Ibn Khaldun Biography

Ibn Khaldun is considered a distinguished Arab genius, he was an encyclopedic researcher with multiple knowledge and sciences, a pioneer in many sciences and arts, the first founder of sociology, an imam and reformer in history, and one of the pioneers of the “biography” of the art of self-translation. He is one of the few al-Maliki jurists and a reformer in the field of educational studies and educational psychology. He also made distinguished contributions to the renewal of the Arabic writing style.

Who is Ibn Khaldun?

Ibn Khaldun is a North African historian, and after graduating from Zaytuna University, he lived in different cities in North Africa, where he moved to Biskra, Granada, Bejaia, Tlemcen, and Fez. 784-808 AH), where he died in 1406 at the age of 73, and was buried near Bab al-Nasr in north Cairo, leaving a legacy that continues to extend his influence to this day. Ibn Khaldun is considered the founder of modern sociology and a historian of economics.

Ibn Khaldun's full name

He is the guardian of the religion, Abd al-Rahman ibn Muhammad ibn al-Hasan ibn Muhammad ibn Jaber ibn Muhammad ibn Ibrahim ibn Abd al-Rahman ibn Khaldun al-Hadhrami, and he was nicknamed Abu Zaid, whereas Ibn Khaldun mentioned his lineage in this way and said: I do not remember my descendants from Khaldun other than these The ten, and his lineage is also from the companion Wael bin Hajar, who came to the Prophet - may God bless him and grant him peace - and uncovered his robe for him, sat on it and prayed over it.

The origin of Ibn Khaldun

In his autobiography, Khaldoun traces his origin to the time of the Prophet Muhammad, peace and blessings be upon him, through an Arab tribe from Yemen, specifically Hadramawt, which came to the Iberian Peninsula in the eighth century at the beginning of the Islamic conquest, where he wrote:

We are from Hadhramaut, from the Arabs of Yemen, through Wael bin Hajar, nicknamed Hajar bin Adi, one of the best and most respected of the Arabs.

Ibn Khaldun's birth

Abd al-Rahman ibn Muhammad ibn al-Hasan ibn Jaber ibn Muhammad ibn Ibrahim ibn Abd al-Rahman ibn Ibn Khaldun, commonly known as Ibn Khaldun, was born from a distant ancestor.

Where was Ibn Khaldun born?

Ibn Khaldun was born in Tunisia in 1332 AD (732 AH).

Ibn Khaldun's knowledge

The creative Arab thinker Ibn Khaldun was able to make important additions and contributions to the field of human thought. Among his extensive readings was the history of the ancient world. Ibn Khaldun’s contributions were clear in the field of history, political science, and sociology, which led some scholars to consider him the founder of sociology, especially as he explicitly declared in his introduction that any new science must have a subject of its own that provided him with human civilization. And what else.

Sheikhs of Ibn Khaldun

Ibn Khaldun’s ideas matured in the light of an intellectual current closely related to the reality of his time, despite the deep and new questions and theories he posed, it was impossible for him to think about the unimaginable, that is, a deviation from the cultural trend prevailing in the late Middle Ages, which deepened the “culture of fear.” “that has swept everyone, and the fields of thought and action in a systematic and organized manner and framed by the legitimate authority, and its religious institutions that control the rules of behavior with their approval, or by excluding what is consistent or inconsistent with its vision of the world, and it is not possible to achieve the desired goals for man, except within the framework of this knowledge system and within The central circle that prevents contemplation of other perceptions and horizons, and thus wastes the hidden energies of man and prevents him from imagining the possibility of obtaining or achieving new goals in his process and pursuit.

