1) Ibn Khaldun was a prominent Muslim philosopher, historian and social scientist from Tunisia. He is considered one of the forerunners of modern sociology, historiography and economics. 2) Ibn Khaldun wrote an important work called Muqaddimah, which established the foundations of several social sciences like sociology, anthropology, historiography and economics. 3) In Muqaddimah, Ibn Khaldun introduced concepts like asabiyyah (social cohesion), the dynamics of group solidarity, and the cycles of growth and decline of civilizations.

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Assignment of social science
Summit to sir Najam Us Saqib
Group Members:
Zulkaif Ahmad 1987 FLL/BSENG/F-18
Luqman sajjad 1985 FLL/BSENG/F-18
Hamza 1988FLL/BSENG/F-18
International Islamic university Islamabad

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Ibn Khaldun: The Muslim Philosopher

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Table of content
Introduction 2
Ibn khaldun life 2
Parent death 3
Khaldun in prison 4
Khaldun in spain 5
Writing of Muqaddimah 6
Khaldunian contribution 8
Critique of Islamic philosophy 10
Perspective of education 12
Methodology of education 12
Anthropology 14
Islam and the political role of religion 14
Conquest of power and the theory of cycles 16
Solicitation 16
Informational programed 16
Work in field of history 17
Work in education 18
Conclusion 18

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Ibn khaldun
Introduction
Wali al din Abd Al Rahman ibn Muhammad ibn Abi Bakr Muhammad ibn al Hassan ibn khaldun
one of the Muslim thinker of the Middle Ages who justify conception of the interaction between
society and the state. Ibn khaldun born in Tunis on Ramadan 1,723A.H( May 27 1332 A.D) and
belong to the family of Andalusian family and there is contradiction regarding to his ancestors
according to Enan the ancestors of khaldun migrate from Andalusia to Tunis in the middle of 17
century , He is the son of Wali-al-Din Abdul- Rahman , his origin attribute to the Yemenite Arabs
of Hadramaut and his genealogy to Wali ibn Hajar, relaying for this on the report of the
Andalusian genealogists ibn Hazm, he doubt the authencity of genealogical tree and believe that
many names were left out of it, khaldun was the grandfather who entered Andalusia could not
be enough to cover the six and half centuries which elapsed from the conquest of his birth. Ibn
khaldun grandfather Khalid, known by the name of khaldun entered Andalusia with the Yemenite
troops and the first settled in the town of Caramona where he founded his family. His family then
moved to Seville,where at that time was a rebellion city where Umayya ibn Abd- Ghafir, Abdullah
ibn Hajjajand Kuraib and Khalid son of khaldun, allare chiefs of great families raisedthe standard
of the revolt. Umayya was the governor of the city under Emir Muhammad, he rebelled and took
power and killIbn alHajjajbut the family of khaldun and Hajjajopposed himtill the end afterward
kuraib ibn khaldun took the authority and become the new ruler of Seville, so the family of Hajjaj
rose against him and become ally of this family as kuraib was cruel and everybody dislike him so
he was killed. The happened many up and down with the ancestors of ibn khaldun till ibn khaldun
born.
According to Ibn Khaldun own argument, his ancestors belonged to an ancient Arab tribe called
Khaldun in South Arabia. This family migrated to Spain on the eve of Muslimconquest in the early
decades of 8 century. Ibn Khaldun related the origin of his family to south Arabia upon the basis
of the report given by Muhammad ibn Hazm, the Spanish genealogist of l lth century1.
Accordingly, there were 10 fore fathers between himself and the first migrant to Spain.2
Ibn khaldun life
As we read that ibn khaldun belong to old prominent and learned family, He born those days
when Muslim civilization of the west drifted away, now rising now falling but before it vanished
completely, a man raised as Ibn khaldun who introduced a philosophical discipline (the
1 Henrich Simon, Ibn Khaldun's Scienceof Human Culture, p.26-27
2 Henrich Simon, Ibn Khaldun's Scienceof Human Culture, p.26-27
Ibnkhaldunlife andcareer,”Religionandcivilizationananalytical studyof the Muqaddimahof ibn
khaldun”Thesisdepartmentof history,universityof Calicut,2001

