The Muqaddimah (Arabic: مقدّمة ابن خلدون, meaning in English: Ibn Khaldun's Introduction), also known as the Muqaddimah of Ibn Khaldun or the Prolegomena (Greek: Προλεγόμενα), is a book written by the Maghrebian Muslim historian Ibn Khaldun in 1377 which records an early view of universal history. Some modern thinkers view it as the first work dealing with the philosophy of history^[1] or the social sciences^[2] of sociology,^[1][3][4][5] demography,^[3] historiography^[4][6] or cultural history.^[7][8] and economics,^[9][10] The Muqaddimah also deals with Islamic theology, political theory and the natural sciences of biology and chemistry. Ibn Khaldun wrote the work in 1377 as the preface or first book of his planned world history, the Kitab al-Ibar (full title: Kitābu l-ʻibār wa Diwānu l-Mubtada' wa l-Ħabar fī tarikhi l-ʻarab wa l-Barbar wa man ʻĀsarahum min Đawī Ash-Sha'n l-Akbār "Book of Lessons, Record of Beginnings and Events in the history of the Arabs and Berbers and their Powerful Contemporaries"), but already in his lifetime it became regarded as an independent work.

Content[link]

Ibn Khaldun starts the Muqaddimah with a thorough criticism of the mistakes regularly committed by his fellow historians and the difficulties which await the historian in his work. He notes seven critical issues:

"All records, by their very nature, are liable to error...

1. ...Partisanship towards a creed or opinion...
2. ...Over-confidence in one's sources...
3. ...The failure to understand what is intended...
4. ...A mistaken belief in the truth...
5. ...The inability to place an event in its real context
6. ...The common desire to gain favor of those of high ranks, by praising them, by spreading their fame...
7. ...The most important is the ignorance of the laws governing the transformation of human society."

Against the seventh point (the ignorance of social laws) Ibn Khaldun lays out his theory of human society in the Muqaddimah.

Sati' al-Husri suggested that Ibn Khaldun's Muqaddimah is essentially a sociological work, sketching over its six books a general sociology; a sociology of politics; a sociology of urban life; a sociology of economics; and a sociology of knowledge.

Scientific method[link]

Ibn Khaldun often criticized "idle superstition and uncritical acceptance of historical data." As a result, he introduced the scientific method to the social sciences, which was considered something "new to his age", and he often referred to it as his "new science" and developed his own new terminology for it.^[11]

His historical method also laid the groundwork for the observation of the role of state, communication, propaganda and systematic bias in history,^[3] leading to his development of historiography.

Sociology[link]

'Asabiyyah[link]

The concept of "'asabiyyah" (Arabic: 'tribalism', 'clanism', 'communitarism' or in a modern context 'nationalism') is one of the most well-known aspects of the Muqaddimah. Ibn Khaldun uses the term Asabiyyah to describe the bond of cohesion among humans in a group forming community. The bond, Asabiyyah, exists at any level of civilization, from nomadic society to states and empires.^[12] Asabiyyah is most strong in the nomadic phase, and decreases as civilization advances.^[12] As this Asabiyyah declines, another more compelling Asabiyyah may take its place; thus, civilizations rise and fall, and history describes these cycles of Asabiyyah as they play out.^[12]

Ibn Khaldun argues that each dynasty has within itself the seeds of its own downfall. He explains that ruling houses tend to emerge on the peripheries of great empires and use the unity presented by those areas to their advantage in order to bring about a change in leadership. As the new rulers establish themselves at the center of their empire, they become increasingly lax and more concerned with maintaining their lifestyles. Thus, a new dynasty can emerge at the periphery of their control and effect a change in leadership, beginning the cycle anew.

Ibn Khaldun's model is an instinctive one, not requiring a conceptual social contract present in classical republicanism.

Conflict theory[link]

Ibn Khaldun conceived both a central social conflict ("town" versus "desert") as well as a theory (using the concept of a "generation") of the necessary loss of power of city conquerors coming from the desert.

Similarities to modern sociology[link]

This unreferenced section requires citations to ensure verifiability.

The sociology of the Muqaddimah is more similar to the theories developed by Hegel or Marx in emphasizing dialectic or feedback loops, or systems theory as applied to fields such as corporate social responsibility, than to the theories of Durkheim and others who emphasized structures. There is a remarkable similarity between modern economic ideas and some ideas developed by Ibn Khaldun.

Economics[link]

See also Islamic economic jurisprudence

Statue of Ibn Khaldun in Tunis

Ibn Khaldun wrote on economic and political theory in the Muqaddimah, relating his thoughts on asabiyya to the division of labor: the greater the social cohesion, the more complex the division may be, the greater the economic growth.

Ibn Khaldun noted that growth and development positively stimulate both supply and demand, and that the forces of supply and demand are what determine the prices of goods.^[14] He also noted macroeconomic forces of population growth, human capital development, and technological developments effects on development.^[15] Ibn Khaldun held that population growth was a function of wealth.^[16]

Ibn Khaldun understood that money served as a standard of value, a medium of exchange, and a preserver of value, though he did not realize that the value of gold and silver changed based on the forces of supply and demand.^[17] Ibn Khaldun also introduced the labor theory of value. He described labor as the source of value, necessary for all earnings and capital accumulation, obvious in the case of craft. He argued that even if earning “results from something other than a craft, the value of the resulting profit and acquired (capital) must (also) include the value of the labor by which it was obtained. Without labor, it would not have been acquired.”^[9]

His theory of asabiyyah has often been compared to modern Keynesian economics, with Ibn Khaldun's theory clearly containing the concept of the multiplier. A crucial difference, however, is that whereas for John Maynard Keynes it is the middle class's greater propensity to save that is to blame for economic depression, for Ibn Khaldun it is the governmental propensity to save at times when investment opportunities do not take up the slack which leads to aggregate demand.^[18]

Another modern economic theory anticipated by Ibn Khaldun is supply-side economics.^[19] He "argued that high taxes were often a factor in causing empires to collapse, with the result that lower revenue was collected from high rates." He wrote:^[20]

"It should be known that at the beginning of the dynasty, taxation yields a large revenue from small assessments. At the end of the dynasty, taxation yields a small revenue from large assessments."

Laffer Curve[link]

Ibn Khaldun introduced the concept now popularly known as the Laffer Curve, that increases in tax rates initially increase tax revenues, but eventually the increases in tax rates cause a decrease in tax revenues. This occurs as too high a tax rate discourages producers in the economy.

Ibn Khaldun used a dialectic approach to describe the sociological implications of tax choice (which now forms a part of economics theory):

In the early stages of the state, taxes are light in their incidence, but fetch in a large revenue...As time passes and kings succeed each other, they lose their tribal habits in favor of more civilized ones. Their needs and exigencies grow...owing to the luxury in which they have been brought up. Hence they impose fresh taxes on their subjects...and sharply raise the rate of old taxes to increase their yield...But the effects on business of this rise in taxation make themselves felt. For business men are soon discouraged by the comparison of their profits with the burden of their taxes...Consequently production falls off, and with it the yield of taxation.

This analysis is very similar to the modern economic concept known as the Laffer Curve. Laffer does not claim to have invented the concept himself, noting that the idea was present in the work of Ibn Khaldun and, more recently, John Maynard Keynes.^[21]

The Khaldun-Laffer curve has also been used in Solid State Physics and Chemistry to interpret the dependence of certain macroscopic properties of solids on hydrostatic pressure (e.g. dynamical effective charge, polarizability) see M.Cardona Arxiv:cond-mat/0204606v1, April 29, 2002

Historiography[link]

The Muqaddimah is also held to be a foundational work for the schools of historiography, cultural history, and the philosophy of history.^[7][22] The Muqaddimah also laid the groundwork for the observation of the role of state, communication, propaganda and systematic bias in history.^[3]

Franz Rosenthal wrote in the History of Muslim Historiography:

Muslim historiography has at all times been united by the closest ties with the general development of scholarship in Islam, and the position of historical knowledge in MusIim education has exercised a decisive influence upon the intellectual level of historical writing....The Muslims achieved a definite advance beyond previous historical writing in the sociological understanding of history and the systematisation of historiography. The development of modern historical writing seems to have gained considerably in speed and substance through the utilization of a Muslim Literature which enabled western historians, from the seventeenth century on, to see a large section of the world through foreign eyes. The Muslim historiography helped indirectly and modestly to shape present day historical thinking.^[23]

Historical method[link]

In the Muqaddimah, Ibn Khaldun warned of seven mistakes that he thought that historians regularly committed. In this criticism, he approached the past as strange and in need of interpretation. The originality of Ibn Khaldun was to claim that the cultural difference of another age must govern the evaluation of relevant historical material, to distinguish the principles according to which it might be possible to attempt the evaluation, and lastly, to feel the need for experience, in addition to rational principles, in order to assess a culture of the past. Ibn Khaldun often criticized "idle superstition and uncritical acceptance of historical data." As a result, he introduced a scientific method to the study of history, which was considered something "new to his age", and he often referred to it as his "new science", now associated with historiography.^[11] His historical method also laid the groundwork for the observation of the role of state, communication, propaganda and systematic bias in history,^[3] and he is thus considered to be the "father of historiography"^[6][24] or the "father of the philosophy of history".^[1]

Ibn Khaldun' makes the following comments on his scientific historical method in his Muqaddimah:^[25]

1. "History is a science"
2. "History has a content and the historian should account for it"
3. "The historian should account for the elements that gather to make the human history"
4. "He should also work according to the laws of history"
5. "History is a philosophical science"
6. "History is composed of news about the days, states and the previous centuries. It is a theory, an analysis and justification about the creatures and their principles, and a science of how the incidents happen and their reasons"
7. "Myths have nothing to do with history and should be refuted"
8. "To build strong historical records, the historian should rely on necessary rules for the truth comparison"

Philosophy of history[link]

Ibn Khaldun is considered a pioneer of the philosophy of history.^[1] Franz Rosenthal writes on the Muqaddimah:

It can be regarded as the earliest attempt made by any historian to discover a pattern in the changes that occur in man's political and social organization. Rational in its approach, analytical in its method, encyclopaedic in detail, it represents an almost complete departure from traditional historiography, discarding conventional concepts and cliches and seeking, beyond the mere chronicle of events, an explanation—and hence a philosophy of history.^[26]

Systematic bias[link]

The Muqaddimah emphasized the role of systemic bias in affecting the standard of evidence. Khaldun was quite concerned with the effect of raising the standard of evidence when confronted with uncomfortable claims, and relaxing it when given claims that seemed reasonable or comfortable. He was a jurist, and sometimes participated reluctantly in rulings that he felt were coerced, based on arguments he didn't respect. Besides al-Maqrizi (1364–1442),^[25] Ibn Khaldun had few successors in his thinking about history until Arnold J. Toynbee, a 20th century British historian.

