lilin setelah meminta izin untuk cuti dari Sultan Muhammad. [19]
Dari Rosenthal's Translation
Adventures UTARA DI AFRICA
Ibn Khaldun akan tiba di lilin di Usia 32 tahun. Akhirnya ada rencana-Nya telah diwujudkan. Masa hukuman penjara di Fez tidak pergi ke sampah. Ia akan memasuki kota favorit sebagai tamu. Dia akan menerima posisi untuk Hajib Emir Muhammad. Hidup ini kekuasaan tidak akan berlangsung lama seperti pada tahun berikutnya Abul Abbas akan membunuh Emir Muhammad, sepupu-Nya. Ibn Khaldun kota diserahkan kepadanya dan pensiunan ke kota Biskra. Dia akan melanjutkan bekerja di relaying politik yang suku ke layanan ini atau yang Emir Sultan. Dia akan melanjutkan praktik loyalties sebagai pergeseran waktu dan kesempatan afforded dia. Akhirnya dia akan mundur jauh ke luar selatan Constantine, benteng Salama. [20]
Dalam Fort Salama dia akan menikmati keberadaan dan damai ini akan mulai menulis yang terkenal Muqqddimah dan versi pertama yang universal sejarah pada usia empat puluh lima tahun. [21]
Dia membaktikan karyanya ke dalam Emir dari Constantine, Sultan Abul Abbas. Ketenangan tidak berlangsung lama dengan Ibn Khaldun, karena dia harus bekerja lebih banyak referensi yang tidak tersedia di luar sejauh ini. Dia menggunakan kesempatan dari Abul Abbas dari penaklukan dari Tunisia untuk pergi ke Tunisia. Hal ini akan menjadi yang pertama kali dia akan kembali ke kota kelahiran sejak meninggalkannya selama 27 tahun yang lalu. [22]
Itu akan ada kekuatan politik di tempat kerja terhadap dia sekali lagi dan kali ini sebelum ia akan jatuh dari kebaikan dia akan mudah menggunakan kesempatan 1382 untuk meninggalkan Afrika Utara di belakang tidak pernah kembali. [23]
KE MESIR
Ibn Khaldun diberikan izin dari Sultan Abul Abbas untuk pergi ke haji. Ia tiba di Alexandria pada Oktober 1382 (15. Shabaan 784 H.) di masak umur 50. Dia menghabiskan satu bulan untuk mempersiapkan berangkat haji tetapi tidak dapat bergabung kafilah terikat untuk Tanah Suci. Ia berpaling ke arah Kairo instead. Di sini ia tinggal wold nya akhir bulan. Dia menyambut hangat oleh ulama dan mahasiswa. His fame untuk tulisannya telah mendahului dia. Dia kuliah di Al-Azhar dan sekolah lainnya fine. Dia akan mendapatkan kesempatan untuk bertemu dengan Sultan az-Zahir Barquq yang menunjuk dia untuk mengajar di sekolah Kamhiah. [24]
Dia akan menikmati nikmat Sultan. Dia akan ditunjuk sebagai Hakim Maliki pada sultan-sultan dan tingkah marah. Tarif dia akan baik dan berusaha untuk memerangi korupsi dan sikap pilih kasih. Conspiracies lagi terhadap dia akan bekerja dengan cara dan dia akan lega ini bertugas. Timbul dari tugas-Nya akan bertepatan dengan keluarganya dari bencana. Kapal membawa barang dan keluarganya akan masuk ke dalam sebuah badai. [25]
Ia kemudian bahwa dia akan mengambil izin untuk pergi ke haji ke Tanah Suci. Dia akan kembali dan dapat diterima dengan baik dan diangkat ke posisi yang mengajar di sekolah yang baru dibangun (Bein al-Qasrein) Dia akan kuliah di Hadis, khususnya Imam Malik's Muwatta. Maka dia akan diangkat ke Beibers Sufi lembaga dengan gaji murah. Keadaan hubungan Mesir akan diganggu sebagai saingan Sultan Barquq, Yulbugha akan berhasil mengadakan protes. Sultan Barquq tahap yang lain akan protes dan akan dikembalikan kepada mantan takhta. Ibn Khaldun selama periode ini akan menderita dan akan dikembalikan ke posisi itu dia kembali dengan yang menang Sultan Barquq ke Power. [26]
Ibn Khaldun selama periode ini ia akan mencurahkan waktu untuk ceramah dan belajar untuk menyelesaikan wellas sebagai Universal Sejarah nya. Setelah Yulbugha dari pemberontakan, ia akan menulis tentang Asabiyah dan peran dalam kebangkitan dan kejatuhan negara. Dia akan berlaku kepada teori ke Mesir teater sejak waktu Salah ad-Din. [27]
Setelah empat belas tahun sejak meninggalkan posisi Kepala Maliki Ibn Khaldun hakim akan dikirim ke reassigned atas kematian dari Hakim. Negara akan kembali jatuh ke dalam kekacauan setelah kematian Sultan Barquq dan anaknya dari kenaikan. Ibn Khaldun tidak akan pihak ke revolts ini dan akan meminta izin untuk mengunjungi Yerusalem. Dia akan bergabung dengan Sultan Faraj dari pada jalan kafilah dari Damaskus. Lagi karena intrik politik dia akan relived kepada tugas-tugas sebagai hakim untuk kedua kalinya. Hal ini tidak masalah karena dia akan dipanggil untuk menemani Sultan pada risiko dengan nasib perjalanan ke Damaskus. [28]
Dari Rosenthal's Translation
RAPAT TAMERLANE
Ibn Khaldun's selama tinggal di Mesir dia akan ditanya oleh Sultan Faraj dari Mesir untuk menemani dia pada ekspedisi ke Damaskus. Berita laporan telah memastikan gerakan Tamerlane dari perang terhadap pihak Damaskus. Sultan Faraj dengan tentara yang dalam perjalanan mereka ke Damaskus. Nampaknya Ibn Khaldun diminta tegas untuk menemani Sultan ke Damaskus. [29]
Sultan hanya tinggal selama dua minggu di Damaskus, karena ia harus meninggalkan karena rumors bahwa pemberontakan di Kairo pada pekerjaan. Ibn Khaldun dan beberapa kaum bangsawan yang tertinggal di Damaskus. Ia sampai sekarang para pemimpin Damaskus untuk menangani Tamerlane. Ibn Khaldun telah menyarankan kepada mereka untuk mempertimbangkan persyaratan Tamerlane. Itu adalah tugas lain Qadi, Ibnu Muflih, untuk membicarakan hal dengan Tamerlane. Ketika Ibnu Muflih kembali dari Tamerlane dari perkemahan, persyaratan yang tidak ramah kepada warga Damaskus. [30]
Sejak itu adalah saran dari Ibn Khaldun untuk mencapai kata sepakat dengan Tamerlane, Ibn Khaldun merasa berkewajiban untuk bertemu dengan Tamerlane pribadi. Ibn Khaldun akan meninggalkan Damaskus dan pergi ke kamp dari Tamerlane. It is questionable apakah ia pergi sendiri atau di dalam kapasitas resmi. Ibn Khaldun mengambil beberapa hadiah dengan dia untuk Tamerlane dan mereka diterima dengan baik. Ibn Khaldun akan tinggal di Tamerlane dari perkemahan untuk tiga puluh lima hari. [31]
Lebih dari periode ini, Ibn Khaldun akan ada banyak pertemuan dengan Tamerlane dan mereka akan berbicara melalui juru bahasa, Abd al-Jabbar al-Khwarizmi (d. 1403). Ibn Khaldun account adalah satu-satunya account rinci tersedia. Mata pelajaran yang mereka bicarakan adalah bervariasi dan beberapa di antaranya unrecorded. W. Fischel daftar 6 spesifik topik yang mereka berbicara tentang:
1.
