Sukar adabi na Ibn Rushd
(Averroes) (1126-1198)
Marubuci: Mar Habib
Fassarar: Zubair Abdullah Al-Ansari
Masanin Falsafa kuma masanin fikihu Ibn Rushd an san shi ne musamman saboda manyan tafsirinsa na Aristotle, wanda ya yi tasiri sosai ga kasashen Yamma a lokacin tsakiyar zamanai, inda ya samu karbuwa sosai a tsakanin malaman Kirista da Yahudawa. Ibn Rushd ya kuma hada dogon sharhi kan Jamhuriyar Plato da Isagogy na Porphyry, kuma a cikin tafsirin Aristotle ya yi kokarin kawar da abubuwan da ke tattare da tsarin zamani na Platonism da suka gurbata har zuwa lokacin karatun Larabci na masanin falsafar Girka. Ana iya cewa ta hanyar Ibn Rushd ne aka watsa manyan rubutun na Aristotle zuwa Turai.
Sulhuwar falsafa da addini, hankali da wahayi, shine babban abin da ya shafi wasu rukunan falsafar Ibn Rushd kamar "Incoherence of Incoherence" (wanda ya yi yunkurin karyata harin Al-Ghazali akan falsafa a cikin littafinsa "Incoherence of the Philosophers"). , yayin da Ibn Rushd gaba daya ya yi imani da cewa falsafa tana kaiwa zuwa ga wani ilimi, amma a lokaci guda ya yi jayayya ba don wani addini bisa tsantsar dalili ba, sai dai don fahimtar falsafa da hankali na hakikanin hakikanin addinin da wahayin ya zo da shi. Babban abin da ya kawo cikas a nan shi ne, kuskuren fassarar koyarwar Ibn Rushd da wasu ‘yan Averroists na Latin suka yi - wadanda suke kallonsa a matsayin mai imani da saba wa hankali da imani - shi ne ya sa Thomas Aquinas ya mayar da martani da neman kusantar wadannan bangarori biyu. Hakanan abin ban mamaki ne, har ma da rashin tausayi ga tarihin tunanin Musulunci na baya, cewa tasirin Ibn Rushd a duniyar Islama ya ragu sosai idan aka kwatanta da tasirinsa a cikin Kiristanci Turai. Ibn Rushd ya kasa gamsar da malaman musulmi da malaman tauhidi dangane da dacewar falsafa da fahimtarsu na addini.
An haife shi a cikin dangin malaman fikihu, Ibn Rushd ya kaddara ya zama limamin fikihu, ya zama alkali a Seville da Cordoba, sannan a cikin ko kuma a shekara ta 1153, abokinsa, masanin falsafa Ibn ya gabatar da shi ga daya daga cikin sarakunan kasar Almohad. Tufail. An rawaito cewa Ibn Rushd ya tashi ne ya bayyana ayyukan masana falsafar Girika bayan da wannan basarake ya tambaye shi shin masana falsafa sun dauki duniya ta zamani ne ko kuwa na da.
Nassin hankali da ake tambaya anan shine sharhinsa akan Littafin waqoqin Aristotle, wanda Hermannus Alemannus na Dalmatia, bishop da ke zama a Toledo ya fassara zuwa Latin a shekara ta 1255. An buga wannan fassarar a shekara ta 1481, wanda ya zama kwafin ayyukan Aristotle na farko zuwa ga za a buga a lokacin Renaissance. Ba da daɗewa ba bayan mutuwar Aristotle, littafinsa na waƙa ya ɓace gaba ɗaya, kuma har zuwa ƙarshen zamani na gargajiya da farkon tsakiyar zamanai, an san wannan littafin ta hanyar tsaka-tsakin tushe kamar ɗalibin Aristotle Theophrastus. Rubutun da ya fi dadewa a yammacin duniya ya samo asali ne tun a karni na sha ɗaya, amma ba wannan sigar ce ta yi tasiri a yammacin zamanin da ba. Sharhin Ibn Rushd (Hardison, MLC, 700-81).
