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Philosophy

Averroes Tahafut al-Tahafut : English
Averroes Tahafut al-Tahafut : English
  • Shipping Weight: 1.395kg
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  • Authored by: Ibn Rushd

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Details: Averroes' Tahafut al-Tahafut : New,
The Incoherence of the Incoherence,
Volumes I & II, English,
[-A4] Large Paperback - 631 pages,
Transl. by Simon Van Den Bergh,
Published by Gibb Memorial Trust.




Description :

Ibn Rushd, known to Christian Europe as Averroes, came from Córdoba in Spain and lived from 1126 to 1198. He is regarded as the last great Arab philosopher in the Classical tradition, and, under the patronage of the Almohad ruler Abu Ya'quib Yusuf, was a very prolific one.


The Tahafut al-Tahafut, written not long after 1180, is his major work and the one in which his original philosophical doctrine is to be found. It takes the form of a controversial refutation of 'Hujjat al-Islam The Proof of Islam' Imam al-Ghazali's Tahafut al-Falasifa (The Incoherence of the Philosophers), a work begun in 1095 which attacked philosophical speculation and declared some of the beliefs of the Philosophers to be contrary to Islam.


Averroes sets his Aristotelian views in contrast with the Neo-Platonist ones attributed to the philosophers by Imam al-Ghazali. Published in the UNESCO Collection of Great Works under the auspices of the Gibb Memorial Trust and the International Commission for the Translation of Great Works.





About the Author :

Ibn Rushd, Arabic (ابن رشد), known as Averroes 510-595 AH (1126 – 1198H), was an Andalusian-Arab philosopher and physician, a scholar of philosophy and Islamic law, mathematics, and medicine. He was born in Cordoba, Spain, and died in Marrakech, Morocco. His school of philosophy is known as Averroism.


Ibn Rushd, came from a family of jurists trained himself in law and medicine and later served as Qadi (judge) in Seville and Cordoba. In 1182 he was appointed physician to the court of caliph Abu Ya`qub Yusuf in Marrakesh and to his son, Abu Yusuf Ya`qub, in 1195 but was recalled shortly before his death. In the field of medicine Averroës produced his Kulliyat fi al tib (General Medicine) between 1162 and 1169. He is however better known for his great commentaries on Aristotle.


Al-Dhahabi in Siyar A`lam al-`Ulama' (15:452) quotes al-Abbar as saying: 'No one of his scholarly perfection, his erudition, or his high manners was ever raised in Andalus.'






Table of Contents :


VOLUME I

---Preface,

---Introduction,                                        

---The Translation :

---The First Discussion : Concerning the Eternity of the World:
------The First Proof,
------The Second Proof,
------The Third Proof,
------The Fourth Proof,                                               

---The Second Discussion : The Refutation of their Theory of the Incorruptibility of the World and of Time and Motion,

---The Third Discussion : The demonstration of their confusion in saying that God is the agent and the maker of the world and that the world in His product and act, and the demonstration that these expressions are in their system only metaphors without any real sense,

---The Fourth Discussion : Showing that they are unable to prone the existence of a creator of the world

---The Fifth Discussion : To show their incapacity to prove God’s unity and the impossibility of two necessary existents both without a cause,

---The Sixth Discussion : To refute their denial of attributes,

---The Seventh Discussion : To refute their claim that nothing cars share with the First its genus and be differentiated from it through a specific difference, and that with respect to its intellect the division into genus and specific difference cannot be applied to it,

---The Eighth Discussion : To refute their theory that the existence of the First is simple, namely that it is pure existence and that its existence stands in relation to no quiddity and to no essence, but stands to necessary existence as do other beings to their quiddity,

---The Ninth Discussion : To refute their proof that the First is incorporeal,

---The Tenth Discussion : To prove their incapacity to demonstrate that the world has a creator and a cause, and that in fact they are forced to admit atheism,

---The Eleventh Discussion : To show the incapacity of those philosophers who believe that the First knows other things besides its own self and that it knows the genera and the species in a universal way, to prone that this is so,

 ---The Twelfth Discussion : About the impotence of the philosophers to prone that Cod knows Himself,

---The Thirteenth Discussion : To refute those who arm that Gad is ignorant of the individual things which are divided in time into present, past, and future

---The Fourteenth Discussion : To refute their proof that heaven is an animal mowing in a circle in obedience to God,

---The Fifteenth Discussion : To refute the theory of the philosophers about the aim which moves heaven,

---The Sixteenth Discussion : To refute the philosophical theory that the souls of the heavens observe all the particular events of this world.


---About Natural Sciences :

 ---The First Discussion : The denial of a logical necessity between cause and effect,

---The Second Discussion : The impotence of the philosophers to show by demonstrative proof that the soul is a spiritual substance

---The Third Discussion : Refutation of the philosophers’ proof for the immortality of the soul

---The Fourth Discussion : Concerning the philosophers’ denial of bodily resurrection.


--- Appendix : Changes proposed in the Arabic Text,                        
---Index of Proper Names.



VOLUME II :

---Notes:                                                                                   1

---Index of Proper Names mentioned in the Introduction and in the Notes,

---Index of Subject/ mentioned in the Notes,

---Some contradictions in Aristotle’s System,

---Arabic-Greek Index to the Notes,

---Greek-Arabic Index to the Notes.








Also see Imam al-Ghazali works.





Dimensions : 24 x 17 x 3.7cm.








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This product was added to our catalog on Saturday 07 March, 2020.