بحث حول ابن خلدون باللغة الانجليزية

تعبير برجراف مقال  نبدة سيرة انشاء تقرير موضوع برزنتيشن فقرة

،بحث كامل نبذة عن العالم قصة حياة معلومات بالانجليزي من هو مؤلفات انجازات فلسفة بحث جاهز باللغة الانجليزية علماء عرب .. أبرز كتب ومؤلفات The story

بحث نشأة وحياته  علوم العلوم الفلكية  علم الأحياء  علم النبات  الفلسفة ومترجم موضوع انجليزي عن عالم مشهور موضوع انجليزي عن العالم  معلومات مختصرة موضوع تعبير عن شخص مشهور بالانجليزي قصير تعبير عن قدوتي  معلومة عن مختصرة

الكتب انجازات وفاة  مسيرته حياته علمه تلامذته

ابن خلدون هو عبد الرحمن بن محمد، ابن خلدون أبو زيد، ولي الدين الحضرمي الإشبيلي (1332 - 1406م، ولد في تونس وشب فيها وتخرّج من جامعة الزيتونة، وليَ الكتابة والوساطة بين الملوك في بلاد المغرب والأندلس ابن خلدون مؤرخ من شمال أفريقيا، تونسي المولد أندلسي حضرمي الأصل، كما عاش بعد تخرجه من جامعة الزيتونة في مختلف مدن شمال أفريقيا، حيث رحل إلى بسكرة وغرناطة وبجاية وتلمسان

 ابن خلدون بحث مؤلفات ابن خلدون كتب من هو ابن خلدون وفاة  محمد بن خلدون الحضرمي ابن خلدون اقوال نشأة ابن خلدون العلمية  تأسيس ابن خلدون لعلم الاجتماع

مقدمة ابن خلدون مؤسس علم الإجتماع عالم مسلم

A masterful work

His major work is therefore the Muqqadima, begun in 1377 and actually completed in 1402. Ibn Khaldoun said: "It is a complete universal history that gives the cause of events. In short, it contains the philosophy of History ... It clearly reveals the lessons to be drawn from the causes of events, as well as the facts themselves [...] ". The Muqqadima is more specifically an "introduction" to this universal history. But it is especially from the point of view of the method that Ibn Khaldun is "revolutionary" for his time: he calls himself a historian, but he is also the forerunner of sociology five centuries before Auguste Comte: "our present intention is a independent science, whose specific object is human civilization and human society. The scholar also uses important sources such as Al Tabari or Al Idrîsî; he studied the Bible himself, inquired directly and was inspired by his personal experience. His very rigorous method tries to avoid the pitfalls of historical work, which he is perfectly aware of: "lies are naturally introduced into historical information". Thus, he rejects tales and legends, criticizes the fanciful figures (on the number of fighters of certain battles for example), even if it does not always apply this principle to himself ... In religious matter, Ibn Khaldoun is about his time, but about fitna between Sunnis and Shiites he puts everyone back to back by effort of objectivity, while he is Sunni Malikite. On the other hand, he is much less tolerant toward non-Muslims, considering that "God is Arab", and displays violent racism against blacks: "it is an inferior humanity, closer to stupid animals than to Man! But on this point too, he is in his time ...

ibn_khaldoun_timbre_marocain2

His Muqqadima is ultimately a contribution to human thought, centered around the problem of man. He places at the center of human relations the notion of asabiyya, or esprit de corps, and opposes Bedouin civilization and city civilization. He also asserts that the monarchy is the natural system to man, and that it takes three generations for a state or a dynasty to perish, in a nomadic tribe-sedentarization-other tribe cycle, and so on. In his conception of a social organization controlled by a moderator, he prolongs the thought of Avicenna (XI) or Ibn al-Athir (XIII).

But Ibn Khaldoun is ahead of his time, first of all in the scope of his work, and also in "modern" ideas: thus, he speaks of evolution before Darwin, and does not hesitate to point out the kinship between human and the monkey! He writes: "The human plane is reached from the world of apes, where wisdom and perception meet, but which has not yet reached the stage of reflection and thought [...], the first human level comes after the world of the monkeys. Moreover, like all good sociologists, Ibn Khaldoun attaches great importance to the "milieu": "man is a child of his habits", and he studies social phenomena such as detribalization or tax evasion!

The work and the character of Ibn Khaldoun are exceptional, for their time and for ours. He is in the tradition of Averroes or Avicenna, but goes even further by the angle he chooses, the scope of his work and his rigorous method that can be described as modern. For Yves Lacoste (1966), "the work of Ibn Khaldûn marks the appearance of history as a science". He announces the Renaissance which will begin in Europe a century after his death. His main contribution is ultimately his pragmatism, his practical approach to problems and his lack of dogmatism.