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علم التاريخ عند المسلمين
نبذة موقع مؤسسة الرسالة ناشرون:
نبذة عن الكتاب: يتكون هذا الكتاب من ثلاثة أقسام، يتناول القسم الأول بعض الملاحظات العامة عن طبيعة هذا العلم ونطاقه وجذوره وأشكاله عند العرب ثم صنّف كتب التاريخ حسب محتواها، والقسم الثاني هو تعليق على كتاب: الإعلان بالتوبيخ لمن ذم أهل التاريخ للسخاوي، وبعض ما كتبه طاشكبري زادة عن التاريخ في مفتاح السعادة، والقسم الثالث يحتوي على نصوص ومقتطفات مأخوذة من كتب ترجع إلى القرنين الخامس والسادس الهجري
نبذة عن الكتاب: يتكون هذا الكتاب من ثلاثة أقسام، يتناول القسم الأول بعض الملاحظات العامة عن طبيعة هذا العلم ونطاقه وجذوره وأشكاله عند العرب ثم صنّف كتب التاريخ حسب محتواها، والقسم الثاني هو تعليق على كتاب: الإعلان بالتوبيخ لمن ذم أهل التاريخ للسخاوي، وبعض ما كتبه طاشكبري زادة عن التاريخ في مفتاح السعادة، والقسم الثالث يحتوي على نصوص ومقتطفات مأخوذة من كتب ترجع إلى القرنين الخامس والسادس الهجري
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First published January 1, 1952
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About the author
Franz Rosenthal
71 books24 followersRosenthal was born in Berlin, Germany into a Jewish family, on August 31, 1914, and was the second son of Kurt W. Rosenthal, a flour merchant, and Elsa Rosenthal (née Kirschstein). He entered the University of Berlin in 1932, where he studied classics and oriental languages and civilizations. His teachers were Carl Becker (1876–1933), Richard Walzer (1900–75), and Hans Heinrich Schaeder (1896–1957). He received his Ph.D. in 1935 with a dissertation, supervised by Schaeder, on Palmyrenian inscriptions (Die Sprache der Palmyränischen Inschriften).
After teaching for a year in Florence, Italy, he became instructor at the Lehranstalt (formerly Hochschule) für die Wissenschaft des Judentums, a rabbinical seminary in Berlin. In 1938, he completed his history of Aramaic studies, which was awarded the Lidzbarski Medal and Prize from the Deutsche Morgenländische Gesellschaft. The prize money was withheld from him because he was Jewish, yet on Schaeder's initiative, he was given a prize medal in gold to compensate him for the loss.
Shortly after the infamous Kristallnacht, Rosenthal left Germany in December 1938 and went to Sweden, where he was invited through the offices of the Swedish historian of religions H.S. Nyberg (1889–1974). From there he went to England, where he arrived in April 1939, and eventually came to the United States in 1940, having received an invitation to join the faculty of the Hebrew Union College (HUC) in Cincinnati, Ohio. He became a US citizen in 1943 and during the war worked on translations from Arabic for the Office of Strategic Services in Washington, D.C. Following the war, he returned to academia, first at HUC and then in 1948 moved to the University of Pennsylvania. In 1956, he was appointed the Louis M. Rabinowitz Professor of Semitic Languages at Yale. He became a Sterling Professor in 1967 and emeritus in 1985.
Professor Rosenthal was a prolific and highly accomplished scholar who contributed much to the development of source-critical studies in Arabic in the US. His publications range from a monograph on Humor in Early Islam to a three-volume annotated translation of the Muqaddimah of Ibn Khaldun to a Grammar of Biblical Aramaic. For his translation of the Muqaddimah, he traveled to Istanbul and studied the manuscript there, among them Ibn Khaldun's autograph copy. His 1952 History of Muslim Historiography was the first study of this enormous subject. He wrote extensively on Islamic civilization, including The Muslim Concept of Freedom, The Classical Heritage in Islam, The Herb: Hashish versus Medieval Muslim Society, Gambling in Islam, On Suicide in Islam and Sweeter Than Hope: Complaint and Hope in Medieval Islam, as well as three volumes of collected essays and two volumes of translations from the history of the medieval Persian historian al-Tabari, Knowledge Triumphant: The Concept of Knowledge in Medieval Islam (Leiden: EJ. Brill, 1970). Rosenthal continued to publish in German and in English. His books have been translated into Arabic, Russian, and Turkish.
After teaching for a year in Florence, Italy, he became instructor at the Lehranstalt (formerly Hochschule) für die Wissenschaft des Judentums, a rabbinical seminary in Berlin. In 1938, he completed his history of Aramaic studies, which was awarded the Lidzbarski Medal and Prize from the Deutsche Morgenländische Gesellschaft. The prize money was withheld from him because he was Jewish, yet on Schaeder's initiative, he was given a prize medal in gold to compensate him for the loss.
