Distortion and prevaricator in the science of history objective and subjective causes in the criticism of Ibn Khaldun

 Distortion and prevaricator in the science of history objective and subjective causes in the criticism of Ibn Khaldun

In the book of  " ALIBAR " lessons , the historian Ibn Khaldun that history moves in a complex process from one society to society and from era to era and from stage to stage, in the sequence of dynamic respecting the rules of construction novelist Brief, date of interest, aspire, Kings, and the public, scientists and ignorant owners jurisdiction and non-professionals, then, is the ownership of collective memory and humanitarian non-quarantined them, though the stone may have been when the history books was close, and service to the rulers and owners of the decision or when he was seen as a story of past events, great and strange interference Pichapkha in the imaginations of people, the days of wars and eras of Kings Stories decorated speech and proverbs preaching to entertain the public and private. From this perspective images Gaúah history as a narrative value of the gap is in the eyes of Ibn Khaldun's the most common mistakes in the first historians

In the nature of construction, see Ibn Khaldun, there are reasons to misrepresentation or mistake of the public historians to their sense of weakness and the absence of monetary rules of scrutiny in the news novelist, and can be summarized as follows for these reasons

1 - "and what was lying touching the news by its nature has reasons required, some of Alchiat of views and doctrines, the self if the event of moderation in accepting the news gave him the right of scrutiny and review to identify the truthfulness of his lies, and if Khamrha common to the opinion of or bee accepted the correspondence of the news At first sight, and that was a mile and Shiism a lid on the eye foresight when criticism without scrutiny located in accepting the lies and move it, "tilt and bias of the teams and schools of the first reasons km of the process of scrutiny and criticism, if there is a reason religious political hinder the process of neutrality identify the history and criticism, historian inadvertent contact with the community by virtue of public and political affiliation, tribal, and his candidacy is psychological by Ibn Khaldun to write and to write the date, in my affiliation and selective service and the direction of the doctrine of the tribe, Alkhldona The proposal is to adopt moderation in dealing with the news and stay away from extremism intellectual

2 - "reasons Almqtadhah to lie in the news also trust carriers and scrutiny due to the amendment and defamation", the carrier or the narrator historical source is important for each historian, and his novel oral or written, is the movement of history from age to age, so the time and field variables and the political, social and economic impact in the news and change the sequence of carriers in different transporters historic event, so the confidence in the carriers at the Ibn Khaldun is the cause of the distortions and lies in the news, it is proposed to ensure the veracity of the novel through the use of curriculum scholars of Tafsir and Hadith, known to approach the amendment and defamation. Defamation when modernists challenge the narrator is speaking of that prejudice or Baadalth set, and the amendment is to judge the narrator just as an honest officer, this methodology also known as the knowledge of the wound and the amendment, the novel accept Otervd base by virtue of systematic measurement. Criticism referred to by Ibn Khaldun lies in the internal criticism, or what we call the newly critique historical discourse, a reading event in time and place and the complexity of Achkalyate economic, political, and unanimous

3 - "numbing for the purposes Many of the carriers did not know the intent, including inspected or heard and convey the news to what he thinks and its estimate is located in lying" This means that the carrier be honest in him the news, but it may be mistaken in understanding its dimensions and its roots and its reasons, that is, it conveys We envisioned personal News, which is thought to be sound, in other words, the carrier inventory of the news content of the political social and enter it in his speech to the news department of self-consciousness is a condition that is not purely psychological Azahmha in construction and al-Qaeda affiliation or community

4 - "just honesty, a lot, but in most Ajaye of confidence on the carriers," meaning that the transfer of the news carriers and confident approach too many legacy carriers and the news, and Ibn Khaldun is that trust based on this method of pay to prevaricator

5 - "including the ignorance of the application cases on the facts for what Idakhlha of tiles and dystrophic Vinqlha detective as he saw it Baltsna on is right in itself," In the opinion of Ibn Khaldun, the of had been the victim facts artificial Vinkhadda and transmitted error as a result of the absence of curriculum monetary armed with him to face the Mahrfa History and news-makers aware of the fact that the false history of interest to everyone because of its value in the political and social culture of the public and private interests

