Ibn Khaldoun

Abdul Rahman bin Mohammed, bin Mohammed, Ibn Khaldoun, Zayd, and Wali Al-Din Al-Hadrami Al-Ishbili (1332-1406), a North African Arab historian, Tunisian-born Andalusian, lived after graduating from Al-Zaytunah University in various cities in North Africa, Biskra Qooq, where the Al-Malkiya District was governor, has remained for nearly a quarter of a century (784-808 AH).

In 1406, he died at the age of 76 and was buried near Bab Al-Nasr in northern Cairo, leaving a legacy that continues today [5] [6]. Ibn Khaldoun is the founder of modern sociology and a father of history and economics.

His life,

Ibn Khaldoun was born in Tunisia in 1332 (732 for migration) in the house, located in Tubat Al Baye No. 34. His father was his first teacher.

His ancestors in Andalusia and Tunisia occupied important political and religious positions.

They were prominent people and influential. His family fled Andalusia in the mid-seventh century AH.

They headed to Tunisia, and his family came to Tunisia during the rule of the Safian state. Ibn Khaldoun pursues his roots in Hadramaut. In his encyclopedia, the Book of Lessons, known as "The History of Bin Khaldoun," he stated that he is a descendant of his prophet Wael Ben Hagar and did not claim to know all of his ancestors to the prophet's companions.

Ibn Khaldoun departed with his knowledge to the city of Biskra, where he married one of her daughters. In 1356, he went to Fez, where Abu Anan Al-Marini took him to his scientific board, and used him to write a historian of his reign and his events. Ibn Khaldoun was destined to leave the last year of 1363 to Granada and then to Seville to return to the country of Morocco Salama (The Algerian city of Tiaret at present) did it for four years, started to write the book of Al-Abr,

Completed its writing in Tunisia, then submitted a copy of his book for the Sultan of Tunisia, attached it to his request to leave to the land of Al-Hijaz to perform the pilgrimage. Ibn Khaldoun found a ship preparing to return to Alexandria.

He traveled to Cairo where he spent the rest Raika, who was in his childhood, studied at the Al-Quba Mosque near his house, known as "Sayyid al-Qubba". Ibn Khaldoun died in Cairo in 1406 (808 A.H.). One of his teachers is al-Faqih al-Zaytouni, Ibn Arafa, who studied at al-Zaytouna al-Maamour Mosque and the Beacon of Science in the Islamic World at the time.

Ibn Khaldoun is one of the many scientists you are proud of in Islamic civilization. He is the founder of sociology, and first he put it on his modern foundations. He has come up with brilliant theories in this science about the laws of architecture, neurology, building the state and the phases of its life and fall.

His insights and his theories are centuries ahead of what a number of famous scientists, such as the French scientist Auguste Conte, came up with.

The number of historians of Ibn Khaldoun is a number of books on history, arithmetic and logic, but one of the most famous books he wrote is a book entitled: It is located in seven volumes, the first of which is the introduction. It is also famous for the introduction of Ibn Khaldoun. It occupies one third of this book.

Ibn Khaldoun House in Tunis.

Ibn Khaldoun al-Hayat was retired after experiences full of conflicts and sadness over the death of his parents and many of his elderly in the wake of the plague, which spread all over the world in 749 A.H. (1323 A.D.) and devoted four years to research and excavation in the humanities.

He separated people in his last years, writing his glorious book, or what was known as Ibn Khaldoun Foundation for sociology based on the stories in history and analysis. With that harsh experience, he had the objective rigor of research and thinking.

Ibn Khaldoun came up with a philosophy of history, which is undoubtedly the greatest of all that human thought has reached in all ages and nations. Arnold Toynbee,
Ibn Khaldoun is one of the most important works of human thought. George Marcees,

The author of Ibn Khaldoun represents the advent of history as a science, and it is the most wonderful element in what can be called the Arab miracle, Eve Lakost
You're telling us that Ibn Khaldoun in the 14th century was the first to discover the role of economic factors and production relationships.

