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Ibn Khaldun was born in Tunis in 1332 to a family that had recently migrated from nomadic desert tribes.
Answer: False
Ibn Khaldun was born in Tunis in 1332 into an established Andalusian family of Arab descent. His ancestors had settled in Iberia centuries prior and later migrated to North Africa following the fall of Seville, not from nomadic desert tribes.
Ibn Khaldun's family moved to Tunisia following the fall of Seville to the Reconquista in 1248.
Answer: True
Ibn Khaldun's family, originating from al-Andalus, relocated to Tunisia subsequent to the fall of Seville to the Reconquista forces in 1248.
Ibn Khaldun received a primarily secular education, focusing on mathematics and logic, with minimal exposure to religious studies.
Answer: False
Ibn Khaldun received a comprehensive classical Islamic education, which included religious studies such as the Quran, Hadith, and Fiqh, alongside mathematics, logic, and philosophy.
Ibn Khaldun tragically lost both his parents to the Black Death plague when he was 17 years old.
Answer: True
At the age of 17, Ibn Khaldun experienced the profound personal tragedy of losing both his parents to the devastating Black Death pandemic that afflicted Tunis.
During his seclusion in Qalat Ibn Salama, Ibn Khaldun wrote his famous Muqaddimah, despite lacking access to necessary scholarly texts.
Answer: True
While seeking refuge in Qalat Ibn Salama, Ibn Khaldun dedicated himself to writing his seminal work, the Muqaddimah, undertaking this significant intellectual endeavor despite the limited availability of scholarly resources.
In which city and year was Ibn Khaldun born?
Answer: Tunis, 1332
Ibn Khaldun was born in Tunis, within the Hafsid Sultanate, on May 27, 1332.
Why did Ibn Khaldun's family emigrate from Iberia to North Africa?
Answer: Following the fall of Seville to the Reconquista in 1248.
Ibn Khaldun's family, originating from al-Andalus, migrated to Tunisia after the fall of Seville to the Reconquista forces in 1248.
Which of the following was NOT part of Ibn Khaldun's classical Islamic education?
Answer: Study of modern economic theories
Ibn Khaldun's education encompassed classical Islamic disciplines and philosophy; modern economic theories were not part of his curriculum.
What devastating event caused the death of Ibn Khaldun's parents when he was 17?
Answer: The Black Death plague
Ibn Khaldun's parents both succumbed to the Black Death plague, a catastrophic pandemic that struck Tunis during his youth.
Ibn Khaldun experienced a significant period of imprisonment in Fez due to what reason?
Answer: Political scheming.
During his service in Fez, Ibn Khaldun was imprisoned for 22 months due to political machinations and rivalries within the court.
For how long did Ibn Khaldun stay in Qalat Ibn Salama seeking refuge and writing?
Answer: Over three years
Ibn Khaldun resided in Qalat Ibn Salama for a period exceeding three years, utilizing this time for scholarly pursuits, including the composition of the Muqaddimah.
What event allowed Ibn Khaldun to travel to Alexandria after completing his major work in Tunis?
Answer: He undertook the Hajj pilgrimage.
Upon completing his major historical work in Tunis, Ibn Khaldun departed for Alexandria under the pretext of performing the Hajj pilgrimage.
Ibn Khaldun composed minor works on topics including Sufism and logic during his time in North Africa.
Answer: True
During his periods in North Africa and Al-Andalus, Ibn Khaldun authored several significant minor works, including treatises on theology, Sufism, and logic.
Ibn Khaldun's statement "He who has not seen it does not know the power of Islam" was made in reference to which region's perceived prosperity and culture?
Answer: Egypt
Ibn Khaldun's observation, 'He who has not seen it does not know the power of Islam,' was made in reference to Egypt, reflecting his perception of its prosperity and sophisticated culture as a testament to the strength of Islamic civilization.
Ibn Khaldun's statement "He who has not seen it does not know the power of Islam" was made in reference to which region's perceived prosperity and culture?
