Podcasts about ibn rushd

Jeudi 27 février 2025Le dehors dedans - Averroès en peintureRencontre avec Jean-Baptiste Brenet autour de son livre Le dehors dedans - Averroès en peinture - éditions MaculaEn présence de l'éditrice Véronique YersinPendant deux cent cinquante ans, entre le XIVe et le XVIe siècle, on a peint en Italie des Triomphe de Thomas d'Aquin qui représentent le théologien chrétien en chaire, majestueux, dominant le même adversaire assis ou étendu à ses pieds. Enturbanné, barbu, cet homme vaincu est Averroès, le grand commentateur arabe d'Aristote. Que fait-il là ? Quel est le sens de cette figuration, a priori négative, qui se répète à travers les âges ? C'est à quoi ce livre veut répondre, en proposant de « lire » ces peintures d'un autre œil : non pas en spécialiste de l'art, mais en historien de la philosophie, soucieux du dossier théorique ayant opposé les deux personnages et leurs épigones (les annexes contiennent la traduction inédite de textes majeurs de la querelle).Deux choses ressortent, dans un renversement : que ces œuvres de propagande travestissent la réalité du rapport complexe d'héritage et de relance que la scolastique puis la pensée « européenne » auront entretenu avec la pensée arabe ; qu'elles se trahissent, pourtant, laissant voir ce qu'elles entendaient recouvrir. Dedans, et non pas dehors, Averroès, songeur, est un motif inattendu : le véritable « sujet » de tous ces Triomphe.Jean-Baptiste Brenet est médiéviste, professeur de philosophie arabe à l'Université Paris 1- Panthéon Sorbonne. Il est spécialiste de l'œuvre d'Averroès (Ibn Rushd) et de son legs au monde latin. Traducteur de l'arabe et du latin, il a publié une vingtaine d'ouvrages, parmi lesquels : Averroès l'inquiétant, Paris, Les Belles Lettres, 2015 ; Je fantasme, Lagrasse, Verdier, 2017 ; Que veut dire penser ? Arabes et Latins, Paris, Payot et Rivages, 2022.

durée : 00:53:43 - Questions d'islam - par : Ghaleb Bencheikh - Comment la rencontre entre les recherches du kalâm et du fiqh et les traditions gréco-romaine, iranienne pré-islamique et indienne a-t-elle produit une philosophie spécifique à l'islam, portée par des figures emblématiques comme Kindī, Fārābī, Ibn Sīnā, Ghazālī et Ibn Rushd ? - réalisation : François Caunac - invités : Mathieu Terrier Philosophe et spécialiste de la pensée chiite, chargé de recherche au CNRS, membre du Laboratoire d'études sur les monothéismes

STHL(M)-podden gästas av Philip Syrén, Slöseriombudsmannen, för ett samtal om skatteslöseri och årets värsta slöseri. Vi diskuterar hur skattefinansierad extremism kopplad till Ibn Rushd, ett hårt kritiserat muslimskt studieförbund, utsågs till "Årets värsta slöseri" och vad som krävs för att stoppa liknande systemfel i framtiden? Philip pratar också om de bredare problemen med skatteslöseri, som "vätgasdagiset" och de rosa stenarna, samt vad som driver honom i arbetet. Ett tankeväckande avsnitt om ansvar, förändring och respekt för skattepengar. Lyssna och bli insatt!   Om du vill följa oss på sociala medier finns vi på Instagram, Facebook, X och TikTok Om du vill komma i kontakt med oss kan du mejla oss på stockholm@moderaterna.se.   Ämne: Skatteslöseri, Extremism, Skattebetalarna, Budget, Maktspelet, Bidrag, Reform, Myndigheter, Slöseriombudsmannen, Tjänstemannaansvar

This lecture discusses key ideas from the 20th century philosophical short story writer, essayist, and poet Jorge Luis Borges's story "Averröes' Search" which can be found in Collected Fictions. It focuses on a fictional characterization of the Islamic philosopher Ibn-Rushd, also known as Averroes in the Latin West, who's work on his commentary on Aristotle is interrupted by a dinner and conversation with the traveller Abu Al Hasan, who has reputedly ventured as far as China. He recounts having seen what we recognize as a play, which makes little sense to him or his muslim interlocutors To support my ongoing work, go to my Patreon site - www.patreon.com/sadler If you'd like to make a direct contribution, you can do so here - www.paypal.me/ReasonIO - or at BuyMeACoffee - www.buymeacoffee.com/A4quYdWoM You can find over 3000 philosophy videos in my main YouTube channel - www.youtube.com/user/gbisadler Get Borges' Collected Fictions here - amzn.to/3xZnwHA

Veckopanelen med Stina Oscarson, Thomas Mattsson och Hanif Bali under ledning av Staffan Dopping. Nationellt tiggeriförbud ska utredas. Stridigheterna i Mellanöstern påverkar säkerheten här i Sverige. Israeliska ambassader har attackerats, och utrikesministern utsattes för tomatattack i riksdagen. Inställda statsbidrag tvingar Ibn Rushd att lägga ner, och Bokmässans seminarium om samernas rättigheter får blodet att koka.

Veckopanelen med Stina Oscarson, Thomas Mattsson och Hanif Bali under ledning av Staffan Dopping. Nationellt tiggeriförbud ska utredas. Stridigheterna i Mellanöstern påverkar säkerheten här i Sverige. Israeliska ambassader har attackerats, och utrikesministern utsattes för tomatattack i riksdagen. Inställda statsbidrag tvingar Ibn Rushd att lägga ner, och Bokmässans seminarium om samernas rättigheter får blodet att koka.

Wiil aan weli qaangaarin ayaa lagu ridey xukun xabsi daa'in ah in uu dil geeystay, markuu xabsiga dhammeeystana dalka laga masaafuriyo. Xukuumadda ayaa u saartay guddi masiibo shirkadda Northvolt, middaasi na oo ka dambeeysay shaqaalaha badan ee lagu wargeliyey in shaqada laga fariisin doono. Maamulka degmada Stockholm ayaa iminkana go'aan ku gaaray inuu joojiyo taageeradii dhaqaale ee ururka Ibn Rushd.

