#ibn rushd

[kentonralphtoews]

[huesatlight]

Ben Maimon was Andalusian. One of the most important if not the most important Jewish Scholar of the Middle Ages. Ben Maimon who was Saladin's personal physician and advisor.

Ibn Rushd was Andalusian. The father of rationalism in the West. Arguably the most influential European philosopher in the past thousand years (or two).

This person is so funny because this isnt the first time they hate on Al-Andalus and the speak about the Christian rule of Spain positively. People quote rting and being like "Islam is nazism" like do we all know what happened after reconquista and hundreds of years of spanish "exploration" oooorr....

I legitimately don't care about al-andalus I just think its funny how people HATE it so much literally only because it's muslim.

[atsvensson]

Islamofobi och demokratiska rättigheter

Islamofobi och demokratiska rättigheter. Islamofobin sprider sej i Sverige. Med islamofobi menar man rädsla för eller aggressivitet mot människor som har Islam som sin religion. Man kan också mena rädsla för eller aggressivitet mot själva religionen. Själv är jag socialist och dessutom ateist. Hur ser jag då på religion. Ibland har jag fått frågan hur jag ser på kristendomen. Mitt svar blir då en…

[athena5898]

CENTRAL GAZA (Quds) — The occupation bombed Ibn Rushd School, which shelters displaced people in Al-Zawaida

[stumpyjoepete]

My favorite religious beliefs are the ones that neither make a lot of sense nor follow from a straightforward reading of the canonical texts. Dumb ideas that only a very clever person could have come up with.

Top three that I can think of off the top of my head (please add more):

Rabbi Isaac concluding that Melchizedek (a guy who shows up in all of two sentences) must have born circumcised, since he's "salem" (perfect) but was born before the promulgation of the commandment he would have needed to follow in order to be so. Really have to peel back the layers of the text to figure this one out. *ducks*

Immaculate conception. One reading of this is that theologians painted themselves into a corner with original sin and came up with a superfluous non-solution to their self-imposed problem. I guess the other reading is that the Catholic church rejected the Gospel of James as scripture and then canonized its views 1400 years later, as a meditation on the divine mysteries of paraconsistent logic.

What happens when two exclusive cannibals have a baby?: 1. Aristotle thinks most of the aspects of the mind/soul must be physically embodied to exist. The exception is the intellect, but it's unclear whether this "intellect" is compatible with the folk notion of a soul (e.g., personal memories persisting after death). 2. Ibn Rushd (Averroes) answers in the negative. We all have immortal souls, but they're actually just the same soul. All the personally distinctive stuff is the (mortal) body. 3. Thomas Aquinas hates this, but is wedded to Aristotelian philosophy. I can't say I understand his synthesis, but he does insist on a belief in the bodily resurrection in the end times. The embodied parts of your mind/soul are ultimately restored to you; it's only mortal in the short term. 4. Ok, but what happens if you lose an arm? Well, what happens if you lose an arm and someone else eats it? {increasingly elaborate thought experiments about cannibalism and resurrection}

[spiderbitesandvampirevenom]

really funny when people online discover classical/medieval texts and start posting exerpts like theyre some profound revelatory truths of the universe and not like. hundreds-of-years-old philosophical texts. like yes you should read them but you only sound smart quoting plato or ibn rushd or ben maimon if you like. actually add some commentary on it. otherwise it feels like poserism/bait ngl

[genderkoolaid]

Question: who was the Islamic philosopher you mentioned in that post? The one whose thoughts / works partially survived thanks to Jewish philosophers? I'm curious.

Also, on a broader note, it's interesting to think about: that even after death, even if some may try to destroy your work or erase your existence, there will still be other people who help your ideas live on anyway.

Ibn Rushd! Also called Averroes in the West. His books were translated into Hebrew and "inspired a renewed interest in the interpretation of scripture and the Jewish religion" (from Reopening Muslim Minds). The famous Jewish philosopher Maimonides was a fan of his! Christians were also inspired (specifically by his commentary on Aristotle) but the Catholic Church was not a fan. Especially about ideas like "women have the same intellect as men and should occupy the same positions in society men do, including as rulers, and its only because society wont educate them that they don't know things, and this makes our countries worse." He was also extremely pro-philosophical questioning & thought the Quran should be read allegorically.

[talonabraxas]

Zadakiel, Archangel of Jupiter ♃ Talon Abraxas

Zadkiel, the Archangel of Jupiter, is one you may not have heard of before. Unlike Michael or Gabriel, his images don't often adorn the walls of art museums or stained glass windows. But among all the Planetary Angels, his name gives the most suggestive evidence that there's a long tradition linking angels and planets.

