Article Series on Ibn Khaldun/1 – مقالات حول ابن خلدون/1

Modern Biography on Ibn Khaldun

By: Prof. Hasan A. Yahya,

In his “A Study of History : The Growths of Civilizations.” (1962) wrote:

“The last member of our Pleiad of historians is Abd-ar-Rahman ibn Muhammad ibn Khaldun al-Hadrami of Tunis (1332-1406) – an Arabic genius who achieved in a single ‘acquiescence’ of less than four years length, out of a fifty-four years span of adult working life, a life-work in the shape of a piece of literature which can bear comparison with the work of a Thucydides or the work of a Machiavelli for both breadth and profundity of vision as well as for sheer intellectual power. Ibn Khaldun’s star shines the more brightly by contrast with the foil of darkness against which it flashes out; for while Thucydides and Machiavelli and Clarendon are all brilliant representatives of brilliant times and places, Ibn Khaldun is the sole point of light in his quarter of the firmament. He is indeed the one outstanding personality in the history of a civilization whose social life on the whole was “solitary, poor, nasty, brutish, and short”.[1] In his chosen field of intellectual activity he appears to have been inspired by no predecessors[2] and to have found no kindred souls among his contemporaries and to have kindled no answering spark of inspiration in any successors; and yet, in the Prolegomena (Muqaddimat) to his Universal History he has conceived and formulated 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. It was his single brief ‘acquiescence’ from a life of practical activity that gave Ibn Khaldun his opportunity to cast his creative thought into literary shape.” (pp. 321-328).

In this series of articles on Ibn Khaldun (nineten episodes),  we start with bibliography of works written in Arabic and English about Ibn Khaldun in the last fifty years. The Arabic resources are translated by the writer. The articles cover certain aspects of Ibn Khaldun’s work and his influence on modern social sciences.

In the 650th anniversary of the birth of Ibn Khaldun.   The  aspiration  to  honor the moment  by  convening  a symposium  at Duke University during the following academic  year came from Professor Miriam Cooke, Assistant Professor of Arabic Language and  Literature,  in  the Dept.  of  International  Studies,   Duke University since 1980. Professor H. Yahya wrote commenting on the symposium:

“My observation was in that time, none of the participants was was sociologist, they  are historians,  religious    specialists,  linguistics anthropologists,  or philosophers. None of from the Middle East intellectuals on the field of Ibn Khaldun. For God’s Sake,  I write, where are the Sociologists or specialists on the topic from the Arab Middle East? (1989)

In his diary, prof. Hasan Yahya wrote:

“January 29th,  In 1989, I called Prof. Dr. Elias Bayunos, a well known Muslim sociologist, and was a leading Muslim Thinker,  in the United States to convene a symposium on Ibn Khaldun. He accepted the idea, and promised to make it alive. I suggested to see a date for that in Spring, 1989, The date was set on May 26-27, 1989. Fortunately, the assigned day marked the 657 anniversary of the Birth of Ibn Khaldun (May 27, 1332). But the symposium did not take place.  Later, I was told, that the IIIT president (Abdul-Hameed Abu Sulaiman ) in that time, did not accept the idea and force the late prof. Elias Bayunos to cancel it as he wrote me.”

Modern Biography:

al-Azmeh, Aziz, IK: An Essay in Reinterpretation (Three chapters)

Chapter I.  The Primacy of the Historical (pp. 9-47)

Chapter II. The Problematization of History (pp.48-144)

Chapter III.The History of Kitab al-Ibar (pp. 145-166)

On Page 147, al-Azmeh says:

There are two great classes into which the scientific material of “Kitab al-Ibar”  falls  the paradigmatic and  the topical. The later contains the thematic material utilized  and the former designates the conceptual  apparatus  whereby  the   thematic components  are  utilized,  and  hence   the conceptual physiognomy adopted by this thematic material.”