Götzke, Manfred www.deutschlandfunk.de, Deutschland heute

IS THERE A ONE TRUE GOD OVERVIEW: There are many sources of information that people use to infer what might be true about God, including observation and revelation: Observation Some say that general observations of the universe support the existence of God, such as the idea of a non-eternal universe as shown by the Big Bang theory. Other observations that might support God's existence include the Earth's weather patterns, which some say are finely tuned to support human life, and the way nature works to form life. Revelation Some say that God may have entered the universe and told us true things about himself, morality, and how to have a relationship with him. This includes the life and teachings of Jesus of Nazareth. The Bible also includes passages that some say indicate that God has made evidence of his existence so obvious that there is no excuse for denying him.  IS THERE PROOF OF GOD'S EXISTENCE? The existence of God is a subject of debate in the philosophy of religion.[1] A wide variety of arguments for and against the existence of God can be categorized as logical, empirical, metaphysical, subjective or scientific. In philosophical terms, the question of the existence of God involves the disciplines of epistemology (the nature and scope of knowledge) and ontology (study of the nature of being or existence) and the theory of value (since some definitions of God include "perfection"). The Western tradition of philosophical discussion of the existence of God began with Plato and Aristotle, who made arguments for the existence of a being responsible for fashioning the universe, referred to as the demiurge or the unmoved mover, that today would be categorized as cosmological arguments. Other arguments for the existence of God have been proposed by St. Anselm, who formulated the first ontological argument; Thomas Aquinas, who presented his own version of the cosmological argument (the first way); René Descartes, who said that the existence of a benevolent God is logically necessary for the evidence of the senses to be meaningful. John Calvin argued for a sensus divinitatis, which gives each human a knowledge of God's existence. Islamic philosophers who developed arguments for the existence of God comprise Averroes, who made arguments influenced by Aristotle's concept of the unmoved mover; Al-Ghazali and Al-Kindi, who presented the Kalam cosmological argument; Avicenna, who presented the Proof of the Truthful; and Al-Farabi, who made Neoplatonic arguments. In philosophy, and more specifically in the philosophy of religion, atheism refers to the proposition that God does not exist.[2] Some religions, such as Jainism, reject the possibility of a creator deity. Philosophers who have provided arguments against the existence of God include David Hume, Ludwig Feuerbach, and Bertrand Russell. Theism, the proposition that God exists, is the dominant view among philosophers of religion.[3] In a 2020 PhilPapers survey, 69.50% of philosophers of religion stated that they accept or lean towards theism, while 19.86% stated they accept or lean towards atheism.[4] Prominent contemporary philosophers of religion who defended theism include Alvin Plantinga, Yujin Nagasawa, John Hick, Richard Swinburne, and William Lane Craig, while those who defended atheism include Graham Oppy, Paul Draper, Quentin Smith, J. L. Mackie, and J. L. Schellenberg. Traditional religious definition of God In classical theism, God is characterized as the metaphysically ultimate being (the first, timeless, absolutely simple and sovereign being, who is devoid of any anthropomorphic qualities), in distinction to other conceptions such as theistic personalism, open theism, and process theism. Classical theists do not believe that God can be completely defined. They believe it would contradict the transcendent nature of God for mere humans to define him. Robert Barron explains by analogy that it seems impossible for a two-dimensional object to conceive of three-dimensional humans.[7] In modern Western societies, the concepts of God typically entail a monotheistic, supreme, ultimate, and personal being, as found in the Christian, Islamic and Jewish traditions. In monotheistic religions outside the Abrahamic traditions, the existence of God is discussed in similar terms. In these traditions, God is also identified as the author (either directly or by inspiration) of certain texts, or that certain texts describe specific historical events caused by the God in question or communications from God (whether in direct speech or via dreams or omens). Some traditions also believe that God is the entity which is currently answering prayers for intervention or information or opinions. Ibn Rushd, a 12th-century Islamic scholar Many Islamic scholars have used philosophical and rational arguments to prove the existence of God. For example, Ibn Rushd, a 12th-century Islamic scholar, philosopher, and physician, states there are only two arguments worthy of adherence, both of which are found in what he calls the "Precious Book" (The Qur'an). Rushd cites "providence" and "invention" in using the Qur'an's parables to claim the existence of God. Rushd argues that the Earth's weather patterns are conditioned to support human life; thus, if the planet is so finely-tuned to maintain life, then it suggests a fine tuner—God. The Sun and the Moon are not just random objects floating in the Milky Way, rather they serve us day and night, and the way nature works and how life is formed, humankind benefits from it. Rushd essentially comes to a conclusion that there has to be a higher being who has made everything perfectly to serve the needs of human beings.[8][9] Moses ben Maimon, widely known as Maimonides, was a Jewish scholar who tried to logically prove the existence of God. Maimonides offered proofs for the existence of God, but he did not begin with defining God first, like many others do. Rather, he used the description of the earth and the universe to prove the existence of God. He talked about the Heavenly bodies and how they are committed to eternal motion. Maimonides argued that because every physical object is finite, it can only contain a finite amount of power. If everything in the universe, which includes all the planets and the stars, is finite, then there has to be an infinite power to push forth the motion of everything in the universe. Narrowing down to an infinite being, the only thing that can explain the motion is an infinite being (meaning God) which is neither a body nor a force in the body. Maimonides believed that this argument gives us a ground to believe that God is, not an idea of what God is. He believed that God cannot be understood or be compared.[10] Non-personal definitions of God In pantheism, God and the universe are considered to be the same thing. In this view, the natural sciences are essentially studying the nature of God. This definition of God creates the philosophical problem that a universe with God and one without God are the same, other than the words used to describe it. Deism and panentheism assert that there is a God distinct from, or which extends beyond (either in time or in space or in some other way) the universe. These positions deny that God intervenes in the operation of the universe, including communicating with humans personally. The notion that God never intervenes or communicates with the universe, or may have evolved into the universe (as in pandeism), makes it difficult, if not by definition impossible, to distinguish between a universe with God and one without. The Ethics of Baruch Spinoza gave two demonstrations of the existence of God.[11] The God of Spinoza is uncaused by any external force and has no free will, it is not personal and not anthropomorphic. Debate about how theism should be argued In Christian faith, theologian and philosopher Thomas Aquinas made a distinction between: (a) preambles of faith and (b) articles of faith.[12] The preambles include alleged truths contained in revelation which are nevertheless demonstrable by reason, e.g., the immortality of the soul, the existence of God. The articles of faith, on the other hand, contain truths that cannot be proven or reached by reason alone and presuppose the truths of the preambles, e.g., in Christianity, the Holy Trinity, is not demonstrable and presupposes the existence of God. The argument that the existence of God can be known to all, even prior to exposure to any divine revelation, predates Christianity.[clarification needed] Paul the Apostle made this argument when he said that pagans were without excuse because "since the creation of the world God's invisible nature, namely, his eternal power and deity, has been clearly perceived in the things that have been made".[13] In this, Paul alludes to the proofs for a creator, later enunciated by Thomas Aquinas[14] and others, that had also been explored by the Greek philosophers. Another apologetical school of thought, including Dutch and American Reformed thinkers (such as Abraham Kuyper, Benjamin Warfield, and Herman Dooyeweerd), emerged in the late 1920s. This school was instituted by Cornelius Van Til, and came to be popularly called presuppositional apologetics (though Van Til felt "transcendental" would be a more accurate title). The main distinction between this approach and the more classical evidentialist approach is that the presuppositionalist denies any common ground between the believer and the non-believer, except that which the non-believer denies, namely, the assumption of the truth of the theistic worldview. In other words, presuppositionalists do not believe that the existence of God can be proven by appeal to raw, uninterpreted, or "brute" facts, which have the same (theoretical) meaning to people with fundamentally different worldviews, because they deny that such a condition is even possible. They claim that the only possible proof for the existence of God is that the very same belief is the necessary condition to the intelligibility of all other human experience and action. They attempt to prove the existence of God by means of appeal to the transcendental necessity of the belief—indirectly (by appeal to the unavowed presuppositions of the non-believer's worldview) rather than directly (by appeal to some form of common factuality). In practice this school uses what have come to be known as transcendental arguments. These arguments claim to demonstrate that all human experience and action (even the condition of unbelief, itself) is a proof for the existence of God, because God's existence is the necessary condition of their intelligibility. Protestant Christians note that the Christian faith teaches "salvation is by faith",[15] and that faith is reliance upon the faithfulness of God. The most extreme example of this position is called fideism, which holds that faith is simply the will to believe, and argues that if God's existence were rationally demonstrable, faith in its existence would become superfluous. Søren Kierkegaard argued that objective knowledge, such as 1+1=2, is unimportant to existence. If God could rationally be proven, his existence would be unimportant to humans.[citation needed] It is because God cannot rationally be proven that his existence is important to us. In The Justification of Knowledge, the Calvinist theologian Robert L. Reymond argues that believers should not attempt to prove the existence of God. Since he believes all such proofs are fundamentally unsound, believers should not place their confidence in them, much less resort to them in discussions with non-believers; rather, they should accept the content of revelation by faith. Reymond's position is similar to that of his mentor Gordon Clark, which holds that all worldviews are based on certain unprovable first premises (or, axioms), and therefore are ultimately unprovable. The Christian theist therefore must simply choose to start with Christianity rather than anything else, by a "leap of faith". This position is also sometimes called presuppositional apologetics, but should not be confused with the Van Tillian variety. THE HISTORICAL JESUS According to Christianity, Jesus is the Son of God as chronicled in the Bible's New Testament, and in most Christian denominations He is held to be God the Son, a prosopon (Person) of the Trinity of God. Christians believe him to be the messiah, or a saviour (giving him the title Christ), who was prophesied in the Bible's Old Testament. Through Jesus's crucifixion and resurrection, Christians believe that God offers humans salvation and eternal life,[1] with Jesus's death atoning for all sin, thus making humanity right with God. The commonly held belief among Christians is the phrase, "Jesus died for your sins," and thus they accept that salvation is only possible through him.[2] These teachings emphasize that as the Lamb of God, Jesus chose to suffer nailed to the cross at Calvary as a sign of his obedience to the will of God, as an "agent and servant of God".[3][4] Jesus's choice positions him as a man of obedience, in contrast to Adam's disobedience.[5] According to the New Testament, after God raised him from the dead,[6] Jesus ascended to heaven to sit at the right hand of God the Father,[7] with his followers awaiting his return to Earth and God's subsequent Last Judgment.[8] According to the gospel accounts, Jesus was born of a virgin, instructed other Jews how to follow God (sometimes using parables), performed miracles and gathered disciples. Christians generally believe that this narrative is historically true. While there has been theological debate over the nature of Jesus, Trinitarian Christians believe that Jesus is the Logos, God incarnate (God in human form), God the Son, and "true God and true man"—fully divine and fully human. Jesus, having become fully human in all respects, suffered the pains and temptations of a mortal man, yet he did not sin.

Starting from historical perspective the episode covers certain scientific achievements in the Golden age. Emphasis is placed on three scholars: Ibn Haytham (Alhazen), Al Biruni, Ibn Sina (Avicenna). Al Haytham is considered the father of modern optics and the father of the scientific method. Sometimes referred to as one of the greatest scientists of all time. Al Biruni, was a polymath (like all three examples) and authored 146 works relating to astronomy, mathematics, and geography, did survey on India. Al Biruni, visited India, studied Hinduism and worked out mathematical proofs for the circumference of the earth. Avicenna wrote a magnificent medical textbook (Canon of Medicine) that was renowned across the world for many centuries until 17 th century. He was also a great philosopher and wrote about the thought experiments such as the floating man experiment. He was a child prodigy and mastered medicine by the age of 18. The Muslim leaders at the time made significant investments in knowledge, research and scholarship through their investment in libraries, great translation movements and the thinkers themselves. Other scientists covered in the episode include Al Khwarizmi, who was a great mathematician, who developed the modern numbering system through adding the zero. He was a polymath, and worked on geography as well. Others great thinkers covered in this episode included Al Kindi and Ibn Rushd. What were these scholars motivated by? This episode explores this question to and tries to understand what the explanation for the Islamic golden age was. Earlier motivations were such as trying to solve navigation and for finding the direction for the Qibla. The Holy Quran was the great motivator. Arabic became the international language of discussion and science, and both faith and reasoning were core principles.

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Barn befaras ha undervisats i muslimsk sharialag – för skattemedel. Detta rapporterar Folkbildningsrådet i en nyutkommen granskning av det muslimska studieförbundet Ibn Rushd.   Vad är Ibn Rushd? Hur fungerar egentligen Sveriges stöd till studieförbund?  Och vad händer med ett samhälle som delar ut bidrag utan att kunna kontrollera vad de används till?   Dessa frågor tar jag upp i veckans video om “BIDRAGSISLAMISM”

Regeringen fattar beslut om ny agenda för det svenska biståndet. EU-toppmöte i Bryssel. Migrationsfrågan i Storbritannien. Läckte dokument till kriminella döms till fängelse. Bygghiss rasade och fem personer omkom. Inflationen i Sverige sjunker. Henrik Frenkel med prostatacancer tilldelades åtta olika läkare. Det muslimska studieförbundet Ibn Rushd lever inte upp till kraven på demokrati och mänskliga rättigheter. Lyssna på alla avsnitt i Sveriges Radio Play.

Druhý díl Wolfcastu o vývoji zkoumá zajímavé aspekty historie, válek a kultury. Proč válka nedonutila Řím inovovat? Michal analyzuje vztah mezi armádou, financemi a úspěchem, přičemž se zaměřuje na překvapivá vítězství menších, ekonomicky skromnějších armád. Dále se podíváme na rozdíly mezi patriarchátem a matriarchátem, zkoumajíce jejich vliv na válčení a reprodukci. Přiblížíme si vzestup Západu a pád kalifátu, s důrazem na profil Al-Ghazaliho a jeho vliv na společnost. Na opačném pólu než Al-Ghazaliho stojí Ibn-Rushd a jeho role v podpoře ženské emancipace. Odkazy na videa z povídání: Al-Ghazali https://www.youtube.com/watch?v=vm5Bw0i4rSM Ibn-Rushd https://www.youtube.com/watch?v=OY2Bg-nYyTg Magnum Opus (Velká Práce) https://www.youtube.com/watch?v=bfTJzwByasQ Poslechněte si ostatní Wolfcasty, historický přehled naleznete na ⁠⁠retronation.cz⁠⁠.

This episode dives into the history and development of Islamic philosophy, discussing its Greek, Persian, and Indian influences, different schools of thought, key thinkers like Ibn Sina and Ibn Rushd, and its contributions to logic, metaphysics, and literature. Source: https://en.wikipedia.org/wiki/Islamic_philosophy

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Episode 160: Ibn Rushd, Ecotheology, and Morocco's Environmental Policy In this podcast, Austin Bodetti, talks about Ecotheology, a new academic discipline and social movement, that focuses on the relationship between nature and religion. In a number of Muslim-majority countries, proponents of ecotheology have argued that the Quran, the Hadith, and other religious texts impose a unique obligation on humans: because God placed humans in charge of the environment, they must care for it. Morocco, for its part, has taken this argument to heart, launching the Green Mosques Program to find inspiration for the environmental movement within Islam. Moroccan scholars may want to look at the writings of the medieval Muslim jurist Ibn Rushd—better known in the Western world as "Averroes." In the book The Distinguished Jurist's Primer, he analyzed how Islamic law dealt with a range of complex topics, including environmental issues. Having studied Islam in Morocco, Ibn Rushd could continue to inform the kingdom's environmental policy. Austin Bodetti is an alumnus of the Fulbright U.S. Student Program from the 2019-2020 academic year and an independent researcher specializing in the culture, politics, and history of the Middle East. He graduated from Boston College in 2018 with a bachelor's degree in Islamic studies and now lives in Rabat, Morocco, where he writes about current events in the region and his love of French tacos. This episode was recorded on May 28th, 2021 at the Tangier American Legation Institute for Moroccan Studies (TALIM).    Recorded and edited in Tangier, by: Abdelbaar Mounadi Idrissi, Outreach Coordinator, TALIM Posted by Hayet Lansari, Librarian, Outreach Coordinator, Content Curator (CEMA).

