Ibn Khaldun
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2008-07-15T11:43:43Z
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{{Infobox_Philosopher
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| region = [[Muslim scholar]]
| era = Medieval era
| color = #B0C4DE
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| name = '''Ibn Khaldun''' |
| birth = 27 May, 1332 AD / 732 AH
| death = 19 March 1406 AD / 808 AH
| school_tradition = [[Ash'ari]] theology, <br> [[Islamic economic jurisprudence]]
| main_interests = [[Early Muslim sociology|Social Sciences, Sociology]], [[Historiography of early Islam|History, Historiography]], [[Cultural history|Cultural History]], [[Philosophy of history|Philosophy of History]], [[Demography]], [[Diplomacy]], [[Islamic economics in the world|Economics]], [[Islamic studies|Islamic Studies]], [[Military theory|Military Theory]], [[Early Islamic philosophy|Philosophy]], [[Politics]], [[Statecraft]], [[Kalam|Theology]]
| influences = <small>[[Muhammad]], [[Muhammad ibn Zakarīya Rāzi]], [[Abu al-Hasan al-Ash'ari]], [[Avicenna]], [[al-Ghazali]], [[Islamic economics in the world|Muslim economists]]<br><small/>
| influenced = <small>[[Al-Maqrizi]], [[Georg Wilhelm Friedrich Hegel]], [[Robert Flint]], [[Taha Hussein]], [[Arnold J. Toynbee]], [[Ernest Gellner]], [[Franz Rosenthal]], [[Franz Oppenheimer]], [[Arthur Laffer]], [[Fernand_Braudel]], [[Social sciences|social scientists]] <br><small/>
| notable_ideas = Forerunner of [[demography]], [[Historiography of early Islam|historiography]], [[cultural history]], [[philosophy of history]], [[sociology]], [[social sciences]], and modern [[economics]]. Developed theories of [[Asabiyyah]] and the rise and fall of [[civilization]]s.
}}
'''Ibn Khaldūn''' or '''Ibn Khaldoun''' (full name, {{lang-ar|أبو زيد عبد الرحمن بن محمد بن خلدون }}, {{ArabDIN|'''Abū Zayd ‘Abdu r-Raḥman bin Muḥammad bin Khaldūn'''}}, [[Berber languages|Amazigh]]: '''Ibn Xldun''') ([[May 27]], [[1332|1332 AD]]/732 AH – [[March 19]], [[1406|1406 AD]]/808 AH), was a famous [[historian]], [[scholar]], [[theologian]], and [[statesman]] born in [[North Africa]] in present-day [[Tunisia]].<ref>Marvin E. Gettleman and Stuart Schaar (2003), ''The Middle East and Islamic World Reader'', p. 54, [[Grove Press]], ISBN 0802139361.</ref> He is considered the forerunner of several social scientific disciplines: [[demography]],<ref name=Mowlana>H. Mowlana (2001). "Information in the Arab World", ''Cooperation South Journal'' '''1'''.</ref> [[cultural history]],<ref>Mohamad Abdalla (Summer 2007). "Ibn Khaldun on the Fate of Islamic Science after the 11th Century", ''Islam & Science'' '''5''' (1), p. 61-70.</ref> [[historiography]],<ref>Salahuddin Ahmed (1999). ''A Dictionary of Muslim Names''. C. Hurst & Co. Publishers. ISBN 1850653569.</ref> the [[philosophy of history]],<ref name=Akhtar>Dr. S. W. Akhtar (1997). "The Islamic Concept of Knowledge", ''Al-Tawhid: A Quarterly Journal of Islamic Thought & Culture'' '''12''' (3).</ref> [[sociology]],<ref name=Mowlana/><ref name=Akhtar/><ref>Amber Haque (2004), "Psychology from Islamic Perspective: Contributions of Early Muslim Scholars and Challenges to Contemporary Muslim Psychologists", ''Journal of Religion and Health'' '''43''' (4): 357-377 [375].</ref> and modern [[economics]].<ref>I. M. Oweiss (1988), "Ibn Khaldun, the Father of Economics", ''Arab Civilization: Challenges and Responses'', [[New York University Press]], ISBN 0887066984.</ref><ref>Jean David C. Boulakia (1971), "Ibn Khaldun: A Fourteenth-Century Economist", ''The Journal of Political Economy'' '''79''' (5): 1105-1118.</ref> He is sometimes considered to be a "father" of these disciplines, or even the [[social sciences]] in general,<ref>Akbar Ahmed (2002). "Ibn Khaldun’s Understanding of Civilizations and the Dilemmas of Islam and the West Today", ''Middle East Journal'' '''56''' (1), p. 25.</ref> for anticipating many elements of these disciplines centuries before they were founded. He is best known for his ''[[Muqaddimah]]'' (known as ''Prolegomenon'' in [[Greek language|Greek]]), the first volume of his book on [[universal history]], ''Kitab al-Ibar''.