He ended his book with the following statement:

“The  exigencies of the project executed  by  IK.  is “Kitab al-Ibar” are internal to IK’s intentionality which  sadly  but inevitably, is totally inaccessible to us.” (p.163)

From several sources al-Azmeh collected the following:

“Like  most  works, the “Muqaddimah“ has its share of  a certain inant largest of praise. (1) More to the point is the praise by his temporary in Fez, Ibn al-Ahmar, for IK,s

eminence in the rational sciences; (2) But much more usual was  the statement by his rival in Cairo,  Rakraki,  that IK has a solid  but mediocre knowledge of the rational sciences but no knowledge of jurisprudence; (3) Ibn Hajar  a one-time pupil of IK’s; (4)contended that his   erstwhile  teacher  was  of  such eloquence  that  he has lend himself to mystification and  to  being  overp raised; (5) Ever  as an historian  he is not  rated exceptionally  by Ibn Hajar  why considered his knowledge of eastern  Muslim history be defective; (6)What is strange is that  it  is to Ibn Hajar that the  tradition according  to  which  IK’s text is certified and  ratified  goes  even  in  parts  of the Maghrib; (7) and it is equally odd that both  the “Muqaddimah“  and the rest of Kitab al-Ibar“ were  not  directly  known   in   Tunis  iis that the 17th and first half of the 18th centuries” (pp159-160)

(1).  For  instance,  by a certain Buqqini,  the author of  an 

epitome of Ibn al-Khatib’s Ihata,  quotes in Ahmad Baba¬ Nayl¬ P.169.

(2)  Ibn al-Ahmar,  Mustuda’ al-‘alama, p.64.

(3)Sakhawi, Dau’ , Vol. 4, p. 147.

(4)The  text  of  IK’s  ijaza  to Ibn Hajaj  is  reproduced  in 

facsimile in H.Ritter¬  ‘Autography in Turkish Libraries,  in 

Oriens, 6(1953), p. 83).

(5)Ibî Hajar, Raf al-ism at qudaa  Misr,  vol. 2¬ p. 347¬ and 

Cf.  the praise of Ibn Ammar quoted in Sakhawi, Daud.  Vol. 4.     p. 149.

(6)Ibn Hajar, “Inba’ al-ghumr bi-abna’ al-umr, vol. 2, p. 340.

(7.  Sheikè Abaä Eì Qadiò El- Fasi¬ iî Proceedingó oæ thå 14th Congress of Orientalists (Algiers-Paris, 1908), vol.3, p. 38.

Enan, M. Abdullah, Ibn Khaldun: His Life and Work

Translation from the Arabic Version, 1933.

Book I and II

Book I. Part I. In  North Africa and Andalusin (five chapters,  pp.1-45)

Part II. Ibn  Khaldun in  Egypt,  (three  chapters, pp.47-80)

Book   II.   The  Intellectual  and  Social  Legacy  of   Ibn Khaldun(five chapters, pp. 81-137)

Page 81, Enan says:

“IK  is  distinguished from the rest of Muslim  historians,  indeed  from  all his predecessors,   by the fact  that  he considered  history  as a science worthy of  study-not  as narrative merely recorded.  He wished to write history  in  the light  of method of explanation and reasoning  and his reflections and studied let him to establish a new kind of social philosophy.” (Enan 1933:81)

“IK  described  this new study  which he discovered at  an independent science  with a special subject-sociology and human  community  and  special problems,  “which  are  to explain  all the phenomena and conditions appertaining  to it, one  after  the  other.  He also tells  us  that this  science  “is  new  with strange orientation  and  immense interest,  to which he was led by private  research  not deals  with by and previous writer except perhaps, the ancients whose works perished and are – therefore- unknown to u he is thus the FIRST to discover it, and lay down and explain its principles.” (PP81-2)

Abdul-Mu’ti Abdul-Basit:

As  the author put it,  the book is an  attempt to describe  the situation  of  sociological theories and how it should  work  for building societies and solve it’s  problems.  He says (what can  be ranslated as):

“Briefly¬  this work tried to show the  theoreticaì  directions of sociology from a critical point of view when is possible, and by  the guiding assistant of Sociology of Knowledge directions to stand  upon  all  FACTORS  and  variables  which  influence   the beginning  and development of these directions and to  understand its CONTENTS and HOW it produced it.

