Introduction
Hermeneutics, meaning “to interpret,” has its roots in the Greek word “hermeneuein” and was first utilized in the 1670s. This field emerged as a theory of understanding during the Renaissance, particularly in the 19th and 20th centuries, with the works of Friedrich Schleiermacher and August Böck. Hermeneutics examines the process of understanding a text and the concept of understanding itself, and it is recognized as a central issue in contemporary discourse. This science can be analyzed from various perspectives, including application, historical period, and content.
From the perspective of application, hermeneutics is divided into two categories: “textual hermeneutics” and “philosophical hermeneutics,” with the former focusing on text interpretation and the latter on ontology. Historically, hermeneutics is categorized into three periods: classical, modern, and postmodern, each with its own distinct characteristics. In the classical period, absolutism prevails, while the modern period emphasizes relativism and the diversity of interpretations. Postmodern hermeneutics critiques the modern era and stresses the absence of absolute meanings. In terms of content, hermeneutics encompasses various approaches that can be categorized as author-centered, text-centered, or interpreter-centered.
Research background
Hermeneutics, as the science of interpretation and understanding texts, has undergone significant transformations throughout history. In this context, Schleiermacher’s methodological hermeneutics is recognized as a pivotal point in this field. Schleiermacher sought to uncover the hidden and ultimate meanings of texts and believed that every science has its specific theoretical tools; however, beneath these differences lies a fundamental unity (Schleiermacher, 1998: 5). This approach to text interpretation, especially in religious and philosophical texts, has been emphasized in the works of various thinkers such as Emilio Betti and Hans-Georg Gadamer. Betti stresses the importance of interpreters’ efforts to reconstruct the author’s intentions and believes that regional traditions in hermeneutics should be respected (Betti, 1990: 347).
Among Arab thinkers, Muhammad Amara simplistically rejects Western hermeneutics, arguing that it is rooted in Western traditions that differ from Islamic traditions (Syamsuddin, 2021). In Iran, figures like Talaghani and Motahhari have engaged in Quranic interpretation, each with their unique approaches to hermeneutics and semantics. Talaghani paid attention to the time and place of revelation and its impact on religious texts (Jafari, 1390), while Motahhari views the interpreter as a receiver of the text’s message, focusing on understanding meaning (Motahhari, 1387: 40).
Philosophically, Heidegger’s hermeneutics is known as philosophical hermeneutics, emphasizing ontology and interpreting existence (Hadi Tehrani, 1385: 171). Ricoeur and Arkoun have also contributed to this field, emphasizing the importance of historical and social contexts in understanding texts (Arkoun, 2002: 89). Arkoun, as a radical critic of Islamic tradition, examines the influence of historicism on sacred texts, while Abu Zayd advocates for a humanistic interpretation of the Quran, asserting that the Quran should be interpreted based on scientific principles (Nasr Abu Zayd, 2010).
In modern hermeneutics, Dilthey has focused on organizing and refining principles and rules, shifting the question of understanding texts to the understanding of human manifestations (Blayser, 1380: 23). Additionally, Gadamer’s and Strauss’s hermeneutics explore the author’s intention and the independence of textual meaning, striving to view interpretation as a dynamic act (Hadi Tehrani, 1385: 201).
Finally, postmodern hermeneutics addresses the impacts of deconstruction and individuality in text understanding, with Derrida and Palmer emphasizing the importance of preconceptions in the interpretation process (Derrida, 2006; Palmer, 1377: 204-205). These developments and perspectives illustrate the complexity and diversity in the processes of interpreting and understanding texts, highlighting the necessity of considering historical, cultural, and social contexts in this endeavor.
Research method
This research is descriptive in nature and employs content analysis as its primary method. It utilizes a library-based approach for data collection, which involves the initial examination of written sources, including theses, books, articles, and journals. In cases where additional information is required or ambiguities and conflicts arise, interviews are conducted with prominent figures and critics within the relevant discourse.
The present study begins with a descriptive exploration of methodological studies in contemporary Quranic research. It aims to identify and analyze these studies, assessing each one through a genealogical lens. If a study is considered a distinct current, it will be evaluated through thematic analysis, examining the relationships between different currents and how they interact with one another. This approach allows for a comprehensive understanding of relativism and absolutism within the hermeneutical paradigm of contemporary Quranic studies.
Result
Based on the findings of this research, the following conclusions can be drawn:

Influence of Philosophical Hermeneutics in the Islamic World: In the late 19th century, the interaction between scholars in the Islamic world and Orientalists had significant effects on their perspectives and thoughts. This interaction facilitated a shift from traditional interpretation towards philosophical hermeneutics and, in some cases, methodological hermeneutics. This change reflects profound transformations in interpretative approaches and a new outlook on sacred texts.
Dominance of Relativism over Absolutism: Among non-Iranian scholars, adherence to philosophical hermeneutics with a modern historical approach has shown the greatest inclination. This indicates a focus on author-centered interpretation and free interpretation of texts. Relativism in interpretations prevails, preventing the monopolization of meaning.
Focus on Text and Author in Iran: Among Iranian scholars, adherence to methodological hermeneutics with a modern historical approach is more prevalent. This signifies a greater emphasis on the text itself and the author’s perspective. However, there has been less attention to relativism and the possibility of multiple interpretations, and this issue has not emerged as a strong current.
Existence of a Bipolarity among Iranian Scholars: There is a strong bipolarity among Iranian scholars between followers of methodological hermeneutics and proponents of philosophical hermeneutics with a postmodern historical approach. These two groups typically engage in debates and discussions in a bipolar manner, contributing to the continuity of discussions and the diversity of viewpoints in this field.
Influence of Orientalists: The hermeneutical approaches among Muslim scholars have clearly been influenced by Orientalists. This influence has contributed to the formation and development of hermeneutics in the Islamic world, leading to the creation of a new intellectual space.