Kamar yadda muka nuna a wani wuri, malaman falsafa na Larabawa irin su Al-Farabi (wanda littafin Enumeration of Sciences sau biyu aka fassara shi zuwa harshen Latin a karni na sha biyu miladiyya) sun bi misalin malaman tafsiri na Girka na baya wajen duba littafina. zance Rhetoric وWaka Mawa} Ga Aristotle a matsayin wani ɓangare na Organon ko jerin kasidu masu ma'ana, don haka sun ƙidaya waƙa a matsayin malami ko hanyar mu'amala da harshe ba tare da an ɗaure su da takamaiman abun ciki ba. Kamar yadda OB Hardison, Jr. ya faɗa, wannan fassarar "ya yi watsi da kwaikwayo, makirci, hali, catharsis, da kuma mafi yawan sauran jigogi da Aristotle ya jaddada, don goyon bayan syllogism na tunanin" wanda aka ɗauka a matsayin alamar waƙa (Hardison, MLC, 82). ), amma wannan ra'ayi, duk da cewa yana yiwuwa a jingina shi ga Ibn Rushd, amma tare da wani gyara ne kawai, kamar yadda za mu gani a yanzu.
Kuma tun da yake an gabatar da nassin ma’ana ta hanyar bayanin da ya biyo baya, a sama, gaba xayan layukan rubutun Aristotle, ya qunshi maimaituwa da bayani da yawa, duk da haka, za mu iya bambance batutuwa guda uku na gaba xaya da suka taso a kaikaice yayin bayanin. , kuma batutuwa ne da ke da alaƙa da juna.Nassin Helenanci na Aristotle kamar yadda muka san shi a yau. A kan haka ne mu gane cewa rubutun Rushdist an rubuta shi da larabci, kuma masu sauraronsa ba Turawa ba ne a'a malamai da marubuta Larabawa ne, kuma da alama Ibn Rushd ya so ta hanyarsa ya isar wa Balarabe mai karatu ra'ayin Aristotle a cikin littafin. da fatan za su yi tasiri a kan hadisai na adabin Larabci. Don haka, muna iya bambance wadannan abubuwa guda uku kamar haka: (a) ma’anar waka gaba dayanta da fasahar yabo da shagwaba bisa wakilcin zabin kyawawan halaye; (b) Manufar waƙar ita ce samar da tasiri mai fa'ida ga masu sauraronta ta hanyar ɗorewa, walau a cikin dabarun mimitic, ko a cikin wasu abubuwan wasan kwaikwayo kamar waƙa, alama, da sauti; (c) Kallon waqa a matsayin reshe na hankali, ko kuma nau’in bayani na hankali, wanda aka kwatanta kuma aka kwatanta da maganganun maganganu.
Duk da cewa Ibn Rushd ya dangana dukkan wadannan ra’ayoyi ga Aristotle a matsayin tushensu, amma hasali ma ya raya nasa ra’ayoyin wadanda suka shafi sauki da kwatsam ga manyan dalilan Aristotle. Misali, kasida ta tsakiya ta Ibn Rushd cewa “kowace waka da duk wata magana ta waka ko dai zage-zage ne ko kuma yabo ne” (Takaitaccen Littafin Waqoqin Aristotle, shafi na 56), ci gaban sharhin Aristotle ne a babi na hudu na waqoqin da na farko ya samar da shi. na shayari kasance panegyrics Ga shahararrun maza da satire. Ibn Rushd ya tabbatar da cewa ainihin batutuwan waka su ne wadanda suka shafi “al’amura na son rai, ina nufin mai kyau da mummuna” (Takaitaccen littafin wakoki na Aristotle, shafi na. Don a kwadaitar da su da su yi wasu ayyuka na son rai, kuma su daina yin wasu. daga cikinsu” (Takaitacciyar Littafin Waƙar Aristotle, shafi na 57).