En kulturtolk från moskén och två samhällsvägledare är brobyggare mellan socialtjänsten och rädda föräldrar i Uppsala. I kölvattnet till desinformationskampanjen mot socialtjänsten förra året har rädslan för socialtjänsten spridit sig bland många föräldrar. På flera platser i landet görs olika försök för att minska glappet. I Uppsala har socialtjänsten nyligen anställt Yaser Abu Jheisheh som kulturtolk som också arbetar i moskén. Kommunen håller på att anställa ytterligare tre kulturtolkar från andra delar av civilsamhället och sen några månader tillbaka arbetar även Basem Al-Nabulsi och Evin Bider som samhällsvägledare med att öka förståelsen för socialtjänsten bland de som bor i stadsdelen Gottsunda.Hör även Mouse Yusuf, distriktschef för studieförbundet Ibn Rushd, om hur de arbetar med föräldrautbildning och Maria H Andersson på Myndigheten för familjerätt och föräldraskapsstöd om hur de ser på föräldrautbildningar.programledare: Åsa Furuhagenproducent: Anders Diamantreporter: Johanna Sjövall

Join us at Chillbooks as we dive into the complete edition of the groundbreaking work of Averroes (Ibn Rushd) - On The Harmony of Religion and Philosophy. This captivating audiobook, translated by Mohammed Jamil-al-Rahman, explores the relationship between religion and philosophy and how they can coexist in harmony. Experience the wisdom of Averroes in a whole new way with our signature combination of captions, visuals, and relaxing background music. Follow along with the text as you listen, or just sit back and let the soothing sounds transport you to a world of intellectual discovery. Don't forget to check out our social media and podcast channels on YouTube and Spotify for more great audiobooks like this one. Don't forget to subscribe, like, and comment to let us know what you think! You can also find more information about Chillbooks Audiobooks on our landing page: https://solo.to/chillbooks. Chapters: 00:00 On the Harmony of Religions and Philosophy by Averroes 00:10 1: The Creation of The Universe 20:35 2: The Advent of the Prophets 27:42 3: Of Fate and Predestination 45:16 4: Divine Justice and Injustice 49:34 5: The Day of Judgement This video is around 1 hour long, and is perfect for anyone interested in philosophy, religion, or the intersection of the two. Don't miss out on this unique opportunity to engage with one of the most influential thinkers in history. Subscribe to Chillbooks Audiobooks now to stay up-to-date on all of our releases. Available on YouTube and on our podcast channels. Thanks for watching! --- Support this podcast: https://podcasters.spotify.com/pod/show/chillbooks/support

Du kender formentlig de gamle græske filosoffer som Aristoteles, Platon og Sokrates, der huserede i Athen fra år 500 før vor tidsregning, og som er de første, vi kender til, der satte spørgsmålstegn ved verdens beskaffenhed og menneskets eksistens. Men har du nogensinde hørt om de arabiske filosoffer som Al-Farabi eller Ibn Rushd, som i 800-tallet udviklede den politiske filosofi med idéer om god regeringsførelse, den gode hersker og hvordan et samfund bedst indrettes, så befolkningen kan udfylde sitfulde potentiale? Formentlig ikke. De arabiske filosoffer er nemlig i høj grad skrevet ud af Europas filosofihistorie under kolonitiden. Vi lærer ikke om dem i gymnasiet, og vi diskuterer dem ikke som ophav til moderne idéer om det gode samfund. Det vil seniorforsker Saer El-Jaichi gerne lave om på. Lyt med og hør hvordan Saer kom til at interessere sig for filosofi, og hvad han gennem sin forskning har fundet ud af om de arabiske filosoffer og den europæiske idéhistorie. Medvirkende: Seniorforsker Saer El-Jaichi Tilrettelæggelse, vært, klip og lyd: Marie Barse

“The Creation of the Universe” by Averroes (Ibn Rushd) is the first chapter of the book “On the Harmony of Religions and Philosophy”. Today we bring you the chapter in audiobook format with on-screen text, relaxing music and visuals to help you stay engaged. Translated by Muhammad Jamil al-Rahman. If you would like to see the next chapters, please let us know in the comments section! #philosophy #audiobook #islam

Is it ever okay to hate someone as a stoic? Is there ever a time to have “righteous anger”? Today I want to talk about anger, hate and violence in our ever more divisive world. Ignorance leads to fear, fear leads to hate, and hate leads to violence. This is the equation. — Ibn Rushd

The Philosophy and Theology of Averroes (Ibn Rushd), complete audiobook with relaxing music and visuals to help you stay engaged. Translated by Muhammad Jamil al-Rahman. Special thanks to "Ornos" for suggesting this book. If you have any suggestions, please let us know in the comments section!

I veckans avsnitt kommer vi att tillsammans med journalisten Bilan Osman ta en djupare titt på en historia som har många turer och en stämpel som är svår att tvätta bort. Det ska handla om studieförbundet Ibn Rushd. Dessutom nyheter: Roe mot Wade, Het debatt om kvinnors säkerhet i Egypten, transkvinnor och sportvärldens nya policy. Bild: Aktivister protesterar mot Högsta domstolens beslut i Los Angeles under lördagen. FOTO: Keith Birmingham/LOS ANGELES TIMES OUT/TT.

Winter, Annewww.deutschlandfunk.de, Tag für TagDirekter Link zur Audiodatei

In this episode, we talk about the famous Andalusian philosopher Ibn Rushd.Sources/Further Reading:Kennedy, Hugh (1996). "Muslim Spain and Portugal: A Political History of al-Andalus". Routledge.Genequand, Charles (1986). "Ibn Rushd's Methaphysics". Brill."Bidayat al-Mujtahid wa nihayat al-Muqtasid" (The Distinguished Jurist's Primer) Vol. 1 by Ibn Rushd. Translated by Professor Imran Ahsan Khan Niazee. Garnet Publishing.Taylor, Richard C. (2005). "Averroes: religious dialectic and Aristotelian philosophical thought". in "The Cambridge Companion to Arabic Philosophy". Edited by Peter Adamson and Richard C. Taylor."The Decisive Treatise" by Ibn Rushd (Averroes). Translated by Charles E. Butterworth. Islamic Translation Series. Bringham Young University Press. 2008."Tahafut al-Tahafut (The Incoherence of the Philosophers)" by Ibn Rushd (Averroes). Translated by Simon Van den Bergh. Gibb Memorial Trust Arabic Studies. 2008. Our GDPR privacy policy was updated on August 8, 2022. Visit acast.com/privacy for more information.

Mission encre noire Tome 33 Chapitre 378. Voyages en Afghani par Guillaume Lavallée paru en 2022 aux éditions Mémoire d'encrier. Un peu après le 11 septembre, l'auteur, Guillaume Lavallée se fait offrir une bourse pour écrire une thèse sur la vie de l'étrange et fascinant Djemal ed-Din al Afghani, le père supposé de l'islamisme. Emporté par sa passion, l'idée se perd sur les routes qui le conduisent en reportage au Pakistan, au Soudan, en Afghanistan, au Yémen, en Syrie, au Liban, à Gaza. Au cours de ces périples, un nom revient sans cesse dès qu'il s'agit de parler de philosophie, de religion ou de réfléchir sur l'islam: Djemal ed-Din est sur toutes les lèvres. Après l'attaque de la mosquée de Québec, dans l'arrondissement de Sainte-Foy, lieu de naissance de l'auteur, celui-ci décide de se lancer sur les traces d'un homme qu'il qualifie lui-même d'étrange alchimie entre Socrate, James Bond et Che Guevara. Voyages en Afghani, est un livre qui s'ouvre sur les désordres d'une époque, la fin du 19 ème siècle. Un livre d'aventure, érudit et documenté, pour s'imiscer dans les débats qui animent les mondes musulmans et occidentaux, depuis Avicenne et Avéorrès. Téhéran, 1er Mai 1896, le Chah d'Iran vient d'être assassiné, je vous invite au voyage, à remonter le temps, ce soir, à Mission encre noire en compagnie de Guillaume Lavallée. Extrait:« Et pourtant, Djemal ed-Din a peut-être été le premier grand penseur musulman à s'engager dans une réinterprétation profonde des textes coraniques. Défenseur d'une approche critique de l'islam, l'homme tient de la légende. Une légende toujours vivante dans quelques cercles d'Iran, d'Afghanistan, de Turquie, d'Égypte, de Gaza, mais qui s'est évanouie en occident. Demandez «Djermal ed-Din al-Afghani» à votre libraire, et vous n'aurez en guise de réponse que haussement d'épaules, mines interloquées et fronts plissés. Vous ne trouverez rien. Ou tout au plus des notes en bas de page de livres jaunis et esseulés sur les rayons. D'ailleurs, dites simplement que vous cherchez un philosophe arabe ou d'un pays musulman. On vous proposera sûrement un énième ouvrage sur le péril djihadiste, quelques grands romans arabes contemporains, une traduction du Coran, de la poésie du maître soufi Rumi et peut-être un invendu écorné d'un philosophe médiéval comme Ibn Rushd (plus connu sous son nom latinisé d'Averroes) ou al-Farabi. Mais vous ne trouverez pas, ou très difficilement, de grands penseurs des deux derniers siècles. Et pourtant, tout ça bouillonne. Nous multiplions les débats télévisés sur l'islam et la modernité, mais songeons rarement à y convier des penseurs arabes ou musulmans modernes. Des penseurs qui lisaient Montesquieu, Rousseau et autres catalyseurs de progrès en plus de leurs prédécesseurs en terre d'islam.» Pour une écologie du 99%, 20 mythes à déboulonner sur le capitalisme par Frédéric Legault, Arnaud Theurillat-Cloutier et Alain Savard paru en 2021 aux éditions Écosociété. Depuis la sortie de ce livre, la pandémie n'en finit plus de finir, des convois de camionneurs ont bloqués la ville d'Ottawa et d'autres endroits au Canada, une guerre a été déclarée et ajoutez à cela, l'accélération de la crise écologique. Voilà autant d'arguments pour avoir de bonnes raisons de nous inquiéter de l'avenir proche, comme le soulignent les trois auteurs de ce livre. L'humanité est confronté à des gouvernements, qui, dans leur ensemble, jouent la carte de l'autruche et baigne dans un climato-optimisme béat qui nous promet des lendemains qui chantent. Faisons fi, du chant des sirènes, celles qui croient encore que la transition douce vers un capitalisme vert nous sauvera de la fatale déroute. Or c'est précisément la raison d'être de ce livre, visant à déconstruire et à jeter un regard lucide sur les mythes véhiculés par cette dangereuse illusion. Je vous propose de découvrir un cours accéléré et nécessaire d'autodéfense contre l'économie du capitalisme et les stratégies politiques pour le dépasser. 2020 a été l'année la plus chaude jamais enregistrée dans l'histoire, et rien qu'au Québec les VUS représentent, à eux-seuls, 70% des véhicules vendus. Comment faire face? Comment bâtir un mouvement écologiste populaire? J'accueille Frédéric Legault, ce soir à Mission encre noire. Extrait:« Aujourd'hui, à l'heure d'inégalités de richesse inédites dans l'histoire humaine, il serait illusoire de croire que la croissance du gâteau augmente le sparts de chacun. Les mécanismes de redistribution de la richesse ont été mis à mal par les gouvernements successifs depuis les années 1970 en occident. Résultat, la croissance, même famélique, se traduit aujourd'hui surtout par l'accroissement de la richesse du 1%. Mais pire que cela, le gâteau, même très mal partagé, est durablement empoisonné. L'effet de l'accumulation capitaliste, comme nous l'avons dit, c'est la croissance du poids écologique de l'économie. Aucune croissance n'est possible sans base matérielle: notre monde habitable a des terres arables étroites, de l'eau potable en quantité limitée, un ciel bientôt saturé de GES, des minerais non renouvelables rares, une biodiversité fragile aux pertes irréversibles, etc. C'est pour cette raison qu'une croissance «verte» est au mieux une illusion, au pire une supercherie (voir mythe 8). Comme une croissance infinie dans un monde fini, qu'elle soit «verte» ou «propre», est une équation impossible.»  

