Secondary Sources 1. Biography Ibn Rushd was born in Cordova, Spain, to a family with a long and well-respected tradition of legal and public service. His grandfather, the influential Abdul-Walid Muhammad d. The earliest biographers and Muslim chroniclers speak little about his education in science and philosophy, where most interest from Western scholarship in him lies, but note his propensity towards the law and his life as a jurist.
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The purpose of this treatise is to examine, from the standpoint of the study of the Law, whether the study of philosophy and logic is allowed by the Law, or prohibited, or commanded either by way of recommendation or as obligatory. The Law Makes Philosophic Studies Obligatory If teleological study of the world is philosophy, and if the Law commands such a study, then the Law commands philosophy. We say: If the activity of "philosophy" is nothing more than study of existing beings and reflection on them as indications of the Artisan, i.
The Law commands such a study. Another example is His saying, "Have they not studied the kingdom of the heavens and the earth, and whatever things God has created?
Again, God the Exalted has taught that one of those whom He singularly honoured by this knowledge was Abraham, peace on him, for the Exalted said, "So we made Abraham see the kingdom of the heavens and the earth, that he might be" [and so on to the end of the verse] vi, The Exalted also said, "Do they not observe the camels, how they have been created, and the sky, how it has been raised up? This study must be conducted in the best manner, by demonstrative reasoning.
Since it has now been established that the Law has rendered obligatory the study of beings by the intellect, and reflection on them, and since reflection is nothing more than inference and drawing out of the unknown from the known, and since this is reasoning or at any rate done by reasoning, therefore we are under an obligation to carry on our study of beings by intellectual reasoning.
It is further evident that this manner of study, to which the Law summons and urges, is the most perfect kind of study using the most perfect kind of reasoning; and this is the kind called "demonstration. This is no more heretical in the one case than in the other. And logic must be learned from the ancient masters, regardless of the fact that they were not Muslims.
The Law, then, has urged us to have demonstrative knowledge of God the Exalted and all the beings of His creation. But it is preferable and even necessary for anyone, who wants to understand God the Exalted and the other beings demonstratively, to have first understood the kinds of demonstration and their conditions [of validity], and in what respects demonstrative reasoning differs from dialectical, rhetorical and fallacious reasoning.
But this is not possible unless he has previously learned what reasoning as such is, and how many kinds it has, and which of them are valid and which invalid. This in turn is not possible unless he has previously learned the parts of reasoning, of which it is composed, i.
Therefore he who believes in the Law, and obeys its command to study beings, ought prior to his study to gain a knowledge of these things, which have the same place in theoretical studies as instruments have in practical activities. For just as the lawyer infers from the Divine command to him to acquire knowledge of the legal categories that he is under obligation to know the various kinds of legal syllogisms, and which are valid and which invalid, in the same way he who would know [God] ought to infer from the command to study beings that he is under obligation to acquire a knowledge of intellectual reasoning and its kinds.
Indeed it is more fitting for him to do so, for if the lawyer infers from the saying of the Exalted, "Reflect, you who have vision," the obligation to acquire a knowledge of legal reasoning, how much more fitting and proper that he who would know God should infer from it the obligation to acquire a knowledge of intellectual reasoning But if someone other than ourselves has already examined that subject, it is clear that we ought to seek help towards our goal from what has been said by such a predecessor on the subject, regardless of whether this other one shares our religion or not.
For when a valid sacrifice is performed with a certain instrument, no account is taken, in judging the validity of the sacrifice, of whether the instrument belongs to one who shares our religion or to one who does not, so long as it fulfil the conditions for validity.
By "those who do not share our religion" I refer to those ancients who studied these matters before Islam. So if such is the case, and everything that is required in the study of the subject of intellectual syllogisms has already been examined in the most perfect manner by the ancients, presumably we ought to lay hands on their books in order to study what they said about that subject; and if it is all correct we should accept it from them, while if there is anything incorrect in it, we should draw attention to that.