Ibn Khaldun also examines why, throughout history, it has been common for historians to sensationalize historical events and, in particular, exaggerate numerical figures:

Whenever contemporaries speak about the dynastic armies of their own or recent times, and whenever they engage in discussions about Muslim or Christian soldiers, or when they get to figuring the tax revenues and the money spent by the government, the outlays of extravagant spenders, and the goods that rich and prosperous men have in stock, they are quite generally found to exaggerate, to go beyond the bounds of the ordinary, and to succumb to the temptation of sensationalism. When the officials in charge are questioned about their armies, when the goods and assets of wealthy people are assessed, and when the outlays of extravagant spenders are looked at in ordinary light, the figures will be found to amount to a tenth of what those people have said. The reason is simple. It is the common desire for sensationalism, the ease with which one may just mention a higher figure, and the disregard of reviewers and critics. This leads to failure to exercise self-criticism about one's errors and intentions, to demand from oneself moderation and fairness in reporting, to reapply oneself to study and research. Such historians let themselves go and made a feast of untrue statements. "They procure for themselves enter­taining stories in order to lead (others) astray from the path of God."^[27] (Qur'an 31.6)

Military history[link]

The Muqaddimah is the earliest known work to critically examine military history. It criticizes certain accounts of historical battles that appear to be exaggerated, and takes military logistics into account when questioning the sizes of historical armies reported in earlier sources. In the Introduction to the Muqaddimah, Ibn Khaldun directs this criticism towards to famous historians such as Al-Masudi,^[28] who is today regarded as the "Herodotus of the Arabs"^[29] and who Ibn Khaldun himself regarded as one of the most famous historians up until his time.^[30]

As an example, Ibn Khaldun notes that Al-Masudi and other historians reported that Moses counted the Israelite army as 600,000 or more soldiers.^[31] Ibn Khaldun criticizes Al-Masudi for failing to take into account certain logistics, questioning whether Egypt and Syria could have possibly held such a large number of soldiers, or whether an army of that size would be able to march or fight as a unit. He notes that the whole available territory would have been too small for such a large army, and argues that if "it were in battle formation, it would extend" several times "beyond the field of vision." He questions how two such parties could "fight with each other, or one battle formation gain the upper hand when one flank does not know what the other flank is doing,"^[32] and that a co-ordinated battle movement in such a large group "would hardly be possible."^[33] He argues that the "situation in the present day testifies to the correctness of this statement" since the "past resembles the future more than one drop of water another." He then compares it to the Persian Sassanid Empire, noting that it was far more vast than the Israelite Kingdom and yet the size of the Sassanid army at the Battle of al-Qādisiyyah amounted to 120,000 troops at most (citing the 8th-century historian Sayf ibn Umar). The Muqaddimah states that if the Israelites really did have such a large army, the extent of their empire would have been far larger, as "the size of administrative units and provinces under a particular dynasty is in direct proportion to the size of its militia and the groups that support the dynasty."^[32]

The Muqaddimah further notes that Moses lived only a few generations after Jacob, the founder of the Israelite tribes, according to the Levite tribe genealogy, as described by Al-Masudi. Ibn Khaldun argues that it "is improbable that the descendants of one man could branch out into such a number within four generations." The Muqaddimah also states that there was a general assumption that Soloman's army was similarly large, but Ibn Khaldun refutes this, noting that Soloman came only eleven generations after Jacob, and argues that the "descendants of one man in eleven generations would not branch out into such a number, as has been assumed." He then agrees with another statement from the "Israelite Stories" suggesting that Soloman's army had 12,000 soldiers and 1,400 horses. He notes that this was when the Israelite state was at its strongest, making other claims giving larger numbers for the Israelite army unlikely.^[34] Ibn Khaldun notes that Jews have claimed the unrealistically large increase in the Israelite population within several generations was possible because it was a miracle of God, a claim that Ibn Khaldun did not dismiss completely. He considers such a miracle highly unlikely, but appears to be open to the possibility.^[33]

Islamic theology[link]

The Muqaddimah contains discussions on Islamic theology which show that Ibn Khaldun was a follower of the orthodox Ash'ari school of Sunni Islamic thought and a supporter of al-Ghazali's religious views. He was also a critic of Neoplatonism, particularly its notion of a hierarchy of being. He argued that theosis requires the participation of revelation and is not possible through reason alone. He based his argument 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."^[35]

The Muqaddimah covers the historical development of kalam and the different schools of Islamic thought, notably the Mu'tazili and Ash'ari schools. Ibn Khaldun, being a follower of the Ash'ari school, criticizes the views of the Mu'tazili school, and bases his criticisms on the views of Abu al-Hasan al-Ash'ari, whom he describes as "the mediator between different approaches in the kalam." Ibn Khaldun also covers the historical development of Islamic logic in the context of theology, as he viewed logic as being distinct from early Islamic philosophy, and believed that philosophy should remain separate from theology. The book also contains commentaries on verses from the Qur'an.^[36]

Islamic psychology[link]

In Islamic psychology, Ibn Khaldun wrote the following on dream interpretation:

Often, we may deduce (the existence of) that high spiritual world and the essences it contains, from visions and things we had not been aware of while awake but which we find in our sleep and which are brought to our attention in it and which, if they are true (dreams), conform with actuality. We thus know that they are true and come from the world of truth. "Confused dreams," on the other hand, are pictures of the imagination that are stored inside by perception and to which the ability to think is applied, after (man) has retired from sense perception.^[37]

Science of hadith[link]

Ibn Khaldun discussed the science of hadith. He disagreed with the use of reason in the evaluation of a hadith, arguing that "there is no place for the intellect in them, save that the intellect may be used in connection with them to relate problems of detail with basic principles."^[38]

On the authority of the Sahih al-Bukhari, the Muqaddimah also argues that, despite the Islamic belief that the Torah was altered by the Jews, the Muslims should neither believe nor disbelieve historical claims concerning the Torah made by Jews and Christians, particularly in regards to miraculous events. He states that:^[33]

the statement concerning the alteration (of the Torah by the Jews) is unacceptable to thorough scholars and cannot be understood in its plain meaning, since custom prevents people who have a (revealed) religion from dealing with their divine scriptures in such a manner. This was mentioned by al-Bukhari in the Sahih.

Sharia law and Fiqh jurisprudence[link]

Ibn Khaldun was an Islamic jurist and discussed the topics of Sharia (Islamic law) and Fiqh (Islamic jurisprudence) in his Muqaddimah. Ibn Khaldun wrote that "Jurisprudence is the knowledge of the classification of the laws of God." In regards to jurisprudence, he acknowledged the inevitability of change in all aspects of a community, and wrote:

The conditions, customs and beliefs of peoples and nations do not indefinitely follow the same pattern and adhere to a constant course. There is rather, change with days and epochs, as well as passing from one state to another... such is the law of God that has taken place with regard to His subjects.^[39]

Ibn Khaldun further described Fiqh jurisprudence as "knowledge of the rules of God which concern the actions of persons who own themselves bound to obey the law respecting what is required (wajib), forbidden (haraam), recommended (mandūb), disapproved (makruh) or merely permitted (mubah)."^[40]

Natural sciences[link]

Biology[link]

Some of Ibn Khaldun's thoughts, according to some commentators, anticipate the biological theory of evolution.^[41] Ibn Khaldun asserted that humans developed from "the world of the monkeys", in a process by which "species become more numerous" in Chapter 1 of the Muqaddimah:^[41]

This world with all the created things in it has a certain order and solid construction. It shows nexuses between causes and things caused, combinations of some parts of creation with others, and transformations of some existent things into others, in a pattern that is both remarkable and endless.

One should then take a look at the world of creation. It started out from the minerals and progressed, in an ingenious, gradual manner, to plants and animals. The last stage of minerals is connected with the first stage of plants, such as herbs and seedless plants. The last stage of plants, such as palms and vines, is connected with the first stage of animals, such as snails and shellfish which have only the power of touch. The word 'connection' with regard to these created things means that the last stage of each group is fully prepared to become the first stage of the newest group.

