#ibn-Rushd

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[kentonralphtoews]

[nuktaguidance]

ابن رشد

ابن رشد ابن رشد پر یورپ میں سب سے مکمل بحث فرانسیسی عالم پروفیسر ریان نے کی ہے، اور ایک مستقل تصنیف فلسفہ ارسطو کے اس سب سے بڑے شارح کے نذر کی ہے، ۱۹۰۳ء میں مصر کے ایک عیسائی عالم فرح انٹون نے اپنے رسالہ الجامعہ میں ابن رشد و فلسفہ کے نام سے رینان کی کتاب کی عربی میں تلخیص کی لیکن ہندوستان نے رینان کی کتاب کی اس سے زیادہ قدر کی ، حیدر آباد دکن میں غالبا مولوی سید علی بلگرامی کے مشورہ سے رینان کی…

[genderkoolaid]

Question: who was the Islamic philosopher you mentioned in that post? The one whose thoughts / works partially survived thanks to Jewish philosophers? I'm curious.

Also, on a broader note, it's interesting to think about: that even after death, even if some may try to destroy your work or erase your existence, there will still be other people who help your ideas live on anyway.

Ibn Rushd! Also called Averroes in the West. His books were translated into Hebrew and "inspired a renewed interest in the interpretation of scripture and the Jewish religion" (from Reopening Muslim Minds). The famous Jewish philosopher Maimonides was a fan of his! Christians were also inspired (specifically by his commentary on Aristotle) but the Catholic Church was not a fan. Especially about ideas like "women have the same intellect as men and should occupy the same positions in society men do, including as rulers, and its only because society wont educate them that they don't know things, and this makes our countries worse." He was also extremely pro-philosophical questioning & thought the Quran should be read allegorically.

[fluffy-appa]

﴿وَهَيِّئْ لَنَا مِنْ أَمْرِنَا رَشَدًا﴾

قال الإمام ابن القيم

رحمه الله:

الرشد: هو العلمُ بما ينفع، والعمل به.

"And prepare for us from our affair right guidance.(Rushd)." ● [18:10]

Imam Ibn Al-Qayyim رحمه الله said: "Rushd is the beneficial knowledge and acting in accordance to it."

● {إغاثة اللهفان ٢/٩٠٥}

[transmutationisms]

Far more threatening to the West’s traditional order were the arrival in the early twelfth century of Arabic astrology, which many saw as a threat to Christian ideals of free will, and the Muslims’ rendering of Aristotelian physics and cosmology that accompanied it. It had been one thing for the Western elite to marvel at the practical uses of the Muslims’ astrolabe, algorism, and related technologies, for none of them required a radical rethinking of Christendom’s dominant worldview—at least not at the relatively low level at which Europe’s early adopters first approached them. And church authorities had already adopted Aristotle’s methods of logical argumentation, the dialectic, because they were keen to use it to establish the truth of Christian revelation in their battle against heresy.5 But all that began to change with the introduction of the Arab Aristotelians’ natural philosophy. Here was an underlying metaphysics, a science of “being as being,” that addressed many of the same questions, albeit in a very different way, as the traditional readings of revelation. It presented medieval Christendom with a competing “theory of everything” that could not be either digested and assimilated painlessly, on the one hand, or ignored outright, on the other. Albumazar’s ninth-century Introduction to Astrology, the full text of which appeared in Latin in 1133 and again in 1140, provided the West with the first major pathway into the Aristotelian tradition in natural science. Adelard of Bath had some two decades earlier translated Albumazar’s own abridged version, the Lesser Introduction to Astrology. This early translation, essentially a practical handbook, helped ignite an appetite in the West for Arabic astrology and other occult practices, but it omitted the Aristotelian framework that made the full Introduction to Astrology such a powerful text. And it was this Arab-influenced apprehension of Aristotle rather than any immediate direct access to his natural philosophy that prompted the church to ban his teachings at the university of Paris, then the premier center of Christian theology, in 1210 to 1215 (Lemay 1958:xxvii). The initial crisis at Paris induced by the Aristotle of the Muslim astrologers was soon followed by the appearance around 1230 of Michael Scot’s translations of the great commentaries on Aristotle’s metaphysics and natural science by the Muslim philosopher and jurist Ibn Rushd, known to the Latins as Averroës. Averroës’s works provided Europe with some of its first access to an authentic Aristotle, freed of earlier entanglements with the occult. Yet this presentation posed an even greater challenge to the West, for it forced Christendom to reexamine critically many of its most closely held beliefs—on creation, on the nature of God, and on humanity’s place in the universe. Here, then, lie the origins and driving forces of the second phase—after the initial flurry of translations in Spain, Sicily, and the near East—of the Western encounter with the Islamic intellectual tradition, that of assimilation and, more accurately, of expropriation of Arabic science and philosophy. This phase required an intensive effort to “Christianize” Aristotle, already champion of the church’s dialectic, and to make his powerful natural philosophy and metaphysics safe for Western consumption (Lemay 1958:xxiii; Bullough 1996:46–47). And this effort meant, in effect, a campaign of intellectual “ethnic cleansing” that would attempt to strip out any traces of Muslim influence—now seen as a corruption of the original text—and to bequeath an acceptable version of Aristotle to his legitimate heirs in the Latin West. Over time, the vital contributions of the Muslim philosophers were pushed so far to the margins of Western intellectual history as to become almost invisible. A similar pattern would soon be repeated in other fields, including mathematics, medicine, and even literature. Each time, the anti-Islam discourse would provide the rules of procedure and the intellectual mechanism for this willful act of forgetting.