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philosophy of society or of history). He learn early education from his father he learn Quran by
his heart and studied different mood of recitation and interpretation as well as hadith and
jurisprudence. Healsostudied Grammar and rhetoric by the reliable teacher of that time in Tunis,
he studied hadith Malaki jurisprudence philosophy and poetry afterward.3 He studied logic and
philosophy in the course of his public life and his effort in those subjects 4all the teachers their
Ijaza. 5 He was also well versed in Islamic philosophy, studying the works of Al Farabi, Al Razi, Al
Tusi, Ibn Sina and inn Rushd. Ibn khaldun was different from other philosophers, indeed from all
his predecessors by the fact that he consider history as a science worthy of study not a narrative
merely recorded. He wished to write history in the light of new method of explanation and
reasoning and his reflection and studied let him to establish a king of social philosophy, he wrote
the prolegomena of his historical work as a preliminary explanation in the light of which history
should be read and its events understood.
Parent’s death
After the death of his parents and teachers he found hard to continue his studies so he moved
toward Mauritania where some of his professor and friends had gone but was dissuaded by his
eldest brother Muhammad. He entered to public life in 1350 A.D when Abu Muhammad ibn
Tafrakin, summoned him to fill the post of the seal bearer to the young sultan Abu Ishaq. It was
753 A.H the Emir of Constantine Abu Zaid marched with his army to conquer Tunis and ibn
Tarakin and the army of Tunis were defeated somehow ibn khaldun escape from the camp
seeking safely onward he lived with Almoravide sheikhs in Aba. Ibn khaldun moved to Biskra in
the winter season later on joined sultan Abu Enan who was a powerful and determined prince
and according to historians the sultan honored him more than he had expected ,it was also said
that itwas sultan who summoned him when his name was mentioned ina meeting held to chosen
the Ulama or scholar, then he moved to fez in the year 755 A.H and sultan appointed one of the
securities and seal bearers but khaldun was not happy with this because his ancestors his didn’t
occupy this post. He learn many things in his stay in fez with the scholars who came there from
Andalusia and other cities of north Africa , from that time khaldun become a great personality at
the age of twenty two but his intelligence ,force of character ,determination ,great ambition
always take him to the greater post. His life with aby Enan who was the greatest monarch of
north Africa were the beginning of great political activity for about thirty years carried him from
one state to another state faces downfall and sometimes fame. After two years of appointment
his interest grown up in politics and the sultan cover him with the favors and appointed him in
the post of secretary of youth and also admitted him his private council member but in khaldun
3 kitab al Ibar page336 and 391.
4
ibn khaldun and the modern social sciences by Douglas Hgarrison (research) June2012
5
Ibn khaldun his lifeand work by Muhammad Abdullah Enan 1975
Life and work of ibn khaldun by Muhammad Abdullah Enan

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didn’t hesitate to conspire again him with Emir Abdullah Muhammad, the dethroned ruler of
Bougie. Sultan Abu Enan at time was ill but when he hear to his conspiracy he ordered to arrest
khaldun and put him in the prison.
Ibn khaldun in the prison
After two years of prison he bagged to forgive him but sultan refused so khaldun wrote an ode
of two hundred verses for begging mercy.
How can I remonstrate with time?
And which vicissitude of fortune can I fight?
I am submitting to the judgment of fate,
Which at one time is favorable and at another antagonistic.
The ode reached to sultan and he has promised to release him but he was in Tlemcen but from
the illness he was suffering from take away his life in the month of Zil Hijja 1358 A.D before he
release khaldun. Vizier Al Hassan ibn Umar ordered to release ibn khaldun and other prisoner
and re stored the post of khaldun as khaldun was an opportunist man so later on rise of the
victorious Mansur he sided with him and took the post of secretary of the new king. Afterward
the arise the power of Abu Salem and he proclaimed himself as the king there khaldun create
friendship with him and moved toward fez with Abu Salemad defeated the Mansur ibn Suleiman
and sat on the throne of his father in shaaban 760 A.H. he recited many of poem to the king in
different occasion one of the best composed at the time was the long ode he submitted to the
sultan on the eve of prophet birthday commenting on the qualities and miracles:
The ode begin:
They cruelly abandoned and tortured me.
And kept me long weeping and lamenting,
On the day of parting they refused to allows a moment
To a sad lover to say farewell,
O for days of those parting; they left
My beating heart burning with love.
Their procession disappeared, and my tears were flowing.
In the year of 762 A.H when sultan received gift from the king of Sudan among which was agiraffe
ibn khaldun submitted to the sultan another poem describing the giraffe in a very artistic style
which shows that it was the stage of rhetoric and poetry for khaldun.