The animal world then widens, its species become numerous, and, in a gradual process of creation, it finally leads to man, who is able to think and reflect. The higher stage of man is reached from the world of monkeys, in which both sagacity and perception are found, but which has not reached the stage of actual reflection and thinking. At this point we come to the first stage of man. This is as far as our (physical) observation extends.^[42]

Ibn Khaldun believed that humans are the most evolved form of animals, in that they have the ability to reason. The Muqaddimah also states in Chapter 6:

We explained there that the whole of existence in (all) its simple and composite worlds is arranged in a natural order of ascent and descent, so that everything constitutes an uninterrupted continuum. The essences at the end of each particular stage of the worlds are by nature prepared to be transformed into the essence adjacent to them, either above or below them. This is the case with the simple material elements; it is the case with palms and vines, (which constitute) the last stage of plants, in their relation to snails and shellfish, (which constitute) the (lowest) stage of animals. It is also the case with monkeys, creatures combining in themselves cleverness and perception, in their relation to man, the being who has the ability to think and to reflect. The preparedness (for transformation) that exists on either side, at each stage of the worlds, is meant when (we speak about) their connection.^[43]

Plants do not have the same fineness and power that animals have. Therefore, the sages rarely turned to them. Animals are the last and final stage of the three permutations. Minerals turn into plants, and plants into animals, but animals cannot turn into anything finer than themselves.^[44]

His evolutionary ideas appear to be similar to those found in the Encyclopedia of the Brethren of Purity Ibn Khaldun was also an adherent of environmental determinism. He explained that black skin was due to the hot climate of sub-Saharan Africa and not due to their lineage. He thus dispelled the Hamitic theory, where the sons of Ham were cursed by being black, as a myth.^[45]

Chemistry[link]

Ibn Khaldun was a critic of the practice of alchemy in the Islamic world. In chapter 23 of his work, entitled Fi 'ilm al-kimya, he discussed the history of alchemy, the views of alchemists such as Geber,^[46] and the theories of the transmutation of metals and elixir of life.^[47] In chapter 26, entitled Fi inkar thamrat al-kimya wa istihalat wujudiha wa ma yansha min al-mafasid, he wrote a systematic refutation of alchemy on social,^[46] scientific, philosophical and religious grounds.^[48]

He begins his refutation on social grounds, arguing that many alchemists are incapable of earning a living because of the thought of becoming rich through alchemy and end up "losing their credibility because of the futility of their attempts".^[49]

He also argues that some alchemists resort to fraud, either openly by applying a thin layer of gold/silver on top of silver/copper jewellery, or secretly using an artificial procedure of covering whitened copper with sublimated mercury, though only skilled experimenters can carry out the latter. He admits, however, that most alchemists are honest and carry out their investigations in good faith with the belief that the transmutation of metals is possible, but on the basis that there has never been any successful attempt to date, he argues that transmutation is an implausible theory without any reliable scientific evidence to support it. He reports the earlier opinions of al-Farabi, Avicenna and al-Tughrai on alchemy, and then proceeds to advance his own arguments against it. One such argument is that "human science is powerless even to attain what is inferior to it" and that alchemy "resembles someone who wants to produce a man, an animal or a plant." Another sociological argument he uses is that, even if transmutation were possible, the disproportionate growth of gold and silver "would make transactions useless and would run counter to divine wisdom." He ends his arguments with a restatement of his position:^[47]

Alchemy can only be achieved through psychic influences (bi-ta'thirat al-nufus). Extraordinary things are either miracles or witchcraft... They are unbounded; nobody can claim to acquire them.^[50]

Other theories[link]

Climate theory[link]

The Muqaddimah anticipated the meteorological climate theory of environmental determinism, later proposed by Montesquieu in the 18th century. Like Montesquieu, Ibn Khaldun studied "the physical environment in which man lives in order to understand how it influences him in his non-physical characteristics." He explained the differences between different peoples, whether nomadic or sedentary peoples, including their customs and institutions, in terms of their "physical environment-habitat, climate, soil, food, and the different ways in which they are forced to satisfy their needs and obtain a living." This was a departure from the climatic theories expressed by authors from Hippocrates to Jean Bodin. It has been suggested that Ibn Khaldun may have had an influence upon Montesquieu's theory through the traveller Jean Chardin, who travelled to Persia and described a theory resembling Ibn Khaldun's climatic theory.^[51]

Political theory[link]

The Muqaddimah deals with various questions of political theory. In some ways, his political theories show the influence of Aristotle, while in other ways they anticipate the works of Niccolò Machiavelli and Thomas Hobbes.

In the Muqaddimah's Introductory Remarks, Ibn Khaldun agrees with the classical republicanism of Aristotelian proposition that man is political by nature, and that man's interdependence creates the need for the political community. Yet Ibn Khaldun argues, like Hobbes later, that men and tribes need to defend themselves from potential attack by beast or even unjust men, and thus political communities are formed. The glue which holds such tribes together and eventually forms "royal authority" or the state, according to Ibn Khaldun, is 'asabiyah or group feeling. Ibn Khaldun argues that the best type of political community is the Caliphate or the Islamic state, and argues that the neo-Platonist political theories of al-Farabi and Ibn Sina and the "perfect state" (Madina al-Fadilah) are useless because God's Law, the sharia, has been revealed to take account of public interest and the afterlife. The second most perfect state, Ibn Khaldun argues, is one based on justice and consideration for public welfare in this life, but not based on religious law and so not beneficial to one's afterlife. Ibn Khaldun calls this state blameworthy. Yet the worst type of state, according to Ibn Khaldun, is a tyranny wherein government usurps property rights and rules with injustice against the rights of men.

Ibn Khaldun also anticipates Machiavelli by attempting to answer the question of whether it is better for the ruler to be feared or loved. Ibn Khaldun, like Machiavelli, answers that it is best to be both. However, unlike Machiavelli, Khaldun believes that if that is not possible then it is better to be loved than feared because fear creates many negative effects in the state's population.

Ibn Khaldun writes that civilizations have lifespans like individuals, and that every state will eventually fall because sedentary luxuries distract them, and eventually government begins to overtax citizens and begin injustice against property rights, and "injustice ruins civilization." Eventually after one dynasty or royal authority falls, it is replaced by another, in a continuous cycle.

The British philosopher-anthropologist Ernest Gellner considered Ibn Khaldun's definition of government, "an institution which prevents injustice other than such as it commits itself", the best in the history of political theory.^[52]

Assessment of various civilizations[link]

While discussing his "new science", now associated with the social sciences, Ibn Khaldūn states that no other author before him, as far as he was aware, had written about it. However, he was aware that much knowledge of the past had been lost, and thus he was open to the possibility that someone might have anticipated him but that their work had not survived:

Perhaps they have written exhaustively on this topic, and their work did not reach us. There are many sciences. There have been numerous sages among the nations of mankind. The knowledge that has not come down to us is larger than the knowledge that has. Where are the sciences of the Persians that ‘Umar ordered to be wiped out at the time of the conquest? Where are the sciences of the Chaladaeans, the Syrians and the Babylonians, and the scholarly products and results that were theirs? Where are the sciences of the Copts, their predecessors? The sciences of only one nation, the Greeks, have come down to us, because they were translated through Al-Ma'mun's efforts. He was successful in this direction because he had many translators at his disposal and spent much money in this connection.^[53]

Ibn Khaldūn characterized Aristotle as "the First Teacher", for his having "improved the methods of logic and systematized its problems and details."^[54]

Arabic and Persian civilizations[link]

Ibn Khaldun makes a clear distinction between two types of Arab people; those who are Arab by descent, i.e. of ethnic Arab descent, and those who are Arab by language, i.e. ethnically non-Arab populations who speak Arabic as a first language. He never refers to that final group as being Arabs, rather he called them by their ethnicity or places of origin (i.e. 'Persians' or 'the inhabitants of Egypt'):

In that connection, "non-Arab" meant non-Arab by descent. Such non-Arabs had a long (history of) sedentary culture which, as we have established, causes cultivation of the crafts and habits, including the sciences. Being non-Arab in language is something quite different, and this is what is meant here.^[55]

About ethnic Arabs, he wrote:

The Arabs dominate only of the plains, because they are, by their savage nature, people of pillage and corruption. They pillage everything that they can take without fighting or taking risks, then flee to their refuge in the wilderness, and do not stand and do battle unless in self-defense. So when they encounter any difficulty or obstacle, they leave it alone and look for easier prey. And tribes well-fortified against them on the slopes of the hills escape their corruption and destruction, because they prefer not to climb hills, nor expend effort, nor take risks.^[56]

On the Arab conquests of the 7th century:

Religious propaganda gives a dynasty at its beginning another power in addition to that of the group feeling it possessed as the result of the number of its supporters... This happened to the Arabs at the beginning of Islam during the Muslim conquests. The armies of the Muslims at al-Qadisiyah and at the Yarmuk numbered some 30,000 in each case, while the Persian troops at al-Qadisiyah numbered 120,000, and the troops of Heraclius, according to al-Waqidi, 400,000. Neither of the two parties was able to withstand the Arabs, who routed them and seized what they possessed.^[57]

Some of the content in the book is also related to the "Hadith of Persians and belief":

Thus the founders of grammar were Sibawaih and after him, al-Farisi and Az-Zajjaj. All of them were of non-Arab (Persian) descent... They invented rules of (Arabic) grammar...^[58] great jurists were Persians... only the Persians engaged in the task of preserving knowledge and writing systematic scholarly works. Thus the truth of the statement of the prophet becomes apparent, "If learning were suspended in the highest parts of heaven the Persians would attain it"... The intellectual sciences were also the preserve of the Persians, left alone by the Arabs, who did not cultivate them... as was the case with all crafts... This situation continued in the cities as long as the Persians and Persian countries, Iraq, Khorasan and Transoxiana, retained their sedentary culture.^[59]

Here again he uses the term "Arab" to refer to the ethnic Arabs of the Arabian Peninsula and "Ajam" to refer to non-Arabs in general, though it often it referred more specifically to Iranian peoples from a sedentary Persian culture on the Iranian plateau. Ibn Khaldun made a distinction between being linguistically Arabized and being culturally Arabized. Cultural Arabization to him meant adopting a tribal, bedouin and desert livestyle and was opposite to the sedentary, urban culture, which was inherently non-Arab. Throughout his work he makes the point that Arabs during the early Muslim expansion, were indeed de-Arabized and to some degree adopted Persian and Greek sedentary culture. Also note that in medieval Islamic literature, there were two regions known as Iraq: the Iraq-e-Arab (Arab Iraq) and the Iraq-e-Ajam (Persian Iraq). The Persian Iraq mentioned by Ibn Khaldun is the historic Iraq-e-Ajam (Persian Iraq) which constitutes the triangle of Isfahan, Shiraz and Hamadan.