After logic we must proceed to philosophy proper. Here too we have to learn from our predecessors, just as in mathematics and law. Thus it is wrong to forbid the study of ancient philosophy. Harm from it is accidental, like harm from taking medicine, drinking water, or studying law From this it is evident that the study of the books of the ancients is obligatory by Law, since their aim and purpose in their books is just the purpose to which the Law has urged us, and that whoever forbids the study of them to anyone who is fit to study them, i.
And if someone errs or stumbles in the study of these books owing to a deficiency in his natural capacity, or bad organization of his study of them, or being dominated by his passions, or not finding a teacher to guide him to an understanding of their contents, or a combination of all or more than one of these causes, it does not follow that one should forbid them to anyone who is qualified to study them.
For this manner of harm which arises owing to them is something that is attached to them by accident, not by essence; and when a thing is beneficial by its nature and essence, it ought not to be shunned because of something harmful contained in it by accident. For death from water by choking is an accidental matter, but death by thirst is essential and necessary. For every Muslim the Law has provided a way to truth suitable to his nature, through demonstrative, dialectical or rhetorical methods.
Since all this is now established, and since we, the Muslim community, hold that this divine religion of ours is true, and that it is this religion which incites and summons us to the happiness that consists in the knowledge of God, Mighty and Majestic, and of His creation, that [end] is appointed for every Muslim by the method of assent which his temperament and nature require.
For the natures of men are on different levels with respect to [their paths to] assent. One of them comes to assent through demonstration; another comes to assent through dialectical arguments, just as firmly as the demonstrative man through demonstration, since his nature does not contain any greater capacity;while another comes to assent through rhetorical arguments, again just as firmly as the demonstrative man through demonstrative arguments.
Thus since this divine religion of ours has summoned people by these three methods, assent to it has extended to everyone, except him who stubbornly denies it with his tongue or him for whom no method of summons to God the Exalted has been appointed in religion owing to his own neglect of such matters.
It was for this purpose that the Prophet, peace on him, was sent with a special mission to "the white man and the black man" alike; I mean because his religion embraces all the methods of summons to God the Exalted. This is clearly expressed in the saying of God the Exalted, "Summon to the way of your Lord by wisdom and by good preaching, and debate with them in the most effective manner" xvi, Philosophy Contains Nothing Opposed to Islam Demonstrative truth and scriptural truth cannot conflict.
Now since this religion is true and summons to the study which leads to knowledge of the Truth, we the Muslim community know definitely that demonstrative study does not lead to [conclusions] conflicting with what Scripture has given us; for truth does not oppose truth but accords with it and bears witness to it.
If the apparent meaning of Scripture conflicts with demonstrative conclusions it must be interpreted allegorically, i. This being so, whenever demonstrative study leads to any manner of knowledge about any being, that being is inevitably either unmentioned or mentioned in Scripture. If it is unmentioned there is no contradiction, and it is in the same case as an act whose category is unmentioned, so that the lawyer has to infer it by reasoning from Scripture. If Scripture speaks about it, the apparent meaning of the words inevitably either accords or conflicts with the conclusions of demonstration about it.
If this [apparent meaning] accords there is no argument. If it conflicts there is a call for allegorical interpretation of it. The meaning of "allegorical interpretation" is: extension of the significance of an expression from real to metaphorical significance, without forsaking therein the standard metaphorical practices of Arabic, such as calling a thing by the name of something resembling it or a cause or consequence or accompaniment of it, or other things such as are enumerated in accounts of the kinds of metaphorical speech.
If the lawyer can do this, the religious thinker certainty can. Indeed these allegorical interpretations always receive confirmation from the apparent meaning of other passages of Scripture. Now if the lawyer does this in many decisions of religious law, with how much more right is it done by the possessor of demonstrative knowledge! For the lawyer has at his disposition only reasoning based on opinion, while he who would know [God] [has at his disposition] reasoning based on certainty.
So we affirm definitely that whenever the conclusion of a demonstration is in conflict with the apparent meaning of Scripture, that apparent meaning admits of allegorical interpretation according to the rules for such interpretation in Arabic. This proposition is questioned by no Muslim and doubted by no believer. But its certainty is immensely increased for those who have had close dealings with this idea and put it to the test, and made it their aim to reconcile the assertions of intellect and tradition.
