Ibn Rushd Research Articles

Ibn Rushd’s Middle Commentary on the Poetics, or the Ethical Education

Abstract In his Talkhīṣ Kitāb Arisṭūṭālīs fī l-Shiʿr (“Middle Commentary on Aristotle’s Poetics”) Ibn Rushd (Averroes, d. 595/1198) strictly defines poetic statements (al-aqāwīl al-shiʿriyya) as imaginative (mutakhayyila) statements that imitate the good and the evil, and aim at inciting people to virtue and deterring them from vice. Yet the traces of the Aristotelian ethical doctrine in this Commentary are not restricted to this link to virtue ethics, as the entire text follows at different levels the division between virtue/vice and good/evil. Ibn Rushd also refers to the teaching of ethics when discussing the object of poetic imitation (al-tashbīh wa-l-muḥākāt), the different natures he distinguishes among poets, and the genres of panegyric (madīḥ) and satire (hijāʾ). However, recent scholarship tends to view the Poetics in the Islamic context as a fundamentally logical treatise. Following the Alexandrian tradition, the falāsifa sought, at least since al-Fārābī (d. 339/950), to justify and explain the position of the Poetics in the Organon by defining, for example, the logical and psychological mechanisms of the poetical syllogism. More specifically, philosophers drew parallels between the role of imagination (takhayyul) in the poetical context and the role of assent or conviction (taṣdīq) in the other logical arts, and in particular in the Rhetoric (al-Khiṭāba). The purpose of this contribution is to demonstrate that the Poetics, according to Ibn Rushd, is a treatise that combines logic and ethics and determines in that respect the conditions and the rules of a practical education of the citizens. Like the rhetoric whose political value was already determined, poetics also plays a role in defining the nature and the content of the poetical statements that are to be employed in order to encourage people to virtuous actions – that is, the very condition for a virtuous political, and thus, a happy life. Straddling between logic and ethics, poetry is therefore fundamentally political.

Transcending Ibn Rushd’s methods of reasoning

ABSTRACT Ibn Rushd presents different methods of reasoning. Each method differs in terms of its construction, level of assent, and the cognitive state it ultimately produces. Despite these technical variations, notable authors suggest that they are all equally valid and sound. I analyse this claim, and argue that although demonstrative and dialectical arguments are both valid and sound, there is a theoretical discrepancy between the two. Subsequently, I explore how underscoring this issue would motivate a non-classical/many-valued logic and a plurality of truth in being able to make sense of the theoretical discrepancy.

Ibn Rushd's argument on the relationship between freedom and necessity

The article examines the deterministic relationship between the concepts of freedom and necessity of Ibn Rushd, a major figure in medieval Arab-Muslim philosophy. His point of view is highlighted on the basis of denial, criticism and refutation of the opinions of the thinker's contemporaries. In medieval philosophy, the terms freedom and necessity were considered on the basis of a combination of religious and philosophical views. The author places special emphasis on the connection between the issues of fate and will.

Unique Interpretation of Necessity and Freedom in the Philosophy of Ibn Rushd Based on the Rejection of the Opinions of His Contemporaries

Unique Interpretation of Necessity and Freedom in the Philosophy of Ibn Rushd Based on the Rejection of the Opinions of His Contemporaries

Automatic diagnosis of epileptic seizures using entropy-based features and multimodel deep learning approaches

Epilepsy is one of the most common brain diseases, characterised by repeated seizures that occur on a regular basis. During a seizure, a patient's muscles flex uncontrollably, causing a loss of mobility and balance, which can be harmful or even fatal. Developing an automatic approach for warning patients of oncoming seizures necessitates substantial research. Analyzing the electroencephalogram (EEG) output from the human brain's scalp region can help predict seizures. EEG data were analyzed to extract time domain features such as Hurst exponent (Hur), Tsallis entropy (TsEn), enhanced permutation entropy (impe), and amplitude-aware permutation entropy (AAPE). In order to automatically diagnose epileptic seizure in children from normal children, this study conducted two sessions. In the first session, the extracted features from the EEG dataset were classified using three machine learning (ML)-based models, including support vector machine (SVM), K nearest neighbor (KNN), or decision tree (DT), and in the second session, the dataset was classified using three deep learning (DL)-based recurrent neural network (RNN) classifiers in The EEG dataset was obtained from the Neurology Clinic of the Ibn Rushd Training Hospital. In this regard, extensive explanations and research from the time domain and entropy characteristics demonstrate that employing GRU, LSTM, and BiLSTM RNN deep learning classifiers on the All−time−entropy fusion feature improves the final classification results.