Answer: Egypt
Ibn Khaldun's observation, 'He who has not seen it does not know the power of Islam,' was made in reference to Egypt, reflecting his perception of its prosperity and sophisticated culture as a testament to the strength of Islamic civilization.
Ibn Khaldun's Muqaddimah was intended as a standalone treatise on political theory, separate from his historical works.
Answer: False
The Muqaddimah, often translated as Prolegomena, was conceived by Ibn Khaldun not as an independent treatise on political theory, but rather as an introductory volume to his comprehensive world history, the Kitab al-'Ibar.
Ibn Khaldun completed his magnum opus, Kitab al-'Ibar, during his time in Egypt as a professor.
Answer: False
While Ibn Khaldun served as a professor and later Grand Qadi in Egypt, the primary composition and completion of his magnum opus, the Kitab al-'Ibar, largely occurred earlier, particularly during his periods of seclusion and subsequent return to Tunis.
The Kitab al-'Ibar was originally planned as a comprehensive history of the Berber people.
Answer: True
The Kitab al-'Ibar, meaning 'Book of Lessons,' was initially conceived by Ibn Khaldun as a detailed history focusing specifically on the Berber people before its scope was expanded into a universal history.
Ibn Khaldun's Kitab al-'Ibar is considered an unreliable source for Berber history due to numerous inaccuracies.
Answer: False
Despite potential inherited inaccuracies, the Kitab al-'Ibar is considered an invaluable and indispensable source for the history of the Berbers.
What is the title of Ibn Khaldun's most famous work, which served as an introduction to his larger history?
Answer: Muqaddimah
Ibn Khaldun's most renowned work, serving as the introductory volume to his comprehensive world history, is the Muqaddimah, also known by the Greek title Prolegomena.
Ibn Khaldun's magnum opus, Kitab al-'Ibar, was initially planned with what focus before expanding?
Answer: A history of the Berbers
Ibn Khaldun's magnum opus, the Kitab al-'Ibar ('Book of Lessons'), was initially conceived with a specific focus on the history of the Berber people before its scope was expanded into a comprehensive universal history.
Which of the following is NOT among the minor works attributed to Ibn Khaldun?
Answer: Kitab al-'Ibar
The Kitab al-'Ibar, Ibn Khaldun's comprehensive universal history, is his magnum opus and not considered among his minor works, which include treatises on theology, Sufism, and logic.
Ibn Khaldun's magnum opus, Kitab al-'Ibar, was initially planned with what focus before expanding?
Answer: A history of the Berbers
Ibn Khaldun's magnum opus, the Kitab al-'Ibar ('Book of Lessons'), was initially conceived with a specific focus on the history of the Berber people before its scope was expanded into a comprehensive universal history.
Which of the following is NOT among the minor works attributed to Ibn Khaldun?
Answer: Kitab al-'Ibar
The Kitab al-'Ibar, Ibn Khaldun's comprehensive universal history, is his magnum opus and not considered among his minor works, which include treatises on theology, Sufism, and logic.
The central concept in Ibn Khaldun's sociological analysis is 'ilm al-'umran, referring to the science of civilization.
Answer: False
While 'ilm al-'umran (the science of civilization) is a significant area of study for Ibn Khaldun, his central analytical concept for understanding societal dynamics and the rise and fall of states is 'asabiyyah, or group solidarity.
Ibn Khaldun's Muqaddimah is significant for analyzing the cyclical rise and fall of empires based on the concept of 'asabiyyah.
Answer: True
The Muqaddimah is indeed significant for its analysis of the cyclical patterns of imperial rise and decline, which Ibn Khaldun attributes primarily to fluctuations in the concept of 'asabiyyah, or group solidarity.
According to Ibn Khaldun, the foundation for a civilization's progress lies primarily in its military strength and expansionist policies.