Pada Maghrib dan Ibn Khaldun Tanah asal.
2.
Pahlawan di dalam Sejarah.
3.
Prediksi pada hal yang akan datang.
4.
Pada Abbsid kalifat
5.
Pada amnesti dan keamanan "Bagi Ibn Khaldun dan sahabat."
6.
Pada Ibn Khaldun dari niat untuk tinggal dengan Tamerlane. [32]
Ibn Khaldun terkesan penakluk yang cukup untuk meminta dia untuk bergabung dalam pengadilan. Ada beberapa biographers menyarankan agar dia dan dituliskan nya fasih banding untuk kembali ke Mesir untuk menyelesaikan urusan itu, dia mendapatkan buku dan keluarga dan bergabung Tamerlane. Namun ia lebih cenderung bahwa Ibn Khaldun kiri hubungan baik dengan Tamerlane dan misi yang telah dicapai dari penggalian hal baik untuk orang-orang Damaskus. [33]
Ibn Khaldun berangkat dari kata pinjami percaya kepada kenyataan bahwa dia tidak akan kembali ke layanan:
"Apakah ada kedermawanan kiri melebihi apa yang Anda telah ditampilkan saya? Anda telah tertimbun nikmat kepada saya, saya accorded tempat di dewan antara Anda intim pengikutnya, dan ditampilkan saya baik-hati yang saya berharap Allah akan kembali kepada Anda dalam seperti tindakan. "[34]
FINAL HARI DI MESIR:
Setelah Ibn Khaldun's kembali ke Mesir, ia kembali sebagai Malikite Qadi. Sehubungan dengan situasi politik di dalam komunitas Malikite Qadis Ibn Khaldun akan diberhentikan dan mengaktifkan kembali tiga kali selama lima tahun. Akhirnya, ia meninggal ketika ia di kantor pada hari Rabu 17 Maret 1406 (25th Ramadan 808). Dia dimakamkan di Sufi Cemetery di luar Bab an-Nashr, Kairo pada usia tujuh puluh empat tahun. [35]
Dari Rosenthal dari terjemahan
THE MAGNUM OPUS "AL MUQADDIMAH"
Dia akan menulis kepada beliau Pengenalan bukunya universal sejarah dalam kurun waktu lima bulan. [36] Ini adalah sebuah dokumen impresif intisari of his wisdom keras dan pengalaman yang diperoleh. Ia akan menggunakan politik yang pertama dan memiliki pengetahuan tentang orang-orang Maghrib untuk memformulasikan ide-ide banyak orang. Dokumen ini akan meringkas Ibn Khaldun gagasan tentang setiap bidang pengetahuan selama sehari. Ia akan membahas berbagai topik. Dia akan membicarakan Sejarah dan sejarah. Dia akan menegur beberapa sejarah klaim dihitung dengan logika. Dia akan membicarakan sekarang ilmu orang hari. Dia akan berbicara tentang astronomi, perbintangan, dan ilmu berhitung. Dia akan membicarakan Kimia, dan Alchemy Magic ilmiah di jalan. Dia akan bebas menawarkan pendapat itu dan dokumen yang baik "fakta" dari sudut pandang lainnya. Suku-Nya diskusi masyarakat dan kekuatan sosial akan menjadi bagian paling menarik dari dia tesis. Ia akan menerangi dunia dengan wawasan jauh ke dalam pekerjaan dan untuk menjadi kerajaan dan peradaban. Nya tesis bahwa menaklukkan ras akan selalu berusaha dengan cara di setiap pemenang. [37] Nya teori tentang Asbyiah (kelompok perasaan) dan peran yang diputar dalam masyarakat Badui adalah Insightful. His teori dari ilmu Umran (sosiologi) tidak semua mutiara dari hikmat. Pendahuluan Nya adalah warisan yang besar dia kiri untuk semua umat manusia dan generasi yang akan datang.
1. Ibn Khaldun, Abdurahman M., Mokaddimat Ibn Khaldoun, Ed. Darweesh al-Jawydi, al-Maktaba al-Asriyah, Sidon-Beirut, 1995.
2. Al-Asqalani, Ibn Hajar, Ad-Dorar al-Kaminah fi ‘Ayan al-Miah al-Thamina,[the Hidden Jewels in the notables of eight century] a Photostat copy of the Hyderabad edition (1929-1930). Dar Ihya al-Torath al-Araby, Beirut, n.d.
3. Ibn Khaldun, The Muqaddimah, An Introduction to History, Tr. Franz Rosenthal, Bollingen Series XLIII. Princeton University Press, Princeton, 1967 3 Vols.
4. Fischel, Walter J., Ibn Khaldun in Egypt: His public functions and his historical research (1382-1406) A study in Islamic Historiography, University of California Press, Berkeley 1967.
5. Enan, Mohammad A., Ibn Khaldun: His life and Works, Kitab Bhavan, New Delhi, 1979.
6. Mahdi, Muhsin, Ibn Khaldun’s philosophy of History: A study in the philosophic foundation of the science of culture, George Allen & Unwin, London, 1957.
7. Issawi, Charles, An Arab Philosophy of history: Selections from the prolegomena of Ibn Khaldun of Tunis (1332-1406), the Wisdom of the East Series, John Murray, London, 1950.
8. Lacoste, Yves, Ibn Khaldun: The birth of history and the past of the third world. Tr. David Macy. Verso, London, 1984.