Shortly after the infamous Kristallnacht, Rosenthal left Germany in December 1938 and went to Sweden, where he was invited through the offices of the Swedish historian of religions H.S. Nyberg (1889–1974). From there he went to England, where he arrived in April 1939, and eventually came to the United States in 1940, having received an invitation to join the faculty of the Hebrew Union College (HUC) in Cincinnati, Ohio. He became a US citizen in 1943 and during the war worked on translations from Arabic for the Office of Strategic Services in Washington, D.C. Following the war, he returned to academia, first at HUC and then in 1948 moved to the University of Pennsylvania. In 1956, he was appointed the Louis M. Rabinowitz Professor of Semitic Languages at Yale. He became a Sterling Professor in 1967 and emeritus in 1985.
Professor Rosenthal was a prolific and highly accomplished scholar who contributed much to the development of source-critical studies in Arabic in the US. His publications range from a monograph on Humor in Early Islam to a three-volume annotated translation of the Muqaddimah of Ibn Khaldun to a Grammar of Biblical Aramaic. For his translation of the Muqaddimah, he traveled to Istanbul and studied the manuscript there, among them Ibn Khaldun's autograph copy. His 1952 History of Muslim Historiography was the first study of this enormous subject. He wrote extensively on Islamic civilization, including The Muslim Concept of Freedom, The Classical Heritage in Islam, The Herb: Hashish versus Medieval Muslim Society, Gambling in Islam, On Suicide in Islam and Sweeter Than Hope: Complaint and Hope in Medieval Islam, as well as three volumes of collected essays and two volumes of translations from the history of the medieval Persian historian al-Tabari, Knowledge Triumphant: The Concept of Knowledge in Medieval Islam (Leiden: EJ. Brill, 1970). Rosenthal continued to publish in German and in English. His books have been translated into Arabic, Russian, and Turkish.
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Displaying 1 - 3 of 3 reviews
April 22, 2017
هذا الكتاب الثاني بعد كتاب عبدالعزيز الدوري نشأة علم التاريخ عند العرب الذي أقرؤه فيما يتعلق بنشأة علم التاريخ خصوصاً، وسيليه إن شاء الله كتاب شاكر مصطفى يسّر الله إتمامه .
سأتحدث عنها كلها فيما بعد مقارناً فيما بينها .
سأتحدث عنها كلها فيما بعد مقارناً فيما بينها .
March 14, 2020
نشر (روزنتال) كتابه (A History of Muslim Historiography) عام 1968، وقد أراد من كتابه هذا تتبع جذور الكتابة التاريخية وأنواعها ومناهجها في الحضارة الإسلامية؛ ترجم المؤرخ العراقي (صالح أحمد العلي) الكتاب إلى اللغة العربية، ويجب الإشارة إلى أن الترجمة العربية ترجمة غير كاملة، إذ أقتصر المترجم على القسم الأول من الكتاب، والقسم الثالث والذي جعله القسم الثاني؛ أما القسم الثاني من النص الإنجليزي فقد عرض فيه (روزنتال) كتاب (الإعلان بالتوبيخ لمن ذم أهل التاريخ) لـ (شمس الدين السخاوي) وتناوله بالدارسة كنموذج للدراسات الإسلامية التراثية حول التأريخ، وقد قام المترجم بإصدار هذا القسم في صورة كتاب مستقل حمل عنوان كتاب السخاوي، ولعل المترجم قد رأى أن وجود هذه الدراسة الكبيرة سوف تؤدي إلى حيرة في انتقال القارئ من القسم الأول للكتاب، إلى القسم الثالث من الكتاب والذي يضم الاقتباسات من المؤلفات التاريخية، فرأى أن يحذفه ويفرده بالنشر؛ وبالنسبة للقسم الثالث في النص الأصلي الذي جعله المترجم القسم الثاني في الترجمة العربية، فقد أضاف المترجمة من لدنه دراسة مصغرة لكتاب (السخاوي) الذي فصله في كتاب مستقل، كما حذف من أصل سبعة عشرة استلال للمؤلف نحو أحد عشر استلال منها استلالات هامة عن (الفخر الرازي) و(ابن سينا) و(المقريزي) و(ابن الملقن) وغيرهم؛ وعلى الرغم من براعة المترجم في نقل النص، إلا أن تدخلاته المختلفة قللت من استفادة القارئ العربي من الكتاب، ولعله قد حان الوقت لترجمة الكتاب من جديد ترجمة كاملة.
September 10, 2013
A dated yet still relevant introduction to Muslim historiography. The second half of the book contains translations of several significant Muslim historical works as well.
If you can leave aside Rosenthal's occasional need to pass judgment on Muslim concept of history from a Modernist perspective - in the ubiquitous Orientalist fashion- the book is an example of brilliant and meticulous scholarship of the kind which is increasingly harder to come by.
If you can leave aside Rosenthal's occasional need to pass judgment on Muslim concept of history from a Modernist perspective - in the ubiquitous Orientalist fashion- the book is an example of brilliant and meticulous scholarship of the kind which is increasingly harder to come by.
Displaying 1 - 3 of 3 reviews