== Biography ==
Ibn Khaldun's life is relatively well-documented, as he wrote an [[autobiography]] التعريف بإبن خلدون ورحلته غربا وشرقا (''Al-Taʕrīf bi Ibn-Khaldūn wa Riħlatuhu Gharbān wa Sharqān'', published by Muħammad ibn-Tāwīt at-Tanjī, Cairo 1951) in which numerous documents regarding his life are quoted word-for-word. However, the autobiography has little to say about his private life, so that little is known about his family background. Generally known as "Ibn Khaldūn" after a remote ancestor, he was born in [[Tunis]] in 1332 C.E. (732 A.H.) into an upper-class [[Al-Andalus|Andalusian]] family, the ''Banū Khaldūn''. His family, which held many high offices in Andalusia, had emigrated to [[Tunisia]] after the fall of [[Seville]] to [[Reconquista]] forces around the middle of the 13th century. Under the Tunisian [[Hafsid dynasty]] some of his family held political office; Ibn Khaldūn's father and grandfather however withdrew from political life and joined a mystical order.
In his autobiography, Ibn Khaldun traces his descent back to the time of [[Muhammad]] through an [[Arab]] tribe from [[Yemen]], specifically the [[Hadhramaut]], which came to [[Spain]] in the eighth century at the beginning of the Islamic conquest. In his own words: "And our ancestry is from [[Hadhramaut]], from the Arabs of Yemen, via Wa'il ibn Hajar, from the best of the Arabs, well-known and respected." (p. 2429, [http://www.alwaraq.com/ Al-Waraq]'s edition). However, the biographer Mohammad Enan questions his claim, suggesting that his family may have been [[Berber people|Berber]]s who pretended to be of [[Arab]] origin in order to gain social status.<ref>A., Ibn Khaldun: His life and Works for Mohammad Enan</ref> According to Muhammad Hozien, "The false [Berber] identity would be valid however at the time that Ibn Khaldun’s ancestors left Andalusia and moved to Tunisia they did not change their claim to Arab ancestry. Even in the times when Berbers were ruling, the reigns of Al-Marabats and al-Mowahids, et al. The Ibn Khalduns did not reclaim their Berber heritage."<ref>[http://www.muslimphilosophy.com/ik/knts.htm#n1 IBN KHALDUN: His Life and Work by Muhammad Hozien]</ref> This may lend some credence to his claim of Arab origin.
===Education===
His family's high rank enabled Ibn Khaldun to study with the best [[Maghreb|North African]] teachers of the time. He received a classical Arabic education, studying the [[Qur'an]] and [[Arabic language|Arabic linguistics]], the basis for an understanding of the Qur'an, [[hadith]], and [[fiqh]]. The [[mysticism|mystic]], [[mathematician]] and [[philosopher]] [[Al-Abili]] introduced him to mathematics, [[logic]] and philosophy, where he above all studied the works of [[Averroes]], [[Avicenna]], [[Fakhr al-Din al-Razi|Razi]] and [[al-Tusi]]. At the age of 17, Ibn Khaldūn lost both his parents to an [[epidemic]] of the [[Bubonic plague|plague]] which hit [[Tunis]].
