Bibliografie tematiche / Kitāb al-ʻibar (Ibn Khaldūn)

Letteratura scientifica selezionata sul tema "Kitāb al-ʻibar (Ibn Khaldūn)"

Autore: Grafiati

Pubblicato: 26 luglio 2024

Ultima modifica: 27 luglio 2024

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Articoli di riviste sul tema "Kitāb al-ʻibar (Ibn Khaldūn)"

Albarrán, Javier. "Holy War in Ibn Khaldūn". Journal of Medieval Worlds 1, n. 1 (1 marzo 2019): 55–78. http://dx.doi.org/10.1525/jmw.2019.100004.

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This article aims to compare the different conceptions of holy war in Islam and Christianity by way of its depiction by Muslim sources, and to examine if the Islamic context would have conceived of a war carried out by Christians, and therefore infidels, as a holy one. This leads to analysis of whether the Islamic idea of holy war could be understood as a transcultural one or if, on the contrary, its sole conception was limited to those actions carried out by Muslims. To that end, Ibn Khaldūn’s (d. 1406) Kitāb al-‘Ibar will be used as a case study, in which his famous Muqaddima serves as its introduction. The choice of this source is based on two considerations: it is one of the most important and influential historiographical works of the Islamic world; and Ibn Khaldūn maintains a universalist vision of history and its processes, and therefore specifically aims to be cross-cultural.

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Jreis Navarro, Laila M. "Ibn Khaldūn in his Subjective Lexicon. The Emotional Constellation of an Intellectual in Transition". Miscelánea de Estudios Árabes y Hebraicos. Sección Árabe-Islam 72 (27 gennaio 2023): 87–115. http://dx.doi.org/10.30827/meaharabe.v72.21618.

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This study is a linguistic analysis of the subjective lexicon used by the North African thinker ‘Abd al-Raḥmān Ibn Khaldūn (d. 1406) in the epilogue of his historical work Kitāb al-‘Ibar, known as Ta‘rīf, in which he writes a biography of himself. The pa- per outlines the usefulness of building an analytical schema of the linguistic phenomena in which the first person emerges, especially in self-referencing, actions, emotions, and eva- luations, in order to fully grasp the complexity of Ibn Khaldūn’s self-expression. A hybrid quantitative and qualitative methodology helps to extract, organize, analyze, and interpret his use of language to express himself in relation to the narration of his life’s journey and his psychological evolution. The data show an intimate expression of a premodern Arabic subject, leading Ta‘rīf to be considered an evolutionary link to the modern autobiography, which takes on great significance in the process of cultural transition of the Islamic West towards European modernity.

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Brett, Michael. "The way of the nomad". Bulletin of the School of Oriental and African Studies 58, n. 2 (giugno 1995): 251–69. http://dx.doi.org/10.1017/s0041977x00010752.

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Ibn Khaldūn runs the risk of being everything or nothing—or, at least, no more than this or that. It has long been customary to separate the Muqaddima or so-called Prolegomena from the body of the Kitāb al-'Ibar or so-called Universal History, and to treat them quite differently as an essay in the philosophy of history distinct from a much more commonplace amalgam of historical information of varying value. Regarded as no more than a vast compilation of historical knowledge in the manner of the time, this great bulk of the work has received much less attention than the much more famous introduction. By concentrating on Ibn Khaldūn's later career in Egypt, Fischel dwelt on the chapters dealing with the Mamlūks and the Mongols, and with Zoroastrianism, Christianity and Judaism. Treating him as an historian of the Marinids in Morocco, Shatzmiller has located the ‘Ibar as a whole in the dynastic tradition of Fes.4 The Marinids were a self-consciously Berber dynasty whose official histories fall into the well-established category of Mafākhir al-Barbar or ‘Boasts of the Berbers’, and it might be said that Ibn Khaldūn's classification of his material according to race merely reflected the origin of his magnum opus in a familiar literary tradition, from whose constraints he was only freed by the collapse of the political order in the Maghrib in the second half of the fourteenth century.

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Miharja, Nurhidayahti Mohammad. "Ibn Khaldun". American Journal of Islam and Society 31, n. 3 (1 luglio 2014): 143–46. http://dx.doi.org/10.35632/ajis.v31i3.1064.

