Ibn Rushd in the Ḥanbalī Tradition. Ibn Taymiyya and Ibn Qayyim al‐Jawziyya and the Continuity of Philosophy in Muslim Contexts.

AVERROES, 1126-1198; ISLAMIC philosophy; PHILOSOPHY; SITUATION (Philosophy); PHILOSOPHY of religion; PHILOSOPHY of science

While "special attention has been paid to affinities between Ibn Rushd and Ibn Taymiyya in respect to their" philosophical concepts, there is no exhaustive survey, to my knowledge, regarding which texts of Ibn Rushd were at the disposal of Ibn Taymiyya. Al-Shami did not recognize I Fa l al-maqal i among those works, something which misled some later scholars I . i Based on a reading of Ibn Taymiyya's I Bayan talbis al-Jahmiyya fi ta sis bida ihim al-kalamiyya, aw naqd t asis al-Jahmiyya i , one may easily discover that Ibn Taymiyya explicitly mentions this book by Ibn Rushd and quotes from it literally many times. As the latter does not exist, to my knowledge in any other available copy of I al-Kashf i , Ibn Taymiyya's I Dar i remains the only available testimony showing that it is part of Ibn Rushd's mentioned work. Assuming the availability and usefulness of the witness preserved by Ibn Taymiyya's I Dar i , and that this text where Ibn Rushd openly praised Ibn Tumart is an integral part of I al-Kashf i itself and not from another text of Ibn Rushd like his lost I Commentary on Ibn Tumart al- aqida (=al- Aqida al- umraniyya) i , one may claim that Ibn Taymiyya possessed three versions of I al-Kashf i : one is more ancient and used only in I Dar , i which seems to be more compatible with the beginnings of Ibn Rushd's career, i.e. when he was a proponent of the Ibn Tumart's creed. Al- ghiyyar elaborates here similarities between Ibn Taymiyya and Ibn Rushd, but he does not recognize any use by Ibn Taymiyya of Ibn Rushd's texts. [Extracted from the article]