9. Lawrence, David, Ed., Ibn Khaldun and Islamic Ideology, E. J. Brill, Leiden, 1984.
10. Ibn Khaldun on the Web. (a springboard to links Ibn Khaldunia).
11. Ibn Khaldun a web biography.
Ibn Khaldun was born in Tunis on Ramadan 1, 732 (May 27, 1332)[2]. He received a traditional education that was typical of his family’s rank and status. He learned first at the hands of his father who was a scholarly person who was not involved in politics like his ancestors. He memorized the Qur’an by heart, learned grammar, Jurisprudence, Hadith, rhetoric, philology, and poetry. He had reached certain proficiency in these subjects and received certification in them. In his autobiography, he does mention the names these scholars.[3]
He continued studies until the age of 19 when the great plague would sweep over the lands from Samarkand to Mauritania. It was after this plague that Ibn Khaldun would receive his first public assignment.[4] This would start his political career that would forever change his life.
IN TUNISIA AND MOROCCO
Ibn Tafrakin, the ruler of Tunis, called Ibn Khaldun to be the seal bearer of his captive Sultan Abu lshaq. It is here that Ibn Khaldun would get first hand look at the inner workings of court politics and the weakness of the government. It would not be long before he would get an opportunity to leave Tunis.[5]
In 1352 (713 A. H.) Abu Ziad, the Emir of Constantine, marched his forces on Tunis. Ibn Khaldun accompanied Ibn Tafrakin with the forces that would ward off Abu Ziad’s attacks. Tunis was defeated and Ibn Khaldun escaped to Aba, where he lived with al-Mowahideen. He would move back and forth through Algeria and settled in Biskra.[6]
At that same time in Morocco Sultan Abu Enan, who had recently settled on the throne of his father, was on his way to conquer Algeria. Ibn Khaldun would travel to Tlemcen to meet the Sultan. Ibn Khaldun mentions that the Sultan honored him and sent him with his chamberlain Ibn Abi Amr to Bougie to witness its submission to Sultan Abu Enan.[7]
Ibn Khaldun would stay in the company of the Chamberlain while the Sultan moved back to the capital, Fez. In 1354 (755 A.H.) Ibn Khaldun would accept the invitation to join the council of Ulama and would move to Fez. He would eventually be promoted to the post of the seal bearer and would accept it reluctantly, because it was inferior to the posts once occupied by his ancestors.[8]
Ibn Khaldun would use his stay in Fez to further his studies. Fez at this time was a capital of Morocco and enjoyed the company of many scholars from all over North Africa and Andalusia. He was also being promoted from one position to another.[9]
Ibn Khaldun was an ambitious young man and at this point of his life, he would begin to engage in court politics. Ibn Khaldun would conspire with Abu Abdullah Muhammad, the dethroned ruler of Bougie who was captive in Fez at that time. Abu Abdullah is from the Banu Hafs which were patrons of Ibn Khaldun’s Family.[10]
Sultan Abu Enan would find out about the conspiracy and would imprison Ibn Khaldun. Abu Abdullah would be released from prison and Ibn Khaldun would linger on for two years. Sultan Abu Enan would fall ill and die before fulfilling his promise to release Ibn Khaldun. The Wazir Al-Hassan ibn Omar ordered the release of Ibn Khaldun who was restored to his former position.[11]
ESCAPE FROM MOROCCO TO SPAIN
The political climate was tense and Ibn Khaldun would again test his fate and conspire against the Wazir with al-Mansur.[12] This loyalty would be short lived too. He would conspire with Sultan Abu Salem who would overthrow Al-Mansur. Ibn Khaldun would get the position of Secretary and the repository of his confidence (Amin as-Sir).[13]
Here Ibn Khaldun would excel in his position and would compose many poems. He would occupy this position for two more years and would then be appointed as the Chief Justice. He would show a great ability in this position. However due to constant rivalry between him and high officials he would lose favor with the Sultan.[14]
However this would not matter because a revolt would take place and Sultan Abu Salem would be overthrown by Wazir Omar. Ibn Khaldun would side with the victorious and would get his post with higher pay. Ibn Khaldun was ambitious as ever and wanted a higher position, namely that of the Chamberlain. For reasons unknown, perhaps he was not trusted, he was refused. This upset him enough to resign his position. This in turn upset the Wazir. Ibn Khaldun would ask to leave Fez and go back to Tunisia and this request would be refused. It was then that he would ask the Wazir’s son-in-law to intercede on his behalf to be allowed to go to Andalusia.[15]
FROM SPAIN TO TUNISIA
Sultan Muahmmad al-Ahmar, the king of Granada, was deposed by his brother Ismail who was supported by his brother-in-law. Sultan Muhammad was a friend of Sultan Abu Salem who helped him when he was deported to Andalusia by Sultan Abu Enan. When Sultan Abu Enan died and Sultan Abu Salem became the ruler that friendship was rekindled. Further when Ismail al-Ahmar was declared king of Granada in a place revolt, Sultan Muhammad took refuge in Morocco with Sultan Abu Salem. They were welcomed with great fanfare, Ibn Khaldun was present at the festivities. Among Sultan Muhammad’s party was his wise Wazir Ibn al-Khatib who developed a close friendship with Ibn Khaldun.[16]
Sultan Muhammad would attempt to restore his throne in Granada through an agreement with Pedro the cruel, the King of Castile. Pedro would delay the execution of the agreement upon hearing of Sultan Abu Salem death. Sultan Muhammad would appeal to Ibn Khaldun to get the assistance from Wazir Omar. Ibn Khaldun would use his influence to help him. Further Ibn Khaldun was entrusted to care for Sultan Muhammad’s family in Fez. The Wazir would grant Sultan Muhammad Ronda and the surrounding country. Sultan Muhammad would continue his efforts and recapture his throne in 1361 (763 A. H.). He would recall his Wazir Ibn al-Khatib.[17]
When the relationship between Ibn Khaldun would turn sour and uncertain he would turn towards Andalusia. He would be welcomed and honored well by Sultan Muhammad who admitted him to his private council. In the following year Sultan Muhammad would send Ibn Khaldun on an Ambassadorial mission to Pedro, the King of Castile. Ibn Khaldun would conclude and peaceful terms between them. Pedro would offer Ibn Khaldun a position in his service and to return to him his family’s former estate at Castile. Ibn Khaldun would decline the offer.[18]
