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Relevant bibliographies by topics / Islam and Sufism. Ibn Rushd (Averroes)

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Academic literature on the topic 'Islam and Sufism. Ibn Rushd (Averroes)'

Author: Grafiati

Published: 5 June 2025

Last updated: 2 August 2025

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Journal articles on the topic "Islam and Sufism. Ibn Rushd (Averroes)"

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Kosasih, Ade, and Rezza Fauzi Muhammad Fahmi. "AVERROEISME: AJARAN IBNU RUSYD YANG DIPAHAMI DUNIA BARAT DAN PENGARUHNYA TERHADAP RENAISSANCE." Jazirah: Jurnal Peradaban dan Kebudayaan 5, no. 01 (2024): 40–48. http://dx.doi.org/10.51190/jazirah.v5i01.142.

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The discourse on the role and contribution of Muslim scholars to the progress of mankind and modern life needs great attention. Their traces cannot be erased either from the existing facts or the collective memory of mankind. Ibn Rushd is one of the Muslim scholars who has made his mark on the Western World. Ibn Rushd is known in the Western world as Averroes. It is an indisputable fact that the traces of Ibn Rushd's scholarship are very clear in the Western world. This research explores the teachings and thoughts of Ibn Rushd who were influential in the Western World. The result of Ibn Rushd'

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A. Halim, Fachrizal. "IBN RUSHD AS JURIST” AND HIS FATWĀ ON LEGAL CAPACITY." ALQALAM 31, no. 1 (2014): 74. http://dx.doi.org/10.32678/alqalam.v31i1.1106.

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Legal capacity is one of the major topics in Islamic law on personal status. The Qurʾān deals with this subject, for example in Q 4: 5-6. However, it only discusses the issue of legal capacity in relation to orphans and minors. Based on the loose Qurʾānic concept of orphans and minors, the jurists of the classical period attempted to understand what was meant by legal capacity in Islam and how ought to operated in a Muslim society. One of the most remarkable jurists who tackled this issue was Ibn Rushd (520/1126-595-1198). In his celebrated collection of fatwā, the Fatāwā Ibn Rushd, he explore

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A. Halim, Fachrizal. "IBN RUSHD AS JURIST” AND HIS FATWĀ ON LEGAL CAPACITY." ALQALAM 35, no. 1 (2018): 36. http://dx.doi.org/10.32678/alqalam.v35i1.1106.

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Legal capacity is one of the major topics in Islamic law on personal status. The Qurʾān deals with this subject, for example in Q 4: 5-6. However, it only discusses the issue of legal capacity in relation to orphans and minors. Based on the loose Qurʾānic concept of orphans and minors, the jurists of the classical period attempted to understand what was meant by legal capacity in Islam and how ought to operated in a Muslim society. One of the most remarkable jurists who tackled this issue was Ibn Rushd (520/1126-595-1198). In his celebrated collection of fatwā, the Fatāwā Ibn Rushd, he explore

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4

Jamil, Rahmah Raini, and Dahimatul Afidah. "PHILOSOPHY AND SUFISM AT THE GOLDEN AGE ERA OF ISLAM IN SPAIN." 3rd Annual International Conferences on Language, Literature, and Media, no. 1 (August 25, 2021): 307. http://dx.doi.org/10.18860/aicollim.v2i1.1352.

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Islam began to color Spain during the Umayyad dynasty under the leadership of Walid bin Abdul Malik (705-715 AD). Figures who have an important role are Tharif bin Malik, Tariq bin Ziyad, and Musa bin Nushair. In the Middle Ages, after Islam came, various advances in the political and intellectual fields were born. Islam became the beacon of the start of intellectual progress for Europe. The peak of Spanish Muslim intellectual achievement occurred in the arena of philosophical thought. Along with the progress of philosophy in the 12th century, there was a lower line of thought, namely the path

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Ibrahim, Tawfik K., and Natalia V. Efremova. "On the Revival of the Philosophical Theology of Falsafa in Reformist-Modernist Discourse." Vestnik RFFI. Gumanitarnye i obŝestvennye nauki 121, no. 2 (2025): 115–21. https://doi.org/10.22204/2587-8956-2025-121-02-115-121.

