2020 / 6 / 22
The Qur’an has been interpreted in phases, since the prophetic period, when the Prophet Muhammad used to interpret some of the Qur’anic verses of his companions, just as to the companions ’interpretation of the Qur’an, then interpreted by historians, philosophers, and mystics, etc. The importance of research in the mechanisms of classical interpretation comes to answer many of the thorny questions that abound in Islamic reality today, so how can we understand the reasons that Islamists (specifically political Islam) call for ancient texts, and interpretations that have become overlooked, and made it a basis for defending its issues, Thus what can be pointed out is that the classic interpretation of the Qur an still imposes itself on Muslims today, and hence the importance of its revision. However, this review should include the relationship between the reader and the text, and between the interpreter and the sacred, and even reading the Quranic text in relation to its social and psychological reality of individuals, and institutions as well. During a lecture in 2013, one of our professors asked us a question that still leads me to this day, as follows: Is Islam a reformable religion?
The impact of this question still resonates in my mind, but it is difficult for a person to take up all this heritage that Muslims left, in order to reveal such susceptibility, and on the other hand, it is impossible to think about all of these issues on one individual, and if a person claims his ability to do such The comprehensive review, it comes only from his passion, and there is no logic to that. Such work requires a colossal institutional effort, which does not stop at the total theoretical levels, but rather enters into the depths of details and particles that embody this huge human heritage that still governs half a billion of the Earth s inhabitants today. I believe that the Qur’an will be the perfect entry point for such an experience, and for answering such a difficult problem, for which it has not had an answer to this day.
The problem of religious reform is based in its essence on a review by researchers and academics of all the interpretative and theological heritage presented by the Islamic mind from the stages of its development, development, and advancement, meaning that we desperately need such readings, to dust off what was folded, hidden, and even a will Disclosure of it, because the truth today shows that we are still captive to the epistemic need and are not yet qualified to enter the phase of the will of knowledge. For the Islamic mind to turn towards the will of knowledge, and to be freed from the authority of the past, it must establish comprehensive reviews of its history, and the basis of this review can be provided by the comparative approach, so that the comparison turns from an external factor (=Comparison between monotheistic religions), into an internal factor (=Comparison between Islamic theological tendencies), and thus the scope of research and criticism can be narrowed.
Has the Islamic mind exhausted all its potential? It is not possible to say for sure, whatever we think that is, and the reason is that the reality does not necessarily reflect the movement of thought, because the movement of ideas does not fit steadily with the movement of reality, and therefore the Islamic mind is still able to get out of this dark tunnel, and from this applied isolation imposed on itself After the dissolution of his last empires, and the collapse of his great caliphate, the mind that produced all this accumulation is still able to produce more, and there is no exaggerated exaggeration´-or-optimism, but rather it goes beyond the logic of history, the logic of power, too, and crises no matter how long they affect, they are without Doubt announces the approaching dawn of a new day.
It is evident from the review of the interpretative perspective that the Qur an is still subject to the priestly authority established around it since more than thirteen centuries, subjected to violent theological conflicts, the Qur’anic verses were dropped in the service of political issues, and beliefs in the service of power and moneymen were dropped. The theological interpretation of the Qur’an was not objective´-or-intended to reveal the truth of the text, insofar as it was promoting political ideas, for those who defended the “Al al-Bayt” (House of Prophethood) prioritized the text in a way that served Ali’s eligibility and right to succession, the Shiites, and their interpretation was consistent with their view Those, and others of his enemies, the “Kharijites” were of the opinion that only God could rule in this world. This dramatic scene expresses conflicting human desires and each team s tendency towards its own cause. Consequently, these sacred ones were subjected to profane authority. Interpretations and interpretations became part of the human need, and every team used the Qur’an against the other. In an endless theological struggle.