A review and analysis of Ibn Khaldun's thoughts on Mahdism based on the teachings of Ahl al-Sunnah مقاله

عنوان اصلی: نقد و بررسی اندیشه های ابن خلدون درباره مهدویت بر اساس آموزه های اهل سنت

پژوهش های مهدوی بهار 1396 - شماره 20 رتبه: علمی-ترویجی/ISC (‎20 صفحه - از 71 تا 90 )

کلیدواژه ها: Mahdism Ahl al Bayt savior end of times Jarh and ta dil Ibn Khaldun Ma Mahdi

چکیده:

One of the important topics in Islamic theology is the discussion of Mahdism and the promised one of the end times. The issue of the promised Mahdi is accepted by almost all theological sects, including Shia and Sunni; however, a small number of people, based on certain analyses, have denied this concept and consider it fabricated. Ibn Khaldun is one of these individuals who believes that the narrations surrounding Mahdism are weak; therefore, based on a rule he calls 'precedence of disparagement over validation' (taqaddum al-jarh 'ala al-ta'dil), he does not consider these types of narrations to be affirmative of the matter of Mahdism, and believes that Arabic prejudice and the tribalism of Quraysh caused these types of narrations to be fabricated. By examining Ibn Khaldun's thoughts in the book Al-Ibar, we find that he has made a mistake in the correct understanding of the aforementioned rule and, with arguments that lack solid foundations, has attempted to show that belief in Mahdism and the Savior is baseless, whereas the narrations surrounding Mahdism in the Hadith books of Ahl al-Sunnah are very numerous, and among them, the number of weak and unreliable hadiths is small. Therefore, Islamic scholars of both sides have regarded the concept of Mahdism as an important and valid matter in Islamic theology.

خلاصه ماشینی:

Ibn Khaldun is one of these individuals who believes that the narrations surrounding Mahdism are weak; therefore, based on a rule he calls "the precedence of jarh over ta'dil," he does not consider these types of narrations to be affirmative of the matter of Mahdism, and he believes that Arabic prejudice and Quraysh tribalism have caused such narrations to be fabricated. In response to this objection, it must be said: It is true that the sensitivity of the subject of the Mahdi of the end of times and the promised Savior has caused many narrations to be transmitted regarding this matter, the authenticity and soundness of some of which are unknown, but this does not mean we should deny the core subject, which is based on the sahih (authentic), hasan (good), and maqbul (acceptable) narrations of the scholars of the science of hadith. In this way, due to his lack of precise understanding of the aforementioned rule, Ibn Khaldun, with the slight jarh (criticism) he found in the narrator of the hadith (such as being accused of following the Ahl al-Bayt or being attributed to the Kharijite sect), considered hadiths that are normally regarded as hasan (good) or sahih (authentic) to be invalid and set them aside, whereas this type of interpretation of the rule of the precedence of jarh over ta'dil is not acceptable among scholars of the science of hadith.

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