Kamar Aristotle, Ibn Rushd yana ganin nagarta da mugunta a matsayin jigon dukkan ayyuka da ɗabi’a, sannan ya fayyace nau’ikan waƙoƙi guda biyu, ɗaya daga cikinsu yana da alaƙa da “yabo kyawawan ayyuka,” ɗayan kuma yana da alaƙa da “satirizing munanan ayyuka.” Ibn Rushd ya gabatar da almara a matsayin kyakkyawan misali na waƙar yabo, yana mai nuni da wannan yabo da Aristotle ya yi wa Homer (Taƙaitaccen Littafin Waƙar Aristotle, shafi na 72). Ibn Rushd ya yi imanin cewa yin yabo ya kamata ya hada da "kwaikwayi cikakken aikin son rai na gaskiya wanda yake da cikakken iko a cikin al'amura nagari, ba mai ban sha'awa ba a cikin al'amari nagari guda daya." Irin wannan kwaikwayi ne kawai tare da aikace-aikacen duniya na iya tayar da motsin zuciyar tausayi da tsoro a cikin rayuka, ta hanyar ƙarfafa tunanin (Takaitaccen Littafin Waƙar Aristotle, shafi na 75). Alal misali, masana’antar yabo, bai kamata su yi koyi da mutanen da kansu ba “bisa ga abin da su mutane ne na zahiri,” amma ya kamata su yi koyi da su ta wajen “ɗabi’u” da suka haɗa da “ayyuka nagari” (Taƙaice na Littafin Waƙa na Aristotle, shafi na 79). Ibn Rushd ya dage kan cewa bai kamata waka ta haifar da jin dadi kawai don sha'awa ba, sai dai tana bukatar matakin jin dadi da "an yi nufin samun jin dadi ta hanyar tunanin kyawawan dabi'u, kuma shi ne jin dadin waka" (Takaitaccen Littafin Waqoqin Aristotle. , shafi na 104-105). Don haka, kamar yadda ya faru da Aristotle, waƙa dole ne ya bayyana na gama-gari a tsakanin dukan mutane, kuma ba na musamman ba, ko abin da ya shafi yanayinsu da yanayinsu.
Wani bangare na da’awar Ibn Rushd shi ne cewa aikin nagarta ya kasance bisa zabi na dabi’a ba kawai dabi’a ba, kuma kamar yadda ya ce, ayyukan da mawakin ya zayyana dole ne a fitar da su “daga irada da ilimi” (Takaitaccen Littafin Waqoqin Aristotle, shafi na 106). . 105). Aristotle ya aririce cewa ayyukan da aka kwatanta a cikin bala’i ya kamata su kasance da nau’in “mafi girma,” wato, na daɗaɗɗen ɗabi’a mai muhimmanci. Don haka, Ibn Rushd ya kuma bukaci a tada motsin zuciyar “tausayi da tsoro” ba ta hanyar kwaikwayon al’amura masu “sauki da sauki” ba, sai dai ta hanyar wakiltar matsaloli masu wuya da tsanani na “musifu da bala’o’i” da ke addabar mutane (Takaitacciyar Littafin Aristotle). na Waka, shafi na XNUMX).
Dangane da kwaikwayi na waka, Ibn Rushd ya ba da muhimmanci sosai kan hakikanin gaskiya. Kuma yayin da Aristotle ya yi magana game da abin da mawaƙin ya ba da labarin abin da ke yiwuwa, mun sami Ibn Rushd yana dagewa cewa mawaƙin ya damu da ba da labari na gaskiya kawai, kuma yana magana ne kawai "a cikin al'amuran da suka wanzu ko masu yiwuwa su wanzu" (Taƙaitaccen Littafin Aristotle. na Waka, shafi na 89) Mawaƙin, a haƙiƙa, “ya sanya sunaye