چکیده:
This article is dedicated to the methodology of Ibn Rushd's political thought or the philosophy of the West in Islamic civilization. By the philosophy of the West in Islamic civilization, we mean the philosophical ideas that exist in the thoughts and works of philosophers such as Ibn Tufail, Ibn Bajja, and Ibn Rushd. These philosophers, unlike Ibn Sina and Mulla Sadra and other thinkers of the East in Islamic civilization, have a special methodology in the field of political science; they believe in a legal basis for reason in the field of politics and, at the same time, support and criticize religious rulings on politics or religious politics based on the findings of rational intellect. In this regard, a kind of methodology oriented towards "the method of interpretation" has been formed in this part of the philosophy of the Islamic world, which is now known as Islamic hermeneutics or Ibn Rushd's hermeneutics. This article explains the methodological aspects of this theory and its results in the field of political science.
خلاصه ماشینی:
These philosophers, unlike Ibn Sina and Mulla Sadra and other thinkers of the East in Islamic civilization, have a special methodology in the field of political science; they believe in a legal basis for reason in the field of politics and, at the same time, support and criticize the religious rulings of politics or religious policy based on the findings of rational proof.
659) He adds in *Fasl al-Maqal*: “And fundamentally, the reason for the introduction of the apparent and hidden in the law is the difference in the natures of people and the variance in their power of understanding in faith and acceptance; and the reason for the introduction of conflicting appearances in the words of the law is to draw the attention of those who are firm in knowledge to the matter of interpretation.
255-256) The above paragraph contains important methodological points: As mentioned earlier, Ibn Rushd, based on the three types of syllogisms (demonstrative, dialectical, and rhetorical), divides people into three classes: philosophers, theologians, and dialecticians, and the general public (the masses).
Relying on his epistemological view regarding the necessity of revelation and law in Medina, Ibn Rushd establishes an important foundation for the theory of *ta’wil*, namely the interpretation of the apparent meaning of the law.
The second methodological result of Ibn Rushd is the proposition that if civic philosophy is also necessary in a religious society and its demonstrative conclusions must be the basis for interpreting the apparent Sharia, it is necessary to establish a solid theoretical foundation for political (civic) philosophy in society by carefully considering the works of ancient philosophers.
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