His views on women were challenging then, and still, are challenging in today’s Islamic world. His philosophical works, however, were a demonstration of his true ideals. In many ways, he adapted in his jurisprudence, and his fatwa’s to the general line of Islamic law voice of his time.

Ibn Rushd’s progressiveness is demonstrated not in his jurisprudence books. In this sense, many Islamic scholars didn’t do justice to the thought of Ibn Rushd that was beyond the Tahafut, and hence, much of his thought stayed in the unopened drawer of “different” discourse. Whereas the debate took the form of refuting or not refuting philosophy in the first place, it continued among followers from both schools into what each of the scholars (al-Ghazālī’ and Ibn Rushd) stood for, and thus refuted or supported all of what one student preached or taught. This is largely a result of his book Tahafut al-Tahafut, which Ibn Rushd wrote in response to al- Ghazālī’’s Tahafut al-Falasifa. Ibn Rushd is viewed as a progressive thinker among Muslim and Western scholars, and, by al-Ghazālī’’s followers, as a rival. The school of al-Ghazālī’ emerged from the Ash’ari school of religious thought, and is considered the representative of Al-Ash’ari in today’s primary scholastic school in the Muslim world, Al-Azhar.

A critical checkpoint for this debate takes place in medieval times, as between the ninth and the thirteenth-century thoughts and views about women were shaped by scholars such as al-Ghazālī’, Ibn Rushd, and Ibn Taymiyya. It also raises questions as to whether Muslim women have experienced greater or declining rights and benefits along with that history. The status of women in today’s Muslim world continues to spur debates regarding their role not just today but during the entire history of Islam.

Ideal state of aristotle