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Ibn Khaldun (/ ˈ ɪ b ən h æ l ˈ d uː n / IH-bun hal-DOON; Arabic: أبو زيد عبد الرحمن بن محمد بن خلدون الحضرمي, Abū Zayd ‘Abd ar-Raḥmān ibn Muḥammad ibn Khaldūn al-Ḥaḍramī, Arabic: [ibn xalduːn]; 27 May 1332 – 17 March 1406, 732–808 AH) was an Arab [11] [12] sociologist, philosopher, and historian [13] [14] widely acknowledged to be ...
While most anti-Jewish polemicists saw those qualities as inherently Jewish, Ibn Khaldun attributed them to the mistreatment of Jews at the hands of the dominant nations. For that reason, says ibn Khaldun, Jews "are renowned, in every age and climate, for their wickedness and their slyness". [68]
Ibn Khaldun was an Islamic jurist and discussed the topics of sharia (Islamic law) and fiqh (Islamic jurisprudence) in his Muqaddimah. Ibn Khaldun wrote that "Jurisprudence is the knowledge of the classification of the laws of God." In regards to jurisprudence, he acknowledged the inevitability of change in all aspects of a community, and wrote:
The Islamic prophet Muhammad's views on Jews were formed through the contact he had with Jewish tribes living in and around Medina.His views on Jews include his theological teaching of them as People of the Book (Ahl al-Kitab or Talmid), his description of them as earlier receivers of Abrahamic revelation; and the failed political alliances between the Muslim and Jewish communities.
Jewish tradition is clear that there were interactions of non-Jewish prophets with God which are not recounted in the Torah. Based on these statements and stories, some rabbis theorized that, in the words of Natan'el al-Fayyumi, a Yemenite Jewish theologian of the 12th century, "God permitted to some people that which he forbade to others ...
Ibn Khaldun diverged from norms that Muslim historians followed and rejected their focus on the credibility of the transmitter and focused instead on the validity of the stories and encouraged critical thinking. [13] Ibn Khaldun also outlines early theories of division of labor, taxes, scarcity, and economic growth. [14]
Thus, when the United Nations told the Jews to go home, it was mandatory that they do so. Just as Cyrus instructed the Jews of Babylonia to construct the Second Temple. This position is held by Eliezer Waldenberg [42] and others. The Three Oaths simply meant that God had decreed an exile for the Jewish people.
The Fatimid court occasionally appointed Jews to high-ranking positions. Yaqub ibn Killis, a Jewish convert to Islam, became vizier under Caliph al-Aziz Billah (r. 975–996) and played a crucial role in state administration. [51] Despite these opportunities, Jews, like other dhimmis, faced occasional persecution. Under Caliph al-Hakim bi-Amr ...