Moorish Spain's Intellectual Luminaries: Averroes
Averroes: The Greatest Islamic Philosopher of al-Andalus
Aristotle's commentator: The polymath known as the 'Prince of Science'. When Eastern interest in Philopsophy was waning. Averroes was born. His work electrified Jews and Christians alike, influencing 'thought processes' of Medieval Europe. He was one of the Greatest Minds of Moorish Spain's history.
THE LIFE OF AVERROES/ IBN RUSHD
Born 1126 AD in Cordova, al-Andalus
Death 10th December 1198 in (Marrakech, Morocco)
Western name: Averroes
Muslim name: Abû al-Walîd Muhammad Ibn Rushd
Medieval name: Avén Ruiz
Bust of Averroes at Casa Andalusi
The Prince of Science
The Most Acclaimed Commentaries
His Medical Writings
His Philosophical Works
Ibn Rushd's Downfall
Further al-Andalus related pages
Pursuit of Knowledge and its Practical Use
The cornerstone of early Islam was the directive: To Read.
facts about the prophet muhammad
Angel Gabriel's first revelation to Muhammad Aug 10th, 610 AD (in the cave of Hira of Mount An-Nur, situated 2 miles from
Mecca) was where the first five verses of the Qu'an were revealed.
In the name of Allah, the Beneficent, the Merciful
Read: In the name of thy Lord Who createth Qu'an: 96:1
Createth man from a clot. Qu'an: 96:2
Read: And thy Lord is the Most Bounteous, Qu'an: 96:3
Who teacheth by the pen, Qu'an: 96:4
Teacheth man that which he knew not. Qu'an: 96:5
Qu'an: 96:1-5 Read! In the name of your Lord who created - Created the human from something which clings. Read! And your Lord is Most Bountiful - He who taught (the use of) the Pen, Taught the human that which he knew not.
Averroës was one of the most enthusiastic Muslim students; renowned as a voracious reader. His family background was steeped in education and accomplishment, An appropriate atmosphere which encouraged Ibn Rushd to shine in erudite matters.
His grandfather was Abul Waleed Muhammad
1058-1126 AD. Abul Waleed was an Islamic Imam of Cordova's Mosque, a Maliki theologian and also chief judge in Cordova. Abdul-Qasim Ahmad
was Ibn Rushd's father, similarly, he occupied the same high Qadi office.
His early teachers were:
- Abu Jafar Harun and Ibn Baja taught medicine, philosophy and law
- Avenzoar (Abu Marwan Abd al-Malik ibn Abi al-Ala Zuhr) was a reverred Muslim physician and friend
- Abû Harun al-Tajali taught him medicine
- Hafiz Abu Muhammed Ibn Rizq taught him 'Figh' (Islamic jurisprudence)
- Abu al-Qasim Khalaf ibn al-Abbas Al-Zahrawi, Abu Jafar Ibn Aziz and Abu Abdullah Marzi taught Tradition
- Averroes was contemporary of Ibn Zuhr, Ibn Baja and Abu Bakr ibn Tufail (author of Havy ibn Yaqdhan). All three were outstanding 'thinkers' of Moorish Spain
Averroes studied zealously and developed a striking logic. His mind was acutely sharp. Not only did he study medicine, law and philosophy; he also was deeply interested in: mathematics, astronomy, music, zoology, rhetoric and literature. He was an exceptional and encyclopedic genius. There were over 500,000 books to study in the grand Cordova library, many of the best volumes and manuscripts had been acquired during Caliph al-Hakim 11's reign (961-976 AD).
Ibn Rushd followed his father and grandfather's legal vocation, mastering in law and became a judge (Qadi). His first office was in Seville 1160 and later he was ordered to Cordova. With the exception of his marriage day, and on the day his father passed away, he read, studied and wrote everyday of his life.
This 'radioactive' period of Islam's spontaneous 'thirst for knowledge' simultaneously attained a previously unknown Humanistic Beauty, combined with tolerance and reached its pinnacle during Averroës's lifetime under the power and prestige of two enlightened (philanthropist) Almohade Caliphs:
Caliph Abû Ya'qûb Yusûf
Caliph Abû Ya'qûb al-Mansûr
Averroes matured, working hard in the legal system. He was transferred to Cordova and was proclaimed Chief (Quadi) Judge true to the family tradition. In 1169AD Ibn Tufail (the philosophical Vizer and the Caliph's physician) introduced Ibn Rushd to Caliph Abû Ya'qûb.
Philosophy was previously considered an 'irreligious subject' in Moorish Spain. Caliph Abû Ya'qûb was deeply interested in philosophy and asked Averroes a loaded question about "whether the heavens were created or not."
Ibn Rushd, under pressure, was unable to answer when the unexpected occurred... The Caliph responded himself. From that point Ibn Rushd was able to reveal the depth of his knowledge and expose his grasp of philosophy.
A fascinating conversation ensued.
The Caliph was impressed by Ibn Rushd's wealth of knowledge. That night changed Averroes's already busy life and social status. He returned home with a proposal to write a clear interpretation of Aristotle's work. Ibn Rushd accepted and dedicated many years on this prestigious and unprecedented project.
Ibn Tufail retired in 1182 and died in 1185. He recommended that Ibn Rushd should inherit his role of the Caliph's physician in 1182. Averroes, thus, became personal physician to both Caliph Abû Ya'qûb and to his son Caliph Abû Ya'qûb al-Mansûr.
