IBN RUSHD’S INTELLECTUAL STRATEGIES ON ISLAMIC THEOLOGY

Islamic theology as axiology that advocates various social inequalities both social and religious aspects. Although it is recognized that Ibn Rushd had the capacity as the greatest Muslim philosopher who was influential not only in the Islamic world but in the West. However, another fact Ibn Rushd was also an Islamic theologian based on philosophical and jurisprudential views. Both of these sources influenced Ibn Rushd's theology which was more rational but did not lead liberal because it was following his jurisprudence. This simple research is a type of library research, using theological approach. In this article, the writer wishes to present the analysis of Ibn Rushd on the views of theology, Ibn Rushd wa not only theologian but also a philosopher and jurist of Islam. This was interesting to be discussed; first, whether Ibn Rushd’s theology was different from other figures of theologians. Second, whether his philosophical and jurisprudential view affected his theology thought. The result of this writing showed that Ibn Rushd had unique strategies on Islamic theology, so the two strategies are Dalil al-‘Inayah and Dalil al-Ikhtira’. In this strategies, showed that Ibn Rushd had unique theology thought which his philosophical and juristprudential view affected his theology so that his theolog y was more rational but it was not too liberal. So in this article. Showed that Ibn Rushd had application are explained three important thoughts of Ibn Rusyd relating to the themes of Kalam namely; The oneness of God, the attributes of God and the matter of monotheism


A. INTRODUCTION
The development of Islamic theology as an inseparable part of the long history of the treasures of Islamic thought is not a simple one. Many aspects and relationships must be understood, explained and explained. Inaccuracy in looking at, sorting out, and choosing these problems often causes us to be inaccurate in assessing and taking action. 1 The ideology that developed in the West through doctrine and tradition in terms of the temporal situation in Western culture, then in some Muslims the opinion that Islamic theology is only from the West, one of the reasons is due to the lack of such research. 2 The theology used by Asians has elements of Western philosophy and culture. 3 Theological thoughts that are included in Islamic thought, recognized by many groups, have encouraged the development of Islamic Theology to be rapid. According to William L.
Reese, theology comes from English namely theology which means discourse or reason concerning god (discourse or thoughts about God) with these words Reese further said, theology is a scientific discipline that talks about the truth of revelation and the independence of philosophy and Science. 4 Meanwhile, according to Vergilius Ferm, theology is the discipline which is consistent with God or the divine reality and God related to the word. 5 The same thing in everyman's encyclopedia is mentioned about theology as the science of religion, dealing therefore with God, and his relation to god. 6 Stephen B. Bevans said theology will only become theology if it is contextual.
Contextual theology is a theology that pays attention to the place where it lives by paying attention to the deepest messages of the scriptures, existing religious traditions, developing culture and social change. Theological is an activity that is a completely new but also traditional. It's new because it has to formulate theology with changing times, and traditionally because it continues existing activities based on religious messages and religious traditions. 7 Theoretically, Islamic theology, according to Hasan Hanafi, cannot be proven scientifically or philosophically. Dialectical theology is more directed at maintaining the doctrine and preserving its purity, not the dialectical concept of social and historical character, besides that kalam science is also often compiled as an offering to rulers, who are considered as God's representatives on earth. 8 Concerning Islamic theological thinking, Ibn Rushd's thought in aspects of Islamic theology is a very interesting study. This is due to Ibn Rusyd is an intellectual who is an expert in Islamic philosophy and jurists. Regarding Ibn Rushd's works on theology, he wrote the main sources of his thought in the trilogy of his famous work, Faṣl al-Maqāl, Manāhij al-'Adillah, and Tahāfut al-Tahāfut. All three are seen as the work of Ibn Rushd featuring a discussion of the problems of the Godhead, so there is an assessment that the problems discussed are of the theological-philosophical pattern. 9 Each work written by Ibn Rusyd has its characteristics in the method and systematic presentation.
Therefore, it can be assumed that the theological thought Ibn Rushd gave rise to was different from the theological thoughts that were issued by theologians at that time. Besides that, Ibn Rushd's theology might have been influenced by his theological thought and his knowledge in the aspects of Islamic law. If this is true, then the assumption of Ibn Rushd's theological thinking has its characteristics in the method and systematic presentation. This will be proven by two strategies, namely Dalil al-'Inayah and Dalil al-Ikhtira ', this also prevents the rational nature that exceeds the limits of freedom and is still in line with the provisions of Islamic law. This is the most important part that needs to be examined in the writing of this scientific work.

