The Appraised Gem

A primitive society ( umran badawi ) is the simplest of societies. It is characterized by groups of people of the same extended family, living off the land in nomadic or simple agricultural existence. They typically work hard using the simplest of resources and tools to just survive. Their economy is simple and restricted, often based on barter. Their food is plain. Their characters are strong, upright, and well-rounded. Their skills are broad, deep, and practical, allowing them to survive in the toughest of environments.  There is less possibility for them to be engaged in vice as vice is often detrimental to their subsistent existence. Even if they wish to engage in vices, they usually do not get the opportunities to do so. In contrast, they are more likely to be guided to good moral living if someone preaches that to them as it directly benefits their way of life.  Social cohesion in primitive societies is primarily through natural kinship and affinity to one's relations. There

For Ibn Khaldun, culture was the interplay between the nature of man and his social development. In biology, a "culture" is often referred to as the growth of some microorganism in a petri dish. Thus culture is developed when land is populated and cultivated. As society develops its culture grows. Ibn Khaldun believed that the need to be social is a natural physical need of people as only with the cooperation of others can they survive. With others, they can secure their food supply and can defend themselves. Such primitive societies are formed with the instinct to survive. Members are wary of not doing anything wrong as their survival depends on doing the right thing.  As the primitive society grows, it becomes opulent and its members move from survival mode to being complacent, developing negative characteristics like greed and violence. Soon, they start to wrongfully acquire the property of others violently leading to anarchy. A powerful leader emerges to establish law and

According to Ibn Khaldun, history has two forms, external and internal. For the most part, history before him was narrated as an external history in the form of a chronology of reports. There were important exceptions to this, most notably the accounts in the Quran, which always have parables and analysis for our guidance narrated with the history. Such internal history, in which there is an analytical study of events, was what Ibn Khaldun was interested in. Thus, he undertook the task of writing the Book of Ibaar (wise lessons from history). He writes in his preface about his theory of history or historiography.  He describes how he developed the solution to the problem of scrutinizing the historical accounts based on their veracity. The traditional method that Islamic historical narrations used was to study the authority of the chain of narrators of a historical report critically which Ibn Khaldun supplemented with a new science he developed -- the Science of Culture -- to validate t

Ibn Khaldun was the first major Muslim philosopher after Ibn Rushd. After Ibn Rushd's refutation by Al Ghazali, philosophy suffered a big setback in the Muslim World. The audience of Ibn Khaldun's writing is people from all walks of life who can benefit from his history and its interpretation. At the risk of being labeled as a philosopher, Ibn Khaldun wrote for both the masses ( aam ) who followed Islam without developing an understanding of it, as well as the initiated ( khaas ) who followed Islam while trying to understand it through reasoning. This is reflected in the writing style of Al Muqaddimmah as well as Kitaab Al Abaar. As Ibn Khaldun explained the narrative to the two groups, he writes for them in parallel, transmitting the knowledge simultaneously to the masses and the selected few. Whereas the masses got exoteric information that was useful for them. Those who were able to understand were delivered with esoteric insights into his philosophy which made sense to them

Ibn Khaldun believed that the Islamic community was divided between the few ( khaas ) and the many ( aam ) among the believers. The aam made up the general Muslim population who followed the religious law without using their reason. Whereas the khaas were those in the minority who followed the religious law unquestioning, but also used their reasoning to understand it.  The use of reasoning is limited in the religious sciences, where most of it is accepted directly from divine sources to be intrinsically the truth. Nevertheless, with the development of jurisprudence limited reasoning became part of the religious sciences, e.g. Hanafi jurisprudence makes heavy use of reason, as does the process of analogical reasoning and dialectical reasoning which are part of the Islamic sciences. It is important to keep the role of reasoning limited to its purpose and not give free reign when it comes to Islamic sciences. Ibn Khaldun calls the khaas members of the community philosophers as they use t

Ibn Khaldun was interested in understanding the nature of prophethood, since it was essential to understand Muslim society as the Prophet (SWAS) played a major role in its formation. Furthermore, he wanted to examine the essential meaning of how prophets are different from other humans. In order to do so, he investigated the nature and source of prophetic knowledge as well as the nature and source of the powers which allow them to perform miracles, influence the masses to believe and follow them.  He believed that prophethood is a human phenomenon. In fact, prophets are extremely rare humans of the highest form who live upright lives prior to and during their mission. They are extremely rare individuals who possess special, rarely attainable powers from birth. Yet, their knowledge, purpose, actions, and powers are human despite the fact that ordinary humans cannot learn to become a prophet. According to Ibn Khaldun, there are four avenues of knowledge in humans. The first is the ordina