Özet:

The modern readings that dealt with the Qur’ānic text are divided into two directions: a trend that adopts moderation in dealing with it and deals with the Holy Qur’ān in the way it should be with it, and a trend that adopts Western modernist approaches to reading the Holy Qur’ān, which does not see the Qur’ān as anything but a linguistic text, linked to culture. As for the first direction, each study is specialized in discussing an issue related to the Qur’ānic discourse, some of which deal with the cognitive advancement in the Qur’an discourse, and some of them discuss the Qur’an discourse through the relationship of the text to the context, and some of them revolve around the aesthetics of the discourse in the Holy Qur’ānic, and some of them deal with the discourse Stories in the Holy Qur’an. Arab secular writers have been busy studying the Qur’ānic text/discourse, and their interests have expanded to form a special approach and a different approach to reading the Qur’ānic text. Where they intensively studied the stages of the formation of the Qur’ānic text, starting with the “revelation stage” in which the Qur’ān was revealed separately to the Holy Prophet, and passing through the “oral reception stage” in which the Holy Prophet transmitted the Qur’ānic to his companions, and then the stage of “written codification” in which the Qur’ān was codified It was collected in well-known companions, up to the "interpretation stage" in which some scholars began the systematic interpretation of the Qur’ān. In the last quarter of the twentieth century، a group of Arab thinkers influenced by Western philosophy and its modernist approaches to analyzing linguistic texts، and who tried to apply these approaches in analyzing the Qur’ānic text as a linguistic text، linked to the common culture at the time of its revelation، trying to remove the sanctity imposed by the ancients in dealing with The Qur’ān is read and studied، and Naṣr Ḥāmid Abū Zayd is considered one of the most prominent Arab thinkers who adopted this approach. His writings gained fame and influence، as a result of his scientific specialization in Islamic studies، the depth of his writings، and his use of heritage sources in his writings in addition to his modernist approaches. The aim of this study is to read the attempts of Naṣr Ḥāmid Abū Zayd to negate holiness from the Qur’ānic discourse, and to present his methodological procedures with the analysis and criticism of these procedures through the critical method. The Qur’ānic text is a cultural product, presenting the meaning of the word according to its meaning, the transition in understanding the Qur’ān from the authority of the text and heritage to the authority of the recipient, and Naṣr Abū Zayd’s position on the issue of miraculousness. And the methods of Western thought, especially the Marxist and historical doctrine, in the study of the Qur’ānic discourse and its related revelations and prophecies. The study reached a set of results, including the following: 1. Naṣr Abū Zayd’s tendency to employ the experimental rational approach in the study of the Quranic discourse and its related revelations and prophecy. 2 As a result of Naṣr Abū Zayd’s employment of the experimental rational approach, Abū Zayd’s denied the revelation and limited the Qur’ān to the history of its formation, so that it can be said that the Qur’ānic text stands at the time of its first formation and on the first events that formed it, which reduces the importance of relying on the Qur’ānic discourse in our current life. It makes the Qur’anic text merely a historical book specific to a specific time, events, and culture. 3. Abū Zayd relied on some Western linguistic approaches that are compatible with his call and help him achieve his goals, such as the reception approach, through which he tried to deny the importance of holiness in linking the Qur’ān to its owner - the Almighty - and called for the necessity of linking it to its recipients, to transfer the authority of the text from its place ( God) to its recipient (man), so that man is the author and owner of the text. 4. As a result of Naṣr Abū Zayd’s employment of the experimental rational approach, Abū Zayd’s denied the revelation and limited the Qur’ān to the history of its formation, so that it can be said that the Qur’ānic text stands at the time of its first formation and on the first events that formed it, which reduces the importance of relying on the Qur’ānic discourse in our current life. It makes the Qur’ānic text merely a historical book specific to a specific time, events, and culture.

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