KONSTRUKSI KEILMUAN SAINS DAN MATEMATIKA DALAM PERSPEKTIF ISLAM SERTA IMPLEMENTASINYA PADA LEMBAGA PENDIDIKAN ISLAM

The relationship between science and religion in the construction of Islamic knowledge tends to be dynamic. On one hand, some scholars argue that science and religion are two distinct entities, each with its own domain of study. On the other hand, others believe that there is a dialectical (integrated) relationship between science and religion, wherein they can complement each other's deficiencies. Science without religion may lose its values and ethics, while religion without science may lack the scientific dimension as a fundamental part of established knowledge construction. The aim of this research is to analyze in-depth the relationship between science, religion, and mathematics from an Islamic perspective. The analysis is conducted through library research, utilizing various reputable literature such as books and scientific journals. The findings of this research indicate that the relationship between science and religion (Islam) can take at least four forms: conflict, independence, dialogue, and integration. This conclusion is drawn from the perspectives of several scholars, including Ian G. Barbour, Fazlur Rahman, Ismail Raji Al-Faruqi, Muhammad Nauquib Al-Attas, Mulyadhi Kartanegara, and Muhammad Amin Abdullah. The conflict between science and religion is not exclusive to Islam but is also observed in Christianity when philosophical views are deemed contradictory to church dogmas. The debate between science, philosophy, and religion in Islam began with Imam Al-Ghazali's critique of philosophical constructs in his work "Tahafut al-Falasifah" (The Incoherence of the Philosophers), which was responded to by Ibn Rushd with his work "Tahafut al-Tahafut" (The Incoherence of the Incoherence). To bridge the scholarly dichotomy, Muslim scholars propose the concept of interdisciplinary integration between religious sciences (al-ulūm al-dīniyah) and general sciences or philosophy (al-ulūm al-‘alamiyah / al-falāsifah).

Kontra Narasi atas Tanggapan Ibnu Rusyd terhadap Imam Al-Ghazali Terkait Apostesi Filosof

The dialogue between Imam Al-Ghazali and Ibn Rushd is one of the most monumental stories in the study of Islamic philosophy, in which his criticism of Al-Ghazali is refuted by Ibn Rushd with his various arguments. The purpose of this article is to strengthen Imam Al-Ghazali's criticism of the philosophical eschatological paradigm. The research method used is descriptive qualitative. The results of this study indicate that (1) Imam Al-Ghazali sentenced the philosophers to be disbelievers who held this view of nature as eternality, God does not know the details, and the resurrection of the soul on the Day of Judgment. (2) However, this verdict was criticized by Ibn Rushd. That nature is eternal, because its existence coincides with the beginning of time. Then this knowledge of God has nothing to do with a detailed or global model of knowledge, because God is the substance that causes an object to exist. Then this religious text is metaphorical in nature, so it is not certain that it is the body that is resurrected. (3) It's just that, the majority of scholars' from Sunni circles support Imam Al-Ghazali's statement. They based it on religious texts QS. Al-Hadid verse 3 about the eternality of nature, QS Al-An'am verse 28 regarding the knowledge of God, and QS Al-Kahf verse 47 and Al-Anbiya '104 regarding the resurrection of the body.