Ibn Khaldun, however, notes that by his time, the study of science in Persian culture had declined and was eventually surpassed by the culture of Egypt of the Mamluk Sultanate:

This situation continued in the cities as long as the Persians and the Persian countries, the 'Iraq, Khurasan, and Transoxania, retained their sedentary culture. But when those cities fell into ruins, sedentary culture, which God has devised for the attainment of sciences and crafts, disappeared from them. Along with it, scholarship altogether disappeared from among the non-Arabs (Persians), who were (now) engulfed by the desert attitude. Scholarship was restricted to cities with an abundant sedentary culture. Today, no (city) has a more abundant sedentary culture than Cairo (Egypt). It is the mother of the world, the great center (Iwan) of Islam, and the mainspring of the sciences and the crafts.^[60]

Some sedentary culture has also survived in Transoxania, because the dynasty there provides some sedentary culture. Therefore, they have there a certain number of the sciences and the crafts, which cannot be denied. Our attention was called to this fact by the contents of the writings of a (Transoxanian) scholar, which have reached us in this country. He is Sa'd-ad-din at-Taftazani. As far as the other non-Arabs (Persians) are concerned, we have not seen, since the imam Ibn al-Khatib and Nasir-ad-din at-Tusi, any discussions that could be referred to as indicating their ultimate excellence.^[61]

Ibn Khaldun discussed the history of science, and wrote the following on the history of Islamic science:

The Muslims desired to learn the sciences of foreign nations. They made them their own through translations. They pressed them into the mould of their own views. They took them over into their own language from the non-Arab languages and surpassed the achievements of the non-Arabs in them.^[62]

Jewish civilization[link]

On the Jewish civilization:

The other religious groups did not have a universal mission, and the holy war was not a religious duty to them, save only for purposes of defence...^[63] They are merely required to establish their religion among their own people. This is why the Israelites after Moses and Joshua remained unconcerned with royal authority for about four hundred years. Their only concern was to establish their religion... The Israelites dispossessed the Canaanites of the land that God had given them as their heritage in Jerusalem and the surrounding region, as it had been explained to them through Moses. The nations of the Philistines, the Canaanites, the Armenians, the Edomites, the Ammonites, and the Moabites fought against them. During that time political leadership was entrusted to the elders among them. The Israelites remained in that condition for about four hundred years. They did not have any royal power and were harassed by attacks from foreign nations. Therefore, they asked God through Samuel, one of their prophets, that he permit them to make someone king over them. Thus, Saul became their king. He defeated the foreign nations and killed Goliath, the ruler of Philistines. After Saul, David became king, and then Solomon. His kingdom flourished and extended to the borders of the land of the Hijaz and further to the borders of Yemen and to the borders of the land of the Byzantines. After Solomon, the tribes split into two dynasties. One of the dynasties was that of the ten tribes in the region of Nablus, the capital of which is Samaria (Sabastiyah), and the other that of the children of Judah and Benjamin in Jerusalem. Their royal authority had had an uninterrupted duration of a thousand years.^[64]

Sub-Saharan Africa[link]

Ibn Khaldūn's description of the various Sub-Saharan African states:

The Western Sahel:

Many translations of Ibn Khaldun were translated during the colonial era in order to fit the colonial propaganda machine.^[65] The Negro land of the Arabs Examined and Explained was written in 1841 and gives excerpts of older translations that were not part of colonial propaganda:

When the conquest of the West (by the Arabs) was completed, and merchants began to penetrate into the interior, they saw no nation of the Blacks so mighty as Ghanah, the dominions of which extended westward as far as the Ocean. The King's court was kept in the city of Ghanah, which, according to the author of the Book of Roger (El Idrisi), and the author of the Book of Roads and Realms (El Bekri), is divided into two parts, standing on both banks of the Nile, and ranks among the largest and most populous cities of the world. The people of Ghanah had for neighbours, on the east, a nation, which, according to historians, was called Susu; after which came another named Mali; and after that another known by the name of Kaukau; although some people prefer a different orthography, and write this name Kagho. The last-named nation was followed by a people called Tekrur. The people of Ghanah declined in course of time, being overwhelmed or absorbed by the Molaththemun (or muffled people; that is, the Morabites), who, adjoining them on the north towards the Berber country, attacked them, and, taking possession of their territory, compelled them to embrace the Mohammedan religion. The people of Ghanah, being invaded at a later period by the Susu, a nation of Blacks in their neighbourhood, were exterminated, or mixed with other Black nations. [^[66]]

Ibn Khaldun suggests a link between the decline of Ghana and rise of the Almoravids. However, there is little evidence of there actually being an Almoravid conquest of Ghana[^[67]]^[68] Of those further south of Ghana he writes (it should be noted that the English translation of the text used the word "Negro" as a translation for the Arabic world "Zanj"),

To the south of this...there is a Negro people called Lamlam. They are unbelievers. They brand themselves on the face and temples. The people of Ghanah and Takrur invade their country, capture them, and sell them to merchants who transport them to the Maghrib. There, they constitute the ordinary mass of slaves. Beyond them to the south, there is no civilization in the proper sense. There are only humans who are closer to dumb animals than to rational beings. They live in thickets and caves and eat herbs and unprepared grain. They frequently eat each other. They cannot be considered human beings.^[69]

Nubia:

In the middle of the first zone along the Nile, lie the countries of the Nubah and the Abyssinians and some of the oases down to Assuan. A settled part of the Nubah country is the city of Dongola, west of the Nile. Beyond it are 'Alwah 83 and Yulaq.84 Beyond them, a six days' journey north of Yulaq, is the mountain of the cataracts. This is a mountain which rises to a great height on the Egyptian side but is much less elevated on the side of the country of the Nubah, The Nile cuts through it and flows down precipitately in tremendous cascades for a long distance. Boats cannot get through. Cargoes from the Sudanese boats are taken off and carried on pack animals to Assuan at the entrance to Upper Egypt. In the same way, the cargoes of the boats from Upper Egypt are carried over the cataracts. The distance from the cataracts to Assuan is a twelve day's journey. The oases on the west bank of the Nile there are now in ruins. They show traces of ancient settlement.

Abyssinia (Ethiopia):

In the middle of the first zone, in its fifth section, is the country of the Abyssinians, through which a river flows, which comes from beyond the equator and 85 flows toward the land of the Nubah, where it flows into the Nile and so on down into Egypt. Many people have held fantastic opinions about it and thought that it was part of the Nile of the Qumr (Mountain of the Moon). Ptolemy mentioned it in the Geography. He mentioned that it did not belong to the Nile.^[70]

References[link]

• Morelon, Régis; Rashed, Roshdi (1996), Encyclopedia of the History of Arabic Science, 3, Routledge, ISBN 0-415-12410-7 
• Weiss, Dieter (1995), "Ibn Khaldun on Economic Transformation", International Journal of Middle East Studies 27 (1), p. 29–37.

Notes[link]

External links[link]

• Complete text of Muqaddimah

Ibn Khaldun

Statue of Ibn Khaldun in Tunis
Born	27 May 1332 AD / 732 AH in Tunis
Died	19 March 1406 AD / 808 AH in Cairo
Era	Medieval era
Region	Maghreb
School	Maliki madhab
Main interests	History, Sociology, Economics
Notable ideas	Asabiyyah
Influenced by Muhammad ibn Zakarīya Rāzi
Influenced Ibn al-Azraq, Al-Maqrizi

Ibn Khaldūn or Ibn Khaldoun (full name, Arabic: أبو زيد عبد الرحمن بن محمد بن خلدون الحضرمي ‎, Abū Zayd ‘Abdu r-Raḥmān bin Muḥammad bin Khaldūn Al-Ḥaḍrami, May 27, 1332 AD/732 AH – March 19, 1406 AD/808 AH) was a Muslim historiographer and historian who is often viewed as one of the forerunners of modern historiography,^{[n 1]} sociology^{[n 1]} and economics^{[1][n 2]}.

He is best known for his Muqaddimah (known as Prolegomenon in English), which was discovered, evaluated and fully appreciated first by 19th century European scholarship,^[2] although it has also had considerable influence on 17th-century Ottoman historians like Ḥajjī Khalīfa and Mustafa Naima who relied on his theories to analyze the growth and decline of the Ottoman empire.^[3] Later in the 19th century, Western scholars recognized him as one of the greatest philosophers to come out of the Muslim world.^[4]

Biography[link]

Ibn Khaldun's life is relatively well-documented, as he wrote an autobiography (التعريف بابن خلدون ورحلته غربا وشرقا; Al-Taʻrīf bi Ibn-Khaldūn wa Riħlatuhu Gharbān wa Sharqān^[5]) in which numerous documents regarding his life are quoted word-for-word. However, the autobiography has little to say about his private life, so little is known about his family background. Generally known as "Ibn Khaldūn" after a remote ancestor, he was born in Tunis in AD 1332 (732 A.H.) into an upper-class Andalusian family, the Banū Khaldūn. His family, which held many high offices in Andalusia, had emigrated to Tunisia after the fall of Seville to Reconquista forces around the middle of the 13th century. Under the Tunisian Hafsid dynasty some of his family held political office; Ibn Khaldūn's father and grandfather however withdrew from political life and joined a mystical order. His brother, Yahya Ibn Khaldun, was also a historian who wrote a book on the Abdalwadid dynasty, and who was assassinated by a rival for being the official historiographer of the court.^[6]

In his autobiography, Ibn Khaldun traces his descent back to the time of Muhammad through an Arab tribe from Yemen, specifically Hadhramaut, which came to Spain in the eighth century at the beginning of the Islamic conquest. In his own words: "And our ancestry is from Hadhramaut, from the Arabs of Yemen, via Wa'il ibn Hajar, from the best of the Arabs, well-known and respected." (p. 2429, Al-Waraq's edition). However, the biographer Mohammad Enan questions his claim, suggesting that his family may have been Muladis who pretended to be of Arab origin in order to gain social status.^[7] Enan also mentions a well documented past tradition, concerning certain Berber groups, whereby they delusively "aggrandize" themselves with some Arab ancestry. The motive of such an invention was always the desire for political and societal ascendancy. Some speculate this of the Khaldun family; they elaborate that Ibn Khaldun himself was the product of the same Berber ancestry as the native majority of his birthplace. A point congenial to this posits that Ibn Khaldun's unusual written focus on, and admiration for Berbers reveals a deference towards them that is born of a vested interest in preserving them in the realm of conscious history; such is that which the true Arabs of his day would find no enthusiasm for and indeed a vested interest in suppressing. Moreover the special position that he affords Berbers in his work is fully vindicated upon comparing it with his vitriolic attitudes towards the Arab, and his relative disinterest in the state of affairs outside the Maghreb. In contrast, Muhammad Hozien chooses to believe: "The false [Berber] identity would be valid however at the time that Ibn Khaldun’s ancestors left Andalusia and moved to Tunisia they did not change their claim to Arab ancestry. Even in the times when Berbers were ruling in Al-Andalus, the reigns of Almoravids and Almohads, the Ibn Khalduns did not reclaim their Berber heritage.".^[8] This point ignores the aforementioned phenomenon of adopting an Arab ancestry to garner prestige.