Jonathan Lyons, Islam Through Western Eyes (2014)

[aysufs]

Ibn Rushd said:

“Knowledge used to be in the hearts of men,

now it’s just in their clothes (people want to appear knowledgeable).”

[Ta’alum, p. 28]

[nakibistan]

🌈☪️ List of LGBTQI+ friendly Mosques and Muslim Congregations:

This is a list of mosques,muslim/islamic congregations that welcomes queer,trans,non-binary,intersex,BIPOC Muslims. The list is curated by Bangladeshi Bisexual Muslim @nakibistan. In this list some of the mosques/islamic congregations are radically “inclusive” to all folks. Please note that, some of the mosques & muslim congregations in this list only welcome to queer folks.

USA 🇺🇸

MPV-NY Unity Mosque, New York – Started by MPV-NY Chapter

MPV-LA Unity Mosque – Started by MPV-LA chapter

Unity Mosque of San Francisco – Started by MPV-SF Chapter

Atlanta Unity Mosque – Started by el-Tawhid Juma Circle & MPV

Unity Mosque, Chicago – Started by MPV Chicago

Unity Mosque, Boston – Started by MPV-Boston Chapter.

Unity Mosque, Columbus – Started by MPV-Columbus

Masjid an-Nur al-Issalah – Started by MPV-DC.

Masjid al-Rabia, South Loop downtown of Chicago – An intersectional, women-led, queer-affirming mosque.

Qalbu Maryam Mosque – A woman led, queer-friendly mosque

Masjid al-Inshirah – Started by Pioneer Valley Progressive Muslims group. The mosque also welcomes LGBTQI+ muslims

Masjed Fatimah – A shia-centric, inclusive mosque

Rainbow Crescent Mosque – A virtual queer-friendly mosque

Masjid Daar ul-Gharib – A virtual intersectional, queer-friendly mosque.

Masjid-ul-Hub – An online mosque for LGBTQI+ Muslims

Masjid al-Musawa – An online mosque for queer muslims

Haven, Philadelphia – An inclusive muslim congregation also includes LGBTQ+ muslims

Jummah 4 All collective

Mercy Community Center

Dergah al-Farah, Manhattan Downtown of NY – Radical inclusive sufi lodge of Nur Ashki Jerrahi order

The Circle of Ishq of Minneapolis – An inclusive Sufi lodge Jerrahi community

The Atlanta Circle – An inclusive sufi lodge of Nur Ashki Jerrahi

Nur Ashki Jerrahi Michigan Dervish

Nur Ashki Jerrahi Pittsburg Drevish

La Order Sufi Yerraji/Nur Ashki al-Jerrahi Sufi Order of New Mexico - Progressive, liberal Mexican sufi dervish of US

Muslim Space, TX – A texas-based BIPOC, queer-friendly, gender-inclusive community

Redwood Unity Mosque Initiative (RUMI),CA – A small congregation of progressive muslims in Redwood. It was affiliated with eTJC (don't know it's still active or not)

New England Unity Mosque (NEUM) – A Unity mosque of New England. This mosque was affiliated with el-Tawhid Juma Circle.