Following family tradition, Ibn Khaldūn strove for a political career. In the face of a tumultuous political situation in North Africa, this required a high degree of skill developing and dropping alliances prudently, to avoid falling with the short-lived regimes of the time. Ibn Khaldūn's autobiography is the story of an adventure, in which he spends time in prison, reaches the highest offices and falls again into exile.
===Early years in Tunis and Granada===
At the age of 20, he began his political career at the Chancellery of the Tunisian ruler [[Ibn Tafrakin]] with the position of ''Kātib al-'Alāmah'', which consisted of writing in fine [[calligraphy]] the typical introductory notes of official documents. In 1352, Abū Ziad, the Sultan of Constantine, marched on Tunis and defeated it. Ibn Khaldūn, in any case unhappy with his respected but politically meaningless position, followed his teacher Abili to [[Fez, Morocco|Fez]]. Here the [[Marinid]] [[sultan]] Abū Inan Fares I appointed him as a writer of royal proclamations, which didn't prevent Ibn Khaldūn from scheming against his employer. In 1357 this brought the 25-year-old a 22-month prison sentence. Upon the death of Abū Inan in 1358, the vizier al-Hasān ibn-Umar granted him freedom and reinstated him in his rank and offices. Ibn Khaldūn then schemed against Abū Inan's successor, Abū Salem Ibrahim III, with Abū Salem's exiled uncle, Abū Salem. When Abū Salem came to power, he gave Ibn Khaldūn a ministerial position, the first position which corresponded with Ibn Khaldūn's ambitions.
The treatment Ibn Khaldun received after the fall of Abū Salem through Ibn-Amar ʕAbdullah, a friend of Ibn Khaldūn's, was not to his liking, he received no significant official position. At the same time, Amar successfully prevented Ibn Khaldūn - whose political skills he was well aware of - from allying with the [[Abd al-Wadid]]s in [[Tlemcen]]. Ibn Khaldūn therefore decided to move to [[Granada]]. He could be sure of a positive welcome there, since at Fez he had helped the Sultan of Granada, the [[Nasrid]] Muhammad V, regain power from his temporary exile. In 1364 Muhammad entrusted him with a diplomatic mission to the King of [[Crown of Castile|Castile]], [[Pedro of Castile|Pedro the Cruel]], to endorse a peace treaty. Ibn Khaldūn successfully carried out this mission, and politely declined Pedro's offer to remain at his court and have his family's Spanish possessions returned to him.
[[Image:Ibn Khaldoun.jpg|thumb|Statue of Ibn Khaldoun in [[Tunis]].]]
In Granada, Ibn Khaldūn quickly came into competition with Muhammad's vizier, Ibn al-Khatib, who saw the close relationship between Muhammad and Ibn Khaldūn with increasing mistrust. Ibn Khaldūn tried to shape the young Muhammad into his ideal of a wise ruler, an enterprise which Ibn al-Khatib thought foolish and a danger to peace in the country - and history proved him right. At al-Khatib's instigation, Ibn Khaldūn was eventually sent back to North Africa. Al-Khatib himself was later accused by Muhammad of having unorthodox philosophical views, and murdered, despite an attempt by Ibn Khaldūn to intercede on behalf of his old rival.
In his autobiography, Ibn Khaldūn tells us little about his conflict with Ibn al-Khatib and the reasons for his departure. The orientalist [[Muhsin Mahdi]] interprets this as showing that Ibn Khaldūn later realised that he had completely misjudged Muhammad V.