Education[link]

His family's high rank enabled Ibn Khaldun to study with the best teachers in Maghreb. He received a classical Islamic education, studying the Qur'an which he memorized by heart, Arabic linguistics, the basis for an understanding of the Qur'an, hadith, sharia (law) and fiqh (jurisprudence). He received certification (ijazah) for all these subjects.^[9] The mystic, mathematician and philosopher, Al-Abili of Tlemcen, introduced him to mathematics, logic and philosophy, where he above all studied the works of Averroes, Avicenna, Razi and Tusi. At the age of 17, Ibn Khaldūn lost both his parents to the Black Death, an intercontinental epidemic of the plague that hit Tunis in 1348–1349.

Following family tradition, Ibn Khaldūn strove for a political career. In the face of a tumultuous political situation in North Africa, this required a high degree of skill developing and dropping alliances prudently, to avoid falling with the short-lived regimes of the time. Ibn Khaldūn's autobiography is the story of an adventure, in which he spends time in prison, reaches the highest offices and falls again into exile.

Early years in Tunis, Fes, Tlemcen and Granada[link]

Ibn Khaldun on the 10 Tunisian dinar bill

At the age of 20, he began his political career at the Chancellery of the Tunisian ruler Ibn Tafrakin with the position of Kātib al-'Alāmah, which consisted of writing in fine calligraphy the typical introductory notes of official documents. In 1352, Abū Ziad, the Sultan of Constantine, marched on Tunis and defeated it. Ibn Khaldūn, in any case unhappy with his respected but politically meaningless position, followed his teacher Abili to Fez. Here the Marinid sultan Abū Inan Fares I appointed him as a writer of royal proclamations, which didn't prevent Ibn Khaldūn from scheming against his employer. In 1357 this brought the 25-year-old a 22-month prison sentence. Upon the death of Abū Inan in 1358, the vizier al-Hasān ibn-Umar granted him freedom and reinstated him in his rank and offices. Ibn Khaldūn then schemed against Abū Inan's successor, Abū Salem Ibrahim III, with Abū Salem's exiled uncle, Abū Salem. When Abū Salem came to power, he gave Ibn Khaldūn a ministerial position, the first position which corresponded with Ibn Khaldūn's ambitions.

The treatment Ibn Khaldun received after the fall of Abū Salem through Ibn-Amar ʻAbdullah, a friend of Ibn Khaldūn's, was not to his liking, he received no significant official position. At the same time, Amar successfully prevented Ibn Khaldūn – whose political skills he was well aware of – from allying with the Abd al-Wadids in Tlemcen. Ibn Khaldūn therefore decided to move to Granada. He could be sure of a positive welcome there, since at Fez he had helped the Sultan of Granada, the Nasrid Muhammad V, regain power from his temporary exile. In 1364 Muhammad entrusted him with a diplomatic mission to the King of Castile, Pedro the Cruel, to endorse a peace treaty. Ibn Khaldūn successfully carried out this mission, and politely declined Pedro's offer to remain at his court and have his family's Spanish possessions returned to him.

In Granada, Ibn Khaldūn quickly came into competition with Muhammad's vizier, Ibn al-Khatib, who saw the close relationship between Muhammad and Ibn Khaldūn with increasing mistrust. Ibn Khaldūn tried to shape the young Muhammad into his ideal of a wise ruler, an enterprise which Ibn al-Khatib thought foolish and a danger to peace in the country – and history proved him right. At al-Khatib's instigation, Ibn Khaldūn was eventually sent back to North Africa. Al-Khatib himself was later accused by Muhammad of having unorthodox philosophical views, and murdered, despite an attempt by Ibn Khaldūn to intercede on behalf of his old rival.

In his autobiography, Ibn Khaldūn tells us little about his conflict with Ibn al-Khatib and the reasons for his departure. The orientalist Muhsin Mahdi interprets this as showing that Ibn Khaldūn later realised that he had completely misjudged Muhammad V.

Back in Africa, the Hafsid sultan of Bougie, Abū ʻAbdallāh, (who had been his companion in prison) received him with great enthusiasm, and made Ibn Khaldūn his prime minister. During this period, Ibn Khaldūn carried out a daring mission to collect taxes among the local Berber tribes. After the death of Abū ʻAbdallāh in 1366, Ibn Khaldūn changed sides once again and allied himself with the ruler of Tlemcen, Abū l-Abbas. A few years later he was taken prisoner by ʻAbdu l-Azīz, who had defeated the sultan of Tlemcen and seized the throne. He then entered a monastic establishment, and occupied himself with scholastic duties, until in 1370 he was sent for to Tlemcen by the new sultan. After the death of ʻAbdu l-Azīz, he resided at Fez, enjoying the patronage and confidence of the regent.

Ibn Khaldūn's political skills, above all his good relationship with the wild Berber tribes, were in high demand among the North African rulers, whereas he himself began to tire of politics and constant switching of allegiances. In 1375, sent by Abū Hammu, the ʻAbdu l Wadid Sultan of Tlemcen, on a mission to the Dawadida Arabs tribes of Biskra. Thereafter Ibn Khaldūn returns to the West sought refuge with one of the Berber tribes, in the west of Algeria, in the town of Qalat Ibn Salama. He lived there for over three years under their protection, taking advantage of his seclusion to write the Muqaddimah "Prolegomena", the introduction to his planned history of the world. In Ibn Salama, however, he lacked the necessary texts to complete the work. As a result, in 1378, he returned to his native Tunis, which in the mean time had been conquered by Abū l-Abbas, who took Ibn Khaldūn back into his service. There he devoted himself almost exclusively to his studies and completed his history of the world. His relationship with Abū l-Abbas remained strained, as the latter questioned his loyalty. This was brought into sharp contrast after Ibn Khaldūn presented him with a copy of the completed history omitting the usual panegyric to the ruler. Under pretence of going on the Hajj to Mecca – something a Muslim ruler could not simply refuse permission for – Ibn Khaldūn was able to leave Tunis and sail to Alexandria.

Last years in Egypt[link]

Ibn Khaldun said of Egypt, "He who has not seen it does not know the power of Islam." While other Islamic regions had to cope with border wars and inner strife, under the Mamluks Egypt experienced a period of economic prosperity and high culture. However, even in Egypt, where Ibn Khaldūn lived out his days, he could not stay out of politics completely. In 1384 the Egyptian Sultan, al-Malik udh-Dhahir Barquq, made him Professor of the Qamhiyyah Madrasah, and grand Qadi of the Maliki school of fiqh (one of four schools, the Maliki school was widespread primarily in West Africa). His efforts at reform encountered resistance, however, and within a year he had to resign his judgeship. A contributory factor to his decision to resign may have been the heavy personal blow that struck him in 1384, when a ship carrying his wife and children sank off the coast of Alexandria. Ibn Khaldun now decided to complete the pilgrimage to Makkah after all.

After his return in May 1388, Ibn Khaldūn concentrated more strongly on a purely educational function at various Cairo madrasas. At court he fell out of favor for a time, as during revolts against Barquq he had – apparently under duress – together with other Cairo jurists issued a Fatwa against Barquq. Later relations with Barquq returned to normal, and he was once again named the Maliki qadi. Altogether he was called six times to this high office, which for various reasons he never held long.

In 1401, under Barquq's successor, his son Faraj, Ibn Khaldūn took part in a military campaign against the Mongol conqueror Timur, who besieged Damascus. Ibn Khaldūn cast doubt upon the viability of the venture and didn't really want to leave Egypt. His doubts were vindicated, as the young and inexperienced Faraj, concerned about a revolt in Egypt, left his army to its own devices in Syria and hurried home. Ibn Khaldūn remained at the besieged city for seven weeks, being lowered over the city wall by ropes in order to negotiate with Timur, in a historic series of meetings which he reports extensively in his autobiography. Timur questioned him in detail about conditions in the lands of the Maghreb; at his request, Ibn Khaldūn even wrote a long report about it. As he recognized the intentions behind this, he did not hesitate, on his return to Egypt, to compose an equally extensive report on the history of the Tartars, together with a character study of Timur, sending these to the Merinid rulers in Fez (Maghreb).

Ibn Khaldūn spent the following five years in Cairo completing his autobiography and his history of the world and acting as teacher and judge. During this time he is alleged to have joined an underground party named Rijal Hawa Rijal. Their reform oriented ideals attracted the attention of local political authorities and the elderly Ibn Khaldun was placed under arrest. He died on 19 March 1406, one month after his sixth selection for the office of the Maliki qadi (Judge).

Works[link]

Ibn Khaldūn has left behind few works other than his history of the world, al-Kitābu l-ʻibār. Significantly, such writings are not alluded to in his autobiography, suggesting perhaps that Ibn Khaldūn saw himself first and foremost as a historian and wanted to be known above all as the author of al-Kitābu l-ʻibār. From other sources we know of several other works, primarily composed during the time he spent in North Africa and Al-Andalus. His first book, Lubābu l-Muhassal, a commentary on the Islamic theology of Fakhr al-Din al-Razi, was written at the age of 19 under the supervision of his teacher al-Ābilī in Tunis. A work on Sufism, Sifā'u l-Sā'il, was composed around 1373 in Fes, Morocco. Whilst at the court of Muhammed V, Sultan of Granada, Ibn Khaldūn composed a work on logic, ʻallaqa li-l-Sultān.