For  this  purpose,  it  have been decided  to  proceed  in logical steps¬ beginning by defining the subject, the theory, its  meaning  and functions,  and the directions,  its definition,   and classification.  And   before  standing  on   the   contemporary directions,   because its work roots are  related to the pioneers’ work,   it  was necessary to describe the most important works  of these pioneers,  this was to read these works critically in order to  assist understanding of the directions which came after them¬and tried to imitate them or pass them.” (p.7)

He  then  divided the book into introduction and six chapters detailed as follows:

I. Sociological Theory: its subject, and functions.

1.  The meaning of the scientific theory.

2.  The subject of sociological theory.

3.  Social critique and normative functions of sociological theory.

II.  Classification of contemporary theoretical directions of sociology.

1. Its   importance   and   measures.

2. and Some  notes   of classification.

III. The  most  important pioneers of sociological   theory. An  attempt of new reading.

1.  Ibn Khaldun (9 pages)

2.  Auguste Comte (10 pages)

3.  Karl Marx (16 pages)

4.  E. Durkheim (15 pages)

5.  Max Weber (20 pages)

IV. Conservative directions in contemporary sociology.

1.  Functional-structural directions

2.  The new positivism (?)

3.  The empirical direction (?)

V. The new Directions AND contemporary sociology

1.  Neo-Marxist and sociology

2.  Critical current in American sociology

VI . Aspects of  sociology  in the  Arab  world-Empressional research.

1.  Some efforts for the rise of sociology

2.  Aspects of contemporary sociology

3.  Towards a suggested approach to study the Arab society.

[the book is 298 pages:

ChI = 36 pages          II = 26 pages

III = 73 pages          IV = 55 pages

V = 37 pages          VI = 55 pages

Fischel, Walter J. Ibn Khaldun In Egypt

Introduction, three parts.

Part   I..  Ibn  Khaldun’s Life  and Public Functions  in  Mamun , Egypt. pp. 15-71

Part  II.  Ibn Khaldun’s Historical Research in Egypt.  pp.71-157

Part III. Ibn Khaldun and his “Autobiography” pp.159-213

Geith, M. Atif

CONTENTS: Five Chapters (356 pages)

Introduction (22 pages)

ChI. Development of the Theory in Sociology (57 pages)

II. Contemporary Sociological Theory (53 pages)

III. Scoiological Theory: Views and directions (94 pages)

IV® Various  developments  of evaluation of sociological  theory (70 pages)

V. The meeting of Sociology with the Marxist current.  (32 pages)

al-Khashab, Ahmad,

CONTENTS: Nine chapters (from the lure to the contemporary)

1. Characteristics of primitive social thinking

2. Methodology of the study (may be sociology)

3. The  beginning  of  sociological  theory  in  the  Eastern societies.

4. Social theory in the Hellenic  civilization

5. Muslim social thinking

6. impressions of Islamic thought on the Western thought

7. Social thinking in the Enlightenment age

8. Proceedings of the modern social theory

9. Basic directions of the social theory:

The psychological  Tarde  le  Bon,   Martin  Wistermark, Thomas, Psychanalytic,     biological   foundations.

