Ibn Rushd was born in 1058 in Qurtuba (Córdoba) into a family originally from Saragossa (Sarakusta) that had later settled in Córdoba. He was educated in religious sciences, history, and Arabic literature, and developed deep expertise in fiqh and usul al-fiqh. Coming from a wealthy and respected family, great importance was placed on his education. Alongside his studies in the Qur’an and Islamic sciences, his interest in the works of Aristotle led him toward philosophy. As a result of this comprehensive education, Ibn Rushd came to be known not only as a philosopher but also as a jurist, physician, and astronomer.
Following his intensive educational journey, Ibn Rushd began delivering lectures and issuing legal opinions (fatwas) in his forties, eventually becoming one of the foremost jurists (fuqaha’) of his time. Due to his legal expertise, he was appointed judge (qadi) in Seville in 1169 and later in Córdoba in 1172. After stepping down from his judicial role, he devoted himself to writing and produced numerous works across various subjects. The vast majority of his writings are in the field of fiqh (Islamic law). Alongside his contributions to jurisprudence, Ibn Rushd became a highly influential figure in philosophy, particularly through his in-depth studies on Aristotle.
The relationship between philosophy and science forms the foundation of Ibn Rushd’s thought. He sought to establish a balance between reasoned inquiry and faith and revelation. In this context, he approached philosophical questioning and scientific exploration alongside religious belief, adopting the view that reason is a vital tool in the pursuit of understanding reality.
The cultural climate of al-Andalus and its influence
Ibn Rushd was raised within the rich cultural climate of al-Andalus, and through his scholarly contributions, he played a significant role in the profound development of philosophical and scientific thought in the region. Writing in various languages, including Arabic, Latin, and Spanish, his works left a lasting impact not only on the world of Islamic thought but also across Europe. His philosophical approach holds great significance for understanding the social and cultural fabric of his time.
From the 8th century onward, al-Andalus came under Muslim rule and evolved into a mosaic of diverse cultures, religions, and languages coexisting in a shared space. This rich environment provided fertile ground for the emergence of prominent thinkers such as Ibn Rushd. At the same time, Islamic philosophy, merged with the scientific advancements of the period, resonated strongly throughout the Western world. Philosophical debates, scientific research, and artistic endeavors all stood as clear indicators of the vibrant cultural life in al-Andalus.
The groundwork for the reinterpretation of Aristotelian philosophy
Ibn Rushd is historically recognized as one of the most significant commentators on Aristotle. His interpretations of Aristotle’s works constitute a cornerstone of his philosophical legacy. Not only did Ibn Rushd translate Aristotle’s writings into Arabic, but he also enriched them with extensive philosophical commentary, particularly in areas such as metaphysics, politics, and ethics, thereby reaching a wide audience.
These translations and commentaries gained considerable attention in both the Islamic world and the West, especially during the Middle Ages, and laid the groundwork for the reinterpretation of Aristotelian philosophy. In Western Europe, Ibn Rushd’s thought significantly revived interest in Aristotelian philosophy and served as a primary reference for scholars who defended it. Through his profound understanding of reasoning and logic, Ibn Rushd played a pivotal role not only in the interpretation of religious texts but also in the development of the scientific method. In the long term, his commentaries on Aristotle greatly contributed to the intellectual foundations of the Renaissance and the rise of humanism. The Renaissance, known for its emphasis on curiosity and the spirit of discovery in the West, was significantly influenced by Ibn Rushd’s harmonization of reason and revelation, which provided essential groundwork for the era’s intellectual framework.
One of Ibn Rushd’s most well-known works is Tahafut al-Tahafut (The Incoherence of the Incoherence). In this work, he responds to al-Ghazali’s Tahafut al-Falasifah (The Incoherence of the Philosophers), presenting arguments in defense of philosophy and advocating for its validity and necessity. Ibn Rushd examined the relationship between reason and revelation in depth and emphasized that they do not exclude one another. His thoughts on this subject also had a profound influence on Christian intellectual tradition.
In the field of medicine
Ibn Rushd was also one of the greatest physicians of his time. His work Kitab al-Kulliyyat fi al-Tibb was translated into Latin and studied in Western universities. Known as alKulliyyat, the book consists of seven main sections addressing anatomy, health, disease, symptoms, medications and nutrition, preventive medicine, and treatment. In this work, which he described as both an introduction for those researching the divisions of the medical art and a handbook for practitioners, Ibn Rushd focused on general topics in medicine—that is, its theoretical dimension. He had planned to address individual diseases in a separate volume, but was unable to complete this due to a lack of time. In al-Kulliyyat, he provided a schematic outline of blood circulation, which would later pave the way for William Harvey’s detailed discovery in the 17th century.
Another striking feature of Ibn Rushd’s work in medicine is that he addressed microbial life and offered scientific explanations on the subject well before microbiologist and chemist Louis Pasteur.
State and society
Ibn Rushd was not only concerned with metaphysics and medicine, but also reflected deeply on the human being, society, and the state. According to him, a person should not retreat into seclusion to achieve moral excellence, but instead strive for it within the context of society. He believed that humans must live in cooperation and solidarity with others, not only to meet their physical needs but also to fulfill their need for moral and intellectual perfection. In his view, the primary duty of the state is to promote morality among its citizens. Ibn Rushd held that during the time of the Prophet Muhammad (saw) and the four rightly guided caliphs, Muslims had established a state founded on virtue and justice, and he believed that such a model should be emulated.
For nearly a decade, Ibn Rushd continued his scholarly work alongside his duties as the judge of Córdoba. After stepping down from his position, he passed on in 1198 in Marrakesh, leaving behind a life devoted to knowledge and a legacy of numerous scholarly works.