Går det att ha en stark övertygelse, och samtidigt vara öppen för andras åsikter om vad som är rätt och fel? Elena Namli funderar på triumfalismens arv i den europeiska idétraditionen. ESSÄ: Detta är en text där skribenten reflekterar över ett ämne eller ett verk. Åsikter som uttrycks är skribentens egna.Att läsa Abdulrazak Gurnahs romaner om den europeiska kolonialismen i Afrika är en omskakande upplevelse. Smärtan och medkänslan blir intensiv just eftersom författaren är återhållsam i sitt sätt att berätta. Sällan beskriver han starka känslor eller använder stora ord.I romanen "Efterliv" dras en ung kille, Hamza, in i ett blodigt krig mellan de tyska och brittiska kolonialmakterna. Samtidigt som han medverkar i ett för honom obegripligt krig utsätts Hamza för ett slags civilisationsprojekt. Den tyske oberleutnant som Hamza är betjänt till agerar som hans lärare. Gurnah skriver:[officeren] gav [Hamza] en nästan omärkligt liten gillande blick när han gjorde bra ifrån sig, och log motvilligt när han åstadkom något oväntat. Du är väldigt duktig, sa han, men du är inte redo för Schiller ännu. Ibland fortsatte lektionerna även på eftermiddagen, så Hamza tyckte att det kändes som om han gick i skolan []För oberleutnanten står alltså förmågan att kunna läsa Schillers lyrik för civilisationens högsta punkt. Han skryter till och med om att Hamza en dag kommer att kunna läsa Schiller. Senare får Hamza Schillers "Kalender" som en sista gåva från sin officer.Gurnah ger en lika stram som obarmhärtig bild av vad kolonialismen gör med människor. Européer förde med sig krig och förslavning till Afrikas folk men de menade sig bidra till utvecklingen. Denna utveckling ansågs vara så värdefull att tvång inte längre var tvång och mord inte längre var mord.   Gurnahs lågmälda berättande aktualiserar frågan om triumfalismens plats i europeisk kultur. Går det att hålla något för sant och viktigt utan att samtidigt betrakta denna sin övertygelse på ett triumfalistiskt sätt? Kommer vi någonsin att kunna göra upp med föreställningen om den europeiska kulturens överlägsenhet?  Triumfalismen verkar vara vanlig i samband med starka övertygelser. Religiösa föreställningar om moral och frälsning, men också sekulära föreställningar om till exempel mänskliga rättigheter och demokrati antar ofta triumfalistiska former de betraktas som segrande över andra föreställningar och hållningar. Om min uppfattning om det rätta och det sanna har segrat har jag också rätten att betrakta andras sätt att leva och tänka som underlägsna.Inom triumfalismens logik föreställer man sig den andres utveckling som en rörelse mot det man själv menar sig ha uppnått. När kristendomen var kolonialismens ideologi uppfattades den segrande kristna sanningen som målet för de andras utveckling. Till exempel användes både utbildning och våld som medel för att i andra kulturer införa normer från den överlägsna kristna sexualetiken.Kristen moral som legitimering av kolonialism är till stor del historia. Men triumfalismen lever vidare. Olika visioner av modernisering, demokrati och inte minst mänskliga rättigheter betraktas av många i Väst som ett slags segertåg och ett mål för alla andra. Till exempel fördömde de kristna missionärerna all sexualitet utanför den heterosexuella familjen idag bekämpar människorättsaktivister sådana konservativa tolkningar av sexualitet inom både kristendom och islam.Triumfalismen har flera rötter. Dess viktigaste grund är makten den rejäla möjligheten att tvinga sina uppfattningar på andra människor. Men triumfalismen går också tillbaka på de idéer som företräddes av upplysningsfilosoferna, liksom av Karl Marx. Dessa europeiska humanister tänkte sig att all progressiv utveckling går i en och samma riktning.Just detta inslag i upplysningstraditionen behöver vi göra upp med. Men vilka resurser finns det för att motarbeta triumfalism när vi blir frestade att uppfatta vår egen utveckling som ett slutmål för andra eller till och med för alla? Om jag har rätt och om makten möjliggör triumfalistiska praktiker borde jämlik maktfördelning motverka triumfalismen. Men även den som kämpar för jämlikhet kan anamma triumfalism som sin hållning. En lika dråplig som träffsäker beskrivning av triumfalism finns i en av Umberto Ecos gamla essäer den som heter Eloge till Thomas av Aquino. Eco framställer den store teologen och filosofen Thomas av Aquino som en passionerad sanningssökare vars gärning ödeläggs när han helgonförklaras av kyrkan. Eco skriver:[] den olyckliga händelse som ödelägger Thomas av Aquinos liv inträffar år 1323 [] då Johannes XXII beslutar att helgonförklara honom. Det är som att få nobelpriset, bli invald i Franska Akademin eller få en Oscar. Man blir som Mona Lisa: en kliché. Det är det ögonblick då den store pyromanen blir utsedd till brandchef.Thomas av Aquino är främst känd som den kristna rationalismens filosof. Förenklat menar Thomas att det finns en morallag som alla människor kan förstå med hjälp av sitt förnuft. Man behöver alltså inte vara kristen för att förstå vad som är rätt och fel. Med hjälp av förnuftet kan var och en inse vad som svarar mot gudomlig lag och vad som strider mot den. Med hjälp av denna sin lära och i en dialog med samtida muslimska teologer, framför allt Ibn Rushd, föreslår Thomas en modell för teologisk rationalism ett sätt att förena teologi och vetenskap. I sin essä reflekterar Eco över vad som händer med Thomas teologi när den av kyrkan betraktas som en filosofisk och teologisk triumf. Från att vara ett levande sanningssökande blir Thomas rationalism till ett objekt för dyrkan ja, Mona Lisa, en  kliché.För de flesta av oss idag är det inte Thomas av Aquino som i första hand behöver räddas från sin olycksaliga helgonstatus. Det många av oss dyrkar i stället för att tänka, leva ut och förhålla oss till är andra idoler: vetenskap, mänskliga rättigheter eller demokrati. För om man menar sig redan ha uppnått, eller nästan har uppnått,  demokratins och de mänskliga rättigheternas seger finns svaga incitament för att fortsätta tänka och diskutera med andra. Då gäller det att försvara denna sin antagna seger mot sanningens och moralens fiender.Vi behöver synliggöra och motarbeta förståelsen av utveckling såsom en rörelse mot ett och samma mål. I det avseendet tilltalas jag av Hanna Arendts syn på politiken. Hon tänker sig att genuint politiska projekt aldrig någonsin kan slutföras. Arendt påminner oss helt enkelt om att människor är dödliga och vad vi än företar oss måste det alltid göras på nytt av andra.Denna icke-linjära syn på demokrati borde gälla även när vi tänker och agerar i den globala världen. När människor självständigt utformar sina samhällen på olika sätt är det inte därför att de önskar få ett Nobelpris i demokrati. Det handlar om mänskliga och i de flesta fall både häftiga och knasiga försök att leva sina egna liv. Strävan att nå fram till det goda och det sanna är inte en tävling där det gäller att uppnå ett mål som redan är givet.Hanna Arendt var inte relativist. Det är jag inte heller. Allt är inte lika rätt och jag är redo att argumentera för mina uppfattningar i viktiga frågor. Men Gud bevare mig från frestelsen att se min egen uppfattning som ett mål för all andra människors utveckling.Elena Namli, professor i teologisk etik

Topic discussing: Ibn Arabi/ Ibn Rushd Prsenter: Imam Raza Ahmad Dr Hasham Ahmad Ibn Arabi: Ibn Arabi is renowned as a man of extreme intelligence and wisdom and was the author of some pivotal philosophies, both in the Islamic world and extending beyond. Join us from 4-5pm on Thursday 18th November as we discuss some the life and works of this eminent scholar, and where exactly he stands in relation to the Promised Messiah (as) #PhilosophyDay Ibn Rushd: Ibn Rushd, or Averroes as he is known in the West, is perhaps one of the most eminent scholars of Islamic history. Much of what we know of Ancient Greek philosophy can be attributed to his commentaries and analyses. Furthermore, his own views on rationality truly showed Islam as a religion that is completely compatible with science. Join us as we look at the life and times of the fascinating figure. #PhilosophyDay Guest: Dr Mohammed Iqbal Please call around Intro: Dr Iqbal takes a keen interest in Islamic history and is the presenter of Living History. Bharatwaj Iyer Intro: Bharatwaj Iyer is a PhD student at the Humanities and Social Sciences Department in the Indian Institute of Technology, Bombay, working on Heidegger. He is the organiser of the IRH (Interdisciplinary Research Hub) of the Ibn Arabi Society Umar Nasser Intro: Umar Nasser is a doctor training in psychiatry. He is Chair of Rational Religion, a platform that argues for the ecistence of God and the need for Islamic spirituality. Rational Religion is a platform under the department for outreach and public relations UK under the Ahmadiyya Community Produced by: Iffat Mirza ,Bareera Ghaffar

Et maleri fra slutten av 1400- tallet fremstiller den kristne filosofen Tomas Aquinas stående oppå den muslimske filosofen Ibn Rushd. Ved siden av Tomas står Platon og Aristoteles. Denne makabre illustrasjonen viser dessverre holdningene som har preget forholdet mellom de to religionene i århundrer. Hva kan gjøres for å dempe denne polariseringen? Blant både kristne og muslimer finnes det grupperinger som hevder å representere "den sanne formen" for religionen, og som gjensidig skaper fiendebilder av hverandre. Hvorfor får disse stemmene mer oppmerksomhet enn hva nyanserte synspunkter får? Både fundamentalistisk Islam og fundamentalistisk kristendom hevder å følge den opprinnelige forståelsen av de hellige tekstene, men vi vet at det opprinnelige ikke finnes!? I denne episoden ser Tor Håkon på en tekst fra Koranen og en fra Bibelen. Hvordan kan disse forstås i dag? Hvorfor ga de mening da de ble skrevet?  

