Ibn Rushd Research Articles

La tuberculose des bases pulmonaires

Tuberculosis is a major public health problem in Morocco. Tuberculosis of the lung bases is a rare and atypical form and raises real diagnostic problems. We report a retrospective study of 21cases of basal pulmonary tuberculosis, collected at the service of respiratory diseases in Ibn Rushd hospital in Casablanca between 2004 and 2015 (11years). From a total of 21patients having basal pulmonary tuberculosis, 13 (62%) were women versus eight men (48%), the average age was 33years. The average time of diagnosis was 25days. The disease was unilateral in 20cases (95%). The right lower lobe was the most frequently affected (71%). Inhomogeneous opacities (66%) and consolidation (28%) were the main radiological findings. Associated comorbidities were dominated by diabetes in six cases (28%). Bronchoscopy had recovered thickening spurs in eight cases, endobronchial granules in seven cases and bronchial inflammation in six cases. Bronchial biopsies had found a necrotizing granulomatous inflammation tuberculoide in seven cases (33%). The smear was positive in sputum in three cases (14%), in the bronchial aspirate in four cases (19%), in induced sputum in one case (4.7%) and in post-bronchoscopic sputum in six cases (28%). The antituberculous treatment was started in all patients with good clinical and radiological evolution. The basal localization of the pulmonary tuberculosis is misleading; source of diagnostic delay, hence the need to think about it especially in patients with comorbidities.

One Out of Two

formula of 1,001 nights, Salman Rushdie tells a story in which jinn and jinnia turn the earth into a battleground in a war between the forces of reason and faith. Set in our own time, the novel is told from a period one thousand years in the future, a time so removed from the twenty-first century, the narrators say, that “we argue, sometimes, about whether we should call it history or mythology. Some of us call it a fairy tale. But on this we agree: that to tell a story about the past is to tell a story about the present.” At the core of this novel, Rushdie revives the spirits of the medieval thinkers al-Ghazali and Ibn Rushd to conduct an inquiry into the influence of faith and reason in the contemporary world. For Rushdie , Ghazali is the forefather of extremist fundamentalism. “I have found,” says Ghazali, “that the application of a degree of ferocity to the person usually brings his thinking into line with my own.” Rushdie brilliantly reimagines the atrocities of al-Qaeda and ISIS (“crazy white-eyed trance-killers from hell”) as the workings of the dark jinn, who take to heart Ghazali ’s admonition that “Fear leads [man] towards faith, not as a cure for fear, but as an acceptance that the fear of God is the natural and proper condition of man’s lot.” Rushdie turns to Ibn Rushd to wage the counterargument. Extolling the necessity of reason, Ibn Rushd says, “It is not that God does not exist but that like any proud parent he awaits the day when his child can stand on its own two feet, make its own way in the world, and be free of its dependence upon him.” In the end, despite “a wild international spree of decapitations, crucifixions, and stonings” perpetrated by the dark jinn and their entranced followers, reason prevails. As the narrators note, “the use of religion as a justification for repression, horror, tyranny , and even barbarism . . . led in the end to the terminal disillusion of the human race with the idea of faith.” The result is one thousand years of peace. And yet Rushdie doesn’t end his novel on this utopian note. The narrators observe that, with the death of god and the permanent closing of the passages that allowed such entities as jinn and gods to descend to earth, people have lost the ability to dream. “We read of you in ancient books, O dreams, but the dream factories are closed. This is the price we pay for peace, prosperity, tolerance , understanding, wisdom, goodness, and truth: that the wildness in us . . . has been tamed, and the darkness in us, which drove the theater of the night, is soothed.” The condition that the atheist Salman Rushdie presumably looks forward to—a world in which the clash between reason and faith has been settle in favor of reason—appears to bother the novelist Salman Rushdie. As Rushdie’s narrators say, “Mostly we are glad. Our lives are good. But sometimes we wish for the dreams to return. Sometimes, for we have not wholly rid ourselves of perversity, we long for nightmares.” Jim Hannan Le Moyne College Daniel Sada. One Out of Two. Katherine Silver, tr. Minneapolis, Minnesota. Graywolf. 2015. 88 pages. One Out of Two, by Daniel Sada, describes the lives of the Gamal twins, Constitución and Gloria. They live together, work together in their sewing business, eat together, bathe together, and even sleep together. Their lives are ruled by their very togetherness until Oscar Segura enters the scene. Now there is a distraction, an interruption of their very togetherness, a variation to their otherwise normal, boring lives. And although there has never been a competitive element between the middle-aged sisters, one now emerges. Will Oscar rend asunder the Gamal establishment? Will one of the two surrender herself to him and leave her alter ego to fend for herself as a singleton? Herein lies the enchantment of this novelette that dissects the experiences and combined existence of the twins. What is truly interesting about Sada’s rendering of the twin lives into a single entity is the way in...