Answer: False
Ibn Khaldun identified productivity, individual profit-seeking, and a robust educational tradition as the primary foundations for a civilization's progress, rather than solely military strength.
Ibn Khaldun viewed the state as an institution that could potentially cause injustice due to its reliance on force.
Answer: True
Ibn Khaldun recognized the state's necessity in curbing injustice but also acknowledged its potential to perpetrate injustice due to its inherent reliance on coercive power.
Ibn Khaldun described a strong dichotomy between nomadic and sedentary life, where nomadic groups often conquered sedentary ones due to superior 'asabiyyah.
Answer: True
Ibn Khaldun extensively analyzed the dichotomy between nomadic and sedentary life, positing that nomadic groups with strong 'asabiyyah frequently conquered sedentary societies, leveraging their superior group cohesion.
Ibn Khaldun viewed the human spirit as mortal and incapable of communicating with the divine realm.
Answer: False
Ibn Khaldun considered the human spirit to be immortal and capable of communicating with the divine, serving as a mediator between the tangible and intangible worlds.
Ibn Khaldun's concept of 'asabiyyah explains how strong group cohesion leads to the rise of dynasties, but their sedentary lifestyle eventually weakens this cohesion, leading to decline.
Answer: True
This accurately describes Ibn Khaldun's theory: strong 'asabiyyah fuels the rise of dynasties, but the adoption of sedentary life eventually erodes this cohesion, paving the way for decline.
Ibn Khaldun emphasized the faculty of 'fikr' (thinking) as fundamental to human cooperation and social organization.
Answer: True
Ibn Khaldun highlighted 'fikr' (thinking) as a foundational human faculty essential for cooperation, the division of labor, and the overall structure of social organization.
Ibn Khaldun believed communication between the tangible and intangible worlds was fundamental, mediated by the human spirit.
Answer: True
Ibn Khaldun posited that communication between the tangible and intangible realms is fundamental, with the human spirit acting as the crucial mediator.
What is the central concept in Ibn Khaldun's sociological analysis, representing group cohesiveness or solidarity?
Answer: Asabiyyah
The central concept in Ibn Khaldun's sociological framework is 'asabiyyah, denoting group cohesiveness or solidarity, which he posited as the driving force behind the rise of dynasties and empires, while also containing the elements of their eventual decline.
Ibn Khaldun's views on Sufism suggest he agreed with its principles of detachment, but cautioned against:
Answer: Detachment pursued for personal gain or worldly advantage.
While Ibn Khaldun acknowledged the value of detachment in Sufism, he cautioned against pursuing it for personal gain, warning that such motivations could lead to communion with demonic forces rather than divine insight.
What did Ibn Khaldun believe about the relationship between religion and the human spirit?
Answer: Religion is based on the human spirit's ability to communicate with God.
Ibn Khaldun posited that religion is fundamentally grounded in the human spirit's capacity for communication with the divine, viewing the spirit as immortal and capable of receiving divine messages, a faculty he distinguished in prophets.
Which statement best reflects Ibn Khaldun's view on the role of the state?
Answer: The state is necessary to restrain injustice but can also be a source of injustice itself.
Ibn Khaldun posited that the state serves as a necessary institution for curbing societal injustice; however, he concurrently acknowledged that the state, by virtue of its reliance on coercive power, can paradoxically become a source of injustice itself.
According to Ibn Khaldun, what often happens to groups with strong 'asabiyyah when they conquer sedentary societies?
Answer: They adopt the sedentary lifestyle, weakening their cohesion and leading to eventual decline.
Ibn Khaldun theorized that groups possessing strong 'asabiyyah, typically originating from nomadic backgrounds, often experience eventual decline after conquering sedentary societies. This decline is attributed to their adoption of the sedentary lifestyle, which consequently weakens their group cohesion.
What did Ibn Khaldun believe about the human spirit's capacity regarding the divine?
Answer: It was immortal and capable of communicating with God.