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Ibn khaldun remain two years as asectary and chamberlain to sultan Abu Salem and alsoselected
as a chief justice where he shows his great ability but he loose sultan favors as he had rivalry
between and high official,hence Omar ibn Abdullah dethroned Abu Salem and the royal treasury
was looted an again ibn khaldun again sided with victorious standing under the banner without
hesitation, when Omar ibn Abdullah as a authority increase his pay and conform his post he was
not satisfied with it as he want the post of the state such as grand chamberlain or a vizier but
when Omar refused he left his position and resigned and want to move to his home Tunis but the
king didn’t allowas he had feared that khaldun might meet his enemy Emir of Tlemcen sokhaldun
appealed to Masud ibn Massi , Vizier Omar colleague and brother in law who helped him to give
permission to make his way to home he decided to go to Andalusia.
Ibn khaldun in Spain
Muslim Spain by that time had been confined to city of Granada. The last Muslimhold was under
the Nasirids. Sultan Muhammad ibn Yusuf ibn Al Ahmer (Muhammad V) was the ruler at that
time and was young and not experienced leader so the power was with the chamberlain Abul
Nain Radwan assumed complete power and the Muhammad ibn al khatib was the important
personality in his chamber who was a poet and a writer in Spain. Khaldun made his way toward
and khatib welcomed him in spain also the court welcome in the region the sultan also invite
him in his private council The king of Castile requested the service of Ibn Khaldun at his court
and promised, in return, to restore his family legacy? But Ibn Khaldun did not consider this
promise at all. Anyhow he was successful in the mission to which he was appointed. Pedro, when
he was returning, presented him a mule with a saddle and bridal adorned with gold. Sultan
Muhammad V was very much pleased with the successful conclusion of peace between Castile
and Granada and he gave Ibn Khaldun, as a token of recognition, the village of Elvira in Vega of
Granada. Ibn Khaldun settled in his newly acquired village. He brought, with the permission of
the sultan, his family to Spain But the days of prosperity and peace for Ibn Khaldun in Spain did
not remain long. The sultan began to treat him 'coldly'. 'He smelt the odor of oppression'. It was
not long when he realized that Granada was not a suitable place for his activities. The
estrangement was 'evidently due to the intrigues on the part of his friend Ibn al Khatib who
feared the rivalry of Ibn Khaldun. 'The atmosphere between us darkened'
He also serves many princes as secretary, and he was ambassador at several orts in Spain and
Africa as such he visited the Christian court of peter the cruel in Seville. Ibn khaldun was not
satisfied with the school philosophy as he had come to know it. Ibn khaldun was a sober thinker
he combats alchemy and astrology on rational ground. To the mystic rationalism of the
philosophers he opposes frequently the simple doctrine of his religion, whether from personal
conviction or from politicalconsideration but religious didn’t affect his scientificopinion then neo
platonic Aristotelianism. He come up with a claim to establish a new philosophical discipline of

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which Aristotle had no conception .philosophy is the science of what exists, developed from its
own principles or reason. But what the philosophers advances about high spirit world and the
divine essence does not correspond thereto that which they say on these subjects is incapable of
proof.
Writing of Muqaddimah
In those days khaldun was tired of politics and want to get rid of it so he move toward literary
work. While Ibn Khaldun was least willing to take up any political offices Abu Hamuw wished him
to employ and to use his potential as diplomat for the benefit of Tlemcen Abu Hamuw thus
entrusted him the taskof winning the support of the tribes. Ibn Khaldun could not but accept this
duty even though reluctantly. As soon as he left Tlemcen he went to the district of Banu Arif
where his family also joined him. This tribe welcomed him and gave protection as well as abode.
Here among the tribes of Banu Arif, Ibn Khaldun was fullyrelieved of allthe offices and diplomatic
missions. He was searching for such an abode for many years. He spent there four years of long
life enjoying peace and tranquility relieved of all political intrigues, rise and falls of official duties
and dynasties. Having achieved an abode of peace, he started to write his masterpiec. His
experience grew up here and sharpen afterward living with Banu Arif tribe he finally start t work
in literary discipline and wrote Muqaddimah and it took 5 months to complete by the middle of
779 A.H (1378) 'I completed the composition and draft' of this first part [Muqaddimah], before
revision and correction in a period of five months ending in the middle of the year 779 (November
1327). There after I revised and corrected, the book, and I added to it the history of various
nations.6
After completing his work in a logical way he said I achieved the Prolegomena in this wonderful
manner, inspired to me in my solitude, ideas and expressions flowing on my mind tillthey formed
a mature and systematic matter. After writing the introduction he added his historical work in it,
in the beginning he want to write the history od of north Africa but later on the decide to
elaborate into general history for whole mankind.
By this time Ibn Khaldun had completed his work on history. He submitted the first copy of the
work to the sultanin the year 784 A.H.11382. This copy included the Muqaddimah and the history
of Arabs before and after Islam, the history of various Muslim dynasties and that of the Berber's
and the Zanata tribes. Later he put the work to revision and enlargement. He composed and
recited along poem of two hundred lines.
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
6
Ibn Khaldun;F. Rosenthalvol. lii, p. 48