A Fragment of a Book of Physics from the David Kaufmann <em>Genizah</em> Collection (Budapest) and the Identity of Ibn Daud with Avendauth

This paper describes a Judeo-Arabic genizah fragment, BUD GEN 210+, and discusses the implications of its discovery. The fragment was originally part of an anthology on physics that included writings by Ibn Sīnā and Ibn Rushd. One page contains the end of a book of Physics ( al-samāʿ al-ṭabīʿī ), which two colophons ascribe to Abraham Ibn Daud, the Jewish philosopher of Toledo (ca. 1110–1180). The manuscript is significant in itself, as a witness to an unknown work by Ibn Daud and as the sole surviving specimen of his Arabic writing. In addition, it lends definitive support to the hypothesis, advanced sixty years ago by Marie-Therese d’Alverny, that Avendauth, the twelfth-century Toledan Jewish translator of Ibn Sīnā from Arabic into Latin, should be identified with Abraham Ibn Daud.

Language Policy And English Learning Development:, Suggestive Language Policy For The College Of Education / Ibn Rushd

Language Policy And English Learning Development:, Suggestive Language Policy For The College Of Education / Ibn Rushd

Valvular calcifications in a patient on hemodialysis in Morocco

IntroductionLes calcifications valvulaires constituent une des complications cardiovasculaires majeures de l'hémodialysé de par sa prévalence et son caractère prédictif de morbidité et de mortalité. De nombreux facteurs de risque sont à l'origine de ces calcifications. Le but de notre étude est d’évaluer à la fois la prévalence des calcifications valvulaires chez nos patients hémodialysés ainsi que leurs facteurs de risque.MéthodesIl s'agissait d'une étude transversale monocentrique, descriptive et analytique, ayant inclus 111 patients adultes hémodialysés depuis plus de 6 mois au centre d'hémodialyse du CHU Ibn Rochd de Casablanca et qui ont eu à bénéficier d'une ETT durant l'année 2013.RésultatsL’âge moyen de nos patients était de 44 ± 14 ans. L'ancienneté moyenne en hémodialyse était de 146 ± 80 mois. La pression artérielle moyenne était de 123 ± 23 mmHg pour la systolique et de 72 ± 13 mmHg pour la diastolique, la PTHi moyenne de 529±460 pg/ml, la calcémie moyenne de 86±10 mg/l et la phosphatémie moyenne de 40±15 mg/l. La CRP moyenne était de 11±19,8 mg/L. Sur le plan thérapeutique, 96% des patients étaient sous carbonate de calcium, 11% sous 25 OH vitamine D, 55,5% sous 1 hydroxy-vitamine D3. La prévalence des calcifications valvulaires était de 15% avec une localisation valvulaire aortique dans 41,2% et valvulaire mitrale dans 41,2%. En analyse univariée, seule la durée d'hémodialyse semble être associée à la survenue des calcifications avec p = 0,09 proche du seuil de significativité.ConclusionLa prévalence des calcifications valvulaires chez nos patients hémodialysés reste élevée même si elle parait relativement moindre comparée aux données de la littérature. Aucun facteur de risque connu n'est apparu significativement associé à ces calcifications.

Discordance between mitral valve area (MVA) and pressure gradient in patients with mitral valve stenosis: mean transmitral valve gradient is a severity index or a tolerance index of severity of mitralss valve stenosis?