ga abubuwan da ake da su,” kuma wakilcinsa suna dogara ne akan abubuwan da ke wanzuwa a cikin yanayi, ba a kan “abubuwan ƙirƙira na ƙarya ba.” Kamar Aristotle, Ibn Rushd ya ce yayin da mawaƙin ya ƙara yin magana a cikin kwalejoji, yana ƙara kusantar masana falsafa. Sai dai Ibn Rushd ya dage da cewa kamar yadda “Mai daukar hoto mai wayo ya siffanta abu gwargwadon abin da yake cikinsa… haka nan dole ne mawaki a kwaikwayarsa ya siffanta komai gwargwadon yadda yake domin ya kwaikwayi dabi’u da yanayin ruhi. ” (Takaitaccen Littafin Waqoqin Aristotle, shafi na 110). Amincewar Aristotle game da gaskiyar waƙar waƙa an kwantance ta fuskar 'yiwuwar' da 'wajibi'; Hakikanin gaskiya ne wanda ya ƙware ba a kwatanta abubuwa ba, sai dai wajen wakiltar ayyuka, abubuwan da suka faru, da haɗin kai na abubuwan da ke cikin labarin. A gefe guda kuma, Ibn Rushd ya nace cewa "mawaƙin maɗaukaki" ya kamata "ya kwatanta komai bisa ga sifofinsa da ainihinsa" (Taƙaitaccen Littafin Waƙar Aristotle, shafi na 128). Don haka, haqiqanin Aristotle ya taqaita ne ga bayyana al’amuran da suka qunshi abin da ke haifar da xabi’u, yayin da Ibn Rushd ya ba da shawarar a fa]akar neman wani nau’in haqiqanin waqoqin waqoqin waqoqin waqoqin waqoqin da ake ganin ba kamar zamani ba ne wajen dagewarsa wajen nuna daidaitattun abubuwa a duniya; Kuma ya tafi har ya yi la’akari da cewa waka ita ce mafi gaskiya idan ta ginu a kan gogewa kai tsaye: mawaƙin kamar sauran mutane, yana iya sarrafa bayanin ta hanyar “fara samun dukkan ma’anoni a cikin abin da ya yi niyyar siffanta su”. (Takaitaccen littafin Aristotle akan wakoki, shafi na 125). Wannan ƙarfafawa kan gogewa nan da nan (saɓanin nassosi masu tsarki, ɗabi'a, doka, al'ada, ko al'ada) a matsayin tushen fahimta ko wakilcin waƙa kawai ya zama tushen falsafanci gabaɗaya wanda aka yarda dashi a Yamma tare da haɓaka empiriricism da rationalism. Bai mamaye wani muhimmin wuri a cikin wallafe-wallafe ba har sai da Romantics ya bayyana. Idan aka dubi girman tasirin wadannan ra’ayoyi a kan al’ummomin da suka biyo baya, za mu ga cewa tasirinsu ya ta’allaka ne ga kasashen yamma, kuma bai kai ga mafi yawan masu tunani da mawaka na Musulunci ba.
A bayyane yake cewa Ibn Rushd, a taƙaice, ya ba da fifiko kamar yadda Aristotle ya yi a kan manufar ɗabi'a da aikin waƙa. Amma kuma ya kara ba da muhimmanci ga haqiqanin yanayin kwaikwayon waqoqin waqoqin waqoqin waqoqin waqoqi, kuma wannan mayar da hankali yana nuni ne da irin muhimmancin da ya ba wa abubuwan da ke xaukar waqoqi, wato abubuwan da suka dace da xaukar tasiri ga masu sauraro. A wasu kalmomi, ba kamar Aristotle ba, Averroes yana ganin wannan nau'in haƙiƙanin yana ƙara ƙarfin tunani da tunani kai tsaye na waƙar, don haka yana ƙara tasirinsa na ɗabi'a.
Kamar Aristotle, Ibn Rushd ya danganta jin dadin da muke samu daga waka zuwa ga cewa kwaikwayi dabi’a ce ga dan Adam, da kuma yadda muke jin dadin kwaikwayar abubuwa da jin dadinsa, sannan ya kara da cewa mu ma muna jin dadin mita da wakoki (Takaice. Littafin Waƙar Aristotle, shafi na 69-70). Aristotle ya banbanta tsakanin abubuwan da ke cikin zuciyar waqoqin ciki, irin su hanyar mimisis, labari, da xabi’u, da waxanda suke da waje ko kuma suka shafi wasan kwaikwayo ko waqa. Ibn Rushd ya sake nanata bambance-bambancen Aristotle tsakanin abubuwan ciki da na waje na wakoki, inda ya yi amfani da wadannan abubuwa guda biyu - kwaikwayi ko wakilci, da wakoki - a matsayin tushen bambance-bambancen. Ibn Rushd gabaɗaya ya yarda cewa ƙwarewar mawaƙin a cikin waɗannan fagage biyu za su haifar da tasiri ga masu sauraro, kamar yadda nau'ikan wasan kwaikwayon daban-daban, ya ce, “ku sa maganar ta zama cikakkiyar kwaikwaya” (Taƙaitaccen Littafin Waqoqin Aristotle, shafi na 77). 130). Kuma bayan ya yanke shawarar wannan, mun same shi yana ƙoƙarin yarda da Aristotle cewa mawaƙi mai ɗaukaka ba ya dogara ga taimakon wasan kwaikwayo na waje, kamar yadda maganganun waƙar da ke bayyana gaskiya a fili ba sa buƙatar haɓakawa na waje (Taƙaitaccen Littafin Waƙar Aristotle, shafi na XNUMX). XNUMX), wato yin yabo dole ne, kamar yadda Ibn Rushd ya ce, ya cimma tasirinsa ta hanyar wakilci.
Gabaɗaya, Ibn Rushd ya yi imanin cewa ingancin tsarin waƙa ya samo asali ne daga abubuwa biyu: ɗaya shine tsari, na biyu kuma shine adadin. Na farko, waƙa dole ne ta yi koyi da yanayi, ta hanyar ƙunshi manufa ɗaya da ƙarshen ɗaya, na biyu kuma, waƙa dole ne, kamar yadda Aristotle ya ba da shawara, tabbataccen girma, ba tsayi ko gajere ba. Ta wannan hanyar, wakilci gaba ɗaya yana samun raka'a wanda ya ƙunshi ka'ida, matsakaici, da wani (Taƙaitaccen Littafin Waƙar Aristotle, shafi na 85). Irin wannan tsarin haɗin kai da oda zai haifar da tasirin da ake so akan masu sauraro. Ibn Rushd ya fada, a cikin wata dabara da ke hasashen ra'ayin TS Eliot na "madaidaicin manufa", cewa "Kyakkyawan tunanin shi ne wanda bai wuce kaddarori da gaskiyar wani abu ba", lokacin da mawaƙin ya kwatanta abubuwa da gaske. su ne (takaice littafin Aristotle a cikin Waka, shafi na 128). Eliot ya yi nuni da cewa bayanin da mawaƙin ya yi game da jerin abubuwa da abubuwan da suka faru za su haifar da tada hankali mai ma'ana; Ibn Rushd kuma da alama yana gane alaƙar ciki tsakanin wakilcin waƙa da motsin zuciyar ɗan adam, a fakaice bisa alaƙar da ke tsakanin “waje” duniyar abubuwa da duniyar “na ciki” ta fahimtar ɗan adam.
Rubuce-rubuce na uku da ke tsara rubutun Rushdian ita ce yadda take kula da waka a matsayin reshe na dabaru, domin da alama gabaɗaya ta raba maganar zuwa “nunawa” da “marasa nuni” (Takaitaccen Littafin Waƙar Aristotle, shafi na 104). . Sau da yawa za mu same shi yana nufin waka a matsayin “maganar waka,” yana mai nuni da cewa tana daidai da fadin haka, kuma ko da yake ta sha bamban kwatsam da sauran nau’ikan zance, amma tana da alaka da ita a zahiri. Ibn Rushd ya siffanta zance a matsayin “zamani mai rarrashi” da kuma waka a matsayin “kalmomin kwaikwaya” (Takaitacciyar Littafin Waqoqin Aristotle, shafi na 82). Ya tafi zuwa ga ayyana waka a matsayin “canji” a cikin “maganar gaskiya… ko kuma tsarin da aka saba” (Taƙaitaccen Littafin Waƙar Aristotle, shafi na 149, 151). Kuma