reynolds-the-quran-in-its-historical-context-2

80 Nasr Abu Zaydtoo in their statements about the world do not conform to the apparentmeaning of Scripture but interpret it allegorically. 79Here Ibn Rushd defends the immediate, apparent meaning against the theologians'ta 'wfl. By the theologian's view the opinion of the lay people, the 'amma,is false, even if it is Qur' ani c. By Ibn Rushd' s view, the apparent meaning is valid,as long as it is does not contradict demonstrative evidence. When there is a contradiction,ta 'wfl by metaphoric or allegorical interpretation is not only permissiblebut obligatory. Of course, there are certain issues about which scripture is silent,a point that is accounted for in Ibn Rushd's hermeneutics and which also distinguisheshis approach from that of the theologians.The Rushdian principles of hermeneutics thus transcend the limits of thetextual-interpretation theory in which precepts that developed outside of the textdominate the text. His hermeneutics reflect the complex structure of the Qur' anicdiscourse and they seem to approach the Qur'an's explicit worldview, which,generally speaking, is in harmony with the philosophical worldview.The principles of the Rushdian's he~eneutics are to be summarized as follows:One, when scripture is silent concerning any element there is no problem whatsoever. .This view sustains explicitly that scriptures are not inclusive; there areareas of knowledge which fall entirely under the authority of reason.Two, when the explicit meaning of the scripture (?ahir) is in harmony with thephilosophical view neither metaphorical nor allegorical interpretation is allowed;ta 'wfl in such case is a grave error. This is the area ofthe fundamental elements ofthe creed,knowledge of which is provided by all the different methods ofindication, so .that knowledge ofthe matter in question is in this way possible for everyone.Examples are acknowledgement of God, Blessed and Exalted, of the propheticmissions, and of happiness and misery in the next life; for these three principlesare attainable by the three classes of indication, by which everyonewithout exception can come to assent to what he is obliged to know: I meanthe rhetorical, dialectical and demonstrative. 80Here the immediate meaning of scripture is as true as the philosophical.Three, when there is an apparent contradiction between the immediate meaningand philosophical understanding, ta 'wfl is unavoidable. This category has twosubdivisions: ·aTexts ascribing corporal attributes to God, for which ta 'wfl is only attainablethrough demonstration, and regar~ing which diverse meanings are possible.Such ta 'wfl is not to be available for the common people, who attain assent79 Ibid., 56-57.80 Ibid., 58.Towards understanding the Qur 'an's worldview 81only through rhetorical evidences; "Of this 'class are the verse about God'sdirecting Himself and the Tradition about· His descent. That is why theProphet, peace on him, said in the case of the black woman, when she toldhim that God was in the sk:)r, 'Free her; for she is a believer.' This was becauseshe was not of the demonstrative class." 81Uncertain texts concerning resurrection, punishment and reward in the afterlife,about which there is disagreement. 5 2 For this class of texts, the apparentmeaning is the only meaning to be taught to the common people. Philosophicalinterpretation of such texts has to be confined to books of philosophyaccessible only to the learned.is possible to summarize Ibn Rushd's hermeneutics by using the metaphor ofFirst, there is the white area of issues about which the Qur'an is silent;issues are left for rational investigation. It is obvious here that Ibn Rushd''does not take the Qur'anic statement expressing the "inclusiveness" of the Qur'an,· 111a farratna fi l-ldtabi min shay' (6:38; 16:89) to the letter, as the majority of· Muslims do. Second, there is the green area, where the apparent meaning of theaccommodates the rationally demonstrative evidence; this is the area of thei,Jfundarnerltl;il creeds. Third, there is. the gray area, where there is a conflict either·.. u~OLW