Ibn Khaldun maintained that the human spirit, considered immortal, serves as the conduit for communication between the tangible and intangible realms, enabling interaction with the divine, a faculty he believed was particularly pronounced in prophets.
What did Ibn Khaldun believe about the relationship between religion and the human spirit?
Answer: Religion is based on the human spirit's ability to communicate with God.
Ibn Khaldun posited that religion is fundamentally grounded in the human spirit's capacity for communication with the divine, viewing the spirit as immortal and capable of receiving divine messages, a faculty he distinguished in prophets.
Both Ibn Khaldun and Adam Smith identified the division of labor as crucial for economic growth, but Ibn Khaldun attributed its motive to self-interest.
Answer: False
While both Ibn Khaldun and Adam Smith recognized the importance of the division of labor, Ibn Khaldun linked its motive primarily to 'asabiyyah (social solidarity), whereas Adam Smith attributed it to self-interest.
Ibn Khaldun believed poverty was solely the result of poor financial decisions and lack of personal discipline.
Answer: False
Ibn Khaldun argued that poverty stemmed from the erosion of morality and human values, and also from external consequences, suggesting a broader set of causes beyond individual financial choices.
Ibn Khaldun advocated for currency systems based on fiat money, detached from intrinsic value.
Answer: False
Ibn Khaldun advocated for currency systems based on intrinsic value, specifically gold and silver, emphasizing strict standards for weight and purity, rather than fiat money.
Ibn Khaldun believed that mastering the local dialect was the most crucial factor for societal integration, more so than adopting the dominant language.
Answer: False
Ibn Khaldun emphasized the importance of mastering the dominant language (e.g., Arabic) for societal integration and success, noting that proficiency facilitated acceptance and advancement.
Ibn Khaldun argued that excessive bureaucracy and high taxation were beneficial for economic dynamism and societal stability.
Answer: False
Ibn Khaldun contended that excessive bureaucracy and high taxation could hinder economic dynamism and contribute to societal decline, rather than benefiting them.
How did Ibn Khaldun's emphasis on language contribute to his understanding of societal development?
Answer: He saw language proficiency as a key factor in societal cohesion and integration.
Ibn Khaldun's emphasis on language highlighted its role as a critical factor in societal cohesion and integration, noting that proficiency facilitated assimilation and advancement within a society.
What did Ibn Khaldun consider more important than land for a society's success?
Answer: Language
Ibn Khaldun posited that language held greater importance than land for a society's success, emphasizing linguistic proficiency as a key determinant of societal cohesion and integration.
What did Ibn Khaldun suggest could be determined by analyzing the mastery of crafts, habits, and skills in a society?
Answer: The society's level of achievement and development.
Ibn Khaldun proposed that a society's level of achievement and development could be discerned through an analysis of its mastery over crafts, habits, and skills, contrasting the rudimentary stages of nomadic life with the advanced achievements of sedentary civilizations.
What did Ibn Khaldun believe was the highest level of achievement in literary production for a civilization?
Answer: When literary forms become an embellishment of life.
Ibn Khaldun posited that the zenith of literary achievement for a civilization is attained when its literary forms, including prose and poetry, evolve from mere functional tools to become an embellishment of life, signifying peak cultural development.
How did Ibn Khaldun's view on the motive for the division of labor differ from Adam Smith's?
Answer: Ibn Khaldun linked it to social solidarity ('asabiyyah), while Smith linked it to self-interest.
While both Ibn Khaldun and Adam Smith recognized the significance of the division of labor for economic advancement, Ibn Khaldun primarily attributed its impetus to 'asabiyyah (social solidarity), whereas Adam Smith identified self-interest and market dynamics as the principal motivators.
According to Ibn Khaldun, what was a primary cause of poverty?
Answer: Destruction of morality and human values.
Ibn Khaldun posited that poverty stems fundamentally from the erosion of morality and human values. He further suggested that external factors, beyond individual financial mismanagement, could contribute to poverty, hinting at the necessity of societal and governmental considerations.