Therefore, defining and identifying his sheiks and their intellectual trends and the extent of their impact on his thought, will enable us to reveal some of the cognitive dimensions and intellectual contradictions experienced by the author of the lessons mentioned by many of them, in addition to his father, and Ibn Khaldun was satisfied with reviewing twenty-seven Sheikhs among a large group of Sheikhs who taught them In one way or another one or more types of sciences prevailing in his time, African scholars and jurists, and they are:

His father, Muhammad, who took from him the “Arab industry, and has a vision in poetry and its arts” (7/510) died in 749 AH / 1348 AD from the plague in that year, and Ibn Khaldun did not exceed 16 solar years.

Muhammad bin Baral Al-Ansari, Abu Abdullah. 

He is an Andalusian, a Valencian, from the Andalusian community, and a student in the Valencian chiefdom before his emigration to Ifriqiya. Ibn Khaldun took several scientific materials from him, studied the Qur’an and the readings on the narration of Jacob, and gifted him my poems by al-Shatibi al-Lami and the wonderful ones known as the wish-granting, and the wonderful wife of Oregon state virtues in Quranic readings and drawing And as he studied with him my two books Interpretation of the hadiths of Al-Muwatta, the introduction to the Muwatta of Malik by Ibn Abd al-Bar, and the book “Taysir al-Ahkam” by Ibn Malik, in which he collected rulings from grammatical rules in a nutshell, in addition to Ibn al-Hajib’s summary in Maliki jurisprudence, which is called the jurisprudential and subsidiary abbreviation among mothers, which is What was explained by many Moroccan jurists.

Al-Hussiri, Abu Abdullah Muhammad Al-Arabi, and what he studied in the above-mentioned Tas’heel book and learned from it the sciences of the Qur’an, hadith, jurisprudence, and some sciences of the Arabic language.

Ibn al-Shush, Abu Abdullah Muhammad al-Zalzali or al-Mazzali, and Ibn Khaldun refer to his name only and we cannot say more about his character or the types of lessons he took from him.

Ibn al-Qassar, Abu al-Abbas Ahmad, took from him the sciences of grammar, and Ibn Khaldun indicated that his sheik explained the Qasida al-Burdah, and this is evidence of the possibility of the existence of these jurists, and the teachers’ interest in several subjects and sciences that combine interpretation, Arabic, and mysticism.

Ibn Bahr, Abu Abdullah Muhammad took from him the sciences of the tongue and encouraged him to memorize many poems, including the six poems, and he explained the poetry of Abu Tammam within his poems contained in the book of enthusiasm, Tammam, and al-Mutanabi, from the poems contained in the book of songs by Abu al-Faraj al-Isfahani, which Ibn Khaldun transmitted texts It is long, we find it in the first lesson book, especially in the chapter, in one heel there are four fathers. (1/170)

Al-Doshi, Shams Al-Din Abu Abdullah Muhammad bin Jaber Al-Qaisi Al-Andalusi (died: 749 AH / 1348 AD) died of the plague, and Ibn al-Qanfoud mentioned him as a narrator, from the Muwatta of Malik and Sahih Muslim, who described him as the owner of the two trips, meaning that he made two trips to the East, the first in the year (720 AH). / 1320 AD) and the second in the year (734 AH / 1333), and Al-Asqalani translated for him, saying: “The science of grammar, language, hadith, and reading. The narration increased until he became the narrator of time.”

Al-Jiani, Abu Abdullah Muhammad bin Abdullah [also known as Al-Baghdadi], we have not obtained any information about him and Ibn Khaldun indicates only his name and that he took fiqh from him.

Al-Qusayr, Abu al-Qasim Muhammad Ibn Khaldun studied with him the book “Al-Tahdhib fi Shortening the Mudawana” by Abu Saeed al-Barazi, and he taught at Ibn al-Lawz School. For him to memorize it, Ibn Khaldun read the abbreviation of the Mudawwana and Al-Maliki’s book on it, but we do not know which of them are from the dozens of books written by the owners.

Ibn Abd al-Salam al-Hawari, (d.: 750 AH / 1349 AD) Abu Abdullah Muhammad al-Monastiri al-Tunisi, the judge of the group and the sheik of fatwas, and a commentator on Ibn al-Hajib al-Farea. and its efficiency.