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The article discusses the understudied issue of the reformist-modernist reception of falsafa, the main philosophical theology school of classical Islam. Falsafa greatest representatives include the peripatetics al-Farabi (d. 950), Ibn Sina (Avicenna; d. 1037), and Ibn Rushd (Averroes; d. 1198). The revival of their ideas, many of which were ahead of their time and were traditionally considered heterodox (sometimes even heretical), is exemplified by the work of the founders of modernist theology of the 19th–20th centuries, primarily Jamal al-Din al-Afghani (1838/1839–1897) and Muhammad Abduh (1

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Ibrahim, T., and N. V. Efremova. "Ibn-Rushd (Averroes) On the Methods of Proof for the Principles of Creed. Part Three." Minbar. Islamic Studies 12, no. 1 (2019): 113–49. http://dx.doi.org/10.31162/2618-9569-2019-12-1-113-149.

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This is a continuation of the publication of the translation into Russian of IbnRushd’s treatise, in which he criticizes the principles of Kalam theology, especially those of Asharites, and juxtaposes them to the Quranic arguments. This part deals with apophatic attributes and pays a special attention to the issues of God’s incorporality, His presence in a certain “side” and His visibility. The author condemns Kalam allegorization of anthropomorphic descriptions of God in the Quran and Hadith, regarding this approach as contrary to the Quranic method of education of the public and as а cause o

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Efremova, Natalia V. "On Ibn Rushd’s Interpretation of the Aristotelian Concept of the Unaffectability of the Intellect." History of Philosophy 27, no. 2 (2022): 74–89. http://dx.doi.org/10.21146/2074-5869-2022-27-2-74-89.

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This publication is an another one in a cycle of our translations done from the work of the prominent Arab Muslim philosopher Ibn Rushd (Averroes, 1126–1198) which is famous not only as the most fundamental interpretation of the Aristotel’s treatise “On the Soul” in the culture of classical Islam, but also for an original concept developed in it about a single intellect for all people (mononoism). In the first three fragments of the commentary to the opening part of chapter III.4 of this treatise (429a10–18), the analogy of thinking and feeling serves as the basis for the conclusion about the

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Adıgüzel, Nuri. "The Concept of 'Nature' in Peripatetic Islamic Philosophers [Meşşâî İslam Filozoflarında 'Tabiat' Kavramı]." ULUM 1, no. 1 (2018): 5–21. https://doi.org/10.5281/zenodo.1421981.

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In this study, lexical and terminological meanings of the term “nature” were analyzed and some Peripatetical Islamic philosophers’ opinions about this term were included. A comparison was made between the words “tabiat” and “doğa” which are used in Turkish language to meet the term “nature”. The realm of existence which Peripatetical Islamic philosophers have used “nature” in as a noun was explained. Debate between Ibn Sīnā and Ibn Rushd (Averroes) about the necessity of proving the term “nature” was mentioned. Ibn S

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Ibrahim, T., and N. V. Efremova. "On modernistic reception of Falsafa’s interpretation of creation." Minbar. Islamic Studies 16, no. 1 (2023): 77–98. http://dx.doi.org/10.31162/2618-9569-2023-16-1-77-98.

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This publication is a part of a cycle dedicated to revealing the reform potential of Falsafa, the hellenizing school of Philosophical Theology in classical Islam, the greatest representatives of which were al-Farabi (d. 950), Ibn Sina (Avicenna; d. 1037) and Ibn Rushd (Averroes; d. 1198). A notable number of concepts characteristic of this school (including those traditionally qualified as heterodox) turned out to be in demand by modernists of the 19th–20th centuries, who advocated an inclusive-intellectualist reconstruction of theological discourse.The article highlights the reformist appeal

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Ibrahim, Tawfik, and Natalia V. Efremova. "Falsafa’s foundations of the modernistic theology of dialogue." Orientalistica 5, no. 1 (2022): 57–78. http://dx.doi.org/10.31696/2618-7043-2022-5-1-057-078.