What characteristic did Ibn Khaldun believe currency should possess in an Islamic monetary system?
Answer: It should be made of gold or silver, possessing intrinsic value.
Ibn Khaldun contended that currency within an Islamic monetary system must possess intrinsic value, necessitating its composition from precious metals such as gold or silver. He further stressed the critical importance of adhering to precise standards for coin weight and purity.
What did Ibn Khaldun identify as essential for a civilization's progress and stability?
Answer: Productivity, individual profit-seeking, and a robust educational tradition.
Ibn Khaldun identified robust productivity, the pursuit of individual interests and profits, and a deeply entrenched educational tradition as essential pillars for a civilization's progress and enduring stability, ensuring the transmission and advancement of cultural achievements.
Ibn Khaldun believed that mastering which element was crucial for societal integration and success?
Answer: The dominant language (e.g., Arabic)
Ibn Khaldun posited that mastery of the dominant language, such as Arabic, was a crucial element for societal integration and success, noting that proficiency facilitated acceptance and advancement within the society.
What did Ibn Khaldun suggest could be determined by analyzing the mastery of crafts, habits, and skills in a society?
Answer: The society's level of achievement and development.
Ibn Khaldun proposed that a society's level of achievement and development could be discerned through an analysis of its mastery over crafts, habits, and skills, contrasting the rudimentary stages of nomadic life with the advanced achievements of sedentary civilizations.
What did Ibn Khaldun believe was the highest level of achievement in literary production for a civilization?
Answer: When literary forms become an embellishment of life.
Ibn Khaldun posited that the zenith of literary achievement for a civilization is attained when its literary forms, including prose and poetry, evolve from mere functional tools to become an embellishment of life, signifying peak cultural development.
How did Ibn Khaldun's emphasis on language contribute to his understanding of societal development?
Answer: He saw language proficiency as a key factor in societal cohesion and integration.
Ibn Khaldun's emphasis on language highlighted its role as a critical factor in societal cohesion and integration, noting that proficiency in the dominant language facilitated assimilation and advancement within a society.
What did Ibn Khaldun consider more important than land for a society's success?
Answer: Language
Ibn Khaldun posited that language held greater importance than land for a society's success, emphasizing linguistic proficiency as a key determinant of societal cohesion and integration.
Ibn Khaldun's approach to historiography involved meticulously verifying the chain of transmitters ('isnad') for every historical account.
Answer: False
Ibn Khaldun's approach diverged from the common practice of prioritizing the verification of transmitters ('isnad'); instead, he focused on the critical evaluation of the accounts themselves.
Ibn Khaldun's epistemology categorized all sciences as either religious or philosophical, with no room for auxiliary disciplines.
Answer: False
Ibn Khaldun's epistemology categorized sciences into religious and non-religious (intellectual and auxiliary), allowing for a broader scope than just religious or philosophical divisions.
How did Ibn Khaldun's approach to historiography challenge traditional Arab historians?
Answer: He focused on the validity of accounts and encouraged critical thinking, rather than just verifying transmitters.
Ibn Khaldun challenged traditional Arab historiography by shifting the emphasis from the mere verification of the chain of transmitters ('isnad') to a critical assessment of the historical accounts themselves, advocating for a more analytical and discerning approach.
Ibn Khaldun's epistemology attempted to reconcile different forms of knowledge by:
Answer: Categorizing sciences into religious and non-religious (intellectual and auxiliary).
Ibn Khaldun's epistemological framework sought to reconcile diverse forms of knowledge by categorizing sciences into religious (derived from the Quran) and non-religious (encompassing intellectual and auxiliary disciplines), suggesting a dynamic evolution of scientific classification.
Ibn Khaldun's political career was marked by stability, holding consistent high-ranking positions throughout his life.
Answer: False
Ibn Khaldun's political career was characterized by considerable volatility, involving periods of high office interspersed with imprisonment, exile, and shifting allegiances, rather than consistent stability.
Ibn Khaldun's rivalry with Ibn al-Khatib, the vizier of Granada, led to Ibn Khaldun's appointment as Grand Qadi in Egypt.
Answer: False
The rivalry between Ibn Khaldun and Ibn al-Khatib in Granada led to Ibn Khaldun's departure from Granada and return to North Africa, not directly to his appointment as Grand Qadi in Egypt, which occurred much later.
While serving as Grand Qadi in Egypt, Ibn Khaldun faced resistance to his reform efforts and resigned within a year.
Answer: True
Upon assuming the role of Grand Qadi in Egypt, Ibn Khaldun encountered significant opposition to his proposed reforms, leading to his resignation from the position within approximately one year.
Ibn Khaldun met Timur (Tamerlane) during a military campaign where Ibn Khaldun was leading troops against Timur's forces.
Answer: False
Ibn Khaldun met Timur during the siege of Damascus, not while leading troops against him. He remained in the city and engaged in discussions with Timur, providing reports on conditions in the Maghreb.
Who was Ibn al-Khatib, and what was his relationship with Ibn Khaldun?
Answer: The vizier of Granada whose rivalry with Ibn Khaldun led to the latter's departure.
Ibn al-Khatib was the vizier of Granada, and his rivalry with Ibn Khaldun contributed to Ibn Khaldun's eventual departure from the region.
What significant personal loss did Ibn Khaldun suffer in Egypt in 1384, the same year he resigned as Grand Qadi?
Answer: The shipwreck that claimed his wife and children
In 1384, the same year he resigned as Grand Qadi, Ibn Khaldun experienced the profound personal tragedy of losing his wife and children in a shipwreck off the coast of Alexandria.
During the siege of Damascus in 1401, Ibn Khaldun's interaction with Timur involved:
Answer: Being held captive and writing a report for Timur.
During Timur's siege of Damascus in 1401, Ibn Khaldun remained in the city and met with Timur, subsequently compiling a report for him detailing conditions in the Maghreb.
Ibn Khaldun, born in 1332, is considered a foundational figure in modern sociology and economics.
Answer: True
Ibn Khaldun (1332–1406) is recognized as a pivotal figure in intellectual history, significantly contributing to the nascent fields of sociology and economics, and is considered a precursor to modern historiography and demography.
Contemporaries like Ibn Hajar al-Asqalani praised Ibn Khaldun for his unique organizational style and comprehensive historical knowledge.
Answer: False
Contemporaries such as Ibn Hajar al-Asqalani criticized Ibn Khaldun, citing issues like inadequate historical knowledge and disorganization, rather than praising his style.
Ibn Khaldun's work was first introduced to the West through a complete Arabic edition published in the late 17th century.
Answer: False
Ibn Khaldun's work was initially introduced to the West through biographies and partial translations in the late 17th and early 19th centuries, with a complete Arabic edition appearing much later in 1858.
Arnold J. Toynbee, a prominent historian, considered Ibn Khaldun's Muqaddimah to be a minor contribution to historical writing.
Answer: False
Arnold J. Toynbee held Ibn Khaldun's Muqaddimah in high regard, famously describing it as 'the greatest work of its kind'.
Arthur Laffer acknowledged that Ibn Khaldun's observations on taxation preceded and influenced the development of the Laffer Curve.
Answer: True
Arthur Laffer recognized that Ibn Khaldun's writings on taxation contained observations that anticipated the principles underlying the Laffer Curve.
Ernest Gellner believed Ibn Khaldun's definition of government was flawed and overly simplistic for political theory.
Answer: False
Ernest Gellner considered Ibn Khaldun's definition of government—'an institution which prevents injustice other than such as it commits itself'—to be the most insightful in the history of political theory.
Criticisms of Ibn Khaldun's work include accusations of racism, particularly concerning his views on the Zanj people.