The Kitābu l-ʻibār (full title: Kitābu l-ʻibār wa Diwānu l-Mubtada' wa l-Ħabar fī tarikhi l-ʻarab wa l-Barbar wa man ʻĀsarahum min Đawī Ash-Sha'n l-Akbār "Book of lessons, Record of Beginnings and Events in the history of the Arabs and Berbers and their Powerful Contemporaries"), Ibn Khaldūn's main work, was originally conceived as a history of the Berbers. Later, the focus was widened so that in its final form (including its own methodology and anthropology), to represent a so-called "universal history". It is divided into seven books, the first of which, the Muqaddimah, can be considered a separate work. Books two to five cover the history of mankind up to the time of Ibn Khaldūn. Books six and seven cover the history of the Berber peoples and the Maghreb, which remain invaluable to present-day historians, as they are based on Ibn Khaldūn's personal knowledge of the Berbers.^[11]

Concerning the discipline of sociology, he conceived a theory of social conflict. He developed the dichotomy of sedentary life versus nomadic life as well as the concept of a "generation," and the inevitable loss of power that occurs when desert warriors conquer a city. Following a contemporary Arab scholar, Sati' al-Husri, the Muqaddimah may be read as a sociological work: six books of general sociology. Topics dealt with in this work include politics, urban life, economics, and knowledge. The work is based around Ibn Khaldun's central concept of 'asabiyyah, which has been translated as "social cohesion", "group solidarity", or "tribalism". This social cohesion arises spontaneously in tribes and other small kinship groups; it can be intensified and enlarged by a religious ideology. Ibn Khaldun's analysis looks at how this cohesion carries groups to power but contains within itself the seeds – psychological, sociological, economic, political – of the group's downfall, to be replaced by a new group, dynasty or empire bound by a stronger (or at least younger and more vigorous) cohesion. Ibn Khaldun has been cited as a racist, but his theories on the rise and fall of empires had no racial component, and this reading of his work has been claimed to be the result of mistranslations.^[12]

Perhaps the most frequently cited observation drawn from Ibn Khaldūn's work is the notion that when a society becomes a great civilization (and, presumably, the dominant culture in its region), its high point is followed by a period of decay. This means that the next cohesive group that conquers the diminished civilization is, by comparison, a group of barbarians. Once the barbarians solidify their control over the conquered society, however, they become attracted to its more refined aspects, such as literacy and arts, and either assimilate into or appropriate such cultural practices. Then, eventually, the former barbarians will be conquered by a new set of barbarians, who will repeat the process. Some contemporary readers of Khaldun have read this as an early business cycle theory, though set in the historical circumstances of the mature Islamic empire.

Ibn Khaldun's outlines an early (possibly even the earliest) example of political economy. He describes the economy as being composed of value-adding processes; that is, labour and skill is added to techniques and crafts and the product is sold at a higher value. He also made the distinction between "profit" and "sustenance", in modern political economy terms, surplus and that required for the reproduction of classes respectively. He also calls for the creation of a science to explain society and goes on to outline these ideas in his major work the Muqaddimah.

Ibn Khaldun was also known for his work Tahrir al Ahkam fi Tadbeer ahl al Islam, which is concerned with questions of political legitimacy in Islamic societies.

Legacy[link]

Ibn Khaldun was first brought to the attention of the Western world in 1697, when a biography of him appeared in Barthélemy d'Herbelot de Molainville's Bibliothèque Orientale. Ibn Khaldun began gaining more attention from 1806, when Silvestre de Sacy's Chrestomathie Arabe included his biography together with a translation of parts of the Muqaddimah as the Prolegomena.^[13] In 1816, de Sacy again published a biography with a more detailed description on the Prolegomena.^[14] More details on and partial translations of the Prolegomena emerged over the years until the complete Arabic edition was published in 1858, followed by a complete French translation a few years later by de Sacy.^[15] Since then, the work of Ibn Khaldun has been extensively studied in the Western world with special interest.^[16]

• British historian Arnold J. Toynbee called the Muqaddimah "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."^[17]

• The British philosopher Robert Flint wrote the following on Ibn Khaldun: "...as a theorist of 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, and all others were unworthy of being even mentioned along with him".

• Abderrahmane Lakhsassi writes: "No historian of the Maghreb since and particularly of the Berbers can do without his historical contribution."^[18]

• The British philosopher-anthropologist Ernest Gellner considered Ibn Khaldun's definition of government, "an institution which prevents injustice other than such as it commits itself", the best in the history of political theory.^[19]

• Egon Orowan, who termed the concept of socionomy, was influenced by Ibn Khaldun's ideas on the evolution of societies.^[20]

• Arthur Laffer, whom the Laffer curve is named after, noted that, among others, some of Ibn Khaldun's ideas precede his own.^[21]

• In 2004, the Tunisian Community Center launched the first Ibn Khaldun award for the Tunisian American Student of the Year, as an honor to Ibn Khaldun's contribution in Tunisia.

• In 2006, the Atlas Economic Research Foundation launched an annual essay contest [1]^{[dead link]} for Muslim students named in Ibn Khaldun's honor. The theme of the contest is "how individuals, think tanks, universities and entrepreneurs can influence government policies to allow the free market to flourish and improve the lives of its citizens based on Islamic teachings and traditions."

• In 2006, Spain commemorated the 600th anniversary of the death of Ibn Khaldun. [2]

See also[link]

• Asabiyyah
• Chanakya
• Egon Orowan
• List of Muslim historians
• Historiography of early Islam
• Laffer curve
• Muqaddimah
• Science in medieval Islam
• Social cycle theory
• Sociology in medieval Islam

Notes and references[link]

Notes

Citations

Bibliography

External links[link]

Wikiquote has a collection of quotations related to: Ibn Khaldun

English[link]

• Ibn Khaldun on In Our Time at the BBC. (listen now)
• Rosenthal, Franz (2008) [1970–80]. "Ibn Khaldūn". Complete Dictionary of Scientific Biography. Encyclopedia.com. http://www.encyclopedia.com/doc/1G2-2830902289.html. 
• Complete Muqaddimah/Kitab al-Ibar in English (without Chapter V, 13)
• Ibn Khaldun on the Web
• Ibn Khaldun: His Life and Work, by Muhammad Hozien
• Muslim Scientists and Scholars – Ibn Khaldun
• Ibn Khaldūn, from Arnold Toynbee, A Study of History vol. iii, III. C. II. (b), p. 321
• Ibn Khaldun’s Philosophy of Management and Work
• Ibn Khaldun (al-Muqaddimah): Methodology & concepts of economic sociology
• Ibn Khaldun. The Mediterranean in the 14th century: Rise and fall of Empires. Andalusian Legacy exhibition in the Alcazar of Seville
• The Ibn Khaldoun Community Service Award
• Ibn Khaldun meets Al Saud
• The Ibn Khaldun Institute

Multilingual Web site[link]

• Multilingual bibliography on Ibn Khaldun : English, French, Arabic, German, Italian, Spanish…

Non-English[link]

Arabic Wikisource has original text related to this article: Ibn Khaldun

• (French) Exposé simplifié sur la théologie scolastique
• Chapters from the Muqaddimah and the History of Ibn Khaldun in Arabic
• Dutch biography
• Ismail Küpeli: Ibn Khaldun und das politische System Syriens – Eine Gegenüberstellung, München, 2007, ISBN 978-3-638-75458-3 (German e-book about the politics of Syria with reference to the political theory of Ibn Khaldun)

Muhammad Tahir-ul-Qadri

Full name	Muhammad Tahir-ul-Qadri
Born	(1951-02-19) February 19, 1951 (age 61)
Region	South Asia
School/tradition	Hanafi Qadiriyya Sufi
Main interests	Sufism, Islamic Philosophy, Hadith, Tafsir, Seerah, Tasawwuf, Politics[1]
Notable ideas	Fatwa on Terrorism, Concept of Jihad, interfaith dialogue
Influenced by Tahir Allauddin, Allama Iqbal, Shaykh ibn al-`Arabi, Jalal ad-Din Muhammad Rumi, Abdul-Qadir Gilani, Muhammad Alawi al-Maliki
Influenced Asad Muhammad Saeed as-Sagharji, Shaykh Babikir Ahmed Babikir

Muhammad Tahir ul-Qadri (in Punjabi and Urdu: محمد طاہر القادری) (born February 19, 1951, Jhang, Pakistan) is a Pakistani Sufi scholar^[2][3][4] and former professor of international constitutional law at the University of the Punjab.^[5] Qadri was recently described by the CNN-IBN as the 'International Peace Ambassador'.^[6] Qadri was nominated for the 2012 Nobel Peace Prize^[7]

Qadri is the founder of Minhaj-ul-Quran International, a broad-based global Sufi organization^[8] working in the fields of welfare, human rights and education. Its objectives are the promotion of a moderate and non-extremist vision of Islam, the establishment of good relations and understanding between communities and religions,^[9] and the education of youth through "employing the methods of Sufism".^[10] He also founded The Minhaj University of which he is the head of the Board of Governors, as well as an international relief charity, Minhaj Welfare Foundation.^[11]

Qadri was also the founding chairman of the political party Pakistan Awami Tehreek (PAT), although he is no longer involved in politics. Qadri spoke at the World Economic Forum in January 2011.^[12]

Biography[link]

Muhammad Tahir ul Qadri is the son of Farid-ud-Din Qadri and his ancestors belong to the Punjabi Jat Sial family of Jhang near Sargodha. Qadri started his education at the Christian 'Sacred Heart School' in Jhang, where he learnt English and was exposed to Christianity at an early age. He was specifically taught Islamic education from the age of 12^[12] in al-Madina al-Munawwara^{[citation needed]}, Saudi Arabia^{[citation needed]} at the Madrasa al-‘Ulum al-Shar‘iyya^{[citation needed]}, which was situated in the house of Abu Ayyub al-Ansari, the first residence of the Islamic Prophet Muhammad after his migration to Madinah.^[13] He learnt under Mawlana Diya' al-Din al-Madani (d. 1981, aged 107) and studied Hadith from Muhaddith al-Hijaz al-Sayyid ‘Alawi ibn ‘Abbas al-Maliki al-Makki (d. 1971).^{[citation needed]} Al-Shaykh al-Sayyid ‘Alawis son, the late muhaddith of al-Hijaz, al-Sayyid Muhammad ibn ‘Alawi al-Maliki al-Makki (d. 2004) who was the foremost Sunni authority of the Middle East^{[citation needed]} gave all of his fathers ijazas and isnads to Qadri in written form which he had previously received verbally, as well as his own chains.^[14] Qadri continued his quest for knowledge early in his life, making sama‘^[15] of Hadith from the then Muhaddith al-A‘zam of Pakistan, Sardar Ahmad al-Qadri (d. 1962).^[16]