For over twenty-six years Ibn Rushd laboured over the Aristotle interpretation till 1195. Meticulous commentaries were the end result. He wrote summaries, middle and long commentaries and sometimes, in all forms. His work was translated into Latin and surviving copies exist in Arabic and Hebrew
De anima (of the Soul)
Physica and Metaphysica
De Partibus Animalium
Averroes's commentaries were the most competent ever written. He became known as Aristotle's Commentator.
His extreme perception enabled him to compare and critique other classical commentators: Themistius, Alexander of Aphrodisias and the Muslim philosophers: al-Farabi, Avicenna and Avempace.
Ibn Rushd's intellectual legacy, influenced Spanish Jews and Medieval Europe Christians alike for over the next four centuries. His visionary Scholasticism transformed their ideological 'thought' processes.
Aristotle, to Averroes, personified the supremity of mankind's intelligence.
He believed: pure truth was attained by rational thought and that philosophy could lead to final truth.
- Ibn Rushid wrote over 78 books – 20 of which were medical
- The most acclaimed works were were related to medicine, philosophy, and jurisprudence
- Astronomy, music, poetry and rhetoric were also studied and written about in-depth
- Generalities in Moorish Medicine (Al-Kulliyat) was translated into Latin, its contents were taught in Moorish Medicine Education
and was more familiarly known as The Colliget. Translated in Padua in 1255 by Bonacosa, a Jewish student. Up until the 18th century The Colliget was widespreadly taught and referred in Moorish Medicine Health Care
medical world and to its students.
Al-Kulliyat:The Colliget divides into seven different books
- 1. Anatomy of Organs (Tashrih al-a'lda
- 2. Health (al-Sihha)
- 3. Sickness (al-Marad)
- 4. Symptoms (al-'Almat)
- 5. Drugs and Foods (al-adwiya wa 'l-aghdhiya)
- 6. Hygiene (Hifz al-sihha)
- 7. Therapy (Shifa al-amrad)
- Kulliyat fî‘l-tibb was ranked the highest of his medical work. It was a seven-volumed encyclopedia with in-depth knowledge of anatomy, diagnosis, medical material, pathology, physiology and Universal remedial treatments.
The need and importance of Anatomical knowledge for medical training and proceedures during that period was immense. Ibn Rushd is recalled for saying: "Anyone who practices tashrfh/ anatomy will increase his faith in Allah."
- Tuhafut al-Tuhafut (The Incoherence of the Incoherence) was his superlative work in philosophy. It was much criticized by Moslems, but had extreme effect on the Europeans. Commenting on the Role of Fate, he said: that man is neither in full control of his destiny nor it is fully predetermined for him
His Jurisprudence writings:
Bidayat al-Mujitadid wa-Nihayat al-Muqtasid
was esteemed to be the best 12th century manuscript on the Maliki School of Fiqh.
The Most Famous writings:
Commentary on Plato's Republic
(he dedicated it to Caliph Abû Ya'qûb al-Mansûr)
Al Farabi's Logic
Averroes always sought The Absolute Truth
There was only one truth for Ibn Rushd: religious law.
The same truth the philosopher sought.
The theory of the 'Double Truth': that philosophy was true and revealed Religion was false was formed by 13th century Latin Averroists. Ibn Rushd hiself would have repudiated these theories. Averroism was (a false and mistaken interpretation of his work) promoted by Siger Barber who led scholars astray from Ibn Rushd's ideologies.
Averroes expressed unmistakably and clearly: that religion was for all three classes
. The philosophers, the theologians and the masses. His hypothesis was based on three respective types: demonstration, dialectical and persuasive.
He believed the understandable interpretation of reward and punishment (according to each religion. Islam, Jewish or Christian) was to be applied by the elite and by the masses, equally.
The upper echelons of society greatly esteemed his work; the masses misunderstood him. Fundamentalists were infuriated with Ibn Rushd's debatable theories. His disentanglement of the quintessence of Ancient Greek Philosopy and aligning it to espouse with Islamic teachings, was nothing but offensive, to the fanatics.
Compounding philosophical reasoning with religion became a sensitive issue and culminated disastrously for Averroes. Fierce opposition rose from the fuqaha' (the jurists) against his philosophic arguments. The fuqaha's supporters were fanatical masses.
In 1195, the Caliph was engaged in a (jihad) war against Spain. Yaqub al-Mansur sought the fuqaha's assistence. At that point, Ibn Rushd fell dramatically from grace.
Caliph Yaqub al-Mansur dismissed Ibn Rushd from his Quadi post and banished Averrores to Lucena, then known as al-Isalah (a Jewish colony near Cordoba).
Ibn Rushd appeared before a tribunal (comprised of Malakite Cordovan jurists and fuqaha'). There his philosophical doctrines were decreed heresy. Edicts were issued ordering Ibn Rushd's philosophical works to be cast to flames; thereafter his works were prohibited for study, and were considered harmful to religion.
His medical works, arithmetic and astronomy were not touched. Ibn Rushd's vast library was burnt during 1194-95. The fanaticism eventually subsided after the battle of Alarcos was won in 1195.
Ibn Rushed was recalled to Morocco by the Caliph al-Mansur. He had suffered acutely and had entered a profound depression. He died shortly afterwards in 1198. He was first buried in Marrakesh; later his body was brought to Cordova and he was buried in the family tomb.
You Are Here:
Home Page > Averroes > return to >
Moorish Spain >
Calle Judios 12. Cordoba.