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Wali al-Din 'Abd al-Rahman
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Ibn Kaldun Muslim Scientists, Astronomers and MathematiciansIbn Khaldun Islamic Philosophy Online "His life and work."
Ibn Khaldun The WindowIbn Khaldun Malaspina Great Books
Abu Zayd ‘Abd al-Rahman ibn Muhammad ibn Khaldun al-Hadhrami, 14th-century Arab historiographer and historian, was a brilliant scholar and thinker now viewed as a founder of modern historiography, sociology and economics.
AL-MUQADDIMAH
The bibliography of Aziz al-Azmah, in his book Ibn Khaldun in Western Scholarship, is perhaps the best available. His bibliography is far superior and more current than the one published with the Rosenthal translation.
Arnaldez, R. Reflexions sur un passage de la Muqaddima d'Ibn Khaldun. 1337 ff. Poitiers: Mel. R. Crozet, 1966.
Al-Azmeh, Aziz. Ibn Khaldun in Modern Scholarship: A Study in Orientalism. London: Third World Centre, 1981.
Al-Asqalani, Ibn Hajar. Ad-Dorar al-Kaminah fi ‘Ayan al-Miah al-Thamina, [The Hidden Jewels in the Notables of the Eighth Century] a photostat copy of the Hyderabad edition (1929-1930). Beirut: Dar Ihya al-Torath al-Araby, n.d.
Berham, M. Atallah. La pensee economique d'Ibn Khaldun. Paris: university thesis, 1964.
Badawi, A. Mu'allafat Ibn Khaldun. Cairo, 1962.
Bielawski, J. “Aspect sociologique des opinions d'Ibn Kaldun sur 'les sciences de la langue arabe'.” Atti del terzo congresso di studi ar. e isl. (1967).
Bousquet, G. H. Les textes sociologiques et economiques de la Muqaddima (1375-1379). Paris, 1965.
Bouthoul. Ibn Khaldoun, sa philosophie sociale. Paris, 1930.
Brunschvig, R. La Berberie orientale sous les Hafsides. Vol. 2. Paris (1947): 385-93.
Enan, Mohammad A. Ibn Khaldun: His life and Works. New Delhi: Kitab Bhavan, 1979.
Fahri, FÌndÌkoulu Z. “Türkiye'de Ibn Haldunizm,” in Fuad Kkprülü armaÆanÌ. 153-63. Istanbul, 1953.
Fischel, Walter J., Ibn Khaldun in Egypt: His public functions and his historical research (1382-1406), A study in Islamic Historiography. Berkeley: University of California Press, 1967.
--------. “Ibn Khaldun's use of historical sources.” SI xiv, (1961).
“Al-Fikr.” Tunis, March 1961.
This issue was devoted to Ibn Khaldūn.
Gellner, E. “From Ibn Khaldun to Karl Marx,” in Political Quarterly xxxii (1961): 385-92.
Al-Husri, S. Dirasat 'an Muqaddimat Ibn Khaldun. Cairo, 1953.
Hussein, T. Etude analytique et critique de la philosophie sociale d'Ibn Khaldun. Paris, 1917G.
‘Inan, M. A. Ibn khaldun, hayatuh wa-turathuh al-fikri. Cairo, 1933.
See the new edition with additions, Cairo, 1965.
Issawi, Charles. An Arab Philosophy of history: Selections from the prolegomena of Ibn Khaldun of Tunis (1332-1406). In the Wisdom of the East Series, London: John Murray, 1950.
Issawi, Charles and Oliver Leaman. “Ibn Khaldun, ‘Abd al-Rahman (1332-1406),” in Encyclopedia of Philosophy. Vol. 4, 623-627. London: Routledge.
Al-Jawydi, Darweesh, ed. Mokaddimat Ibn Khaldoun, by Abdurahman M. Ibn Khaldun. Sidon-Beirut: al-Maktaba al-Asriyah, 1995.
Labica, G. “Esquisse d'une sociologie de la religion chez Ibn Khaldun,” in La Pensee, no. 123 (October 1965): 3-23.
Lacoste, Yves. Ibn Khaldun: The birth of history and the past of the third world. Tr. David Macy. London: Verso, 1984.
id. Ibn Khaldoun, naissance de l'histoire, passe du tiers-monde. Paris, 1966.
A brilliant Marxist interpretation, to be used with caution: cf. review in Times Literary Supplement, 8 August 1968, 853.
Lakhassi, Abderrahmane. “Ibn Khaldun,” in History of Islamic Philosophy. Ch. 25. Eds. S. H. Nasr and O. Leaman. London: Routledge.
Lawrence, David, ed., Ibn Khaldun and Islamic Ideology. Leiden: E. J. Brill, 1984.
Mahdi, Muhsin. Ibn Khaldun’s philosophy of History: A study in the philosophic foundation of the science of culture. London: George Allen & Unwin, 1957.
Monteil, V. La Rev. Hist. (April-June 1967).
Myers, E. A. “Ibn Khaldun, fore-runner of 'new science',” in The Arab World. New York: 1966.
Nassar, N. “Le maitre d'Ibn Khaldun: al-Abili.” SI xx (1964): 103-15.
id. La pensee realiste d'Ibn Khaldun. Paris, 1967.
Peres, H. “Bibliographie sur la vie et l'oeuvre d'Ibn Kaldun.” Mel. Levi Della Vida vol. 2, 308-29.
Rabi’, Muh. Mahmoud. The political theory of Ibn Khaldun. Leiden, 1967.
