چکیده:
The subject of tradition is one of the important and pivotal issues in the Islamic world, such that any understanding and interpretation of this subject can have impactful political and social consequences. Returning to tradition and its critical rereading is a historical necessity and unavoidable; because over the past decades, it has been proven that turning one's back on tradition is a failed and unsuccessful project. This matter requires recognizing methodological discussions and adopting a systematic intellectual project by any thinker who steps into this realm. In the twentieth century, thinkers emerged in the Islamic world who, by adopting modern research methods, undertook a rereading of tradition. One of the most prominent of these thinkers, belonging to the Neo-Mu'tazilite movement, was Mohammed Arkoun (1928-2010), a prominent Algerian Islamic scholar. In this research, considering his perception and definition of tradition, we examine his research methods in the rereading of tradition. In fact, the main question of this research is: how has Arkoun's definition and perception of tradition influenced his methodology in rereading tradition? Here, we examined Mohammed Arkoun's project of rereading tradition, which is known as the 'Critique of Islamic Reason,' focusing on his methodology, and we concluded that Arkoun, given his definition, perception, and understanding of tradition, employed research methods appropriate to this definition and perception. Adopting methods such as archeology, genealogy, and linguistics was consistent with his definition and understanding of tradition.
خلاصه ماشینی:
Keywords: Tradition, revisiting tradition, Islamic reason, applied Islamology, epistemology, post-structuralism, historical method, anthropology 172 Introduction In Islamic civilization, despite the prominent position of history as a science and the existence of tradition-rooted historiography among Muslims, less attention has been paid to the history of thought.
We consider Mohammed Arkoun to be one of the most prominent representatives of the modernist movement due to his double emphasis on the importance of employing modern and multiple research methods in the humanities to understand tradition, revisit it, and confront it critically in order to find a solution to the current dilemmas of Islamic societies.
this returns to the backwardness of methodology and epistemology, which I have repeatedly pointed out in the critique of classical Islamology (or traditional Islamology), and with comparative Islamology (applying the methods and terminology of the human sciences to Islamic research throughout its long historical stages) I have been in pursuit of its evolution" (Arkoun, 2001: 178).
This matter makes applied Islamology completely connected to practical and tangible reality and distinguishes it from classical Islamology, which was composed of entirely theoretical research far removed from social realities; therefore, in general, it can be said that, from a methodological perspective, applied Islamology seeks to establish a new discourse and a contemporary view for knowing Islam from historical and traditional aspects, which places great emphasis on two fundamental and major issues: first, scientific realities and new epistemological horizons in the human sciences; and second, the contemporary social realities of Muslims.
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