<![CDATA[Although Ibn Rushd (Averroes) is widely recognised as one of the most influential Muslim philosophers, contemporary scholarship has generally examined his theory of Qur’anic interpretation through separate themes, including ta’wīl (allegorical interpretation), burhān (demonstrative reasoning), philosophy of language, and interpretive authority. While these studies have significantly enriched understanding of his thought, they have seldom explained how these concepts function together as a coherent epistemological framework governing the legitimacy of Qur’anic interpretation. This article addresses that gap through a qualitative conceptual analysis of Ibn Rushd’s principal works, Faṣl al-Maqāl and Al-Kashf ʿan Manāhij al-Adillah, combined with a critical synthesis of contemporary scholarship. The analysis demonstrates that ta’wīl is governed by demonstrative reasoning, Arabic linguistic convention, and the epistemic classification of scriptural texts, before reconstructing the logical relationships among these elements into a unified analytical framework. The study argues that ta’wīl is not the epistemological foundation of Ibn Rushd’s theory of Qur’anic interpretation but a methodological consequence of demonstrative reasoning and linguistic mediation. It proposes an epistemic model of Qur’anic interpretation in which burhān provides epistemic justification, language mediates semantic meaning, ta’wīl regulates interpretive methodology, and epistemic authority legitimises interpretation through demonstrative competence and ethical responsibility. By integrating concepts previously examined in isolation, the article reconstructs Ibn Rushd’s theory of Qur’anic interpretation as a coherent epistemological architecture rather than a theory centred solely on allegorical interpretation, contributing to contemporary debates in Qur’anic hermeneutics, Islamic philosophy, and the epistemology of religious interpretation.]]>