Spencer socialist thinkers,

The Technocratic direction: Saint Simon, Kroeber,

The Socio-analytic direction, Semmils, Weber, Toennies,

The positivistic direction, Comte, and Durkheim,

The empirical direction, Becon, and  J.S. Mill

The  modern  positivistic  direction,  Liezberg,   Pareto, Thomas,

The Ecologicaì direction¬  American School,  MacCergy and regional sociology,

The functional-Structural direction¬  Durkheim¬  Redcliff-Brown, T. Parsons,

AND The Accumulative direction of knowledge construction,


al-Sa’ati, Hasan:

CONTENTS: Four Chapters:

The originality of Ibn Khaldun,

1. His life stages,

2. The Muqaddimah and other introductions of historians.

3. Acknowledgement of Kitab al-‘Ibar and its introduction,

4. Methodological Rules in the Khaldunian Sociology:

Doubt and investigation (as-Shak wat-Tamhis)

Reality and its material resources,

Judgment of norms and human life conditions

Measurement  of  the  observed  of the  absent, (alqiyas bishahid walgha’ib)

Analysis and classification, (as-Sabr wat-Taqsim)

Precautions of generalizations (al-Haytah inda Ta’mim)

Zayed, Ahmad:

CONTENTS: Two Parts: Ten Chapters

Part One: Classical Sociology and the problem of Order,

Ch I. The concept of public order and its problem,

Thomas Hobbs,

II. Sociology in the 19th century

Comte, Durkheim, Weber.

III. T. Parsons and the Normative solution

Hobbs and Parsons

IV. Empirical personification of order problem

Political, Organizations,

V. Harmonious theories to go out the Order circle

Coser, Locod, Darndorf,

Part Two: Modern critical directions in sociology

VI. Structural thought of critical directions

Social movement, Capitalism, Science delimma

VII. Right Mills: Early critical direction

Sociological imagination, Left, objective,

Mills the pioneer of social critiques.

VIII. Innovative critical  movement in sociology

Gouldner and Sociological critiques

The crisis of sociology

Gouldner’s defence,

IX. Innovative critical  movement in sociology

Right Mills, Thomas Bottomore,

John Rex from theory to society critiques.

X. Theoretical substitutes and phenomenology

Structural foundations, Phenomenology,

Ethnomethodology (Group method)

Contributors in the 650th symposium in 1989,  at Duke University were:

Professor of  Islamic Studies and the History of Religions,   in the Dept.  of Religion.  Duke University. In his preface, Professor Lawrence wrote:

” May 27¬  1982 MARKED the 650th anniversary of the birth of Ibn Khaldun.   The  aspiration  to  honor the moment  by  convening  a symposium  at Duke University during the following academic  year came from Professor Miriam COOKE.”

B. Lawrence, Preface

B. Lawrence, Ibn Khaldun and Islamic Ideology

M. Cooke¬ Ibn Khaldun and Language From Linguistic Habit to  Philological Craft.

K.  Bland¬  An Islamic Theory of Jewish History. The case of Ibn Khaldun

C.  Fleischer¬  Royal Authority¬  Dynasties Cycles  and  “Ibn Khaldunism” in Sixteenth Century Ottoman Letters

B. Lawrence, Ibn Khaldun and Islamic Reform

W. Fusfeld, Naqshbandi Sufism and Reformist Islam

J.   W.  Anderson¬  g witè  Ibî  Khaldun.  From  an Anthropological Point of view

G.  D.  Newby¬ Ibî Khaldun ¦ Frederich Jackson Turner. Islam and the Frontier Experience

Jon  W.  ANDERSON is assistant Professor of Anthropology  at Catholic University of America,  Washington¬ D.C® He received his Ph.D.   from  the  University of North Carolina in Chapel  Hill  in

1979,   and  subsequently spent a year in Heidelberg,   Germany  on Alexander  von  Hombolds  Fellowship.   Widely  renowned  for  his ethnographic   work  on   Afghan  tribes,    he  has  authored  a forthcoming book, Doing Pakhtu, on Ghizai social organization.