“And the demands of the jurists of Morocco were directed to him, and he, may God have mercy on him, was on what (Al-Sati) described as the one who chronicled reality as if it were a sea that broke waves and cut them one after the other, until Abu Abdullah Al-Sati said, “Oh Ali, this is the group and this is the way to read it jurisprudence, even if it was not in Tunisia except for this imam, he is all success, so we must stay with this council so that our comrades can benefit from it and we can benefit from it.” But this narration is categorically denied by Ibn Naji in the framework of faith, where he says: “Sheikh Abu Abdullah Muhammad al-Sati was the Mufti of Fez, he arrived with Sultan Abi al-Hassan Ifriqiya, and he entered Tunisia and saw its will and attended the council of Ibn Abd al-Salam, so it was said to Sheikh Abu Abdullah Muhammad al-Sati: Who have you seen in Africa? He said: I have not seen in him more knowledgeable than spears in Kairouan. It was said to him: Ibn Abd al-Salam? He said: Neither Ibn Abd al-Salam nor anyone else. Al-Nabhani points out in the Supreme Monitor that he was “skilled in intelligible and memorizing movables, and authored books, including his explanation of the abbreviation of Abi Amr Othman bin Omar bin al-Hajib, the jurist who traded this covenant among the hands of people.” He narrates a problem that arose in The city of Kairouan on Friday when Abu al-Hasan al-Marini fled from his enemies. The problem is the necessity of the Friday sermon, but in whose name is the sermon performed? Are you in the name of Abu Al-Abbas Al-Hafsa? Or in the name of Abul-Hassan Al-Marini? Ibn Abd al-Salam intervened, saying: “Nothing has been proven to this scholar that necessitates abandoning obedience to Sultan Abi al-Hassan, and accompanying the situation as an argument for us and against us. Abdul Rahman bin Muhammad bin Khaldoun Al Hadhrami.

Ibn Abd al-Salam was one of the sheiks of the Shameya School located near the Zaytuna Mosque and Souk al-Attain. Princess Fatima, the sister of Sultan Abu Yahya Abu Bakr Zakaria, commissioned him in 742 AH / 1341 AD to manage and teach the Anqiah School, and the week was divided between her and al-Shamma’i until the princess dismissed him, accusing him of negligence, then the free woman isolated him from her school and attributed him to neglect. Ibn Khaldun heard about the book al-Muwatta.

Scholars and jurists of the Far Maghreb

The campaign carried out by Abu al-Hasan al-Marini on Africa in the year 748 AH (1347 AD) was an opportunity for Ibn Khaldun to get acquainted with a large group of Moroccan scholars. They numbered 400 jurists, judges, writers, poets, and others.

Ibn Khaldun was able to reside with some of them in Tunisia and catch up with them in Fez, and they had a great influence on him, especially al-Abli, Abu al-Barakat al-Balfiqi, and al-Sharif al-Hasani. Ibn Khaldun showed these three of the eighteen sheiks a great veneration for them, aware of their knowledge, their competencies, and the knowledge and method they gave him.

But we will add three other personalities who also had a great influence on his scientific, cognitive and behavioral formation. Ibn Khaldun did not mention them as his sheiks, but his contact with them and his direct contact with them led to his influence on him: Ibrahim bin Zarzar the Jew, the court doctor of Ibn al-Ahmar, and Faris bin Maimon bin Warner. And the minister to Abu al-Hasan al-Marini, and finally his friend in the two ministries, Lisan al-Din ibn al-Khatib.

Al-Ali: It is sufficient to mention these qualities described by Ibn Khaldun in his book (The Mohassal Laboratory in Usul al-Din) to know the extent of the importance of this sheik in the scientific career of his student: The scholar, the scholar, the pride of the world and religion, the proof of Islam and Muslims, the helper of souls, and he has many of those before him and possesses what no one should after him. We poured out the wealth of her knowledge, and adorned us with pearls and scattered systems.”