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Syed Farid Alatas’ Ibn Khaldun is a welcome addition to an emerging Khalduniansociology. It represents one of the few socio-historical studies of histhought that pays attention to this North African thinker’s historical milieuand life. Regarded by many scholars as a precursor of sociology, Ibn Khaldun(1332-1406) is also known for his contributions to the philosophy of history.His pioneering work, Kitāb al-‘Ibar, is more than just a historical account ofthe Arabs and Berbers. Popularly known as the Universal History, it containsthe important Muqaddimah (Prolegomenon) that details his “science of humansociety” (‘ilm al-ijtimā‘ al-insānī) or “science of human social organization”(‘ilm al-‘umrān al-basharī).This six-chapter book opens with “Ibn Khaldun’s Autobiography and HisCharacter,” which outlines his life and presents other biographies that providethe socio-intellectual context of his thought. The second chapter, “Ibn Khaldun’sScience of Society,” focuses on his founding of the science of humansociety and is followed by “Ibn Khaldun on Education and Knowledge,”which examines his modern educationist views of pedagogy and knowledgein terms of its social, political, and economic aspects. Alatas shows that IbnKhaldun’s perspective on education, as seen through the various lenses of historyand sociology, was refreshingly different from the then dominant perspectivesof philosophers, theologians, moralists, and jurists.The ensuing chapter, “The Reception of Ibn Khaldun,” situates him in theevolution of Islamic thought and contemporary social sciences, whereas thetwo final chapters, “The Significance of Ibn Khaldun for the Modern SocialSciences” and “Further Reading and Works Cited,” encapsulate Alatas’ suggestionsfor developing a Khaldunian sociology and include a list of furtherreadings, alongside discussions on works ranging from Ibn Khaldun’s biographyto critiques of his methodology.In the introductory chapter, which provides the context for the formationof Ibn Khaldun’s thought, readers are better able to appreciate his empiricallyoriented scholarship. Embedded in the politically fragmented Maghrebian society,his political career as a judge and government official required him toshift his political loyalties consistently. This played a determining role in developinghis ideas on how states rise and decline. Alatas highlights Ibn Khaldun’spolitical involvement as instrumental in his systematic uncovering of theflaws in existing historical works. Ibn Khaldun himself identifies seven causal ...

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Sidik, Saepul Japar, Abas Mansur Tamam e Hasbi Indra. "Nilai-nilai Keimanan dalam Pemikiran Sejarah Ibnu Khaldun pada Kitab al-Muqaddimah". Tawazun: Jurnal Pendidikan Islam 14, n. 1 (22 aprile 2021): 1. http://dx.doi.org/10.32832/tawazun.v14i1.4010.

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Ibn Khaldun's Kitab al-Muqaddimah is known as a monumental historical work. From his introductory work on his book al-'Ibarnya, Ibn Khaldun is known as the Father of Historiography and the Historian of Philosophy. His theories about history are often known as empirical-rationalist works. However, works that are considered empirical-rationalist do not pay attention to the values of faith in them. Even other researchers say that Ibn Khaldun's historical thoughts were reconstructed from the values of revelation (al-Qur'an and al-Hadith). The research method used is the library method or also known as libraly research. The temporary conclusion from this research is that there are values of faith in the historical thought of Ibn Khaldun in his al-Muqaddimah book.Abstrak Kitab al-Muqaddimah karya Ibnu Khaldun dikenal sebagai karya sejarah yang monumental. Dari karya pengantar atas kitab al-‘Ibarnya inilah Ibnu Khaldun dikenal sebagai Bapak Historiografi dan Sejarawan Filosof. Teori-teorinya tentang sejarah, acapkali dikenal sebagai karya yang empiris-rasionalis. Namun demikian, karya yang dinilai empiris-rasionalis tidak mengindahkan nilai-nilai keimanan di dalamnya. Bahkan peneliti lain menyebutkan bahwa pemikiran sejarah Ibnu Khaldun direkonstruksi dari nilai-nilai wahyu (al-Qur’an dan al-Hadits). Metode penelitan yang digunakan adalah metode pustaka atau disebut juga dengan libraly research. Konklusi sementara dari penelitian ini adalah terdapat nilai-nilai keimanan dalam pemikiran sejarah Ibnu Khaldun pada kitab al-Muqaddimahnya.