Le rétrécissement mitral (RM) rhumatismal demeure une valvulopathie fréquente dans les pays en voie de développement. Cependant, les pays industrialisés ont vu l'émergence ces dernières années de nouvelles étiologies de RM; notamment l'origine médicamenteuse et/ou toxique responsable de valvulopathies restrictives aussi bien sténosantes que régurgitantes. Pour cette raison, l'évaluation échocardiographique du RM et surtout, la définition de critères objectifs pour conclure au caractère serré du RM reste toujours d'actualité. Les objectifs du travail sont: évaluer l'existence ou non d'une corrélation directe entre le gradient moyen transmitral (GMT) et la sévérité du RM chez les patients porteurs d'un RM serré ou très serré (critère primaire) et analyser les différents paramètres qui conditionnent le gradient moyen transmitral (GMT) (Critère secondaire). Il s'agit d'une étude transversale monocentrique incluant tous les patients admis au service de Cardiologie du CHU Ibn Rochd de Casablanca pour un RM serré ou très serré, sur une période d'une année (Janvier 2014 à Décembre 2014). Nous avons analysés séparément deux groupes de patients : ceux avec un gradient moyen transmitral<10 mmHg (groupe 1) et ceux avec un gradient>10mmHg (groupe2). 50 patients porteurs d'un RM serré ou très serré ont été inclus. L'âge moyen de nos patients est de 41,7 ans avec prédominance féminine (sex ratio: 0,25). 64% de nos patients avaient un RM serré et 36% avaient un RM très serré. 52% (26 patients) avaient un GMT <10mmHg et 48% (24 patients) avaient un gradient moyen >10mmHg, ce qui suggère l'absence de corrélation directe entre la sévérité du RM et le GMT (coefficient de Pearson R: -0,137). Pour la dyspnée, 80% des patients du groupe 1 étaient dyspnéiques stade II de la NYHA et 70% des patients du groupe 2 étaient dyspnéiques stade III (41%) ou IV (29%) de la NYHA, ce qui signifie l'existence d'une corrélation significative entre le GMT et la sévérité de la dyspnée (R: 0,586 et p: 0,001). L'étude analytique de la fréquence cardiaque et la présence d'une décompensation cardiaque par rapport au gradient moyen transmitral a montré une corrélation significative. En effet, parmi les patients du groupe 1, 96% avaient une FC entre 60 et 100 bpm et aucun patient n'était en décompensation cardiaque. Dans le groupe 2,54% (13 patients) avaient une FC >100 bpm et 7 parmi eux (53%) étaient en décompensation cardiaque gauche. L'étude de la pression artérielle pulmonaire systolique dans les deux groupes de l'étude a révélé l'existence dans notre série d'une corrélation statistiquement significative (R : 0,518 et P : 0,001) entre la PAPS et le GMT. La régularité du rythme et la fonction ventriculaire droite n'étaient pas corrélées au GMT (R : 0,038 et R :-0,002 respectivement). Le gradient moyen transmitral est un bon indicateur de la tolérance du rétrécissement mitral, mais il reflète imparfaitement sa sévérité vue qu'il dépend de plusieurs paramètres hémodynamiques. D'authentiques rétrécissements mitraux très serrés peuvent exister avec des gradients moyens transmitraux <10 mm Hg, c'est pour cette raison que la valeur du GMT ne doit jamais être interprétée isolément.

Averroës: Middle Commentary on Aristotle’s &lt;i&gt;De anima&lt;/i&gt;. A Critical Edition of the Arabic Text with English Translation, Notes, and Introduction

