The Interpretative Controls that Ibn Rushd got from al-Tabarī in Philosophical Reading of The Holy Qurʾān

Rawad Mohammed Mahmood

Makale detayları

The Interpretative Controls that Ibn Rushd got from al-Tabarī in Philosophical Reading of The Holy Qurʾān

Yazarlar:

Rawad Mohammed Mahmood

Yayıncı:

Bolu Abant Izzet Baysal University

Dergi:

Dergiabant Vol.11 Issue 1, pp.190-205

Belge Tipi:

Makale

Yayın Tarihi:

5/2023

Belge Dili:

Arapça

Document ID (Org No.):

2001290533

pISSN:

2148-0494

Anahtar kelimeler:

Özet:

 This research focused on examining the theoretical and historical underpinnings of interpretation as the tool that accompanied all the heavenly books for the same goalthat is, the programming of their doctrinal contents to erase the polytheistic image from the addressees mindsas well as the philosophy of their texts. And varied in their usage of this instrument between the texts tendency to the side. also the propensity for philosophy. It is dominated by the dominant religious faction. The mental side, which is dominated by philosophy, rules it. Alaq was acting as a mediator to carry out the combined action and accomplish both parties objectives. Additionally, he was focused with the significance of interpretation in achieving the shared goal of creating philosophical approaches to religious texts. That is, demonstrating how al-strategy Tabaris affected Ibn Rushds philosophical outlook. Its philosophical interpretation of the Holy Quran follows the guidelines, interpretive tenets, and ideas that it gets from al-book Tabaris Jami al-Bayan. This stage plays a significant role in illuminating the opportunities offered by the interplay between philosophy, interpretation, methodology, and content. Ibn Rushds interactions with the text showed the impact of al-methodology. Tabaris and his view on heritage from a philosophical standpoint. Ibn Rushd benefited from his approach in restoring the relationship between religion and philosophy and the interpretation of religious texts, despite modernist studies belief in al-traditionalism Tabaris in his Jami al-Bayan and his identification of the epistemological field of interpretation. This demonstrates the significance of latecomer curricula in reviving ancient curricula to practice modernist interpretations. However, under the proviso that these interpretations are subject to the logic of agreement and that the meanings are consistent with the addressees meanings. In other words, the work seeks to build dimensions in a variety of subjects while also including theological and philosophical dialogue. the polar opposite of an individuals implied goal, which is to conform to a particular cultural paradigm. The first discourse addresses public sovereigntys resolve to develop a worldwide model. The second discourse examines the will to develop a unique model using distinctive abilities. Hence, the function of demonstrative modernity in being universal rather than personal. This thought was developed in response to issues that surfaced throughout the first centuries and had their roots in Quranic philosophy. The idea that he can only know based on what he knows is at the heart of this. It has caused a misunderstanding of the conceptions of the divine, humanity, and the testimony of the unseen. As a result, philosophy has been accused of confounding religion and misleading the addressees. Conflicts, animosity, and conflicts followed as a result of this. Philosophy was still viewed with distrust and reproached. Even claims to distance them from religion loomed on the horizon. This entails dividing a portion of the religion from the religion as a whole. Separating miracles from the Quran is equivalent to separating reason from religion. As the sole judge and philosopher in Cordoba, Ibn Rushd. He embraced a concluding philosophical discourse through his philosophical project. It enables the Quranic realization that philosophy plays a significant role in the continual development of religious notions. He therefore withdrew it from it and attempted the sayings that were the source of the widespread allegation of philosophy. Because philosophys persistence in the service of texts is a necessary condition for reasons survival and continuity throughout time. From this vantage point, he started to examine the past to find the causes that harmed the bond between religion and philosophy and caused it to be severed. He ensured that their future communication is contingent upon the development of philosophical ideas in accordance with the conclusions of the principles of interpretation. Create interpretations that imply engagement with illuminating ideas. to prevent the contractors from disagreeing with one another.

