AVERROËS

Averroës was an influential Islamic religious philosopher who integrated Islamic traditions with ancient Greek thought. 

Averroës was born into a distinguished family of jurists at Córdoba.Thoroughly versed in the traditional Muslim sciences (especially exegesis of the Qur’ān—Islamic scripture—and H.adīth, or Traditions, and fiqh, or Law), trained in medicine, and accomplished in philosophy, Averroës rose to be chief qādī (judge) of Córdoba, an office also held by his grandfather (of the same name) under the Almoravids. After the death of the philosopher Ibn T.ufayl, Averroës succeeded him as personal physician to the caliphs Abū Ya‘qūb Yūsuf in 1182 and his son Abū Yūsuf Ya‘qūb in 1184.At some point between 1153 and 1169, Ibn T.ufayl had introduced Averroës to Abū Ya‘qūb, himself a keen student of philosophy. 

Soon afterward Averroës received the ruler’s request to provide a badly needed correct interpretation of the philosophy of the Greek philosopher Aristotle, a task to which he devoted many years of his busy life as judge, beginning at Sevilla (Seville) and continuing at Córdoba. The exact year of his appointment as chief qādī of Córdoba, one of the key posts in the government, is not known.

AVERROËS’ DEFENSE OF PHILOSOPHY 

Averroës’ own first work is General Medicine (Kulliyāt, Latin Colliget), written between 1162 and 1169. Only a few of his legal writings and none of his theological writings are pre-served. Undoubtedly his most important writings are three closely connected religious-philosophical polemical treatises, composed in the years 1179 and 1180: the Fas.l al-Mak.āl, with its appendix; the Kashf al-Manāhij; and the Tahāfut al-Tahāfut in defense of philosophy. In the two first named, Averroës stakes a bold claim: Only the metaphysician employing certain proof (syllogism) is capable and competent (as well as obliged) to interpret the doctrines contained in the prophetically revealed law (Shar‘ or Sharī‘ah), and not the Muslim mutakallimūn (dialectic theologians), who rely on dialectical arguments. 

To establish the true, inner meaning of religious beliefs and convictions is the aim of philosophy in its quest for truth. This inner meaning must not be divulged to the masses, who must accept the plain, external meaning of Scripture contained in stories, similes, and metaphors. Averroës applied Aristotle’s three arguments (demonstrative, dia-lectical, and persuasive—i.e., rhetorical and poetical) to the philosophers, the theologians, and the masses. The third work is devoted to a defense of philosophy against his predecessor al-Ghazālī’s telling attack directed against Avicenna and al-Qārābī in particular.

Averroës acknowledged the support of Abū Ya‘qūb, to whom he dedicated his Commentary on Plato’s Republic. Yet Averroës pursued his philosophical quest in the face of strong opposition from the mutakallimūn, who, together with the jurists, occupied a position of eminence and of great influence over the fanatical masses. This may explain why he suddenly fell from grace when Abū Yūsuf —on the occasion of a jihad (holy war) against Christian Spain— dismissed him from high office and banished him to Lucena in 1195. 

But Averroës’ disgrace was only short-lived, since the caliph recalled Averroës to his presence after his return to Marrakech. After his death, Averroës was first buried at Marrakech, and later his body was transferred to the family tomb at Córdoba.