4/25/2021 0:00:01
If we look at the methods of thinking that have recently appeared in contemplating the Qur’an, we will find that there is an intellectual wave that takes the name of the two enlightenments, and this intellectual wave appears to many to have one form, but in reality, when we observe it carefully, we will find that it is a wave that contains four intellectual types according to its external influence, which are:
1- Secular liberal Enlightenment thought, influenced by the concepts of European modernity.
2- Sufi spiritual enlightenment thought, influenced by the philosophy of Hinduism and Buddhism.
3- Enlightenment moral-symbolic thought, influenced by the Greek philosophy of logos.
4- Enlightenment engineering-mathematical thought, influenced by the logic of engineering and mathematical laws.
There are four types, but in reality there are five types according to our view. There is another type, but we do not want to make it one of these types, because it has a kind of privacy in terms of its approach and in terms of its role in making the Muslim understand the Qur’an correctly, and we want to talk about it in A separate article so as not to be unfair to him or belittle him. This type is:
5- The Enlightenment thought of Shahrour, influenced by the thought and approach of the thinker Shahrour.
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At the beginning, I would like to clarify a point, which is that our conversation is not about people’s view of the world around us. We are not talking about criticizing secular or liberal thought, or criticizing Sufi thought. No, this is not our topic. Every human being is free to understand the world, but We will talk about thought while understanding the Qur’an, which is the message of all people and Muslims.
Now…the natural question: What is the reason for the emergence of this wave of enlightenment in understanding the Qur’an?
This wave is the result of natural causes:
The reality of Muslims now, which has contributed to creating a state of collective awareness that there is a problem in thought that is the cause of this reality… also because of the heritage books on interpreting the Qur’an, which no longer meet the needs of reality, and there is a sharp contradiction between the interpretations of the heritage books with the discourse The Qur’an and reality, in addition to the fact that many have begun to have doubts about heritage books in general, and in addition to the fact that the Muslim, with the development of means of communication, has begun to receive external doubts raised about the discourse of the Qur’an, and he does not have a strong, well-established scientific and intellectual foundation. All of this has been created in the collective consciousness. Society had an intellectual state that caused it to accumulate contradictions and doubts, until it swelled over time and exploded in search of a new thought in understanding the Qur’an. This state that exploded was awaited on the path of enlightenment thought.
This is the realistic context that brought out enlightenment thought in reality, to understand the discourse of the Qur’an.
But the natural question is: When this situation exploded, did it try to rely on itself and think about formulating a new, self-reliant approach to understanding the Qur’an?
No…. Rather, it took the same step that traditional thought took.
If the traditional thought decided to go to a pre-packaged, ready-made thought that existed in the heritage books in interpreting the Qur’an, then the situation that broke out also went to a pre-packaged, ready-made thought that already existed in reality, and I tried to search in it for meanings different from the previous meanings that I was tired of hearing in the heritage books.
The only case that was somewhat anomalous was the blackbird Enlightenment thought, which relied on itself to formulate a new approach that relied on itself and its tools, and for this reason we placed this type in a separate category from the rest of the Enlightenment types.
For example
Liberal Enlightenment thought went for the ready-made and packaged concepts of European modernity, and tried to base them on the vocabulary and meanings of the Qur’an so that they would be compatible and keep pace with those modern European concepts in which it had come to believe.
The spiritual enlightenment intellectual went to the ready-made and packaged books of the Hindu and Buddhist religions, and took terms and concepts from them and tried to synthesize them and paste them on the vocabulary and meanings of the Qur’an until correct spiritual meanings were produced for him that were compatible with that spiritual philosophy in which he had come to believe.
The moral symbolic enlightenment intellectual went to the ready-made books of Greek philosophy, took from them the concept of the logo (icon), and tried to synthesize it and attach it to the vocabulary and meanings of the Qur’an until it produced correct symbolic meanings that were compatible with that symbolic philosophy in which he came to believe.