 Bu araştırmanın konusu, dini metinlerdeki felsefi yaklaşımları gerçekleştirmede tefsirin önemini ve İbn Rüşdün felsefi yönteminde Taberî metodunun etkisini ortaya çıkarmaktır. Bu doğrultuda çalışma, Kuran-ı Kerimin felsefi tevilinde İbn Rüşdün Camiul-beyandan istimdâd ettiği kaidelerin, kavramların ve tefsir kaynaklarının izini sürmektedir. Aynı zamanda bu çalışma felsefe ile tefsir arasındaki ilişkinin sağladığı olanakları ortaya çıkarmayı hedeflemektedir. İbn Rüşdün nassla olan teamülünde ve gelenekten tevarüs eden felsefi görüşünde Taberînin metodunun etkileri belirgindir. Modernist çalışmalar tevilde Taberînin gelenekçiliğine inansalar da İbn Rüşd sadece onun metodolojisinden din ve felsefe arasındaki ilişkiyi ikame etmede yararlanmıştır. Dolayısıyla bu ilişki felsefe ile tefsir arasında kalıcı bir bağ kurarak sürdürülebilir, ispatlı modernitenin temellerini atmış ve güvenli bir zihin koruması sağlamıştır. Bu korunak onu faaliyet halinde tutmuş ve vahiyle sürekli temas halinde olmasını temin etmiştir. Bu temas ise vahyin ulaşmak istediği modern yaklaşımlara çağdaş aklın zihniyetinde ulaşmaktan sorumludur. Vahiy ile iletişim kurmanın delilden başka yolu yoktur. Zira felsefe ve tefsir fiilinden başka hiçbir amel iletişimi sağlamaya ve kavramların delillerini veriler oranında okumaya muktedir değildir.

 This research focused on examining the theoretical and historical underpinnings of interpretation as the tool that accompanied all the heavenly books for the same goalthat is, the programming of their doctrinal contents to erase the polytheistic image from the addressees mindsas well as the philosophy of their texts. And varied in their usage of this instrument between the texts tendency to the side. also the propensity for philosophy. It is dominated by the dominant religious faction. The mental side, which is dominated by philosophy, rules it. Alaq was acting as a mediator to carry out the combined action and accomplish both parties objectives. Additionally, he was focused with the significance of interpretation in achieving the shared goal of creating philosophical approaches to religious texts. That is, demonstrating how al-strategy Tabaris affected Ibn Rushds philosophical outlook. Its philosophical interpretation of the Holy Quran follows the guidelines, interpretive tenets, and ideas that it gets from al-book Tabaris Jami al-Bayan. This stage plays a significant role in illuminating the opportunities offered by the interplay between philosophy, interpretation, methodology, and content. Ibn Rushds interactions with the text showed the impact of al-methodology. Tabaris and his view on heritage from a philosophical standpoint. Ibn Rushd benefited from his approach in restoring the relationship between religion and philosophy and the interpretation of religious texts, despite modernist studies belief in al-traditionalism Tabaris in his Jami al-Bayan and his identification of the epistemological field of interpretation. This demonstrates the significance of latecomer curricula in reviving ancient curricula to practice modernist interpretations. However, under the proviso that these interpretations are subject to the logic of agreement and that the meanings are consistent with the addressees meanings. In other words, the work seeks to build dimensions in a variety of subjects while also including theological and philosophical dialogue. the polar opposite of an individuals implied goal, which is to conform to a particular cultural paradigm. The first discourse addresses public sovereigntys resolve to develop a worldwide model. The second discourse examines the will to develop a unique model using distinctive abilities. Hence, the function of demonstrative modernity in being universal rather than personal. This thought was developed in response to issues that surfaced throughout the first centuries and had their roots in Quranic philosophy. The idea that he can only know based on what he knows is at the heart of this. It has caused a misunderstanding of the conceptions of the divine, humanity, and the testimony of the unseen. As a result, philosophy has been accused of confounding religion and misleading the addressees. Conflicts, animosity, and conflicts followed as a result of this. Philosophy was still viewed with distrust and reproached. Even claims to distance them from religion loomed on the horizon. This entails dividing a portion of the religion from the religion as a whole. Separating miracles from the Quran is equivalent to separating reason from religion. As the sole judge and philosopher in Cordoba, Ibn Rushd. He embraced a concluding philosophical discourse through his philosophical project. It enables the Quranic realization that philosophy plays a significant role in the continual development of religious notions. He therefore withdrew it from it and attempted the sayings that were the source of the widespread allegation of philosophy. Because philosophys persistence in the service of texts is a necessary condition for reasons survival and continuity throughout time. From this vantage point, he started to examine the past to find the causes that harmed the bond between religion and philosophy and caused it to be severed. He ensured that their future communication is contingent upon the development of philosophical ideas in accordance with the conclusions of the principles of interpretation. Create interpretations that imply engagement with illuminating ideas. to prevent the contractors from disagreeing with one another.