This news has already raised an interesting point, and the friends of both sides (meaning Lenin) have paid particular attention to it. from a letter sent by Maxim Gorky to the Russian thinker Anochin on September 21, 1912,

Alice in the East has other such philosopher. two lines,

As for the study of the structure of societies and their evolution, the most progressive is the Ibn Khaldoun of the world, the artist, the man of war, the jurist, the philosopher, who has matched the giants of the renaissance with our universal genius since the fourteenth century. Garaudi Ruga

Ibn Khaldoun photo on the Tunisian dinar coin

This is the tip of the iceberg of what some Western intellectual leaders have said, not to mention Arab and Muslim intellectuals.

We will try to limit some of the topics Ibn Khaldoun dealt with in the research without claiming that we will do it and how we can do it, and every day we discover the new around this world.

education,

His family's social status enabled him to study by the best teachers in the Maghreb. He received the classical Islamic education, he studied the Quran which was memorized by heart, and the Arabic linguistics, the Quran, the Hadith, the Shari'a (law) and jurisprudence, the history science.

Ibn Khaldoun's character has combined theoretical and practical fundamentals that make him a true historian — although at the beginning of his cultural life, he did not pay special attention to history — for he did not observe events and events remotely like other historians, but rather contributed greatly to the creation of these events and events over a long period of his practical life, and within a geographic crucible extending from Andalusia to the Levant. For the first time, he has been able (except for some simple attempts here and there) to explain that historical facts are not the result of chance or of unknown external forces, but rather of underlying factors within human societies, so he began his study of historical events from the internal movement of history.

The science of history, even if it is not more than the news of days and countries, is (within it is the examination, investigation and explanation of organisms, the principles of which are accurate and the knowledge of the methods and deep reasons of the facts.

Therefore, it is rooted in wisdom and is worthy of promise in its science and synthesis. So he's take a courses of study history that makes all the events of history relevant to human life and go through a consistent law.

Thus, even if he did not discover the subject of history, he made it a science and developed a critical philosophy and scientific apprIbn Khaldoun's character has combined theoretical and practical fundamentals that make him a true historian - although at the beginning of his cultural life, he did not pay special attention to history - for he did not observe events and events remotely like other historians, but rather contributed greatly to the creation of these events and events over a long period of his practical life, and within a geographic crucible extending from Andalusia to the Levant.

For the first time, he has been able (except for some simple attempts here and there) to explain that historical facts are not the result of chance or of unknown external forces, but rather of underlying factors within human societies, so he began his study of historical events from the internal movement of history.

The science of history, even if it is not more than the news of days and countries, is (within it is the examination, investigation and explanation of organisms, the principles of which are accurate and the knowledge of the methods and deep reasons of the facts.

Therefore, it is rooted in wisdom and is worthy of promise in its science and synthesis. So he's followed a course of study history that makes all of the events of history relevant to human life and go through a consistent law.

Thus, even if he did not discover the subject of history, he made it a science and developed a critical philosophy and scientific approach, which he transferred from the world of superficial description and unsubstantiated narrative to the world of rational analysis and reasoned general events in what is now called historical determinism, not only within his community, but also in all human societies and all ages, which also rightly made him the first to enter the field of what is called the history of civilizations or comparative history.

oach, which he transferred from the world of superficial description and unsubstantiated narrative to the world of rational analysis and reasoned general events in what is now called historical determinism, not only within his community, but also in all human societies and all ages, which also rightly made him the first to enter the field of what is called the history of civilizations or comparative history.

Ibn Khaldoun is looking for the causes and origins of political incidents. I also said it is for reasons, in general, on the news in particular, and he understood the news of creation. I give accidents a cause."

sociology

Ibn Khaldoun is the founder of sociology or human urbanism. In Ibn Khaldoun's Introduction: "This is the purpose of this first book of our writing." An independent science with its own subject, Human Construction and Sociology, aims to "illustrate the symptoms and the situation of itself one after another, and this is like every science, whether in a physical or mental state, and I know that talking in this regard is a very strange and useful creation, which was found by research and led to diving. It's like a science that was born, and I've never stopped talking in its direction to any one of the creatures.

Ibn Khaldoun's scientific and historical methodology led to the conclusion of sociology.

This approach is based on the fact that all social phenomena are linked to each other. So the concept of human life at his time included all phenomena, whether they were demographic, demographic, social, political, economic or cultural.

"The gains, the sciences, the trades and other things that happen in such construction are in nature."