ya dogara ne a matsayin mafari a gare shi a wannan yanayin a kan ra'ayin Aristotle na cewa ya kamata waka ta shiga tsakani wajen amfani da harshe na misaltuwa da ma'ana don kada ya wuce gona da iri kuma ya shiga duhu gaba daya, kuma kada ya yi kasa a gwiwa wajen amfani da shi, ya bar hanyar da ake amfani da ita. waka zuwa magana na yau da kullun (Taƙaitaccen Littafin Waƙar Aristotle, shafi na 144). "canji" a cikin waƙa yana faruwa ta hanyar canza ma'anar kalmomi, da kuma amfani da masu ba da agaji, waƙoƙi, da kalmomi masu ban mamaki (Takaitaccen Littafin Waƙar Aristotle, shafi na 149, 151). Amma duk da haka Ibn Rushd yana kallon wannan sauyi a matsayin mai takurawa kuma bisa hankali, da alama yana auna waka da ma'auni na larabci, kuma da gaske yana kallon waka a matsayin zance wajen zama na musamman nau'in larabci. Hakika, mai yiwuwa Ibn Rushd ne ya tayar da hankali, ko kuma ya karfafa dabi’ar zamanin da, na karkasa wakoki a matsayin reshe na nahawu ko zance. Ya yi nuni da cewa “ma’auni wani nau’in zance ne, zance na magana iri xaya ne, kuma rubutun waqa wani nau’i ne.” Ya kuma nuna cewa waqoqin waqoqin ya kamata su kasance masu nuni ga gaba xaya na koma bayan da aka yaba da su a baya, kamar yadda “al’amarin da ke cikin fasikanci” (Takaitacciyar Littafin Waqoqin Aristotle, shafi na 110). A wani lokaci da ya kauce gaba daya daga bayanin Aristotle na adadin abubuwan da ke tattare da bala’i (wadanda yake amfani da su a matsayin mafari kawai), sai mu same shi yana raba ayoyin Larabci zuwa bangaren da ke tafiyar da tafiyar hawainiya ta furuci, wato “Exordium” wato “Exordium”. panegyric kanta, da kuma sashin da ke tafiyar da tsarin epilogue a cikin wa'azin. Yana da ban sha’awa a bayanin Ibn Rushd a nan na sigar waqoqin Larabci cewa wannan siffa ta yi kira ga wasu sassa na faxaxaxaxaxaxaxaxaxaxaxaxaxaxaxaxaxaxabi,kuma ya qunshi waqa a matsayin magana ta hankali.
Ganin cewa Ibn Rushd ya kwadaitar da mawaqin da ya bayyana gaskiya, kuma ya yi imani da cewa waqa tana da tasiri mai gamsarwa ta fuskar xabi’a, a fili yake cewa waqa tana yi masa wasu ayyuka na falsafa, dabaru, da zance. Ibn Rushd ya bayyana "salon kayan ado" a matsayin wanda aka ba da hankali ga "nuna kalmomi masu ma'ana, waɗanda ke nuna abubuwa a cikin ainihin su" (Takaitaccen Littafin Waƙar Aristotle, shafi na 158). Yana da ban sha'awa cewa lokacin da mawaƙin "canji" na harshe ya yi fice sosai, tare da yin amfani da kyawawan misalai, makasudin shine a cimma cikakkiyar fahimtar abubuwan da ake wakilta (Taƙaitawa Littafin Waƙar Aristotle, shafi na 152-153). . Don haka, an danqa wa waqoqi da manufofin da suka shafi lallashi da qara fahimtar juna ta hanyar amfani da fayyace faxaxaxaxaxaxaxaxaxaxaxaxaxaxaxaxaxaqar-hankali da ta fuskar sauyi-da faxaxaxaxaxaxaxaxaqarqaxa. Ibn Rushd bai takaitu ga tsantsan tsarin abubuwan da suka shafi kaucewa magana ta yau da kullum ba a cikin tsarin kokarinsa na gaba daya na hana amfani da misaltuwa da sigar zance na ban mamaki, a’a, har ila yau ya tsara kurakurai guda shida na asali wadanda mawaki ya kamata ya nisanci fadawa cikin su, wato: kwaikwayi ta hanyar kaurace wa, da murguda kwaikwayi, da kwaikwayon masu magana da abubuwan da ba na magana ba, kwatanta wani abu da kishiyarsa, da yin amfani da kalmomi masu ma’ana, da lallashin lallashi a maimakon kwaikwayo na wakoki (Takaitacciyar Littafin Waqoqin Aristotle, shafi. 158-161).
