❖ Ibn Rushd: Philosophy of Religion and Courtly Conspiracies ❖
✍ An Analytical Overview of His Thought and Historical Trials
Abū al-Walīd Muḥammad ibn Aḥmad ibn Rushd (1128 CE) was born in Córdoba, Muslim Spain.
He was counted among the eminent Mālikī jurists of his time.
His renowned jurisprudential work “Bidāyat al-Mujtahid wa Nihāyat al-Muqtaṣid” is considered a comprehensive reference on Islamic jurisprudence, comparative fiqh, and legal methodology.
Ibn Rushd is recognized as one of the greatest commentators on Aristotle.
His celebrated work “Tahāfut al-Tahāfut” (The Incoherence of the Incoherence) was written as a refutation of Imām al-Ghazālī’s Tahāfut al-Falāsifah (The Incoherence of the Philosophers).
In this book, Ibn Rushd argued that:
Ibn Rushd was among those philosophers who believed in the compatibility of philosophy and religion.
He maintained that both aimed at the same ultimate truth—the knowledge of the Divine (Allah).
In his famous book “Faṣl al-Maqāl fīmā bayna al-Ḥikmah wa al-Sharīʿah min al-Ittiṣāl”, he wrote:
“The purpose of philosophy is to reflect on existence and its realities, so as to attain knowledge of the Creator.”
(Source: 'Allāmah Ibn Rushd, Urdu Translation: Ubaidullah Qudsi, Iqbal Review, Jan 1968, p. 12)
Ibn Rushd believed that the Qur’an itself encourages rational contemplation of the universe:
"أَوَلَمْ يَنظُرُوا فِي مَلَكُوتِ السَّمَاوَاتِ وَالْأَرْضِ وَمَا خَلَقَ اللَّهُ مِنْ شَيْءٍ"
“Have they not reflected on the dominion of the heavens and the earth, and what Allah has created?”
(Surah al-Aʿrāf: 185)
✔ He emphasized that intellect (ʿaql) and logical reasoning (burhān) are essential means of reflection—urged even by the Sharīʿah.
“Sharī‘ah has made it obligatory to reflect upon creation through intellect, and the best form of reasoning is demonstrative proof (burhān).”
(Source: Ibid, p. 13)
Imām al-Ghazālī, in Tahāfut al-Falāsifah, critically analyzed twenty metaphysical claims of philosophers. Four major points were in direct conflict with religious doctrines:
Ibn Rushd, defending Aristotle’s views, attempted to reconcile these philosophical positions with religious belief.
He held that philosophical conclusions are based on objective reasoning, and that religious truths should be understood through the same rigorous methods.
(Source: History of Philosophy in Islam, T.J. De Boer, trans. Edward R. Jones, London 1965, p. 199)
Ibn Rushd served as Qāḍī (judge) in Seville, and was commissioned by Caliph Abū Yaʿqūb Yūsuf to write commentaries on Aristotle.
However, during the reign of Caliph Abū Yūsuf Yaʿqūb al-Manṣūr, he was accused of heresy due to political intrigues and envy among court officials.
Both Ibn Rushd and the Caliph died in 1198 CE in Morocco.
Some secular thinkers, like Sibt Ḥasan, falsely claim that religious circles were behind the burning of Ibn Rushd’s works.
However, historical evidence reveals otherwise:
✔ ‘Abd al-Wāḥid al-Marrākushī, a contemporary of Ibn Rushd, states in his book al-Muʿjib fī Talkhīṣ Akhbār al-Maghrib:
“His adversaries misquoted his works out of context and presented them to the Caliph, forcing him to take action.”
(al-Muʿjib, p. 150–151, written in 1224 CE)
✍ An Analytical Overview of His Thought and Historical Trials
◈ Early Life and Background
Abū al-Walīd Muḥammad ibn Aḥmad ibn Rushd (1128 CE) was born in Córdoba, Muslim Spain.
He was counted among the eminent Mālikī jurists of his time.
His renowned jurisprudential work “Bidāyat al-Mujtahid wa Nihāyat al-Muqtaṣid” is considered a comprehensive reference on Islamic jurisprudence, comparative fiqh, and legal methodology.