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him to formulate what the 20thcentury 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.7
“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”
Indeed it is not too much to claim as did a contemporary Arab scholar, Sati al Husri that in Book
I of the Muqaddimah, Ibn Khaldun 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 “Aṣabiyyah” 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 Khaldun
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.
7 ibn khaldun Britannica onlineenclypodia9/12/2016

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Ibn khaldun contributions
Ibne khaldun major contribution is in the philosophy of sociology as well as history. He planned
to pen down history of world starting through first volume which focused at an analysis of
historical events, this volume is commonly termed as MUQADDIMAH or PROLEGOMENA. This
writing became another reason rather big reason of popularity of Ibne khaldun. When any one
coins the name Ibne khaldun, soon comes the name of Muqaddimah
Ibn Khaldun was famous for developing one of the earliest nonreligious philosophies of history.
He is generally considered the greatest Arab historian as well as the father of sociology and the
science of history.
Quotation Attributed to Ibn Khaldun
"He who finds a new path is a pathfinder, even if the trail has to be found again by others; and
he who walks far ahead of his contemporaries is a leader, even though centuries pass before he
is recognized as such.
At the age of 20, he was given a post at the court of Tunis and later became secretary to the
sultan of Morocco in Fez. In the late 1350s, he was imprisoned for two years for coming to know
about participating in a rebellion. After being released and promoted by a new ruler, he again fell
out of favor, and he decided to go to Granada. Ibn Khaldun had served the Muslim ruler of
Granada in Fez, and Granada's prime minister, Ibn al-Khatib, was a renowned writer and a good
friend to Ibn Khaldun. After a year later he was sent to Seville to a finalize peace treaty with King
Pedro I of Castile, who treated him with great generosity. However, intrigue raised its ugly head
and rumors were spread of his disloyalty, adversely affecting his friendship with Ibn al-Khatib. He
returned to Africa, where he changed employers with unfortunate frequency and served in a
variety of administrative posts.
In 1375, Ibn Khaldun sought refuge from the tumultuous political sphere with the tribe of Awl ad
'Arif. They lodged him and his family in a castle in Algeria, where he spent four years writing the
Muqaddimah. Illness drew him back to Tunis, where he continued his writing until problems with
the current ruler prompted him to leave once more. He moved to Egypt and eventually became
a teacher at the Quamhiyyah College in Cairo, where he later became chief judge of the Maliki

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rite, one of the four recognized rites of Sunnite Islam. He took his duties as judge very seriously -
- perhaps too seriously for most of the tolerant Egyptians, and his term did not last long. During
his time in Egypt, Ibn Khaldun was able to make a pilgrimage to Mecca and visit Damascus and
Palestine. Except for one incident in which he was forced to participate in a palace revolt, his life
there was relatively peaceful—until Timur invaded Syria. The new master (sultan) of Egypt, Faraj,
went out to meet Timur and his victorious forces, and Ibn Khaldun was among the notables he
took with him. When the Mamluk army returned to Egypt, they left Ibn Khaldun in besieged
Damascus. The city fell into great peril, and the city leaders began negotiations with Timur, who
asked to meet Ibn Khaldun. The illustrious scholar was lowered over the city wall by ropes in
order to join the conqueror and he finallyjoined the Victory master and was termed noted leader.
Ibn Khaldun spent almost two months in the company of Timur, who treated him with respect.
The scholar used his years of accumulated knowledge and wisdom to charm the ferocious
conqueror, and when Timur asked for a description of North Africa, Ibn Khaldun gave him a
complete written report. He witnessed the sack of Damascus and the burning of the great
mosque, but he was able to secure safe passage from the decimated city for himself and other
Egyptian civilians.
Ibn-e-Khaldun was one of the ablest and flexible people and specialists in the world whenever he
saw. Other than being the top Muslim scholarly he was likewise a rehearsing legislator and pro
historian.in a nutshell, he was an individual gifted with incredible learning. His philosophical way
of thinking towards the energy about history gave him a spot among the pioneers of considering
history. Enable us to consider the life of ibn-e-Khaldun and his obligations in the field of planning.
Ibn-e-Khaldun was a promising youth and an enduring understudy. It was a consequence of his
stunning qualities that the pioneer of Tunis Abu Ishaq ii offered him qazi position in his court
when he was just twenty years of age. Ibn-e-Khaldun had a gutsy soul. He moved to better places
and served various masters. right, when North Africa split into various locales he moved to the
space of morocco named fez. There he was appointed the secretary of the state by sultan Abu
inan of the fez. He by then moved to the waterways of Gibraltar and changed into the fief holder
of the sultan of Granada and later headed a political key Pedro the heartless ruler of Castile.
Granada didn't appear to invigorate Khaldun in context on his question with one of the wazirs.