In Hebrew, the name for the planet Jupiter is "Zedek," which translates as "righteousness." Righteousness conveys the sense that one has been "justified by God" -- something that has integrity, is true, or in alignment with the cosmic pattern. One who is righteous can see clearly, and is therefore able to act with justice and mercy, as well as to reveal the truth or prophesy. These happen to be some of the oldest associations with the astrological Jupiter.

Angel names often end with the suffix -el, which simply means "of God." There's a tradition of appending -el to other terms to signify the angel associated with the word. Consequently, in Hebrew the angel of righteousness, or the angel of Jupiter, would be called "Zedek-iel"

Zedekiel, or Zadkiel, or one of its various spellings, is found mentioned in some of the earliest references to angels. The earliest Christian compilation of the seven archangels, written in the 5th Century by Pseudo-Dionysius in his Celestial Hierarchy, incudes Zadkiel among their number, as does Pope Gregory's list from the 6th century (spelled either Sachiel or Zachariel.) In his 12th-century writings, the great Spanish-Arabic scholar and scientist Averroës (Ibn Rushd) named Zadkiel/Sachiel the archangel of Jupiter, a tradition that was copied by authors in later Medieval and Renaissance magic and angelology.

As an angel of mercy, some Talmudic texts claim that Zadkiel is the unnamed angel who stays Abraham's hand, preventing him from sacrificing his son Issaac. (Because of this Zadkiel is sometimes shown holding a dagger.)

Given his association with Jupiter, it's not uncommon for New Age authors to associate Sachiel with rituals of abundance and prosperity. The modern astrological sense of Jupiter is a bit like the planetary Santa Claus, the jolly generous giver of gifts. That's not too far off, if you remember that Santa "knows when you are naughty or nice," and gave gifts accordingly.

The Archangel Zadkiel brings abundance and prosperity when we are acting with justice, fairness, and generosity ourselves. He teaches that when we are in right relationship with the cosmic order, our needs will be met. Or, if we have a need or a lack, as the Archangel of mercy, Zadkiel will aid in our efforts to obtain what we seek when we ask for his assistance. Zadkiel also brings us luck, when we are doing our best, and forgiveness, when we've fallen short of the mark, in order to start again.

As the Archangel of Jupiter, an auspicious time to make request to aid from Zadkiel is Thursday, Jupiter's day.

[fluffy-appa]

﴿وَهَيِّئْ لَنَا مِنْ أَمْرِنَا رَشَدًا﴾

قال الإمام ابن القيم

رحمه الله:

الرشد: هو العلمُ بما ينفع، والعمل به.

"And prepare for us from our affair right guidance.(Rushd)." ● [18:10]

Imam Ibn Al-Qayyim رحمه الله said: "Rushd is the beneficial knowledge and acting in accordance to it."

● {إغاثة اللهفان ٢/٩٠٥}

[nicepeoplecity1]

quick observation but while reading the incoherence of incoherence, al ghazali makes this point about how god could eternally will changes in his will, and i thought about the dynamics of this. ibn rushd of course says that there’s a difference between willing a change, and then actually getting to the point where that change has to be effectuated, but i think if we thought about this a bit longer, al ghazalis argument implies that gods eternal will have like. specific events/changes at temporal coordinates. which is impossible because god is not temporal+zenos paradox. so EITHER god wills these changes but cannot effectuate them, or that gods eternal will is actually simultaneous, leaving us with no way to explain changes in gods will and just being overall incoherent.

[abdullahblogsposts]

I’tikâf is proven from the Qur'ân, Sunnah, and Ijmâ’

1) The Qur'ân: Allâh said: "And do not have relations with them as long as you are staying for worship (I’tikâf) in the Masâjid." [2:187] and also in [2:125], which also proves I’tikâf was done even at the time of Ibrâhîm ‎ﷺ.

2) The Sunnah: ‘Â'ishah said: “The Prophet ‎ﷺ used to engage himself in I’tikâf in the masjid during the last ten nights of Ramadân till he passed away; thereafter, his wives followed this practice after him." [Agreed upon]

3) The Ijmâ’: This consensus was stated by ibn Hazm, ibn Rushd, al-Qurtubî, ibn Qudâmah, an-Nawawî, ibn Taymiyyah, and others. Ibn al-Mundhir said: “They were unanimously agreed that I'tikâf is sunnah and not obligatory, unless a man takes an oath to do so." [Al-‘Ijmâ’]

[transmutationisms]