Averroes (Ibn Rushd), ‘the commentator’, wrote short, middle, and long commentaries on Aristotle’s texts—short and middle on almost all the treatises and long on five (viz Posterior Analytics, Physics, De caelo, De anima, and Metaphysics). The De anima was undoubtedly one of the most influential texts in the Middle Ages. Of Averroes’ three commentaries on this text, we have a relatively new edition of the short commentary by Salvador Gomez Nogales from 1985, a critical edition of the Latin translation of the long commentary by F.Stuart Crawford from 1953 (the Arabic is no longer extant), and now the long-awaited, annotated, critical edition with an English translation of the middle commentary by Alfred L.Ivry. Professor Ivry is certainly the best qualified scholar to undertake this task and the result, as far as I can judge, leaves nothing to be desired. His edition and translation set the highest standard and can serve as a model for anyone who works on a medieval text. The notes reflect Ivry’s wide and deep erudition in Greek, Arabic, and Hebrew philosophy; and they provide everything that the reader expects to find in notes and much more. The book includes an Arabic-HebrewGreek-Latin glossary, a very rich bibliography, and good indices. The publisher did a good job with the four alphabets, and the Arabic font is easy to read (which is not always the case in Arabic editions). The ‘Averroist community’ is now waiting for Ivry’s edition of the Hebrew translation by Moshe Ibn Tibbon, the publication of which by the Israel Academy of Sciences and Humanities is long awaited.

Nurses' Attitudes Toward Using of Patients' Physical Restraint At Psychiatric Hospitals In Baghdad

Objectives: The study aims to examine the level of nurses' attitude toward physical restraint in psychiatric hospitals in Baghdad. And to identify the relationship between nurses' attitude and some of their demographic characteristics. Methodology: A descriptive study was conducted in the period of January - May, 2014 on a purposive sample of 105 nurse who were working at psychiatric wards and hospital in Baghdad, these hospitals were: Baghdad Teaching Hospital\ Medical City Directorate and Ibn Rushd Teaching Hospital and Al Rashad Teaching Hospital \ Al Rusafa Health Directorate. A self administered questionnaire was constructed by a researcher for the present study. The constructed questionnaire consisted of two parts: the first contained the covering letter to obtain nurses' agreement to participate in the study and some of socio-demographic and job characteristic of nurses; the Second is the scale of nurses' attitudes. The validity of the questionnaire was done by content validity through the using of panel experts, and reliability of the questionnaire was done by internal consistency through the pilot study and the computation of Alpha Correlation Coefficient. The data were collected through the utilization of the self administrative questionnaire as a mean of data collection; and the utilization of structured interviewing. Statistical analyses were taken by using statistical software for social science (SPSS) version 15.0, in which a descriptive and inferential statistical approaches were applied such as: frequencies, percentage, mean of scores, standard deviation, alpha correlation coefficient and chi- square test. Results: The results of the study revealed that the majority of nurses were males (72.4%) with age ranging between 30 - 39 years old (53.3%) and graduated of the medical institution (41.9%). More than half of them having 1-9 yearsof employment in the nursing field (55.2%) and working in psychiatric nursing for the same period of their employment in nursing (75%), and 88% of the nurses was distributed in the psychiatric wards. Psychiatric nurses have higher attitudes toward using physical restraint (64.8%). There is no significant relationship between nurses' attitudes and any of their characteristics concerning the current study. Conclusions: The study concluded that psychiatric nurses have positive attitudes toward using of physical restraintsas alternative management for psychiatric patients. And also attitudes do not influence by Nurses' demographiccharacteristics. Recommendations: The study recommended the importance for psychiatric nurses to know that physical restraintsbe implemented as a last resort. And is necessary to implement restraint, the decision to do so should be lessarbitrary, more rational, less frequent, and less traumatic.

Al-Ghazali’s Position on the ‘Second Proof’ of the ‘Philosophers’ for the Eternity of the World, in the First Discussion of the Incoherence of the Philosophers