Back in Africa, the [[Hafsid]] [[sultan]] of [[Bougie]], Abū ʕAbdallāh, (who had been his companion in prison) received him with great enthusiasm, and made Ibn Khaldūn his prime minister. During this period, Ibn Khaldūn carried out a daring mission to collect taxes among the local Berber tribes. After the death of Abū ʕAbdallāh in 1366, Ibn Khaldūn changed sides once again and allied himself with the ruler of [[Tlemcen]], Abū l-Abbas. A few years later he was taken prisoner by ʕAbdu l-Azīz, who had defeated the sultan of Tlemcen and seized the throne. He then entered a monastic establishment, and occupied himself with scholastic duties, until in 1370 he was sent for to Tlemcen by the new sultan. After the death of ʕAbdu l-Azīz, he resided at Fez, enjoying the patronage and confidence of the regent.
Ibn Khaldūn's political skills, above all his good relationship with the wild Berber tribes, were in high demand among the North African rulers, whereas he himself began to tire of politics and constant switching of allegiances. In 1375, sent by Abū Hammu, the ʕAbdu l Wadid Sultan of [[Tlemcen]], on a mission to the Dawadida tribes, Ibn Khaldūn sought refuge with one of the Berber tribes, the Awlad Arif of central [[Algeria]], in the town of [[Qalat Ibn Salama]]. He lived there for over three years under their protection, taking advantage of his seclusion to write the ''[[Muqaddimah]]'' "Prolegomena", the introduction to his planned history of the world. In Ibn Salama, however, he lacked the necessary texts to complete the work. As a result, in 1378, he returned to his native Tunis, which in the mean time had been conquered by Abū l-Abbas, who took Ibn Khaldūn back into his service. There he devoted himself almost exclusively to his studies and completed his history of the world. His relationship with Abū l-Abbas remained strained, as the latter questioned his loyalty. This was brought into sharp contrast after Ibn Khaldūn presented him with a copy of the completed history omitting the usual [[panegyric]] to the ruler. Under pretence of going on the [[Hajj]] to [[Mecca]] - something a Muslim ruler could not simply refuse permission for - Ibn Khaldūn was able to leave Tunis and sail to [[Alexandria]].
===Last years in Egypt===
Ibn Khaldun has said of Egypt, "He who has not seen it does not know the power of Islam." While other Islamic regions had to cope with border wars and inner strife, under the [[Mamluk]]s Egypt experienced a period of economic prosperity and high culture. However, even in Egypt, where Ibn Khaldūn lived out his days, he could not stay out of politics completely. In 1384 the Egyptian Sultan, al-Malik udh-Dhahir Barquq, made him Professor of the Qamhiyyah Madrasah, and grand [[Qadi]] (supreme judge) of the [[Maliki]] school of [[fiqh]] or religious law (one of four schools, the Maliki school was widespread primarily in West Africa). His efforts at reform encountered resistance, however, and within a year he had to resign his judgeship. A contributory factor to his decision to resign may have been the heavy personal blow that struck him in 1384, when a ship carrying his wife and children sank off the coast of Alexandria. Ibn Khaldun now decided to complete the pilgrimage to Mecca after all.
After his return in May 1388, Ibn Khaldūn concentrated more strongly on a purely educational function at various Cairo madrasas. At court he fell out of favor for a time, as during revolts against Barquq he had - apparently under duress - together with other Cairo jurists issued a [[Fatwa]] against Barquq. Later relations with Barquq returned to normal, and he was once again named the Maliki ''qadi''. Altogether he was called six times to this high office, which for various reasons he never held long.
In 1401, under Barquq's successor, his son Faraj, Ibn Khaldūn took part in a military campaign against the [[Mongols|Mongol]] conqueror [[Timur]], who besieged [[Damascus]]. Ibn Khaldūn cast doubt upon the viability of the venture and didn't really want to leave Egypt. His doubts were vindicated, as the young and inexperienced Faraj, concerned about a revolt in Egypt, left his army to its own devices in [[Syria]] and hurried home. Ibn Khaldūn remained at the besieged city for seven weeks, being lowered over the city wall by ropes in order to negotiate with Timur, in a historic series of meetings which he reports extensively in his autobiography. Timur questioned him in detail about conditions in the lands of the Maghreb; at his request, Ibn Khaldūn even wrote a long report about it. As he recognized the intentions behind this, he did not hesitate, on his return to Egypt, to compose an equally extensive report on the history of the [[Tartars]], together with a character study of Timur, sending these to the Merinid rulers in Fez.