This afternoon (6/14/21 at YBT) in our Rambam Bekius chavurah we began the sixth and penultimate chapter of Hilchos Deios, in which the Rambam writes about the importance of associating with chachamim and their talmidim. Will we finish the 6th perek before the summer? We shall see! Let's plan to do what we always try to do: let the momentum of the learning dictate the pace, and not allow ourselves to feel rushed. After all, we don't want to find ourselves in a position where we are forced to say what Averroes said about himself: "Ibn Rushd."----------מקורות:רמב"ם - משנה תורה: ספר המדע, הלכות דעות ו:ארמב"ם - משנה תורה, ספר המדע, הלכות יסודי התורה ד:ברמב"ם - משנה תורה: ספר המדע, הלכות תשובה ה:א ----------Bekius Disclaimer: Note that this is a bekius chavurah - as opposed to an iyun shiur. Each session consists of us reading through the Rambam's writings together without much preparation on my part, and without going into depth by consulting commentaries or primary sources. For all these reasons, there are bound to be inaccuracies, errors, and other types of shortcomings which would not be acceptable in a prepared shiur, but are quite typical of a bekius chavurah. Please bear this in mind, and know what you're signing up for when you listen!----------If you have questions, comments, or feedback, I would love to hear from you! Please feel free to contact me at rabbischneeweiss at gmail.----------Rambam Resources:- Mechon Mamre: the most accurate complete edition of the Mishneh Torah available online for free- AlHaTorah: excellent site overall, and reliable for the first three books of the Mishneh Torah, as well as the Shelat edition of the Rambam's commentary on the Mishnah and other works of the Rambam- Daat: features many of the Rambam's writings, including Qafih's translation of the Moreh ha'Nevuchim, complete with footnotes- Explanatory Essays on The Guide for the Perplexed----------Patreon: https://www.patreon.com/rabbischneeweissYouTube Channel: https://www.youtube.com/user/rabbischneeweissBlog: https://kolhaseridim.blogspot.com/Twitter: https://twitter.com/rmschneeweiss"The Mishlei Podcast": https://mishlei.buzzsprout.com"The Stoic Jew" Podcast: https://thestoicjew.buzzsprout.com"Rambam Bekius" Podcast: https://rambambekius.buzzsprout.com"Machshavah Lab" Podcast: https://machshavahlab.buzzsprout.com  "The Tefilah Podcast": https://tefilah.buzzsprout.comOur Yeshiva: https://www.yeshivabneitorah.org/Guide to the Torah Content of Rabbi Matt Schneeweiss: https://kolhaseridim.blogspot.com/2021/04/links-to-torah-content-of-rabbi-matt.html

Que l'on soit adepte de sa pensée ou en contradiction avec elle, Averroès (Abû al-Walîd Ibn Rushd al-Hafîd) reste un penseur qui a marqué la pensée humaine de son temps et d'après. Le livre d'A. Bouzelmate revient sur sa vie, sa pensée et sa postérité dans un livre qu'il a voulu de vulgarisation.   Je commande le livre : https://albayyinah.fr/fr/accueil/3586-averroes-ibn-rochd-le-philosophe-de-lhumanite.html?lli    Abonne-toi à la chaîne Telegram :  http://t.me/lecteurillettre   

Mustafa Akyol joins Portraits of Liberty to discuss the life and thought of the famous Andalusian polymath Ibn Rushd. Born during what is called the Golden Age of Islam, Ibn Rushd was one of the earliest thinkers in the Middle East to articulate what would later become the core values of liberalism. His influence stretched into the western world, where his translations of Aristotle caused an intellectual renaissance. See acast.com/privacy for privacy and opt-out information.

The IEA hosted Mustafa Akyol, Senior Fellow at the Cato Institute and opinion writer for The New York Times, for a private IEA Book Club webinar on his latest book “Reopening Muslim Minds: A Return to Reason, Freedom, and Tolerance”. This event took place on Monday 17th May, and was chaired by Lord Syed Kamall, IEA Acting Academic and Research Director. In his latest book, Mustafa both diagnoses “the crisis of Islam” in the modern world and offers a way forward. Diving deeply into Islamic theology, and sharing lessons from his own life story, he reveals how Muslims lost the universalism that made them a great civilization in their earlier centuries. He especially demonstrates how values often associated with Western Enlightenment ― freedom, reason, tolerance, and an appreciation of science ― had Islamic counterparts, which sadly were cast aside in favour of more dogmatic views, often for political ends. This book borrows lost visions from medieval Muslim thinkers such as Ibn Rushd (aka Averroes), to offer a new Muslim worldview on a range of sensitive issues: human rights, equality for women, freedom of religion, or freedom from religion. While frankly acknowledging the problems in the world of Islam today, Akyol offers a clear and hopeful vision for its future. Support the IEA on Patreon, where we give you the opportunity to directly help us continue producing stimulating and educational online content, whilst subscribing to exclusive IEA perks, benefits and priority access to our content https://www.patreon.com/iealondon   FOLLOW US: TWITTER - https://twitter.com/iealondon INSTAGRAM - https://www.instagram.com/ieauk/ FACEBOOK - https://www.facebook.com/ieauk WEBSITE - https://iea.org.uk/

Ecotheology, a new academic discipline and social movement, focuses on the relationship between nature and religion. In a number of Muslim-majority countries, proponents of ecotheology have argued that the Quran, the Hadith, and other religious texts impose a unique obligation on humans: because God placed humans in charge of the environment, they must care for it. Morocco, for its part, has taken this argument to heart, launching the Green Mosques Program to find inspiration for the environmental movement within Islam. Moroccan scholars may want to look at the writings of the medieval Muslim jurist Ibn Rushd—better known in the Western world as "Averroes." In the book The Distinguished Jurist's Primer, he analyzed how Islamic law dealt with a range of complex topics, including environmental issues. Having studied Islam in Morocco, Ibn Rushd could continue to inform the kingdom's environmental policy. Austin Bodetti is an alumnus of the Fulbright U.S. Student Program from the 2019-2020 academic year and an independent researcher specializing in the culture, politics, and history of the Middle East. He graduated from Boston College in 2018 with a bachelor's degree in Islamic studies and now lives in Rabat, Morocco, where he writes about current events in the region and his love of French tacos.

Hanif går igenom den sjukt osunda relationen Socialdemokraterna har med Islamisterna på Ibn Rushd och Pang går igenom en falsk anklagelse.

Is Islam compatible with liberal values, like human rights and gender equality? Mustafa Akyol, my guest today, believes so: but only if Islam itself becomes more liberal. In other words, there is a theological argument to win first. I think Mustafa is one of the most important Islamic intellectuals at work today. In our conversation, we focus on his brand-new book, Reopening Muslim Minds: A Return to Reason, Freedom, and Tolerance.  We talk about the "road not taken" towards Islamic Enlightenment after the “Islamic golden age”, marked by a strong sense of cosmopolitanism and Greek philosophy; meet some   some of the key liberal figures from liberal Islamic history, especially Ibn Rushd, the man who introduced Aristotle to the West; and discuss how to interpret the three key strands of Islamic teachings, namely the Qurʼān, the hadiths (sayings attributed to the Prophet Mohammed) and Sharia Law.  But we start with how Mustafa's work has impacted him personally, including in his home country of Turkey, and how after giving a speech in Malaysia arguing that you can't police religion, he was arrested and jailed: by the Religion Police. This led to what he says was the worst night of his life.  Mustafa Akyol Mustafa Akyol is a Senior Fellow at the Cato Institute's Center for Global Liberty and Prosperity and a contributing writer to the New York Times. Previously, he was a Senior Visiting Fellow at Wellesley College's Freedom Project and has written three books exploring the intersection of Islam and modernity. Originally from Turkey, Akyol spent many years as a journalist for two popular newspapers.  More Mustafa Read his new book Reopening Muslim Minds: A Return to Reason, Freedom, and Tolerance Check out his Freedom in the Muslim World report from Cato Explore his opinion column at the New York Times  Watch his Ted Talk on Islamic faith and tradition  See more on his website  Also Mentioned Our joint article in Foreign Policy on the Hagia Sophia, which we also did a podcast on Watch the talk he gave in Malaysia on the topic of apostasy, after which he was arrested by the Malay religious police.  Learn more about Ibn Rushd and his contribution to Islamic jurisprudence  Raphael's famous fresco The School of Athens  I mentioned Thomas Jefferson's first draft of the Declaration of Independence, in which he wrote “We hold these truths to be sacred and undeniable”  The Romans 2:15 passage that God's law is “written in their hearts”  In 1947, President Muhammad Ali Jinnah spoke to the Constituent Assembly of Pakistan and said, “You are free; you are free to go to your temples, you are free to go to your mosques or to any other place or worship in this State of Pakistan. You may belong to any religion or caste or creed -- that has nothing to do with the business of the State.”  The Dialogues Team Creator: Richard Reeves Research: Ashleigh Maciolek Artwork: George Vaughan Thomas Tech Support: Cameron Hauver-Reeves Music: "Remember" by Bencoolen (thanks for the permission, guys!)

Join Sheikh Sharjeel Ahmad and Dr. Tariq Bajwa for wednesday's show where we will be discussing: Ibn Rushd/An-Nur Ibn Rushd: Great thinker and scientist Ibn Rushd, or Averroes as he is known in the West, is perhaps one of the most eminent scholars of Islamic history. Much of what we know of Ancient Greek philosophy can be attributed to his commentaries and analyses. Furthermore, his own views on rationality truly showed Islam as a religion that is completely compatible with science. Join us as we look at the life and times of the fascinating figure. An-Nur Of the 99 beautiful attributes of Allah, An-Nur is one - the Light. How is God comprehensible to us as a Light and what does this say about his nature and power? Just as we think of the source of all life is the Sun's Light, as the source of all spiritual life is God's Light. Join us as we discuss God's nature and the gift of Light in all its facets. Produced by: Iffat Mirza

Der islamische Gelehrte Ibn Rushd oder Averroes prägte die Wissenschaft und Philosophie im Spanien des 12. Jahrhunderts. Für seine Theorien über Vernunft und Logik geriet er in Konflikt mit der islamischen Orthodoxie. Heute gilt er als Vordenker und Reformer. Autor: Rolf Cantzen

Join us for a virtual discussion with Mustafa Akyol, who takes us on a fascinating journey into Islam's diverse history of ideas, and argues that the next "Islamic Enlightenment" may be on the horizon. Akyol diagnoses “the crisis of Islam” in the modern world and offers a way forward. Diving deeply into Islamic theology, and also sharing lessons from his own life story, he says Muslims lost the universalism that made them a great civilization in their earlier centuries. He demonstrates how values often associated with the Western Enlightenment―freedom, reason, tolerance and an appreciation of science―had Islamic ancestors that were cast aside, for political reasons, in favor of more dogmatic views. Akyol borrows lost visions from medieval Muslim thinkers, such as Ibn Rushd (aka Averroes), to show how they shared a strikingly modern worldview on a range of sensitive issues: human rights, equality for women, freedom of religion, or freedom from religion. While frankly acknowledging the problems in the world of Islam today, Akyol offers a clear and hopeful vision for its future. MLF ORGANIZER George Hammond NOTES MLF: Humanities SPEAKERS Mustafa Akyol Senior Fellow, Cato Institute; Contributing Opinion Writer, The New York Times; Author, Reopening Muslim Minds: A Return to Reason, Freedom and Tolerance In Conversation with George Hammond Author, Conversations With Socrates In response to the COVID-19 pandemic, we are currently hosting all of our live programming via YouTube live stream. This program was recorded via video conference on April 8th, 2021 by the Commonwealth Club of California. Learn more about your ad choices. Visit megaphone.fm/adchoices

Join us for a virtual discussion with Mustafa Akyol, who takes us on a fascinating journey into Islam's diverse history of ideas, and argues that the next "Islamic Enlightenment" may be on the horizon. Akyol diagnoses “the crisis of Islam” in the modern world and offers a way forward. Diving deeply into Islamic theology, and also sharing lessons from his own life story, he says Muslims lost the universalism that made them a great civilization in their earlier centuries. He demonstrates how values often associated with the Western Enlightenment―freedom, reason, tolerance and an appreciation of science―had Islamic ancestors that were cast aside, for political reasons, in favor of more dogmatic views. Akyol borrows lost visions from medieval Muslim thinkers, such as Ibn Rushd (aka Averroes), to show how they shared a strikingly modern worldview on a range of sensitive issues: human rights, equality for women, freedom of religion, or freedom from religion. While frankly acknowledging the problems in the world of Islam today, Akyol offers a clear and hopeful vision for its future. MLF ORGANIZER George Hammond NOTES MLF: Humanities SPEAKERS Mustafa Akyol Senior Fellow, Cato Institute; Contributing Opinion Writer, The New York Times; Author, Reopening Muslim Minds: A Return to Reason, Freedom and Tolerance In Conversation with George Hammond Author, Conversations With Socrates In response to the COVID-19 pandemic, we are currently hosting all of our live programming via YouTube live stream. This program was recorded via video conference on April 8th, 2021 by the Commonwealth Club of California. Learn more about your ad choices. Visit megaphone.fm/adchoices

Som uppföljning på avsnittet om studieförbundet Ibn Rushd sänder vi ett äldre avsnitt i repris. Det handlar om uppgörelsen mellan den kristna socialdemokratiska Broderskapsrörelsen och Sveriges Muslimska Råd, som står det Muslimska brödraskapet nära. Denna uppgörelse, som ingicks 1999, har fått oöverskådliga konsekvenser.

