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In other respects, Ibn Khaldun adopts an approach that could without hesitation be described as sociological. This is true of children vis–vis their parents, pupils vis–vis their teachers, subjects vis–vis their princes and dominated nations vis–vis dominant nations; it holds true as much for custom and behavior as for all aspects of civilization.
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Ibn Khaldun lays great emphasis on the principle of the progressive approach. All habitus, says Ibn Khaldun, are necessarily corporal. In this connection, he cites the situation of slaves, servants and oppressed nations.
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Ibn Khaldun supplements these general principles with a number of practical recommendations. Once the soul acquires a given aptitude it loses its primary simplicity, proolgomnes readiness weakens and its capacity to assimilate a second aptitude prolgonmes.
Methods and contents The question of the teaching of the sciences Ibn Khaldun approaches from his concept of the habitus. Cookies come in two flavours – persistent and transient. Reviving Muslim Intellectual Position in the World. Among townsmen, however, this virtue is nearly absent since they are brought up in a state of dependence, sheltered behind their walls and protected by their militia and their governors; they are used to peace and comfort. Children were frequently placed under a tutor or received longer, more diversified instruction in a school that went well beyond the teaching of the Koran and the rules of religious practice.
Explanations must be kept simple and general and allow for the student’s capacity for understanding and assimilating. All quotations from the Muqaddima given in the present essay were translated from Arabic to French by the author.
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Then the sciences, categorized as the rational-‘those that people can apprehend by virtue of the very nature of thought’ 26 -and the traditional- ‘those founded upon authority’ 27 -are described as to their subjects, their methods, their results and their historical development. Moreover, in the field of the arts as well as in that of the sciences, Ibn Khaldun advises strictly against the teaching of more than one subject at a time.
They have neither militia nor walls nor gates. Then the student’s readiness gradually develops: Theoretically available to all, covering all fields of knowledge both ancient and Muslim, homogeneous in its methods, it came to form part of institutions only on a partial basis and at a late date.
Sectionand such and all material on this site is distributed without profit to those who have expressed a prior interest in receiving the included information for research and educational purposes. The accent was placed rather on the individual soul, which had to be corrected taqwimimproved tahdhibreformed islah and healed of its sickness mudawat.
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In agreement with his contemporaries, he judges this development to have reached its apogee and its term. The ideas developed by Ibn Khaldun on teaching belong to his encyclopedic presentation of the sciences. However, upon closer porlgomnes we discover that this ambiguity and these lacunae in fact reflect the state of the Muslim system of education, and we are forced to admit that, in this field as in many others connected with the knowledge of Muslim society, Khaldun’s contribution is the most complete at our disposal.