He also discusses Darwin's theory of evolution, though not. And he then details all these phenomena, explaining their causes and consequences, starting by explaining that man cannot live in isolation from his own race: "A humanitarian meeting is necessary. A human being is a civilian, of course, a meeting that is civic. And that's the meaning of architecture.

Ibn Khaldoun discusses human construction in general, explaining the impact of the environment on humans, which is currently involved in the science of technology and anthropology.

He addresses the types of human life according to human lifestyle and production methods. "The difference between generations and them is based on their different pension solutions." starting with nomadic construction as a primary production method that does not mean much to achieve what is necessary for life,

The third chapter of the list of sponsors is devoted to the countries, the king, succession, their ranks, reasons for their rise and fall, confirming that the basic pillar of governance lies in intolerance. Nervousness at him has become a social saying that has taken a prominent place in front of him, until many historians consider it a purely Khaldoun quote, and they are right to do so because Ibn Khaldoun has taken a keen interest in it to the extent that he linked all the important events and the radical changes that occur in Bedouin or urban construction to the existence or loss of nervousness.

In his view, it is also the main focus the life of states and kingdoms. Ibn Khaldoun related to this statement, explaining that fanaticism has been a natural trend in humans since they were.

This is because it is born of kinship and kinship, and its degree of strength or weakness depends on the degree of proximity or parentage. It then goes beyond the narrow kinship represented by the family and shows that the degree of kinship may be loyalty to the tribe, which is tribalism.

Through this door is loyalty and alliance, but if the lineage is unknown and not clear in people's minds, it, too, is lost and gone.

In other words, if the lineage goes out of nowhere, the haze that carries this nervousness will be eliminated, and then it will be useless.

The cruelty of life in the desert makes the tribe live a life of isolation and brutality, so that nations do not aspire to mix with them and share them in their way of experiencing depression.

In this way, the Bedouins maintain the purity of their relatives and therefore their nervousness.

He that is pure from genealogy is found of the wild in the wilderness. Because of the hardship of living, the harsh conditions and the poor situation, they were forced by the necessity that was assigned to them. They became alpha and habit, and I raised their generations among them.

No one among the nations has the intention of contributing to their situation, and no one of the generations has forgotten them.

He believes in them for that, because of their mixing and corruption. But if their lives develop, and they become well-off by joining the countryside and the cities, their lineage will inevitably be lost because of too much mixing, and they lose their nerve.

Then the mingling of the masses with the foreigners and the others takes place, and the genealogy by the cluster corrupts its fruit of nervousness, and then the tribes fade away, and the nervousness is created, and this remains in the Bedouins as it was, and so we conclude that neurology is in nomadic construction and is missing in urban construction.

Nervousness and power in nomadic construction

After presenting the concept of nervousness, its causes of existence, or its loss, Ibn Khaldoun has moved on to a sensitive and important topic, explaining the role of fanaticism in it, which is the subject of "presidency", which will develop in (urban age) the concept of the state.

During the "Bedouin Urbanism" period, there is a conflict between the various clans of the presidency within the same tribe, that is, within the general chauvinism where: (... Every neighborhood or homeland of the tribes, even if they are one gang for their general descent, also has other clans for special reasons that are more closely related to their general lineage, such as one family, one family or one brother of the same father, not like the cousins of the relatives or the deportees,

But in particular, it's more close to meat.) As a result, competition among the various special clans for the presidency results, of course, in which the strongest special league, which maintains the presidency until it is conquered by another special league, wins the presidency. Since the presidency is mostly, the league of that quorum (i.e. the people of the special nervousness) must be stronger than all other clans so that the majority may prevail and the presidency may be given to its people.

This is the secret of the League's requirement of dominance, and from it, the presidency has to continue in the quorum.)

He specifies the duration of the presidency's inheritance within the strong nerve of four generations in general, that is, about 120 years in his estimation. (The builder of glory knows what he suffered in building and preserves the infirmities which are the reason for his being and survival.)

After him, a direct son of his father has heard of this and taken away from him, but he is negligent in doing anything about his eyes. Then the third injury was his luck in tracking and imperfection in particular, the second is the imperfection of the imitator, and then, when the fourth came, he shortened their way in a sentence, and let loose the preservatives build up their glory, and despised it.

The illusion that this edifice was not suffering or cost, but it was a duty for them from the beginning of their formation, as soon as they joined it, not with nervousness.