UK 🇬🇧

Inclusive Mosque Initiative (IMI) – An inclusive congregation that opened first LGBTQI+ friendly, women-led mosque in Britain

Nur Ashki Jerrahi Order of UK – Sufi lodge of Leeds/London

Imaan LGBTQ+ Muslim Charity

France 🇫🇷

Mosquée Inclusive de l’unicité , Goutte d'Or neighborhood of Paris – France's first unity mosque started by Imam Ludovic Ahmad Zahed

Frederico Joko Procopio's Buddhist Dojo, Paris – egalitarian congregation where french queer muslims prayed

Progressive Islamic Center, Marseille

Fatima Mosque – A progressive, women-led, mixed-gender mosque

Musulmans Inclusifs de France – A progressive muslim congregations of France

Voice of an Enlightened Islam (VOIX) – A progressive, spiritual & radically inclusive congregation for all. VOIX also runs Simorgh Mosque, which welcomes LGBTQ+ muslims

Canada 🇨🇦

Masjid el-Tawhid/Toronto Unity Mosque - It is the first unity mosque of el-Tawhid Juma Circle (eTJC) & Canada

Ottawa Valley Unity Mosque (OVUM)

Vancouver Unity Mosque, British Columbia

Halifax Unity Mosque, Nova Scotia (don't know it's still active or not. please contact eTJC for details)

Kitchener Waterloo Unity Mosque

Calgary Alberta Unity Mosque

Madison Unity Mosque

Queer Muslim Network

Germany 🇩🇪

Ibn Rushd Goethe Moschee,Berlin – A liberal, feminist mosque for sunni, shia, sufi, ahmadi, non-religious, BIPOC, queer, man & woman folks

Liberal-Islamischer Bund e.V. – A largest feminist, liberal muslim congregation of German

Australia 🇦🇺

Australia's first Unity Mosque

MPV-Australia

Norway 🇳🇴

Masjid Al-Nisa – A women-led, LGBTQ+ friendly mosque in Oslo

Italy 🇮🇹

Moschea al-Kawthar/Al-kawthar Mosque – A virtual intersectional mosque started by Sveva Basirah Balzini

Mexico 🇲🇽

Tasním Nur Ashki Al Yerrahi, Cuernavaca – Radically inclusive sufi dervish for all genders & sexualities

South Africa 🇿🇦

Masjid ul-Umam ( People's Mosque), Cape town – First egalitarian mosque of Africa

Masjid ul-Ghurbaah – An inclusive mosque for marginalised muslims, runs by al-Ghurbaah Foundation

The Open Mosque – An egalitarian, mixed gender mosque for all

Claremont Main Road Mosque, Cape town – A mixed-gender mosque in South Africa. The mosque also welcome HIV+ & LGBTQI+ folks

Pakistan 🇵🇰

Khusrain Wale Shahi Masjid/ Khusray wale masjid, Jalalpur of Punjab – Punjab's oldest mosque of transgender eunuchs (also known as Khusra/Khusray)

Shrine of Shah Hussain/Madhoo Lal Hussain – An important site for queer & trans muslims where they can explore the divinity of love & find solace

Bari Imam Shrine

Imambargah of Mirpur Khas

Dargah of Hazrat Lal Shahbaz Qalandar

Rehmatul Alameen Masjid,Islamabad

India 🇮🇳

Hijron Ka Khanqah, Delhi – A historical sufi khanqah with a small mosque. The mosque is only for muslim Hijras (an umbrella term for transgender,eunuch, transvestite,gender non-binary & intersex folks)

Khawaja Gharib Nawaz Dargah

Ajmer Sharif Dargah

Nizamuddin Dargah

Masjid Syed Gauhar Ali Shah Qadeem, Delhi (this mosque doesn't allow women to pray besides men)

