ibn rushd muhammad averroes (3 risultati)

Arabic manuscript on paper, 143 leaves plus 1 flyleaf, 19 lines to the page written in black slanted naskh, headings and important words in red, occasional marginal commentary, in a black gilt Safavid stamped binding with polychrome filigree doublures. An ownership note on folio 1A reads: The book Analut qiy , which is the Book of the Syllogism, authored by Aristotle and translated by Ibn al-Muqaffa', passed into the possession of the humblest servant, Ibn Muhammad B qir Jaafar, in the year nine hundred and eighty-one. The author: Ab al-Wal d Muhammad ibn Ahmad ibn Rushd (11261198), known in the Latin West as Averroes, was one of the most influential thinkers of the medieval world. Born in Córdoba, the great intellectual centre of al-Andalus, he trained in law, medicine, theology, and philosophy. His early career combined service as a jurist and physician with a deep engagement in the study of Aristotle, whose works were being rediscovered and systematically commented upon across the Islamic world. Averroes' fame rests above all on his philosophical writings, especially his vast series of commentaries on Aristotle, for which he was hailed in Europe as The Commentator. These ranged from short epitomes to expansive, line-by-line exegeses, and together they provided the most comprehensive account of Aristotelian logic, natural philosophy, and metaphysics available in the Middle Ages. Translated into Hebrew and Latin from the thirteenth century onward, his works shaped the course of scholastic philosophy, influencing figures such as Thomas Aquinas, Siger of Brabant, and later Renaissance humanists. In the Islamic world, Averroes stood at the intersection of philosophy, law, and theology. He defended the compatibility of reason and revelation in works such as Tah fut al-Tah fut (The Incoherence of the Incoherence), written in response to al-Ghaz l . He also contributed to medicine with his encyclopedic Kulliyy t (the Colliget in Latin). His intellectual project reflected the dynamism of twelfth-century al-Andalus, where Muslim, Jewish, and Christian scholars shared a common commitment to rational inquiry. Averroes' legacy embodies the transmission of Greek philosophy through the Islamic tradition into Europe, making him a pivotal figure in the history of philosophy. The text: Talkh s Kit b al-Qiy s is Averroes' Middle Commentary on Aristotle's Prior Analytics, the foundational treatise in which Aristotle first articulates the theory of the syllogism, the core of ancient and medieval logical science and the starting point of the Organon. In the Middle Commentaries, Averroes recasts Aristotle's arguments into a clear, pedagogical style designed for teaching, striking a balance between concise epitomes and exhaustive line-by-line exegesis. This tiered approachshort (j mi'), middle (talkh s), and long (tafs r)is one of Averroes' major contributions, allowing readers of different levels to engage systematically with Aristotelian logic and helping to establish his reputation as "The Commentator" in the Latin West. Aristotle's Prior Analytics holds a privileged position within the Organon, laying out the rules by which valid conclusions necessarily follow from premisesthe figures and moods of the syllogism. Because logic was regarded not as a science but as the instrument of all the sciences, mastery of the Prior Analytics was essential for philosophical, medical, theological, and legal reasoning throughout late antiquity and the medieval period. By reorganising and clarifying Aristotle's material, Averroes ensured the continued vitality of the Organon-centred curriculum across Arabic, Hebrew, and Latin traditions, keeping the art of demonstration central to intellectual life. The manuscript is especially valuable for its textual history. The opening folio attributes the work to the translation of Ibn al-Muqaffa (d. c. 757), the celebrated Abbasid-era translator whose renderings of Greek philosophical textsincluding the Organonformed the earliest Arabic corpus of Aristotelian logic. This direct reference links the manuscript to a chain of transmission that stretches from early Abbasid translation efforts through Averroes' systematic commentaries to Timurid scribes who preserved the text for subsequent scholars. The influence of Averroes' logical writings was profound. From the thirteenth century, his commentaries were translated into Hebrew and Latin and became core texts in universities such as Paris and Padua, shaping scholastic debate and giving rise to the current of "Latin Averroism." Many scholastic philosophers, including Thomas Aquinas, encountered Aristotle primarily through Averroes' interpretative lens.