Ibn Khaldun maintained his opinion and position on his Sheikh Al-Abli, where we note the same qualities of reverence and dignity by the definition that he wrote at the end of his life, while Al-Labbab wrote it in Tunisia when he did not exceed the second decade of his life. He describes him by definition, saying: “The Sheikh of the people of Morocco for a year in the mental sciences,” and the actions of their group, giving importance to this character in the life and formation of Ibn Khaldun.

The Introduction of Ibn Kholdoon

Ibn Khaldun's Introduction is an original pioneering work and analytical scientific research. It is also an encyclopedia that shows how human societies have developed and explains how to deal with the changes that led to social movement, or that led to the collapse and delay of these societies as shown in the treatment, especially that Ibn Khaldun put all his ideas and most of his philosophy in this introduction, where he presented a new science in his time, which is the art of construction, which is called at the present time sociology and politics, political and social economy, economics, philosophy of history and public law. Ibn Khaldun divided his introduction into six chapters as follows:

Chapter One: In it, he talked about the effects of urbanization on man, showing the effect of different areas, air, soil quality, fertility or hunger on human colors, manners, and morals.

Chapter Two: In it, he talked about the difference between the nature of the Bedouins and civilization, in terms of lineage, fanaticism, leadership, lineage, king, and politics, as well as about tribes and savage nations.

Chapter Three: In it, he talked about the formation of the state in general, and how to run its affairs. He also talked about authority, succession, and the king mentioned the ranks of the Sultan, and how to maintain the establishment of the state, explained the concept of loyalty and guardianship, described the rules of military and war, and the reasons for the collapse of the state.

Chapter Four: In it, he talked about construction, the foundations of Islamic architecture in building mosques, as well as countries and cities, and building urban structures.

Chapter Five: In it, he talked about the importance of human work, and about the most important industries such as agriculture, architecture, weaving, medicine, paperwork, singing, and others. He also talked about ways of earning and how to distribute the pension.

Chapter Six: In it, he talked about all kinds of sciences, and he explained each science in particular and explained its history and conditions. He explained that science is the basis of civilization, and between the branches of linguistic, natural, mathematical, and medical sciences. As for literature, it is poetry, history, theology, psychology, astrology, and magical sciences.

Ibn Khaldun's philosophy

Ibn Khaldun was aware of everything written by the ancients, and he was familiar with the conditions of humans and criticized their opinions. He said that it was a science that arose with the development of urbanization, and spread in cities. The history that preceded it, because they were mixing myths with real events, as they interpret history. Ibn Khaldun said about history, based on superstition and astrology, “on the surface it does not exceed the news of the days and the saying, and in its interior, there is a study, investigation, and explanation of beings and their origins and knowledge of methods, and the causes of facts, because history is news about human society and it is the construction of the world, and what is presented because of the nature of this Urban conditions.” Ibn Khaldun was well aware of the opinions of the scholars who preceded him and his study, so he analyzed their opinions and studied them in a deep study. He respected their opinions, and was sincere in their criticism and presentation, as he corrected some matters they were ignorant of, especially about the customs of countries and the rules and principles of comparison.

Jobs held by Ibn Khaldun

Ibn Khaldun was a wise diplomat and worked in more than one diplomatic position working to resolve disputes and disagreements. Sultan Muhammad ibn al-Ahmar appointed him governor of Castile and served as a minister to Abu Abdullah al-Hafsa Sultan of Bejaia, and then appointed Sultan al-Zahir Barquq as a judge over the Maliki judges.

History of Ibn Khaldun

The History of Ibn Khaldun, or known as the Book of Lessons, Diwan of Beginners and News in the days of the Arabs, Persians, Berbers, and their contemporaries with the greatest authority, is a book written by the historian Ibn Khaldun, and it is a historical encyclopedia consisting of seven volumes that made researchers consider Ibn Khaldun the founder of sociology.

In what period did Ibn Khaldun live?