Masjid-e-Mukhannisan/Hijron Wali Shahi Masjid, Lohamandi of Agra – A historical mosque was built by Emperor Akbar to honour his favourite Mukhannas Itibar Khan

Indonesia 🇮🇩

Pondok Pesantren Waria Al-Fatah, Yogyakarta – Indonesia's first Islamic centre for Warias (Indonesian local term for trans woman)

Bangladesh 🇧🇩

Dakshin Char Kalibari Masjid, Mymensingh – Bangladesh's first hijra mosque

Turkey 🇹🇷

Alevi Muslims are providing safe spaces for LGBTQI+ to pray

Ağalar Mosque in Topkapı Palace – A historical mosque for gender non-confirming eunuchs

[ummabdillaahh]

💎 If the Husband gives a Gift to One of his Wives Must he Also Give to the Others?

Imām Ahmad said concerning a man who has two wives: "He may show preferences for one over the other in spending, intercourse, and clothing, if the other has what is sufficient for her. He may buy for one a better garment than he does for the other if she has what suffices her."

Ibn Qudāmah commented: "This is because equality in all of this would be difficult. If it were obligatory then it would not be possible to do it except with difficulty. Therefore, the obligation of it is removed, similar to equality between them in intercourse."

Al-Mughnī 8/144

_______

Ibn Rushd Al-Mālikī said:

"The Madh'hab of Mālik and his companions is that if he (the husband) establishes for each of them that which is obligatory for her in accordance with her condition then there is no harm upon him for favoring who he wills with what he wills."

Balaghah As-Sālik 1/437

Translated by Raha Batts

[bogusfilth]

it would be easy to say that the absence of al-farabi and ibn rushd from intro philosophy default curricula is because of orientalism but none of the christian scholastics make it in either so maybe academic philosophers are just stupid. the rationalists are all still christian apologetics so why the fuck not also read aquinas. skipping literally 1400 years of incredibly fruitful intellectual development is totally whacked out and absolutely unjustifiable feature of the "oops, I guess the next guy after aristotle is descartes" tendency.

[memecucker]

The standpoints listed above resulted in two condemnations in 1270 and 1277 by bishop Etienne Tempier of the Roman Catholic Church. Tempier specified 219 unacceptable theses some of which were clearly directed against the supposed "Averroists" at the University of Paris.[6] It has been pointed out[7] that Tempier's main accusations are almost identical to those brought by Al-Ghazali against philosophers in general in his Incoherence of the Philosophers, which Averroës had tried to demonstrate to be unjustified in The Incoherence of the Incoherence.

I like the idea that the Catholic Church’s condemnation of the Latin Averroists for excessive rationalism as leading away from Christianity and being overly influenced by non-Christian philosophers wound up mirroring (and may have actually been copied from) Al-Ghazali’s criticism of Ibn Rushd’s rationalism leading people away from Islam

[bayleafpsa]

Get to know me

I was tagged by @engelsschwert

Last Song: Faith and the Muse - Sparks

Favorite Color: Red, dark purple, black

Currently Watching: Several videos from Perun's channel. He discusses defense economics. With powerpoint presentations.

Last Movie: Hitler versus Picasso and the Others

Currently Reading: Comentaries on Plato's Republic by Averroes (Ibn Rushd) in a physical book and Medieval Heresies by Nachman Faibel in e-book form.

Sweet/Savory/Spicy: Savory

Relationship Status: No.

Current Obsession: I don't really have the time and energy to obsess right now. Uh. I've been very into bubble tea, I guess?

Last Google: Uh... "socialized prostitution". A friend asked about how the term was being used and it turns out it was a bit by religious conservatives attacking any behavior they found "immodest".

Currently Working On: The rewrite for Alhazred's DD2 Shrines.

Tagging @cynthplop @marbleboa and any other follower that wants in

[divinum-pacis]

Seyran Ateş sitting on the floor inside the Ibn Rushd-Goethe mosque in Berlin, which she started in 2017 (photo Courtesy of Juno Films)

[saifbaghdadroleplay]

In questo giorno, l'11 dicembre 1198 d.C., il noto filosofo, giurista ed eclettico islamico Abu al-Walid Muhammad ibn Ahmad ibn Rushd morì a Marrakesh, in Marocco.