Hardcover. Condizione: Good. 1st Edition. Biur Ibn Rushd MeSepher Havaya Manuscript in Hebrew, written in a Karaite hand, on paper. Composed by Caleb son of Eliyahu Torto. A rare manuscript of Ibn Rushd's Middle Commentary on his abridged translation of Aristotle's Generation and Corruption [Talḫiṣ kitab al-kaun wa-l-fasād]. A philosophical work originally written in Arabic and translated into Hebrew by Kalonymus ben Kalonymus. Ibn Rushd (Latinized as Averroes, 1126-1198) was a medieval Andalusian polymath who wrote on logic, Aristotelian and Islamic philosophy, psychology, political theory, mathematics, as well as the medieval sciences. His works were translated into several languages and greatly influenced European philosophy in the medieval period. Similarly, "Jewish Averroism" served as an important source in defense of Aristotelian philosophy within Hebrew writings especially in the 14th century. On Generation and Corruption (also known as On Coming to Be and Passing Away) is a treatise by Aristotle. Like many of his texts, it is both scientific; part of Aristotle's biology, and philosophic. The philosophy is essentially empirical; as in all of Aristotle's works, the deductions made about the unexperienced and unobservable are based on observations and real experiences. Marginal staining. Modern boards.

One of the great classics of Muslim as well as of Western philosophy, demonstrating that rational thought and theology are not at odds with each other. In this, his possibly most famous work, Ibn Rushd reacted to al-Ghazali's "Tahafut al-Falasifa" ("The Incoherence of the Philosophers"), which had dominated Muslim philosophical thinking for the past decades: al-Ghazali's late 11th-century treatise had denounced Ibn Sina and al-Farabi for their Greek-inflected metaphysics, which he had found contrary to Islam. Himself an avowed Aristotelian, Ibn Rushd refuted Al-Ghazali's book section by section, showing that there was in fact no conflict between Greek logic and the Qur'an.Ibn Rushd's apology of Aristotelian philosophy, cleverly named "The Incoherence of the Incoherence", was translated from Arabic into Latin in the early 14th century by the Jewish philosopher Kalonymus ben Kalonymus, and the translation was first published in 1497 by Locatellus in Venice, as one of Kalonymus' only efforts to see print. This is the undated second issue of that publication, and much rarer that the first: only ten copies are known in libraries worldwide, one of which (in St Andrews) is severely incomplete, containing only the appendix ("De sensu agente" by Agostino Nifo, the editor, who also provides a lengthy commentary). No copies in America. Auction catalogues list a single, incomplete copy, lacking four leaves. A landmark work of cross-cultural philosophy, reconciling theology and rationalism; of principal importance for sixteenth-century Aristotelian thought.A fine copy in excellent condition.l Bod-inc A-631; CCIR N-16; Günther (L) 3423; GW M26980; IBE Post-incunables 187; IGI IV,146; ISTC ia01412500; Martín Abad, 112; Proctor 5104; Reichling 643; Sheppard 4247; USTC 761883; cf. Genequand, C., (transl.), Ibn Rushd's Metaphysics: A Translation with Introduction of Ibn Rushd's commentary on Aristotle's Metaphysics (Leiden, 1986); Hissette, R., A propos de l'édition 'Princeps' (1497) des 'Destructiones destructionum' d'Averroès. Contribution au 'GW' (notice 3106), in: Florilegium mediaevale. Ètudes offertes à Jacqueline Hamesse à l'occasion de son éméritat, eds. José Meirinhos & Olga Weijers (Louvain-la-Neuve, Féd. Int. des Instituts d'Études Médiévales, Textes et Études du Moyen Âge, n. 50, 2009), pp. 297-322; Khalidi, M. A., Ibn Rushd, The Incoherence of the Incoherence (CUP 2015), pp. 155-180. Near contemporary limp vellum. With numerous woodcut initials. Printed in Gothic type, in 2 columns. Pages: 130 ll. With: NIPHUS, Augustinus. De sensu agente.