In the Incoherence of the Philosophers, Abu Hamid al-Ghazali (1058-1111) raised objections against the doctrine of the ‘philosophers’ (represented chiefly by al-Farabi and Ibn Sina) on 20 specific points. In the first, and longest discussion, he examines and rebuts four of their proofs of the pre-eternity of the world—that is, that the universe as a whole had no beginning but extends perpetually into the past. Al-Ghazali rejects that doctrine. But his own position on the issue does not become clear until he discusses the philosophers’ ‘second proof.’ In this paper, I will examine the relevant text of the Incoherence of the Philosophers, in order to clarify the nature of Al-Ghazali’s position in relation to the second proof. I will explain why Al-Ghazali cannot adopt what I refer to as the ‘naive’ theological position, according to which God temporally preceded the world. Instead, Al-Ghazali concurs with the philosophers that time is the measure of motion, but he asserts that time was created with the world, both having a beginning before which there was no time. God, on the other hand, is not temporally prior to the world, but neither is he simultaneous, as the second proof supposes. As timelessly eternal, God bears no temporal relation to the world at all. In conclusion, I describe what I refer to as a naive philosophical position, which is entailed by the second proof, but distinct from both Al-Ghazali’s position and that adopted by Ibn Rushd in his critique of Al-Ghazali in the Incoherence of the Incoherence. I argue that this naive philosophical position (and thus, the second proof) is incoherent.

Qur’anic Interpretation and the Problem of Literalism: Ibn Rushd and the Enlightenment Project in the Islamic World

This article examines the claim that Ibn Rushd of Cordoba (“Averroës,” 12th century B.C.) is a precursor of the Enlightenment and a source of inspiration for the emancipation of contemporary Islamic societies. The paper critically discusses the fascination that Ibn Rushd has exercised on several thinkers, from Ernest Renan to Salman Rushdie, and highlights the problem of literalism in Qur’anic interpretation. Based on Ibn Rushd’s Decisive Treatise (Fasl al-maqāl), the paper investigates Ibn Rushd’s proposed division of (Muslim) society into three distinct classes. The main question here is whether there is a substantial link between the people of the Muslim community, given the three distinct kinds of assent (tasdīq) introduced by Ibn Rushd. I argue that if such a link cannot be supplied, then it is hard to see in Ibn Rushd an enlightened social model for today’s Muslim societies. Furthermore, that the great majority of people are prevented from having any contact with non-literal interpretation of the Scripture and non-revealed ways of thinking. The latter position, though, does not seem to bring Ibn Rushd close to the Enlightenment. My analysis of religious language is inspired by Wittgenstein’s position that the meaning of a term cannot be detached from its use. I suggest that given the different lives of people belonging to Ibn Rushd’s different classes, the terms they use can mean quite different things. This argument in fact weakens Ibn Rushd’s association with the Enlightenment.

The Maristan "Sidi Fredj" in Fez, Morocco.

One of the seminal events in the history of diagnosis and treatment of severe psychiatric illnesswas the understanding of psychotic symptoms such as hallucinations, delusions, and paranoid ideas as resulting from “sickness” rather than from supernatural causes. With this realization, patients were treated with medications, not tortured or killed or jailed. Among the earliest psychiatric hospitals in theworldwas one in northern Africa. The word “maristan” is a contraction of a Persian word (bimarstan) meaning “the locus of sick people.” Maristans were medical institutions with four specialties: internal medicine, ophthalmology, traumatology, andpsychiatry.Over the centuries, they progressively restricted their work to mental patients only. As far as we know, the first historically known maristan in the Arab-Islamic region is the one in Baghdad during the reign of Harun Al Rashid. In Morocco, the first was built inMarrakech during the Almohad dynasty in the 12th century. It was described by Abdelwahad Al Murrakushi, a contemporary historian, as an exceptional medical institution, supported personally by the sultans. In Fez, during the Merinid dynasty another maristan, called “Sidi Fredj,”was built in the 13th century by the sultan AbuYaqub (1286–1307). LeoAfricanus (hisoriginal namewas Hassan Al Wazzan) worked in this maristan for 2 years as a secretary at the end of the 15th century. Adjacent to the Sidi Fredj maristan, herb shops allowed the preparation of many kinds of medications for centuries, and they still exist today. Medicine at that time was completely Hippocratic and never mentioned irrational causes of diseases, as is evident in medical books of famous physicians such as Ibn Rushd (Averroes) or Ibn Zohr (Avenzoar), who lived inMarrakech during the 12th and 13th centuries. Father Galaberto Jofre, a Spanish priest, came to “Africa” twice at the beginning of the 15th century to pay ransoms for Christian war prisoners and bring them back to Spain. He most probably visited Fez, which was the capital of Morocco