Analisis Kepemimpinan Pendidikan Islam Abad Pertengahan dan Penetrasinya terhadap Renaisans di Eropa

Purpose − This research aims to understand the state of Europe before the Renaissance, describe the process of the Renaissance, and analyze the penetration of Islamic education to the Renaissance movement in Europe.
 Method − This research is qualitative type with a library research approach. Where research was carried out by collecting, reading and reviewing books related to the analysis of Islamic educational leadership and its penetration into the renaissance in Europe. The analysis techniques in collecting data for this research are data reduction, data presentation, and drawing conclusions using a historical approach.
 Findings − The results of this study describe the condition of Europeans before the renaissance, the process of the renaissance, and the analysis of the contribution of Islamic education to the renaissance movement in Europe. The condition of Europe before the Renaissance experienced dark ages, moral degradation, and ignorance (dark ages). The dark ages of Europeans can be seen from economic, political, socio-cultural, and religious aspects. The process of the renaissance was motivated by the Muslims who occupied the Andalusian region (Spain) in 771 AD under the caliphate of the Umawid State, namely Al-Walid bin Abdul Malik and the governor of North Africa Musa bin Nushair and commanders Tharif bin Malik and Thariq bin Ziyad. Andalusia (Spain) developed under the leadership of the Umawid State and the Abbasid State which carved a glorious civilization. Muslim scientists were born, one of which was Ibn Rushd, for his thoughts was born the bluff of Averroeism. The Renaissance first appeared in Italy by the bourgeoisie and the word renaissance was first introduced in France by Jules Michelet and popularized by Jacob Burckhardt. On the other hand, the renaissance also began with the Rusydian movement (students of Ibn Rushd) from among the Westerners themselves, among them Musa Ibn Maimun and Siger de Barbant. The contribution of Islamic Education to the renaissance can be seen from the existing education system or level of education such as, kuttab, mosque, book translation center and library. Where it made a long-term contribution to the renaissance process.

Dialectics and the Relationship between Philosophy and Religion in an Islamic Perspective

. Islamic philosophy and religion have undergone long phases of ups and downs, becoming a dialectic of science. Religion and philosophy in the academic world view are two entities that cannot be separated when studied academically to find the truth. Ibn Rushd asserted that the religion of sharia and the philosophy of wisdom do not conflict. Indeed, there was tension between theologians, especially al-Ghazâlî in Tahâfut al-Falasifah, and Islamic philosophers, especially peripatetic philosophers, such as Ibn Sina. This tension is reflected in Ibn Rushd's statement that "reproach from friends hurts more than reproach from enemies, because according to him, religion and philosophy are actually brothers." The research in this article uses descriptive qualitative research methods with a Library Research approach, visualizing and analyzing the phenomena in this research study. The data sources in this research come from various information, journals, and writings resulting from research on the dialectics of Islamic philosophy and religion. The focus of discussion in this article has three focuses of discussion starting from measuring the relationship between Islamic philosophy and religion, characteristics of philosophy and religion in Islam, and dialectics of philosophy and Islamic religious teachings. Philosophy and religion are two entities that cannot be separated and will continue to be discussed and studied because they are academic studies, in search of scientific and rational truth.

TAWHID AND ISLAMIC PHILOSOPHY

This paper aims to delve into the realm of Islamic logic by conducting a comprehensive analysis of epistemology and reasoning regarding the concept of tawhid within the context of Islamic thought. Drawing from a wide range of primary and secondary sources, this study explores the distinctive features and foundations of Islamic logic, highlighting tawhid and its significance in understanding knowledge acquisition and rational inquiry in the Islamic tradition. It explores the contributions of prominent Muslim scholars, such as Al-Kindi, Al-Farabi, Ibn Sina, and Ibn Rushd, who made significant advancements in the field of logic. And it was found that tawhid serves as a foundational principle in Islamic logic, shaping the understanding of knowledge acquisition and rational inquiry within the Islamic tradition. The contributions of these scholars exemplify the compatibility between reason and revelation, providing a comprehensive framework for logical reasoning grounded in the principles of tawhid. Their ideas continue to inspire and shape contemporary discussions on Islamic logic, reflecting the enduring legacy of their intellectual contributions.