Rosenthal, Franz., trans. The Muqaddimah, An Introduction to History., By Ibn Khaldun. Bollingen Series XLIII. Princeton: Princeton University Press, 1958.
id. Political thought in medieval Islam. Ch. IV. Cambridge, 1958.
id. Islam in the modern national state. Cambridge, 1965.
See the influence of Ibn Khaldun on contemporary modernist Muslim thinkers (16-27).
Schmidt, N. Ibn Khaldun, historian, sociologist, and philosopher. New York, 1930.
Simon, H. Ibn Khalduns Wissenschaft der menschlichen Kultur. Leipzig, 1959.
Talbi, M. “Ibn Kaldun et le sens de l'histoire.” SI xxvi (1967): 73-148.
Tamura, Jitsuzo. In Ajia kazai (September 1963).
He gives an economist's view on Ibn Khaldun (in Japanese).
al-Wardi, A. Mantiq Ibn Khaldun. Cairo, 1962.
Walzer, R. “Aspects of Islamic political thought: al-Farabi and Ibn Xaldun.” Oriens xv (1963): 40-60.
Wolfson, H. A. “Ibn khaldun in connexion with attributes and with predestination in his religious philosophy.” 177-95. Harvard, 1961.
Ibn Khaldun and the Rise and Fall of Empires - Saudi Aramco World
THE BLACK DEATH
“Civilization both in the East and the West was visited by a destructive plague which devastated nations and caused populations to vanish. It swallowed up many of the good things
of civilization and wiped them out. It overtook the dynasties at the time of their senility, when they had reached the limit of their duration. It lessened their power and
curtailed their influence. It weakened their authority. Their situation approached the point of annihilation and dissolution. Civilization decreased with the decrease of mankind.
Cities and buildings were laid waste, roads and way-signs were obliterated, settlements and mansions became empty, dynasties and tribes grew weak. The entire inhabited world
changed. The East, it seems, was similarly visited, though in accordance with and in proportion to [the East’s more affluent] civilization. It was as if the voice of existence in
the world had called out for oblivion and restriction, and the world responded to its call.”
—tr. Rosenthal
THE NEW SCIENCE
“This science then, like all other sciences, whether based on authority or on reasoning, appears to be independent and has its own subject, viz. human society, and its own
problems, viz. the social phenomena and the transformations that succeed each other in the nature of society…. It seems to be a new science which has sprung up spontaneously, for
I do not recollect having read anything about it by any previous writers. This may be because they did not grasp its importance, which I doubt, or it may be that they studied the
subject exhaustively, but that their works were not transmitted to us. For the sciences are numerous, and the thinkers belonging to the different nations are many, and what has
perished of the ancient sciences exceeds by far what has reached us.”
—tr. Issawi
OVERCROWDING AND URBAN PLANNING
The commonest cause of epidemics is the pollution of the air resulting from a denser population which fills it with corruption and dense moisture…. That is why we mentioned,
elsewhere, the wisdom of leaving open empty spaces in built-up areas, in order that the winds may circulate, carrying away all the corruption produced in the air by animals and
bringing in its place fresh, clean air. And this is why the death rate is highest in populous cities, such as Cairo in the East and Fez in the West.”
—tr. Issawi
THE PERNICIOUS EFFECTS OF DOMINATION
A harsh and violent upbringing, whether of pupils, slaves or servants, has as its consequence that violence dominates the soul and prevents the development of the
personality. Energy gives way to indolence, and wickedness, deceit, cunning and trickery are developed by fear of physical violence. These tendencies soon become ingrained habits,
corrupting the human quality which men acquire through social intercourse and which consists of manliness and the ability to defend oneself and one’s household. Such men become
dependent on others for protection; their souls even become too lazy to acquire virtue or moral beauty. They become ingrown. …This is what has happened to every nation which has
been dominated by others and harshly treated.”
—tr. Issawi
TAXES
In the early stages of the state, taxes are light in their incidence, but fetch in a large revenue; in the later stages the incidence of taxation increases while the aggregate
revenue falls off. …Now where taxes and imposts are light, private individuals are encouraged to actively engage in business; enterprise develops, because businessmen feel it
worth their while, in view of the small share of their profits which they have to give up in the form of taxation. And as business prospers the number of taxes increases and the
total yield of taxation grows. However, governments become progressively more extravagant and start to raise taxes. These increases [in taxes and sales taxes] grow with the spread
of luxurious habits in the state, and the consequent growth in needs and public expenditure, until taxation burdens the subjects and deprives them of their gains. People get
accustomed to this high level of taxation, because the increases have come about gradually, without anyone’s being aware of exactly who it was who raised the rates of the old
taxes or imposed the new ones. But the effects on business of this rise in taxation make themselves felt. For businessmen are soon discouraged by the comparison of their profits
with the burden of their taxes, and between their output and their net profits. Consequently production falls off, and with it the yield of taxation. The rulers may, mistakenly,
try to remedy this decrease in the yield of taxation by raising the rate of taxes; hence taxes and imposts reach a level which leaves no profit to businessmen, owing to high costs
of production, heavy burden of taxation and inadequate net profits. This process of higher tax rates and lower yields (caused by the government’s belief that higher rates result
in higher returns) may go on until production begins to decline owing to the despair of businessmen, and to affect the population. The main injury of this process is felt by the
state, just as the main benefit of better business conditions is enjoyed by it. From this you must understand that the most important factor making for business prosperity is to
lighten as much as possible the burden of taxation on businessmen, in order to encourage enterprise by giving assurance of greater profits.
—tr. Issawi