تأویل النص القرآنی وتوظیفه فلسفیا عند ابن سینا وابن رشد (أنماط ونماذج) Interpretation of the Qur’anic Text and its Philosophical Employment According to Ibn Sina and Ibn Rushd (Patterns and Models)

This article is intended to illustrate that the hermeneutics of al-Ghazzl influenced Ibn Rushd in a certain degree. One can come across a number of contexts in the works of Ibn Rushd such as Taḥfut al-taḥfut, Faṣl al-maql and al-Kashf , in which he criticizes al-Ghazzl in relation to the interpretation of religious texts. However, one can notice that Ibn Rushd is deeply influenced by the views of al-Ghazzl on the matter of hermeneutics, especially concerning the definition of interpretation, the categorization of the ambiguous wordings in the religious texts as well as the classification of the groups of people authorized to fulfill the task of interpretation. In fact, Ibn Rushd's threefold graduation of people as the masses , the theologians , and the demonstrative people was masterminded and introduced by al-Ghazzl. In addition, it is from al-Ghazzl and from his interpretation of the 125 th verse of Srat al-Naḥl that Ibn Rushd borrowed the suggestion that as regards the interpretation of religious texts, each of these three groups should adopt one of the three methods described as rhetorical, dialectical, and demonstrative. Another important context where Ibn Rushd is clearly under the influence of al-Ghazzl is the issue how the lawful method of interpretation is to be applied to the religious texts. Regarding this issue, he took up al-Ghazzl's fivefold categorization of being as essential existence, sensual existence, imaginative existence, mental existence and analogical existence, suggesting to interpret the religious texts on the basis of this categorization.

This chapter explores the role of interpretation of religious sacred texts by Muslim clerics in justifying acts of atrocities against the other. It highlights the complex influential power that the interpretation of sacred texts has in the conflicts reported in various parts of Africa. Though it is not only the rigid interpretation of one particular sacred text that has generated religious-based conflict in sub-Saharan Africa, the chapter focuses on the complex role the interpretation of the Qur’anic text in Islam has played in instigating conflicts witnessed on the continent. It interests in examining if there is doctrinal evidence in Islam that supports violence against the other. Frequent sectarian violence between the jihadists and other religious groups in sub-Saharan Africa is certainly a major feature of apparently difficult conflicts on the continent. Without exploring the context of the revelation of verses, the jihadi groups have categorically employed similar Qur’anic texts as their inspiration and sources to commit violence against non-Muslims.

Studies of the translation of the Qur'an into English have produced countless descriptions of lexical, syntactic, stylistic, and rhetorical translation problems. This article seeks to fill a gap in this literature. Using a corpus of twenty Qur'anic texts, I investigated how Jordanian translation students render religious items that may be interpreted in different ways. It was found that the problems could be divided into ‘overt’ and ‘covert’ knowledge problems and a failure to identify the items’ field‐specific meaning in Qur'anic contexts in which it differed from the everyday meaning in Arabic. Surprisingly, some of these lexical items also pose problems to professionals. The findings suggest that translators of the Qur'an must be familiar with exegeti‐cal writing ana that, in the teaching and training of future translators, it is important to stress that the bilingual dictionaries must be supplemented with specialist dictionaries, word and terminology lists, and that students must learn to pay attention to con‐textual clues in order to detect the intended meaning of familiar lexical items when they occur in unfamiliar contexts. Introduction Despite a long‐running argument over the untranslatability of the Holy Qur'an, no matter whether literal or explanatory, no Qur'anic translator has claimed that his translation is the equivalent of the Qur'an. This is due to the Our'an's unique discourse nature (Abdul‐Raof 2000). Qur'anic texts often carry stylistic, rhetorical, and semantic‐specific features that cannot be adequately appreciated and translated without a sound linguistic competence in both Arabic and English and an advanced knowledge of semantic relations in sophisticated Arabic rhetorics (El‐Hassan and Al‐Said 1989). Therefore, target‐language readers only get a crude approximation of the meaning (Hatim and Mason 1990) since “the ideal of total equivalence is a chimera “ (Bell 1991: 6). Even when we accept that a translation of the Qur'an is only an approximation, the source‐language meaning can only be conveyed by translators who fully understand the message. The literature has dealt with various aspects of translations of the Holy Qur'an, including, for example, the types of lexical, grammatical, and rhetorical problems in the translation of the Qur'anic texts: Abdul‐Raof (2000) investigated syntactical and semantic ambiguity, El‐Hassan and Al‐Said (1989) looked at lexical problems in translation of collocations, ambiguous items, ana culture‐specific terms, and Al‐Momani (1999) and Abd El‐Raheem (2000) dealt with the translation of synonymous items. Although synonymy and other meaning relations have thus been researched, there are no studies of the translation of lexical items in specific Qur'anic contexts that are intended to convey another, even the opposite, meaning in particular Qur'anic co‐texts than the one they have in common everyday usage in Arabic. This article discusses how students of translation cope with such issues and the extent to which field‐specific knowledge of Qur'anic expressions affects their translation. In addition to being a translational problem and providing an account of unique semantic features that reveal “what is so special about Qur'anic discourse that makes it different from other types of discourse” (Abdul‐Raof 2000: 1), my study also offers some views on religious texts, such as Language‐for‐Special‐Purpose texts (hencer‐