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Fakhrina, Agus. "Kebebasan Ekonomi vis a vis Intervensi Negara: Perspektif Ibn Khaldun". JURNAL PENELITIAN 14, n. 1 (10 agosto 2017): 23. http://dx.doi.org/10.28918/jupe.v14i1.817.

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Abstract: This research was aimed to explore the economic freedom vis a vis government intervention according to Ibn Khaldun. To answer this question, I studied al-Muqaddimah of Ibn Khaldun directly. The ideas of Ibn Khaldun in his al-Muqaddimah were analized by using content analysis. Beside that, I also used Karl Mannheim’s sociology of knowledge approach to analyze his ideas. The result revealed that Ibn Khaldun emphasized the economic activities had to be free from the restrictive power of the government. The economic freedom, however, had not to be free from rule of game. It had to be under the control of the rule of game, and to do that the role of government was very necessary. Based on Karl Mannheim’s sociology of knowledge, Ibn Khaldun ideas were influenced by social knowledge determination in his life and he also used his perspective as moslem to explore his ideas. It could be said that there was so strong relation between Ibn Khaldun ideas and the social reality in his life. Thus, his knowledge type was ideological, not utopian. Abstrak: Penelitian ini dimaksudkan untuk menelusuri secara mendalam kebebasan ekonomi vis a vis intervensi negara dalam perspektif Ibn Khaldun. Untuk menjawab masalah tersebut, peneliti mengkaji secara langsung dari karyanya al-Muqaddimah, kitab jilid pertama dari Kitab al-‘Ibar yang terdiri dari tujuh jilid. Dalam hal ini, ide-ide yang dituangkan oleh Ibn Khaldun dalam al-Muqaddimah-nya dianalisis dengan menggunakan metode analisis isi atau content analysis. Selain itu, peneliti juga menganalisis pemikiran Ibn Khaldun dengan menggunakan pendekatan sosiologi pengetahuan Karl Mannheim. Hasil penelitian menunjukkan bahwa Ibn Khaldun memang sangat menekankan pentingnya kebebasan ekonomi dari kekangan kekuasaan negara dan sangat menentang intervensi negara yang mengekang kebebasan tersebut demi tumbuh dan berkembangnya perekonomian suatu negara. Namun demikian, kebebasan ini bukanlah bebas sebebas-bebasnya. Kebebasan yang dimaksud adalah kebebasan yang mengikuti aturan main dan dalam konteks inilah peran negara diperlukan sebagai pelindung dan penegak aturan main tersebut. Berpijak pada teori sosiologi pengetahuan Karl Mannheim, pemikiran Ibn Khaldun dipengaruhi oleh determinasi sosial pengetahuan yang berkembang pada masanya, dan dia juga menggunakan perspektifnya sebagai seorang muslim dalam menuangkan ide-idenya. Jadi terdapat relasi yang kuat antara pemikiran Ibn Khaldun dengan realitas sosial yang ada. Dengan demikian corak pengetahuan Ibn Khaldun adalah bercorak ideologi, bukan utopia.

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Aminudin, Aminudin. "Aplikatif Pemikiran Pendidikan Ibnu Khaldun". Educreative : Jurnal Pendidikan Kreativitas Anak 5, n. 1 (6 aprile 2020): 115–24. http://dx.doi.org/10.37530/edu.v5i1.79.

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Studying past Islamic education figures is something that is still considered saturating. But basically, studying history is not to always be applied, but as a material consideration in the present. One of them was Ibn Khaldun whose full name was Muhammad bin Muhammad bin Hasan bin Jahir bin Muhammad bin Ibrahim bin ‘Abd al-Rahman bin Khalid who later became known as Khaldun. The most famous work is Kitāb al-'Ibar wa Dīwān al-Mubtada 'wa al-Khabar fī Ayyām al-Arb wa al-'Ajam wa al-Barbar wa Man' Āsharahum min Dzawī al-Sulthān al-Akbar which contains sample books examples and records of the origins and events of the Arabian, Persian, Barbarian and contemporaries and those who have great powers, or often abbreviated as the book al-'Ibar only. Ibn Khaldun classifies his thoughts on education as in the Muqaddimah into four namely: definition and purpose of education, educators, students, education methods and materials.

