اقامه‌ علمی‌ قرآن کریم؛ مفهوم، دلایل و قلمرو

In the epistemological structure of Islam, the Noble Qur’an is not only a book of spiritual and moral guidance but also a comprehensive charter of human life in all its material and spiritual dimensions. One of the important aspects of the “Establishment of the Qur’an,” which can be inferred from religious texts and the statements of eminent exegetes, is its “scientific establishment,” that is, the continuous implementation of the Qur’an’s scientific teachings in individual and social life as well as in various fields of knowledge. According to this perspective, the Qur’an is the primary epistemic authority of Muslims and must govern the production of knowledge, theorization, and system-building, particularly in the field of the humanities. Nevertheless, the fundamental issue is that throughout the history of Islamic thought, two extreme approaches have emerged regarding the relationship between the Qur’an and the sciences: on the one hand, some, through subjective interpretations or the hasty alignment of verses with scientific hypotheses without observing the principles of understanding revelatory texts, have claimed the Qur’an’s scientific comprehensiveness to the extent of encompassing all empirical and natural sciences; on the other hand, others have entirely denied the Qur’an’s epistemic authority, restricting its domain to moral and eschatological exhortations. The absence of a scientific, methodological, and balanced approach that avoids both extremes has rendered the subject of the “scientific establishment of the Qur’an” and its boundaries in need of deep, well-documented, and ijtihād-based research. The present study aims to provide a precise explanation of the concept of the “scientific establishment of the Noble Qur’an,” to examine the reasons for its necessity, and to delineate its actual scope in the individual and social life of Muslims. To this end, the study endeavors to: present a conceptual and terminological definition of “the establishment of the Qur’an” and, consequently, the “scientific establishment of the Qur’an”; analyze the status of knowledge and similar concepts in the Noble Qur’an; clarify the necessity of the scientific establishment of the Qur’an with reference to Qur’anic texts, prophetic traditions, and rational analysis; critique




18                                                                      Islamic Governance Studies, Vol. 1, No. 2, 2025




and evaluate various views concerning the relationship between the Qur’an and the sciences; and, ultimately, propose a rational framework for utilizing the Qur’an’s potential in guiding and reforming the humanities and other epistemic fields. The methodology of the research is descriptive-analytical with an ijtihād-based approach. Data were collected from library sources, including the Noble Qur’an, authoritative exegetical works, writings of contemporary scholars, statements of the Supreme Leader, and sources on the philosophy of science and methodology. Data analysis was conducted in several stages: first, the extraction of key concepts from the Qur’an and authoritative sources; then, a comparative study of exegetes’ and thinkers’ views and approaches concerning the Qur’an’s scientific scope; thereafter, a systematic critique of existing extremist and reductionist approaches; and finally, the delineation of the actual scope of the scientific establishment of the Qur’an with due consideration of the ontological, epistemological, and methodological foundations of Islam. In this process, the method of “interpreting the Qur’an through the Qur’an” was employed to elucidate relevant verses, and analyses
were integrated with contemporary scientific considerations in the humanities and methodological debates. The findings indicate that the concept of “establishment” in both its linguistic and technical senses denotes upholding and fulfilling fully the rights of a matter until all its effects are realized; accordingly, the “establishment of the Qur’an” means the comprehensive implementation of the Qur’an’s doctrinal, ethical, practical, and scientific teachings at both individual and social levels. The “scientific establishment of the Qur’an” refers to the continuous application of its scientific teachings to diverse fields of knowledge and the orientation of the processes of knowledge production and evaluation based on revelatory foundations. The analysis of the terms “ʿilm” (knowledge) and related concepts in the Qur’an demonstrates that, from a revelatory standpoint, knowledge is synonymous with certainty, and the Qur’an categorically rejects adherence to non-knowledge, including conjecture, doubt, and illusion. Descriptions of the Qur’an as a “Book of Knowledge,” “Light,” “Proof,” and “Wise” affirm the necessity of paying attention to its scientific dimension. These attributes indicate that the Qur’an’s teachings are inherently clear and firm, capable of accurately unveiling external realities. Examination of the Qur’an’s mission further shows that its guidance is not confined to eschatological and spiritual values but also encompasses the organization of worldly life, the establishment of a just social order, economic justice, the fight against corruption, preservation of unity and independence, and resistance to tyranny (ṭāghūt). Such a comprehensive approach renders the scientific establishment of the Qur’an one of the essential pillars of its overall establishment. From the perspective of approaches, extremist tendencies—such as those of exegetes who seek all natural and empirical sciences in the Qur’an—have erred due to lack of methodological rigor and disregard for the apparent meanings and contexts of the verses; conversely, reductionist tendencies, by neglecting the Qur’an’s unifying and comprehensive potential, present it merely as a book of ethics and the hereafter. Both approaches deviate from the correct foundation and have failed to provide a balanced and valid framework. The findings of this research reveal that the scientific establishment of the Qur’an requires the adoption of a disciplined scientific method that, while preserving the sanctity of the revelatory text, harnesses its potential
to enrich the sciences, especially the humanities. This method must acknowledge the interaction of reason, experience, and revelation, and avoid both the hasty imposition of scientific data upon the verses and the complete denial of the Qur’an’s relation to the sciences. Ultimately, the study concludes that the scientific establishment of the Qur’an is not merely a cultural recommendation but a strategic necessity for reviving the epistemic identity of the Islamic world and for generating Islamic humanities. This requires reengineering the educational and research system, fostering active connections between the seminary and the university, training interdisciplinary Qur’anic scholars, and establishing specialized institutions for comparative research between the Qur’an and the sciences. Such an approach can, while safeguarding the authenticity of revelation, liberate the sciences from purely materialist frameworks and guide them toward comprehensive human felicity—both worldly and otherworldly.