Upon his return from Castile, Ibn Khaldun would offer Pedro’s gift to him to the Sultan and in return, the Sultan would give him the Village of Elvira. Soon Ibn Khaldun would be restless once more and in the following year, he would receive an invitation from his friend Abu Abdullah, who had recaptured his throne at Bougie. Ibn Khaldun left Granada in 1364 (766 A.H.) for Bougie after asking permission to leave from Sultan Muhammad.[19]
From Rosenthal's Translation
ADVENTURES IN NORTH AFRICA
Ibn Khaldun would arrive in Bougie at the Age of 32 years. His plans have finally been realized. The period of imprisonment in Fez did not go to waste. He would enter the city as favorite guest. He would accept the position of Hajib for Emir Muhammad. This life of power would not last long as in the following year Abul Abbas would kill the Emir Muhammad, his cousin. Ibn Khaldun handed the city to him and retired to the city of Biskra. He would continue his political work in relaying the tribes to the service of this Emir or that Sultan. He would continue his practice of shifting loyalties as the times and opportunities afforded him. He would finally retire to a far outpost south of Constantine, fort Salama.[20]
In Fort Salama he would enjoy this peaceful existence and would begin to write down his famous Muqqddimah and first version of his universal history at the age of forty-five years.[21]
He would dedicate his work to the current Emir of Constantine, Sultan Abul Abbas. Tranquility did not last long with Ibn Khaldun, as he needed more reference works which were not available at this far outpost. He used the occasion of the Abul Abbas’s conquest of Tunisia to go to Tunis. This would be the first time he would return to the town of his birth since leaving it over 27 years ago.[22]
There would be political forces at work against him once more and this time before he would fall out of favor he would use a convenient occasion 1382 to leave North Africa behind never to return.[23]
TO EGYPT
Ibn Khaldun was granted permission from Sultan Abul Abbas to go to Hajj. He arrived in Alexandria in October 1382 ( 15th Shabaan 784 A. H.) at the ripe age of 50. He spent a month preparing to leave for Hajj but was unable to join the Caravan bound for the Holy Lands. He turned towards Cairo instead. Here he wold live his final days. He was warmly welcomed by scholars and students. His fame for his writings had already preceded him. He lectured at Al-Azhar and other fine schools. He would get the chance to meet with Sultan az-Zahir Barquq who would appoint him to teach at the Kamhiah school.[24]
He would enjoy the favors of the Sultan. He would be appointed as a Maliki Judge on the Sultans whim and anger. He would fare well and tried to fight corruption and favoritism. Again conspiracies against him would work its way and he would be relieved of this duty. His relief of duty would coincide with his family’s disaster. The ship carrying his family and belongings would sink in a storm.[25]
It was then that he would take permission to go to the Pilgrimage to the Holy Lands. He would return and be well received and appointed to a teaching position in the newly built school (Bein al-Qasrein) He would lecture in Hadith, particularly Imam Malik’s Muwatta. He would then be appointed to Beibers Sufi institute with a generous salary. The state of affairs of Egypt would be disturbed as a rival of Sultan Barquq, Yulbugha would organize a successful revolt. Sultan Barquq would stage another revolt and would be restored to his former throne. Ibn Khaldun during this period would suffer and would have his position restored to him with the return of the victorious Sultan Barquq to Power.[26]
Ibn Khaldun during this period would devote his time to lecturing and study as wellas to completing his Universal History. After Yulbugha’s revolt, he would write about Asabiyah and its role in the rise and fall of states. He would apply his theory to the Egyptian theater since the time of Salah ad-Din.[27]
After fourteen years since leaving the position of the Chief Maliki judge Ibn Khaldun would reassigned to the post upon the death of the presiding Judge. The state would again fall into disarray upon the death of Sultan Barquq’s and his son’s ascension. Ibn Khaldun would not be a party to these revolts and would ask permission to visit Jerusalem. He would join the Sultan Faraj’s caravan on its way back from Damascus. Again due to political intrigue he would be relived of his duties as judge for the second time. This would not matter because he would be called to accompany the Sultan on perilous Journey with fate to Damascus.[28]
From Rosenthal's Translation
MEETING TAMERLANE
During Ibn Khaldun’s stay in Egypt he would be asked by Sultan Faraj of Egypt to accompany him on his expedition to Damascus. News reports have confirmed the movement of Tamerlane’s war party towards Damascus. Sultan Faraj with his army were on their way to Damascus. It seems that Ibn Khaldun was asked firmly to accompany the Sultan to Damascus.[29]
The Sultan would only stay for two weeks in Damascus, as he had to leave due to rumors that a revolt back in Cairo was in the works. Ibn Khaldun and some notables were left behind in Damascus. It was now up to the leaders of Damascus to deal with Tamerlane. Ibn Khaldun had suggested to them to consider the terms of Tamerlane. It was the task of another Qadi, Ibn Muflih, to discuss the terms with Tamerlane. When Ibn Muflih returned from Tamerlane’s camp, the terms were not agreeable to the residents of Damascus.[30]
Since it was the suggestion of Ibn Khaldun to come to terms with Tamerlane, Ibn Khaldun felt obliged to meet with Tamerlane personally. Ibn Khaldun would leave Damascus and go to the camp of Tamerlane. It is questionable whether he went on his own or in an official capacity. Ibn Khaldun took some gifts with him for Tamerlane and they were well received. Ibn Khaldun would stay in Tamerlane’s camp for thirty-five days.[31]
Over this period, Ibn Khaldun would have many meetings with Tamerlane and they would converse through an interpreter, Abd al-Jabbar al-Khwarizmi (d. 1403). Ibn Khaldun’s account is the only detailed account available. The subjects that they would discuss were varied and some were unrecorded. W. Fischel lists 6 specific topics which they talked about:
1.
On Maghrib and Ibn Khaldun’s Land of origin.
2.
On heroes in History.
3.
On predictions of things to come.
4.
On the Abbsid Caliphate
5.
On amnesty and security "For Ibn Khaldun and his Companion."
6.