Göteborgs kommun har dragit in bidragen för studieförbundet Ibn Rushd, som utgör en del av det Muslimska brödraskapets nätverk i Sverige. Jan Hägglund redogör för vad Ibn Rushd står för och hur mycket pengar studieförbundet inkasserar från den svenska offentliga sektorn varje år. Stöd vårt arbete - skicka ett bidrag viad Swish på 123 504 71 05.

Veckans gäst är Zana Muhammad, ordförande i studieförbundet Ibn Rushd som i veckan nekades anslag från Göteborgs stad. Vad har egentligen hänt? Varför nekades de bidrag? Hur har relationerna mellan staden och dess religiösa minoriteter förändrats under åren? Ett samtal om interreligiositet, islam, IS-krigare och en allt mer misstänksam omvärld.

I väst är yttrandefriheten stark och en bärande del av demokratin. Samtidigt finns det lagar som ska skydda minoriteter som kan utsättas för hot och diskriminering. Är dom tillräckliga? För trots skydden utmanas islam gång på gång av den vida yttrandefriheten som tillåter Mohammedkarikatyrer, Koranbränningar och rondellhundar. Hur ska muslimer i Sverige svara på de återkommande provokationerna? Måste muslimer helt enkelt gilla läget eller är bör samhället bättre skydda utsatta minoriteter och dämpa provokatörerna? Ska en blasfemi, hädelse eller religionskränkningslag återinföras? Eller är en inskränkning av yttrandefriheten att ge efter för radikal islamism? I dagens Människor och tro handlar det om islam, yttrandefrihet och blasfemi. I Veckans Människor och tro medverkar Alen Musaefendic, liberal debattör, Andreas Hasslert från Ibn Rushd, Jonas Otterbeck professor i islamologi och Sveriges Radios Frankrikekorrespondent Marie Nilsson Boij. Programledare: Åsa Furuhagen Producent: Antonio de la Cruz Reporter: Edgar Mannheimer och Christine Fullman

Provokationer, upplopp och mycket känslor, men också sympati och nya samarbeten.Var koranbränningen och de våldsamma reaktionerna ett misslyckande eller en seger för polisen och samhället? I veckans Människor och tro hör vi röster från Malmö berätta vad som egentligen hände i Rosengård i slutet på augusti. Medverkar gör bland annat Rosengårdsborna Someya al-Nouri och Rim al-Tuhraihi, Andreas Hasslert från Ibn Rushd, f.d. dialogpolisen och numera krissamordnare på Myndigheten för stöd till trossamfund Tanja Viklund och Sveriges Radios korrespondent i Danmark David Rasmusson. Programledare: Åsa Furuhagen Producenter: Antonio de la Cruz och Christine Fullman Reporter: Edgar Mannheimer

Den islamiska filosofen och teologen Ibn Rushd sätter avtryck i världshistorien under 1100-talet med sina tolkningar och kommentarer av Aristoteles verk. Hans omfattande arbete tänder intresset för de antika grekiska tänkarna i Europa, och lägger därmed grunden för renässansen. Ibn Rushd kommer att symbolisera förnuftet och det kritiska tänkandet - men det leder också till att han döms för kätteri.

Den islamiska filosofen och teologen Ibn Rushd sätter avtryck i världshistorien under 1100-talet med sina tolkningar och kommentarer av Aristoteles verk. Hans omfattande arbete tänder intresset för de antika grekiska tänkarna i Europa, och lägger därmed grunden för renässansen. Ibn Rushd kommer att symbolisera förnuftet och det kritiska tänkandet - men det leder också till att han döms för kätteri.

Religious freedom debates set blood boiling. Just consider notable Supreme Court cases of recent years such as Masterpiece Cakeshop v. Colorado Civil Rights Commission or Little Sisters of the Poor v. Pennsylvania. How can we reach any agreement between those who adhere strictly to the demands of divine law and the individual conscience and those for whom human-derived law is paramount? Is there any legal and philosophical framework that can mediate when tensions erupt between the human right of religious liberty and laws in the secular realm? In her 2019 book, The Possibility of Religious Freedom: Early Natural Law and the Abrahamic Faiths (Cambridge UP), Karen Taliaferro argues that natural law can act as just such a mediating tool. Natural law thinking can both help protect religious freedom and enable societies across the globe to maintain social peace and to function on the basis of fairness to all. Taliaferro shows that natural law is not merely a somewhat arcane legal philosophy promulgated by a subset of mostly conservative Catholic scholars and philosophers. She argues that natural law offers those in many faith traditions and those of no faith whatever a workable, intellectually rich way to examine fundamental questions of law and fairness without relegating religion to ever-diminishing permissible venues. One of the signal contributions of the book is that Taliaferro shows us how non-Christian thinkers such as the Muslim scholar Ibn Rushd (also known as Averroes), the Jewish philosopher Maimonides, and Sophocles in his play Antigone (and Taliaferro's original and provocative reading of that work alone is well worth the price of the book) employed natural law reasoning even if they did not use the term as such. For those who need to learn how societies around the world (and Taliaferro draws fascinatingly on her own experiences in the Middle East at times in the book) can balance the rights of religious people and the demands of other citizens for a strict, often ruthless secularism this book is the place to start. Give a listen. Hope J. Leman is a grants researcher.

Religious freedom debates set blood boiling. Just consider notable Supreme Court cases of recent years such as Masterpiece Cakeshop v. Colorado Civil Rights Commission or Little Sisters of the Poor v. Pennsylvania. How can we reach any agreement between those who adhere strictly to the demands of divine law and the individual conscience and those for whom human-derived law is paramount? Is there any legal and philosophical framework that can mediate when tensions erupt between the human right of religious liberty and laws in the secular realm? In her 2019 book, The Possibility of Religious Freedom: Early Natural Law and the Abrahamic Faiths (Cambridge UP), Karen Taliaferro argues that natural law can act as just such a mediating tool. Natural law thinking can both help protect religious freedom and enable societies across the globe to maintain social peace and to function on the basis of fairness to all. Taliaferro shows that natural law is not merely a somewhat arcane legal philosophy promulgated by a subset of mostly conservative Catholic scholars and philosophers. She argues that natural law offers those in many faith traditions and those of no faith whatever a workable, intellectually rich way to examine fundamental questions of law and fairness without relegating religion to ever-diminishing permissible venues. One of the signal contributions of the book is that Taliaferro shows us how non-Christian thinkers such as the Muslim scholar Ibn Rushd (also known as Averroes), the Jewish philosopher Maimonides, and Sophocles in his play Antigone (and Taliaferro’s original and provocative reading of that work alone is well worth the price of the book) employed natural law reasoning even if they did not use the term as such. For those who need to learn how societies around the world (and Taliaferro draws fascinatingly on her own experiences in the Middle East at times in the book) can balance the rights of religious people and the demands of other citizens for a strict, often ruthless secularism this book is the place to start. Give a listen. Hope J. Leman is a grants researcher. Learn more about your ad choices. Visit megaphone.fm/adchoices

Religious freedom debates set blood boiling. Just consider notable Supreme Court cases of recent years such as Masterpiece Cakeshop v. Colorado Civil Rights Commission or Little Sisters of the Poor v. Pennsylvania. How can we reach any agreement between those who adhere strictly to the demands of divine law and the individual conscience and those for whom human-derived law is paramount? Is there any legal and philosophical framework that can mediate when tensions erupt between the human right of religious liberty and laws in the secular realm? In her 2019 book, The Possibility of Religious Freedom: Early Natural Law and the Abrahamic Faiths (Cambridge UP), Karen Taliaferro argues that natural law can act as just such a mediating tool. Natural law thinking can both help protect religious freedom and enable societies across the globe to maintain social peace and to function on the basis of fairness to all. Taliaferro shows that natural law is not merely a somewhat arcane legal philosophy promulgated by a subset of mostly conservative Catholic scholars and philosophers. She argues that natural law offers those in many faith traditions and those of no faith whatever a workable, intellectually rich way to examine fundamental questions of law and fairness without relegating religion to ever-diminishing permissible venues. One of the signal contributions of the book is that Taliaferro shows us how non-Christian thinkers such as the Muslim scholar Ibn Rushd (also known as Averroes), the Jewish philosopher Maimonides, and Sophocles in his play Antigone (and Taliaferro’s original and provocative reading of that work alone is well worth the price of the book) employed natural law reasoning even if they did not use the term as such. For those who need to learn how societies around the world (and Taliaferro draws fascinatingly on her own experiences in the Middle East at times in the book) can balance the rights of religious people and the demands of other citizens for a strict, often ruthless secularism this book is the place to start. Give a listen. Hope J. Leman is a grants researcher. Learn more about your ad choices. Visit megaphone.fm/adchoices

Religious freedom debates set blood boiling. Just consider notable Supreme Court cases of recent years such as Masterpiece Cakeshop v. Colorado Civil Rights Commission or Little Sisters of the Poor v. Pennsylvania. How can we reach any agreement between those who adhere strictly to the demands of divine law and the individual conscience and those for whom human-derived law is paramount? Is there any legal and philosophical framework that can mediate when tensions erupt between the human right of religious liberty and laws in the secular realm? In her 2019 book, The Possibility of Religious Freedom: Early Natural Law and the Abrahamic Faiths (Cambridge UP), Karen Taliaferro argues that natural law can act as just such a mediating tool. Natural law thinking can both help protect religious freedom and enable societies across the globe to maintain social peace and to function on the basis of fairness to all. Taliaferro shows that natural law is not merely a somewhat arcane legal philosophy promulgated by a subset of mostly conservative Catholic scholars and philosophers. She argues that natural law offers those in many faith traditions and those of no faith whatever a workable, intellectually rich way to examine fundamental questions of law and fairness without relegating religion to ever-diminishing permissible venues. One of the signal contributions of the book is that Taliaferro shows us how non-Christian thinkers such as the Muslim scholar Ibn Rushd (also known as Averroes), the Jewish philosopher Maimonides, and Sophocles in his play Antigone (and Taliaferro’s original and provocative reading of that work alone is well worth the price of the book) employed natural law reasoning even if they did not use the term as such. For those who need to learn how societies around the world (and Taliaferro draws fascinatingly on her own experiences in the Middle East at times in the book) can balance the rights of religious people and the demands of other citizens for a strict, often ruthless secularism this book is the place to start. Give a listen. Hope J. Leman is a grants researcher. Learn more about your ad choices. Visit megaphone.fm/adchoices