Ibn-Rushd (Averroes). The Incoherence of the Incoherence. Part Six

This work completes the series of publications that began in № 3 (2020), which is a translation of selected sections from the book «The Incoherence of the Incoherence» (Tahāfut at-Tahāfut), written by a peripatetic philosopher Ibn Rushd (Averroes, d. 1198) in response to the polemical treatise of asharite mutakallim al-Ghazali (d. 1111) «The Incoherence of the Philosophers» (Tahāfut al-Falāsifa).Dealing in this section with the third of the “heretical” (kufr) theses attributed to philosophers – about the alleged denial of bodily resurrection and sensory retribution, Ibn Rushd rejects this accusation and points out that from a Falsafa point of view, such principles of religion are necessary for the establishment of practical and theoretical virtues, and therefore are not subject to discussion. The philosopher notes the advantage of a bodily description of afterlife, however claims that bodies will be similar to earthly ones, but not identical to them.

On Averroes’ response to al-Ghazali’s critique of Falsafa interpretation of bodily resurrection

This article serves as an introduction to the translation of the section on bodily resurrection, from the book «The Incoherence of the Incoherence» (Tahāfut at-Tahāfut) of the peripatetic philosopher Ibn Rushd (Averroes, 1126–1198), written in response to the work of the theologian-asharite al-Ghazali (1058–1111) «The Incoherence of the Philosophers» (Tahāfut al-Falāsifa). The paper reveals the presentist-intellectualist intention of Falsafa eschatology; it also gives a compendium of the polemics of two thinkers around two related issues that are the rational proofs for the immateriality of the soul and its incorruptibility. Moreover, the research provides a brief summary of the section of the Ghazalian book regarding resurrection. The authors also disclose the connection between the book of Ibn Rushd and his earlier theological and polemical treatises «On the correlation between philosophy and religion» and «On the methods of proof for the principles of creed».The article is intended to serve as an introduction to the translation of the section on bodily resurrection, which concludes the book of the peripatetic philosopher Ibn Rushd (Averroes, 1126–1198) «The Inconsistency of Inconsistency», compiled in refutation of the critical treatise «The Inconsistency of the Teachings of the Philosophers» by the mutaqallimah-ash'arite al-Ghazali (1058–1111).

The Period of Progress of Islamic Civilization

The Islamic civilization's period of advancement from 600-1000 CE, often referred to as the Golden Age of Islam, represents a pivotal era in human history marked by unity in Islamic values, a strong moral foundation, and a cohesive identity among Muslims. This epoch reached its zenith during the times of the Rightly Guided Caliphs, the Umayyad Dynasty, and the Abbasid Dynasty. Key factors, such as steadfast adherence to Islamic values, laid the groundwork for a robust moral foundation and a detailed Islamic legal system. Cultural heritage emerged as a primary driver for scientific development, with translation centers and universities fostering a dynamic intellectual environment. The Umayyad period witnessed territorial expansion into North Africa, the Middle East, and Spain, leaving a significant impact on cultural and social progress. Despite internal challenges, the Umayyad's success provided a basis for advancements in science, art, and architecture. The Abbasid Golden Age saw the establishment of the House of Wisdom, a translation center that amalgamated classical knowledge. The Abbasids became intellectual and cultural hubs, making strides in science, medicine, art, and architecture. Influential figures such as Ibn Rushd, Al-Ghazali, Al-Kindi, Al-Farabi, and Ibn Sina made monumental contributions across various fields of study. In conclusion, the Islamic Golden Age demonstrated that the harmony between Islamic values, scientific development, and cultural appreciation served as the primary driving force, while future research prospects may explore practical applications in contemporary contexts, supporting positive developments in various aspects of human life.

Nietzsche, the Muslim Falāsifa, and Leo Strauss's Avicennan Turn

AbstractImpressed by Friedrich Nietzsche's critique of liberalism but alarmed by its consequences, Leo Strauss turned in the 1930s to the medieval Islamic philosophers (falāsifa). A review of a key cleavage in their political philosophy—reflected in the contrasting positions of Ibn Rushd and Ibn Sina—identifies the fundamental alternatives Strauss found available to him on the role of religion in politics, and on the necessity and efficacy of political activism more generally. It thus illuminates the trajectory of Strauss's thoughts on the relationship between reason and revelation: from an initial appreciation for the “golden mean” between Nietzsche and liberalism he believed he had found in the writings of al-Farabi and Ibn Rushd, to a more apolitical “Avicennan” stance after his arrival in America. This last, it is suggested, was a contingent stance requiring reconsideration in light of new circumstances in American politics today.