Manufar duk wannan haramcin ita ce karkatar da mawaqi zuwa ga haqiqa da fayyace ta wajen bayyana gaskiya: maganar mawaqi, duk da cewa an ambaci ta savanin faxakarwa, tana da tushe iri xaya da ita, kuma tana daga cikin dukkan iyali. na zantuka. Maganar gaskiya ta Ibn Rushd na iya samuwa ta wani bangare na cewa shi kamar sauran masu tunani na Musulunci, yana daukar Alkur’ani a matsayin nassi na farko. ayyuka (Taƙaitaccen Littafin Waƙar Aristotle, shafi na 123). Ko da lokacin da Kur'ani ya yi canje-canje masu mahimmanci dangane da magana ta yau da kullun, manufar ba ita ce ta ba da sakamako mai kyau ba, a'a don cimma "mafi cikakkiyar fahimta" (Taƙaitar Littafin Waƙar Aristotle, shafi na 153). A daidai daidai da mafi yawan mawakan zamani, ra'ayoyin Ibn Rushd za a iya cewa suna da nassi mai tsarki a matsayin tushensu: kamar yadda aka girmama Vergil da Littafi Mai-Tsarki a matsayin nassosi masu iko (stylistically, na nahawu, da kuma cikin abubuwan da ke ciki), haka Kur'ani. an kira shi a cikin Ibn Rushd a matsayin misali na adabi.
Don haka, abubuwan da Ibn Rushd ya rubuta sun zama kamar abin koyi ga ka'idodin ilimi, waɗanda suke ɗaukar waƙa a matsayin wani nau'i na magana a cikin jerin maganganu, tiyoloji a kololuwar sa. Ba kamar yawancin masu tunani na ƙwararrun ƙwararrun ƙwararrun ƙwararrun ƙwararrun ƙwararrun ƙwararrun ƙwararrun ƙwararrun ƙwararrun ƙwararrun ƙwararrun ƙwararrun ƙwararrun ƙwararrun ƙwararrun ƙwararrun ƙwararrun ƙwararrun ƙwararrun ƙwararrun ƙwararrun ƙwararrun ƙwararrun ƙwararrun ƙwararrun ƙwararrun ƙwararrun ƙwararrun ƙwararrun ƙwararrun mata waɗanda ke ɗaukar waƙa a matsayin ɗaya daga cikin mafi ƙasƙanci na ma'ana, Averroes aƙalla yana ba da waƙoƙin waƙa tare da aikin ɗabi'a mai mahimmanci (kamar yadda Thomas Aquinas ma ya yi har zuwa wani lokaci), amma ba kamar Aquinas ba shi ma yana ba da waƙa tare da aikin ilimin zamani. A gaskiya ma, waɗannan ayyuka guda biyu suna da alaƙa da juna.
Amma menene masu tunani da marubuta na Tsakiyar Tsakiya da Renaissance suka samo daga wannan rubutu na hankali? Lallai ba da muhimmanci ga aikin da'a da kimar gaskiya a cikin waka, da mahangar mahangar ka'ida, ba da muhimmanci ga tsarin wakoki guda daya, da bukatar waka don yin tasiri mai karfi ga masu saurarenta. Har ila yau, waɗannan masu tunani da marubuta za su iya ci karo da ra'ayin Ibn Rushd na waka a matsayin magana mai alaƙa da sauran zantuka, kuma sun haɗu da yawa tare da zance da tunani. Ibn Rushd yana iya kasancewa a cikin dukkanin wadannan bangarori - al'amarin da har yanzu ake tattaunawa da muhawara a tsakanin malamai - amma yana karfafa ko tabbatar da yanayin da ya riga ya wanzu ko kuma ya yi daidai da tunani na zamanin da. Misali, Ibn Rushd ya kasa bambancewa tsakanin wasan kwaikwayo da labari, da kuma tsakanin bala’i da almara, rudani da muke samu a wajen marubuta irin su Dante da Chaucer (Hardison, MLC, 85). Bugu da ƙari, ƙila masu karatu sun sami bayanin abubuwan da ke tattare da bala’i a cikin rubutun Rushdian wanda ba na Aristotle ba, yayin da Aristotle ya nace cewa labarin shine abu mafi mahimmanci kuma aikin yana gaba da ɗabi’a, mun sami Ibn Rushd, wanda ya gabatar da bala’i. da almara a matsayin panegyrics. halaye da imani. " Ibn Rushd ya kwatanta labarin a matsayin "tatsuniya da ta ginu akan kwatanci da kwaikwaya" (Takaitaccen Littafin Waqoqin Aristotle, shafi na 78). Kuma a lokacin da mai karatu ya nemi ya binciko bayanin Ibn Rushd na “juyawa” da “ganewa” Aristotle yanzu ba a banza ba ne, ko da yake zai ci karo da ra’ayin cewa jinkai da tsoro suna yin wahayi ne kawai ta hanyar ambaton faruwar wahala a cikin wadanda suka yi. ba su cancanci ba (takaice Littafin Waƙar Aristotle, shafi na 101).
