Ibn Rushd Fi Kitab Fasl Al-Maqal Wa-Taqrir Ma Bayna Al-Shari Ah Wa-Al-Hikmah Min Al-Ittisal, Ahamm Al-Mawdu at Fi Al-Falsafah Wa-Al-Fiqh Wa-Al-Manhaj. the content of Fasl al-Maqal, and then examine what Ibn Rushd in fact does in Kitab Fasl al-Maqal wa Taqrlr ma bayn al-Shart’ah wa al-Hikmah min at-Ittisal. Kitab fasl al-maqal, with its appendix (Damima) and translation is based on the Arabic text in Ibn Rushd (Averroes) Kitab fasl al-maqal, ed.
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Luzac for the Trustees of ‘The E.
In these arguments concepts are indicated directly or by symbols, in various combinations in premisses and conclusion. To how many lawyers has law been a cause of lack of piety and immersion in this world!
The Law, then, has urged us to have demonstrative knowledge of God the Exalted and all the beings of His creation. Thus the theologians too in their statements about the world do not conform to the apparent meaning of Scripture but interpret it allegorically.
They even hold that God sends premonitions in dreams of particular events. If it were not for the publicity given to the matter and to these questions which we have discussed, we should not have permitted ourselves to write a word on the subject; and we should not have had to make excuses for doing so to the interpretative scholars, because a-lmaqal proper place to discuss these questions is in demonstrative books.
In both cases the organ, not the soul itself, ceases. For demonstration compels the conclusion that He knows things, because their issuing from Him is solely due to His knowing; it is not due to His being merely Existent or Existent with a certain attribute, but to His knowing, as the Exalted has said: Their view is that His knowledge of both particulars and universals differs from zl-maqal, in being the cause, not an effect, of the object known.
He is unable to make them all doctors, because a doctor is one who knows by demonstrative methods the things which preserve health and cure disease. Parentheses or numerations attributable to Ibn Rushd. In addition to all this we hold that Abu Hamid was mistaken about the Peripatetic philosophers, in ascribing to them the assertion that God, Holy and Exalted, does not know particulars at all.
Ibn Rushd: Fasl al-maqal (Arabic Books: alkutub – مكتبة الكتب العربية)
But every opinion is permissible except total rejection of al-maqla life. I AM grateful to the International Commission for the Translation of Great Works and the Trustees of the Gibb Memorial Fund for sponsoring the publication of this book, and to the Graduate School of the University of Michigan for financial assistance towards research.
So whoever denies such a thing, when it is one of the principles of the Law, is an unbeliever, who persists in defiance with his tongue though not with his heart, or neglects to expose himself to learning the indication of its truth. For death from water by fasp is an accidental matter, but death by thirst is essential and necessary.
Kjtab God prolong your power, continue to bless you, and keep you out of sight of misfortunes! But if someone other than ourselves has already examined that subject, it is clear that we ought to seek help towards our goal from what has been said by such a predecessor on the subject, regardless of whether this other one shares our religion or not.
We have devoted a separate essay to this question, impelled by one of our friends.
Cancel Forgot your password? That is why we hold that, for anyone whose duty it is to believe in the apparent meaning, allegorical interpretation is unbelief, because it leads to unbelief. I mean the rhetorical, dialectical and demonstrative indications. But in truth it is neither really originated nor really pre-eternal, since the really originated is necessarily perishable and the really pre-eternal has no cause.
In memory of my father
For the first believers arrived at perfect virtue and fear of God only by using these sayings [of Scripture] without interpreting them allegorically; and anyone of them who did find out an allegorical interpretation did not think fit to express it [to others].
The imams of the Muslims ought to forbid those of his books which contain learned matter to all save the learned, just as they ought to forbid demonstrative books to those fasp are not capable of understanding them. But it is now clear from what we have said that this is not the case. A nd again it is clear that in the study of beings this aim can be fulfilled by us perfectly only through successive examinations of al-maaal by one man after another, 41 the later ones seeking the help of the earlier in that task, on the model of what has happened in the mathematical sciences.
For it can be said to them: The situation is different in practical matters: It seems that this opinion is more suitable for the elite; for the admissibility of this opinion is founded on facts which are not discussed in front of everyone. Abu Hamid in his book entitled The disintegration wanted to resolve this difficulty in a way which carries no conviction.
Formats and Editions of Kitāb fasl al-maqāl 
Indeed these allegorical interpretations always receive confirmation from the apparent meaning of other passages of Scripture.
For this to happen, opinions must be divergent in the extreme, i. We say that the ideas found in Scripture fall into five classes.
This book was concluded in the year And the should accept from them gladly and gratefully whatever in these books accords with the truth, and draw attention to and warn against what does not accord with the truth, at the same time kitabb them. Error in this matter by the demonstrative class is excused.
But this [argument] is not fazl. It presents a true analogy, in that the relation of the doctor to the health of bodies is [the fas as] the relation of the Legislator to the health of souls: