مقام فلاسفه در تاويل قرآن از ديدگاه ابن‌رشد

Philosophers and the Esoteric Interpretation of the Qur’an in Ibn Rushd

ابوالوليد محمد بن رشد، بزرگترين فيلسوف غرب جهان اسلام بمانند ديگر فلاسفه اسلامي در باب نسبت بين دين و فلسفه انديشيد و آثار مهمي در اينباره بر جاي گذاشت كه از جمله آنها ميتوان به فصل المقال‌، الكشف عن مناهج الادله في عقايد المله و تهافت التهافت اشاره كرد. از نظر ابن‌رشد، دين و فلسفه باهم هماهنگ بوده و تعارضي ندارند. استدلال او در اينمورد چنين است: «الحق لايضاد الحق بل يوافقه و يشهد له». او ميگويد: چون شريعت حق است و دعوت به تفكري (استدلال عقلاني) ميكند كه مودّي به حق است، پس هر دو حقند و حق با حق متضاد نيست بلكه موافق با آن و گواه بر آن است. اما اينكه فلسفه با دين تعارض ندارد مربوط به باطن دين و آيات قرآني است، چراكه فلسفه و تفكر عقلي گاهي با ظواهر ديني و آيات در تعارض مي‌افتد. راه حل ابن‌رشد براي رفع تعارض اين ظواهر با فلسفه، دستيابي به باطن آيات از طريق تاويل است. البته ابن‌رشد مانند فارابي قايل به وحدت و جمع بين دين و فلسفه نيست و صرفاً به سازگاري و عدم تعارض بين آنها مي‌انديشد، چراكه فلسفه و دين بخاطر امنيت خود بايد مستقل و مجزا از هم باشد و نبايد بين مباحث آنها خلط كرد. ما در نوشتار حاضر بطور كلي به مسيله هماهنگي فلسفه و دين از نظر ابن‌رشد و بطور خاص به نظريه او در باب تاويل خواهيم پرداخت و در نهايت خواهيم گفت كه يكي از مهمترين اهداف ابن‌رشد از طرح بحث عدم تعارض بين دين و فلسفه و تاويل، دفاع از فلسفه و اعطاي حق تاويل به اهل برهان كه همان فلاسفه باشند، است.

Like other Islamic philosophers, Abulwalid Muhammed Ibn Rushd, the most prominent philosopher of the West of the Islamic world thought about the relationship between religion and philosophy and created some important works in this regard. From among them, we can refer to Fasl al-maqal, al-kashf ‘an manahij al-adillah fi ‘aqa’id al-malah and Tahafut al-tahafat. In Ibn Rushd’s view, religion and philosophy are in harmony and bear no opposition against each other. In this regard, he argues, “Since Shari‘ah is the truth and invites people to a kind of rational reasoning which is fulfilled by the truth, both are the truth, and the truth is not in contrast to the truth. Rather, both agree with each other and acknowledge each other.” However, saying that philosophy is not in opposition to religion pertains to the innermost of religion and Qur’anic verses because philosophy and rational thinking are sometimes in contrast to the external meaning of religious ideas and verses. Ibn Rushd’s solution for removing such contrasts is to attain the inner meaning of the verses through interpretation. Of course, like Farabi, Ibn Rushd does not believe in the unity of religion and philosophy and merely thinks about their consistency with each other and lack of opposition between them. This is because philosophy and religion have to be independent from each other for the sake of their own safety. Thus we must not mix their related discussions with each other. In the present article, the writers have tackled the problem of the harmony between philosophy and religion from Ibn Rushd’s view in general, and explored his theory of interpretation, in particular. Finally, they argue that one of the most important goals of Ibn Rushd in propounding the discussion of the lack of opposition among religion, philosophy, and interpretation was defending philosophy and giving the right of interpretation to the people of reasoning, who are the same philosophers.