Introduction
The objective of this methodology is to provide a clear framework that allows for reading the Quran from within its own structure, away from the authority of late narrations and traditions, and without dependency on any sect or human reference. The primary and ultimate reference is the Quranic text itself; everything else is treated as historical or linguistic material, not as an authority above the text, nor parallel to it.
Methodological Foundations
1) Centrality of the Quranic Text
Understanding starts from the verse itself and the totality of the text, not from later commentaries. Narrations or interpretations are never prioritized over the Quran, and any understanding that conflicts with the explicit text is re-evaluated.
2) Unity of the Quranic Concept
We do not derive meaning from a single isolated verse, but from the cumulative use of the word in the Quran: its root, derivatives, contexts, and semantic field.
3) Structural vs. External Context
The Quran explains itself within its textual structure. Historical narrations are treated as historical references, not as binding interpretive tools.
4) Non-Traditional Linguistic Precision
We adopt the original Arabic meaning of words before they were burdened by later denominational schools, differentiating between linguistic meaning and sectarian influence.
5) Ethical Reading of the Text
Commitment to major recurring Quranic principles: justice, mercy, and individual responsibility. Any interpretation justifying injustice is considered flawed.
6) Desanctification of Human Interpretation
Infallibility belongs only to the revelation. Jurists are human efforts whose views are subject to criticism and cannot be granted absolute sanctity.
7) Logical Inference
Conclusions must be based on linguistic evidence, textual consistency, and ethical alignment. If an element is missing, the conclusion must be reviewed.
8) Tartil (Thematic Arrangement)
Gathering all verses related to a single topic and organizing them according to context and linguistic roots to understand the text's overall intent.
9) The Rule of Anchoring
The Quran is the sole source of religious legislation. It is the scale; what aligns with it is accepted, and what contradicts it is rejected.
10) Rational Reading
Contemplating the text without prior sectarian baggage, reading it with an open mind as if for the first time.
11) Projections
Make the Quran the reference to project ideas upon. If a Quranic basis exists, it is accepted; otherwise, it is a human addition.
12) No Interpolation
Do not bring concepts from outside the Quran to force into it. The researcher must start from within the text.
Brief Applied Examples
Al-Dhikr (The Remembrance)
Studying the root dh-k-r across its occurrences to understand its field: reminding, clarification, and awareness—not merely a memorized text.
Satan (Al-Shaytan)
Viewed in context as a concept encompassing negative tendencies and temptation that hinders guidance, rather than just a physical personification.
Religion (Al-Din)
Understood as a system of values and conduct rather than a sacerdotal institution, emphasizing that faith is an individual responsibility.
Common Objections & Questions
Does this abolish heritage?
No; heritage remains human material that can be utilized or critiqued, but it is not granted authority over the Quranic text.
Who guarantees the correctness of understanding?
The guarantee is methodological: clarity of analytical steps makes results subject to critique and revision.
Why don't we rely on Hadith?
Because the Quran did not request a reference above itself, and narrations vary in accuracy and appeared long after the text.
Conclusion
This methodology is a tool to liberate reading from non-textual constraints; it is a practical framework for disciplined reading aiming for a closer understanding of the text.
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