 This research focused on examining the theoretical and historical underpinnings of interpretation as the tool that accompanied all the heavenly books for the same goalthat is, the programming of their doctrinal contents to erase the polytheistic image from the addressees mindsas well as the philosophy of their texts. And varied in their usage of this instrument between the texts tendency to the side. also the propensity for philosophy. It is dominated by the dominant religious faction. The mental side, which is dominated by philosophy, rules it. Alaq was acting as a mediator to carry out the combined action and accomplish both parties objectives. Additionally, he was focused with the significance of interpretation in achieving the shared goal of creating philosophical approaches to religious texts. That is, demonstrating how al-strategy Tabaris affected Ibn Rushds philosophical outlook. Its philosophical interpretation of the Holy Quran follows the guidelines, interpretive tenets, and ideas that it gets from al-book Tabaris Jami al-Bayan. This stage plays a significant role in illuminating the opportunities offered by the interplay between philosophy, interpretation, methodology, and content. Ibn Rushds interactions with the text showed the impact of al-methodology. Tabaris and his view on heritage from a philosophical standpoint. Ibn Rushd benefited from his approach in restoring the relationship between religion and philosophy and the interpretation of religious texts, despite modernist studies belief in al-traditionalism Tabaris in his Jami al-Bayan and his identification of the epistemological field of interpretation. This demonstrates the significance of latecomer curricula in reviving ancient curricula to practice modernist interpretations. However, under the proviso that these interpretations are subject to the logic of agreement and that the meanings are consistent with the addressees meanings. In other words, the work seeks to build dimensions in a variety of subjects while also including theological and philosophical dialogue. the polar opposite of an individuals implied goal, which is to conform to a particular cultural paradigm. The first discourse addresses public sovereigntys resolve to develop a worldwide model. The second discourse examines the will to develop a unique model using distinctive abilities. Hence, the function of demonstrative modernity in being universal rather than personal. This thought was developed in response to issues that surfaced throughout the first centuries and had their roots in Quranic philosophy. The idea that he can only know based on what he knows is at the heart of this. It has caused a misunderstanding of the conceptions of the divine, humanity, and the testimony of the unseen. As a result, philosophy has been accused of confounding religion and misleading the addressees. Conflicts, animosity, and conflicts followed as a result of this. Philosophy was still viewed with distrust and reproached. Even claims to distance them from religion loomed on the horizon. This entails dividing a portion of the religion from the religion as a whole. Separating miracles from the Quran is equivalent to separating reason from religion. As the sole judge and philosopher in Cordoba, Ibn Rushd. He embraced a concluding philosophical discourse through his philosophical project. It enables the Quranic realization that philosophy plays a significant role in the continual development of religious notions. He therefore withdrew it from it and attempted the sayings that were the source of the widespread allegation of philosophy. Because philosophys persistence in the service of texts is a necessary condition for reasons survival and continuity throughout time. From this vantage point, he started to examine the past to find the causes that harmed the bond between religion and philosophy and caused it to be severed. He ensured that their future communication is contingent upon the development of philosophical ideas in accordance with the conclusions of the principles of interpretation. Create interpretations that imply engagement with illuminating ideas. to prevent the contractors from disagreeing with one another.

Makale detayları

The Interpretative Controls that Ibn Rushd got from al-Tabarī in Philosophical Reading of The Holy Qurʾān

Yazarlar:

Rawad Mohammed Mahmood

Yayıncı:

Bolu Abant Izzet Baysal University

Dergi:

Dergiabant Vol.11 Issue 1, pp.190-205

Belge Tipi:

Makale

Yayın Tarihi:

5/2023

Belge Dili:

Arapça

Document ID (Org No.):

2001290533

pISSN:

2148-0494

Tafsīr

al-Ṭabarī

Ibn Rushd

Philosophical Tafsīr

BurhānTefsir

Taberi

İbn Rüşd

Felsefi Tefsir

Delil

Sayı

Makale detayları

Yazarlar: Rawad Mohammed Mahmood

Yayıncı: Bolu Abant Izzet Baysal University

Dergi: Dergiabant Vol.11 Issue 1, pp.190-205

Belge Tipi: Makale

Yayın Tarihi: 5/2023

Belge Dili: Arapça

Document ID (Org No.): 2001290533

pISSN: 2148-0494

Sayı

Yazarlar:

Rawad Mohammed Mahmood

Yayıncı:

Bolu Abant Izzet Baysal University

Dergi:

Dergiabant Vol.11 Issue 1, pp.190-205

Belge Tipi:

Makale

Yayın Tarihi:

5/2023

Belge Dili:

Arapça

Document ID (Org No.):

2001290533

pISSN:

2148-0494