Abu Al-Waleed Mohammed Bin Ahmed Bin Rushd Al-Andalusi (520-595 A.H.), known as Ibn Rushd, an Arab scientist born in Cordoba, Andalusia, from a family known for science and biology.
He died in Marrakech. In fact, Ibn Rushd is considered a multidisciplinary Arab scientific phenomenon.
He is Faqih Al-Malki, the Judge of the Judiciary of his time, and he himself is a Tantawi who excels at his professors. Even his teacher, Ibn Zahr, said of him: "Ibn Rushd, the greatest doctor after Kalinus," he was appointed by a rational philosopher, and he is also the translator of Aristotle's reference works of Arabs and West.
He is also a very distinguished astronomer in the field, and he is the same speaker who stood in the way of criticism of speakers in the name of a reasonable consensus, and foremost among them is Imam Al-Ghazal.
Ibn Rushd, by Andrea Bunayoto, Venice, 14th century.
An imagined debate between Ibn Rushd and Pharvores. Monferdo De Monte is a 14th-century imperialist character Liber de herbis.[1]
Ibn Rushd's family was known for Maliki's sect, and his grandfather, Abu al-Waleed Mohammed (who passed away 1126), was the chief judge of Cordoba under the rule of Al-Marabit. His father held the same position until the arrival of the unified.
Ibn Rushd is considered one of the most important Arab philosophers. He defended philosophy and corrected former scientists and philosophers like Capensina and El Faraby in understanding some theories of Plato Warsatoh.
He studied speech, jurisprudence, poetry, medicine, mathematics, astronomy and philosophy.
He was presented by a tufail son to the father of Jacob Khalifa Al-Muwahidhied in 1182. He was appointed as his doctor and then a judge in Cordoba.
Ibn Rushd took up the judiciary post in Seville, was seeking to explain the effects of Aristotle, at the request of the United Caliph Abi Yacoub Youssef, who had served him through the philosopher Ibn al-Tufail, returned to Cordoba, where he was Judge of the Judiciary, and then, about ten years later, was awarded the Marrakesh Court as the Special Caliph.
However, the new caliph (Abu Yusif Yacoub Al-Mansour 1184-1198) and the philosophy of philosophers, not to mention the plots of enemies and haters, made Al-Mansour throw Ibn Rushd, the judge and his private doctor, and accuses him, along with a group of haters, of blasphemy, and then remove him to Alisana (a small town next to Cordoba, mostly Jewish) philosophy, and prohibiting the entry into philosophy and sciences altogether, except for medicine, astronomy, and mathematics.
The fire was eating the jugular mind juggernaut, the indignation of accusing the haters of the murder of the philosopher, and his distortion of the paths of truth and guidance,
The Caliph would then return and accept Abu Al-Waleed and join him in court, but the two had passed the age train, and Ibn Rushd and Al-Mansour died the same year (1198 AD) in Marrakech.
idea
Ibn Rushd, plaster family, Atena School, Priesh Raphael,
The philosophical reaction to the powerful attack on the philosophy of Ghazali. For Ibn Rushd is an attempt to restore the respect of philosophy after being struck by the Gazali in his book The Incoherence of Philosophers, and put this effort in his book The Rush of Incoherence.
And Ibn Rushd embodies better than explaining Aristotle's works and Ibn Rushd's explanations about Aristotle, which are the best explanations we know in the history of philosophy.
He explains Aristotle rather than being a creative philosopher with a special philosophy. He's a student of Aristotle — 16 centuries apart — who takes most of his thoughts on nature and beyond.
Ibn Rushd presented a theory or a distinct, special and important stance in the matter of the relationship between Sharia and wisdom, that is, religion and philosophy, in a book (the article is separated and the report between Sharia and wisdom is from communication).
We will talk about the third section of the relationship between religion and philosophy.
This issue has preoccupied all philosophers from Canada, El Farabi, El Ghazali, Ibn Sina, and Ibn Rushd. Al-Ghazali alone, I believe that philosophers come out of religion when they think of the three issues and leave them in seventeen.
Ibn Rushd resumes the Canadian position with something of the amendment and says there is no contradiction between religion and philosophy.
There is no difference between the two things (Sharia and wisdom). If there is any contradiction, then there is a virtual conflict between the appearance of a religious text and a mental issue.
We can solve this by interpretation according to the rules and methods of the Arabic language. When we look at Ibn Rushd's book, we find that: A guide who distinguished philosophy and logic or made them bound.