In this way, Ibn Khaldoun ends his theory of authority during the period of "Bedouin Ages" and concludes that the authority in receiving this period is based on intolerance so that it cannot be without it.

Neurology and power in urban architecture

From his previous theory on the role of the neurons in the presidency in the Bedouin community, Ibn Khaldoun continued his analysis on the same pattern with regard to power in the urban community.

He clarified that special fanaticism after taking over the presidency aspires to do more, i.e. to impose its sovereignty on other tribes by force, and through wars and overcoming the King stage (... this is the king's overcoming, which is overstepping. overcoming and ruling through coercion, and becoming nervous when he reaches the rank of order above.)

It depends mainly on nervousness, where the goal of being nervous is the king. So this is the first stage in the establishment of the king or the state, and it's a stage that can only be accomplished through bigotry.

By reaching that stage, urban construction is gradually beginning and the new authority is thinking of strengthening its position, taking into account all its related difficulties.

Thus, it no longer depends on the lineage factor, but on new social and moral factors, which Ibn Khaldoun calls "the vinegar." This is where the state gets into a struggle with her nervousness, because her existence is practically incompatible with the existence of the neuroticism that she initially gave rise to, and as the King grows beyond his own nervousness, and depends on the various bigotry.

In order to consolidate his property, he compensates the military power which was provided to him by the private or public insubordination (the tribe) by creating an army from outside his tribe, even from foreign elements of his own people, by flooding the heads of the Badia with money, and by granting the interruptions as compensation for the political privileges they lost.

And so the new state reaches its highest glory at that stage, and then it takes a decline, as money slowly comes into effect, because of the great expenditure on the pleasures of life, luxury, and fad. and the armies and the various personnel upon whom judgment depends.

The increase in taxes is unfair, which leads to weakening producers. Agriculture declines, trade decreases, industries decreases, and resentment increases, so that the government has entered the phase of the beginning of the end, that is, the age that will inevitably end with its demise, and the establishment of a new king that is going through the same phases as Ibn Khaldoun, which is beautiful in five phases. (...) The State's conditions and phases are often only five.

The first phase developed obscenity, arthritis and opposites, and the seizure and removal of the King from the hands of the former State. The State's owner in this phase is like his own people in gaining glory, money collection, defense of the possession and protection. Nothing is unique to them, as this is the requirement of fanaticism which prevailed, and it has not died yet.

The second phase involves creating tyranny over his people and taking over the king alone, preventing them from engaging in acts of corruption. The state in this phase is concerned with creating men and taking over the sons of men, the creatures and the deeds, and increasing this.

To root out the noses of his tribe and tribe, who share in his lineage with him, who strike in the king with the same shares he shares. He defends them, confiscates them from his resources and repents them to their heels with.

The third phase is the creation of a vacuum and the need to collect the fruits of the King, which would take away the human nature of the King, such as collecting money and reproducing antiquities. After reputation, it will be full of collection, controlling income and revenue, counting expenses and intentions, building bus buildings, great factories, expanding wells, high structures, licensing delegations from the most honorable nations and tribal faces and spreading knowledge among its people.

This is with the expansion of his industries and his staff in their situations with money and prestige, and the interception of his soldiers, their livelihood, and their fairness in their gifts to each crescent, so that the effect of this on them will appear in their clothes, doubts, and badges on the day of decorating.

And this is the last phase of tyranny

The fourth phase is the development of persuasion and peace. The owner of the state shall be content with all that he has entrusted to him, a ladder for his looks of kings, and his fight, a mimicking of his predecessors. He believes that departing from his tradition is corrupt and that they have seen what they built of his glory.

The fifth phase develops extravagance and profligacy. The owner of the state in this phase is perishable from what his ancestors collected for purposes of appetites, sanctuary, and generosity on his insides and in his councils, and the sinning of his servants and the greening of blood, and their great tradition is things they cannot bear.

They do not know what they come and make mention of, and they make use of the priesthood of his ancestors He lost one of his soldiers with all the money he had given them in their lust.

In this phase, the nature of the pyramid is acquired in the state, and is seized by chronic disease, which is almost never eradicated.

