{"id":2095,"date":"2014-06-01T12:00:00","date_gmt":"2014-06-01T10:00:00","guid":{"rendered":"https:\/\/www.oikonomia.it\/?post_type=articolo&p=2095"},"modified":"2026-04-12T19:22:23","modified_gmt":"2026-04-12T17:22:23","slug":"ibn-rusd-on-the-status-of-women-a-few-reflections-on-his-commentary-on-platos-republicjoseph-ellul","status":"publish","type":"articolo","link":"https:\/\/www.oikonomia.it\/en\/2014\/giugno\/ibn-rusd-on-the-status-of-women-a-few-reflections-on-his-commentary-on-platos-republicjoseph-ellul\/","title":{"rendered":"Ibn Ru\u0161d on the Status of Women. A Few Reflections on His Commentary on Plato\u2019s RepublicJoseph Ellul"},"content":{"rendered":"

It might come as a surprise to some that the Commentator\u00a0par excellence<\/em>\u00a0of Aristotle should turn to a work of Plato and write a commentary on it. In many ways the thought of Aristotle and of Plato differ greatly from each other and the same applies to the perspective from which they consider philosophical issues.<\/p>\n

It is true that Ibn Ru\u0161d (d. 1198) was a pure Aristotelian and that he made it his lifelong mission to tear away the crust of Neoplatonic interpretation of the Stagirite\u2019s thought in order to bring back to light the pure unadulterated Aristotle.<\/p>\n

However, after having commented on the\u00a0Nichomachaean Ethics<\/em>\u00a0and concluded that it served as a prelude to the Greek master\u2019s political thought, he was anxious to secure a copy of his\u00a0Politics<\/em>. After seeing his efforts come to nothing following years of futile searching, and having reached a relatively advanced age by the standards of his day (nearly 70), he decided to take up Plato\u2019s\u00a0Republic<\/em>\u00a0and comment on it instead. Ibn Ru\u0161d took this decision in spite of the fact that he deemed Plato\u2019s treatment of practical government in different states and the treatment of their evolution as incomplete.<\/p>\n

Having said that, one might venture to suggest that perhaps Plato\u2019s philosophy of government was more akin to the Andalusian philosopher\u2019s concept of the implementation of rule according to\u00a0\u0160ar\u012b\u02bfa<\/em>. His experience as\u00a0q\u0101\u1e0d\u012b<\/em>\u00a0(or judge) may have had a lot to do with many of his comments concerning coercive (or penal) law. This in no way should be taken to<\/p>\n

imply that Ibn Ru\u0161d follows slavishly the opinions of the Greek master. There are in fact instances where he contests Plato\u2019s opinion.<\/p>\n

His intention in commenting on the\u00a0Republic<\/em>\u00a0was to expound the thought of Plato, show his relevance for an understanding of current events in al-Andalus, and to interpret and restate Plato in the light of his own world, a world that was in steady cultural and social decline as the ruling Muslim power, the Almohads1<\/sup>\u00a0 struggled to contain the onslaught of the Christian\u00a0reconquista<\/em>\u00a0from without and growing theological intransigence on the part of the\u00a0\u02bfulam\u0101\u02be<\/em>\u00a0(Muslim scholars) from within. In this commentary one detects some subtle references, albeit important ones, to the political as well as the religious situation of his time\u00a0.2<\/sup>
\nThe main focus of attention throughout this paper, however, is on Ibn Ru\u0161d\u2019s thought concerning the identity and role of women in society. His primary aim in this perspective was to analyse the status of women in contemporary al-Andalus (Islamic Spain) in the light of his reading of Plato and to offer propositions as to how their contribution could be enhanced for the common good.<\/p>\n

 <\/p>\n

The conduct of guardians<\/strong><\/p>\n

Plato\u2019s\u00a0Republic<\/em>\u00a0envisages a three-tiered society ordered according to classes: artisans (producers), guardians (who devote themselves exclusively to the conduct of war), and rulers (chosen from among the best of the guardians). As a commentator Ibn Ru\u0161d follows this classification.<\/p>\n

The initial impression is that his opinion of women would not appear to be encouraging. Warning guardians against succumbing to fear and grief he states that \u201cweeping\u2026 is an activity of \u02f9women and weak souls\u02fa\u201d\u00a0.3<\/sup>\u00a0 Further on, referring to Plato\u2019s warning against imitating women, he remarks that \u201cthe most highly regarded of people ought not to imitate the actions of women crying in the throes of birth, or women copulating with their husbands, or women \u2013 \u02f9believing themselves already\u02fa fit for rulership \u2013 quarrelling with their husbands, or women mourning, crying, and lamenting. Nor will they be permitted to pattern themselves after handmaidens and slaves, nor imitate drunkards and madmen.4<\/sup><\/p>\n