Felsefe ve mantık ilişkisi klasik felsefede lazım-melzum ilişkisi içerisinde ele alınmış ve biri olmaksızın diğerinin varlığı yadsınmıştır. Bu kadar güçlü bir ilişki kurulmasına rağmen filozofların metinlerinde mantık ilminin konu, kavram ve meselelerinin çoğu zaman zımnî bir şekilde yer aldığı görülür. Bu çalışmada mantık ilminin kelâmî ve felsefî bir mesele olan sıfatlar tartışmasında nasıl bir rol oynadığı konusu ele alınmıştır. Letâif-i kelamdan kabul edilen tevhid konusunun alt bir meselesi olarak ilahi sıfatlar, farklı boyutlarıyla İslam düşüncesinde sayısız düşünür tarafından ele alınıp tartışılmıştır. İbn Rüşd de kendisinden önceki geleneğin tartıştığı bu meseleye bigane kalamamış ve yeni bir düzlemde, farklı bir yaklaşımla konuyu incelemiştir. Bu çalışmada İbn Rüşd’ün sıfatlar tartışmasına dair yaptığı okuma biçimi sadece müşterek lafız teorisi ile sınırlandırılmıştır. Nitekim bu yolla mantık ve felsefe ilişkisinin birbirinden kopmayan iki cüz oldukları gösterildiği gibi İbn Rüşd’ün sıfatlar bahsinde kendine özgü mantık temelli bir yaklaşımı savunduğu iddia edilmiştir. Nihai olarak İbn Rüşd’ün ilahi sıfatlar bahsinde örtük bir şekilde kullandığı mantık kavramlarına işaret edilmiştir.

This study examines the phenomenon of ambiguity in linguistic, jurisprudential, and legal texts, focusing on its definition, causes, types, and methods of resolution. The study aims to assess the impact of ambiguity on the interpretation of legal and jurisprudential texts and the extent to which judges and legal specialists can address it to ensure justice and accurate comprehension of legal provisions. The research adopts an analytical approach, examining legal and jurisprudential texts through linguistic and jurisprudential principles of interpretation. It further explores judicial rulings and scholarly opinions that address ambiguity, highlighting the tools and mechanisms used to resolve it, such as linguistic and contextual clues, judicial interpretation, and supplementary sources like jurisprudence, natural law principles, and rules of justice. The study finds that ambiguity in legal texts may result from imprecise wording or legislative gaps and can be categorized into different levels based on whether it can be resolved. Moreover, it concludes that when interpretation fails to clarify a text, judges resort to natural law principles and rules of justice as a final recourse to adjudicate disputes. This research underscores the significance of clarity in legal and jurisprudential texts to uphold justice. It recommends adopting precise legislative drafting standards and relying on judicial and jurisprudential interpretations to resolve ambiguous texts, thereby minimizing legal uncertainties and enhancing the efficiency and accuracy of the legal system.

This appendix includes a selection of texts on issues related to pious endowments. The author selects a group whose themes are sufficiently wide and varied so as to show the enormous complexity and wealth of nuances that the study of this Islamic institution affords. As for their provenance, they are all legal texts, with the exception of an engraving found in Seville’s Archaeological Museum. The texts written by al-Khaṣsāf (9th century), Saḥnun (9th century), Ibn al-ʿAṭṭar (10th century), Ibn Mughīth (11th century), Ibn Rushd (11th-12th centuries), ʿIyāḍ (12th century), Ibn ʿAbdūn (11th-12th centuries) and al-Wansharīsī's compilation (15th century) are included in the appendix.Keywords: ʿIyāḍ; al-Khaṣsāf; Ibn al-ʿAṭṭar; Ibn Mughīth; Ibn Rushd; Islamic institution; legal texts; pious endowments; Saḥnun