Examining the Theoretical Foundations of Sufi Perspectives: An In-Depth Analysis of Ibn Sina's Views

The historical details in the article and the writings of Ibn Sina attest to his interest in Sufi doctrines, his personal acquaintanceship with many of them, and his friendship with some of them. The author claims that Ibn Sina's mystical worldview was greatly influenced by Aristotle's ideas. However, Sufi passion was not something unusual or accidental for the scientist. Due to its universality and scope, it became a model for later scientists and philosophers. During this period, the scientific heritage left by the great sages was a huge scientific treasure for their followers and an important fundamental basis for the development of their views, schools and heritage. The heritage of Al-Kindi, Ibn Majah, Farabi, Ibn Rushd and other thinkers became the property of human culture. One of the most prominent representatives of this school is Abu Ali ibn Sina. In addition to mastering, restoring, and spreading Aristotle's teachings, he was also able to critically perceive and develop them alongside his esteemed predecessors.

On Occasion of the Thirty Years of the Establishing Avicena Publisher and its Medical Journals Medical Archives and Acta Informatica Medica

Here we will focus on two of the four indexed biomedical journals that were published in Sarajevo during wartime conditions in 1992-1995. The first is the Medical Archives, which was founded in 1947 and whose last editor until 1991 was the respected Academician Mirko Grujic, and whose last edited issue remained in storage (then the printing was done on Heidelberg machines and the text was typed using lead letters) and that unprinted issue – the number one volume in 1991 never even came out. Given that the contracts with the strongest index database MEDLINE included the Contract of the Assembly of doctors of Bosnia and Herzegovina (BiH), which at that time was the owner of the journal, and the pause in printing had already been going on for two years, Medline withdrew this journal as well. Numerous correspondences with the main responsible person Mr. Sheldon Kotzin, we received an unexpected consent from the Medline database to try to fill the gap with at least a few double-issues within 6 months, and Medline will meet us and reactivate the depositing of the Medical Archive in Medline. In addition to these facts, I was reminded of the incredible activities related to the preparation and printing of 47 books and monographs out of a total of 98 in B&H in the war period 1992-1995, and their list is in the attached tables. Those war publications were created in various ways. Very important collection of published monographs are printed during wartime written by very famous scientists from Golden Arabic Ages: Ibn Sina, Ibn Haitham, Ibn Rushd, Ibn Nafis, Al Biruni, Ar Razi, which has been forgotten, translated by famous professors Sakir Sikiric and Hamdija Karamehmedovic until 1962. In addition to these facts, I was reminded of the incredible activities related to the preparation and printing of 4 scientific journals out of 8 biomedicine which today indexed journals in Bosnia and Herzegovina. Very important item from wartime was recording documetary movie "Amputation or Reconstruction in Wartime Conditions" recorded by Izet Masic and Zoran Ridjanovic which made in 1994 and showen in Lisbon during MIE '94 Conefernce as one of war miracles. Finaly, during wartime in B&H Avicena organized and published Proceedings of ten scientific meetings held in sieged Sarajevo and all presented papers were published and deposited in PubMed Central database. Total amount of published books and monographs during past thirty years is more than 200, and, also published papers by Avicena during 30 years in four Avicena Publisher's journals have number more than 15,000 papers writen at least by 60,000 authors, from over 50 countries from all continents, and almost a half of them are stored in most influential indexed databases. It is incredible job of one very small publisher from small countriy.

The Strength of Ibn Rushd's Integration of Religion and Philosophy: An Islamic Historical Discourse

Ibn Rushd’s thoughts on the integration of religion and philosophy exerted a major influence on Medieval Jewish, Christian and Islamic philosophy. However, a study that writes the full concept of Ibn Rushd’s integration and its advantages has yet to be found. This study aims to thoroughly analyze Ibn Rushd’s concept of the integration of religion and philosophy, discover the strengths of the integration, and identify its logical consequences. This study uses the content analysis method with primary sources as the main data. The results of the study indicate that (1) Ibn Rushd integrates religion and philosophy by combining three things from religion and philosophy: sources, methods, and goals. (2) The strength of Ibn Rushd’s integration lies in the integrity of the aspects involved, the placement of ratios at a very high position, the principle that philosophical thinking is part of religious order, and the use of allegorical interpretation (ta’wil) of the holy verses. The implication shows that religion and philosophy become inseparable, and the movement for integration must be a movement towards each other, between religion and philosophy. Ibn Rushd’s thoughts on integration can be the basis of the efforts to integrate contemporary religion and science.