Enlightenment, engineering, and mathematical thought went to ready-made mathematics and engineering books, took from them its terms and logical laws, and tried to paste them and base them on the vocabulary and meanings of the Qur’an, until correct logical laws were produced that were compatible with mathematical logic.
Likewise, the traditional intellectual had gone before them to the ready-made and dominant heritage books, and took from them the meanings of vocabulary, stories, and the reasons for the revelation, and based them on the vocabulary and meanings of the Qur’an, in order to produce interpretations for them that were compatible with the discourse of the Qur’an.
Therefore, there is no difference at all between traditional thought and enlightenment thought in the way of understanding the Qur’an. They are ready-made packages that are installed on the Qur’an only, and this situation seems to be a natural result, because society in general is dominated by a collective awareness that is not busy in thinking, research and contemplation. It only needs to Ready-made canned goods that he consumes. Society in general is also dominated by the search for form and appearance, and does not often search for the true value in things except among a few in society.
Perhaps soon digital enlightenment thought will emerge.
What is the context, characteristics and characteristics of these types of enlightenment?
1- Liberal Enlightenment thought
Perhaps this type is the first type to inaugurate enlightenment thought in our modern era, and it appeared at an early stage at the hands of intellectual elites who were influenced by the West or who were educated in French universities, especially since the word “enlightenment” was borrowed from the European Enlightenment era, as it is believed that Europe did not reach It only reached it as a result of the enlightenment that Europe went through, which separated religion from politics, and this is the reason why this type borrowed this word (enlightenment) from the history of Europe and projected it onto itself.
This is the awareness that projected the European religious and historical context and the philosophical and intellectual issues that passed through Europe onto his view and reading of the Qur’an, in a way that made him respond to all European modern values.
From the European historical context, public awareness of this type of enlightenment in reading the Qur’an texts was formed, and it presented new readings of religious texts similar to Western readings of religion in order to respond to the evolving reality.
This type sees religion in Europe and Islam as a single religious model that emerged from a single source, the Ibrahim religions, and this belief led him strongly to believe that what happened in Europe would apply to the region if the same European steps were followed….. based on the principle that as long as religion In Europe, it has responded to those values. The discourse of the Qur’anic religion must respond to those values, especially since Islam and Christianity come from one divine source.
This has produced many examples in understanding the texts of the Qur’an, which attempt to reinterpret the vocabulary of the Qur’an and reinterpret the meanings of the discourse. Most of these examples attempt to create an interpretation of the Qur’an that responds to the values of European modernity.
The essence of this type’s thought is based on the issue that the religious text is linked to the historical and spatial issue, and this applies to the Qur’an. Rather, it sometimes relies on heritage books, which adapt to its liberal thought and the historical issue while understanding the Qur’an, or in other words, its reading is based on the Qur’an. On the philosophy of hermeneutics (the science of textual interpretation) that emerged in Europe, or his reading of the Qur’an is based on an issue present in the European philosophical heritage, which discussed issues of religion, especially in the discussions of the Conference of Nicaea about the divinity and humanity of Jesus, and believes in the Mu’tazilite philosophical heritage, especially on the issue of the creation of the Qur’an.
So this type is influenced by the Western philosophical heritage and believes in European modernity that was preceded by a religious philosophical heritage, and wants to project it onto the discourse of the Qur’an so that the Qur’an adapts to European modernity.
The modernist idea is based on the following points:
Religion is humanity
The religious text must respond to science
Religious hate speech must be rejected
Gender equality
He believes that the words of the religious text are human
There are two types of this type:
The first category…attempts as much as possible to interpret the Quranic text to respond to the values of European modernity.
The second category… completely rejects some of the Qur’anic texts, because they do not respond to the values of European modernity and believe that they are alien or should not be mentioned in the Qur’an.