Biography of Ibn Rushd
Ibn Rushd had the full name Abu al-Walid Muhammad ibn Ahmad ibn Rusyd al-Andalusi. He was born in Cordova, Andalusia in 520H / 1126M. 10 Averroes is another name for Ibn Rushd who is famous in the West, Ibn Rushd is part of a family of experts in the field of fiqh. Thus his father worked as a judge, as well as his grandfather had been the head of the court in Andalusia. 11  Tufail as Khalifah's doctor. Ibn Rushd's closeness to the center of power went well until the beginning of the reign of the Khalifah Yusuf, the successor to Khalifah Abu Yakub. However, because of his fame and closeness to the Khalifah, about ten years after the ascension of the Khalifah Yusuf (1184 AD), Ibn Rushd was slandered by apostasy by the jurists who did not like the presence of philosophy in his thinking. With this, Ibn Rushd was removed from his post, and after being tried was exiled to Lusinah, a small town south of Cordova. Not only that, several Ibn Rushd's works were destroyed except works that were solutive such as medicine, mathematics, and astronomy. This removal is not due to the issue of disagreement related to scientific treasures but is more dominated by political conflict. According to Majid Fakhry, Ibn Rushd was vilified by those who did not like Ibn Rushd's closeness to the Caliph.
To facilitate the removal, the enemies of Ibn Rushd were riding on the philosophy-sentiments of the fuqāha, even though Ibn Rushd's mistakes in studying philosophy himself had not been proven. 14 According to other information, the Khalifah Yusuf who also loved philosophy was forced to make a decision following Fuqāha's demands, to relinquish his post and exile Ibn Rushd. Because at that time the government needed army support to attack Christian power in Spain. In that sense, that is not because the Khalifah Yusuf hated Ibn Rushd and philosophy. This is reinforced by the fact that shortly after, after gaining victory in the attack, the Khalifah called Ibn Rushd back to the palace and welcomed him with honor and glory. 15 Ibn Rushd was classified as a prolific Ulama-Philosopher because he had hatched many scientific works related to various fields even in very busy situations and during exile. These

Ibn Rushd and The Theology of Islam's
The object of this research is Assuming that Islamic theology was unscientific and not grounded, Ibn Rushd proposed a new concept of Islamic theology. The aim is to make theology not merely as an empty religious dogma but rather to become a science of social struggle, to make faith function actually as a cornerstone of ethics and motivation for human action. Therefore, Ibn Rushd's ideas related to theology tried to transform the theocentric traditional theology into anthropocentric, from God to humans, from textual to contextual, from theory to action. These thoughts are based on a minimum of two reasons, namely, the need for a clear ideology (theology) during a global struggle between various ideologies and the importance of a new theology that is not only theoretical but also practical that can realize a movement in history.
To overcome the shortcomings of classical theology which are considered unrelated to social reality, Ibn Rushd offers two theories which he calls Dalil al-Inayah and Dalil al-Ikhtira‗. The following explanation is the second argument;

a. Dalil al-'Inayah
This proposition is also called the final cause (al-asbāb al-gha'iyāh) because it shows that God is the preserver of man and that the purpose of the creation of nature is in the context of human welfare. This means that humans realize that everything exists because there is interference from God's will, then automatically humans will acknowledge the existence of God. There are two foundations built by Ibn Rushd; first, that everything that exists and stretches in the universe is created and designed in such a way as to be suitable (compatible) for humans. Secondly, that conformity occurs definitely because it comes from the design of the Creator, not accidentally or intentionally. Example; presence day and night, sun and moon. From these examples that the existence of a convincing human being can be rationalized and felt by humans. That way humans want to prove that God exists, then he can think of it from the benefits of all these forms for humans. 16 Through the proposition of al-‗Inayah, which is to pay attention to nature and phenomena that exist, it will be reflected in the human mind that the existence of natural objects as if intended for the benefit of humans, because all of them have compatibility with human life. The proposition introduces that God is through the works of His creation. This is the method of proving the wisdom experts (falasifah). In the book Metaphysica, Ibn Rushd mentioned that the special way for the falasifah is to investigate all that is in mini style because there is no devotion to God that is more important than the effort to know the works of His creation to arrive at the knowledge of His Essence seriously. 17 In other words, for someone who wants to know God perfectly, then he should investigate or tadabbur natural that is found in all that is in this universe. 18 To strengthen the argument, Ibn Rushd used the information of revelation as a basis for the proof of the existence of Allah, namely surah al-Furqon (25): 61;"Glory be to God who makes the heavens in the heavens and He also makes the sun and moonshine." Ibn Rushd's view of this proposition that investigating and contemplating the creation of the universe is part of the knowledge of the form of Allah through a ratio that does not rule out revelation information, namely the Qur'an and the Hadith. The proof of the existence of God is that the universe is created, therefore there must be a Creator.
Dalil al-‗Inayah, when compared with the dialectical arguments (al-jadaly) because this proposition invites true knowledge, not just dialectics, but gives a signal to carry out investigations to uncover the secrets of nature. Because Ibn Rushd also paid attention to nature, that nature and everything in it is in harmony, not just coincidence.
This means that the creation is arranged in such a way that rapid and regular, which is measured by modern science, shows its accuracy in detail. 19