Ibn Rushd's Epistemology of Ijtihad in the Completion of Fiqh Ikhtilaf (Study of the Book of Bidayah Al-Mujtahid, Chapter of Worship)

This study analyzes the nature and concept of Ibn Rushd's ijtihad in completing fiqh ikhtilaf among the ulama. He is known for his expertise in philosophy, logic, medical, and the fields of jurisprudence and jurisprudence (Islamic law). It can be proven in his monumental work "Bidayah al-Mujtahid wa Nihayah al-Muqtasid." This study conducted descriptive library research based on a normative theological approach. This study collected data from the primary source of the book "Bidayah al-Mujtahid wa Nihayah al-Muqtasid" and other relevant and related secondary sources and then analyzed it using content analysis techniques. The study results showed that: 1) Ibn Rushd has a rich experience and scientific background. He referred to many sources in his ijtihad that mostly came from the book al-Istiz\kar by Ibn Abd al-Bar, so those books influenced some of Ibn Rushd's ijtihad decisions. Thus, Ibn Rushd cannot be considered an absolute mujtahid. 2) Generally, he is still guided by the ijtihad methodology outlined critically by the Ulama. Meanwhile, there are some approaches to solve the problem of ikhtilaf, such as first, the al-jam'u approach (compromise); second, al-tarjih (selecting among the most substantial arguments); third, al-jam'u baina al-jam'i wa al -tarjih (a combination of the al-jam'u and al-tarjih approaches); fourth, tawaqquf (silence); fifth, al-takhyir (optional).

Restorasi Filsafat, Dialog Mutual, dan Syari'ah: Ibn Rusyd dan Reformasi Islam dalam Fashl al-maqal

Ibn Rushd is one of the most important philosophers in the classical world of Islam. Without him, Aristotle would have remained a great mystery to the Western scientific world. It was he, who managed to provide the longest commentary on almost all of Aristotle's works, and his commentary, along with some of the doctrines of Averroism, created the great rationalist movement in the Latin West. However, unlike his philosophical dimension, which some Muslim scholars find too Aristotelian and therefore more impactful in the West and not in the Islamic world, Ibn Rushd's Islamic reform dimension has not received enough attention. I expose Ibn Rusyd's reform, in this study, as contained in one of his books, Fasl al-maqal fi taqrir ma bayna ash-shari'ah wa al-hikmah min al-ittisal (The decisive book on the certainty that there is a connection between shari'ah and philosophy). There are at least three main themes in his reform: restoration of philosophy, restoration of mutual dialogue, and restoration of the shari'ah. With these three themes of reform, we will realize not only Ibn Rushd's contribution to philosophy, but also his great concern for a number of crises in Islam, and for solutions to resolve them.

Ibnu Rusyd's Brilliant Ideas in His Contribution to Islamic Education

Islam is very open to various fields of discipline so that it has experienced a period of glory in its time which is called the golden age of Islam. even many prominent scientists appeared at that time who contributed to the fields of philosophy, medicine to Islamic education, and one of the famous figures is ibnu rusyd. So the purpose of this study is to describe the brilliant ideas of Ibn Rushd in his contribution to Islamic education. The method used in this research is descriptive qualitative with a literature study model and then analyzed and concluded verificationally. The results showed that the fruit of his thoughts that contributed to the field of Islamic education, among others, did not need a separation between religious science and general science as his real efforts by uniting philosophy with sharia (religion). Then the classification of the level of understanding of students according to their development, and finally the birth of several methods and models in learning such as jadal, khitobi, and burhani learning methods. While in the aspect of the model, reasoning-based learning emerged such as PJBL, PBL, and demonstration.