(The introduction). (The introduction) And therefore, Ibn Khaldoun's analysis of birth, growth and pyramid of the state is very important, because it is based on the study of the internal movement of the state, represented in intolerance, that is the social and political statement that is the center of all Khaldoun concepts.

He relied on it primarily in his dialectic study of the evolution of human societies (human age) as if since the fourteenth century he had preached what he called the late nineteenth and early twentieth centuries “dialectic materialism.” And in the midst of the breakthrough of the groundbreaking scientific breakthrough, he put a finger on the core nerve, and if not the only one in the evolution of human life — the economy.

Economics.

The result reached by Ibn Khaldun in the second chapter of his introduction when search for the title Nomad has led him necessarily to a study of several the economy think the cornerstone of modern economics, such as the study of methods of productivity experienced by the human societies, the transmission of the latter from nomadism to civilization, from agriculture to industry and trade:

(Farming, industry and trade are natural aspects of the pension. Farming is ahead of all of them. The industry is second and behind because it is a vehicle and a science in which ideas distract attention, so it is often found only in urban people who are behind and behind Bedouins).

Ibn Khaldun focuses on industry, making it the main cause of civilizational prosperity:(the works are completed by the perfection and abundance of urban architecture.

It is the entrenchment of the works in the Glades that is the entrenchment and length of civilization, eat as the saying divide definitely work on that(the human species is not its existence to the collaboration), the inability of the human to meet all his needs, whatever his ability alone, so that (trades in human species too heavily business traded in the urban.

They are so untidy that they are not counted. Such as farming, construction, sewing, carpentry, sewing, obstetrics, paper and medicine.) The value is in the eyes of his (business value, human):

I know that what is good for human and of all that was of the trades and free decision of the value of his work. It is not there to work, such as carpentry and tailoring with them, the wood and yarn, only to work where the more value it more, and I was non-trades must be in the value that is reported vials of the entry value of the work that got done, since otherwise the work did not get its value.

It has been shown that all benefits and gains are the values of humanitarian action. And also omits the excess value), and I did not treat it in depth when you know the owner of the side:(and what would make it not work to use people of is instead of are available the value of that business is between the value of the business acquired, the value of the other call necessary to remove them, providing them, and the owner of the large side, you lose the rich for the nearest time. and increases with the passing of days to the left and wealth).

From all the above we can take risks and say that the works of Ibn Khaldoun, and especially.

Ibn Khaldoun rejects direct state involvement in production and trade because of the economic damage it causes.

In his view, the need for the State to cover its increasing expenditures pushes it towards such intervention, but the result is the opposite of intent. When they see merchants and farmers getting benefits and profits from their money, the profits are in the percentage of capital.

They take the acquisition of animals and plants for the purpose of buying and selling goods to the state of the markets, and they calculate this from the administration of collection and the increasing benefits.

A great mistake and harm to subjects in many ways." This shows us that Ibn Khaldoun's introduction is considered the first encyclopedia in the human sciences, but it is the first public encyclopedia before the advent of the era of encyclopedias for about five centuries.

philosophy,

In the introduction, Ibn Khaldoun believes that philosophy is one of the sciences that was developed with the spread of construction, and it is a lot in cities, and he knows it.

That some minds of the human species claimed that all existence, sensuous and sub sensibility, recognizes its tools and conditions, by its reasons and reasons, by reason and reason, and that the correction of faith by sight, not by hearing, is some perceptual, and these are called philosophers who collect a philosopher, who is in the Greek tongue loving wisdom.

So they looked for it, grew up, and tried to get it right, and set up a law that would guide the mind to distinguish between right and wrong and what they called logic. Ibn Khaldoun warns those who look at this science from studying sharia sciences against interpretation and jurisprudence: And let those who look at it after being full of the Shariah law and looking at the interpretation and jurisprudence and let no one gloat over it when they are devoid of the sciences of religion, so say to save from its fans·.

Ibn Khaldoun and Ibn Rushd may have agreed that research in this science requires knowledge of Sharia science so that reason is not misguided and is lost in the ignorance of abstract thought, because Islam restores reason to simple, not to complex, trial, not abstraction.

Hence, the advice of these scholars to philosophy scholars was to know Islam and Transliteration before they studied mental abstraction.

Philosophy of Ibn Khaldoun,

Ibn Khaldoun was well-versed in his ability to review and criticize ancient people's situations, his ability to observe opinions, his accuracy of observation, his freedom of thought and fairness to those who disagree with his views.

