بررسی تحلیلی نحوه های مواجهه مدرسی کلاسیک، نواندیشی مدرن و روشنفکری پست‌مدرن با قرآن

The Typology of Religious Approaches to the Return to the Qur’an



The typology of religious approaches to the return to the Qur’an becomes possible through an explanation of the epistemological contexts within which this sacred text has been engaged throughout different periods of history. Accordingly, this study identifies the main paradigms of engagement with the Qur’an in relation to transformations within historical systems of consciousness, which reveal diverse conceptions of rationality across three principal approaches: the traditional-scholastic approach, the modern reformist approach, and the postmodern intellectual approach. The primary focus of this research is to explicate the various modes of returning to the Qur’an within these three frameworks. (Main Objective)



The central problem of the study concerns the epistemic foundations and theoretical presuppositions underlying each of these three approaches, and how each formulates a distinct configuration of the relationship between text, rationality, and historical context, presenting its particular understanding within the horizon of the historical capacities that gave rise to it. (Main Question)



Employing an analytical-historical approach and a comparative methodology, this study seeks to elucidate and articulate the epistemological logic and interpretive paradigms operative in these various modes of returning to the Qur’an. (Methodology)



The findings indicate that these three approaches embody distinct capacities in their engagement with the Qur’an: a systematic and propositional rationality in the classical tradition, an analytical and historical rationality in modern reformist thought, and a critical and contextual rationality in postmodern intellectual discourse. This differentiation enables a multilayered analysis of the phenomenon of returning to the Qur’an and facilitates the identification of the dynamics underlying the emergence of a critical dialogue among these epistemic modes of engagement. Such a dialogue, in turn, may open new horizons for both the historical understanding of the Qur’an and the history of Qur’anic understanding. (Findings)