İBN RÜŞD’ÜN TE’VİL ANLAYIŞI VE AKTÜEL DEĞERİ ÜZERİNE

Yıl 2009, Cilt: 1 Sayı: 7-8, 215 - 239, 30.11.2009

Mesut Okumuş

Öz

Ibn Rushd (Averroes) was an influential, eminent and ratioanlist Islamic
thinker of the history of Islamic thought. He educated in theology, Islamic
law in his early life and besides them medicine, mathematics and philo
sophy. He attempted to harmonize religion with philosophy without synt
hesizing them or obliterating their differences. He believed that the Qur’an
contained the highest truth while maintaining that its words should not
be taken literally. He argued that religion and philosophy are brothers and
does not contradict each other. Ibn Rushd accepts that there are three
types of human. The first and largest in number, is receptive to ideas that
can be expressed logically; the second is amenable to persuasion and the
third, few in numbers, will only be convinced by conclusive evidence. He
believed that Qur’an not only contains verses to the simple masses, but
also to the enlightened few philosophers highest truths. He gave allegorical
interpretation method (tawil) right to the philosophers and adviced them to
use al-Ghazali’s five being classification. However, this constrictive attitu
de and his advices has not been accepted by muslim scholars in general
and thelogians, exegetes and lawyers in particular. Moreover, today the
meaning and content of the ‘philosopher’ has changed a little bit more and
has narrowed.

Anahtar Kelimeler

Ibn Rushd (Averroes), Qur’an, philosophy, religion, exegesis, tawil.

Ibn Rushd’s Allegorical Interpretation (Tawil) Method And Its Actual Validity

Öz

Ibn Rushd (Averroes) was an influential, eminent and ratioanlist Islamic
thinker of the history of Islamic thought. He educated in theology, Islamic
law in his early life and besides them medicine, mathematics and philo
sophy. He attempted to harmonize religion with philosophy without synt
hesizing them or obliterating their differences. He believed that the Qur’an
contained the highest truth while maintaining that its words should not
be taken literally. He argued that religion and philosophy are brothers and
does not contradict each other. Ibn Rushd accepts that there are three
types of human. The first and largest in number, is receptive to ideas that
can be expressed logically; the second is amenable to persuasion and the
third, few in numbers, will only be convinced by conclusive evidence. He
believed that Qur’an not only contains verses to the simple masses, but
also to the enlightened few philosophers highest truths. He gave allegorical
interpretation method (tawil) right to the philosophers and adviced them to
use al-Ghazali’s five being classification. However, this constrictive attitu
de and his advices has not been accepted by muslim scholars in general
and thelogians, exegetes and lawyers in particular. Moreover, today the
meaning and content of the ‘philosopher’ has changed a little bit more and
has narrowed.

Anahtar Kelimeler

Ibn Rushd (Averroes), Qur’an, philosophy, religion, exegesis, tawil.

Kaynakça

• Ahmed Mahmud Subhî, Fî İlmi’l-Kelam, I-III, Dâru’n-Nehdati’l-Arabiyye, Beyrut 1991.
• Ali Abdulkerim Fudayl Şerefuddîn, ez-Zeydiyye; nazariyye ve tatbîk, Amman 1985.
• Binyamin Abrahamov, “al-Kâsim b. Ibrâhim’s Argument from Design”, Oriens, c. XXIX XXX, ss. 259-284.
• Binyamin Abrahamov, “al-Kâsim ibn Ibrâhîm’s Argument from Design” Oriens, c. 29-30, Leiden 1986, 259-284.
• Binyamin Abrahamov, “al-Kâsim ibn Ibrâhim’s Theory of the Imamate”, Arabica, XXXIV, (1987), 80-105.
• Binyamin Abrahamov, The Theological Epistles of al-Kâsim ibn İbrâhîm, (Basılmamış Doktora tezi-İbranice) Tel Aviv University 1981.
• E. Griffini, “Lista dei mss. Arabi n. F. Della Bibl. Ambrossiana di Milano”, RSO VIII, 605-6.
• Ebû Abdullah Nûruddîn Hamîdân b. Yahya Hamîdân el-Hasenî, Mecmûu’s-Seyyid el-İmâm Ebî Abdullah Nûriddîn Hamîdân b. Yahya Hamîdân el-Hasenî, Abdusselâm Abbâs el-Vecîh’in hususi kütüphanesinde bulunan yazmanın fotokopisi, v. 1-300.
• Ebû Muhammed Kâsım b. İbrâhîm, b. İsmail er-Ressî (246/860), al-Kâsim b. Ibrâhîm on The Proof of God’s Existence Kitâb ed-Delîl el-Kebîr (İngilizce çevirisiyle birlikte), Giriş ve notlarla İngilizce’ye Çev. Binyamin Abrahamov, E. J. Brill, 1990.
• Ebû Tâlib Nâtık bi’l-Hakk Yahya b. el-Hüseyin b. Hârun el-Hârûnî el-Hasenî (424/1033), el-İfâde fî târîhi eimmeti’z-Zeydiyye, thk. Muhammed Yahya Salim İzân, Dâru’l Hikmeti’l-Yemâniyye, Sa’de 1417/1996.
• Ebû’l-Abbas Ahmed b. İbrahim b. el-Hasan b. İbrahim b. İbrahim b. Muhammed b. Sü leyman b. Davud b. el-Hasan b. el-Hasan b. Ali b. Ebî Tâlib el-Hasenî (353/964), el-Mesâbîh, thk. Abdullah b. Abdullah b. Ahmed el-Havsî, Müessesetü’l-İmâm Zeyd b. Ali es-Sekâfiyye, Ammân 1422/2002.
• el-Kâsım b. İbrâhîm b. İsmâil b. İbrâhîm b. el-Hasen b. el-Hasen b. Ali b. Ebî Tâ lib (246/860), Mecmûu Kütübi ve Resâili’l-İmâm el-Kâsım b. İbrâhîm er-Res sî, I-II, tahk. Abdülkerim Ahmed Cedbân, Dâru’l-Hikmeti’l-Yemâniyye, San’a 1422/2001.