Connection Between Religion and Philosophy

THE DECISIVE TREATISE, DETERMINING THE NATURE OF THE CONNECTION BETWEEN RELIGION AND PHILOSOPHY
Averroes was a Muslim philosopher born in Cordova, Spain, which became an important center for philosophy. He is known for his interpretation of Aristotle’s works and is a significant figurehead in Islamic philosophy. He wrote the decisive treatise in which he discusses the role that philosophy plays in religion and how that impacts society. According to Averroes, in The Decisive Treatise, philosophy is a required part of a religion that provides educated individuals with a deeper understanding of the world.
This text will look into some of his main points put across in the decisive treatise. We shall analyze and explain some of his arguments and discuss how religious traditionalists criticized them. Averroes starts the book by putting forth a logical argument that the Qur’an itself (Law) requires rational demonstration of the truths of faith. For, if philosophy, or logical reasoning, is “reflection upon existing thingsinsofar as they are an indication of the Artisan,” and “if the Law has recommended and urged consideration of existing things,” it follows that philosophy “is either obligatory or recommended by the Law.”:”(Decisive Treatise, pp. 1-2.).”: Averroes provides a handful of texts which show that the Law has required this.
Averroes argues that since we accept demonstrations in astronomy, mathematics, and jurisprudence, and we cannot expect to discover everything on our own, we must consider the works of the Ancients who have blazed these trails. Intellectual “tools” (i.e., reason) are neutral concerning religious belief, so those Muslims who call philosophy “innovation” or “heresy” are mistaken.:”(Ibid., pp. 4-7.).”: He who forbids reflection on the books of the Ancients “bars people from the door through which the Law calls them to cognizance of God.” Regarding those who use philosophy and go astray, Averroes holds a principle similar to the Latin abusus non tollit usus: it is not obligatory to renounce something useful in its nature and essence because of something harmful in it by accident.:(Ibid., pg. 7.):
Averroes mentions three modes of cognizing God, the dialectical, the rhetorical, and the demonstrative, and focuses on the third to further defend rational demonstration. The demonstration does not contradict the Law, for “truth does not oppose truth; rather, it agrees with and bears witness to it.” Again, Law-based syllogistic reasoning is accepted by Muslims in jurisprudence, so it only fits that it applies to theology.
Once syllogistic reasoning is applied to the Law, a distinction between the “apparent” and “inner” senses of the Law emerges. People differ in their capacities for permission, so variances arise between the Law and demonstration. This requires interpretation, and Averroes distinguishes theoretical (which most don’t need to know) from practical (which all should know) matters. The performance of theoretical matters is carefully governed by a set of clear rules:(Ibid., pg. 9-11.).”:
 
Averroes denies that the philosophers are heretics on the matters of (1) Gods knowledge of particulars, (2) the eternity of the world, and (3) the resurrection of the body and the afterlife. This charge fails to distinguish faith that is well-grounded in science from faith that is not based on demonstration. Errors made on the level of the apparent sense of the Law are unbelief, while errors made in interpretation, even by those trained to interpret, are excusable. It is dangerous to put interpretations before the eyes of those not prepared to navigate them; this was Al-Ghazalis error:(Ibid., pp. 12-21.):
Finally, Averroes discusses how the Law teaches “true cognizance” of God. Most of the Law takes the form of the dialectical and rhetorical because only a few can follow the demonstrative. Failure to recognize this, and declaring interpretations to all without respecting the ability to understand, has led to the creation of factions within Islam. These factions may be removed by striving, wherever possible, for the sense that is apparent to all and leaving interpretation to those qualified to engage in it. :(Ibid., pp. 22-33.).”: In these ways, Averroes gave his “decisive” answer to the significant philosophical-theological problems of his day and provided much food for thought for later thinkers.
Taking a deep dive into some of the criticisms Averroes faces from the religious traditionalist, and we shall begin with the first point. Traditionalists would argue that this interpretation of the Qur’an’s teachings is a bit misguided. Averroes took liberties with the teachings to fit his means and desires. The holy book genuinely desires us to consider ways of understanding the world in a more profound sense, but this does not mean seeking it out from outside sources, as Averroes suggests. The adoption of pagan teachings would go against the wishes of many traditionalists.
Luckily during Averroe’s time, there was a new way of thinking in the Muslim world that embraced other philosophical teachings. This was brought about by the Almohades dynasty, which began in 1146. The early 12th century, when Averroes was born, was the right time for his teachings to thrive in the expanding Islamic world and beyond. The arguments against this openness to other philosophies, most notably that of the Greeks’ caused a lot of conflict leading to bloodshed. In the end, the more open-minded factions won, and there was peace, but contention bubbled on under the surface.
Another argument that could be made against Averroe’s main points in the Decisive Treatise include the methods of recognizing God. Averroes was adamant on the demonstrative means that is more in line with the ways of science. The traditionalist would be against this since it is seen as a lack of faith and a challenge to the supreme deity. It is required, according to them to have total faith in Gods existence without question. The evidence of goods existence is in his creations that surround us all round.
Trying to demonstrate his existence was a sign of hubris and this was not in line with their teachings. Granted Averroes had outlined two other ways of recognizing God, but this one was the one that would have caused the most conflict. The religious traditionalists were not a group that liked to be questioned and challenged which is what Averroes was pushing for.
It is for this reason we can safely answer the prompt of whether Averroes teachings were an early example of the vindication of the rights of free discussion and debate on religious matters. Yes, they were. Averroes was a very knowledgeable person in the maters of Law and religion. He had a very analytical mind that was probing the depths of knowledge in to arrive at the truth of the matter. He was willing to not conform to old religious teachings instead sought to apply new thinking to flesh out his ideas.
The philosophers in the Islamic world that had come before him were not willing to push back on this rigorous dogma. In conclusion we can state that the work of Averroes that is the Decisive Treatise is a seminal works of Islamic philosophy. His ideas seek to bring an understanding between two conflicted worlds of religion and philosophy. He seeks this pursuit with zeal and brings forth compelling evidence to support his arguments. He does fid success in the end and it is for this reason that his works persisted through the ages.
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