Quality of life after total hip arthroplasty according to the indication

The aim of this work is to determine the quality of life after rehabilitation for total hip arthroplasty (THA) in our Moroccan context, and according to the indication of THA. This is a prospective study from January 2013 to June 2014 on THA (including 7 bilateral) indicated by severe inflammatory or degenerative hip diseases, and sent to the Physical Medicine and Rehabilitation Ibn Rushd Hospital in Casablanca for functional rehabilitation. The quality of life of our patients was assessed by the Western Ontario and McMaster scale Universities Arthritis Index (WOMAC). 30 women and 15 men, mean age 47.5 years (20–75 years). 30 THA for severe inflammatory hip disease (including 5 bilateral), 22 PTH (including 2 bilateral) for degenerative hip disease. The mean VAS pain decreased from 60/100 to 12/100. The quality of life of the patients was improved in all cases. We compared the results according to the indication, degenerative hip disease versus inflammatory. The disappearance of pain after joint replacement surgery was similar in both groups. Functional status and quality of life of patients with inflammatory diseases, especially rheumatoid was altered. In our cases, the indications justifying the prosthesis were characterized by the predominance of inflammatory hip disease; this is explained by the systematic recruitment of such patients for postoperative rehabilitation in physical medicine and rehabilitation in this context. Improving the quality of life confirms the good results expected after total hip replacement despite some socio-cultural adaptations needed, especially for religious practice. The difference in quality of life as a function of the indication can be explained by the presence of another particular joint damage in inflammatory diseases.

URGENSI FILSAFAT ISLAM DALAM KURIKULUM PTAI

This paper discusses the urgency of Islamic philosophy in the curriculum ofIslamic colleges in Indonesia. The critical description of this paper is the positivistparadigm. This then makes humans eliminate bases of theological philosophicalthought (especially Islam). Islamic education in Indonesia, in this case PTAI,instead of using the philosophy of Islam, chose to use western philosophy asa center of excellence. Islamic philosophy itself arises from the translationof philosophical works on a large scale during the Abbasid Caliphate. In itsdevelopment, Islamic philosophy has gone up and down. The most phenomenal intidal Islamic philosophy is the attack of al-Ghazali and Ibn Rushd counterattack.The philosophy of Islam in Indonesia is still quite young. However, the reasonsare not necessarily used as an argument that Islamic philosophy is not goodenough to be the basis of scientific colleges. Research, development, publication ofIslamic philosophy are continuously done to enrich the discourse. In the contextof higher education, there is now an offer to integrate and connect “common”secular philosophy (Islam) and al-Qur’an traditions. Thus, the dichotomy ofwestern-Islam, secularity knowledge and neglect of religion and philosophy canbe resolved.Kata kunci: Islamic philosophy, curriculum, PTAI

An Ottoman Commentary Tradition on Ghazālī’s Tahāfut al-falāsifa. Preliminary Observations*

Ghazālī’s “The incoherence of the philosophers” spurred a counter-commentary by Ibn Rushd, as is well known. Up to ten texts from Ottoman scholars also purport to be commentaries on the Tahāfut , constituting a commentary tradition that has been neglected by scholars. The first two commentators, Khojazāda (d. 1488) and ʿAlāʾ al-Dīn Ṭūsī (d. 1482), are not line-by-line exegetes of Ghazālī, but rather update the discussions that Ghazālī broached to the level of knowledge available to them. Khojazāda was favored by the Ottomans, but ʿAlāʾ al-Dīn’s content, methodology and argumentation style proves to be just as, if not more, interesting for us.