Ibn Khaldūn spent the following five years in Cairo completing his autobiography and his history of the world and acting as teacher and judge. During this time he also formed an all male club named [[Rijal Hawa Rijal]]. Their activities attracted the attention of local religious authorities and he was placed under arrest. He died on [[17 March]] [[1406]], one month after his sixth selection for the office of the Maliki ''qadi''.
== Works ==
{{see|Muqaddimah}}
{{see also|Asabiyyah}}
Ibn Khaldūn has left behind few works other than his history of the world, ''al-Kitābu l-ʕibār''. Significantly, such writings are not alluded to in his autobiography, suggesting perhaps that Ibn Khaldūn saw himself first and foremost as a historian and wanted to be known above all as the author of ''al-Kitābu l-ʕibār''. From other sources we know of several other works, primarily composed during the time he spent in [[North Africa]] and [[Al-Andalus|Spain]]. His first book, ''Lubābu l-Muhassal'', a commentary on the [[theology]] of [[Fakhr al-Din al-Razi]], was written at the age of 19 under the supervision of his teacher al-Ābilī in Tunis. A work on [[Sufism]], ''Sifā'u l-Sā'il'', was composed around 1373 in [[Fes, Morocco]]. Whilst at the court of [[Muhammed V, Sultan of Granada]], Ibn Khaldūn composed a work on [[Logic in Islamic philosophy|logic]], ''ʕallaqa li-l-Sultān''.
The ''Kitābu l-ʕibār'' (full title: ''Kitābu l-ʕibār wa Diwānu l-Mubtada' wa l-Ħabar fī Ayyāmu l-ʕarab wa l-Ājam wa l-Barbar wa man ʕĀsarahum min ĐawIu s-Sultānu l-Akbār'' "''Book of Evidence, Record of Beginnings and Events from the Days of the Arabs, Persians and Berbers and their Powerful Contemporaries''"), Ibn Khaldūn's main work, was originally conceived as a history of the [[Berber people|Berbers]]. Later, the focus was widened so that in its final form (including its own [[methodology]] and [[anthropology]]), it represents a so-called "[[universal history]]". It is divided into seven books, the first of which, the ''[[Muqaddimah]]'', can be considered a separate work. Books two to five cover the [[World History|history of mankind]] up to the time of Ibn Khaldūn. Books six and seven cover the history of the [[Berber people]]s and of the [[Maghreb]], which for the present-day historian represent the real value of the ''Al-Kitābu l-ʕibār'', as they are based on Ibn Khaldūn's personal knowledge of the Berbers.<ref>It should be noted that recently there has been a tendency to modify this view. Ibn Khaldun relied not just on his own research, but for the history of the Berber tribes utilized a large number of written sources including many of poor quality (e.g. the ''[[Rawd al-Qirtas]]''). He has been criticised for often presenting only a synthesis of multiple (sometimes contradictory) sources where a more careful historian such as [[ar-Raqiq]] or [[al-Maliki]] would always give the original texts before pronouncing an opinion. See articles by Modéran and Benabbès in ''Identités et Cultures dans l'Algérie Antique'', University of Rouen, 2005 (ISBN 2-87775-391-3). This criticism applies only to his factual work, not to the theoretical parts like the ''[[Muqaddimah]]''</ref>
Concerning the discipline of [[sociology]] it is interesting to note that he conceived of a theory of [[social conflict]]. He developed the dichotomy of "town" versus "desert," as well as the concept of a "generation," and the inevitable loss of power that occurs when desert warriors conquer a city. Following a contemporary Arab scholar, Sati' al-Husri, it can be suggested that the Muqaddimah is essentially a sociological work; six books of general sociology. Dealt with topics include politics, urban life, economics, and knowledge. The work is based around Ibn Khaldun's central concept of '''[[asabiyyah]]'', which has been translated as "[[Structural cohesion|social cohesion]]", "group solidarity", "blood ties," or "[[tribalism]]." This social cohesion arises spontaneously in tribes and other small kinship groups; and it can be intensified and enlarged by a religious ideology. Ibn Khaldun's analysis looks at how this cohesion carries groups to power but contains within itself the seeds - psychological, sociological, economic, political - of the group's downfall, to be replaced by a new group, dynasty or empire bound by a stronger (or at least younger and more vigorous) cohesion.