Characteristics of this type
– Interpretation of the Qur’an must be compatible with the laws of modernity and with the same Western approaches to interpreting religion and reading the Holy Bible, or with the same philosophy as the Mu’tazila regarding the creation of the Qur’an.
– He believes that religions are one concept, and religion is humanity, and this came from his belief in the law of separation of religion from states, and the Qur’anic text must call for that.
– It departs from the discourse of the Qur’an and its environment, and is related to a discourse in another reality in another environment.
His temporal awareness is based on Roman time.
Example :
Fighting in the Qur’an…is a reality linked to a historical and spatial situation that has ended.
To get out of the dilemma in reality, which is the existence of laws criminalizing hate speech and fighting.
– The word “Islam” in the Qur’an…is a single word for a general framework within which the rest of the religions are included.
To get out of a realistic dilemma in Europe, which is the existence of religions similar to Islam.
-The Al-Yahoud and Al-Nasarah in the Qur’an… are historical boredoms, and the Qur’an does not talk about current models.
To get out of a realistic dilemma, which is the existence of a religion in Europe that the Qur’anic text accuses of not coming from Allah and of being distorted.
– The infidel in the Qur’an…….. is a talk about a temporal and spatial situation that has ended, and does not mean a recent situation.
To get out of the dilemma in reality, which is the existence of a religion in Europe that believes in three persons and that Allah has a son, while the speech of the Qur’an describes it as disbelief.
– Provisions in the Qur’an, such as the inheritance of men and women in the Qur’an… are provisions related to a historical situation, and the Qur’an does not talk about a current reality.
To get out of a realistic dilemma, which is the existence of laws that equal rights between men and women.
– Indecency in the Qur’an… is incompatible with justice and the Qur’an does not talk about it.
To get out of a realistic and scientific impasse, which is to prove knowledge that homosexuality is a genetic defect, and the existence of laws in Europe that grant homosexuals their rights and allow them to marry.
What is the problem with this thought?
– He is trying to copy an experience from one place and paste it onto another place, believing that it is the context through which the contradiction of the Qur’anic text with reality can be resolved.
These are the conditions for an incorrect and unscientific experiment. Moving things from their original environment to another environment violates the conditions for the scientific experiment, especially if the context is hypothetical and not real.
– It relies on Western approaches in interpreting the West’s religious books while understanding the Qur’an.
This is a wrong approach… because a curriculum is supposed to be created based on the local environment that has correct scientific laws, and this is the one capable of interpreting the Qur’anic text.
– He believes in the historicity of the text, and does not believe that the Qur’anic text is news to people that speaks about the current reality.
Because if the Qur’anic text is historical, then what is the benefit of having the Qur’anic text with the Muslim?
– It relies on a specific type of heritage, which is the Mu’tazili philosophical heritage, which agrees with its thought and is consistent with the European modernist discourse.
This is an incorrect, selective process. You either believe in the entire heritage or reject it completely, although some of them subjected the heritage to a realistic reading to get out of this contradiction. However, this process is not useful in my opinion in reading the Qur’anic text, because the Qur’anic text needs a reading free of reliance on any text .
– He relies on Roman time in understanding the Qur’an. He understands the context of the Qur’an through the context of Roman time, which actually occurred, and at a point in Roman time the text of the Qur’an emerged as a result of a previous historical context that took place above the Roman calendar.
This is a wrong process……. because the Qur’anic text does not recognize the Roman calendar so that history above Roman time is relied upon in understanding the Qur’an.
His interest, focus, and debate are focused only on certain Quranic texts, because they are linked to the values of European modernity, such as texts that talk about religion, disbelief, fighting, equality, and rulings.
As for the rest of the other Qur’anic texts, it relies in its interpretation on Western historians or Western Orientalist research who studied the Qur’an and produced research that linked it to the religions that the West believes in (Judaism and Christianity). The broken letters in the Qur’an are Syriac, and Nouh’s flood is the story of Gilgamesh, and the wounds. qisas is the law of Hammurabi.
