موقف ابن رشد الفلسفي من اللفظ والمعنى مقاربة منهجية

This study examines Ibn Rushd's (d. 595/1198) philosophical perspective on the text and connotations of the Holy Qur'an. The problem of the research is a suspicion about philosophers' interpretation of the Qur'an. They interpret and interpret the Qur'an without preserving the meanings of the words. This research aims to identify Ibn Rushd's approach as the Quran's first philosopher. Did he adopt the methods of the interpreters in his interpretations to preserve the words and meanings of the Qur'an, or was he relying only on philosophy? Therefore, in this research, we relied on the inductive method to observe the similarities between Averroes and the interpreters. He interpreted the Qur'an using the principles of interpretation and philosophy at the same time. Hence the comparative approach to identify the common origins between him and the interpreters. And the topics that disturbed you about philosophy and ancient thinkers were addressed in the Qur'an. He gave it to the Muslims with tangible introductions that gave them the freedom to pursue philosophy and the ongoing production of it. A group of Muslim thinkers were interested in these subjects. They, therefore, adopted the previous philosophical views. These interpretations give the impression that the issue with ancient philosophy is starting to resurface. Their interpretations were sometimes ambiguous and inconsistent because they were based on hazy and dubious theories. The primary issue with the philosophers' approach is that they simply used philosophical ideas to understand the Qur'anic texts, ignoring the exegetical tradition and the guidelines laid out by the interpreters in their books. This issue is what contributed to the public's negative perception of philosophical interpretation. Because they discovered that the philosophers had interpreted the Qur'anic verses to signify something different than what the Qur'an refers to. Until the arrival of Ibn Rushd, this viewpoint was perverted. And he took a philosophical stance on this issue. This position's apparent significance is in line with what the early analysts said. None of the philosophers before him had ever taken the action he did. The Qur'anic verses are interpreted using a combination of philosophical and interpretational approaches. This implies that whether philosophy and religion are connected depends on whether interpretational principles are related to philosophical principles. Ibn Rushd was given the task of finishing the lines that the philosophers had started. And that the history and context of interpretation play a significant role in the evolution of intellectual approaches to religious texts. And without enlisting the aid of the principles of interpretation, that philosophy cannot in any way succeed in carrying out these methods. The way Ibn Rushd views the word and its meaning is connected to how he views the intellectual miracle found in the Qur'an. And that the marvel of the Quranic text is the greatest miracle. It is in charge of provoking the quest for contemporary values in the mind. And the development of fresh meanings by reflecting on causes and reasons. If the explanatory reading makes religion appear to be in charge of planning the practical aspects of human life in interactions and worship. According to the philosophical interpretation, religion is a lifelong gift of the mind. Thus, there are two ways that religion contributes to man's life and survival: He searches for the legal phenomena for himself, on the one hand. To ensure his existence, he mentally strives for a fitter, more advanced planet. And that he can make known the unknowns and display them to the universe. As a result, this study discusses these two readings in light of the pressing need for them among humans. Not philosophical debates or intellectual amusement. Ibn Rushd is building a permanent epistemological foundation when he applies the interpreters' methodology and draws the required foundations for his philosophical interpretations from them. And not to leave the past tense in the knowledge bag. He occasionally refers to interpreters' ideologies while discussing pronunciation and meaning. He occasionally stops cutting the meaning in his interpretations to provide room for further potential outcomes in the future. To show the words chosen by the interpreter in his interpretations, he sometimes approaches them philosophically. He was informed that one of the issues facing philosophers is word choice, resulting in interpretations other than the intended meanings of the Qur'an.