His experience in political and administrative life and in the judiciary, along with his many travels from his native Tunisia and the rest of North Africa to other countries such as Egypt, Hejaz and the Levant, has had a profound impact on the objectivity and science of his writings on history and his observations.

As Ibn Khaldoun al-Hakim was a wise diplomat, he was sent more than once to settle international disputes. Sultan Mohammed bin al-Ahmar appointed him as an ambassador to the Emir of Castile to make peace.[8] Years later, the people of Damascus used him to seek safety from the Mongol ruler, Tamerlan, and they did meet.[8]

Ibn Khaldoun Educational Thought

It has an active contribution to pedagogy that has not been known as an independent academic science like today, and I've done a lot of studies on the idea of education, and its pedagogical ideas can be summed up in the following:

Science is divided into two worlds: transportation and mental science.

Hierarchy in education.

Start with sensors and scale to the touch.

The boy's education is the beginning of some of the Quran walls and some of the poems until the queen of memorization is strengthened.

The Westerners and Ibn Khaldoun ...

Many Western writers have described Ibn Khaldoun's presentation of history as the first non-religious presentation of history, and it has great appreciation for them.

The translation of Ibn Khaldoun's life may be one of the most documented translations of the characters in Islamic history, due to the author Ibn Khaldoun who has written a book documenting his life, experiences and calling for introducing Ibn Khaldoun to the east and west.

In this book, Ibn Khaldoun talked about many of the details of his career in politics, authorship and trips, but he did not include much of his personal and family life.

North Africa was the days of Ibn Khaldoun after the fall of the Unified Nation, ruled by three families: Morocco was under the control of the Maronites (1196-1464), western Algeria was under the control of the Abdelwadood family (1236-1556), Tunisia and eastern Algeria, and Cyrenaica, under the control of the Hafsid dynasty (1228-1574).

The struggle among these three countries was very much for control as much as possible from the Greater Maghreb, but the period of the Hifinto was marked by brilliant cultural radiation.

The Arab Mashreq was in the darkest circumstances at the time, torn apart by uncertainty and deterioration.

Positions held.

Ibn Khaldoun was also a wise diplomat. He has been sent to more than one diplomatic job to resolve disputes among state leaders: For example, Sultan Mohammed bin Al-Ahmar appointed him as his ambassador to the Emir of Castile to reach a peace agreement.

He was a close friend to his minister, Salahuddin Ibn Al-Khatib. He was a minister in Abu Abdullah Al-Hafsi Sultan Bejaia, and he was close to Sultan Abi Anan Al-Marini before they could look. Years later, he was hired by the people of Damascus to ask for safety from the harsh Mongol ruler, Tamerlane, and they met each other.

Ibn Khaldoun described the meeting in his memoirs, He describes what he saw as the tyrant's character, and his brutality in dealing with the cities he opened, and offers a distinguished assessment of all that he witnessed in her plan's letter to the King of Morocco, the Islamic qualities of Ibn Khaldoun, his wise way of dealing with Tamerlan, for example, his intelligence and generosity, and other qualities that ultimately led to his survival from this ordeal, which make definition a distinct from other texts of Arab and international memoirs.

We see here the Islamic features of a big world that has endured trials with patience, courage, intelligence and tact. Ibn Khaldoun is considered the founder of sociology.

He contributed to the invitation to Sultan Abu Hamo Al-Zayani, Sultan Tlemcen, among the tribes, after the fall of Bejaia in the hands of the Sultan of Constantine, the father of Abbas Al-Hafsi, and sent his brother, Yahya Bin Khaldoun, to be a minister with Abu Hamu.

death,

He died in Egypt in 1406, and was buried in Sufi tombs at Bab al-Nasr, north of Cairo. His grave is unknown. The house where he was born is located by the Beitbat Al-Baye style, number 34, in Tunis, the capital in the old city.

He has a poem in nostalgia for his country Tunisia

I am sorry for my millennials, and he has prevented them from his tasks, and he has done nothing without them for a reason
Ibn Khaldoun today remains a witness to the greatness of Islamic thought, which is distinguished by precision, scientific seriousness and the ability to innovate to enrich human thought.

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Abu Mus

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