Indeed we may say that whenever a statement in Scripture conflicts in its apparent meaning with a conclusion of demonstration, if Scripture is considered carefully, and the rest of its contents searched page by page, there will invariably be found among the expressions of Scripture something which in its apparent meaning bears witness to that allegorical interpretation or comes close to bearing witness.
All Muslims accept the principle of allegorical interpretation; they only disagree about the extent of its application. In the light of this idea the Muslims are unanimous in holding that it is not obligatory either to take all the expressions of Scripture in their apparent meaning or to extend them all from their apparent meaning by allegorical interpretation.
They disagree [only] over which of them should and which should not be so interpreted The apparent contradictions are meant to stimulate the learned to deeper study.
The reason why we have received in Scripture texts whose apparent meanings contradict each other is in order to draw the attention of those who are well grounded in science to the interpretation which reconciles them. This is the idea referred to in the words received from the Exalted, "He it is who has sent down to you the Book, containing certain verses clear and definite" [and so on] down to the words "those who are well grounded in science" iii, 7.
In interpreting texts allegorically we must never violate Islamic consensus, when it is certain. But to establish it with certainty with regard to theoretical texts is impossible, because there have always been scholars who would not divulge their interpretation of such texts. That unanimity on theoretical matters is never determined with certainty, as it can be on practical matters, may be shown to you by the fact that it is not possible for unanimity to be determined on any question at any period unless that period is strictly limited by us, and all the scholars existing in that period are known to us i.
But it is recorded in Tradition that many of the first believers used to hold that Scripture has both an apparent and an inner meaning, and that the inner meaning ought not to be learned by anyone who is not a man of learning in this field and who is incapable of understanding it The situation is different in practical matters: everyone holds that the truth about these should be disclosed to all people alike, and to establish the occurrence of unanimity about them we consider it sufficient that the question [at issue] should have been widely discussed and that no report of controversy about it should have been handed down to us.
This is enough to establish the occurrence of unanimity on matters of practice, but on matters of doctrine the case is different. Such a charge cannot be definite, because there has never been a consensus against allegorical interpretation. Moreover, it is evident from what we have said that a unanimous agreement cannot be established in questions of this kind, because of the reports that many of the early believers of the first generation, as well as others, have said that there are allegorical interpretations which ought not to be expressed except to those who are qualified to receive allegories.
These are "those who are well grounded in science"; for we prefer to place the stop after the words of God the Exalted "and those who are well grounded in science" iii, 7 , because if the scholars did not understand allegorical interpretation, there would be no superiority in their assent which would oblige them to a belief in Him not found among the unlearned.
God has described them as those who believe in Him, and this can only be taken to refer to the belief which is based on demonstration; and this [belief] only occurs together with the science of allegorical interpretation.
For the unlearned believers are those whose belief in Him is not based on demonstration; and if this belief which God has attributed to the scholars is peculiar to them, it must come through demonstration, and if it comes through demonstration it only occurs together with the science of allegorical interpretation.
For God the Exalted has informed us that those [verses] have an allegorical interpretation which is the truth, and demonstration can only be of the truth. That being the case, it is not possible for general unanimity to be established about allegorical interpretations, which God has made peculiar to scholars.
This is self-evident to any fair-minded person. Besides, Ghazali was mistaken in ascribing to the Peripatetics the opinion that God does not know particulars.
Their view is that His knowledge of both particulars and universals differs from ours, in being the cause, not an effect, of the object known. They even hold that God sends premonitions in dreams of particular events. In addition to all this we hold that Abu Hamid was mistaken about the Peripatetic philosophers, in ascribing to them the assertion that God, Holy and Exalted, does not know particulars at all. In reality they hold that God the Exalted knows them in a way which is not of the same kind as our way of knowing them.