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Bagas Mukti Nasrowi. "Konsep Pendidikan Islam Perspektif Kitab Muqaddimah Ibnu Khaldun". Studi Arab 8, n. 2 (26 dicembre 2017): 173–84. http://dx.doi.org/10.35891/sa.v8i2.1763.

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One of Islamic thinkers who are not a few of their work and thoughts and their existence in the scientific world, especially History and Philosophy, certainly has a connection with his thoughts on Islamic Education, although in a not large portion. That the style and thought of Science in the classical period, the middle period, until the modern period is always influenced by the bearer. From here comes a very varied thinking, along with thoughts that are not the same as its predecessor. Ibn Khaldun is a prominent figure in Islamic education. Ibn Khaldun's view of education, differs from Al-Ghazali's opinion in particular regarding the purpose of education. According to Al-Ghazali the aim of Islamic Education is only to get closer to God, while Ibn Khaldun argues that the goal of Islamic Education has been developed by obtaining good fortune.

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Ulfa, Fadillah, Che Zarrina Sa’ari e Syed Mohammad Hilmi Syed Abdul Rahman. "[SUFISM A STUDY ON IBN KHALDUN’S VIEWS WITH THE SPECIAL REFERENCE KITAB SHIFA’ AL-SA’IL WA TAHDHIB AL-MASA’IL] TASAWUF DALAM PESPEKTIF SEJARAH IBN KHALDUN: KAJIAN ANALISIS KITAB SHIFA’ AL-SA’IL WA TAHDHIB AL-MASA’IL". Malaysian Journal Of Islamic Studies (MJIS) 5, n. 1 (14 giugno 2021): 104–18. http://dx.doi.org/10.37231/mjis.2021.5.1.175.

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Sufism is a spiritual philosophy based on morals and intuition. It has affected the daily lives of Muslims and their behaviours as well. Actually, Sufism itself since its development has changed in terms of values, since it involves other knowledge which influences the purity of its teachings. To study the concept of Sufism and the history of its development, maintaining the purity of Sufism and returning it to the original teachings of tassawuf is needed especially in regards to Ibn Khaldun’s views since he is one of the scholars who emphasises the discussion and study of Sufism seriously and comprehensively. It can be seen by his objective in evaluating Sufism and producing the point of view to Sufism. Even as a historian and social expert, he also discusses the questions of Sufism from the root of the problem and its impact on the social life of Muslims. This study aims to analyse Ibn Khaldun’s views on the reality of Sufism and the history of its development with special reference to Shifa’ al-Sa’il wa Tahdhib al-Masa’il. To achieve these objectives, the library research method incorporating data collection and data analysis was used. Data analysis was done inductively and deductively.The results of the study have shown that Ibn Khaldun puts his own definition of Sufism comprehensively which is known as mujahadah. The concept of Mujahadah, according to him runs parallel to the history of the knowledge development and practices of Sufism. It began with mujahadah of taqwa, known among the early Sufis as zuhud and wara‘. Furthermore, mujahadah istiqamah and kashf are known as laduni or Sufism. Tasawuf adalah falsafah rohani yang berasaskan akhlak dan intuisi. Ia mempengaruhi kehidupan umat Islam serta memberikan kesan kepada perilaku mereka. Dalam perkembangannya, tasawuf mengalami perubahan nilai serta percampuran dengan ilmu-ilmu lain yang cenderung menodai kemurnian ajarannya. Untuk itu, kajian tentang konsep tasawuf penting dilakukan untuk menjaga kemurnian tasawuf dan mengembalikannya kepada ajaran yang sebenar. Ibn Khaldun merupakan salah seorang ulama yang membahaskan tasawuf secara teliti dan kritis. Perbahasan yang dikemukakan tidak hanya dilihat dari sisi keilmuan, tapi lebih dari itu sebagai pakar sejarah dan sosial kemasyarakatan beliau turut membahaskan persoalan tasawuf daripada akar permasalahan serta kesannya dalam kehidupan sosial umat Islam. Kajian ini bertujuan menganalisis pemikiran tasawuf Ibn Khaldun tentang hakikat tasawuf dan sejarah perkembangannya tumpuan kepada karya beliau, Shifa’ al-Sa’il wa Tahdhib al-Masa’il. Bagi mencapai objektif tersebut, kaedah kajian kepustakaan yang berteraskan kaedah pengumpulan dan analisis data melalui induktif dan deduktif digunakan. Hasil kajian mendapati bahawa Ibn Khaldun telah memberikan pengertian kepada tasawuf secara komprehensif yang beliau sebut sebagai mujahadah. Konsep mujahadah ini, selari dengan sejarah perkembangan dan amalan ahli sufi. Ia bermula dengan mujahadah takwa, iaitu peringkat awal sufi yang dikenali dengan zuhud dan warak. Seterusnya, mujahadah istiqamah dan kasyaf yang dikenali dengan ilmu laduni atau tasawuf.