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Philosophical theology, which developed within the framework of the Falsafa school, is a vivid example of a constructive dialogue between classical Islam and other religions and cultures. The universalist ideas put forward by al-Farabi, Ibn Sina (Avicenna), Ibn Rushd (Averroes) and other thinkers of this school inspired the reformers of the 19th–20th centuries (especially Jamaladdin al-Afghani, Muhammad Abdo and their followers) to develop theological principles that serve as the foundation for the modernizing, inclusive-pluralistic concept of interfaith and intercivilizational dialogue. In ad

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Books on the topic "Islam and Sufism. Ibn Rushd (Averroes)"

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Sharqāwī, Muḥammad ʻAbd Allāh. al- Ṣūfīyah wa-al-ʻaql: Dirāsah taḥlīlīyah muqāranah lil-Ghazzālī wa-Ibn Rushd wa-Ibn ʻArabī. Dār al-Jīl, 1995.

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Symposium, Averroicum 4th Cologne 1996. Averroes and the Aristotelian tradition: Sources, constitution and reception of the philosophy of Ibn Rushd (1126-1198): proceedings of the Fourth Symposium Averroicum (Cologne, 1996). Brill, 1999.

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Butterworth, Charles E. Arabic Contributions to Medieval Political Theory. Edited by George Klosko. Oxford University Press, 2011. http://dx.doi.org/10.1093/oxfordhb/9780199238804.003.0011.

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This article explores political philosophy within the medieval Arabic-Islamic tradition of the Middle East, focusing on the contributions of a few thinkers including Alfarabi, Avicenna, Ibn Bajja, Ibn Tufayl, Ibn Rushd, Averroes, and Ibn Khaldūn. Political philosophy in general differs from political thought, on the one hand, and political theology, on the other, insofar as it seeks to replace opinion about political affairs by knowledge. Political philosophy in the medieval Arabic-Islamic tradition of the Middle East differs from that in the medieval Arabic-Jewish or Arabic-Christian traditio

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Book chapters on the topic "Islam and Sufism. Ibn Rushd (Averroes)"

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Heilbron, J. L. "2. Selection in Islam." In The History of Physics: A Very Short Introduction. Oxford University Press, 2018. http://dx.doi.org/10.1093/actrade/9780199684120.003.0003.

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‘Selection in Islam’ chronicles the developments of Muslim science. It begins with the Christian Nestorians who settled in Persia after the excommunication of Nestorius in 431 ce. They built an important school and hospital in which they enlarged their study of Aristotle and Galen. The project to render Greek science into Arabic lasted three centuries and the word falsafa was adopted for philosophy. The writings of key figures in falsafa— al-Kindī, al-Fārābī, Ibn Sīnā (Avicenna), Ibn Bājja (Avempace), and Ibn Rushd (Averroes)—are discussed along with the developments in mathematics and astrono

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Chittick, William C. "Muslim Eschatology." In The Oxford Handbook of Eschatology. Oxford University Press, 2009. http://dx.doi.org/10.1093/oxfordhb/9780195170498.003.8.

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Abstract The Koran speaks of death, the end of the world, and resurrection more than any other major scripture. The Hadith, or corpus of prophetic sayings, follows suit, as does the tradition in general. The relevant primary literature is vast, and nothing like an adequate survey of important texts has been written. As for the significance of Muslim eschatological teachings, most of the secondary literature seems to agree with Fritz Meier, who writes, “The basic concept of the ultimate origins and the hereafter in Islam... is not characterized by any particular originality, and as a system is

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