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He proceeded ahead to the court of the ruler of jejaya close to Constantine and left Spain. He
returned to Granada in 1374 again got removed back to Africa where he got gave up and merged
his extraordinary prolegomena Muqaddimah in a fortification of Qilah-ibne-Salamah. The
prolegomena are said to be his fined suggestion and pack in the subject of history. It
demonstrates his duties to a political and social point of view. He went to Cairo and spent the
remainder of his there. During his stay at Cairo, he also went to perform hajj at Makah. In Cairo,
he held the post of the main equity what's more kept an eye on colossal spectators effectively
and achievement. He accumulated his history of the universe in a general sense of Arabs and
Berbers in 1382. Khaldun left the world in 1406 and kicked the can in understanding.
Critique of Islamic philosophy
Ibn Khaldun wrote on other topics apart from history, although in his autobiography he is rather
coy about admitting it. In his Shifa al sail (The Healing of the Seeker), he responds to the question
as to whether it is possible to attain mystical knowledge without the help of a Sufi master leading
the novice along the path. Ibn Khaldun tends to follow al-Ghazali (§3) in reconciling mysticism
with theology, but he goes further than the latter in bringing mysticism completely within the
purview of the jurisprudent (faqih) and in developing a model of the Sufi shaykh, or master, as
rather similar to the theologian. The fourteenth century, in which Ibn Khaldun was working, was
very strongly influenced by what Fakhry (1970) calls 'neo-Hanbalism', which brought with it a
strong suspicion of the claims of both mysticism and philosophy. Philosophy was regarded as
going beyond its appropriate level of discourse, in that 'the intellect should not be used to weigh
such matters as the oneness of God, the other world, the truth of prophecy, the real character of
the divine attributes, or anything else that lies beyond the level of the intellect. He refers to the
intellect as like a balance which is meant for gold, but which is sometimes inappropriately used
for weighing mountains. Logic cannot be applied to this area of enquiry, and must be restricted
to non-theological topics.

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Ibn Khaldun is also critical of Neoplatonic philosophy . The main object of his criticism is the
notion of a hierarchy of being, according to which human thought can be progressively purified
until it encompasses the First Intellect which is identified with the necessary being, that is, God.
He argued that this process is inconceivable without the participation of revelation, so that it is
impossible for human beings to achieve the highest level of understanding and happiness
through the use of reason alone. Interestingly, the basis of his argument here rests on the
irreducibility of the empirical nature of our knowledge of facts, which cannot then be converted
into abstract and pure concepts at a higher level of human consciousness.
Ibn Khaldun also had little respect for the political theories of thinkers like al-Farabi, with their
notions of rational government being based upon an ideal prophetic law. He saw little point in
using theories which dealt with ideals that have nothing to do with the practicalities of
contemporary political life. Although Ibn Khaldun rarely agrees with Ibn Rushd, there is no doubt
that his thought is strongly marked by the controversy between him and al-Ghazali, the latter
being acknowledged as the surer guide to the truth. The basis of Ibn Khaldun's critique of
philosophy is his adherence to the notion of the state. Religion has a vital role in society, and any
argument that it can be identified with either reason or contact with God is to threaten that
function. This is doubtless the basis of his attack on Islamic philosophy and on mysticism.
Although Ibn Khaldun is hostile to a version of Islamic philosophy, his discussion of society is full
of observations and ideas which clearly have as their source philosophical distinctions. For
example, his account of the three stages in the development of the state, from the nomadic to
the militant and finally to the luxurious and decadent is modelled on the three types of soul in
Greek thought, as is his notion of 'asabiya, of the spirit of cohesion, as a point of equilibrium
between different aspects of the soul. One of the features of Ibn Khaldun's work which makes it
so thought-provoking is the tension, which he never finally resolved, between a concerns to
acknowledge the facts of historical change while at the sametime bringing those facts under very
general theoretical principles. His contribution to the philosophy of history is outstanding.