Thus to suppose the two kinds of knowledge similar to each other is to identify the essences and properties of opposite things, and that is the extreme of ignorance. And if the name of "knowledge" is predicated of both originated and eternal knowledge, it is predicated by sheer homonymy, as many names are predicated of opposite things: e. Thus there exists no definition embracing both kinds of knowledge at once, as the theologians of our time imagine.
We have devoted a separate essay to this question, impelled by one of our friends. This difference is insufficient to justify a charge of unbelief. For they agree that there are three classes of beings: two extremes and one intermediate between the extremes. They agree also about naming the extremes; but they disagree about the intermediate class. This is the status of bodies whose generation is apprehended by sense, e. This is the world as a whole.
Now they all agree on the presence of these three characters in the world. For the theologians admit that time does not precede it, or rather this is a necessary consequence for them since time according to them is something which accompanies motion and bodies. They also agree with the ancients in the view that future time is infinite and likewise future being.
They only disagree about past time and past being: the theologians hold that it is finite this is the doctrine of Plato and his followers , while Aristotle and his school hold that it is infinite, as is the case with future time.
Thus it is clear that  this last being bears a resemblance both to  the being which is really generated and to  the pre-eternal Being. So those who are more impressed with its resemblance to the pre-eternal than its resemblance to the originated name it "pre-eternal," while those who are more impressed with its resemblance to the originated name it "originated.
Some -- Plato and his followers -- name it "originated and coeval with time," because time according to them is finite in the past.
Thus the doctrines about the world are not so very far apart from each other that some of them should be called irreligious and others not. For this to happen, opinions must be divergent in the extreme, i. But it is now clear from what we have said that this is not the case.
Ibn Rushd (Averroes) (1126—1198)
For a brief period starting from , Averroes was banished by Caliph Abu Yusuf Yaqub al-Mansur , likely for political reasons. By Averroes was in Marrakesh Morocco , the capital of the Almohad Caliphate, to perform astronomical observations and to support the Almohad project of building new colleges. The Encyclopaedia of Islam said the caliph distanced himself from Averroes to gain support from more orthodox ulema, who opposed Averroes and whose support al-Mansur needed for his war against Christian kingdoms. Monfredo de Monte Imperiali Liber de herbis, 14th century See also: List of works by Averroes Averroes was a prolific writer and his works, according to Fakhry, "covered a greater variety of subjects" than those of any of his predecessors in the East, including philosophy, medicine, jurisprudence or legal theory, and linguistics. Fasl al-Maqal "The Decisive Treatise" is an treatise that argues for the compatibility of Islam and philosophy. It combines ideas in his commentaries and stand alone works, and uses them to respond to al-Ghazali. The most famous was al-Kulliyat fi al-Tibb "The General Principles of Medicine", Latinized in the west as the Colliget , written around , before his appointment at court.
Averroes, the Decisive Treatise
Mikashakar For it is not [said] in the Law that God was existing along with sheer nothingness; no text whatever to this effect is to be found. This is the reason for the Law being divided into an apparent sense and an inner sense. Divine will and power are defined as essential characteristics of God, characteristics that define God as God. In the West, Averroes was known for decksive extensive commentaries on Aristotle, many of which were translated into Latin and Hebrew. Islamic and Non-Islamic Sciences Psychology Like Aristotle, Ibn Rushd views the study of the psyche as a part of physics, since it is related specifically to the generable and corruptible union of form and matter found in the physical world and passed from generation to generation through the seed and natural heat. Both groups agree that there are three treatiee of being, two extremes and one intermediate being.
THE DECISIVE TREATISE, DETERMINING THE NATURE OF THE CONNECTION BETWEEN RELIGION AND PHILOSOPHY
They also affirm that the world exists infinitely into the treattise. He may be referring to the way al-Ghazali excludes the first rank — essential — from being interpreted or, alternatively, to the way al-Ghazali brings together the sense-perceptible and imaginary ranks. Back Persian and Iranian Studies. Nevertheless, aside from this and other problems raised, on some of which Aquinas takes him to task, Ibn Rushd succeeded in providing an explanation of the human soul and intellect that did not involve an immediate transcendent agent.
IBN RUSHD THE DECISIVE TREATISE PDF