On Ibn Khaldun’s intention to stay with Tamerlane.[32]
Ibn Khaldun impressed the conqueror enough to ask him to join his court. Some biographers have suggested that he did and written down his eloquent appeal to return to Egypt to settle his affairs, get his books and family and join Tamerlane. It however is more likely that Ibn Khaldun left on good terms with Tamerlane and have accomplished his mission of extracting favorable terms for the people of Damascus.[33]
Ibn Khaldun’s departing words lend credence to the fact that he would not be returning to his service:
"Is there any generosity left beyond that which you have already shown me? You have heaped favors upon me, accorded me a place in your council among your intimate followers, and shown me kindness and generosity- which I hope Allah will repay to you in like measures."[34]
FINAL DAYS IN EGYPT :
Upon Ibn Khaldun’s return to Egypt, he was restored as the Malikite Qadi. Due to the political situation within the community of Malikite Qadis Ibn Khaldun would be dismissed and reinstated three times during the five-year period. Finally, he died while he was in office on Wednesday March 17th 1406 (25th of Ramadan 808). He was buried in the Sufi Cemetery outside Bab an-Nasr, Cairo at the age of seventy-four years.[35]
From Rosenthal's translation
THE MAGNUM OPUS "AL-MUQADDIMAH"
He would his write his Introduction to his book of universal history in a span of five months.[36] This impressive document is a gist of his wisdom and hard earned experience. He would use his political and first had knowledge of the people of Maghrib to formulate many of his ideas. This document would summarize Ibn Khaldun’s ideas about every field of knowledge during his day. He would discuss a variety of topics. He would discuss History and Historiography. He would rebuke some of the historical claims with a calculated logic. He would discuss the current sciences of his days. He would talk about astronomy, astrology, and numerology. He would discuss Chemistry, alchemy and Magic in a scientific way. He would freely offer his opinions and document well the "facts" of the other point of view. His discussion of Tribal societies and social forces would be the most interesting part of his thesis. He would illuminate the world with deep insight into the workings and makings of kingdoms and civilizations. His thesis that the conquered race will always emulate the conqueror in every way.[37] His theory about Asbyiah (group feeling) and the role that it plays in Bedouin societies is insightful. His theories of the science of Umran (sociology) are all pearls of wisdom. His Introduction is his greatest legacy that he left for all of humanity and the generations to come.
1. Ibn Khaldun, Abdurahman M., Mokaddimat Ibn Khaldoun, Ed. Darweesh al-Jawydi, al-Maktaba al-Asriyah, Sidon-Beirut, 1995.
2. Al-Asqalani, Ibn Hajar, Ad-Dorar al-Kaminah fi ‘Ayan al-Miah al-Thamina,[the Hidden Jewels in the notables of eight century] a Photostat copy of the Hyderabad edition (1929-1930). Dar Ihya al-Torath al-Araby, Beirut, n.d.
3. Ibn Khaldun, The Muqaddimah, An Introduction to History, Tr. Franz Rosenthal, Bollingen Series XLIII. Princeton University Press, Princeton, 1967 3 Vols.
4. Fischel, Walter J., Ibn Khaldun in Egypt: His public functions and his historical research (1382-1406) A study in Islamic Historiography, University of California Press, Berkeley 1967.
5. Enan, Mohammad A., Ibn Khaldun: His life and Works, Kitab Bhavan, New Delhi, 1979.
6. Mahdi, Muhsin, Ibn Khaldun’s philosophy of History: A study in the philosophic foundation of the science of culture, George Allen & Unwin, London, 1957.
7. Issawi, Charles, An Arab Philosophy of history: Selections from the prolegomena of Ibn Khaldun of Tunis (1332-1406), the Wisdom of the East Series, John Murray, London, 1950.
8. Lacoste, Yves, Ibn Khaldun: The birth of history and the past of the third world. Tr. David Macy. Verso, London, 1984.
9. Lawrence, David, Ed., Ibn Khaldun and Islamic Ideology, E. J. Brill, Leiden, 1984.
10. Ibn Khaldun on the Web. (a springboard to links Ibn Khaldunia).
11. Ibn Khaldun a web biography.
CHILDHOOD dan awal TAHUN:
Dia adalah Abdurahman bin Muhammad bin Muhammad bin Muhammad bin Hasan bin Jabir bin Muhammad bin Ibrahim bin Abdurahman bin Ibn Khaldun. Nya keturunan menurutnya berasal dari Hadramut, Yaman. Dia juga pelaksanaan program-Nya melalui keturunan silsilah lain seperti yang diberikan oleh Ibnu Hazem menggunakan kakek nya yang pertama untuk memasukkan kembali ke Andalusia wail ibn Hajar salah satu suku tertua Yaman. Dalam kedua kasus tersebut, silsilah poin ke Arab asal walaupun ulama melakukan pertanyaan keaslian laporan baik karena iklim politik pada saat laporan ini. [1]
Ibn Khaldun lahir di Tunisia pada 1 Ramadhan, 732 (27 Mei 1332) [2]. Dia menerima pendidikan tradisional yang khas keluarganya peringkat dan status. Ia belajar pertama di tangan ayahnya yang ilmiah adalah orang yang tidak terlibat dalam politik seperti kepada leluhur. Dia memorized Alquran oleh jantung, belajar tata bahasa, Fikih, hadis, retorika, filologi, dan puisi. Dia telah mencapai proficiency tertentu dalam mata pelajaran yang diterima dan sertifikasi dalam mereka. Dalam autobiografi, ia tidak menyebutkan nama ulama tersebut. [3]
Dia terus studi sampai umur 19 tahun ketika akan menjuarai tulah besar atas tanah dari Samarkand ke Mauritania. Ia setelah wabah ini Ibn Khaldun yang akan menerima tugas publik yang pertama. [4] Hal ini akan memulai karir politik dia yang akan mengubah hidupnya selamanya.