Qadri has also learnt from a number of other prominent classical authorities in the Islamic sciences such as the following scholars:

• Abu al-Barakat Ahmad al-Qadri al-Alwari (d. 1978). One of the hadith narrators of the Sub-Continent, he is the son of Didar ‘Ali al-Shah al-Alwari (student of Ahmad ‘Ali al-Muhaddith al-Saharanpuri) and was a student of Ahmed Raza Khan Barelvi. qadri studied under him for four years and was gifted all of the Shaykhs ijazas in Hadith and Fiqh in 1972.^[17]

• ‘Abd al-Rashid al-Ridwi (d. 2011). Qadri completed the classical Dars-e-Nizami course with him from 1963 to 1970 at Jami‘a Qutbiyya Ridwiyya, Jhang.^[18] Lessons were conducted from the predawn Tahajjud prayers at three o’clock in the early morning to eleven o’clock at night with pauses between noon and afternoon. No other student was taught while he was engaged in coaching Qadri. In 2007, he attended the birthday gathering of Qadri and whilst praising his talents and achievements, said:

• Tahir Allauddin al-Qadri al-Gilani (d. 1991). A well-known Sufi-saint became Qadri’s spiritual guide in the Qadiriyya Tariqa in 1966. He also bestowed him with all of his ijazas in Hadith.^[20] Tahir Allauddin opened The Minhaj University^[21] saying that anyone opposing the Minhaj-ul-Quran institute would have no relationship with the Qadiriyya movement and their deeds would not benefit Islam.

Ahmad al-Zubaydi (whose father’s standing was such that he was known as Abu Hanifa al-Saghir)^{[citation needed]} of Syria who is allegedly from the family of Imam al-A‘zam Abu Hanifa reports that he personally heard Tahir Allauddin al-Gilani referring to Tahir Qadri as “Mujaddid (Reviver of Islam)”.^[22]

• ‘Abd al-Ma‘bud al-Jilani (d. 1985) who had himself taken knowledge and training directly from many scholars and saints such as Imdadullah Muhajir Makki, Ahmad Rida Khan al-Barelwi, Qutb al-‘Arifin ‘Ali bin Sulayman ibn Mustafa’ al-Naqib al-Baghdadi, his father ‘Abd al-Rahman al-Mahd al-Naqib al-Baghdadi, al-‘Arif Billah al-Shah Muhammad Sulayman Tonswi (successor of Qutb al-‘Arifin al-Shaykh Nur Muhammad al-Muharwi) and Fazl-e-Haq Khairabadi.^[17]

• Farid al-Din Qadri (d.1974), the father of Qadri was also a scholar^{[citation needed]} who had acquired knowledge from the centres of learning at al-Hijaz, Lucknow, Delhi, Hyderabad (India), Baghdad, Damascus among other places.^{[citation needed]} He gained knowledge from many of the leading scholars of his time such as al-Haram al-Makka ‘Alawi ibn ‘Abbas al-Maliki, Muhammad ‘Abd al-Shakur al-Muhajir al-Madani (student of Ahmad ‘Ali al-Muhaddith al-Saharanpuri and once teacher at Dar al-‘Ulum Deoband before leaving it for al-Madina al-Munawwara),^{[citation needed]} ‘Abd al-Hadi al-Ansari al-Laknawi, ‘Abd al-Baqi ibn ‘Ali Muhammad al-Ansari al-Muhaddith al-Laknawi (student of al-Imam Abu al-Hasanat ‘Abd al-Hayy ibn ‘Abd al-Halim al-Muhaddith al-Ansari al-Laknawi and many other great scholars), Muhammad al-Makki ibn Ja‘far al-Kattani and Muhammad Sardar Ahmad al-Qadri al-Chishti. He taught Qadri everyday from 1962 to 1970 and periodically from 1970 till 1974. This included the principles of Hadith, Fiqh, Tafsir, ‘Aqida, Tasawwuf, Nahw, Balagha, Logic, Philosophy and Arabic literature as well as many other traditional classical sciences. He awarded Qadri with the Dawra al-Hadith certification in 1970.^[17]

• Ahmad Saeed Kazmi (d. 1986). A famous authority of Pakistan who was known as the "Ghazali of his Time"^{[citation needed]} was a close friend of Qadri's father, Farid al-Din al-Qadri. Qadri studied under him at Jami‘a Islamiyya, Bahawalpur as well as in his own institution Anwar al-‘Ulum in Multan. These studies included Hadith, ‘Aqida, ‘Ilm al-Kalam and other classical sciences. Upon completion of his studies, a special certification, Sanad-e-Hadith was awarded in 1979.^[16]

• Husayn ibn Ahmad ‘Usayran (d. 2005). He was the last living student of the famous Lebanese authority, Yusuf ibn Isma‘il al-Nabhani and gave Qadri all of his ijazas in 2004, a year before he passed away. He had gained knowledge from some of the topmost authorities in Hadith and Fiqh from the Middle East and North Africa.^[23]

• Muhammad Fatih al-Kattani, the Muhaddith al-A‘zam of Syria^{[citation needed]} from whom Qadri learnt in Damascus and gained all his ijazas.^[23]

• Burhan Ahmad al-Faruqi (d. 1996) who was a famous student of Zafar al-Hasan ‘Uthmani and student and khalifa (spiritual successor) of Muhammad Sulayman Ashraf ‘Aligarhi who in turn was a khalifa of Ahmad Rida Khan. Under him, Qadri learnt the philosophical reflections of Muhammad Iqbal under his guidance and also received all of his ijazas.^[23]

Habib ‘Umar ibn Hafiz of Hadramawt in Yemen, receiving Ijazas from Qadri

He studied law at the University of the Punjab, Lahore where he graduated with an LLB in 1974, gaining a Gold Medal for his academic performances.^[24] Following a period of legal practice as an advocate, he taught law at the University of the Punjab from 1978 to 1983 and then gained his PhD ^[25] in Islamic Law (Punishments in Islam, their Classification and Philosophy) from the same university in 1986 where his supervisors were Bashir Ahmad Siddiqui (‘Ulum al-Islamiyya) and Justice Javaid Iqbal.^[26][27] He was appointed as a professor of Law at the University of Punjab, where he taught British, US and Islamic constitutional law.^[28]

Qadri was appointed as a Jurist Consultant (legal adviser) on Islamic law for the Supreme Court and the Federal Shariat Court of Pakistan^{[citation needed]} and also worked as a specialist adviser on Islamic curricula for the Federal Ministry of Education (Pakistan).^{[citation needed]} At various times between 1983 and 1987, he received and declined offers for various high-level posts.^{[citation needed]}

He has delivered more than 6,000 lectures^{[citation needed]} on economy and political studies, religious philosophy, law, Sufism, medical sciences, material sciences and astronomy. Numerous lectures are available in Urdu, English and Arabic at Islamic bookshops around the world.^{[citation needed]}

Qadri has himself given ijaza to a number of leading Muslim scholars, making them his students, linking them through himself back to Muhammad.^[29][30]

Founding of Minhaj-ul-Quran[link]

Qadri founded a Sufism-based organisation Minhaj-ul-Quran International in October 1981 and spent the next decade expanding it nationally and internationally.^[31] In 1987, the headquarters of Minhaj-ul-Quran, based in Lahore, Pakistan was inaugurated by Sufi saint Tahir Allauddin who is now regarded as the organisation's spiritual founder.^[32] The goal of the organisation is fairly broad, namely to promote religious moderation, effective and sound education, inter-faith dialogue and harmony, and a moderate interpretation of Islam employing methods of Sufism.^[33] Over the past 30 years, the institute has reportedly expanded to over 90 countries. During the March 2011 session the United Nations Economic and Social Council granted special consultative status to Qadri's organisation Minhaj-ul-Quran International.^[34]

Noteworthy Events[link]

In 2006, Qadri was a keynote speaker at the Muslims of Europe Conference in Istanbul, Turkey to discuss identity, citizenship, and challenges and opportunities for European Muslims.^[35]

On 31 August 2008, Qadri delivered a lecture entitled "Islam on Peace, Integration and Human Rights" hosted by Farghana Institute Manchester.^[36]

In March 2010 he gained media attention for the launch of his unconditional Fatwa on Terrorism and appeared on various international media outlets including Sky News, BBC News, ITV, EuroNews, Al-Jazeera, CNN and CNN's Amanpour, CBC News, Russia Today, Al Arabiya and various other outlets.^[37] He appeared on Frost Over The World and interviewed by Sir David Frost in which Qadri stated that the "purpose of his life is to bring peace and harmony in the world".^[38] Furthermore, the US State Department declared the Fatwa to be a significant publication which takes back Islam from terrorists.^[39]

Qadri was quoted in the American Foreign Policy magazine stating: "I am trying to bring [the terrorists] back towards humanism. This is a jihad against brutality, to bring them back towards normality. This is an intellectual jihad."^[40]

In August 2010 Qadri held the first anti-terrorism camp for Muslim youth at the University of Warwick with the aim of tackling extremism in the UK.^[41] The camp was organised by his organisation Minhaj-ul-Quran UK^[42] which has established 572 schools, a number of colleges and a chartered university.^[43]

Global Peace and Unity[link]

Qadri at the Global Peace and Unity Conference, 23 October 2010

On 24 October 2010, Qadri was invited to deliver a speech entitled "Jihad: Perception and reality" to a gathering of thousands of British Muslims at the largest European multicultural gathering, the Global Peace and Unity event.^[44] Qadri stated in his speech: "Let me make it very clear and sound, let me remove any ambiguity that no leader or a group has any authority to declare jihad. If any leader or a group does that, it is terrorism and not jihad." He added: "it is solely the prerogative of a state authority to declare jihad and only as a matter of last resort when diplomacy and all other efforts to make peace have failed."^[45]