The scholar Ibn Khaldun was born in Tunisia during the era of the Hafsid state, which ruled the Maghreb for several decades at that time, and he grew up in a family distinguished by science and literature, and it was his father who taught him and founded him on science, so he memorized the Holy Qur’an in his childhood, imitating Andalusian ancestors, and Tunisia assumed political positions and important religious, and his family from Andalusia in the middle of the seventh century AH heading to Tunisia, and Ibn Khaldun lived most of his life in the countries of the Far Maghreb and Tunisia, and wrote the first part of (The Introduction) in the castle of Awlad Salama in Algeria, and worked as a teacher at the University of Zaytuna in Tunisia, and at the University of Al-Qarawiyyin in Fez. Then he left teaching to devote himself to research and exploration in the humanities for four years to write what was known as Ibn Khaldun's Introduction, which was the basis of sociology that he built on the conclusion and analysis of the stories of history and human life.

Ibn Khaldoun in Tunisia

After Ibn Tafrkin bin Khaldun assumed his first duties in writing the sign-in decrees and addressing the sultans, he went out with Sultan Abi Ishaq to meet the owner of Constantine, Prince Abi Zaid, and the two armies met, and the result was the defeat of the Sultan’s army, which prompted Ibn Khaldun to travel to Morocco and ask for help from Sultan Abi Anan. The owner of Tlemcen welcomed him, honored him, gave him protection, invited him to the gatherings of knowledge, and obliged him to witness with him the prayer.

Ibn Khaldun in Morocco

Ibn Khaldun held more than one position in Morocco, among which we mention the following:

Writing the mark during the reign of Sultan Abu Annan in the year 775 AH was considered the second task of its kind. Ibn Khaldun was entrusted to him, which is to write to Sultan Abu Annan, where he entrusted him with what is known about him, from sitting with the people of knowledge in the councils he attended. Still, he did not continue in This position for a long time, as he was punished by imprisonment in 756 AH, on charges that he helped Prince Muhammad restore his king. He remained in prison for nearly two years, until he wrote a poem in which the Sultan begged for his release and had an impact on Abu Annan's soul, and promised him to release his family, but he died before he keeps his promise.

Writing about Sultan Abi Salem in secret and creation in the year 760 AH, when he asked Sultan Abu Salem bin Khaldun after helping him to restore his possession to write for him, for his knowledge, eloquence, and skills in writing letters of the sultans, and the ability to compose poetry, master the art of rhetoric, and other arts.

grievance plan; it is the task that Sultan Abi Salem Ibn Khaldun entrusted at the end of his reign in Morocco, as it is based on ruling between people, establishing justice, and giving everyone his right, and Ibn Khaldun indicated that he gave this task its right throughout his receipt of it.

Hijab with the owner of Bejaia; Where Ibn Khaldun worked as a veil for Sultan Bejaia bin Abi Abdullah, and this position is considered his first in Andalusia in the affairs of the people, as he has the reins of all the affairs of the state, which requires that the incumbent of this position be on a high degree of knowledge, culture, and intelligence, and these qualities met When Ibn Khaldun, he was a source of trust for many sultans who used it to restore their king the veil of the owner of Constantine.

Ibn Khaldun received the veil by a decision of Sultan Abi Al-Abbas after the murder of the Emir of Bejaia, to help Ibn Khaldun restore his king, but he did not stay long in this position, because of the large number of people who use it in the Sultan.

Embassy; Where the Sultan of Morocco took advantage of Abdulaziz bin Khaldun to strengthen his relationship with the peoples of the countries of the winds, so he appointed him as an ambassador there for his good relationship with their people.