Kalmal  BLAND, a  specialist of medieval Jewish  intellectual history  has  been  Chairman of  the Dept.  of  Religion,  Duke University,  Durham.  N.C. since 1980. He  earned  his Ph.D  from Brandeit  University  in 1972 and taught  at  Indiana  University before  joining the Judaic Studies faculty at Duke University  in 1973.  In  addition  to  nemerous articles,  he has  published  a monograph entitled: The Epistle of the Possibility of Conjunction with  the Active Intellect by Ibn Rushd¬  with the Commentary  of Moses Narboni.

Miriam COOKS has been Assistant Professor of Arabic Language and  Literature,  in  the Dept.  of  International  Studies,   Duke University since 1980,   the same year when she was awarded her D. Phil.  from  St.  Anthony’s College,  Oxford.  She has  published articles   of   contemporary  Arabic  Literature   as   well   as translations of major authors. Her book,  Yahyá Haqqi. The Anatomy of an Egyptian Intellectuals,   published in Spring 1984,  A  second book¬ on women’s literature inspired by the Lebanese Civil War,   was  the subject of a Fulbright Research Fellowship  during 1982; it is due to appear in 1985.

Bruce B. LAWRENCÅ is a Professor of  Islamic Studies and the History of Religions,   in the Dept.  of Religion.  Duke University¬ where he has been teaching since 1971.  He received his Ph.D from Yale University in 1972, and  is the author of three books as well as several articles,  principally on pre-modern South Asia, Sufism.  He is presently engaged in á comparative study of fundamentalism¬Jewish, Christian and Islamic.

Gordon,   D.   NEWBY,  a noted authority with numerous articles  of  early  Islamic historiography,   obtainedä his  Ph.D  from  Brandeir  Univ.  where he also taught on the faculty for several years before joining the History Dept. at North Carolina State University in 1976. His forthcoming book concerns biographical  assessment   of  the  Prophet  Muhammad   and is entitled, Biblical Materials: Their Reception in Early Islam.

Frany  Rosenthal  is  Sterling Professor of  Near  Eastern Languages   and  Literatures at  Yale  University.  He is the preeminent scholar of all phases of Muslim civilization  deriving from its Arab past especially the interaction with  Hellenism. Among  his  several  major  contributions  to our knowledge of medieval   Islamic   history  in  the  sole   unabridged   English Translation of  Ibn Khaldun’s  Muqaddimah.

** Composed by professor Hasan A. Yahya, Department of Sociology, Michigan State University, 1989.


Al-Azmeh, Aziz. Ibn Khaldun in Modern Scholarship: A Study in Orientalism. London: Third World Centre, 1981.

Badawi, A.  Mu’allafat Ibn Khaldun. Cairo, 1962.

Enan, Mohammad A. Ibn Khaldun: His life and Works. New Delhi: Kitab Bhavan, 1979.

Al-Husri, S. Dirasat ‘an Muqaddimat Ibn Khaldun. Cairo, 1953.

Hussein, T. Etude analytique et critique de la philosophie sociale d’Ibn Khaldun. Paris, 1917G.

‘Inan, M. A. Ibn khaldun, hayatuh wa-turathuh al-fikri. Cairo, 1933.

Issawi, Charles. An Arab Philosophy of history: Selections from the prolegomena of Ibn Khaldun of Tunis (1332-1406). In the Wisdom of the East Series, London: John Murray, 1950.

Issawi and Leaman, “Ibn Khaldun, ‘Abd al-Rahman (1332-1406),” 623-627.

Issawi, Charles and Oliver Leaman. “Ibn Khaldun, ‘Abd al-Rahman (1332-1406),” in Encyclopedia of Philosophy. Vol. 4, 623-627. London: Routledge.

Al-Jawydi, Darweesh, ed. Mokaddimat Ibn Khaldoun, by Abdurahman M. Ibn Khaldun. Sidon-Beirut: al-Maktaba al-Asriyah, 1995.

Lacoste, Yves. Ibn Khaldun: The birth of history and the past of the third world. Tr. David Macy. London: Verso, 1984.