Di Tunisia DAN MAROKO
Ibnu Tafrakin, maka penguasa di Tunisia, Ibn Khaldun disebut sebagai pembawa cap orang tawanan Sultan Abu lshaq. Adalah di sini bahwa Ibn Khaldun tangan pertama akan melihat inner pekerjaan pengadilan politik dan kelemahan pemerintah. Ia tidak akan lama sebelum dia akan mendapatkan kesempatan untuk meninggalkan Tunisia. [5]
Dalam 1352 (713 H.) Abu Ziad, yang Emir dari Constantine, marched his kekuatan di Tunisia. Ibn Khaldun Ibnu Tafrakin disertai dengan kekuatan yang bertakwa Abu Ziad dari serangan. Tunisia dikalahkan dan Ibn Khaldun escape ke Aba, di mana dia tinggal bersama al-Mowahideen. Dia akan mundur dan keluar melalui Aljazair dan menetap di Biskra. [6]
Pada waktu yang sama di Maroko Sultan Abu Enan, yang baru-baru ini telah menetap di takhta ayahnya, adalah pada cara untuk menaklukkan Aljazair. Ibn Khaldun akan melakukan perjalanan ke Tlemcen untuk bertemu Sultan. Ibn Khaldun menyebut bahwa Sultan dihormati dia dan dia dikirim dengan bendaharawan Ibnu Abu Amr ke lilin untuk para saksi diserahkan kepada Sultan Abu Enan. [7]
Ibn Khaldun akan tinggal di perusahaan yang saat Chamberlain Sultan dipindahkan kembali ke ibukota, Fez. Dalam 1354 (755 H.) Ibn Khaldun akan menerima undangan untuk bergabung dengan dewan Ulama dan akan pindah ke Fez. Akhirnya dia akan dipromosikan ke pos yang cap pembawa dan akan menerimanya ogah-ogahan, karena rendah ke posting sekali diduduki oleh para leluhur. [8]
Ibn Khaldun menggunakan ia akan tinggal di Fez untuk studi itu. Fez saat ini adalah ibu kota Maroko dan dinikmati perusahaan banyak ulama dari seluruh Afrika Utara dan Andalusia. Dia juga menjadi salah satu dari dipromosikan ke posisi lain. [9]
Ibn Khaldun adalah seorang pemuda ambisius dan untuk saat ini hidupnya, ia akan mulai terlibat dalam politik pengadilan. Ibn Khaldun akan bersekongkol dengan Abu Abdullah Muhammad, dethroned penguasa dari lilin yang tertahan di Fez saat itu. Abu Abdullah dari Bani Hafs yang patrons of Ibn Khaldun's Keluarga. [10]
Sultan Abu Enan akan mencari tahu tentang konspirasi dan akan mengurungkan Ibn Khaldun. Abu Abdullah akan dibebaskan dari penjara dan Ibn Khaldun akan berkepanjangan selama dua tahun. Sultan Abu Enan akan jatuh sakit dan mati sebelum memenuhi janjinya untuk melepaskan Ibn Khaldun. Wazir yang ibn al-Hassan Omar memerintahkan rilis Ibn Khaldun yang telah dikembalikan kepada mantan posisi. [11]
ESCAPE DARI MAROKO KE SPANYOL
Iklim politik yang tegang dan Ibn Khaldun akan kembali kepada nasib dan tes terhadap Wazir bersekongkol dengan Al-Mansur. [12] Ini loyalitas akan tinggal terlalu singkat. Dia bersekongkol dengan Sultan Abu Salem yang akan meruntuhkan Al-Mansur. Ibn Khaldun akan mendapatkan posisi Sekretaris dan repositori kepada keyakinan (Amin sebagai-Sir). [13]
Di sini Ibn Khaldun akan unggul dalam posisi dan akan mengarang banyak puisi. Dia akan menempati posisi ini selama dua tahun lagi dan kemudian akan ditunjuk sebagai Chief Justice. Dia akan menunjukkan kemampuan yang besar dalam posisi ini. Namun karena konstan pertandingan antara dia dan para pejabat tinggi dia akan kehilangan menyenangi Sultan. [14]
Namun hal ini tidak akan protes karena akan terjadi dan Sultan Abu Salem akan terguling oleh Wazir Omar. Ibn Khaldun dengan pihak akan menang dan akan dikirim-Nya dengan membayar lebih tinggi. Ibn Khaldun adalah sebagai pernah ambisius dan menginginkan posisi yang lebih tinggi, yaitu bahwa dari Chamberlain. Untuk alasan yang tidak diketahui, mungkin dia tidak dipercaya, dia menolak. Ini dia cukup bingung untuk posisi diri-Nya. Hal ini pada akhirnya akan kecewa dengan Wazir. Ibn Khaldun akan meminta untuk meninggalkan Fez dan kembali ke Tunisia dan permintaan ini akan ditolak. Ia kemudian bahwa ia akan meminta Wazir anak-in-law untuk memohon pada pihak yang akan diizinkan untuk pergi ke Andalusia. [15]
DARI SPANYOL KE TUNISIA
Sultan Muahmmad al-Ahmar, raja Grenada, telah memecat oleh saudaranya Ismail yang didukung oleh saudaranya-in-law. Sultan Muhammad adalah seorang teman Sultan Abu Salem yang membantu dia ketika dia deported ke Andalusia oleh Sultan Abu Enan. Ketika Sultan Abu Enan meninggal dan Sultan Abu Salem menjadi penguasa yang telah rekindled persahabatan. Selanjutnya ketika Ismail Al-Ahmar telah dinyatakan Grenada raja di tempat pemberontakan, Sultan Muhammad mengambil tempat perlindungan di Maroko dengan Sultan Abu Salem. Mereka disambut dengan keriuhan di pawai, Ibn Khaldun telah hadir pada acara-acara. Sultan Muhammad di antara pihak-Nya adalah bijaksana Wazir Ibnu al-Khatib yang mengembangkan persahabatan dekat dengan Ibn Khaldun. [16]
Sultan Muhammad akan mencoba untuk mengembalikan takhta-Nya di Grenada melalui kesepakatan dengan Pedro yang kejam, Raja Castile. Pedro akan menunda pelaksanaan kesepakatan setelah mendengar Sultan Abu Salem kematian. Sultan Muhammad akan banding ke Ibn Khaldun untuk mendapatkan bantuan dari Wazir Omar. Ibn Khaldun dia akan menggunakan pengaruhnya untuk membantu dia. Lebih lanjut Ibn Khaldun juga pernah Sultan Muhammad perawatan untuk keluarga di Fez. Yang akan memberikan Wazir Sultan Muhammad Ronda dan negara di sekitarnya. Sultan Muhammad akan melanjutkan upaya-upaya dan kembali kepada takhta di 1361 (763 H.). Dia akan ingat kepada Wazir Ibnu al-Khatib. [17]
Ketika hubungan antara Ibn Khaldun gilirannya akan asam dan pasti dia akan menoleh ke arah Andalusia. Dia akan menyambut baik dan dihormati oleh Sultan Muhammad yang mengakui ia ke dewan pribadi. Pada tahun berikutnya akan mengirim Sultan Muhammad Ibn Khaldun pada misi yang bersifat dubes ke Pedro, Raja Castile. Ibn Khaldun akan menyimpulkan dan istilah damai di antara mereka. Pedro Ibn Khaldun akan menawarkan sebuah posisi dalam pelayanan dan dia kembali ke keluarganya dari mantan estate di Castile. Ibn Khaldun akan menolak tawaran tersebut. [18]
Setelah kepulangannya dari Castile, Ibn Khaldun's Pedro akan menawarkan hadiah kepadanya untuk Sultan dan kembali, Sultan akan memberikan kepadanya Desa Elvira. Ibn Khaldun segera akan gelisah sekali lagi dan pada tahun berikutnya, ia menerima undangan dari teman Abu Abdullah, yang telah kembali pada-Nya takhta lilin. Ibn Khaldun di kiri Grenada 1364 (766 H.) untuk lilin setelah meminta izin untuk cuti dari Sultan Muhammad. [19]