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Perspective on Education
Ibn-e-Khaldun passes on that the direction incorporates the extraordinary comparatively as the
savvy arranging and instructing of people which draws out the potential inside a man that builds
up the character and develops the character. as indicated by Khaldun, the learning can be bound
into two bits of streams one of the subjects relating to theory subordinate upon one's
psychological possible results and thinking resources the other managing the extreme subject. In
the perspective, of ibn-e-Khaldun, the two sorts of information are basic for humanity as both
anticipate an occupation in the progress and progress of any country.
As indicated by Khaldun the enlightening strategy of a general populace ought to be figured by
the conviction course of action of the general populace. for example, it is basic for each Muslim
man and lady to get the information the sacred Quran and Sunnah and look for after the course
of Allah educated by the heavenly prophet congeniality show up he gives the going with focal
reasons for direction to man:
Instruction should make social and cash related practicality in man to be obligingly up to speed
in the general populace.
Instruction ought to be a way to deal with acquiring the enchanted life of individuals.
A significant motivation behind getting ready is to build up the power of reasoning and thinking.
To him, voyaging is in like the way an intend to get learning and in getting ready.
Methodology for educating
Ibn-e-Khaldun unsettled the methodology for encouraging which didn't enable the understudies
to disentangle exercises and manage issues with no other individual. In like way as such reducing
their creativity creative mind and capacity to make a plan and make. He said that the standard
methodology for showing was basicallyfeaturing the acknowledgment of notes and explanations
which were made by others. This lead to less chance to battle and didn't build up the tendency
for putting exertion to think and decipher which was astoundingly required for the learning and

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preparing of Islam. As he should suspect the understudies had become starting late the
uninvolved gathering of observers people and that the frameworks for educating didn't move
their learning and weakened their enthusiasm for trades. Because it is that the understudies
remained quiet in the class and concentrated on excess getting the hang of butchering their
capacity and farthest point of reasoning and thinking ibn-e-Khaldun was sad about the educators
who overlooked the methodologies for teaching and didn't concentrate on the authentic
framework for exhibiting the understudies. They began the action from complex to principal and
stirred up the improvement in learning with basic. Khaldun whimpered that the understudies
were being locked in to abhor the subject they were instructed as it was made so hard for them
to get it. He also said let the instructors continue from easy to complex from known to the cloud
and from cement to isolate. Ibn-e-Khaldun opined that the best and least mentioning method for
getting the capacity to noteworthy learning is to share in exchanges over issues furthermore
finding their answer. He ruined the dialog methods for instructing and reinforced the trades and
discussing frameworks which will enable the understudies to draw out their perspectives and
clarifications. He is like way said that the subject ought to be told by the degree of understudies'
capacity and limit. Along these lines, they will modify quickly and sees appropriately and
satisfactorily. Ibn-e-Khaldun decried the showing strategies for his time and got his own one of
kind proposals this respect. As he should suspect the course toward preparing ought to
incorporate the going with three phases:
Stage 1
Presentation a short presentation of the point ought to be given to the understudies looked for
after by clarifications and solid counselors to enable the preparation to subject.
Stage 2
The improvement of the subject should now be clarified in remarkable detail for better energy
about the understudies. The moves promptly examined in the standard stage should now be
broken down unmitigated and on an extremely essential level.