Duk da waɗannan sauye-sauye masu tsauri a wasu lokuta a ra'ayin Aristotle, wannan rubutu na tunani ya yi tasiri sosai, kuma mutane irin su Roger Bacon sun yaba da shi, kuma masu suka irin su Benvenuto da Imola, mai sharhi na Dante a ƙarni na goma sha huɗu, wanda ya kalli wasan barkwanci na Dante a matsayin abin ban dariya. aiki da farko bisa yabo da satire. Rubutun na hankali ya kuma yi tasiri ga ɗalibin ɗan adam na Petrarch Coluccio Salutati, wanda ya ci gajiyar ka'idar yabo da satire, da ma'anar Ibn Rushd na kwaikwayo. Tasirin rubutun Rushdist a karni na goma sha shida ana iya samo shi ga marubuta irin su Savonarola, Robortello, da Mazzoni, wadanda duk sun yi imani da cewa waka wani bangare ne na tunani, inda ya ambaci Ibn Rushd a matsayin goyon bayan wannan matsayi. Kamar yadda Hardison ya lura, a cikin ƙarni na goma sha shida waƙar didactic ta kasance tare da ka'idodin Aristotelian. Sigar ra'ayin Aristotle mai ra'ayin ra'ayi ya yi daidai da dabi'un 'yan Adam. Tashin hankali tsakanin wadannan abubuwa biyu masu muhimmanci ya kai ga nuna adawa a fili a cikin aikin Lodovico Castelvetro, wanda fassarar waƙar Aristotle ta kasance mai gurɓatacce, amma ta kasance mai zaman kanta daga tasirin Ibn Rushd. Castelvetro ya kasance mai tsananin adawa da ɗan adam na zamani Torquato Tasso wanda, a cikin tunaninsa na waƙar jarumta a matsayin yabo na nagarta, ya goyi bayan St. Basil. Basil, Plutarch, Ibn Rushd, da Aristotle (Hardison, MLC, 88). Abin ban mamaki, saboda hadadden yanayin tarihi, sigar Ibn Rushd na Aristotle ya kasance na dogon lokaci ana ba da tabbaci fiye da ra'ayin Aristotle da kansa.
bayanin kula Daga Mai FassaraMai fassara ya dogara da wannan bugu na littafin Takaitaccen Waka don rubutawa tare da daidaita maganganun da marubucin ya kawo daga Ibn Rushd:
Abu Al-Walid Ibn Rushd, Yana Takaita Littafin Waqoqin Aristotle, Bincike da Sharhi: Dr. Muhammad Salim Salem (Alkahira: Majalisar Koli ta Harkokin Addinin Musulunci, 1971).
Shi kuwa marubuci, ya dogara da wannan fassarar turanci na rubutun Aristotelian da Al-Rushdi:
Waƙoƙin Aristotle: Fassara da Sharhi don Daliban Adabi (Littafan Jami'ar Florida Atlantic) wanda: Leon Golden ya fassara. Sharhi daga: O.B. Hardison, Jr