This study examines the application of vernacularization in Al-Amin's translation of the Qur'an, aiming to understand how the adaptation of the Sundanese language influences the comprehension and reception of sacred texts within the local cultural context. The research focuses on the use of both buhun (ancient) and kiwari (modern) languages in the translation, with the goal of aligning the Qur'anic text with Sundanese cultural wisdom. Employing content analysis and Sally Engle Merry's theory of vernacularization, the study investigates how language adaptation reflects the interaction between the Qur'anic text and Sundanese culture. The findings indicate that Al-Amin's translation effectively integrates local cultural elements through the use of buhun language to preserve cultural identity and contemporary language to ensure relevance for modern readers. This balance between tradition and modernity facilitates greater understanding within the local community. Additionally, the research reveals that vernacularization not only addresses linguistic issues but also enhances the understanding of the sacred text by aligning its meaning with the social realities of Sundanese culture. This contributes significantly to translation and cultural interaction studies, demonstrating how Qur'anic translation can act as a bridge between source and target cultures and expand our understanding of how sacred texts are adapted to local contexts.

The dialogue between Imam Al-Ghazali and Ibn Rushd is one of the most monumental stories in the study of Islamic philosophy, in which his criticism of Al-Ghazali is refuted by Ibn Rushd with his various arguments. The purpose of this article is to strengthen Imam Al-Ghazali's criticism of the philosophical eschatological paradigm. The research method used is descriptive qualitative. The results of this study indicate that (1) Imam Al-Ghazali sentenced the philosophers to be disbelievers who held this view of nature as eternality, God does not know the details, and the resurrection of the soul on the Day of Judgment. (2) However, this verdict was criticized by Ibn Rushd. That nature is eternal, because its existence coincides with the beginning of time. Then this knowledge of God has nothing to do with a detailed or global model of knowledge, because God is the substance that causes an object to exist. Then this religious text is metaphorical in nature, so it is not certain that it is the body that is resurrected. (3) It's just that, the majority of scholars' from Sunni circles support Imam Al-Ghazali's statement. They based it on religious texts QS. Al-Hadid verse 3 about the eternality of nature, QS Al-An'am verse 28 regarding the knowledge of God, and QS Al-Kahf verse 47 and Al-Anbiya '104 regarding the resurrection of the body.

This research focused on the statement of the significance of the wordsat Al-Allama Al-hill’s (T / 726 e) within the limits of the revelations of the Islamic ruling (verses of judgments), which is the document of the jurist in the development of the ruling and its divisions, whether dividing the binary or divide the four? In its theoretical framework at times, and in its application framework at other times, and concluded that the legal text (Quranic) is a clear graphical unit of significance, either by originality, or by what italso means, that is, that the legal text is kinetic, meaning it has the ability to move and flow from a circle (Semantic clarity), in other words: it moves from the circle (arbitrator) to the (similar) circle, and from the circle (totality) to the circle (indicated) by a reference authority to take that statement. And the references are the Koran itself, and the data received from the people of the House (prayers of God on them all) with the use of the mind in understanding the role of those references, and applied to returnsimilar to them to diagnose the similarity of its path. The sign of ornament in its graphical nectar refers to the Qur’anic text, which is a circle of diagrams,initially half of which is clear and includes the text and the other.(The author, and the whole), but soon this half of the circle turns into an arbitrator; because the author of the statement is from the Koran itself or from the statement issued by the people of the house (prayers and peace beupon them) mediate the mind becomes clear: Becomes manifest by others, and by proof of carrying the word on the meaning of the author, leaving the meaning apparent; The blood of the possibility of carrying word on the apparent meaning; incompatible with the mind on the one hand; and incompatible with the arbitrator Quranic on the other hand, the interpreter is clear indication it becomes, and thus have completed the second half of the cycle of the statement, as the whole circle has become a statement, ie: a clear indication on the meaning. Knowing the meaning of clear judgment.