◈ Contributions to Philosophy
Ibn Rushd is recognized as one of the greatest commentators on Aristotle.
His celebrated work “Tahāfut al-Tahāfut” (The Incoherence of the Incoherence) was written as a refutation of Imām al-Ghazālī’s Tahāfut al-Falāsifah (The Incoherence of the Philosophers).
In this book, Ibn Rushd argued that:
- Philosophers like Ibn Sīnā and al-Fārābī had misrepresented Aristotle.
- Thus, al-Ghazālī's criticism, based on their interpretations, was misdirected.
◈ Harmony Between Philosophy and Religion
Ibn Rushd was among those philosophers who believed in the compatibility of philosophy and religion.
He maintained that both aimed at the same ultimate truth—the knowledge of the Divine (Allah).
In his famous book “Faṣl al-Maqāl fīmā bayna al-Ḥikmah wa al-Sharīʿah min al-Ittiṣāl”, he wrote:
“The purpose of philosophy is to reflect on existence and its realities, so as to attain knowledge of the Creator.”
(Source: 'Allāmah Ibn Rushd, Urdu Translation: Ubaidullah Qudsi, Iqbal Review, Jan 1968, p. 12)
◈ Islam and Intellectual Reflection
Ibn Rushd believed that the Qur’an itself encourages rational contemplation of the universe:
"أَوَلَمْ يَنظُرُوا فِي مَلَكُوتِ السَّمَاوَاتِ وَالْأَرْضِ وَمَا خَلَقَ اللَّهُ مِنْ شَيْءٍ"
“Have they not reflected on the dominion of the heavens and the earth, and what Allah has created?”
(Surah al-Aʿrāf: 185)
✔ He emphasized that intellect (ʿaql) and logical reasoning (burhān) are essential means of reflection—urged even by the Sharīʿah.
“Sharī‘ah has made it obligatory to reflect upon creation through intellect, and the best form of reasoning is demonstrative proof (burhān).”
(Source: Ibid, p. 13)
◈ Disagreement with Imam al-Ghazālī
Imām al-Ghazālī, in Tahāfut al-Falāsifah, critically analyzed twenty metaphysical claims of philosophers. Four major points were in direct conflict with religious doctrines:
- Eternity of the World (Qidam al-‘Ālam)
- Denial of Miracles
- Denial of Bodily Resurrection (Ḥashr al-Ajsād)
- Denial of the Individual Soul’s Survival
Ibn Rushd, defending Aristotle’s views, attempted to reconcile these philosophical positions with religious belief.
He held that philosophical conclusions are based on objective reasoning, and that religious truths should be understood through the same rigorous methods.
(Source: History of Philosophy in Islam, T.J. De Boer, trans. Edward R. Jones, London 1965, p. 199)
◈ Burning of Books and Courtly Conspiracies
Ibn Rushd served as Qāḍī (judge) in Seville, and was commissioned by Caliph Abū Yaʿqūb Yūsuf to write commentaries on Aristotle.
However, during the reign of Caliph Abū Yūsuf Yaʿqūb al-Manṣūr, he was accused of heresy due to political intrigues and envy among court officials.
- He was exiled to Eliṣānah.
- His philosophical writings were burned.
- Later, the Caliph acknowledged his error and restored Ibn Rushd to his former position—but by then it was too late.
Both Ibn Rushd and the Caliph died in 1198 CE in Morocco.
◈ Truth Behind the Allegations
Some secular thinkers, like Sibt Ḥasan, falsely claim that religious circles were behind the burning of Ibn Rushd’s works.
However, historical evidence reveals otherwise:
✔ ‘Abd al-Wāḥid al-Marrākushī, a contemporary of Ibn Rushd, states in his book al-Muʿjib fī Talkhīṣ Akhbār al-Maghrib:
“His adversaries misquoted his works out of context and presented them to the Caliph, forcing him to take action.”
(al-Muʿjib, p. 150–151, written in 1224 CE)
◈ Conclusion
- Ibn Rushd was a remarkable philosopher, jurist, and Aristotelian commentator.
- He sought to harmonize revelation and reason, religion and philosophy.
- Though criticized, he was never declared a disbeliever or heretic by scholars.
- The burning of his books was the result of courtly envy and political schemes, not religious hostility.