Answer: True
Certain interpretations of Ibn Khaldun's writings, particularly regarding the Zanj people, have led to accusations of racism, although some scholars argue these stem from translator misinterpretations.
U.S. President Ronald Reagan cited Ibn Khaldun as an influence on his Keynesian economic policies.
Answer: False
Ronald Reagan cited Ibn Khaldun as an influence on his supply-side economic policies (Reaganomics), not Keynesian policies.
Who is widely regarded as one of the most significant social scientists of the Middle Ages and a forerunner of sociology and economics?
Answer: Ibn Khaldun
Ibn Khaldun (1332–1406) is widely acclaimed as one of the most significant social scientists of the medieval period, recognized as a foundational figure and forerunner in the disciplines of sociology, economics, and historiography.
Arnold J. Toynbee's assessment of Ibn Khaldun's Muqaddimah was that it was:
Answer: The greatest work of its kind.
The eminent historian Arnold J. Toynbee characterized Ibn Khaldun's Muqaddimah as 'the greatest work of its kind'.
Which U.S. President cited Ibn Khaldun as an influence on his economic policies?
Answer: Ronald Reagan
U.S. President Ronald Reagan acknowledged Ibn Khaldun's influence on his supply-side economic policies, often referred to as Reaganomics, by referencing his observations on taxation and revenue.
What criticism regarding Ibn Khaldun's work involves potential misinterpretation by translators concerning racial distinctions?
Answer: His views on the Zanj people.
A notable criticism involves the potential misinterpretation of Ibn Khaldun's views on racial distinctions, particularly concerning the Zanj people, with scholars suggesting that translator William McGuckin de Slane may have introduced a racial ideology not inherent in the original text.
Which contemporary scholar criticized Ibn Khaldun for issues such as disorganization and inadequate historical knowledge?
Answer: Ibn Hajar al-Asqalani
Contemporary scholars, such as Ibn Hajar al-Asqalani, leveled criticisms against Ibn Khaldun, citing perceived inadequacies in historical knowledge, disorganization, and an imitative writing style, alongside personal animosity stemming from his actions in Egypt.
How was Ibn Khaldun's work initially introduced to the Western world?
Answer: Via partial translations and biographies starting in the late 17th century.
The initial introduction of Ibn Khaldun's work to the Western world occurred in 1697 via Barthélemy d'Herbelot's biography, followed by more extensive partial translations of the Muqaddimah (as Prolegomena) by scholars like Silvestre de Sacy, preceding the publication of a complete Arabic edition in 1858.
The concept of the Laffer Curve in economics is related to observations made by Ibn Khaldun regarding:
Answer: The relationship between tax rates and government revenue.
The concept of the Laffer Curve in economics finds resonance in Ibn Khaldun's observations regarding the relationship between tax rates and government revenue, noting that initial dynastic periods yield substantial revenue from low assessments, while later periods see diminished revenue despite higher assessments.
Ernest Gellner considered Ibn Khaldun's definition of government as the best in political theory. What was this definition?
Answer: "Government is an institution which prevents injustice other than such as it commits itself."
Ernest Gellner, a distinguished philosopher, lauded Ibn Khaldun's definition of government—'an institution which prevents injustice other than such as it commits itself'—as the most insightful in the annals of political theory.
Which U.S. President cited Ibn Khaldun as an influence on his economic policies?
Answer: Ronald Reagan
U.S. President Ronald Reagan acknowledged Ibn Khaldun's influence on his supply-side economic policies, often referred to as Reaganomics, by referencing his observations on taxation and revenue.
What criticism regarding Ibn Khaldun's work involves potential misinterpretation by translators concerning racial distinctions?
Answer: His views on the Zanj people.
A notable criticism involves the potential misinterpretation of Ibn Khaldun's views on racial distinctions, particularly concerning the Zanj people, with scholars suggesting that translator William McGuckin de Slane may have introduced a racial ideology not inherent in the original text.