Perhaps the most frequently cited observation drawn from Ibn Khaldūn's work is the notion that when a society becomes a great civilization (and, presumably, the dominant culture in its region), its high point is followed by a period of decay. This means that the next cohesive group that conquers the diminished civilization is, by comparison, a group of [[barbarians]]. Once the barbarians solidify their control over the conquered society, however, they become attracted to its more refined aspects, such as literacy and arts, and either assimilate into or appropriate such cultural practices. Then, eventually, the former barbarians will be conquered by a new set of barbarians, who will repeat the process. Some contemporary readers of Khaldun have read this as an early [[business cycle]] theory, though set in the historical circumstances of the mature Islamic empire.
Interesting also is the precursor to Marx's labour theory of value in Ibn Khaldun's work. Ibn Khaldun puts forward the insight that all value (profit) comes from labour as Marx was later to write. He outlines an early (possibly even the earliest) example of political economy. He describes the economy as being composed of value adding processes, that is labour is added to techniques and crafts and the product is sold at a higher value. This is a powerful insight as one can construct an entire theory of the economy from this fundamental process and inform government policy. He also made the distinction between "profit" and "sustenance", in modern political economy terms, surplus and that required for the reproduction of classes respectively. He also calls for the creation of a science to explain society and goes on to outline these ideas in his major work the Muqaddimah.
== Legacy ==
* British historian [[Arnold J. Toynbee]] called the ''[[Muqaddimah]]'' "a [[philosophy of history]] which is undoubtedly the greatest work of its kind that has ever yet been created by any mind in any time or place."<ref name=Britannica>''[[Encyclopædia Britannica]]'', 15th ed., vol. 9, p. 148.</ref>
*The British philosopher [[Robert Flint]] wrote the following on Ibn Khaldun: "As a [[theorist]] on [[history]] he had no equal in any age… [[Plato]], [[Aristotle]] and [[Augustine of Hippo|Augustine]] were not his peers."<ref name=Britannica/>
* Abderrahmane Lakhsassi writes: "No historian of the [[Maghreb]] since and particularly of the [[Berbers]] can do without his historical contribution."
*The British philosopher-anthropologist [[Ernest Gellner]] considered Ibn Khaldun's definition of [[government]], "an institution which prevents injustice other than such as it commits itself", the best in the history of [[political theory]].<ref>Ernest Gellner, ''Plough, Sword and Book'' (1988), p. 239</ref>
*In [[2006]], [[Spain]] commemorated the 600th anniversary since the death of Ibn Khaldun.[http://www.middle-east-online.com/?id=38199]
== See also ==
*[[Historiography of early Islam]]
*[[Early Muslim sociology]]
*[[Islamic science]]
*[[Laffer curve]]
*[[Egon Orowan]]
*[[Social cycle theory]]
==Bibliography==
*Fuad Baali. 2005 ''The science of human social organization : Conflicting views on Ibn Khaldun's (1332-1406) Ilm al-umran''. Mellen studies in sociology. Lewiston/NY: Edwin Mellen Press.
*J. D. C. Boulakia, (1971). Ibn Khaldoun: A fourteenth-century economist, J. Politic. Econ., 79, pp. 105-18.
*Walter Fischel. 1967 ''Ibn Khaldun in Egypt : His public functions and his historical research, 1382-1406; a study in Islamic historiography''. Berkeley: University of California Press.