b. Dalil al-Ikhtira'
In this second dalil, Ibn Rushd proposes relating to al-Ikhtira' which has the meaning of creation. The proposition is intended to prove natural events through proof of creation. For example; animals and plants and living things in the universe, with the example above is to prove empirically the existence of that creation. So by observing and investigating the existing creatures, humans are required to think up to a thought of the creation. Likewise, objects in space move, then humans will arrive at a thought that movements occur with control, meaning that in space also has been running regularly, it is called the cosmos, and everything that is controlled in space is invented. Both living and inanimate objects show that there is a creator who controls it and that He is the cause of the existence of these objects and creatures in the universe. Therefore this proposition is also referred to as the sababiyah proposition (causality In Western literature, it is called the cosmological argument which is the most classic, simplest proof of proof, and can also support a human belief. Even this theorem is analogous to the proposition of motion (dalil al-harakah) which shows that the universe is always in motion, and that motion is caused by the existence of a prime mover. The same thing was expressed by Aristotle that all of this nature is moving and there is something that moves, that is the prime mover or prima causa which is not moved by anything (the Unmoved Mover) because he is the maker of all movements. 21 This proposition is built based on two foundations, namely, first, that everything in nature exists because it is created and sustained by its existence, such as food, sustenance, water, and all human needs. Second, that everyone created must create it. On humans have advantages in creation compared to other creatures, because he is ḍzu 'aql (has the power to think). The argument shows the existence of a Creator who wants a being to be higher in rank than other creatures, meaning that the Creator who governs is one.
When compared with the methods of proof as stated by the Philosophy and traditional theology, then the rational proposition put forward by Ibn Rushd is the argument of shara' because it is in line with God's call. As explained by some verses in the Qur'an which call for faith in the form of Allah by looking at the universe as His

Ibn Rushd and Appilcation of Theology
Of the two previous conceptual offerings, plus the method of thought used, Ibn Rusyd

a. Rational Arguments about the Oneness of God
Ibn Rushd's argument about the oneness of Allah (tawhid) cannot be separated from his argument about His form as the proof of al-Inayah and the argument of al-Ikhtira ‗have been stated. To strengthen belief in the oneness of God, an argument about the oneness of God is needed. The oneness argument of God is an argument that aims to strengthen the belief that God is One by presenting evidence that shows that God can't be more than one. 27 According to Ibn Rushd, persecuting God by denying or negating God other than Allah is the way taken by the Shariah, and that is the way that God has explained in the Holy Qur'an. Therefore Ibn Rushd divided into three verses of the Qur'an as follows; Surat al-Anbiyya (21) In the second verse, it is explained that there cannot be many Gods by doing different deeds, because one God can't submit to another, and it is not possible from many Gods that only create one kind of creation, so it will not one natural happening. In reality, there is only one nature. Thus, this world can't emerge from the creations of many Gods. 29 This fact is evidence that shows that God is single.
Regarding this matter, Ibn Rushd followed the religious argument, which referred to both empirical and ratio at the same time. According to Ibn Rushd, the arguments put forward in that verse are those in logic, known as an ordinary hypothetical syllogism. Ibn Rushd emphasized that the appeal of the verse was to declare "there is no God but Allah",

b. Arguments about the Attributes of Allah
Based on the statement of the Qur'an, Ibn Rushd said that the attributes attributed to Allah are the qualities of perfection that are found in humans, namely as many as seven qualities; al-'ilm (knowing), al-hayah (life), al-qudrah (in power), al-Iradah (will), al-sam' '(hearing), al-bashar (seeing), and al-kalām (speaking). 32 About God has the nature of al-'ilm (knowing), according to Ibn Rusyd is qādim.
Because it is impossible for God to be of the nature of knowing only at any time. God knows what has happened, is happening, and will happen with one knowledge. As for the nature of al-hayah (life) for God is that life is a prerequisite for being able to know. What is clear in this reality can be brought to the occult problem. Thus, God must have the nature of al-hayah (life). 34 Likewise the nature of al-iradah (will), that it is a certainty, because there is nothing that can be produced from the actions of a knowledgeable subject unless the subject wants his actions. Likewise the culprit is certainly power, that is to have the nature of al-qudrah (in power). 35 The opinion which says that God wants things that are new with His will is qadim, said Ibn Rushd is a heresy. Because it is not acceptable to the intellectual minds and also does not provide a sense of understanding for the layman. What is worth saying is that God wants something to happen when something doesn't happen. He based it on al-Qur'an al-Nahl (16) truth, according to Ibn Rusyd, is to combine the two. 39 Namely looking at the Qur'an on aspects of lafzh and meaning.
As for the nature of al-sam ‗(hearing) and al-bashar (seeing), then Ibn Rusyd explained his argument, that both traits are based on information from syara‗. Quite a lot has been explained in the verses of the Qur'an stating that God hears and sees. This means that God has two definite attributes. Because, it will be useless or futile for people to worship or worship God if the gods worshiped do not hear and do not see the worship performed by his servants. Therefore, God must surely hear and see, that is, the nature of al-sam ‗and al-bashr. 40 Questioning whether the nature of God is the essence of God itself or whether the nature of God is something other than His Essence, or whether that attribute is the nature of nafsiyah or the nature of ma'nawiyah, according to Ibn Rusyd, is a heresy. 41 Therefore, for Ibn Rushd, questioning the nature of God as such was unnecessary.