The fundamental premise of Hans-Georg Gadamer's 1960 book Reality and Method is that truth cannot be completely defined by scientific method, and that actual meaning of language transcends methodological interpretation. The term 'hermeneutics' has traditionally been used to refer to a group of questions centered on the interpretation of writings, particularly religious and legal texts. The issues of "reconstructing" past ages, epochs, and periods, as well as obtaining "objective" historical knowledge, became part of the overall hermeneutical dilemma with the advent of methodical historical scholarship in the nineteenth century. Gadamer claims that hermeneutics (the science of interpretation) is more than just a means for identifying truth; it is also an activity aimed at comprehending the conditions that allow truth to exist. According to Gadamer, the role of hermeneutics in the human sciences is not the same as the role of methods of research in the natural sciences. Hermeneutics is not merely a method of interpretation, but is an investigation of the nature of understanding, which transcends the concept of method. Truth is not something which may be defined by a particular technique or procedure of inquiry, but is something which may transcend the limits of methodological reasoning. The truth of spoken or written language may be revealed when we discover the conditions for understanding its meaning. The term 'hermeneutics' has traditionally referred to a group of problems centered on the interpretation of writings, particularly religious and legal texts. The issues of "reconstructing" past ages, epochs, and periods, as well as obtaining "objective" historical knowledge, became part of the overall hermeneutical dilemma with the advent of methodical historical scholarship in the nineteenth century. The purpose of this brief review is to emphasize the concept of Gadamer's work in terms of truth and techniques.

Background and Objectives: The study of Qur'ānic interpretation is an evolving field of scholarly inquiry that attracts scholars from around the world. This study aims to explore the contributions and approaches used by Western scholars in the study of the Qur'ān, and to see how changes in methodologies and perspectives in the interpretation of this sacred text affect its understanding and application in modern contexts. Methodology: Descriptive-analytical approach with library research method. The data sources used include books, journals, and scientific articles relevant to the theme of the study. Main Findings: Qur'anic studies continue to experience significant methodological variations, from criticism to the development of new methodologies. Hermeneutics and historical-critical approaches are the main methods used by Western scholars in understanding the Qur'an. The findings show that scriptural interpretation is always contextual and dynamic, influenced by social, cultural and political changes. Involvement: The contributions of Western scholars have significantly enriched Qur'anic studies through the use of innovative and critical methodologies. For instance, the application of the hermeneutic approach has deepened and contextualized the understanding of the Qur'anic text. Additionally, these contributions have introduced new methods that Muslim scholars can adopt to enhance their perspectives on interpreting the sacred text. Conclusion: The studies by Western scholars illustrate that interpreting these sacred texts remains pertinent to contemporary situations and can generate new ideas shaped by social, cultural contexts and academic methodologies. This research emphasizes the importance of inter-civilizational dialogue and openness to new approaches in studying sacred texts to achieve a more comprehensive and objective understanding.

Rethinking the Act of Being has been a central issue for Islamic philosophers. They have considered that the Act of Being is God, that it is another name for God. Supporting the metaphysics of the Act of Being, or the metaphysics of Essence, the Islamic philosophers have identified the Act of Being with reality or on the other hand Essence with reality. They have been talking about the truth above all truths, about Essence above all essence, about the Act of Being, emphasizing God’s absoluteness and transcendence in all respects. Al-Kindi started this discussion in Islamic philosophy, and it was later deepened in the studies by Al-Farabi, Ibn Sina, Ibn Rushd, Mulla Sandra Shirazi, whose metaphysics branched out depending on the approach to this thematic issue. However, the metaphysics of the Act of Being prevails, especially in the views presented by Ibn Sina, Ibn Rushd and Mulla Sandra Shirazi.

Miracle stories in sacred texts have been a source of both fascination and heated debate across religious traditions. Qur'anic miracle stories are especially interesting because they are part of a discourse that also de-emphasises the miraculous. By looking at how three scholars have engaged with Qur'anic miracle stories, I here investigate how these narratives have been interpreted in diverse and fruitful ways. The first part of the article analyses how two medieval scholars, al-Ghazālī (d. 505/1111) and Ibn Rushd (d. 595/1198), engaged with the implications of miracle stories. Taking his cue from miracle stories, al-Ghazālī offered a sophisticated critique of natural determinism and suggested that the natural order should be perceived as a constantly renewed divine gift. In contrast, Ibn Rushd dismissed al-Ghazālī’s critique as sophistry and maintained that accepting the possibility that the natural order might be suspended was an affront to human knowledge and science. In the second part, I turn to Bediuzzaman Said Nursi (1870–1960), whose interpretation offers a crystallisation of al-Ghazālī’s insights as well as, surprisingly, an indirect confirmation of Ibn Rushd's concerns about human knowledge and science. Nursi redefines the miraculous in light of miracle stories, and interprets them as reminders of ‘everyday miracles’ and as encouragements to improve science and technology in God's name.