*Ibn Khaldun. 1951 التعريف بإبن خلدون ورحلته غربا وشرقا ''Al-Taʕrīf bi Ibn-Khaldūn wa Riħlatuhu Gharbān wa Sharqān''. Published by Muħammad ibn-Tāwīt at-Tanjī. Cairo (Autobiography in Arabic).
*Ibn Khaldūn. 1958 ''The Muqaddimah : An introduction to history''. Translated from the Arabic by [[Franz Rosenthal]]. 3 vols. New York: Princeton.
*Ibn Khaldūn. 1967 ''The Muqaddimah : An introduction to history''. Trans. Franz Rosenthal, ed. N.J. Dawood. (Abridged).
*Mahmoud Rabi'. 1967 ''The political theory of Ibn Khaldun''. Leiden: E.J. Brill.
*Róbert Simon. 2002 ''Ibn Khaldūn : History as science and the patrimonial empire''. Translated by Klára Pogátsa. Budapest: Akadémiai Kiadó. Original edition, 1999.
== References ==
{{reflist}}
==External links==
{{wikiquote}}
===English===
*[http://www.muslimphilosophy.com/ik/Muqaddimah/ Complete Muqaddimah/Kitab al-Ibar in English (without Chapter V, 13)]
*[http://www.isidore-of-seville.com/ibnkhaldun/ Ibn Khaldun on the Web]
*[http://www.muslimphilosophy.com/ik/klf.htm Ibn Khaldun: His Life and Work, by Muhammad Hozien]
*[http://www.ummah.net/history/scholars/KHALDUN.html Muslim Scientists and Scholars - Ibn Khaldun]
*[http://nobsnews.blogspot.com/1993/11/growths-of-civilizations.html#ibn_khaldun Ibn Khaldūn, from Arnold Toynbee, ''A Study of History'' vol. iii, III. C. II. (b), p. 321]
*[http://www.dinarstandard.com/management/IbnKhaldun_Mgmt100206.htm Ibn Khaldun’s Philosophy of Management and Work]
*[http://home.online.no/~al-araki/index.html# Ibn Khaldun (al-Muqaddimah): Methodology & concepts of economic-socioogy]
*[http://www.ibnjaldun.com/index.php?L=7 Ibn Khaldun. The Mediterranean in the 14th century: Rise and fall of Empires]. ''Andalusian Legacy'' exhibition in the [[Alcazar of Seville]]
*[http://www.tunisiancommunity.org/content/category/7/34/162/ The Ibn Khaldoun Community Service Award]
===Non-English===
*[http://www.exhauss-ibnkhaldoun.com.tn/ The best and complete site on Ibn khaldun (Arabic)]
*[http://membres.lycos.fr/benikou/ Chapters from the Muqaddimah and the History of Ibn Khaldun '''in Arabic''']
*[http://www.tawiza.nl/content/awid.php?id=414&sid=14&andra=artikel Dutch biography]
{{Persondata
|NAME=Ibn Khaldun
|ALTERNATIVE NAMES=Ḥaḍramī, Abū Zayd ‘Abdu r-Raḥman ibn Muḥammad ibn Khaldūn al- (full name, strict transliteration); ابو زيد عبد الرحمن بن محمد بن خلدون الحضرمي (Arabic)
|SHORT DESCRIPTION=historian
|DATE OF BIRTH=[[May 27]], [[1332]]
|PLACE OF BIRTH=[[Tunis]], [[Tunisia]]
|DATE OF DEATH=[[March 19]], [[1406]]
|PLACE OF DEATH=[[Cairo]], [[Egypt]]?
}}
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[[Category:1332 births|Khaldun]]
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[[Category:Andalusian people|Ibn Khaldun]]
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[[Category:Autobiographers|Khaldun]]
[[Category:Economists|Ibn Khaldun, Abd al-Rahman]]
[[Category:Theories of history]]
[[Category:Sociocultural evolution]]
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