The Effect of the Reader's Background on Reading Comprehension Performance

This study aims at measuring the amount of the effect of the reader's background knowledge on performance in reading comprehension tests through the assessment of information gained in reading comprehension (RC) tests across-four testing techniques, short answer questions ,true-false items , multiple - choice items , and cloze test and re-test. This technique involves the examinees in two types of tasks, i.e. pre-reading and post -reading task. Two hypotheses have been proposed to achieve the aims of this study. They are 1-There are no significant differences between the pre-reading and post-reading performances of examinees on reading comprehension(RC). 2-There are no significant differences in information gain scores across the different techniques of testing reading comprehension (RC) in EFL. To verify the validity of these two hypotheses, a number of statistical procedures have been used such as arithmetical mean, t-test for correlated and independent samples to analyze the performance of third and fourth year College students studying at the Department of English at University of Baghdad /Ibn Rushd College of Education for Humanities on two reading passages taken from TOEFL practice tests (2011). The analysis of the data has shown the following results: 1-The background knowledge has an effect on the performance on reading comprehension (RC). 2-There is a significant difference in students' performance on reading comprehension (RC). 3-The effect of background knowledge is investable on reading comprehension (RC) tests, but it can be identified or neutralized. Based on these conclusions, the researcher presented a number of recommendations.

Ibn Rushd Al-Burhan's Classification on the Basis of Existence and Cause (A Comparative Analytical Study)

Ibn Rushd has a basis from which he proceeds in his classification of the proof, and this basis is the reason for classifying the proof according to its main categories without the sub-categories, because the sub-classification of the proof has its own basis that is specific to it and it is a different basis from the basis according to which the proof is classified according to the main categories. The researcher studied both bases for classifying the proof as a main classification and a sub-classification. On this basis, the topic of the research was (Ibn Rushd Al-Burhan’s classification on the basis of existence and cause - a comparative analytical study).

ThePoeticsfrom Athens to al-Andalus: Ibn Rushd’s Grounds for Comparison

The Middle Commentary on Aristotle's Poetics by the Andalusian philosopher Ibn Rushd (d. 1198) has been treated by commentators as wide-ranging as Borges, Renan, and Kilito as an exemplary case of the failure of translation. Critics who presume Ibn Rushd's failure often concentrate on his rendering of Aristotle's tragedy and comedy by praise (madīh) and blame (hijā’). Taking account of Ibn Rushd's stated intention of using Aristotle‘s Poetics to facilitate comparative literary analysis, I argue here that far from representing a failure of comprehension, the rendering of tragedy and comedy as praise and blame respectively offered the Arabic philosopher a useful means of conceiving literary form outside the confines of a single literary tradition. Contrary to recent arguments in contemporary translation theory, Ibn Rushd's methodical appropriation of Aristotle's treatise suggests that at certain cultural junctures pursuing the path of fluency and localization can accomplish more than literalist foreignization.

Hématome surrénalien néonatal : diversité des modes de révélation

Neonatal adrenal hematoma is a rare condition, most frequently caused by trauma. We report three cases of adrenal hematoma admitted to the Neonatology and Neonatal Intensive Care Unit in the A. Harouchi Children's Hospital, the Ibn Rushd University Hospital in Casablanca, Morocco, over a 2-year period from January 2011 to December 2012. The average age of these patients was 5 days. The clinical presentations were diverse; the most common manifestations were intense jaundice in one case, acute adrenal insufficiency in one case, and severe anemia in the other case. Abdominal ultrasonography was used to confirm the diagnosis and monitor adrenal hemorrhage in all the patients. Analysis of clinical, laboratory, and ultrasonography data showed a favorable prognosis in all the patients. Based on these observations, we discuss the risk factors, clinical presentations, progression and management of neonatal adrenal hemorrhage.

Renaissance Averroism and Its Aftermath: Arabic Philosophy in Early Modern Europe ed. by Anna Akasoy and Guido Giglioni (review)