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Amir, Ahmad nabil. "Pemikiran Ibn Khaldun Tentang Rasionalisme Islam: Suatu Penelitian Ringkas". Ishlah: Jurnal Ilmu Ushuluddin, Adab dan Dakwah 3, n. 2 (28 dicembre 2021): 201–16. http://dx.doi.org/10.32939/ishlah.v3i2.94.

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This paper briefly discusses Ibn Khaldun’s philosophical and rational construction of Islam and its metaphysical discursus as set forth in his classical works such as kitab al-‘Ibar, Al-Ta‘rif, Tahrir al-Ahkam, and al-Muqaddimah. This works expressed his highly rational outlook that developed critical and rational understanding of religious and moral premises. It also summarized its dynamic ground that contribute to expound instructive discussion of related ideas and themes. The study is based on library research using content analysis and analyzed through analytical and descriptive approaches. The finding concludes that Ibn Khaldun has bring forth rational interpretation of history based on unique philosophical and socio-cultural analysis he introduced in his al-Muqaddimah. This characteristic approach of rational ideal has significantly impacted Islam’s modern history and tradition. His rational and argumentative principle has largely influence the works of contemporary Muslim thinkers such as Malik Bennabi, Rashid Ghannoushi and Muhammad Asad.

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Tesi sul tema "Kitāb al-ʻibar (Ibn Khaldūn)"

Esteban, Damian. "Religion and the state in Ibn Khaldūn's Muqaddimah". Thesis, McGill University, 2004. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=81487.

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This study is an attempt to gain a better understanding of Ibn Khaldun's political theory contained in The Muqaddimah from the stance that religion and his faith in Islam are at the core of his political theory. Though there is a great deal of scholarship that has been dedicated to the interpretation of Ibn Khaldun's political theory contained in The Muqaddimah, there are a limited number of works that deal exclusively with the role of religion in his conception of the State. Those that do tend to either exaggerate Ibn Khaldun's secular thought in the realm of politics or understate his originality as a political scientist. Thus, this study will attempt to prove that his political theory is indeed theocentric by way of examining the true nature of 'aṣabiya, which to Ibn Khaldun was the basis for all forms of human social and political organization, and its relationship with religion in terms of its function in the establishment and propagation of the State. In addition, we will also attempt to dispel the notion that the overall tone of The Muqaddimah is pessimistic and fatalistic; indeed when one examines the political theory contained in The Muqaddimah from a theocentric viewpoint it is made apparent that it was Ibn Khaldun's strong religious convictions that ultimately present a sense of optimism in his work.

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Andersson, Tobias. "Ibn Khaldun om Banu Umayya : Historieskrivningen om det umayyadiska kalifatet och dess återgivelse i al-Muqaddima". Thesis, Högskolan i Gävle, Avdelningen för kultur-, religions- och utbildningsvetenskap, 2012. http://urn.kb.se/resolve?urn=urn:nbn:se:hig:diva-11964.

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The history of Banu Umayya has since the collapse of the caliphate occupied a major part in Islamic historiography. The present thesis analyses the presentation of the Umayyads in Ibn Khaldun’s al-Muqaddima and its relation to previous historical traditions. The thesis examines the social and intellectual context in which Ibn Khaldun stood and how it is represented in his historiography, while also providing an overview of the various socio-political, intellectual and historiographical developments in Islam. The theoretical perspectives are based on the concept of agency, examining the intellectual room for manoeuvre that the historian disposed of while composing the works. The relation between the past-as-history and the historical past is emphasised and analysed by examination of narrative arrangements and content in relation to the historians’ contexts. Rather than viewing Ibn Khaldun as an exception, the study clarifies his contextual representativity by analysing his views on the Umayyads. The thesis also discusses the historiographical significance of the Umayyad history for the later development of Islam, while thereby attempting to open the field of research regarding the Umayyad history and its importance as self-definitions among later movements, historians and traditions of Islam.