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2 – Spiritual enlightenment thought
This type appeared at a late stage through readings influenced by Hindu and Buddhist religious philosophy. He believes that this reality is that these religions did not reach what they have achieved except as a result of spiritual philosophy.
This awareness, which did not want to leave its religion and was influenced by that philosophy, decided to project the philosophy and terminology of those religions into its view and reading of the Qur’an, in a way that made it respond to those philosophies.
From the Sufi philosophical context, public awareness of this type of enlightenment in reading the texts of the Qur’an was formed, and it presented new readings of religious texts similar to the readings of those religious philosophies.
This type sees religions as a single religious model that emerged from a single spiritual source, and this belief led him strongly to believe that what is found in those religious philosophies will apply to the Qur’an… based on the principle that as long as those religions have reached those spiritual values, then The discourse of the Qur’anic religion must respond to those spiritual values, especially since it comes from a single spiritual source.
This has produced many examples in understanding the texts of the Qur’an, which attempt to reinterpret the vocabulary of the Qur’an, and reinterpret the meanings of the discourse, and most of these examples attempt to create an interpretation of the Qur’an that responds to those religious philosophies.
The essence of this type’s thought is based on the issue that the religious text is linked to the spiritual issue, and this applies to the Qur’an. In fact, he sometimes relies on the books of the Sufi heritage, which adapt to his Sufi spiritual thought while understanding the Qur’an, or in other words, his reading of the Qur’an is based on the philosophy of Buddhism. And Hinduism, or his reading of the Qur’an is based on issues found in the Sufi philosophical heritage.
So this type is influenced by the concepts of Hindu and Buddhist philosophy, and wants to project them into the discourse of the Qur’an so that the Qur’an adapts to those philosophies.
His spiritual idea is based on the following points:
Religion comes from a single spiritual source.
The religious text must respond to spiritual philosophy
The words of the religious text are spiritual concepts
The meanings of the Qur’an have spiritual dimensions
Material things are not part of religion.
Characteristics of this type
– Interpretation of the Qur’an must be compatible with Sufi philosophy and with the same Hindu and Buddhist philosophy in interpreting their religions, or with the same Sufi philosophy found in heritage books.
– He believes that religions are one concept, and religion is spirituality.
– It departs from the discourse of the Qur’an and its environment, and is related to a discourse in another reality in another environment.
His temporal awareness is based on Roman time.
Example :
– The Night Journey in the Qur’an…….. is yoga.
– Al-Masjid Al Haram in the Qur’an… is a high spiritual level that a person cannot reach except after great spiritual contemplation.
– Al-Bayt Al-Haram in the Qur’an…the highest place the soul can reach.
– Dirar Mosque in the Qur’an…a condition that grants the spiritual Isra’ access to a person.
To get out of the dilemma that religion does not care about the material, but rather the spiritual aspect.
– The word Islam in the Qur’an… is a spiritual term for a general framework that includes the rest of the religions… which is spiritual peace.
To get out of a realistic dilemma, which is the existence of religions other than Islam.
-Al-Yahoud and Al-Nasarah in the Qur’an…two general concepts that prevent spiritual access, and the Qur’an does not talk about realistic models.
To get out of a realistic dilemma, which is the existence of two religions, and the Qur’anic text accuses him of not coming from Allah and of being distorted.
– The infidel in the Qur’an… is a condition that prevents a person from the spiritual dimension.
– The book in the Qur’an…a spiritual concept.
– The Messenger in the Qur’an…a spiritual teacher.
What is the problem with this thought?
– He is trying to copy an experience from another place and trying to attach it to another place, believing that it is the context through which the contradiction of the Qur’anic text with the spiritual world can be resolved.
These are the conditions for an incorrect and unscientific experiment. Moving things from their original environment to another environment violates the conditions for a scientific experiment, especially if the context is hypothetical and not real.
He tries to copy non-Arabic words and paste them into the Qur’an, believing that the Qur’an is supposed to mean them.
