Abstract:
The question of meaning in history constitutes one of the fundamental challenges faced by contemporary human beings in confronting the crisis of modernity and the collapse of metanarratives in philosophies of history. The present study aims to reinterpret the concept of meaning in history by focusing on the views of Karl Löwith and, in the light of Qur’anic teachings, to examine the relationship between history, divine guidance, and human psychological development. Employing a descriptive-analytical method and adopting a discourse analysis approach, this research has extracted and compared key concepts within three discourses: philosophy of history, the Qur’an, and developmental psychology. In response to the research objective, it can be argued that the issue of meaning in history arises from the crisis of modernity and has become one of the most serious philosophical and psychological concerns of contemporary humanity. Karl Löwith, through his critique of modern philosophies of history, demonstrated that many Western historical narratives, despite their rational and secular appearance, are in fact reproductions of religious concepts in an ideological form, such as salvation, progress, and the end of history. From his perspective, meaning in history is possible only when its connection with the transcendent is preserved; otherwise, history turns into an instrument for the illusion of human salvation. In this article, by drawing upon Löwith’s critical perspective, “meaning in history” is reinterpreted in light of the Holy Qur’an, which presents concepts such as divine traditions, trial, purification, and destiny as the basis for a non-ideological model of history. In this model, meaning is not embedded in the external sequence of events but is shaped through the moral and inner actions of human beings in relation to divine guidance. Such a conception not only grants responsibility to the individual but also provides the possibility for psychological growth within the framework of history. Moreover, by comparing Erikson’s stages of psychosocial development with the Qur’anic narratives of prophets and nations, it becomes evident that the Qur’an, while maintaining its distinctive structure, can also engage in dialogue with the language of developmental psychology. Particularly in concepts such as identity formation, psychological integrity, and moral responsibility, profound overlaps between the Qur’an and Erikson’s theory can be discerned. These overlaps indicate that meaning in history is not merely a theoretical or theological issue; rather, it is directly connected to human psychological growth, inner well-being, andethical choices. By integrating the three perspectives—philosophical, Qur’anic, and psychological—this study provides a framework for rethinking the meaning of history, one that, on the one hand, resonates with philosophical critiques of modernity, and on the other, emphasizes the intrinsic capacity of Qur’anic knowledge to offer a human, psychological, and ethical understanding of history.
Machine summary:
The aim of the present research is to revisit the concept of meaning in history, emphasizing the perspective of Karl Löwith and in light of Quranic teachings, and to examine the relationship between history, divine guidance, and human psychological growth.
In this article, by drawing on Löwith’s critical perspective, the meaning of history is revisited in light of the Holy Quran, and it is shown that the Quran, by introducing concepts such as divine traditions, trials, tribulations, and consequences, offers a non-ideological model of history in which meaning is not in the external course of events but in the ethical and internal action of humans in relation to divine guidance.
The three key concepts of this article are: “meaning,” which is defined as a directed understanding of existence and events in individual and collective experience and simultaneously has an existential, ethical, and psychological dimension (Frankl, 1985); “history,” which is not merely past events but their narration and reconstruction within a specific discursive context (White, 1987); and “growth,” which, within the framework of Eriksonian psychology, is an internal and meaning-making stage process for constructing individual and social identity (Erikson, 1968).
ir٫ is: First, unlike modern views, in the Quran, the construction of meaning and growth is not derived from within history but from the relationship between humans and God; and second, in the Islamic intellectual tradition, especially in the thought of Ibn Khaldun, a kind of empirical and realistic look at historical currents is seen that, while believing in religion, avoids ideology.
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