US Institute of Peace[link]

On 10 November 2010, Qadri delivered a lecture on "Islamic Concept of Jihad" at the US Institute of Peace, a prestigious think-tank.^[46] The audience comprised senior scholars, doctors, professors, engineers, policy makers and opinion leaders etc.^[47]

World Economic Forum[link]

Qadri at the World Economic Forum in Davos in January 2011

In January 2011, Qadri was invited to speak at the World Economic Forum in Davos on the topic of "The Reality of Terrorism".^[48]

U.S. Islamic World Forum[link]

In April 2011, Qadri was invited to speak at the U.S. - Islamic World Forum which was jointly organized by the Brookings Institution, Qatar Government and the OIC, where he spoke on issues such as integration and identity, the impact of media and politics, security and counter-terrorism, the treatment of minorities, and interfaith relations.^[49][50][51]

Lecture on Terrorism & Integration at the Parliament of New South Wales,Australia[link]

In July 2011, he gave a lecture on the issues of terrorism and integration at the Parliament of New South Wales in Sydney, Australia where he was invited by the member of the NSW Legislative Council, the Hon. Shaoquett Moselmane MLC.^[52] The audience at the lecture comprised members of the NSW Legislative Council, ministers, politicians, policy makers, senior scholars and religious leaders, etc.^[53] On 19 July 2011 Qadri appeared on NEWS LINE Australia Network where he discussed terrorism and possible troop withdrawals from Afghanistan.^[54] On 23 July 2011, Qadri appeared on SBS ONE TV and cautioned Western governments about their "aid and anti-terror funding"^[55]

Peace for Humanity Conference[link]

Qadri at the Peace for Humanity Conference, 24 September 2011

On 24 September 2011, Minhaj-ul-Quran convened the "Peace for Humanity Conference" at Wembley Arena in London where Tahir-ul-Qadri and the assembled speakers issued a declaration of peace on behalf of religious representatives of several faiths, scholars, politicians, and 12,000 participants present from various countries. This conference was endorsed by, or received supportive messages from, the Grand Imam of Al-Azhar University, Ban Ki-Moon (Secretary General of the United Nations), Ekmeleddin Ihsanoglu (Secretary General of the Organisation of Islamic Cooperation), David Cameron (British Prime Minister), Nick Clegg (British Deputy Prime Minister), Rowan Williams (Archbishop of Canterbury) and others.^[56][57]

Peaceful Future of Afghanistan Conference[link]

On 30 November 2011, Qadri was the keynote speaker at the 3-day "Peaceful Future of Afghanistan" conference in Istanbul, Turkey which was organised by the Center for World Religions, Diplomacy and Conflict Resolution of George Mason University together with Marmara University and was attended by more than 120 Afghani leaders. Qadri clarified about jihad and why suicide bombings is not Islamic. He provided suggestions on how to make a peaceful future in Afghanistan by dialogue and co-operation. He pointed out that Afghans need to unite against the radicals and Taliban who are in fact responsible for the NATO occupation in the first place.^[58][59]

2012 Tour of India[link]

Millions listen to Tahir-ul-Qadri in Hyderabad, India, March 2012

On 22 February 2012, Qadri arrived in Delhi for a 4-week tour of India.^[60] Due to threat from the Taliban he was treated as a state guest^[61] and was provided Z plus security throughout his tour by the Government of India.^[62] Qadri went to India with a message of peace and said 'Terrorism has no place in Islam' while addressing the fatwa book launch in Delhi.^[63] Indian media reported that 'sea of humanity' gathered to listen to Qadri along with government officials in Gujarat.^[64] In Hyderabad he attracted millions of people at the Quli Qutub Shah stadium and spoke on the Islamic concept of wasilah which was reported as the biggest gathering in the history of Hyderabad City.^[65] Qadri addressed a huge crowd at Palace Grounds of the historic Bangalore where he cleared misconceptions about Islam and said 'A true Muslim is one who protects mankind, not just Muslims'.^[66] Qadri also urged the Pakistani and Indian governments to reduce their defence expenditures and instead spend money on the welfare of poor people.^[67] He went to Ajmer under tight security and his programme was not disclosed until he had arrived in the city. He was one of the only scholars to hold a gathering in historic Ajmer.^[68] In Mumbai the state government had arranged adequate security for Qadri's programme due to threats from extremists.^[69]

Views[link]

Extremism & Terrorism[link]

Qadri argues that terrorists have left the true, classical teachings of Islam and that their rebellious spirit of violence and religious extremism is a continuity of the Khawarij.^[70] Qadri was one of the religious leaders in Pakistan to condemn the terrorist attacks on September 11, 2001. He has denounced and severely condemned Osama bin Ladin.^[71]

Qadri describes terrorism as an "ideological infection"^[72] and believes that, through his anti-terrorism summer camps, "we are fighting on the ideological, philosophical, theological and academic fronts. We are trying to educate young people."^[73]

Reuters featured Qadri in August 2009 as a leading Sufi scholar who is working to bring the western youth away from extremism towards moderate Islam and to combat extreme tendencies.^[74]

After the December 2009 Rawalpindi attack he was quoted as saying: "Suicide attacks are not allowed in Islam, these actions are un-Islamic, The slaughter of human beings in any religion or country, and terrorism in all its manifestations, are totally in contradiction with the teachings of Islam."^[75] The same view is also held by the majority of mainstream (non-Sufi) Muslims^[76] based on the teachings of the Qur'an 5:32.

Division of the World[link]

Qadri refutes the division of the world into two categories Dar al-Islam (the abode of Islam) and Dar al-harb (the abode of war) and that the west is the latter;^[77] Qadri instead divides the world into five categories.^[78] Qadri argues that the word "Dar al-Islam" actually implies "the abode of Peace" rather than the abode of Islam and that all countries under the United Nations (UN), whether Muslim or non-Muslim actually come under Dar al-Ahad (house of treaty) which Qadri says is the same as Dar al-Islam.^[79]

In his 2010 anti-terrorism summer camp in Britain, Qadri further commented on the issue saying,

Muhammad Cartoon Controversy[link]

He expressed concern when cartoons depicting the Prophet Muhammad were published in newspapers around Europe and sent out a memorandum called 'A call to prevent a clash of civilizations'.^[81][82][83]

Fatwa on Terrorism[link]

On 2 March 2010, Qadri issued a 600-page Fatwa on Terrorism, which is an "absolute" scholarly refutation of all terrorism without "any excuses or pretexts." He said that "Terrorism is terrorism, violence is violence and it has no place in Islamic teaching and no justification can be provided for it, or any kind of excuses or ifs or buts." Qadri said his fatwa, which declares terrorists and suicide bombers to be unbelievers, goes further than any previous denunciation.^[84]

The US Congress funded think-tank United States Institute of Peace hosted Qadri in November 2010 to speak about his struggle against radicalism in Islam in light of his Fatwa on Terrorism.^[47]

The Fatwa on Terrorism has been officially endorsed by Al-Azhar University in Cairo, Egypt.^[85][86]

Qadri states in his Fatwa on Terrorism:

Burning of Qur'an[link]

On 9 September 2010, Qadri wrote a letter to the U.S. President Barack Obama in response to the controversial 'Burn a Quran Day' urging him to stop this incident from happening.^[88] Qadri wrote in an article published on the CNN website: "If this event had gone ahead it would not be less than 9/11 in the sense of far-reaching consequences and after-effects." he added: "A handful of individuals, it does not matter whether they are related to mosque or church, cannot be given the right to flippantly play about with peaceful co-existence, and their so-called sentiments cannot be preferred over global peace."^[89]

Islamic State[link]

Qadri views an Islamic state as a Muslim-majority country which respects freedom, the rule of law, global human rights (including religious freedom), social welfare, women's rights and the rights of minorities.^[90]

He also claims that the Constitution of Medina "declared the state of Madinah as a political unit". He also mentions that the Constitution declared the "indivisible composition of the Muslim nation (Ummah)".^[91]

With respect to the Constitution of Medina, Qadri says: "This was the constitution, which provided the guarantee of fundamental human rights in our history." He believes that "a constitution is a man-made law and by no means it can be declared superior to a God-made law."^[91]

He believes in the Sovereignty of God’s law, that the Qur'an and Sunnah equates to State law, and that Islam encourages political activity. Qadri sees Islam as a faith which allows political participation. He believes in democracy and human rights, and argues that rights are defined in Islam by the Qur'an and Sunnah.^{[citation needed]}

Political career[link]

On May 25, 1989, Qadri founded a political party Pakistan Awami Tehreek or PAT. The main aims of this political party are to introduce the culture of true democracy, economic stability, improve the state of human rights, justice and the women's role in Pakistan. The PAT also aims to remove corruption from Pakistani politics. Its official website contains its formal manifesto.^[92]

In 1990, Pakistan Awami Tehreek (PAT) participated in the national elections just one year after it was founded. In 1991, PAT and TNFJ (Tehreek-e-Nifaz-e-Fiqh-e-Jafria A shia political group ) now known as Tehreek-e-Jafria^[93] signed a 'Communique of Unity' in order to promotes social and religious harmony. In another creative move, PAT for the first time in the political history of Pakistan, introduced an idea of "working relationship" between the three national political forces, PAT, TNFJ and Tehreek-e-Istaqlal.

From 1989 to 1993, Qadri continuously worked as an opposition leader tying to indicate the government's mistakes and to suggest ways for improving the situation in the political, educational, and economical fields. In 1992 he presented a complete working plan for interest-free banking in Pakistan covering all kinds of national and international transaction which was recognized and appreciated by all sections of the society including industrial and banking professionals. PAT offices were also opened in major foreign countries.^[94]

Qadri continued his research alongside his political career and, in 1996, he presented a thesis on the utilization of an observatory for moon sighting based on the more recent scientific findings.^[95]