This is a wrong and unscientific act. Quoting names that were never mentioned in the Qur’an makes the matter contradictory because the Qur’an could have called it by its first name, without the need to talk about it by a different name.
He could have called the Night Journey yoga according to their belief, and he did not need to call it the Night Journey.
– Depends on another religious philosophy while understanding the Qur’an.
This is a wrong approach… because a curriculum is supposed to be created based on the local environment that has its own laws from which the Qur’an emerged, and this is the one capable of interpreting the Qur’anic text.
He believes that the religious text has a spiritual dimension, and does not believe that the Qur’anic text speaks of reality.
Because if the Qur’anic text is spiritual, then what is the benefit at all of the presence of the Qur’anic text in the Muslim’s reality?
– It depends on a specific type of heritage, which is Sufi, which agrees with its thought and the Hindu and Buddhist philosophy.
This is an incorrect, selective process. You either believe in the entire heritage or reject it all, although some of them subjected the heritage to a spiritual reading to get out of this contradiction. However, this process is not useful in my opinion in reading the Qur’anic text, because the Qur’anic text needs a reading free of reliance on any text .
– It depends on the Roman time in understanding the Qur’an. It understands the context of the Qur’an through the context of the Roman time, which actually took place, and at a point in Roman time the text of the Qur’an emerged as a result of a religious historical context that emerged from religions and was prior to the Qur’an, and took place above the calendar. Roman timeline.
This is a wrong process……. because the Qur’anic text does not recognize the Roman calendar so that this date above the Roman time is relied upon in understanding the Qur’an.
His interest, focus, and debate are focused only on certain Qur’anic texts, because they are linked to material concepts, such as texts that talk about Al-Bayt Al-Haram, Al-Masjid Al Haram, the Book, etc.
As for the rest of the other Qur’anic texts, its interpretation depends on the philosophy of current Hindu and Buddhist clerics in understanding the dimensions of the Qur’anic text, and on the Sufi philosophical heritage.
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3 – Symbolic and moral enlightenment thought
This type appeared at a late stage as a result of readings influenced by the Greek symbolic philosophy (logo) and through the philosophy of ancient religions that the West extracted from the inscriptions of the region, especially since the Greeks were influenced by the ancient religious philosophy in the region.
Therefore, he believes that it is assumed that our reality is nothing but a result of that symbolic philosophy and that it is the true origin of reality today.
This awareness, which did not want to leave its religion, and at the same time was influenced by that symbolic philosophy, decided to project that philosophy and its terminology into his view and reading of the Qur’an, in a way that made him respond to those philosophies.
From the symbolic philosophical context, public awareness of this type of enlightenment was formed in reading the texts of the Qur’an, and it presented new readings of religious texts similar to the readings of that symbolic philosophy.
This type believes that the origin of all religions is a single religious model that emerged from a single symbolic philosophy, and this belief led him strongly to believe that what is found in that philosophy will apply to the Qur’an… based on the principle that as long as the first religions were symbolic, then The discourse of the Qur’anic religion must respond to these philosophical symbols, especially since it comes from a single religious source.
This has produced many examples in understanding the texts of the Qur’an, which attempt to reinterpret the vocabulary of the Qur’an, and reinterpret the meanings of the discourse, and most of these examples attempt to create an interpretation of the Qur’an that responds to that moral philosophy.
The essence of this type’s thought is based on the issue that the religious text is linked to the moral issue, and this applies to the Qur’an. In fact, he sometimes relies on the books of the philosophical heritage, which adapt to his symbolic and moral Sufi thought while understanding the Qur’an, or in other words, his reading of the Qur’an is based on philosophy. Greek, or his reading of the Qur’an is based on issues present in the philosophy of religions that the West extracted from the inscriptions of the region.
