چکیده:
It is clear that every interpreter brings with him certain conceptions,
in most cases unconsciously. But then question arises, which
conceptions are right and adequate? Heidegger’s philosophy is
concern with preparing the ground for understanding the meaning of
The Being by carrying out a subtle and revolutionary phenomenology
of the human mode of existence. Since in the Qur`an, too human
existence is the object of attention, it should be possible to show that
there is some affinity between the idea of human being made explicit
by Heidegger’s phenomenology and the idea of human being that is
implicit in the Qur`an. To confirm this, the present paper compares
the structure which make possible to be human in Qur`an, and in
Heidegger’s existentialism.
As a result of this inquiry, there is a certain kinship between the
Qur`an, and phenomenological approaches to human being, and that
based on these similarities there would be two results. First,
phenomenology is applicable in Islamic studies. Second, this method
will provide us to learn from the Qur`an, what we need for our
present life.
خلاصه ماشینی:
"Heidegger’s philosophy is concern with preparing the ground for understanding the meaning of The Being by carrying out a subtle and revolutionary phenomenology of the human mode of existence.
As mentioned before, Heidegger’s philosophy takes shape as a historical quest for Being, most of his "Being and Time" is concerned with preparing the ground for understanding the meaning of Being by carrying out a subtle and revolutionary phenomenology of the human mode of existence.
It means that the conception of the world is related to the possibilities of human existence (Bultmann, 1951: 227).
Since fallen man is concerned with the world and has founded his life on it, to go out of the world means for him the shattering of his existence, and he does not wish to think of it.
In other words, the theological exposition of the Qur`an must take note of man’s understanding of himself in general, if the new understanding given in faith is to be shown as a real possibility for man.
To this objection, it may be replied that Heidegger began his philosophizing with the study of medieval thought, and that his works are interspersed with references to religious conceptions such as fallenness, care, guilt, and death, and its quest for an authentic existence is nothing other than a partial rediscovery of some aspects at least of the religious understanding of man.
At the end we come to this conclusion that based on the affinity between Heidegger’s existentialism and Islamic conception of human being, it is possible to apply his phenomenology to Islamic studies."