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Libri sul tema "Kitāb al-ʻibar (Ibn Khaldūn)"

Wālī, Ṭāriq. al- Naẓarīyah al-ʻumrānīyah fī al-ʻIbar al-Khaldūnīyah: Al-ʻumrān wa-al-dawlah. al-Manāmah: Bayt al-Qurʾān, 1995.

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1332-1406, Ibn Khaldūn, a cura di. al-Naẓarīyah al-ʻumrānīyah fī al-ʻIbar al-Khaldūnīyah: Al-ʻumrān wa-al-dawlah. al-Manāmah, al-Baḥrayn: Bayt al-Qurʼān, 1995.

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translator, Saouli Mohamed 1937, a cura di. Ibn Khaldun: Nouvelles du Maghreb au XIVe siecle : extraits de la Muqaddima. Alger: El Dar el Othmania Edition & Distribution, 2013.

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Allāh, Wuld al-Sālim Ḥamāh, a cura di. Tārīkh al-Amāzīgh wa-al-hijrah al-Hilālīyah: Muqtaṭaf min kitāb al-ʻIbar li-Ibn Khaldūn, maʻa dirāsat qabāʼil al-Bāfūr al-ghāmiḍah. Bayrūt: Dār al-Kutub al-ʻIlmīyah, 2012.

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Khammāsī, Muḥammad. Ibn Khaldūn wa-al-ḥadāthah: Qirāʼah muʻāṣirah fī kitāb al-muqaddimah. Tūnis: Manshūrāt Kārim al-Sharīf, 2015.

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The epistemology of Ibn Khaldun. London: RoutledgeCurzon, 2003.

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Ḥusām, Khaṭīb, a cura di. al-Kashshāf al-muyassar li-fahāris kitāb al-ʻIbar wa-dīwān al-mubtadaʼ wa-al-khabar fī ayyām al-ʻArab wa-al-ʻAjam wa-al-Barbar wa-man ʻāṣarahum min dhawī al-sulṭān al-akbar taʼlīf ʻAbd al-Raḥmān ibn Muḥammad ibn Khaldūn, al-shahīr bi-Ibn Khaldūn. Bayrūt, Lubnān: Sharikat al-Maṭbūʻāt lil-Tawzīʻ wa-al-Nashr, 2010.

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Sarʹchashmahʹhā-yi jāmiʻahʹshināsī: Barrasī-i muqaddimah va Kitāb al-ʻibar as̲ar-i Ibn Khaldūn, taʼlīf-i qarn-i hashtum-i Hijrī. 2^a ed. Tihrān: Sāzmān-i Millī-i Javānān, 2004.

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Ḥusayn, Faraḥ Muḥammad, a cura di. al- Yaman fī tārīkh Ibn Khaldūn, al-musammá, Kitāb al-ʻibar wa-dīwān al-mubtadaʾ wa-al-khabar fī ayyām al-ʻArab wa-al-ʻAjam wa-al-Barbar wa-man ʻāṣarahum min dhawī al-Sulṭān al-Akbar. Ṣanʻāʾ: al-Hayʾah al-ʻĀmmah lil-Kitāb, 2001.

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Orange Trees of Marrakesh: Ibn Khaldun and the Science of Man. Harvard University Press, 2015.

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Capitoli di libri sul tema "Kitāb al-ʻibar (Ibn Khaldūn)"

"THE HISTORICITY OF KITĀB AL-IBAR". In Ibn Khaldūn, 129–48. Central European University Press, 2003. http://dx.doi.org/10.7829/j.ctv1zcm34b.10.

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"CHAPTER THREE. THE HISTORICITY OF KITĀB AL'-IBAR". In Ibn Khaldūn, 129–48. Central European University Press, 2003. http://dx.doi.org/10.1515/9789633864692-008.

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"THE HISTORICITY OF KITĀB AL-'IBAR". In Ibn Khaldun, 161–81. Routledge, 2012. http://dx.doi.org/10.4324/9780203043332-10.

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