Religion & Philosophy Assignment | Buy Assignments Online

Medieval Sourcebook:
Ibn Rushd (Averroës), 1126-1198 CE:
Religion & Philosophy, c. 1190 CE

This text is known in English as On the Harmony of Religions and Philosophy, in Arabic Kitabfasl al-maqal, with its appendix (Damina). Also appended is  an extract from Kitab al-kashf`anmanahij al-adilla.

Contents

Introduction

Problem First: the Creation of the Universe

Problem Second: The Advent of the Prophets

Problem Third: Of Fate And Predestination

Problem Fourth: Divine Justice and Injustice

Problem Fifth: The Day of Judgment

Introduction

We maintain that the business of philosophy is nothing other than to look into creation and to ponder over it in order to be guided to the Creator — in other words, to look into the meaning of existence. For the knowledge of creation leads to the cognizance of the Creator, through the knowledge of the created. The more perfect becomes the knowledge of creation, the more perfect becomes the knowledge of the Creator. The Law encourages and exhorts us to observe creation. Thus, it is clear that this is to be taken either as a religious injunction or as something approved by the Law. But the Law urges us to observe creation by means of reason and demands the knowledge thereof through reason. This is evident from different verses of the Qur’an. For example, the Qur’an says: “Wherefore take example from them, you who have eyes” [Qur’an 49.2]. That is a clear indication of the necessity of using the reasoning faculty, or rather both reason and religion, in the interpretation of things. Again it says: “Or do they not contemplate the kingdom of heaven and earth and the things which God has created” [Qur’an 7.184]. This is in plain exhortation to encourage the use of observation of creation. And remember that one whom God especially distinguishes in this respect, Abraham, the prophet. For He says: “And this did we show unto Abraham: the kingdom of heaven and earth” [Qur’an 6.75]. Further, He says: “Do they not consider the camels, how they are created; and the heaven, how it is raised” [Qur’an 88.17]. Or, still again: “And (who) meditate on the creation of heaven and earth, saying, O Lord you have not created this in vain” [Qur’an 3.176]. There are many other verses on this subject: too numerous to be enumerated.

Now, it being established that the Law makes the observation and consideration of creation by reason obligatory — and consideration is nothing but to make explicit the implicit — this can only be done through reason. Thus we must look into creation with the reason. Moreover, it is obvious that the observation which the Law approves and encourages must be of the most perfect type, performed with the most perfect kind of reasoning. As the Law emphasizes the knowledge of God and His creation by inference, it is incumbent on any who wish to know God and His whole creation by inference, to learn the kinds of inference, their conditions and that which distinguishes philosophy from dialectic and exhortation from syllogism. This is impossible unless one possesses knowledge beforehand of the various kinds of reasoning and learns to distinguish between reasoning and what is not reasoning. This cannot be done except one knows its different parts, that is, the different kinds of premises.