6 - "bring people in most of the owners of Altglh, mattresses commendable and praise and to improve conditions and promote a male so Vistfad informing them on is the fact, Valnfos fond love of praise, and people Mttalon into the world and causes of prestige or wealth, not in the most Bragbin in virtues and competing in her family," and here stands Ibn Khaldun on one of the main reasons that drive to falsify history and distort, a service and get close to the owners of power and political decision and those with senior positions, and service may be praise and rumor said the rulers among the people to achieve self-interests or political group Tamah, leading to distortion of the news and spreading false for those in power to gain Redallm, and may be through the revival and renewal of religious discourse to return to the history and exploring it and spread the doctrine of thought or sect by polishing its history and show the importance of the service of an authoritarian institution having problems with the traditional institutions at the level of political discourse of religious

7 - "One of the reasons Almqtadhah also has a precedent for all of the above ignorance Btabaúa conditions in the construction, every incident of accidents news coming out was, or indeed must have the nature of his own, in itself, and concern to him of the conditions, if the listener knowing Btabaúa accidents and conditions in the presence and requirements helped in scrutiny of the news to distinguish truth from falsehood, and this is reported in the scrutiny of every face displays ". Ignorance of the nature of the economic and social phenomena, or neutralized, and not to discuss how they occur leading to the error in the news, so the son of Khaldun believes that every phenomenon to exist, whether natural or social laws and the rules governing them, and the duty of should be familiar with these laws so that a measurement of a scientific and realistic to distinguish Aalsadeg from the false in the news, and method of examination of news lead to clarify the extent of divergence from reality, and reasonable, or proximity to, and perhaps this is why Ibn Khaldun to write the book the theoretical I "in the nature of urbanization in the creation and offering of nomadic and urban areas and to overcome and earnings and pension and crafts, science and the like and its ills and causes "known as head-

8 - "the one mistake hidden in history, stunned for changed circumstances and the generations because of different eras and the passage of days," according to Ibn Khaldun, must of take into account the years of development and keep in mind the laws, because the historical event possible fall in the age of attributed to earlier age impossible to happen the same standards to change status and progression of the era to another, and this does not mean the absence of method comparison and measurement of the absent witness, the witness Balgaúb, so on of that takes into account the change and Ttoralaguetsad, politics, society, culture and concepts, as well as the evolution of public perception to the science of history, Providing the past helps to understand the present and its problems, and allows the study sediment community and against the political and economic development, it also allows an understanding of letters of renewal and revival based on the past and how effective negative and positive development in the present or on the contrary devoted to the culture of the utilitarian tradition to serve the beneficiary economically and politically at the expense of the public .

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Distortion and prevaricator in the science of history objective and subjective causes in the criticism of Ibn Khaldun 

By

 Jerroudi Youssef 

book of IBN KHALDON " ALIBAR "

 book " ALIBAR "  of  

IBN KHALDON 

is Book lessons, and the court of Debutante and news in the days of the Arabs, Persians, Berbers, and with the Sultan of Asarham bulk of the mark Abd al-Rahman Ibn Khaldun is an Historical Encyclopedia. Located in seven volumes led by the book provided.Ibn Khaldun did not come out in the lessons of the traditional writing of history, but his introduction was marked Bmosusatha one hand, and they contain a number of views and ideas of the researchers consider the man made the founder of sociology.Consists of seven parts and Part VIII of the indexes, which is an attempt to understand the Islamic world history and is considered one of the first books that interested in the knowledge society. Has been translated into many living languages, and is based upon the status of Ibn Khaldun and his fame. While it is an effort Ibn Khaldun of the introduction, the first part of the "Book of the lessons," is to put himself in the category of historians and Aagafo impact Masoudi correcting some of what occurred when the errors, but it is difficult for the auditor should classify within the historians, he took in his introduction aware of each party, talked about everything that is human morale and Madiat, supporting the view of the evidences of the views of the Office of the Holy Quran and Arab poetry. Due to its scientific, it received since the introduction signed by the careful attention of intellectuals and historians, sociologists and philosophers, linguists and orientalists Arabs, and printed several times in different investigations.The second part addresses the uprisings that have occurred from outsiders, and others. Part III then began to travel on the state of Gorgan and irrigation, and ended the news about the effects shown by the Sultan in his days. He started the fourth flight of the news of Abu Rabah, Isaac and sell it, and compare that of the events, and ended the mandate of eliminating the third, fourth and fifth in Egypt

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book " ALIBAR "  of  IBN KHALDON 

By 

jerroudi youssef

IBN KHALDŪN AN ARAB MEDIEVAL NORTH AFRICAN THINKER

IBN KHALDŪN

AN ARAB MEDIEVAL NORTH AFRICAN THINKER

Ibn Khaldūn, ‘Abd al-Raḥmān ibn Muḥammad al-Ḥarḍramī al-Ishbīlī (1332-1406), was born in Tūnis on 1 Ramaḍān, 732 H (27 May, 1332 CE). His ancestors migrated from Ḥaḍramawt in southern Arabia to al-Andalus (Andalusia, southern Spain) in the early years of the 8th century during the Muslim conquest of the Iberian Peninsula. The family settled, eventually, in the city of Ishbīliyah (Seville) where they assumed political leadership positions. However, as the power of the Muslims started to crumble, the family had to leave to northwestern Africa, where they had strong

connections with the ruling Ḥafṣids, shortly before the fall of the city to the Christians in 1284.

Having been a descendent of a family of scholars and statesmen, Ibn Khaldūn was educated by his father and other North African scholars in the traditional Arabic/Islamic sciences. After finishing his education he took several government positions in Tūnis and in Fez. However, the vicissitudes of politics led to his imprisonment for almost two years (1357-1358). Upon his release from prison he assumed other legal position until 1362 when he decided to leave North Africa and travel to Granada. In Granada he was highly honored by the city’s ruler Muḥammad V who sent him in 1364 on a diplomatic mission to Pedro the Cruel in Seville. Hence, Ibn Khaldūn had the opportunity to visit the city of his ancestors. After three years, he returned to North Africa in 1365, where he was given several high administrative positions until 1375.

Fed up with the intrigues of politics and the instability of governments, Ibn Khaldūn returned to Granada to dedicate himself to his scholarly pursuits but was obliged to return back the same year to Fez by pressures from its Sultan, Abū al-‘Abbās al-Marīnī. He managed, however, to flee to the Awlād ‘Ārif Arab tribe who gave him and his family refuge in Qal‘at Ibn Salāmah, a castle and a village in the province of Wahrān (Oran, Algeria). It was in the tranquility and safety of that castle that he started to write his famous History of the world “Kitāb al-‘Ibar.” The celebrated Muqaddimah, or, “Introduction” to that book was finished in November, 1377. In 1378, Ibn Khaldūn left Qal‘at Ibn Salāmah and settled in Tūnis where he held a teaching position at the famous Zaytūnah Mosque and continued writing his History of the world.

In 1382, Ibn Khaldūn left Tūnis by sea to Alexandria, Egypt, from whence he intended to go to Mecca for the Ḥajj (Pilgrimage), but he postponed the pilgrimage for a more suitable time and traveled to Cairo where he started teaching at the famous al-Azhar Mosque. In 1384 he was appointed by Barqūq, the Mamluk Sultan of Egypt (1340-1399), to the position of Grand Qadi of the Mālikīyah, a position from which he resigned or was deposed six times (1384 until his death at the age of 74, on March 17, 1406). In October, 1400 he was asked to accompany Faraj, the Mamluk Sultan of Egypt (1399-1405) in his march to confront the armies of the Mongol leader, Tamerlane, who was threatening to invade Syria. In 1401 Ibn Khaldūn, at the age of 69, met with Tamerlane in Damascus five times and was asked by him to write him a book about the geography and description of the Maghreb which he did before he returned to Cairo.

  The fame of Ibn Khaldūn in modern scholarship is due to his writing of the Muqaddimah, or “Introduction” to his History of the world, “Kitāb al-‘Ibar.” In the Muqaddimah, Ibn Khaldūn laid the foundations of a new science, ‘Ilm al-‘Umrān, or, the science of human social organization. He, thus, preceded in his theories those of modern sociologists, philosophers, economists and historians like: Machiavelli, Montesquieu, Comte, Durkheim and even Marx.

The Muqaddimah has been translated into some twenty languages and hundreds of books and articles have been written, and still are, about Ibn Khaldūn and his ingenious work. Frantz Rosenthal states in the introduction to his English translation of the Muqaddimah: “ As it is, we can hardly do better than to state simply that here was a man with a great mind, who combined action with thought, the heir of a great civilization that had run its course, and the inhabitant of a country with a living historical tradition—albeit reduced to remnants of its former greatness— who realized his own gifts and the opportunities of his historical position in a work that ranks as one of mankind’s important triumphs”—P. lxxxvii.

 IBN KHALDŪN

AN ARAB MEDIEVAL NORTH AFRICAN THINKER