Religious freedom debates set blood boiling. Just consider notable Supreme Court cases of recent years such as Masterpiece Cakeshop v. Colorado Civil Rights Commission or Little Sisters of the Poor v. Pennsylvania. How can we reach any agreement between those who adhere strictly to the demands of divine law and the individual conscience and those for whom human-derived law is paramount? Is there any legal and philosophical framework that can mediate when tensions erupt between the human right of religious liberty and laws in the secular realm? In her 2019 book, The Possibility of Religious Freedom: Early Natural Law and the Abrahamic Faiths (Cambridge UP), Karen Taliaferro argues that natural law can act as just such a mediating tool. Natural law thinking can both help protect religious freedom and enable societies across the globe to maintain social peace and to function on the basis of fairness to all. Taliaferro shows that natural law is not merely a somewhat arcane legal philosophy promulgated by a subset of mostly conservative Catholic scholars and philosophers. She argues that natural law offers those in many faith traditions and those of no faith whatever a workable, intellectually rich way to examine fundamental questions of law and fairness without relegating religion to ever-diminishing permissible venues. One of the signal contributions of the book is that Taliaferro shows us how non-Christian thinkers such as the Muslim scholar Ibn Rushd (also known as Averroes), the Jewish philosopher Maimonides, and Sophocles in his play Antigone (and Taliaferro’s original and provocative reading of that work alone is well worth the price of the book) employed natural law reasoning even if they did not use the term as such. For those who need to learn how societies around the world (and Taliaferro draws fascinatingly on her own experiences in the Middle East at times in the book) can balance the rights of religious people and the demands of other citizens for a strict, often ruthless secularism this book is the place to start. Give a listen. Hope J. Leman is a grants researcher. Learn more about your ad choices. Visit megaphone.fm/adchoices

Religious freedom debates set blood boiling. Just consider notable Supreme Court cases of recent years such as Masterpiece Cakeshop v. Colorado Civil Rights Commission or Little Sisters of the Poor v. Pennsylvania. How can we reach any agreement between those who adhere strictly to the demands of divine law and the individual conscience and those for whom human-derived law is paramount? Is there any legal and philosophical framework that can mediate when tensions erupt between the human right of religious liberty and laws in the secular realm? In her 2019 book, The Possibility of Religious Freedom: Early Natural Law and the Abrahamic Faiths (Cambridge UP), Karen Taliaferro argues that natural law can act as just such a mediating tool. Natural law thinking can both help protect religious freedom and enable societies across the globe to maintain social peace and to function on the basis of fairness to all. Taliaferro shows that natural law is not merely a somewhat arcane legal philosophy promulgated by a subset of mostly conservative Catholic scholars and philosophers. She argues that natural law offers those in many faith traditions and those of no faith whatever a workable, intellectually rich way to examine fundamental questions of law and fairness without relegating religion to ever-diminishing permissible venues. One of the signal contributions of the book is that Taliaferro shows us how non-Christian thinkers such as the Muslim scholar Ibn Rushd (also known as Averroes), the Jewish philosopher Maimonides, and Sophocles in his play Antigone (and Taliaferro’s original and provocative reading of that work alone is well worth the price of the book) employed natural law reasoning even if they did not use the term as such. For those who need to learn how societies around the world (and Taliaferro draws fascinatingly on her own experiences in the Middle East at times in the book) can balance the rights of religious people and the demands of other citizens for a strict, often ruthless secularism this book is the place to start. Give a listen. Hope J. Leman is a grants researcher. Learn more about your ad choices. Visit megaphone.fm/adchoices

Religious freedom debates set blood boiling. Just consider notable Supreme Court cases of recent years such as Masterpiece Cakeshop v. Colorado Civil Rights Commission or Little Sisters of the Poor v. Pennsylvania. How can we reach any agreement between those who adhere strictly to the demands of divine law and the individual conscience and those for whom human-derived law is paramount? Is there any legal and philosophical framework that can mediate when tensions erupt between the human right of religious liberty and laws in the secular realm? In her 2019 book, The Possibility of Religious Freedom: Early Natural Law and the Abrahamic Faiths (Cambridge UP), Karen Taliaferro argues that natural law can act as just such a mediating tool. Natural law thinking can both help protect religious freedom and enable societies across the globe to maintain social peace and to function on the basis of fairness to all. Taliaferro shows that natural law is not merely a somewhat arcane legal philosophy promulgated by a subset of mostly conservative Catholic scholars and philosophers. She argues that natural law offers those in many faith traditions and those of no faith whatever a workable, intellectually rich way to examine fundamental questions of law and fairness without relegating religion to ever-diminishing permissible venues. One of the signal contributions of the book is that Taliaferro shows us how non-Christian thinkers such as the Muslim scholar Ibn Rushd (also known as Averroes), the Jewish philosopher Maimonides, and Sophocles in his play Antigone (and Taliaferro’s original and provocative reading of that work alone is well worth the price of the book) employed natural law reasoning even if they did not use the term as such. For those who need to learn how societies around the world (and Taliaferro draws fascinatingly on her own experiences in the Middle East at times in the book) can balance the rights of religious people and the demands of other citizens for a strict, often ruthless secularism this book is the place to start. Give a listen. Hope J. Leman is a grants researcher. Learn more about your ad choices. Visit megaphone.fm/adchoices

Religious freedom debates set blood boiling. Just consider notable Supreme Court cases of recent years such as Masterpiece Cakeshop v. Colorado Civil Rights Commission or Little Sisters of the Poor v. Pennsylvania. How can we reach any agreement between those who adhere strictly to the demands of divine law and the individual conscience and those for whom human-derived law is paramount? Is there any legal and philosophical framework that can mediate when tensions erupt between the human right of religious liberty and laws in the secular realm? In her 2019 book, The Possibility of Religious Freedom: Early Natural Law and the Abrahamic Faiths (Cambridge UP), Karen Taliaferro argues that natural law can act as just such a mediating tool. Natural law thinking can both help protect religious freedom and enable societies across the globe to maintain social peace and to function on the basis of fairness to all. Taliaferro shows that natural law is not merely a somewhat arcane legal philosophy promulgated by a subset of mostly conservative Catholic scholars and philosophers. She argues that natural law offers those in many faith traditions and those of no faith whatever a workable, intellectually rich way to examine fundamental questions of law and fairness without relegating religion to ever-diminishing permissible venues. One of the signal contributions of the book is that Taliaferro shows us how non-Christian thinkers such as the Muslim scholar Ibn Rushd (also known as Averroes), the Jewish philosopher Maimonides, and Sophocles in his play Antigone (and Taliaferro’s original and provocative reading of that work alone is well worth the price of the book) employed natural law reasoning even if they did not use the term as such. For those who need to learn how societies around the world (and Taliaferro draws fascinatingly on her own experiences in the Middle East at times in the book) can balance the rights of religious people and the demands of other citizens for a strict, often ruthless secularism this book is the place to start. Give a listen. Hope J. Leman is a grants researcher. Learn more about your ad choices. Visit megaphone.fm/adchoices

Religious freedom debates set blood boiling. Just consider notable Supreme Court cases of recent years such as Masterpiece Cakeshop v. Colorado Civil Rights Commission or Little Sisters of the Poor v. Pennsylvania. How can we reach any agreement between those who adhere strictly to the demands of divine law and the individual conscience and those for whom human-derived law is paramount? Is there any legal and philosophical framework that can mediate when tensions erupt between the human right of religious liberty and laws in the secular realm? In her 2019 book, The Possibility of Religious Freedom: Early Natural Law and the Abrahamic Faiths (Cambridge UP), Karen Taliaferro argues that natural law can act as just such a mediating tool. Natural law thinking can both help protect religious freedom and enable societies across the globe to maintain social peace and to function on the basis of fairness to all. Taliaferro shows that natural law is not merely a somewhat arcane legal philosophy promulgated by a subset of mostly conservative Catholic scholars and philosophers. She argues that natural law offers those in many faith traditions and those of no faith whatever a workable, intellectually rich way to examine fundamental questions of law and fairness without relegating religion to ever-diminishing permissible venues. One of the signal contributions of the book is that Taliaferro shows us how non-Christian thinkers such as the Muslim scholar Ibn Rushd (also known as Averroes), the Jewish philosopher Maimonides, and Sophocles in his play Antigone (and Taliaferro’s original and provocative reading of that work alone is well worth the price of the book) employed natural law reasoning even if they did not use the term as such. For those who need to learn how societies around the world (and Taliaferro draws fascinatingly on her own experiences in the Middle East at times in the book) can balance the rights of religious people and the demands of other citizens for a strict, often ruthless secularism this book is the place to start. Give a listen. Hope J. Leman is a grants researcher. Learn more about your ad choices. Visit megaphone.fm/adchoices

The battle between Philosophy and Religion; Reason and Revelation; it has been at the heart of debate within Muslim circles throughout the Golden Age.  This episode looks at one of the last, and most influential voices on this subject: the Andalusian intellectual Ibn Rushd.  He is one of the few Muslim thinkers to be as famous in the West as in the Muslim world.  Known as Averroes in Latin, he was a major influence on European philosophy, but managed to get himself declared a heretic by the Pope.

Kulturnämnden i Umeå kommun har beslutat att betala ut bidrag till studieförbundet Ibn Rushd. Detta trots Ibn Rushds belagda kopplingar till Muslimska Brödraskapet och historia av att, vid upprepade tillfällen, bjuda in antisemitiska talare. Jan Hägglund reder ut begreppet.

Ibn Rushd (also known as Averroes) was a medieval Muslim scholar who weighed in on the thorny question of how to reconcile faith with reason.

Correction: When speaking of Marsilius of Padua, I was actually speaking about Averroes or Ibn Rushd as he was known to the Islamic world.

Bilder från samtalet hittar du på Koranpoddens hemsida.Recensera via Apple Podcast/iTunesÄktenskapskörkortetBesök gärna vår hemsida: www.koranpodden.se.Följ vårt arbetefacebook.com/koranpoddeninstagram.com/koranpodden/Stöd KoranpoddenOm du finner någon glädje eller värde i vad jag gör, snälla överväg att donera ett valfritt belopp. Alla donationer går till att utveckla och marknadsföra Koranpodden. Swisha ett frivilligt belopp till swish 123 669 10 18 (Support Koranpodden) eller via bankgiro 5271-8053.Bli månadsgivare! Klicka här.

GuestSalih TufekciogluFöreläsningen arrangerades i samarbete med Malmös unga muslimer och Ibn Rushd studieförbund.Besök gärna vår hemsida: www.koranpodden.se.Följ vårt arbetefacebook.com/koranpoddeninstagram.com/koranpodden/Stöd KoranpoddenOm du finner någon glädje eller värde i vad jag gör, snälla överväg att donera ett valfritt belopp. Alla donationer går till att utveckla och marknadsföra Koranpodden. Swisha ett frivilligt belopp till swish 123 669 10 18 (Support Koranpodden) eller via bankgiro 5271-8053.Bli månadsgivare! Klicka här.

Der Universalgelehrte Averroes alias Ibn Rushd (1126 - 1198) sprach der Philosophie und Vernunft eine neue Autorität zu. Seine Aristoteles-Kommentare machten dessen Philosophie im christlichen Europa bekannt.

I södra Spanien har vissa orter arabiskklingande namn. Och i Cordoba och Granada möter man arabiska miljöer: moskéer, palats, trädgårdar. Dessutom smyckas spanskan av tusentals arabiska låneord. I nästan åtta hundra år från 711 till 1492 - var Iberiska halvön under muslimskt herravälde. En periodvis blomstrande, tolerant era där muslimer, kristna och judar levde i samklang. Kalifatet i Córdoba upplevde en kulturell och vetenskaplig guldålder, och filosofer som Ibn-Rushd kommenterade Aristoteles verk från det antika Grekland. Men det finns också myter om Al-Andalus. En spansk eftervärld har målat upp ett 700-årigt religionskrig, där spanjorer före Spaniens existens - med mod lyckades kasta ut de ovälkomna muslimska inkräktarna. Gäster är Nathan Shachar, DN:s korrespondent i Jerusalem och Mohammad Fazlhashemi, professor i islamisk teologi. Programledare och producent Peter Sandberg. Boktips: Den gåtfulla passionen av Nathan Shachar. Vems Islam av Mohammad Fazlhashemi.

