It is not clear whether he went on his own or in an official capacity. Walter Fischel lists six specific topics about which they talked:. Heroes in history; 3. Predictions of things to come; 4. 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.
Figure 3: Autograph of Ibn Khaldun upper left corner on a manuscript of the Muqaddima. Of his works on history, only his universal history has survived to our day. The first part is the introduction, the second part is the universal history, and the third part is the history of the Maghrib. In this section, I concentrate on the first part. The second part is similar to the standard histories of Muslim historians, and there does not seem to be much divergence.
The third part, which is concerned with the history of the Maghrib, is considered a primary source work. An additional work that is not usually considered a part of this book is an appendix, which is an autobiography of the author. Human society —ethnology and anthropology 2. Rural civilizations 3. Forms of government and forms of institutions 4.
Society of urban civilization 5. Economic facts 6. Science and humanity. He used his political and firsthand knowledge of the people of Maghrib to formulate many of his ideas and summarized almost every field of knowledge of the time. He discusses a variety of topics, including history and historiography. He rebukes some historical claims with a calculated logic, and discusses the contemporary sciences.
He wrote about astronomy, astrology, and numerology; and dealt with chemistry, alchemy, and magic in a scientific way. His discussion of tribal societies and social forces is the most interesting part of his thesis. He illuminated the world with deep insight into the makings and workings of kingdoms and civilizations. The following quotation describes his philosophy of the historical process of civilizations, including, for example, the role of economics:. This science can be of great help to the historian by creating a standard by which to judge accounts of past events.
Through the study of human society, one can distinguish between the possible and the impossible, and so distinguish between those of its phenomena which are essential and those which are merely accidental, and also those which cannot occur at all. Only the division of labour, in and through society, makes this possible. The state arises through the need of a restraining force to curb the natural aggression of humanity. A state is inconceivable without a society, while a society is well-nigh impossible without a state.
Social phenomena seem to obey laws which, while not as absolute as those governing natural phenomena, are sufficiently constant to cause social events to follow regular and well-defined patterns and sequences. Hence a grasp of these laws enables the sociologist to understand the trend of events. These laws operate on masses and cannot be significantly influenced by isolated individuals.
Figure 4: Tarikh ibn Khaldun , edited by Khalil Shahada, 8 vols. Beirut: Dar al-fikr, To download the volumes in PDF, click on: vol. These laws can be discovered by applying human reason to data either culled from historical records or obtained by direct observation.
These data are fitted into an implicit framework derived from his views on human and social nature, his religious beliefs and the legal precepts and philosophical principles to which he adheres.
He argues that more or less the same set of laws operates across societies with the same kind of structure, so that his remarks about nomads apply equally well to Arab Bedouins, both contemporary and pre-Islamic, and to Berbers, Turkomen and Kurds.
These laws are explicable sociologically, and are not a mere reflection of biological impulses or physical factors. To be sure, facts such as climate and food are important, but he attributes greater influence to such purely social factors as cohesion, occupation and wealth.
He characterizes each group:. This greatly enhances their military potential. Towns, by contrast, are the seats of the crafts, the sciences, the arts and culture. Yet luxury corrupts them, and as a result they become a liability to the state, like women and children who need to be protected.
Solidarity is completely relaxed and the arts of defending oneself and of attacking the enemy are forgotten, so they are no match for conquering nomads. At first the new rulers retain their tribal virtues and solidarity, but soon they seek to concentrate all authority in their own hands.
Growing up in Tunis, Ibn Khaldun studied the traditional religious sciences including law according to the Maliki school as well as the rational sciences.
He also was trained in the arts necessary for a career in government. Among his teachers, he was most impressed by al-Abili, who came to Tunis in and introduced him to philosophy.
In the Hafsid ruler of Tunis gave Ibn Khaldun a minor position in the chancery, but he left soon to join al-Abili, who had returned to Fez. During his stay in Fez Ibn Khaldun pursued his scholarly interests and was actively involved in the political life at the Merinid court. Suspected of plotting against the ruler, he was imprisoned in for 22 months.
Under a later ruler he again held high positions but became discouraged by court intrigues. Prevented by the Merinid court from joining the rival court at Tlemcen, Ibn Khaldun turned to Granada, where he was accorded a royal welcome by the young ruler, Muhammad V, and his vizier, Ibn al-Khatib, an outstanding man of letters, whose friendship he had gained during Ibn al-Khatib's exile in Fez.
Ibn Khaldun declined an offer of Pedro to have his ancestors' possessions reinstated if he would enter royal service. Ibn Khaldun's intimacy with Muhammad V, whom he tried to direct toward his ideal of philosopher king, aroused the suspicion of Ibn al-Khatib, and Ibn Khaldun was forced to leave Granada, though with official honors, in Ibn Khaldun accepted an invitation from the Hafsid ruler of Bougie and became his minister.
When the ruler was defeated and killed by his cousin a year later, Ibn Khaldun entered the service of the cousin but soon left as a result of court intrigue. The next 9 years were the most turbulent of his life.
Thoroughly disappointed with his court experiences, he tried to keep away from politics and spent most of the time in research and teaching in Biskra, at the sanctuary of the saint Abu Madyan near Tlemcen, and in Fez. He felt, however, repeatedly obliged to assume political missions for various rulers among the Arab tribes in the area.
In he briefly returned to Granada but was expelled. Soon afterward Ibn Khaldun retreated to the castle of Ibn Salama in central Algeria, where he spent over 3 years in complete seclusion under tribal protection. He intended writing a history of the contemporary Maghreb and began the introduction muqaddima setting forth his ideas about critical historiography.
He would get the chance to meet with Sultan az-Zahir Barquq who would appoint him to teach at the Kamhiah school. 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.
The ship carrying his family and belongings would sink in a storm. It was then that he would take permission to go to the Pilgrimage to the Holy Lands. 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. Ibn Khaldun during this period would devote his time to lecturing and study as wellas to completing his Universal History. He would apply his theory to the Egyptian theater since the time of Salah ad-Din.
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.
Ibn Khaldun would not be a party to these revolts and would ask permission to visit Jerusalem. 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. 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. 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. 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. Over this period, Ibn Khaldun would have many meetings with Tamerlane and they would converse through an interpreter, Abd al-Jabbar al-Khwarizmi d.
The subjects that they would discuss were varied and some were unrecorded. Fischel lists 6 specific topics which they talked about:. On heroes in History. On predictions of things to come. On the Abbsid Caliphate. On amnesty and security "For Ibn Khaldun and his Companion. 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.
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. 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 17 th 25 th of Ramadan He would his write his Introduction to his book of universal history in a span of five months.
He would use his political and first had knowledge of the people of Maghrib to formulate many of his ideas. 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.
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