In a 1983 article on the reception of Ibn Khaldun’s ideas on Ottoman men of letters, Cornell Fleischer argued “the Muqaddimah, while influential, hardly revolutionized Ottoman historical writing. Rather, it was accorded a warm reception by thinkers who found its ideas at once relevant and familiar, because conceptions of sovereignty and of the growth and decay of dynastic states very similar to those of Ibn Khaldun had already been articulated in Ottoman historical literature.” Although Fleischer’s statement might well be true for many of the sixteenth and seventeenth-century men of letters, whose fortunes were tied to the prosperity and order of the Ottoman Empire, a curious mind wonders if the Ottoman intellectuals only utilized Ibn Khaldun’s ideas for practical purposes. To substantiate his arguments Fleischer used Mustafa Ali. Fleischer argued that even though Ali never read Muqaddimah, he posited similar views to him and many of his ideas were adopted by his predecessors. There is no ground to deny that Ibn Khaldun’s ideas of dynastic cycles were very much liked by the Ottoman treatises that dealt with what they called as the “decline” of the Ottoman Empire. This paper argues that influential Ottoman Encyclopedist of the 17th century Katip Celebi used Ibn Khaldun differently than many of his contemporaries. Even though he also reserved a section to Ibn Khaldun’s ideas of rising and fall of the dynasties, Celebi utilized his philosophy of history, his crucial ideas about the imamate, and his most famous concept “asabiyah” or group feeling. This paper suggests that Ibn Khaldun did indeed penetrate Ottoman intellectual circles with a plethora of his influential ideas not just with his dynastic cyclism. The fact that his ideas were circulated and propagated by the utmost intellectual of the 17th century points to the significance and impact of Ibn Khaldun on the Ottoman intellectuals of the early modern world.