So this type is influenced by the concepts of Greek philosophy and ancient religion that the West extracted from the Manqa inscriptions, and wants to project them onto the discourse of the Qur’an so that the Qur’an adapts to those philosophies.
The idea of moral symbolism is based on the following points:
Religion comes from a single moral source.
The religious text must respond to morals
The words of the religious text are symbolic and moral concepts
The meanings of the Qur’an have symbolic dimensions
Matter is a pagan state that is not part of religion.
Characteristics of this type
– Interpretation of the Qur’an must be compatible with symbolic philosophy and with the same Greek philosophy in interpreting religion, or with the same philosophy of ancient religions that the West extracted from the inscriptions of the region.
He believes that religions are a moral concept.
– Deviating from the discourse of the Qur’an and its environment, and related to a discourse in another reality in another environment (Greece and the ancient world).
His temporal awareness is based on Roman time.
Example :
– Al-Masjid Al Haram in the Qur’an… is a moral symbol that a person cannot reach except after great mental thought.
– Al-Bayt Al-Haram in the Qur’an… is the highest symbolism that the mind can reach.
To get out of the dilemma that religion does not care about the material, but rather the symbolic and moral aspect.
– Dirar Mosque in the Qur’an… a materialistic, pagan concept that attempts to prevent moral awareness.
To emphasize his logic that religion rejects matter, which is one of the characteristics of pagan religions.
– The word Islam in the Qur’an… is a symbolic word for a general framework that includes the rest of the religions… which is moral peace.
To get out of a realistic dilemma, which is the existence of religions other than Islam.
The Al-Yahoud and Al-Nasarah in the Qur’an… are two general symbolic concepts that prevent a person from moral awareness and transfer him to the pagan material world, and the Qur’an does not talk about realistic models.
To get out of a realistic dilemma, which is the existence of two religions, and the Qur’anic text accuses him of not coming from Allah and of being distorted.
– The infidel in the Qur’an… is the material state that prevents a person from the symbolic and moral dimension of religion, or a state that transports a person to the material pagan world.
– The calf in the Qur’an… is a material concept. Therefore, the Qur’an rejects matter that is consistent with its moral, symbolic philosophy.
– The book in the Qur’an…a moral concept.
– The Messenger in the Qur’an…a moral message.
What is the problem with this thought?
– He is trying to copy an experience from the world of books and wants to paste it elsewhere, believing that it is the context through which the contradiction of the Qur’anic text with the spiritual world can be resolved.
These are the conditions for an incorrect and unscientific experiment. Moving things from their original environment to another environment violates the conditions for the scientific experiment, especially if the context is hypothetical and not real.
– Depends on the philosophy of another religion while understanding the Qur’an, the text of another religion.
This is a wrong approach… because a curriculum is supposed to be created based on the local environment that has its own laws from which the Qur’an emerged, and this is the one capable of interpreting the Qur’anic text.
– He believes that the religious text speaks about a moral, symbolic dimension, and does not believe that the Quranic text speaks about a material reality.
This is wrong, because if the Qur’anic text has a symbolic and moral dimension, then what is the point at all in having various vocabulary in the Qur’anic text that are similar to material names in the Muslim’s reality, and he could have called those moral concepts by other names and not called them by the names of material things around us? .
The book is a material thing in the Muslim’s reality and is not a name for something moral
The house is a material thing in the Muslim’s reality and is not a name for a moral thing
– He relies on a certain type of ancient heritage that reached him from the West’s translations of the region’s inscriptions, and it agrees with his idea and the philosophy of Greek symbolic philosophy.
This is an incorrect and selective process. Either you believe in the entire heritage that has reached you from the West’s printers and from the West’s translations of the region’s inscriptions, or you reject it all.
– It depends on the Roman time in understanding the Qur’an. It understands the context of the Qur’an through the context of the Roman time, which actually took place, and at a point in Roman time the text of the Qur’an emerged as a result of a religious historical context that emerged from religions and was prior to the Qur’an, and took place above the calendar. Roman timeline.