If the guardians\u2019 natures are to be preserved then they should copulate \u201cwith women who resemble them in nature \u02f9and who\u02fa have grown up with something like that training\u201d.5<\/sup>\u00a0 This final statement implies that, like Plato, Ibn Ru\u0161d makes distinctions among women in the light of their upbringing and education as envisaged in the\u00a0Republic<\/em>.<\/p>\n

 <\/p>\n

The nature and role of women in every class of society<\/strong><\/p>\n

Before proceeding further it would be useful to note Ibn Ru\u0161d\u2019s reference to \u201cthis city\u201d and to \u201cthese cities\u201d. When writing of the former he is referring to a specific type of city as mentioned in Plato\u2019s Republic, whereas when writing of the latter he is referring to the cities of al-Andalus. It is only within this framework that one can understand the comparison drawn between the role of women in Plato\u2019s work and their role in twelfth-century al-Andalus.<\/p>\n

Ibn Ru\u0161d poses the question as to \u201cwhether there exist among women natures resembling the natures of each and every class of citizens \u2013 and in particular the guardians \u2013 or whether women\u2019s natures are distinguished from men\u2019s natures\u201d.6<\/sup>\u00a0 To this he provides the following reply:<\/p>\n

If the former is the case, then as regards the activities of the city, women would have the very same standing as men in those classes, so that there would be among them warriors, philosophers, rulers, and the rest. But if this is not the case, then women are only fit in the city for activities that men in general are unfit for, as if you were to say upbringing, procreation, and the like.<\/p>\n

And we say that women, in so far as they are of one kind with men, necessarily share in the end of man. They will differ only in less or more; i.e., the man in most human activities is more diligent than the women, though it is not impossible that women should be more diligent in some activities, such as is thought concerning the art of practical music. That is why it is said of melodies that they are perfected when men produce them and women do them well. If this is so, and the nature of men and women is of one kind, and the \u02f9nature\u02fa that is of one kind \u02f9turns\u02fa to only one activity in the city, then it is evident that the women in this city will practice the [same] activities as the men, except that they are weaker at it. Hence it is obligatory that the less recondite activities be handed over to them\u2026<\/p>\n

We see women sharing arts with men except that they are weaker at it, although most of the women in [some] art may be more diligent that the men, as in the art of weaving, sewing, and other such \u02f9arts\u02fa.7<\/sup><\/p>\n

 <\/p>\n

This statement is very much in line with the thought of Plato who affirmed that women were to be trained in the same way as men, and that in the ideal state they were not simply to remain at home and mind the children but were to be trained in music, gymnastics, and military discipline just like men. Plato justified his position by stating that men and women differ simply in respect to the roles they play in the propagation of the species.8<\/sup>\u00a0 He believed that women were weaker than men, but he also stated that natural gifts are to be found in both sexes alike.9<\/sup>\u00a0 He also affirmed that as far as her nature is concerned, the woman is to be admitted to all activities pursued by men, including war.10<\/sup>
\nConcerning this latter point Ibn Ru\u0161d writes: \u201c\u02f9As for\u02fa their sharing in the art of war and the rest, why this is made clear from the inhabitants of deserts and the \u2018City of Women\u2019 [D\u0101gh\u016bda].\u201d11<\/sup>
\nFollowing these statements Ibn Ru\u0161d then proceeds to lay bare the stark contrast between the status of women in Plato\u2019s society and in that of his own. His damning judgement was that the subordination of women in his own society was wrong, was based on ignorance, and led to poverty:<\/p>\n

 <\/p>\n

The competence of women is unknown, however, in these cities since they are only taken \u02f9in them\u02fa for procreation, and hence are placed at the service of their husbands and confined to procreation, upbringing and suckling.\u00a0 This nullifies their [other] activities. Since women in these cities are not prepared with respect to any of the human virtues, they frequently resemble plants in these cities. Their being a burden upon the men \u02f9in these cities\u02fa is one of the causes of the poverty in these cities. This is because they are found to be double the number of men, while not understanding through [their] upbringing any of the necessary actions except for the few actions \u2013 like the art of spinning and weaving \u2013 that they undertake mostly at a time when they have need of them to make-up for their lack of spending [power].\u00a012<\/sup><\/p>\n

 <\/p>\n

With the above statement Ibn Ru\u0161d is not only presenting a far from flattering report on the dire situation of women in contemporary Andalusian society, but he is also making a plea for women to be given the opportunity to demonstrate their creativity and ingenuity in a society marred by obscurantism and sliding into economic backwardness.<\/p>\n

It is obvious that Ibn Ru\u0161d is departing from the interpretation given by some contemporary Muslim scholars of the status of women in the Qur\u02be\u00e2n.\u00a0 It is most unfortunate that one still encounters a rigorous and literal interpretation of the sacred book of Islam, in this area as well as in others, by Muslim movements such as the \u1e6c\u0101lib\u0101n in Afghanistan and in Pakistan, as well as the Boko Haram in northern Nigeria. The role of women in these countries as well as their contribution to the progress of their societies is virtually non-existent. To a slightly lesser extent one encounters the same predicament in most regions of the Arab world.<\/p>\n

