Ibn Rushd (Averroes) is regarded by many as the foremost Islamic philosopher.
Ibn Rushd, better known as Averroes (1126-1198), stands out as a towering figure in the history
Ibn Rushd, better known as Averroes (1126-1198), stands out as a towering figure in the history
of Arab-Islamic thought, as well as that of West-European philosophy and theology. In the
Islamic world, he played a decisive role in the defense of Greek philosophy against the onslaughts
of the Islamic theologians, led by al-Ghazali (d. 1111), and the rehabilitation of Aristotle.
Islamic world, he played a decisive role in the defense of Greek philosophy against the onslaughts
of the Islamic theologians, led by al-Ghazali (d. 1111), and the rehabilitation of Aristotle.
A common theme throughout his writings is that there is no incompatibility between religion and philosophy when both are properly understood. His contributions to philosophy took many forms, ranging from his detailed commentaries on Aristotle, his defense of philosophy against the attacks of those who condemned it as contrary to Islam and his construction of a form of Aristotelianism.
In the Western world, he was recognized, as early as the thirteenth century, as the Commentator of Aristotle, contributing thereby to the rediscovery of Aristotle’s writings, after centuries of it being lost in Western Europe. That discovery was instrumental in launching Latin Scholasticism and, in due course, the European Renaissance of the fifteenth century.
Introduction
We maintain that the business of philosophy is nothing other than to look into creation and to ponder over it in order to be guided to the Creator -- in other words, to look into the meaning of existence. For the knowledge of creation leads to the [understanding] of the Creator, through the knowledge of the created. The more perfect becomes the knowledge of creation, the more perfect becomes the knowledge of the Creator.
The Qur'an says: "Wherefore take example from them, you who have eyes" [Qur'an 49.2]. That is a clear indication of the necessity of using the reasoning faculty, or rather both reason and religion, in the interpretation of things.
Again it says: "Or do they not contemplate the kingdom of heaven and earth and the things which God has created" [Qur'an 7.184]. This is in plain exhortation to encourage the use of observation of creation. And remember that one whom God especially distinguishes in this respect, Abraham, the prophet. For He says: "And this did we show unto Abraham: the kingdom of heaven and earth" [Qur'an 6.75]. Further, He says: "Do they not consider the camels, how they are created; and the heaven, how it is raised" [Qur'an 88.17]. Or, still again: "And (who) meditate on the creation of heaven and earth, saying, O Lord you have not created this in vain" [Qur'an 3.176]. There are many other verses on this subject: too numerous to be enumerated.
Now, it being established that the Law makes the observation and consideration of creation by reason [mandatory] -- and consideration is nothing but to make clear the implied -- this can only be done through reason. Thus we must look into creation with the reason.
The Law teaches that the universe was invented and created by God, and that it did not come into being by chance or by itself.
Do you think you are getting happier as you become better educated?
Ibn Rushd believed happiness varied with intellectual ability who else felt that way? 
.png)
.png)
.png)
.jpg)
.png)
.jpg)
.jpg)
.jpg)
.png)