This is a wrong process……. because the Qur’anic text does not recognize the Roman calendar so that this date above the Roman time is relied upon in understanding the Qur’an.
His interest, focus, and debate are focused only on certain Qur’anic texts, because they are linked to materialistic concepts, which he rejects because they are a materialistic, pagan world, such as texts that talk about Al-Bayt Al-Haram, Al-Masjid Al Haram, the Book, etc.
This created a contradiction for him, as he believes that the word “Dirar Mosque” is a materialistic and pagan thing, but he believes that “Al-Masjid Al Haram” is a moral and symbolic concept.
As for the rest of the other Qur’anic texts, it relies in its interpretation on Greek philosophies and on the concepts of ancient religions that the West extracted from the region’s inscriptions.
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4 – Enlightenment, engineering, and mathematical thought
This type appeared at a late stage as a result of readings influenced by the only laws in the world that are logical and found in geometry and mathematics. Therefore, he believes that it is assumed that religion is nothing but the result of that logic and that it is the true origin of reality today.
This awareness, influenced by geometric and mathematical logic, decided to project that concept and its terminology into his view and reading of the Qur’an, in a way that made him respond to that logic.
From the geometric mathematical logic, public awareness of this type of enlightenment in reading the texts of the Qur’an was formed, and it presented new readings of the religious texts similar to the readings of geometric mathematical logic.
This type believes that the origin of the world is a single mathematical and geometric model, and this belief strongly led him to believe that the mathematical method will apply to the Qur’an… based on the principle that as long as the world was built on mathematical logic, the discourse of the Qur’anic religion must respond. So the logic.
This matter has produced many examples in understanding the texts of the Qur’an, which attempt to reinterpret the vocabulary of the Qur’an, and reinterpret the meanings of the discourse, and most of these examples attempt to create an interpretation of the Qur’an that responds to that mathematical logic.
The essence of this type of thought is based on the issue that the world is linked to mathematical logic and its laws, and this applies to the Qur’an, which is from the Creator and designer of this world.
So this type is influenced by the concepts of mathematical logic, and wants to project them into the discourse of the Qur’an so that the Qur’an adapts to mathematical logic.
The mathematical engineering idea is based on the following points:
Religion from a single divine source designed a logical world.
The religious text must respond to mathematical logic
Words of religious text are mathematical symbols
The meanings of the Qur’an are mathematical, geometric, and logical laws
Characteristics of this type
– Interpretation of the Qur’an must be compatible with mathematical logic.
His temporal awareness is based on Roman time.
Example :
– Al-Masjid Al Haram in the Qur’an…a geometric dimension
– They rely on calculating sentences in interpreting the Qur’an… In their view, words in the Qur’an have numerical values, based on the fact that every letter has a numerical value.
– They believe that words that are from the same group have the same numerical values.
They interpret some of the Qur’an’s discourse through mathematical logic
What is the problem with this thought?
– They believe that words are numerical values, they believe that the numbers of verses in the surahs have meanings, and that mathematical logic is the discourse of the religious text.
But the problem is that they do not have an explanation about why those numerical values were chosen for each letter. The letter Alif has a value of 1, and you do not know why the letter Alif does not have a value of 10, for example. It is believed that the numbers of verses in the Qur’an are a blessing from Allah, but the reciter of the Qur’an when he reads the Qur’an. Absently, he does not read the verse number, but rather reads the Qur’anic text, and we can put a number for the verse as we want in any place.
– It depends on the Roman time in understanding the Qur’an. It understands the context of the Qur’an through the context of the Roman time, which actually took place, and at a point in Roman time the text of the Qur’an emerged as a result of a religious historical context that emerged from religions and was prior to the Qur’an, and took place above the calendar. Roman timeline.
This is a wrong process……. because the Qur’anic text does not recognize the Roman calendar so that this date above the Roman time is relied upon in understanding the Qur’an.
He follows