A Guiding Son Definition of Philosophy
The painting by Giovanni Di Paolo, called Thomas Aquinas, confuses Ibn Rushd.
The manufactures manufactured by the manufacturer shall mean proof thereof. Whenever we know the assets more clearly, our knowledge of the manufacture thereof is complete and the Sharia law entrusts the representative (the representative, meaning the winner) with considering the assets, considering them, and stating their significance.
Al-Sharaa called for considering assets because the consideration of assets is a mental one. There is more than one verse suggesting that assets be considered in the mind, so consider them, you who have insight. By looking and contemplating the creation of God,
This is evidence that Ibn Rushd emphasizes the word "consideration," "thinking," and "vision," which is religious evidence that the assets must be considered mentally.
Ibn Rushd explains the word "consideration" and says that we are from known introductions that concludes with an unknown result, i.e. from a major point of view and a small point of view, which concludes with a result if we take on the major and minor advances, which necessarily leads to a result. In this way, Ibn Rushd justified the study of logic.
The distinction between the types of measurements, the proof is a measure of two previous seniority, such as, every human being, a human being, a Socrates.. So Socrates van.
Indicative scale: The measure both of its introductions is true. (which is the right metric for it)
Tabular Scale: A measure which one of its two potential or both of its two potential introductions. Fallback scaling: is the measurement in which one of the fallacies is.
Ibn Rushd acknowledged the logic and legally affirmed the analogy with the verse "Consider, you who have insight."
The analogy in jurisprudence is not fanciful. Mental measurement is the same.
If you decide that mental measurement is a duty, we look at what preceded us.
Ibn Rushd, like the Canadian saying, says that we must take facts, even if they are not boring us. Considering the books of the ancient is a duty through Islam, and that the individual cannot achieve science alone, and we must benefit from some previous.
The issues that reach God must be considered religiously and those who look into these sciences should have two things:
- Intelligence of the Common Sense
- Legal and moral justice
And Ibn Rushd says if he seduces (any straying or deviation) because of looking at existence, we cannot deny the craft itself from being competent in looking at it and studying it, because some of those who are not qualified to look have made mistakes.
The point is that if someone dies because they're east with water, it doesn't mean that we don't stop drinking water until someone dies of thirst, that's why death from water in the east is accidental, and water by thirst is necessary.
Ibn Rushd also said that people are different in their communities. There are people who are being asked for analogies, and people who use dialectics.
Ibn Rushd looked at the relationship between religion and philosophy and the conclusion of his position on the issue:
For example, if we decide a case like the one of the world is created, then this situation (meaning the creation of existence) must not be without Islam being silent about it or saying something. Philosophical certainty is a right and cannot contradict the fact that Islam mentioned it:
Islam says: It is permissible to speak in a statement about which Islam has decided to say: Either he decided in accord with what the mind had: Let us not talk about it. He has either decided against the mind: We resort to interpretation.
Rushd's thesis is this:
1— Sharia requires a rational consideration of existence. It is necessary to study logic on the one hand, explaining a verse, "Consider, you who have insight".
2 — The second aspect is that this is not a fad, and we should take it and it cannot be achieved for one individual, it is a contribution of many individuals, we must seek refuge in other nations.
3 — The relationship between what the objective mind determines and what the Shariah agrees. Each expresses the truth, and mental issues are a right, and what Islam says is a right.
The right does not contradict the right, but affirms and testifies to it. And Ibn Rushd is his final reference, the mind.
It was said about him,
The philosopher Ibn Rushd was the greatest translator and explanation of Aristotle's theories. Therefore, he had a prominent place for both Muslims and Christians. The famous Christian philosopher and cleric Thomas Aquinas read Aristotle's theories by explaining the sign Ibn Rushd.
It was Rushd, who loved philosophy and was condemned to science. He taught them to his disciples with great passion and passion, and he said, at his death, his famous word: My soul dies by the death of philosophy."
In his book A Brief History of Free Thinking, English thinker John Robertson wrote: The most famous Muslim intellectual, Ibn Rushd, was the most influential of Muslim thinkers in European thought, and his way of explaining Aristotle was the best.”
Spanish orientalist Professor Michael Hernandez wrote : “The Andalusian philosopher Ibn Rushd preceded all the later eras, and presented to science a set of ideas on which the modern renaissance was based.”
In his view, Ibn Rushd provided a more comprehensive and humane vision of Utopia. And he thought that there could be many utopian cities, with virtuous, peaceful relations — and the city here is almost a state — and I think that inter-state war is the end of the world.
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Abu Musa
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