c. Arguments About Tauhid
With these global, material interpretations, what is meant by the term monotheism, in Hanafi's view is not a concept that emphasizes the oneness of God directed at trinity or polytheism, but rather is a unity of the human person that is far more dualistic behavior such as hypocrisy, hypocrisy or opportunistic behavior.
According to Ibn Rusyd what is meant by Tawheed is not the nature of a divine essence, a description or just a concept that only exists in mere imagination, but rather leads to a concrete action both in terms of the disclaimer and determination (itsbat).
Because, the concept of monotheism will not be understood and can not be understood unless it is revealed. The concept of monotheism will not have meaning without being realized in a concrete life. The realization of the soul is to eliminate modern gods, such as ideology, ideas, culture, and science that make people very dependent on them and become compartmentalized according to the ideology and science they possess and adore. The realization of the determination (Itsbat) is the establishment of an ideology that unites and liberates humans from the fetters of the modern gods. 42 The formulation of Islamic theology certainly must refer to the basic teachings that exist by dialogue with the historical reality of the society in which the religion is 39   The decline of Islam is seen not only from within but also from outside Islam, such as the role of Western imperialism that causes Islamic underdevelopment.
Transformative Islam does not separate theology and social analysis but is united in a dialectical framework, namely from ideological criticism to critique of interpretation which continues to seek alternative interpretations embodied in social action as theological praxis. 44 In Islamic theology Ibn Rushd used the method discussed earlier namely; theorem al-Inayah and theorem al-Ikhtira ‗. The main core teachings of the Koran are monotheism, the Prophet Muhammad SAW was sent by Allah to the humanity is also to listen to the monotheism, because of that the knowledge of monotheism contained in al-Qur' an is confirmed and clarified by the Messenger of Allah in his hadith. 45 In this regard, Islamic theology discusses the belief in the truth of the recognition of God's existence along with His attributes and everything related to Him, not seeking the truth about Islam.
The main aspect of the study of Islamic theology is the belief in the existence of a God who is Perfect, Almighty and possesses other qualities of perfection. 46 The scope of 43 -25 Tahun Pembaharuan Pemikiran Islam,‖ Jurnal Ulumul Quran VI, no. No. 3, 1995, 54-56. 44  the main discussion of Ibn Rushd is; matters relating to Allah SWT and His relationship with the universe and humans, matters relating to Allah's messenger as intermediaries between humans and Allah include; Angels, Prophets / Apostles, and Holy Scriptures, and things related to sam'iyat namely convincing sources include the Qur'an and Hadith. 47

C. CONCLUSION
As described above, descriptions of theological thought that Ibn Rushd had raised in his lifetime were presented. Although there are still some theological thoughts which cannot be raised in this paper. From these descriptions, it can be concluded that Ibn Rushd as a figure who was a philosopher, theologian, and Islamic jurist, apparently in the aspect of theological thinking on a particular problem he was different from the theological thoughts produced by previous theologians from among Theologian flow. The theological that came up with appeared to be rational, it was not too liberal, because he was bound by Islamic sharia law namely the Qur'an and the Hadith. This shows that in its aspect of theological thought it has its characteristics and standpoints.
The above conclusions reflect that differences in thought are unavoidable, including in theology. People who bring up thoughts, opinions, and positions that are different from the results of the thoughts, opinions, and positions of previous figures do not mean that a person deviates from the truth.
In terms of theological thought, Ibn Rushd reviewed it with the argument of al-Inayah and the argument of al-Ikhtira ‗. The supporters of the two propositions are by describing the relationship between God and the universe and humans. Besides that Ibn Rushd also explained the Essence of Allah, the Attributes of Allah and Monotheism relating to the belief in the existence of God. This means that opinions in line with the Qur'an are what we can be sure of.
The result of this writing showed that Ibn Rushd had unique strategies on Islamic theology, so the two strategies are Dalil al-‗Inayah and Dalil al-Ikhtira'. In this strategies, showed that Ibn Rushd had unique theology thought which his philosophical and juristprudential view affected his theology so that his theology was more rational but it was not too liberal. 47 Rushd, Al-Kasyf 'an Manahij 159