520 |
|
|
|f The religious text has become the focus of the work of many Arab modernist advocates such as Arkon, Jabri, Abu Zaid and Abdul Majid al-Sharafi, and others. This resulted in what is known as the modernist readings of the religious text. It believes that the standards of our time and the needs of the Arab individual require transformation from submission to the rule of narration to the submission to the rule of rationality, from the culture of certainty to the culture of question and doubt, and from the culture of absolute truth to the culture of relativity. Based on this idea, the modernist looked at the Holy Quran as a narrative product that can be reproduced and read according to various literary criticisms of the study of literary and historical texts, such as humanities and social sciences and comparative history of religion.\n This contributes to the destabilization of all the sanctuary structures built by the traditional theological mind and thus serves to free religion of its ideological content and define its area within a secular and systematic framework. Accordingly, the text reading becomes a cultural-linguistic accident, and therefore there is no absolute historical fact because the absolute disrupts the will of man. This type of reading is also a call for implementing pluralistic rationality rather than positive rationality, and a call for openness to humanity and cosmic culture. \nHowever, the prospects for this theory remain limited in the field of application. These contemporary readings, which have benefited from Western approaches applied in human philosophical and literary texts, are an expression of a deviation in the curriculum because it does not take into account the specifies of the Holy Quran as a book that is distinguished from human qualities. This has made it the subject of reproaches and criticisms because they remain linked to the cultural years to which man belongs. Critical discourse is marked with the achievements of Western criticism methods that emerged at the beginning of the 19th century in Europe.\nRecent Arab critical studies responded to the quake of the critical revolution that emerged in the middle of the twentieth century in Europe as well, benefiting from its criticism approaches that emerged openly throughout the second half of the twentieth century influenced the studies of Arab critics that they imported in their writings. It started in the Arab Maghreb by Abdallah Arroi, by Mohamed Arkoun in Algeria, and in the Arab Mashreq by Nasr Hamed Abu Zeid. The religious text today became the focus of the research of many Arab modernity advocates, such as Arkon, Jabri, Abu Zaid, and Abdul Majid al-Sharfi and others. This has resulted in what is known as modernist readings of the religious text. Therefore, we would like to know, what is modernity and its relationship with the religious text? What are the repercussion of its criticisms? To what extent can they be invested? Can these readings be recognized to achieve modernity?\nAnd most importantly, what was the purpose of modernity?\nWhat is the relationship between the textual space of modernity and religious texts?\nDoes modernity contradict Islam (religions) and disintegrate its sacred beliefs?\nHow did the Arab modernist work according to the manner of modern criticism with the Islamic text?\nThese are the questions before which the Arab researcher stands bewildered by the complications which he often cannot address. \n“Modernity came with its civilized project to rid man of his delusions, liberate him from his constraints and interpret the universe in a selfish rational manner. Modernism considered that such a project would not take place unless man breaks his connection with the past and cares about the current passing moment, i.e., the human experience as it is at the moment. \nThus, modernity mentioned the stable movement ever formed and the unstable in any way. It also sought in return to establish the constants of the continent that govern man and govern his experience as it has a cultural breeze and transitory variables and gives rational justification to the state of chaos that characterizes instantaneous experience. Hence the oppositive convergence between the constant and the shifter as the possibility of explaining the obvious contradiction between the passing moment and the constant law that controls it and gives it an eternal stable order” (Ruili, 2002, p. 224). Text products and readings that shed light on our ancient heritage were born, trying to criticize the system of mindlessness and criticize the repercussions of the unreasonable and its spans rooted in everything that is social, political and cognitive, through a new reading of Islamic religious texts for renewal in Islamic thought to keep pace with the movement of science and mind together.\nThis abstract translated by Dar AlMandumah Inc. 2018
|