Vi jobbar för demokrati, säger Mahmoud Khalfi och Omar Mustafa. De tillbakavisar anklagelserna i en färsk, kontroversiell forskarrapport. Svenska muslimska organisationer ska enligt rapporten i hemlighet vara på krigsstigen mot demokrati och jämställdhet. I Människor och tro svarar Mahmoud Khalfi, imam vid Stockholms moské, och Omar Mustafa, utvecklingschef vid studieförbundet Ibn Rushd, på anklagelserna. Dessutom ger islamologen Jonas Otterbeck vid Lunds universitet sin bild av Muslimska brödraskapet i Sverige. Kyrkor i Australien ställs till svars efter omfattande sexuella övergrepp I Australien pågår just nu en flera veckor lång hearing med kyrkor och andra samfund som gjort sig skyldiga till sexuella övergrepp på barn. Sveriges Radios Asienkorrespondent Margita Boström har lyssnat på vittnesmål och träffat företrädare för en stödorganisation. Den startade redan 1993 och kontaktas i stort sett dagligen av nya offer. Hur påverkas afroamerikanska kristna av Donald Trumps styre? Linda Thomas, afroamerikansk feministteolog från Chicago, har ägnat sin karriär åt att studera förtrycket av afroamerikanska kvinnor. Nu är hon orolig för utvecklingen i sitt hemland. USA går mot en mer polariserad verklighet och svarta amerikaner har skäl att vara rädda, menar hon. Kan teologerna göra något? Människor och tros reporter Matilda Ljungkvist träffade den frispråkiga Trump-motståndaren under ett Sverigebesök.

Om att leva eller dö med IS. På ett år har den Islamiska Staten stärkt sin makt, i motsats till vad många politiska bedömare förväntade. Hur ska vi förhålla oss rationellt till en grupp som upphöjt ritualmord och våldtäkt till officiell politik? Hör röster från Södertälje, Deir al Zoor och Boston. För ett år sedan framstod hela situationen som absurd, skulle en grupp fanatiker stöpa om Mellanösterns moderna gränser? Bedömare förklarade att IS med största sannolikhet skulle försvinna inom ett par månader, utplånade av sina egna uppblåsta politiska, religiösa och historiska pretentioner. Men nu, ett drygt år senare, kan vi konstatera att det inte har hänt. Gruppen finns kvar och statsbygget har redan börjat i Syrien och Irak. Vad gör vi om IS vinner? Frågar sig den amerikanske statsvetarprofessorn Stephen Walt och ger själv svaret: Lev med det! Han menar att IS-krigarna inte är unika, inte ens den terror de bedriver. Statsbyggande har alltid varit en blodig affär och det har aldrig hindrat omvärlden från att med tiden välkomna revolutionärerna in i värmen, se bara på Iran, Kuba och bolsjevikerna. Men Lina Khatib, chef för Carnegieinstitutets Mellanösternkontor i Beirut, håller inte med. Hon menar att omvärlden inte bara kan se på medan människor lider. Och medan statsvetare och politiker dividerar hur omvärlden ska hantera IS, är det så kallade kalifatet redan vardag för många människor. Konflikts reporter Duraid Al-Khamisi ringde upp Mustafa som är handelsresande i Syrien och dagligen behöver förhålla sig till IS-krigarnas oberäkneliga lagar och regler. Möt Sabah Elia från Södertälje vars hela hemby i Syrien kidnappades av IS, och hör den libanesiska låtskrivaren Khaled Soubeih som hellre hade sjungit om kärlek och romantik än om extremism och terror. Samhället har ett ansvar att visa på alternativen säger Omar Mustafa, ordförande för det muslimska studieförbundet Ibn Rushd. Ska världen bara se på medan IS befäster sin makt? Vilken betydelse har deras inträde i världspolitiken haft för andra muslimer? Och hur ska vi hantera den humanitära kris som följer i deras spår? I studion hör vi Bitte Hammargren, författare och frilansjournalist, Mohammad Fazlhashemi, professor i islamisk teologi och filosofi vid Uppsala universitet och aktivisten och frilansjournalisten Nuri Kino. The New York Times artikel om IS övergrepp. Programledare: Ivar Ekman ivar.ekman@sverigesradio.se Producent: Ulrika Bergqvist ulrika.bergquist@sverigesradio.se

Vad betyder AKPs valnederlag för landets minoriteter och för Turkiets president Erdogans roll som maktspelare i regionen. Samtal med SRs korrespondent Katja Magnusson och Ingmar Karlsson, aktuell med ny bok om Turkiets historia. Reportage av Alexandra Sandels om omstridd lagstiftning kring islam i Österrike, som ger staten stort inflytande över de muslimska församlingarna. Samtal med Mustafa Tumturk, studieförbundet Ibn Rushd, Jonas Otterbäck islamolog vid Lunds universitet och Erik Amnå som utrett frågan om en svensk imamutbildning. Nyheter i korthet med Simon Sarnecki. Sverigebesök av Afram II, den Syrisk- ortodoxa kyrkans patriark. Hur ska han hålla ihop en kyrka med ena benet i konflikternas Mellanöstern och det andra i det sekulariserade väst och kan han stå utanför politiken? Reporter Åsa Furuhagen. Krönika av Karin Wickström från Helsingfors.

In Understanding Qur’anic Miracle Stories in the Modern Age (Pennsylvania State University Press, 2013), Isra Yazicioglu draws connections between an array of scholars, from different time periods and cultures, in order to make sense of miracles and miracle stories in the Qur’an. What are miracles? Why do they occur in stories? And how does the Qur’an define this complicated concept in particular ways? To address these questions and others Professor Yazicioglu gives particular attention to Ghazali (d. 1111), Ibn Rushd (d. 1198), David Hume (d. 1776), Charles Peirce (d. 1914), and Said Nursi (d. 1960), which makes for a rich and multilayered investigation into the limits and possibilities of science, epistemology, and scriptural hermeneutics. In our interview we also discuss Professor Yazicioglu’s intellectual background as a biologist in secular Turkey, turned scholar of religion and how her own social context has influenced and challenged her scholarly pursuits. Yazicioglu’s compelling and well-researched monograph will likely interest not only scholars of Islam and the Qur’an, but also philosophers as well as natural scientists. Learn more about your ad choices. Visit megaphone.fm/adchoices

In Understanding Qur’anic Miracle Stories in the Modern Age (Pennsylvania State University Press, 2013), Isra Yazicioglu draws connections between an array of scholars, from different time periods and cultures, in order to make sense of miracles and miracle stories in the Qur’an. What are miracles? Why do they occur in stories? And how does the Qur’an define this complicated concept in particular ways? To address these questions and others Professor Yazicioglu gives particular attention to Ghazali (d. 1111), Ibn Rushd (d. 1198), David Hume (d. 1776), Charles Peirce (d. 1914), and Said Nursi (d. 1960), which makes for a rich and multilayered investigation into the limits and possibilities of science, epistemology, and scriptural hermeneutics. In our interview we also discuss Professor Yazicioglu’s intellectual background as a biologist in secular Turkey, turned scholar of religion and how her own social context has influenced and challenged her scholarly pursuits. Yazicioglu’s compelling and well-researched monograph will likely interest not only scholars of Islam and the Qur’an, but also philosophers as well as natural scientists. Learn more about your ad choices. Visit megaphone.fm/adchoices

In Understanding Qur’anic Miracle Stories in the Modern Age (Pennsylvania State University Press, 2013), Isra Yazicioglu draws connections between an array of scholars, from different time periods and cultures, in order to make sense of miracles and miracle stories in the Qur’an. What are miracles? Why do they occur in stories? And how does the Qur’an define this complicated concept in particular ways? To address these questions and others Professor Yazicioglu gives particular attention to Ghazali (d. 1111), Ibn Rushd (d. 1198), David Hume (d. 1776), Charles Peirce (d. 1914), and Said Nursi (d. 1960), which makes for a rich and multilayered investigation into the limits and possibilities of science, epistemology, and scriptural hermeneutics. In our interview we also discuss Professor Yazicioglu’s intellectual background as a biologist in secular Turkey, turned scholar of religion and how her own social context has influenced and challenged her scholarly pursuits. Yazicioglu’s compelling and well-researched monograph will likely interest not only scholars of Islam and the Qur’an, but also philosophers as well as natural scientists. Learn more about your ad choices. Visit megaphone.fm/adchoices

Radio 3's twenty-part essay series on the Islamic Golden Age (c. 750 - 1258 CE) continues its exploration through this five-hundred-year period of empire, innovation, religious turmoil, scientific discovery and major advances in philosophical thought.In this evening's essay, Professor Charles Burnett from the Warburg Institute sheds light on the ideas of the philospher, Ibn Rushd - also widely known as Averroes. Ibn Rushd was born in Cordoba in the twelfth century and was prolific in his studies which were wide ranging. Some of his ideas were seen as controversial among Muslim scholars and he has been called the founding father of secular thought in Western Europe.Producer: Mohini Patel.

Professor Abdou Filali-Ansary gives a lecture for the Humanitas lecture series on Interfaith Studies.

Professor Abdou Filali-Ansary gives a lecture for the Humanitas lecture series on Interfaith Studies.

Ökande intolerans mot religiösa minoriteter i Europa. Röster från seminarium anordnat av den socialdemokratiska föreningen Hjärta med rubriken Islamofobi- hur känner vi igen den? Samtal mellan Rashid Musa, projektledare på studieförbundet Ibn Rushd och Hanna Gadban, lärare och feminist om om berättigad och oberättigad islamkritik. Reportage från Strasbourg om ny rapport från franska nationella rådet för de mänskliga rättigheterna om att ökande angrepp mot muslimer och judar i Frankrike. Reporter Anna Trenning- Himmelsbach. Samtal med Klas Borell, professor i sociologi om islamofobiska fördomar och hatbrott. Reportage av Elina Perdahl med Doug Saunders, som skrivit boken Myten om den muslimska flodvågen. Ny bok av Anders Carlberg : När lojaliteten prövas - om Israel och svensk judisk identitet. Utrikeskrönika av Cecilia Uddén.

Den holländske islamkritikern Gert Wilders på sitt första officiella sverigebesök, inbjuden av det svenska tryckfrihetssällskapet. Det kontroversiella besöket i Malmö föranledde polisuppbåd, motdemonstrationer och utdelande av rosor från det muslimska studieförbundet Ibn Rushd. Vilka kom på Wilders föredrag och vad talade han om? Reportage av Natacha Lopez. Samtal med islamologen Johan Cato, som lägger fram avhandlingen När islam blev svenskt - föreställningar om islam och muslimer i svensk offentlig politik 1975-2010. Vilka tydliga skiften finns och hur har förställningarna förändrats över tid? Israelvänlig amerikansk utrikespolitik en viktig valfråga för evangelikala kristna väljare. Stödet tas emot med blandade reaktioner från pro- israeliska judar i USA. Petra Socolovsky reporter i Washington. Våra gravstenar blir alltmer personligt utformade och speglar vår individcentrerade tid precis som gravstenar alltid speglat sin tid och samhällsstruktur. Reportage av Åsa Kjellman Erici.