Ebu’l-Valid Muhammad B. Ahmed B. Muhammad B. Ahmed B. Ahmed B. is his full name. Rüşd al-Kurtubi is who he is. He was the son of a prominent family and was born in the Spanish city of Cordoba in the year h.520/m.1126. It’s been attempted.
Due to the positions held by his grandfather and father, Ibn Rushd began his scientific career by learning from eminent teachers in a thriving scientific and cultural environment. From his father, he learned the fundamentals of theology. Ethics, Astronomy, Literature, Philosophy, Physics, Logic, Mathematics, Politics, Psychology, Nature, and other nonreligious sciences are also important. He also pursued studies in zoology and medicine. Being a Kadi’l-Kudat (Basqadi), as Ibn Rüşd was the Caliph’s personal physician, was an annotation to his knowledge in religious sciences, his knowledge of medicine, and once more, at the Caliph’s request, on Aristotle’s works. His writings can also be used as proof of his proficiency in philosophy. In the other fields we’ve mentioned, he also produced numerous writings and commentaries.
After some time, Ibn Rushd encountered Ibn Tufayl, the Caliph’s personal physician who was also with them. At the same time, the Caliph asked Ibn Tufayl to explain Aristotle’s works to him because he was studying them but was having trouble grasping the philosopher’s writing style. Informing the Caliph that he is unable to complete the difficult task but that there is someone who can, he presents Ibn Rushd. Ibn Rushd, who earned the Caliph’s admiration, was named the judge of Isbiliye in h.565/A.D. 1169 and started annotating the works of Aristotle as per his orders. In H.567/m.1171, he was appointed the Head of Cordoba (Kadi’l-Kudat). The Caliph replaced Ibn Tufayl with him as his personal physician in the ensuing years. Ibn Rushd, on the other hand, lost popularity in the later Caliphate. There are several different narrations mentioned. In addition to these narratives, Ibn Rushd experienced difficult times, particularly in the last years of his life, due to the long-standing anti-philosophical views of the fuqaha (Fiqh Scholars). He claims that after being accused of heresy and infidelity, he and his son were expelled from the mosque where they had gone for the afternoon prayer.
In response to Gazzali’s work Tehafütü’l-Falasife, Ibn Rushd, the last exponent of peripatetic philosophy and one of the most influential thinkers in the Islamic world, wrote Tehafütü’t- Tehafüt. It dispelled the unfavorable impression he had of philosophers and demonstrated that Gazzali was also susceptible to criticism. In fact, the tradition of tahafüt developed and persisted in the Islamic world as a result of Ibn Rushd’s work.
Religion and philosophy are viewed by Ibn Rushd, also known as Aristotle’s commentary (explanatory), as two distinct disciplines that are fed from the same source and are compared to “milk brothers.” Philosophy is a creation of the human mind, as opposed to religion, which is a product of revelation. They both originate from the same location. Since religion and philosophy derive from the same source, they are intertwined truths that do not contradict one another but rather work to strengthen it. However, some people appear to see a contradiction between the data of philosophy and the Religious Nass due to a few unrelated factors. It is necessary in this situation to reconcile philosophy and religion. Only by interpreting Religious Nass is this feasible (Quran and Sunnah).
Ibn Rushd has two sons, one of whom is a physician named Ebu Muhammed Abdullah and the other is a jurist named Ebu’l-Kasm Ahmed who is the judge of the city of Kur, as well as in fields like Medicine, Law, and Philosophy. Ibn Rushd has spent his life full of many sciences and duties. He has many works behind him. He left behind numerous serving students.
The Turkish Religious Foundation’s Islamic Encyclopedia article titled “Ibn Rushd” contains comprehensive information about the life and works of Ibn Rushd.
a few of his pieces;
* Tehafütü’t- Tehafüt (It is a philosophical work written by Gazali as a denial of his Tehafüt.)
Faslü’l Makal (It is his work on Kalam.)
The Kitabu’l-Külliyat (It is his work on medicine.)
* The Ultimate al-Muktasid and Bidayetü’l-Muktahid (This is his work on Fiqh.)
Fi Cevheri’l-Felek Article (This is his work on Mathematics and Astronomy.)
Tabia Telhisu Maba’det (It is his metaphysical work.)
Telhisu Kitabi’l-Cumburiyye (Annotation written by Plato on his political work)
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