Ibn Khaldun in Egypt

Ibn Khaldun held several positions and tasks in Egypt, some of which we mention as follows:

He was reappointed to the same position in 801 AH, and for the third time by order of King Sultan Faraj in 803 AH, while the fourth in 804 AH, and the fifth time in 807 AH, and it did not last more than four months because of his death.

teaching work; Where Ibn Khaldun worked as a teacher in Egypt in several places, where he started as a teacher at Al-Azhar Mosque, then moved to the oppressive school by order of Salah al-Din, due to the death of some teachers there and worked as a teacher of hadith at the Sarghatmush school in 791 AH.

the position of Khangah Baybars; Where Ibn Khaldun assumed this position in succession to Sharaf al-Din al-Ashqar, after his return from performing the Hajj in 790 AH, at the request of Sultan al-Zahir to expand his life.

Ibn Khaldun in Andalusia

Sultan Abu Abdullah bin Al-Ahmar asked Ibn Khaldun to go to the King of Castile in 765 AH to establish peace between them. The King of Castile welcomed him very much and asked him to stay in Castile so that the king of his ancestors would return to him, but Ibn Khaldun refused and returned to Sultan Ibn Al-Ahmar with good news for him to do what I was sent for it.

Ibn Khaldun's book

The Book of Lessons and the Diwan of the Beginner and the News in the Days of Arabs, Non-Arabs, Berbers and their Contemporaries with the Greatest Authority consists of seven parts, and the eighth part of the indexes is an Islamic attempt. To understand the history of the world and one of the first books concerned with the sciences of society, it should be noted that it was translated into many languages, and the chapters of Ibn Khaldun's Introduction in Ibn Khaldun's Introduction are divided into six chapters:

• Chapter One: He talked about human urbanization in its entirety, its types, and its share of the earth.
• Chapter Two: Mention Bedouin urbanism, savage tribes, and nations.
• Chapter Three: He talked about the states, the caliphate, and the king, as he mentioned the royal ranks.
• The fourth chapter deals with the topic of urban development, countries, and cities.
• Chapter Five: Talking about professions, pension, profit, and their aspects.
• Chapter Six: Speaking about knowledge, acquiring it, and learning it.

Ibn Khaldun's books

Ibn Khaldun reached decisive theories in sociology about the laws of urbanism, the idea of nervousness, state building and its fall, and others, where he wrote many works on history, arithmetic, and logic, namely:

• The Book of Lessons and Diwan of Beginners and Akhbar in the Days of the Arabs, Persians, Berbers and Their Contemporaries with the Greatest Authority. It is one of his most famous works.
• Khaldoun in geography, urbanism, astronomy, people's circumstances, and their nature.
• The Book of Pioneers in Remembrance of the Kings of Bani al-Wad
• The Book of Al-Khabar on the Status of the Tatars (The History of the Mongols from the Book of Lessons) was published by Dar Al-Farabi in Beirut.
• Ibn Khaldun's book and his message to the judges: Removing the blame from the governors of Anam, published by Dar Al-Watan in Riyadh.
• Ibn Khaldun's Journey book, published by the Scientific Books House in Beirut.
• Other books mentioned by Haj Khalifa in his book Kashf al-Dunun are Summary of the Whole by Fakhr al-Din al-Razi, and Sharh al-Rajz by Ibn al-Khatib fi al-Osoul.
• Explanation of Ibn Abdoun's poem and an explanation of the poem Al-Burdah and the nature of urbanization.