Lakhassi, Abderrahmane. “Ibn Khaldun,” in History of Islamic Philosophy. Ch. 25. Eds. S. H. Nasr and O. Leaman. London: Routledge.

Lawrence, David, ed., Ibn Khaldun and Islamic Ideology. Leiden: E. J. Brill, 1984.

Mahdi, Muhsin. Ibn Khaldun’s philosophy of History: A study in the philosophic foundation of the science of culture. London: George Allen & Unwin, 1957.

Myers, E. A. “Ibn Khaldun, fore-runner of ‘new science’,” in The Arab World. New York: 1966.

Nassar, N. “Le maitre d’Ibn Khaldun: al-Abili.” SI xx (1964): 103-15.

id. La pensee realiste d’Ibn Khaldun. Paris, 1967.

Peres, H. “Bibliographie sur la vie et l’oeuvre d’Ibn Kaldun.” Mel. Levi Della Vida vol. 2, 308-29.

Rabi’, Muh. Mahmoud. The political theory of Ibn Khaldun. Leiden, 1967.

Rosenthal, Franz., trans. The Muqaddimah, An Introduction to History., By Ibn Khaldun. Bollingen Series XLIII. Princeton: Princeton University Press, 1958.

Schmidt, N. Ibn Khaldun, historian, sociologist, and philosopher. New York, 1930.

Simon, H. Ibn Khalduns Wissenschaft der menschlichen Kultur. Leipzig, 1959.

Talbi, M. “Ibn Kaldun et le sens de l’histoire.” SI xxvi (1967): 73-148.

Tamura, Jitsuzo. In Ajia kazai (September 1963).

He gives an economist’s view on Ibn Khaldun (in Japanese).

Toynbee, Arnold. A Study of History : The Growths of Civilizations.” New York, Oxford University Press, 1962, Vol. 3, pp. 321-328.

al-Wardi, A. Mantiq Ibn Khaldun. Cairo, 1962.

Walzer, R. “Aspects of Islamic political thought: al-Farabi and Ibn Xaldun.” Oriens xv (1963): 40-60.

Wolfson, H. A. “Ibn khaldun in connexion with attributes and with predestination in his religious philosophy.” 177-95. Harvard, 1961.