Dari Rosenthal's Translation
Adventures UTARA DI AFRICA
Ibn Khaldun akan tiba di lilin di Usia 32 tahun. Akhirnya ada rencana-Nya telah diwujudkan. Masa hukuman penjara di Fez tidak pergi ke sampah. Ia akan memasuki kota favorit sebagai tamu. Dia akan menerima posisi untuk Hajib Emir Muhammad. Hidup ini kekuasaan tidak akan berlangsung lama seperti pada tahun berikutnya Abul Abbas akan membunuh Emir Muhammad, sepupu-Nya. Ibn Khaldun kota diserahkan kepadanya dan pensiunan ke kota Biskra. Dia akan melanjutkan bekerja di relaying politik yang suku ke layanan ini atau yang Emir Sultan. Dia akan melanjutkan praktik loyalties sebagai pergeseran waktu dan kesempatan afforded dia. Akhirnya dia akan mundur jauh ke luar selatan Constantine, benteng Salama. [20]
Dalam Fort Salama dia akan menikmati keberadaan dan damai ini akan mulai menulis yang terkenal Muqqddimah dan versi pertama yang universal sejarah pada usia empat puluh lima tahun. [21]
Dia membaktikan karyanya ke dalam Emir dari Constantine, Sultan Abul Abbas. Ketenangan tidak berlangsung lama dengan Ibn Khaldun, karena dia harus bekerja lebih banyak referensi yang tidak tersedia di luar sejauh ini. Dia menggunakan kesempatan dari Abul Abbas dari penaklukan dari Tunisia untuk pergi ke Tunisia. Hal ini akan menjadi yang pertama kali dia akan kembali ke kota kelahiran sejak meninggalkannya selama 27 tahun yang lalu. [22]
Itu akan ada kekuatan politik di tempat kerja terhadap dia sekali lagi dan kali ini sebelum ia akan jatuh dari kebaikan dia akan mudah menggunakan kesempatan 1382 untuk meninggalkan Afrika Utara di belakang tidak pernah kembali. [23]
KE MESIR
Ibn Khaldun diberikan izin dari Sultan Abul Abbas untuk pergi ke haji. Ia tiba di Alexandria pada Oktober 1382 (15. Shabaan 784 H.) di masak umur 50. Dia menghabiskan satu bulan untuk mempersiapkan berangkat haji tetapi tidak dapat bergabung kafilah terikat untuk Tanah Suci. Ia berpaling ke arah Kairo instead. Di sini ia tinggal wold nya akhir bulan. Dia menyambut hangat oleh ulama dan mahasiswa. His fame untuk tulisannya telah mendahului dia. Dia kuliah di Al-Azhar dan sekolah lainnya fine. Dia akan mendapatkan kesempatan untuk bertemu dengan Sultan az-Zahir Barquq yang menunjuk dia untuk mengajar di sekolah Kamhiah. [24]
Dia akan menikmati nikmat Sultan. Dia akan ditunjuk sebagai Hakim Maliki pada sultan-sultan dan tingkah marah. Tarif dia akan baik dan berusaha untuk memerangi korupsi dan sikap pilih kasih. Conspiracies lagi terhadap dia akan bekerja dengan cara dan dia akan lega ini bertugas. Timbul dari tugas-Nya akan bertepatan dengan keluarganya dari bencana. Kapal membawa barang dan keluarganya akan masuk ke dalam sebuah badai. [25]
Ia kemudian bahwa dia akan mengambil izin untuk pergi ke haji ke Tanah Suci. Dia akan kembali dan dapat diterima dengan baik dan diangkat ke posisi yang mengajar di sekolah yang baru dibangun (Bein al-Qasrein) Dia akan kuliah di Hadis, khususnya Imam Malik's Muwatta. Maka dia akan diangkat ke Beibers Sufi lembaga dengan gaji murah. Keadaan hubungan Mesir akan diganggu sebagai saingan Sultan Barquq, Yulbugha akan berhasil mengadakan protes. Sultan Barquq tahap yang lain akan protes dan akan dikembalikan kepada mantan takhta. Ibn Khaldun selama periode ini akan menderita dan akan dikembalikan ke posisi itu dia kembali dengan yang menang Sultan Barquq ke Power. [26]
Ibn Khaldun selama periode ini ia akan mencurahkan waktu untuk ceramah dan belajar untuk menyelesaikan wellas sebagai Universal Sejarah nya. Setelah Yulbugha dari pemberontakan, ia akan menulis tentang Asabiyah dan peran dalam kebangkitan dan kejatuhan negara. Dia akan berlaku kepada teori ke Mesir teater sejak waktu Salah ad-Din. [27]
Setelah empat belas tahun sejak meninggalkan posisi Kepala Maliki Ibn Khaldun hakim akan dikirim ke reassigned atas kematian dari Hakim. Negara akan kembali jatuh ke dalam kekacauan setelah kematian Sultan Barquq dan anaknya dari kenaikan. Ibn Khaldun tidak akan pihak ke revolts ini dan akan meminta izin untuk mengunjungi Yerusalem. Dia akan bergabung dengan Sultan Faraj dari pada jalan kafilah dari Damaskus. Lagi karena intrik politik dia akan relived kepada tugas-tugas sebagai hakim untuk kedua kalinya. Hal ini tidak masalah karena dia akan dipanggil untuk menemani Sultan pada risiko dengan nasib perjalanan ke Damaskus. [28]
Dari Rosenthal's Translation
RAPAT TAMERLANE
Ibn Khaldun's selama tinggal di Mesir dia akan ditanya oleh Sultan Faraj dari Mesir untuk menemani dia pada ekspedisi ke Damaskus. Berita laporan telah memastikan gerakan Tamerlane dari perang terhadap pihak Damaskus. Sultan Faraj dengan tentara yang dalam perjalanan mereka ke Damaskus. Nampaknya Ibn Khaldun diminta tegas untuk menemani Sultan ke Damaskus. [29]
Sultan hanya tinggal selama dua minggu di Damaskus, karena ia harus meninggalkan karena rumors bahwa pemberontakan di Kairo pada pekerjaan. Ibn Khaldun dan beberapa kaum bangsawan yang tertinggal di Damaskus. Ia sampai sekarang para pemimpin Damaskus untuk menangani Tamerlane. Ibn Khaldun telah menyarankan kepada mereka untuk mempertimbangkan persyaratan Tamerlane. Itu adalah tugas lain Qadi, Ibnu Muflih, untuk membicarakan hal dengan Tamerlane. Ketika Ibnu Muflih kembali dari Tamerlane dari perkemahan, persyaratan yang tidak ramah kepada warga Damaskus. [30]
Sejak itu adalah saran dari Ibn Khaldun untuk mencapai kata sepakat dengan Tamerlane, Ibn Khaldun merasa berkewajiban untuk bertemu dengan Tamerlane pribadi. Ibn Khaldun akan meninggalkan Damaskus dan pergi ke kamp dari Tamerlane. It is questionable apakah ia pergi sendiri atau di dalam kapasitas resmi. Ibn Khaldun mengambil beberapa hadiah dengan dia untuk Tamerlane dan mereka diterima dengan baik. Ibn Khaldun akan tinggal di Tamerlane dari perkemahan untuk tiga puluh lima hari. [31]
Lebih dari periode ini, Ibn Khaldun akan ada banyak pertemuan dengan Tamerlane dan mereka akan berbicara melalui juru bahasa, Abd al-Jabbar al-Khwarizmi (d. 1403). Ibn Khaldun account adalah satu-satunya account rinci tersedia. Mata pelajaran yang mereka bicarakan adalah bervariasi dan beberapa di antaranya unrecorded. W. Fischel daftar 6 spesifik topik yang mereka berbicara tentang:
1.