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Stage 3
Recaps near the finish of the action the point must be refreshed again so as to know whether the
understudies have truly valued the subject and have their learning updated.
Ibn Khaldun’s Anthropology
Ibn Khaldun himself describes his project as an attempt to found a ‘science of society and
civilization’. From that point of view, his preoccupations are much the same as those of Saint-
Simon, who was, in the mid-nineteenth century, the first in Europe to express himself in those
same terms. There are both similarities and major differences between Ibn Khaldun’s science of
society’ and modern Western anthropology, and we will have occasion to discuss them. Having
said that, the Muqaddimah does contain a philosophy of history and an outline political
philosophy, but Ibn Khaldun does not expresslyformulate them as such.Ibn Khaldun’s philosophy
of history does bear comparison with those of Hegel and Marx. It is based upon a thorough
knowledge of history and outlines a schema for the evolution of human history. It is, however,
less ideologicalandcloser to what we can now seeas the real course of history than that of either
of those European thinkers.
Islam and the Political Role of Religion
Religiondoes indeed play a major role at various levels in Ibn Khaldun’s socialand political theory,
but it appears only at a certain stage in the analysis. When Ibn Khaldun does introduce it, he
refers to religion in general and not to Islam as such. When he looks at the political function of
religion, he, unlike Muslim philosophers, concludes that there is no need for religion. To prove
his point, he argues that history demonstrates that societies can function perfectly well without
any religion. Ibn Khaldun accepts that religion does play a role in the foundation of power and
States, but only insofar as it makes social forces more powerful and only to the extent that,
insofar as it is an ideological fermenting agent that can unite men around a lofty ideal, it is a
supplementary force. Having examined how, in its pure state, the natural interplay between
social and political forces affects the formation and workings of States, he then demonstrates

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that, in historical terms, those forces interact within a specific institutional framework. That
framework, which defines the rules of government, is he says, founded upon either a purely
human and rational basis, or a religious and divine basis. It is at this point that Islam intervenes.
Ibn Khaldun’s preference is for a religiously based institutional framework. He does not explicitly
explain why this should be the case, and does not dwell upon what he calls ‘rational politics’
although he does citethe example of the Persian monarchy. We can assumethat the explanation
is that religion has a transcendental power and authority that no human agency can have. The
divine law is, from the outset, superior to particular interests and individual egotism, and it
supplies absolute values that transcend human divisions. In that sense, religion supplies the
political with fair and lasting solutions, whilst its moral ideals can distract men from their
penchant for oppression and tyranny. Ibn Khaldun regards the ideal unification of the political
and the religion as a beautiful utopia. There was a very brief period (thirty years, according to
tradition) in the history of Islamwhen it really did exist,in the time of the ‘Rightly-Guided Caliphs’.
He explains the objective reasons, which are inscribed in both human nature and the nature of
power, why that ideal can no longer work. Ibn Khaldun demonstrates that, in the course of the
history of Islam, the royal regimes that existed in most Islamic societies reached a compromise
between the application of religious law and the natural needs of society and power
The Conquest of Power and the Theory of Cycles
The theory that the evolution of societies and civilization is cyclical is of fundamental importance to Ibn
Khaldun.Ithasto be relatedtotwoaspectsof histhought:first,he takesthe view thatsocial models(the
organization of society into families, tribes and nations), technology, sciences and religions remain
essentiallystable once they are fully developed. Only minimal and superficial changes will take place.
Second, he sees civilization as a bipolar phenomenon, with a rural pole (badawa) and an urban pole
(hadara). The two poles both contradict and complement one another. It is therefore the civilisational
systeminitsentiretythatiscyclical.Bothcitiesandthe rural,agrarianorpastoral worldare affected.The
cyclical transformationsdonot,onthe otherhand,affecteitherthe foundationsof the humanorderitself
or its social and cultural models.
Solicitation

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Ibn-Khaldun says that the connection between an educator and an understudy ought to be set
up on companionship and observation. The educator should go about as a parent towards the
understudy and dodge pitiless and vicious controls Khalid 2012 as he should suspect torment
paying little personality to whether by guardians or instructors hurt the academic furthest
reaches of the kid which prompts the decimation of adolescent’s character progress.
Informational program
Ibn-e-Khaldun denounced the books of that time which were proposed as the getting material
and reference-books. The understudies expected to mull over these books and their clarifications
and converses with accomplishing the graduation statement. From the perspective on Khaldun,
a huge amount of clarification is risky and hard for the understudies as each examiner has their
very own view and impression of displaying. ibn-e-Khaldun says that there is old news aside from
the accentuation of substancewith explicitgroupings of words and enunciations by then for what
reason should understudies be obliged to review and learn books concerning substance of setting
he up says that religion heading ought to be the foundation of the informative program as it helps
in-approach of the uncommon character and propensities. As per his technique for thinking is
basic for understudies as it empowers one to think what's more isolated basically. Khaldun loads
on the learning of language as it reviews various subjects what's more math as it hones the
psychological power and develops the power of thinking. He felt a requirement for an ace.
Works in the field of History
Ibn-e-Khaldun has achieved an endless spot among the uncommon undeniable researchers and
is seen as the best of all as he was the first to view history as a science and not similarly as a
record. Prior to him, history was just a record of events in a confounded manner. Khaldun gave
another approach to manage history by giving new systems for explaining and thinking moreover
making it a social perspective. Being the originator of human science, philosophical history, and
political economy, his works have imagination and reality. His book Kitab-al-Ibar including the Al-

