Ibn Hazm

Abû Muhammad Ali ibn Hazm , poet, historian, lawyer, philosopher and theologist of Andalusian stock converted to Islam (994 - 1064).

Biography

Twice minister ( Vizier ) with the service of the dynasty Omeyade then in full decomposition, Ibn Hazm put his encyclopedic knowledge at the service of his political and theological convictions.

Work

The work of Ibn Hazm is immense. It includes/understands 400 titles approximately (many is lost) covering the totality of Islamic sciences.

In Logical, it denounces the abusive identification of the induction and the Déduction with the Syllogisme.

In Moslem right, it is held remotely of the schools Chafite and Malikite. Refusing canonical induction, the investigation into the causes, the opinion, the good appreciation and the tradition, he preaches the “total respect of the text” and “the need for a rational method”. He names this new method of interpretation the zahiria . The Zahirisme preaches phenomenalism in the interpretation of the crowned text. It is thus a question of regarding the text crowned as an object containing all its truth, exactly as one could study a production of nature. The Koranic regulations must thus be studied like such, without seeking to interpret them or to justify them. They are what they are and that is enough. Ibn Hazm fustigates the lawyers and the theologists who chose subjectivity, intarrissable source of deviations. The Coran must thus be examined as a completed whole with what one should nothing cut off nor to add. the crowned text is essential then by its obviousness. It is useless and harmful to want to show it. It is enough, in fact, to show it. Any other position would consist in replacing the text and consequently occasion would come down equalizing or exceeding the prophet of God, claim absurd and condemnable.

Following its model Ibn Dawoud, its treaty of morals, the Collar of the dove , locates it among the major representatives of the Platonisme in Islam. A.R. Nykl announced the narrow resemblance which links its theories of the Platonic love and that of the Gai knowledge of the faithful of love and the Troubadour S.

The Treated on the religions and the schools of thought is regarded as the first treaty of history compared of the religions (in the world and in Arab language). It analyzes there all the possible attitudes vis-a-vis the religious phenomenon, of skepticism to the blind and simple faith.

Other works:

the Book of manners and the conduits
Of the polemical poems

Posterity

In 1078, at the time of the “argument of Saragossa”, Hugues de Semur, abbot of Cluny and Abû L Walîd Al Bâjï, juriconsulte, agree to meet and defend their thesis around a critical test on the dogmas of Ibn Hazm. This “disputatio” (oral) clarifies the role of Cluny in the opening at the Islam, which then does not interest the European “intellectuals”. In the same spirit, Pierre the Worthy one, abbot of Cluny, undertook to translate not only Coran (by Robert de Ketton) but also of the various legends and accounts on the Prophet of Islam and the first caliphs. He also made translate the work of Risalâ of Al-Kindî (work touching with all the aspects of the knowledge, court of Baghdad, before 820), the Nûr muhammadî and the Doctrina Machumet (collection of the answers of the Prophet to four Jews).

References

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