Reviewed by: Renaissance Averroism and Its Aftermath: Arabic Philosophy in Early Modern Europe ed. by Anna Akasoy and Guido Giglioni Steven Harvey Anna Akasoy and Guido Giglioni, editors. Renaissance Averroism and Its Aftermath: Arabic Philosophy in Early Modern Europe. International Archives of the History of Ideas, 211. Dordrecht: Springer, 2013. Pp. viii + 405. Cloth, $179.00. This rich volume of fifteen papers comprises the proceedings of a conference held at the Warburg Institute in 2008, with three additional papers. It begins with a learned introduction by one of the two editors, Guido Giglioni, that maps out the volume, outlines its main themes, and points to the care the editors have taken “in this volume” to distinguish Ibn Rushd, the twelfth-century historical figure, from Averroes, his literary incarnation in the Latin West, and to distinguish “between ‘Averroan’ [‘any philosophical view that belongs directly to Ibn Rushd’], ‘Averroist’ [any opinion held by a follower of Ibn Rushd in the medieval Latin West] and ‘Averroistic’ [‘the general cultural label denoting a pronounced [End Page 612] (vaguely Aristotelian) rationalistic attitude’]” (1–2). While scholars have long recognized the need to distinguish between Ibn Rushd’s teachings and those attributed to him by later thinkers, the pedantic distinction between Ibn Rushd’s teachings and those of Averroes seems misplaced and even misleading (and is not followed consistently in this book). Scholars of Ibn Rushd today who read him in the Arabic original do not always agree on his personal views (see, on this point, Anna Akasoy’s essay), particularly regarding philosophical problems such as God’s knowledge of particulars and the creation/eternity of the world. On the other hand, those who seek to understand Ibn Rushd through reading the medieval Latin translations are often able to do so. The key questions here concerning the medieval Latin readers are not semantic, but rather simply, did X read Averroes? Does he cite him approvingly? Does he seem to understand him? To what purpose does he use him? All too often in this volume, we are left to wonder in what ways Averroes parts from Ibn Rushd (and an Averroist teaching from an Averroan one), for example, Averroes’s view of supreme happiness (although curiously there is no reference in this volume to his commentary on Aristotle’s Nicomachean Ethics). The opening paper, one of my favorites, is Amos Bertolacci’s account of the critique of Averroes (=Ibn Rushd) against Avicenna on human spontaneous generation. For Bertolacci, who elsewhere has surveyed such criticisms by Ibn Rushd, Avicenna, “albeit negatively … is one of the most important sources of Averroes’s system”(39). Here he deftly traces Ibn Rushd’s various critiques in different places of Avicenna’s position on this topic—most interestingly, that it violates the principle of the necessary inherence of complex forms, like that of man, in specific matters; argues they are “representative of Averroes’s overall anti-Avicennian position” (41); and shows they do not present Avicenna’s views accurately. It may be noted that the highlighted inconsistencies here between Averroes’s Tahāfut and his long commentaries may be attributed to their different intentions and his considering only the latter demonstrative books. Charles Burnett’s short but sweet paper on the mid-sixteenth-century Latin editions of Aristotle’s corpus with Averroes’s commentaries spells out what is little known about the editors of these editions and their editorial policies and interests. Notwithstanding, his conclusion that the changes from edition to edition reflect “the developments in the academic circles in Padua and can hint at not only the academic discussions going on there, but also at the tensions, loyalties, and passions of the personalities involved” (64)seems a bit grandiose for the paper. Craig Martin’s suggestive chapter on the Latin commentaries on Averroes and, in particular, the sixteenth-century Latin supercommentaries on his Aristotelian commentaries, points to reasons for Averroes’s growing popularity during that century. The Latins turned to Averroes not only for his remarkably reliable philosophical expositions, but also because of his agreement with the Greek commentators, and his being a reliable source for their teachings (Dag Hasse would add for his philosophically attractive unicity of the intellect thesis...

IBN RUSHD AS JURIST” AND HIS FATWĀ ON LEGAL CAPACITY

Legal capacity is one of the major topics in Islamic law on personal status. The Qurʾān deals with this subject, for example in Q 4: 5-6. However, it only discusses the issue of legal capacity in relation to orphans and minors. Based on the loose Qurʾānic concept of orphans and minors, the jurists of the classical period attempted to understand what was meant by legal capacity in Islam and how ought to operated in a Muslim society. One of the most remarkable jurists who tackled this issue was Ibn Rushd (520/1126-595-1198). In his celebrated collection of fatwā, the Fatāwā Ibn Rushd, he explored the issue of legal capacity based on questions brought to him, who at a time sit as a qāḍī in Sevilla and Cordoba. Keywords: Averroes, legal, capacity, personal status, guardianship, Muslim Spain.