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Taarif (gathering of diaries) is his everlasting work in history which contains Prolegomena and
biography. The book deals with the overall population, its origination, control, sciences. The best
bit of the book is which portrays the imagination, examining the various subjects like political
economy, human science, and history with striking innovativeness and power.
Works in Education
Ibn-e-Khaldun was a prestigious collector, an unprecedented researcher, and moreover an
awesome educationist. His viewpoints on preparing and the significant mental comprehension in
the enlightening methodology and headway of human character and body marked him as an
unfathomable educator too. His promise to guidance is seen as profitable and significant over
the world in the fieldof preparing sincehe underscored the socialimpacts as a point of preparing
and moreover progressed capable and expert subjects close by educational subjects in guidance.
The front line preparing really advocates the systems gave by Khaldun in teaching.
The virtuoso of Ibn-e-Khaldun was differing and flexible: he was a polished scholar, a readied
legislator, a reputed understudy of history, and an informed geographer. He was the creator of
the hypothesis of History, an originator of the "Thinking of Sociology" and a pioneer of
Demography. Khaldun had a staggering request over creative and inventive instructing potential
outcomes. He was an educator just as an instructor who could lay hands in regards to any issue
and talk over it with reference to his academic capacities. He is the main researcher and
mastermind whose range and significance of adroitness in the field of guidance are just
prohibitive.
Society
society is an organism that obeys its own inner laws. 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

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Work by khaldun
Works by Ibne khaldun. Muqaddimah by Ibn Khaldun; translated by Franz Rosenthal; edited by
N. J. Dowood an Arab Philosophy of History: Selections from the Prolegomena of Ibn Khaldun of
Tunis (1332-1406) by Ibn Khaldun; translated by Charles Philip Issaw.
Philosophical and Sociological Works Ibn Khaldun: An Essay in Reinterpretation (Arabic Thought
and Culture) by Aziz Al-Azmeh Ibn Khaldun and Islamic Ideology (International Studies in
Sociology and Social Anthropology) edited by B. Lawrence Society, State, and Urbanism: Ibn
Khaldun's Sociological Thought by Fuad Baali Social Institutions: Ibn Khaldun's Social Thought by
Fuad Baali Ibn Khaldun's Philosophy of History - A Study in the Philosophic Foundation of the
Science of Culture by Mushin Mahdi
conclusion
Ibn Khaldun was not satisfied with the School-Philosophy, as he had come to know it. His picture
of the world would not fit its framing. If he had been somewhat more given to theorizing, he
might no doubt have constructed a system. Philosophers pretend to know everything; but the
universe seems to him too great to be capable of being comprehended by our understanding.
There are more beings and things, infinitely more, than Man can ever know. "God creates what
you know nothing of". Logical deductions frequently do not agree with the empirical world of
individual things, which becomes known by observation alone. That we can reach truth by merely
applying the rules of Logic, is a vain imagination: therefore reflection on what is given in
experience is the task of the scientific man. And he must not rest satisfied with his own individual
experience; but, with critical care he must draw upon the sum of the collected experience of
mankind, which has been handed down

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References
 Took help majorly from encyclopedia of BRITANNICA and also material will throw light on
MUQADDIMAH KITAB UL ABAR .IBNE KHALDUN LIFE AND TIMES BY ALLEN JAMES
FROMHERZ political thought from prophet to prophet to present (ANTONY BLACK)
Edinburgh University press, 2011
 Ibne Khaldun's contribution to heterodox political economy BY MUHAMMAD Adil H
 Ibne Khaldun: an essay in Reinterpretation by Aziz Al azmey.
 Recognizing the Importance of Ibn Khaldun Interview with Abdesselam Cheddadi