Given that Ibn Ru\u0161d was not only a philosopher and an enthusiastic follower of Aristotle, but also a\u00a0q\u0101\u1e0d\u012b<\/em>\u00a0who interpreted and applied the norms of\u00a0\u0160ar\u012b\u02bfa<\/em>, one cannot help but admire his judiciousness as he comments on contemporary Andalusian society in general and on the situation of women in particular. His position on the issue of women should serve as an inspiration to legislators in the Muslim world to challenge destructive ideologies and to acknowledge the contribution women could offer to Muslim societies.<\/p>\n

Such an undertaking cannot succeed without the adoption of a dynamic interpretation of the Qur\u02be\u00e2n which takes into consideration not only the text but also the\u00a0context<\/em>. It implies doing away with the application of stale concepts that only serve to exalt ignorance in order to hide an innate fear of innovation. Ibn Ru\u0161d himself was a victim of such attitudes. He suffered the indignity of being dragged before a tribunal and the subsequent public burning of his works, not to mention his eventual banishment to Lucena (a village just outside Cordoba with a majority Jewish population). Bringing to light and discussing his ideas would go a long way towards the integration of his thought into the fabric of Muslim societies. His tribulations would not then have been in vain.<\/p>\n

 <\/p>\n

NOTES<\/p>\n

 <\/p>\n

1<\/sup>The Almohad dynasty (al-Muwa\u1e25\u1e25id\u016bn, c.1120 -1269) founded by Ibn Tumart (d. 1130) was of Berber origin. Its roots can be traced to Tinmel in the region of the High Atlas mountains. They gradually occupied the entire region of Moroco and Muslim Spain taking over from the Almoravids (al-Mur\u0101bi\u1e6d\u016bn, c. 1040-1147). They were, however incapable of resisting the onslaught of the well-organized Christian armies and were defeated at the Battle of Las Navas de Tolosa in 1212. They were subsequently overrun by the Marinids and collapsed in 1269.
\n2<\/sup>See, for example, 92:1-12 wherein he states that al-Andalus under the Almoravids had declined into timocracy and that under the Almohads it had decayed even further, becoming a hedonistic society.
\n3<\/sup>Averroes on Plato\u2019s Republic<\/em>, translated with an introduction and notes by Ralph Lerner (New York: Cornell University Press, Ithaca and London, 1974) 32:5f (p. 23). There is no extant copy of the original work in Arabic. What we possess today is a Hebrew translation composed by Samuel b. Judah of Marseille (d. after 1340). The first set of numbers refer to the page and line numbers of the Hebrew in I. J. Rosenthal\u2019s critical edition and translation, Averroes\u2019 Commentary on Plato\u2019s \u201cRepublic\u201d (Cambridge: Cambridge University Press, 1956) and maintained by Lerner in his translation. The page numbering in brackets refers to the page numbers in Lerner\u2019s translation.
\n4<\/sup>\u00a034:4f (p. 26)
\n5<\/sup>\u00a053:30 (p. 57)
\n6<\/sup>\u00a053:30f (p.57)
\n7<\/sup>\u00a053:4-23 (pp. 57-58)
\n8<\/sup>\u00a0Republic<\/em>, V:454d
\n9<\/sup>\u00a0Republic<\/em>, V:455d.
\n10<\/sup>\u00a0Republic<\/em>, V:457a.
\n11<\/sup>Ibn Ru\u0161d, Commentary, 53:24. The geographer al-Idr\u012bs\u012b (d. c. 1122) refers to this city in his\u00a0Kit\u0101b Nuzhat al-mu\u0161t\u0101q f\u012b dikr al-am\u1e63\u0101r wa \u2019l-aq\u1e6d\u0101r wa \u2019l-buld\u0101n wa \u2019l-\u011fuzur wa \u2019l-mad\u0101\u02be in wa \u2019l-\u0101f\u0101q (The Book of the excursion of the desirous in the account of cities, regions, countries, islands, towns, and distant lands)<\/em>\u00a0Its inhabitants were renowned for their warlike qualities.
\n12<\/sup>54:5-15 (p. 59).<\/p>\n","protected":false},"template":"","meta":{"_acf_changed":false,"_lmt_disableupdate":"","_lmt_disable":""},"autori":[913],"fascicolo":[211],"class_list":["post-2095","articolo","type-articolo","status-publish","hentry","autori-joseph-ellul","fascicolo-giugno-2014"],"acf":[],"yoast_head":"\nOikonomia - Ibn Ru\u0161d on the Status of Women. A Few Reflections on His Commentary on Plato\u2019s RepublicJoseph Ellul<\/title>\n<meta name=\"description\" content=\"Leggi l'articolo a cura di Joseph Ellul, pubblicato nel numero di Giugno 2014. 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