Ibn Rushd’s (Averroes) ‘Disgrace’ and his Relation with the Almohads

Fierro, Maribel

doi:10.14220/9783737009003.73

Cited by 3 publications

(2 citation statements)

References 19 publications

Supporting

Mentioning

Contrasting

Unclassified

Order By: Relevance

“…In the context of their majālis and meetings, the ṭalabat al-ḥ aḍ ar referred to each other as 'brothers' including the Muʾminid caliphs. 57 But in the latter's case, the ṭalabat al-ḥ aḍ ar also considered them a source of inspiration that guided them to find the right answers to the questions they asked. In other words, the Muʾminid caliphs, successors of the Mahdī, had superior understanding and intellect but at the same time they needed the ṭalabat al-ḥ aḍ ar to put into words what they, somehow, already knew.…”

Section: Ibnmentioning

confidence: 99%

Ibn Ṭufayl’sḤayy ibn Yaqẓān: An Almohad Reading

Fierro

2020

Islam and Christian–Muslim Relations

Self Cite

View full text Add to dashboard Cite

Ibn T  ufayl's (d. 581/1185) connection with Almohad rulers and involvement in the Almohad doctrinal and intellectual project has been addressed by Nemesio Morata and Lawrence Conrad, among others. Conrad argues that Ibn T  ufayl belonged to the newly created Almohad elites, the t alaba, the empire's doctrinarians. Morata analyses the famous passage where Ibn T  ufayl presents Ibn Rushd al-H  afīd (Averroes) to the then prince Abū Yaʿqūb Yūsufwho would become the second Almohad caliph (r. 558/1163-580/ 1184)when the young philosopher was commissioned to write his commentaries on Aristotle. Ibn T  ufayl's Risālat H  ayy b. Yaqz ān has, however, rarely been analysed in the Almohad context in which it was written, despite being one of the earliest works written under Almohad rule. Here I propose precisely such a reading of the text, showing Sufism, philosophy and politics as inextricably linked. This proposal, with its specific identification of the two main characters of the Risāla, H  ayy and Absāl, considers the needs that the new polity had at the time to develop a post-Messianic orientation that would preserve the loyalty of the first followers (Berber-speaking tribesmen from the Maghrib), while attracting the urbanized Andalusis and, more importantly, their scholarly elites.

show abstract

Section: Ibnmentioning

confidence: 99%

Ibn Ṭufayl’sḤayy ibn Yaqẓān: An Almohad Reading

Fierro

2020

Islam and Christian–Muslim Relations

Self Cite

View full text Add to dashboard Cite

show abstract

“…Mientras que la política almorávide previa había potenciado la tradición mālikī andalusí, la doctrina «unitaria» inicial fue un serio intento por «convertir» al-Andalus en poco tiempo, algo que no llegaron a conseguir. En al-Andalus la doctrina almohade conviviría siempre con un mālikismo muy controlado; pese a que los almohades «reclutaron a los letrados y ulemas andalusíes que pudieron» 88 , entre los que destacaban importantes figuras como Averroes 89 . No obstante, una política tan rupturista tuvo que granjear una fuerte resistencia social y crear notables disensiones internas 90 .…”

Section: Almohades Y Al-andalus: La Singularidad De Córdobaunclassified

La sombra omeya. Córdoba y los almohades en la segunda mitad del siglo VI/XII

Blanco-Guzmán¹

2019

Al-Qantara

View full text Add to dashboard Cite

La arqueología ha revelado recientemente la existencia de una importante revitalización urbana en Córdoba durante el Califato Almohade, apenas tratada hasta ahora por la historiografía, centrada principalmente en su pasado omeya. Por un lado, se ha observado una importante inversión del poder almohade en elementos defensivos y palatinos, acaso por tratarse en estas fechas de un centro fundamental en la conceptualización histórica de al-Andalus y en la lucha contra los reinos cristianos; por otro, se ha documentado un importante crecimiento orgánico y privado extramuros. Todo ello coincidió con su elección como capital andalusí en 557/1162 por ‘Abd al-Mu’min, lo que suponía un hito fundamental para la legitimación de su nuevo califato. Tras su muerte pocos meses después, Abū Ya‘qūb Yūsuf hizo regresar la corte a Sevilla, creando un importante cambio de rumbo en la política almohade que no afectó al resurgir urbano de la antigua sede omeya. En realidad, Córdoba seguiría muy presente en la mentalidad colectiva andalusí durante el gobierno almohade, manteniéndose como referente principal del esplendor pasado y como núcleo esencial de la tradición mālikī.

show abstract

The Iberian Earthquake(s) of 1169–1184 according to Ibn Rushd (Averroes) and Others

Wasserstein

2019

Seismological Research Letters

View full text Add to dashboard Cite

show abstract

Ibn Rushd’s (Averroes) ‘Disgrace’ and his Relation with the Almohads

Cited by 3 publications

References 19 publications

Ibn Ṭufayl’sḤayy ibn Yaqẓān: An Almohad Reading

Ibn Ṭufayl’sḤayy ibn Yaqẓān: An Almohad Reading

La sombra omeya. Córdoba y los almohades en la segunda mitad del siglo VI/XII

The Iberian Earthquake(s) of 1169–1184 according to Ibn Rushd (Averroes) and Others

Contact Info

Product

Resources

About