Yahya, H. A. Personalities I Admire, Islam Finds Its Way, 2009

About Arab American Encyclopedia-USA - Hasan Yahya

HASAN YAHYA was born at a small village called Majdal-YaFa (Majdal Sadiq) in Mandate Palestine (1944). He migrated as a refugee to Mes-ha, a village east of Kufr Qasim, west of Nablus (in the West Bank), then moved with his family to Zarka, 25 km north of Amman – Jordan. He finished the high school at Zarka Secondary School, 1963. He was appointed as a teacher in the same year. Studied Law first at Damascus University, then B.A from Lebanon University in Arabic literature and Eastern Cultures (1975). He moved to Kuwait. Where he got married in 1967. He was working at Kuwait Television, taught at bilingual School, and Kuwait University. In 1982, Hasan left to the United States to continue his education at Michigan State University. He got the Master Degree in 1983, the Ph.D degree in 1988 in Education (Psychology of Administration ). In 1991, He obtained his post degree in Social research, the result was a second Ph.D degree in Comparative sociology-Social Psychology. He was the only Arab student who enrolled ever to pursue two simultaneous Ph.D programs from Michigan State University and fulfill their requirements perfectly. Professor Yahya employment history began as a supervisor of a joint project to rehabilitate Youth (inmates out of prison) by Michigan State University and Intermediate School Districts. Worked also as a Teacher Assistant and lecturer in the same university. He was offered a position at Lansing Community College as well as Jackson Community College where he was assistant professor, then associate professor, then full professor (1991-2006). He taught Sociology, psychology, education, criminology and research methods. He supervised 19 Master and Ph.D candidates on various personal, economic psychological and social development topics. Professor Yahya published Hundreds (1000 Plus on this site) of articles and research reports in local, regional, and international journals. His interest covers local, regional and global conflicts. He also authored, translated, edited and published over 280 plus books in several languages, in almost all fields especial education, sociology and psychology. These books can be found on Amazon and Kindle. He also, was a visiting professor at Eastern Michigan University to give Research Methods and Conflict Management courses. Prof. Yahya accepted an offer to join Zayed University Faculty Team in 1998, then he served as the Head of Education and Psychology Department at Ajman University of Science and Technology 2001-04. Dr. Yahya established several institutes in Diaspora, the Arab American Encyclopedia, Ihyaa al Turath al Arabi Project, (Revival of Arab Heritage in Diaspora.Recently he was nominated for honorary committee member for the Union of Arab and Muslim Writers in America. He was affiliated with sociological associations and was a member of the Association of Muslim Social Scientists (AMSS) at USA. Social Activities and Community Participation: Dr. Yahya was a national figure on Diversity and Islamic Issues in the United States, with special attention to Race Relations and Psychology of Assimilation (generations 1,2 &3). He was invited as a public speaker to many TV shows and interviews in many countries. His philosophy includes enhancing knowledge to appreciate the others, and to compromise with others in order to live peacefully with others. This philosophy was the backgrounds of his theory, called “ Theory C. of Conflict Management”. And developed later to a Science of Cultural Normalization under the title: “Crescentology. The results of such theory will lead to world peace depends on a global Knowledge, Understanding, appreciation, and Compromising (KUAC)” Recently Prof. Yahya started "Publish your book FREE Project", to serve young Arab Writers. Dr. Yahya accepted the offer to be the chief editor of the International Humanities Studies Journal -I-H-S-Jerusalem, since July 2014. (Revised Sept. 2014) ولد الدكتور حسن عبدالقادر يحيى في مجدل يابا من أعمال يافا – فلسطين عام 1944. تلقى علومه الابتدائية في مدرسة بديا الأميرية في الضفة الغربية أيام احتوائها ضمن المملكة الأدردنية الهاشمية وتخرج في جامعة بيروت حاملاً الإجازة في اللغة العربية وآدابها، ودبلوم التأهيل التربوي من كلية القديس يوسف بلبنان، ودبلوم الدراسات العليا (الماجستير) ودكتوراة في الإدارة التربوية من جامعة ولاية ميشيغان بالولايات المتحدة عام 1988، وشهادة الدكتوراه في علم الاجتماع المقارن من الجامعة نفسها عام 1991. عمل في التدريس والصحافة الأدبية. أديب وشاعر وقاص ، ,كما عمل في تلفزيون الكويت الرسمي كمعد ومنسق برامج ثم اتجه إلى الكتابة والتأليف في علوم كثيرة تخص علمي النفس والاجتماع والتنمية البشرية ، والتغير الاجتماعي والسكان وألف ونشر العديد من المقالات (1000 +) والكتب باللغتين العربية والإنجليزية (أكثر من 330 كتابا) ، منها ست مجموعات قصصية وست كتب للأطفال ، وأربع دواوين شعرية باللغتين أيضا. وعدد من كتب التراث في الشعر والأدب والأخلاق الإسلامية والتربية والأديان . وهو الآن أستاذ متقاعد في جامعة ولاية ميشيغان. . وكان عضوا سابقا في جمعية العلماء المسلمين في أمريكا . وجمعية علماء الاجتماع الأمريكية - ميشيغان، وهو مؤسس الموسوعة العربية الأمريكية في الولايات المتحدة ضمن مشروع إحياء التراث العربي في بلاد المهجرز كما تم ترشيحه مؤخرا ليكون عضو مجلس التحرير لمجلة الدراسات الإنسانية العالمية. وقد قبل أن يتسلم رئاسة تحريرها اعتبارا من نهاية يونيو 2014 His email: Thank you!
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