Pada Maghrib dan Ibn Khaldun Tanah asal.
2.
Pahlawan di dalam Sejarah.
3.
Prediksi pada hal yang akan datang.
4.
Pada Abbsid kalifat
5.
Pada amnesti dan keamanan "Bagi Ibn Khaldun dan sahabat."
6.
Pada Ibn Khaldun dari niat untuk tinggal dengan Tamerlane. [32]
Ibn Khaldun terkesan penakluk yang cukup untuk meminta dia untuk bergabung dalam pengadilan. Ada beberapa biographers menyarankan agar dia dan dituliskan nya fasih banding untuk kembali ke Mesir untuk menyelesaikan urusan itu, dia mendapatkan buku dan keluarga dan bergabung Tamerlane. Namun ia lebih cenderung bahwa Ibn Khaldun kiri hubungan baik dengan Tamerlane dan misi yang telah dicapai dari penggalian hal baik untuk orang-orang Damaskus. [33]
Ibn Khaldun berangkat dari kata pinjami percaya kepada kenyataan bahwa dia tidak akan kembali ke layanan:
"Apakah ada kedermawanan kiri melebihi apa yang Anda telah ditampilkan saya? Anda telah tertimbun nikmat kepada saya, saya accorded tempat di dewan antara Anda intim pengikutnya, dan ditampilkan saya baik-hati yang saya berharap Allah akan kembali kepada Anda dalam seperti tindakan. "[34]
FINAL HARI DI MESIR:
Setelah Ibn Khaldun's kembali ke Mesir, ia kembali sebagai Malikite Qadi. Sehubungan dengan situasi politik di dalam komunitas Malikite Qadis Ibn Khaldun akan diberhentikan dan mengaktifkan kembali tiga kali selama lima tahun. Akhirnya, ia meninggal ketika ia di kantor pada hari Rabu 17 Maret 1406 (25th Ramadan 808). Dia dimakamkan di Sufi Cemetery di luar Bab an-Nashr, Kairo pada usia tujuh puluh empat tahun. [35]
Dari Rosenthal dari terjemahan
THE MAGNUM OPUS "AL MUQADDIMAH"
Dia akan menulis kepada beliau Pengenalan bukunya universal sejarah dalam kurun waktu lima bulan. [36] Ini adalah sebuah dokumen impresif intisari of his wisdom keras dan pengalaman yang diperoleh. Ia akan menggunakan politik yang pertama dan memiliki pengetahuan tentang orang-orang Maghrib untuk memformulasikan ide-ide banyak orang. Dokumen ini akan meringkas Ibn Khaldun gagasan tentang setiap bidang pengetahuan selama sehari. Ia akan membahas berbagai topik. Dia akan membicarakan Sejarah dan sejarah. Dia akan menegur beberapa sejarah klaim dihitung dengan logika. Dia akan membicarakan sekarang ilmu orang hari. Dia akan berbicara tentang astronomi, perbintangan, dan ilmu berhitung. Dia akan membicarakan Kimia, dan Alchemy Magic ilmiah di jalan. Dia akan bebas menawarkan pendapat itu dan dokumen yang baik "fakta" dari sudut pandang lainnya. Suku-Nya diskusi masyarakat dan kekuatan sosial akan menjadi bagian paling menarik dari dia tesis. Ia akan menerangi dunia dengan wawasan jauh ke dalam pekerjaan dan untuk menjadi kerajaan dan peradaban. Nya tesis bahwa menaklukkan ras akan selalu berusaha dengan cara di setiap pemenang. [37] Nya teori tentang Asbyiah (kelompok perasaan) dan peran yang diputar dalam masyarakat Badui adalah Insightful. His teori dari ilmu Umran (sosiologi) tidak semua mutiara dari hikmat. Pendahuluan Nya adalah warisan yang besar dia kiri untuk semua umat manusia dan generasi yang akan datang.
1. Ibn Khaldun, Abdurahman M., Mokaddimat Ibn Khaldoun, Ed. Darweesh al-Jawydi, al-Maktaba al-Asriyah, Sidon-Beirut, 1995.
2. Al-Asqalani, Ibn Hajar, Ad-Dorar al-Kaminah fi ‘Ayan al-Miah al-Thamina,[the Hidden Jewels in the notables of eight century] a Photostat copy of the Hyderabad edition (1929-1930). Dar Ihya al-Torath al-Araby, Beirut, n.d.
3. Ibn Khaldun, The Muqaddimah, An Introduction to History, Tr. Franz Rosenthal, Bollingen Series XLIII. Princeton University Press, Princeton, 1967 3 Vols.
4. Fischel, Walter J., Ibn Khaldun in Egypt: His public functions and his historical research (1382-1406) A study in Islamic Historiography, University of California Press, Berkeley 1967.
5. Enan, Mohammad A., Ibn Khaldun: His life and Works, Kitab Bhavan, New Delhi, 1979.
6. Mahdi, Muhsin, Ibn Khaldun’s philosophy of History: A study in the philosophic foundation of the science of culture, George Allen & Unwin, London, 1957.
7. Issawi, Charles, An Arab Philosophy of history: Selections from the prolegomena of Ibn Khaldun of Tunis (1332-1406), the Wisdom of the East Series, John Murray, London, 1950.
8. Lacoste, Yves, Ibn Khaldun: The birth of history and the past of the third world. Tr. David Macy. Verso, London, 1984.
9. Lawrence, David, Ed., Ibn Khaldun and Islamic Ideology, E. J. Brill, Leiden, 1984.
10. Ibn Khaldun on the Web. (a springboard to links Ibn Khaldunia).
11. Ibn Khaldun a web biography.