Ibn Khaldun's theories

1. Ibn Khaldun's social theory talks about human needs derived from human nature, where a man needs food, drink, clothing, and shelter, and these needs can be called basic, and the desire to meet these needs pushes a person to use his knowledge and thinking on a larger scale, which in turn leads to the emergence of secondary needs. , and then comes the stage of the urbanization process, in which man is concerned with luxuries, so he must be more intelligent as a result, civilizations have developed. It should be noted that Ibn Khaldun never meant that civilization is based on material needs only, Ibn Khaldun spoke about the nature of production And the necessity of cooperation between members of society to meet the needs of production, he explained that man consists of two parts: the material part, and the spiritual part merging with the material part, and each of them has its own perceptions, but the perceived part in both cases is the spiritual part.
2. In his economic theory, Ibn Khaldun dealt with a systematic analysis of the working mechanism of the economy and the importance of technology, specialization, and foreign trade in the economic surplus, the role of the government and its stable policies in achieving increased production and employment, law and order, expectations, production and value theory. Ibn Khaldun became the first economist to provide a biological explanation for the progress and backwardness of nations. , using the language of economic surplus, in addition to predicting the continuity of the state itself.
3. The role and nature of the state must be clarified for the welfare of society; because they provide important functions in the social, political, and economic life of nations; Therefore, Ibn Khaldun developed the theory of the state which states that the role of the state; It is the application of law and order that is important for any civilized society so that it can participate in trade and production. The economic surplus will increase when there are government policies that support economic activities, and the government must take the minimum of this surplus, through the collection of taxes, to provide a minimum level of services and public works. It is necessary, and for Ibn Khaldun, that optimal taxes can be achieved, if the government can not reduce the process of production and trade because of taxes.
4. Ibn Khaldun presented the theory of "asabiyya", which he considered one of the critical elements that affect the progress or backwardness of a group of people or societies, and asabiya is based on blood ties, or on the presence of individuals or their participation in a set of common interests, which gives them the strength to stay together and stand against groups. The other threatens to weaken this bond, when Ibn Khaldun expressed his opinion on how to rid some additional elements, such as the religious spirit, and members of the group from jealousy, and strengthen it. Nervousness is their weakness and decadence, which causes the backwardness of the group, and although not all societies go through this same sequence, excess welfare brings underdevelopment to the group, to be replaced by another group with greater tension.

Ibn Khaldun's theories

Ibn Khaldun's social theory talks about human needs derived from human nature, where a man needs food, drink, clothing, and shelter, and these needs can be called basic, and the desire to meet these needs pushes a person to use his knowledge and thinking on a larger scale, which in turn leads to the emergence of secondary needs. , and then comes the stage of the urbanization process, in which man is concerned with luxuries, so he must be more intelligent as a result, civilizations have developed. It should be noted that Ibn Khaldun never meant that civilization is based on material needs only, Ibn Khaldun spoke about the nature of production And the necessity of cooperation between members of society to meet the needs of production, he explained that man consists of two parts: the material part, and the spiritual part merging with the material part, and each of them has its own perceptions, but the perceived part in both cases is the spiritual part.

In his economic theory, Ibn Khaldun dealt with a systematic analysis of the working mechanism of the economy and the importance of technology, specialization, and foreign trade in the economic surplus, the role of the government and its stable policies in achieving increased production and employment, law and order, expectations, production and value theory. Ibn Khaldun became the first economist to provide a biological explanation for the progress and backwardness of nations. , using the language of economic surplus, in addition to predicting the continuity of the state itself.

The role and nature of the state must be clarified for the welfare of society; because they provide important functions in the social, political, and economic life of nations; Therefore, Ibn Khaldun developed the theory of the state which states that the role of the state; It is the application of law and order that is important for any civilized society so that it can participate in trade and production. The economic surplus will increase when there are government policies that support economic activities, and the government must take the minimum of this surplus, through the collection of taxes, to provide a minimum level of services and public works. It is necessary, and for Ibn Khaldun, that optimal taxes can be achieved, if the government can not reduce the process of production and trade because of taxes.

Ibn Khaldun presented the theory of "asabiyya", which he considered one of the critical elements that affect the progress or backwardness of a group of people or societies, and asabiya is based on blood ties, or on the presence of individuals or their participation in a set of common interests, which gives them the strength to stay together and stand against groups. The other threatens to weaken this bond, when Ibn Khaldun expressed his opinion on how to rid some additional elements, such as the religious spirit, and members of the group from jealousy, and strengthen it. Nervousness is their weakness and decadence, which causes the backwardness of the group, and although not all societies go through this same sequence, excess welfare brings underdevelopment to the group, to be replaced by another group with greater tension.

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