Far more threatening to the West’s traditional order were the arrival in the early twelfth century of Arabic astrology, which many saw as a threat to Christian ideals of free will, and the Muslims’ rendering of Aristotelian physics and cosmology that accompanied it. It had been one thing for the Western elite to marvel at the practical uses of the Muslims’ astrolabe, algorism, and related technologies, for none of them required a radical rethinking of Christendom’s dominant worldview—at least not at the relatively low level at which Europe’s early adopters first approached them. And church authorities had already adopted Aristotle’s methods of logical argumentation, the dialectic, because they were keen to use it to establish the truth of Christian revelation in their battle against heresy.5 But all that began to change with the introduction of the Arab Aristotelians’ natural philosophy. Here was an underlying metaphysics, a science of “being as being,” that addressed many of the same questions, albeit in a very different way, as the traditional readings of revelation. It presented medieval Christendom with a competing “theory of everything” that could not be either digested and assimilated painlessly, on the one hand, or ignored outright, on the other. Albumazar’s ninth-century Introduction to Astrology, the full text of which appeared in Latin in 1133 and again in 1140, provided the West with the first major pathway into the Aristotelian tradition in natural science. Adelard of Bath had some two decades earlier translated Albumazar’s own abridged version, the Lesser Introduction to Astrology. This early translation, essentially a practical handbook, helped ignite an appetite in the West for Arabic astrology and other occult practices, but it omitted the Aristotelian framework that made the full Introduction to Astrology such a powerful text. And it was this Arab-influenced apprehension of Aristotle rather than any immediate direct access to his natural philosophy that prompted the church to ban his teachings at the university of Paris, then the premier center of Christian theology, in 1210 to 1215 (Lemay 1958:xxvii). The initial crisis at Paris induced by the Aristotle of the Muslim astrologers was soon followed by the appearance around 1230 of Michael Scot’s translations of the great commentaries on Aristotle’s metaphysics and natural science by the Muslim philosopher and jurist Ibn Rushd, known to the Latins as Averroës. Averroës’s works provided Europe with some of its first access to an authentic Aristotle, freed of earlier entanglements with the occult. Yet this presentation posed an even greater challenge to the West, for it forced Christendom to reexamine critically many of its most closely held beliefs—on creation, on the nature of God, and on humanity’s place in the universe. Here, then, lie the origins and driving forces of the second phase—after the initial flurry of translations in Spain, Sicily, and the near East—of the Western encounter with the Islamic intellectual tradition, that of assimilation and, more accurately, of expropriation of Arabic science and philosophy. This phase required an intensive effort to “Christianize” Aristotle, already champion of the church’s dialectic, and to make his powerful natural philosophy and metaphysics safe for Western consumption (Lemay 1958:xxiii; Bullough 1996:46–47). And this effort meant, in effect, a campaign of intellectual “ethnic cleansing” that would attempt to strip out any traces of Muslim influence—now seen as a corruption of the original text—and to bequeath an acceptable version of Aristotle to his legitimate heirs in the Latin West. Over time, the vital contributions of the Muslim philosophers were pushed so far to the margins of Western intellectual history as to become almost invisible. A similar pattern would soon be repeated in other fields, including mathematics, medicine, and even literature. Each time, the anti-Islam discourse would provide the rules of procedure and the intellectual mechanism for this willful act of forgetting.

Jonathan Lyons, Islam Through Western Eyes (2014)

[athena5898]

🚨 In a preliminary toll, two martyrs and 20 wounded were recovered after the IOF bombed a mosque filled with displaced people in front of Al-Aqsa Martyrs' Hospital in Deir Al-Balah, central #Gaza Strip. It is one of over 815 mosques bombed by the IOF in the Gaza Strip in the last year. The strike coincided with a bombing of Ibn Rushd School in Zuweida, which also houses displaced people.

These are screenshots from the videos.

[aysufs]

Ibn Rushd said:

“Knowledge used to be in the hearts of men,

now it’s just in their clothes

(people want to appear knowledgeable).”

[Ta’alum, p. 28]

[totallytrucked]

just found out that ibn rushd (12th century muslim philosopher) wrote a rebuttal to al-ghazali's famous work the incoherence of the philosophers called the incoherence of the incoherence.... iconic

[the-lovers-ailment]

Ibn Rushd once gave a speech wearing normal clothing, but nobody paid any attention. They all ignored him.

Someone who knew him told him to wear a religious robe, so he did - and a crowd gathered to listen to him, they began to view him as a knowledgable scholar.

He is reported to have then said:

```“Knowledge used to be in the hearts, now it’s in the clothes!”```

‎ورحم الله ابن رشد إذ قال:(كان العلم في الصدور واليوم صار في الثياب)[خلاصة الأثر للمجبي1/275ـ بواسطة التعالم للشيخ الدكتور بكر أبو زيد /صـ35].```