Ibn Rushd (Averroes): Islamic Philosophy and Rationalism

Introduction: Ibn Rushd as a Pivotal Thinker

Abul-Waleed Muhammad Ibn Rushd (1126–1198 C.E.), also known as Averroes, is regarded by many as one of the foremost Islamic philosophers and a pivotal figure in the history of Andalusian philosophy. He is also considered an important figure in the history of Western philosophy. A central contribution to Islamic culture and philosophy was his defense of Greek philosophy in the Islamic world, as well as his emphasis on the philosophy of Aristotle. Ibn Rushd is credited with the introduction of rationalism into Islamic philosophy.

As Etienne Gilson wrote in his Reason and Revelation in the Middle Ages, "Rationalism was born in Spain in the mind of an Arabian philosopher, as a conscious reaction against the theologism of the Arabian divines" — by whom Gilson means the Ash'arite Mutakallimun (Fakhry).

In broader terms, it has been asserted that not only did Ibn Rushd make an invaluable contribution to Islamic thought, but that his philosophical rationalism — developed five centuries before Descartes — is even more comprehensive than the rationalism of that famous Western philosopher. This is a measure of Ibn Rushd's stature, given that Descartes is generally regarded as the father of modern philosophy. His influence extended even to Christian ecclesiastics in the Middle Ages, including figures such as St. Thomas Aquinas. Another important aspect of his thinking was his insistence "that there is no incompatibility between religion and philosophy when both are properly understood" (Zahoor).

Biography and Early Career

Abul-Waleed Muhammad Ibn Rushd was born in Cordova, Spain in 520 A.H. (1128 C.E.). He came from a well-known judicial family; both his father and grandfather were judges, and his family was equally renowned for its scholarship. He studied religious law, medicine, mathematics, and philosophy. Ibn Rushd was appointed as a judge in Seville at the age of forty-four. He wrote commentaries on the works of Aristotle, including the Metaphysics. After serving as a judge in Cordova, he was called to Marrakech to work as a physician for the Caliph. On his return to Cordova he was appointed Chief Judge.

Ibn Rushd was deeply interested in philosophy and logic and was intent on integrating philosophy and religion throughout many of his works. He was also engaged with medicine, and according to the French philosopher Renan, "Ibn Rushd wrote seventy-eight books on various subjects" (IIDL). The International Islamic Digital Library summarizes his contribution as follows:

"Ibn Rushd, a.k.a. Averroes, was one of the brightest intellectual luminaries of the Middle Ages. Coming from a family well-known for scholarship, he excelled in Islamic religious law, medicine, mathematics, and philosophy. Western intelligentsia considers Averroes great because of the tremendous stir he caused in the minds of men for centuries." (IIDL)

Major Works and Intellectual Range

Ibn Rushd produced an extensive range of writings, the most famous of which deal with philosophy, logic, medicine, and jurisprudence. He also made significant contributions in the field of music. The influence of his thought and philosophy has been widely felt in both the Islamic world and the Western philosophical tradition. Legend has it that his philosophical writing began with a discussion with Almohad Prince Abu Ya'qub Yusuf on the origin of the world and the nature of the mind.

His reflections on Aristotle's account of existence and the nature of the soul so impressed the ruler that he commissioned Ibn Rushd to write an entire set of commentaries. A few years later, the prince appointed him his personal physician. Under this royal patronage, Ibn Rushd spent the rest of his life writing commentaries on virtually all of Aristotle's works, producing detailed and original reconstructive commentaries on metaphysics, physics, posterior analytics, De Caelo, and De Anima, as well as on Plato's Republic (IIDL).

The wide range and quality of his writings have secured his place as one of the foremost thinkers in the Islamic world. In the field of music, for example, he wrote a commentary on Aristotle's De Anima. In astronomy, he is credited with a treatise on the motion of the sphere, Kitab fi-Harakat al-Falak. He made remarkable contributions in logic, medicine, and jurisprudence as well. In medicine, he is particularly well respected; his book Kitab al-Kulyat fi al-Tibb addresses the diagnosis, cure, and prevention of diseases. He is also credited by many as the discoverer of sunspots. His work on jurisprudence, Bidayat al-Mujtahid wa-Nihayat al-Muqtasid, was likewise renowned. Many of his works have been translated into English, German, and Hebrew, though some — including his work on zoology — have been lost.

Philosophy of Religion and Reason

Ibn Rushd was a deeply religious man, and one of his major contributions was his attempt to reconcile philosophy and religion. "He keenly tried to reconcile philosophy and religion in many of his works, which reveal that he was a deeply religious man with in-depth knowledge of the Qur'an and the Prophetic Traditions" (IIDL).

Central to his philosophy are several interconnected ideas. Ibn Rushd believed that true happiness for man can be achieved through mental and psychological health, which is dependent on belief in God and His oneness. In his view, the objective of Islam was true knowledge — which in essence means knowledge of God and of His creation.

Ibn Rushd concludes that God requires man to seek demonstrative knowledge of His existence, but that prior to attaining demonstrative knowledge, man must be capable of dialectical, theoretical, and logical knowledge. That is, to truly learn, one must understand the basis of reasoning. Hence, philosophy is not only necessary but is commanded by the Divine (Allahhakbar.net).

This true knowledge also includes practical understanding and wisdom. Such practical knowledge encompasses "jurisprudence, which deals with the material or tangible aspect of human life; and the spiritual sciences, which deal with matters like patience, gratitude to God, and morals" (IIDL). Ibn Rushd likened Spiritual Laws to medicine in their effect on human beings, and he emphasized spiritual health — termed Taqwa (righteousness and God-fearing) in the Qur'an.

One of Ibn Rushd's central contentions is that Law, or religious truth, commands the study of philosophy. He refers to the fact that many Qur'anic verses insist upon intellectual understanding and meditation on religious matters. Verses such as "'Reflect, you have a vision' (59:2)" and "'they give thought to the creation of heaven and earth' (3:191)" command human intellectual reflection upon God and His creation. He further states that "this is best done by demonstration, drawing inferences from accepted premises, which is what both lawyers and philosophers do. Since, therefore, such obligation exists in religion, then a person who has the capacity of 'natural intelligence' and 'religious integrity' must begin to study philosophy" (Hillier).

His most important philosophical work is the Tuhafut al-Tuhafut, which also had a profound influence on European thought. This work was written in response to the Islamic philosopher al-Ghazali's attack on Western influences and thought. Ibn Rushd was criticized by al-Ghazali and other Islamic thinkers on the grounds that his approach incorporated Western ideas and was incompatible with a purely Islamic perception of religion.

Bibliography

Allahhakbar.net. Groundwork on Islamic Philosophy in the Context of Modern Western Philosophy. 3 March 2004.

Fakhry, M. Averroes: (Ibn Rushd) His Life, Works and Influence. 4 March 2004.

Hillier, C. The Internet Encyclopedia of Philosophy. 4 March 2004. http://www.iep.utm.edu/i/ibnrushd.htm

IIDL. Abul Walid Muhammed Ibn Ahmed Ibn Rushd. 4 March 2004.

Jamal al-Din al-'Alawi. The Philosophy of Ibn Rushd. 2003. Islam Philosophy Online. 4 March 2004.

Qadi Ibn Rushd (Averroes). Kitaabun. 5 March 2004.

Zahoor, A. The Great Commentator. 1992. 4 March 2004.