ABOUT THE BOOK:
This book is a master book on the science of Muslim historiography. Written by a master and a innovator in the field of history and social sciences, Imam Ibn Khaldun brings about a well thought out and well tested hypothesis of history and its nature of cyclical patterns. It documents the history of the Arab and the non-Arab as well as the Berber folk and those who interacted with them. The rulers of each and every period and what they were known for.
There is also extensive coverage of the origin of certain sciences and break through. The linguistic nature of the Arabic language.
A masterpiece in literature on philosophy of history and sociology. The main theme of this monumental work was to identify psychological, economic, environmental and social facts that contribute to the advancement of human civilization and the currents of history. He analysed the dynamics of group relationships and showed how group feelings, al-'Asabiyya, produce the ascent of a new civilization and political power. He identified an almost rhythmic repetition of the rise and fall in human civilization, and analysed factors contributing to it.
يتكون من ٤ أجزاء، وهو عبارة عن محاولة إسلامية لفهم التاريخ العالمي ويعتبر من أوائل الكتب التي تهتم بعلم المجتمع. وقد ترجم إلى العديد من اللغات الحية، وعليه ترتكز مكانة ابن خلدون وشهرته. ولئن كان مسعى ابن خلدون من المقدمة، وهي الجزء الأول من "كتاب العبَر"، هو أن يضع نفسه في فئة المؤرخين وأن يقفو أثر المسعودي مصحّحاً بعض ما وقع فيه من أخطاء، إلا أنّه يصعب على المراجع أن يصنّفه ضمن المؤرخين، كونه أخذ في مقدمته من كلّ علم بطرف، فتحدّث عن كلّ ما يخصّ الإنسان من معنويات وماديات، داعماً ما ذهب إليه من آراء بشواهد من القرآن الكريم وديوان العرب الشعري. ونظراً لمكانتها العلمية، فقد حظيت المقدمة منذ أن وقعت عليها الأنظار بعناية المفكرين والمؤرخين وعلماء الاجتماع والفلاسفة واللغويين عرباً ومستشرقين، كما طبعت عدّة مرّات بتحقيقات مختلفةة
وجاء الجزء الثاني ليعالج الانتفاضات التي حدثت من الخوارج وغيرهم. ثم بدأ الجزء الثالث بولاية أسفار على جورجان والري، وانتهى بالخبر عن الآثار التي أظهرها السلطان في أيامه. واستهل الجزء الرابع بالخبر عن فرار أبي إسحاق وبيعة رباح له، وما قارن ذلك من أحداث، وانتهى بولاية القضاء الثالثة والرابعة والخامسة بمصر.
ABOUT THIS PRINT:
This print is good print that sources the most reliable of manuscripts with some editorial notes citing some of the best works on Ibn Khaldun. It is in yellow paper and has some red colour fonts. Some tashkeel/vowels can be found in the text.
ABOUT IMAM IBN KHALDUN:
He was Ibn Khaldūn, in full Walī al-Dīn ʿAbd al-Raḥmān ibn Muḥammad ibn Muḥammad ibn Abī Bakr Muḥammad ibn al-Ḥasan Ibn Khaldūn (born May 27, 1332, Tunis [Tunisia]—died March 17, 1406, Cairo, Egypt), the greatest Arab historian, who developed one of the earliest nonreligious philosophies of history, contained in his masterpiece, the Muqaddimah (“Introduction”). He also wrote a definitive history of Muslim North Africa. Ibn Khaldūn was born in Tunis in 1332; the Khaldūniyyah quarter in Tunis still stands almost unchanged and, in it, the house where he is believed to have been born.
As Ibn Khaldūn relates in his autobiography (Al-taʿrīf bi Ibn Khaldūn), the family claimed descent from Khaldūn, who was of South Arabian stock, and had come to Spain in the early years of the Arab conquest and settled in Carmona. The family subsequently moved to Sevilla (Seville), played an important part in the civil wars of the 9th century, and was long reckoned among the three leading houses of that city. In the course of the next four centuries, the Ibn Khaldūns successively held high administrative and political posts under the Umayyad, Almoravid, and Almohad dynasties; other members of the family served in the army, and several were killed at the Battle of Al-Zallāqah (1086), which temporarily halted the Christian reconquest of Spain. But the respite thus won proved short, and in 1248, just before the fall of Sevilla and Córdoba, the Ibn Khaldūns and many of their countrymen judged it prudent to cross the Straits of Gibraltar and landed at Sabtah (now Ceuta, a Spanish exclave), on the northern coast of Morocco.
In 1375, craving solitude from the exhausting business of politics, Ibn Khaldūn took the most momentous step of his life: he sought refuge with the tribe of Awlād ʿArīf, who lodged him and his family in the safety of a castle, Qalʿat ibn Salāmah, near what is now the town of Frenda, Algeria. There he spent four years, “free from all preoccupations,” and wrote his massive masterpiece, the Muqaddimah, an introduction to history. His original intention, which he subsequently achieved, was to write a universal history of the Arabs and Berbers, but before doing so he judged it necessary to discuss historical method, with the aim of providing the criteria necessary for distinguishing historical truth from error. This led him to formulate what the 20th-century English historian Arnold Toynbee has described as “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,” a statement that goes even beyond the earlier eulogy by Robert Flint: "As a theorist on history he had no equal in any age or country until Vico appeared, more than three hundred years later. Plato, Aristotle and Augustine were not his peers"
But Ibn Khaldūn went even further. His study of the nature of society and social change led him to evolve what he clearly saw was a new science, which he called ʿilm al-ʿumrān (“the science of culture”) and which he defined thus: This science . . . has its own subject, viz., human society, and its own problems, viz., the social transformations that succeed each other in the nature of society.
Indeed it is not too much to claim, as did a contemporary Arab scholar, Sāṭiʿ al-Ḥuṣrī, that in Book I of the Muqaddimah, Ibn Khaldūn sketches a general sociology; in Books II and III, a sociology of politics; in Book IV, a sociology of urban life; in Book V, a sociology of economics; and in Book VI, a sociology of knowledge. The work is studded with brilliant observations on historiography, economics, politics, and education. It is held together by his central concept of ʿaṣabiyyah, or “social cohesion.” It is this cohesion, which arises spontaneously in tribes and other small kinship groups, but which can be intensified and enlarged by a religious ideology, that provides the motive force that carries ruling groups to power. Its inevitable weakening, due to a complex combination of psychological, sociological, economic, and political factors, which Ibn Khaldūn analyzes with consummate skill, heralds the decline of a dynasty or empire and prepares the way for a new one, based on a group bound by a stronger cohesive force.
Some of his popular works are;
--- Muqadimat Ibn Khaldun;
(مقدمة ابن خلدون)
--- Kitab al-'Ibar wadiwan al-Mubtada' wa'l Khabar fi Ayyam al-'Arab wa'l 'Ajam wa'l Barbar wa man 'Asarahum min Dhawi'l Sultan al-Akbar; widely known as simply; Tarikh Ibn Khladun
(تاريخ ابن خلدون، واسمه: كتاب العبر وديوان المبتدأ والخبر في معرفة أيام العرب والعجم والبربر ومن عاصرهم من ذوي السلطان الأكبر)
--- Lubab al-Muhassil fi Usul al-Din;
(لباب المحصل في أصول الدين)
--- Shifa' al-Sa'il li Tahdhib al-Masa'il;
(شفاء السائل لتهذيب المسائل)
He died in March 17, 1406 (aged 73) and was buried in the cemetery outside Bāb al-Naṣr, one of Cairo’s main gates.