sarah sheehan and ann dooley, eds., Constructing Gender in Medieval Ireland. The New Middle Ages. New York: Palgrave Macmillan, 2013. Pp. xv, 219. isbn: 978-0-230-11525-5. $90.In this collection of essays, part of Palgrave Macmillan's The New Middle Ages series, the editors aim 'to address an omission in the existing criticism of gender and medieval texts' (1), specifically in relation to medieval Ireland, making the observation that 'medieval Irish studies have benefited little from the deployment of critical methods and perspectives such as poststructuralist analysis, postcolonial theory, and gender studies' (1). While their observation is, indeed, true, the uneven quality of the essays detracts from the success of their endeavor.The volume contains an introduction by the editors, nine essays (each more or less taking a different critical approach to early Irish literary, legal, and religious texts), a bibliography, notes on the contributors, and an index. The index, despite typographical errors, is very useful in helping the reader navigate through themes and texts which are often mentioned in more than one essay. As such, it goes a long way towards making the volume feel much more cohesive, although it could have been more substantial in terms of length and detail.The first two essays, 'Travelers and Settled Folk: Women, Honor, and Shame in Medieval Ireland' by Mairin Ni Dhonnchadha and Catherine Swift's 'Sex in the Civitas: Early Irish Intellectuals and Their Vision of Women,' both deal with the construction of gender roles and use early Irish legal material as sources. Both, however, also have a very dated feel. Even if neither scholar agrees with recent scholarship on the topic of women in medieval Ireland, each does need at least to engage said scholarship. For example, Ni Dhonnchadha's analysis of material relating to marriage contracts with various classes of women found in the law tract Recholl Breth (31) would have benefited from the discussion of the same material to be found in Keltische Forschungen 3 (2008): 33-43. Ni Dhonnchadha and Swift both reference the law tract Gubretha Caratniad [The False Judgments of Caratnia], but neither cites Rudolf Thurneysen's edition in the Zeitschrift fur celtische Philologie 15 (1925): 302-370; Swift does mention (45 n. 27) Liam Breatnach's unpublished edition of the text, but this does not help the reader unfamiliar with early Irish legal sources. Of note is that the legal text in question is spelled variously as 'Gubretha Carat Niad [The false judgments of Carat Nia]' by Ni Dhonnchadha (28) and in the index, and as 'Gubretha Caratniad [The false verdicts of Caratnias]' by Swift (45).The next three essays are concerned with early literary texts. Joanne Findon's 'Looking for Mr. Right in Tochmarc Becfhola' uses speech act theory and performativity to analyze the use of Becfhola's speech as she creates and reshapes her own world, arguing that Becfhola has much more agency than previously thought (59). Taking a similar approach to performativity and gender, Amy C. Mulligan's 'Playing for Power: Macha Mongruad's Sovereign Performance' builds on the author's previous scholarship on female sovereignty figures and argues that Macha Mongruad should be viewed more as a sovereign figure despite her gender rather than as a sovereign goddess figure (80). In one of the stronger essays in the volume, Sarah Sheehan's 'Feast for the Eyes: Visuality and Desire in the Ulster Cycle' analyzes the descriptions of beautiful men in the Ulster Cycle from the perspective of the visual arts and the theory of the gaze. Sheehan argues that the men are depicted as objects to be gazed upon and physically desired, not only female characters (95). …

The advancement in the field of computer science, especially in machine learning (ML), represents a flourishing innovation that carries great importance in the domain of education. The beneficial impact of ML can also be observed in the realm of Qur’anic studies, particularly in Arabic text recognition and recitation analysis. This paper presents a comprehensive analysis of 34+ published scholarly articles devoted to Qur’anic studies. This work explores the convergence of machine learning methodologies and Qur’anic studies, examining the innovative applications and methodologies for Arabic text and voice classification. The fusion of ML algorithms makes the work easy and accurate to analyze, interpret, and extract valuable insights from the sacred text. Subsequently, we delves deeper into the emergent field of ML algorithms like k-NN, ANN, BLSTM, MFCC, SVM, NB and DL approaches have been adapted for Qur’anic texts classification, recitation and recitation analysis on accuracy, speed, class recognition, response rate and biasness benchmark. This work covers a diverse range of applications, including automated Qur’anic exegesis and analysis of usage of Ahkam Al-Tajweed. The main contribution of the work is to provide insight into how ML facilitates in Arabic and Kufic textual analysis, linguistic subtleties, and thematic structures of the Qur’anic text. Using the deep learning approaches, the reciters, recitation style and of the Quranic text has also explained in the work.