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DOI NUMBER: 10.17540/hikmet.2017.60

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Hikmet Yurdu, Yıl: 10, C: 10, Sayı: 20, Ocak – Haziran, 2017/2, ss. 51 - 86

METHODOLOGY AND PROBLEMS IN PSYCHOLOGICAL

HERMENEUTICS

- A Psychological Approach to Qur’ān

Prof. Dr. Abdurrahman Kasapoğlu

İnönü Üniversitesi İlahiyat Fakültesi

[email protected]

Öz:

Psikolojik Tefsirde Yöntem ve Problemler

–Kur’an’a Psikolojik Yaklaşım-

Bu araştırmada, psikolojik tefsirin tespit edilebilen yöntemleri ele alınacak-

tır. Psikolojik tefsir alanıyla ilgilenenler, bu sahada uygulanacak yöntemlere, uyu-

lacak usûllere ilişkin birtakım görüşler ortaya koymuşlardır. Psikolojik tefsir ya-

parken izlemiş oldukları metot hakkında açıklamalar yapmışlardır. Gerek bu açık-

lamalardan gerekse fiilî olarak eserlerinde izlemiş oldukları yöntemlerden hareket-

le psikolojik tefsirin metodolojisine ilişkin bazı tespitler yapmak mümkündür.

Psikolojik tefsirin problemleri iki başlık altında ele alınabilir. Bunlardan biri-

si, tefsirin modern psikolojiyle olan ilişkisinden kaynaklanır. Aralarında, muhteva,

amaç, yöntem, düzey ve derinlik bakımından bazı farklılıklar bulunan tefsir ile

modern psikolojinin ilişki içerisinde olması, tefsirin modern psikolojiden yarar-

lanması bazı problemleri de beraberinde getirmektedir. Araştırmada, modern psi-

kolojinin verilerinin, Kur’an tefsirinde başvuru kaynakları arasında kullanılması-

nın doğurduğu problemler ortaya konulacaktır. Psikolojik tefsirin genel problem-

lerinden ikincisi ise, eleştirilebilir yanlarının olmasıdır. Bilindiği gibi, hangi alanda

olursa olsun, belli ekollerin, akımların, yöntemlerin getirmiş oldukları avantajların

yanında, eleştirilebilir eksiklikleri, çelişkileri bulunabilmektedir. Anahtar Kelimeler: Tefsir, Psikolojik Tefsir, Hermenötik, Tefsir Usulü,

Kur’an.

Abstract:

The present study attempts to determine the methods of psychological

hermeneutics. We have attempted to establish the related methods based on the

views and applications by researchers with an interest in psychological hermeneu-

tics. Concluded determinations are not the final destination in this field. Deter-

mined methods are not absolute and constant. We hope that with future additions

or subtractions, psychological hermeneutics methodology will be determined con-

clusively and thus, would obtain a permanent system.

A substantial literature has accumulated in the field of psychological her-

meneutics. This fact necessitates the development of a specific methodology sys-

tem for future psychological hermeneutics studies. Based on the methods devel-

oped by psychological hermeneutics studies conducted so far and methods devel-

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52 Methodology And Problems In Psychologıcal Hermeneutics


oped by other schools of commentary, it is possible to establish a specific method-

ology in this field.

Key Words: Hermenoutics; Phsycologycal Aprroach, Phsycologycal com-

mentary, Qur’ān, Commetary of Qur’ān.

Introduction

We are able to exhibit the methods of psychological hermeneutics, which was de-

fined as “a comprehension and commentary activity that aims to interpret concepts and

descriptions in the Qur’ān that entreat the psychological aspect of individual such as

emotions, thoughts and behavior, to reveal psychological processes that are used in

teaching general rules and principles that were included in the divine message provided

for the people, and attempts to demonstrate that all values related to the faith and prac-

tices proposed by the religion,”1 based on both classical commentaries and new perspec-

tives and data that emerged in our age.

Identified methods of psychological hermeneutics will be scrutinized in this

study. Also, the relationships among this method, which is an interdisciplinary study

related to the problems of psychological hermeneutics, and modern psychology and

religious psychology will be elaborated. Sore points and reproachable aspects of the

method of psychological hermeneutics, as it exists in any methodology, will also be dis-

cussed.

I. Methods in Psychological Hermeneutics

Psychological hermeneutics scholars have expressed certain views on methods

that should be applied in this field and the procedures that should be followed. They

also have explained the method they followed while conducting psychological herme-

neutic studies. It is possible to determine basic rules based on both their explanations

and the actual routes they followed in their work about the methodology of psychologi-

cal hermeneutics.

To study human psychology and types of individuals in the Qur’ān, a prelimi-

nary providence and a general knowledge base are required. The researcher should be

equipped in Islamic methods and resources. It is necessary to have detailed knowledge

1 Abdurrahman Kasapoğlu, “Kur’an’ın Psikolojik Tefsiri”, İnönü Üniversitesi İlahiyat Fakültesi Dergisi”,

No: 2/1, 2011.




Prof. Dr. Abdurrahman Kasapoğlu 53

on Islamic methods and resources to identify the principles of Islamic psychology. Only

then, they could be determined.2

1. Examining the Verses Based on Qur’ānic Perspective

Research in psychology should be conducted with an Islamic perspective.3 It

should be kept in mind that psychological concepts mentioned in the verses could only

be understood correctly when they are approached with a Qur’ānic perspective.4 The

initial task in any psychological analysis of the Qur’ān is to determine the Qur’ānic ter-

minology within its own meaning frame.

In Qur’ānic psychology studies, the Qur’ān and hadith should be considered as

the main sources of our information on humans. The canon of Islamic psychology

should be the Qur’ān and hadith.5

If a psychological phenomenon or concept mentioned in the Qur’ān was identi-

fied and interpreted by the Prophet (peace be upon him), psychological hermeneutics

should be centered on this interpretation for the related verse. The direct or indirect in-

formation in the Sunnah related to psychological expressions and descriptions found in

the Qur’ān should be considered as fundamental for the interpretation of the related

verse. It is known that certain commentaries that the glossator could not deduct from the

verse context or by other hermeneutics methods were in fact made by His Holiness the

Prophet. These type of commentaries of the verses with psychological content that could

be considered as out of context by the reader and glossator of the Qur’ān have great val-

ue in the interpretation of the Qur’ān.

2. Having the Qur’ānic Science Knowledge Necessary for Hermeneutics

Specifically, the glossator, who engages in holistic / continuous commentary,

means that s/he took over the task of interpreting the whole of the Qur’ān. Thus, it was

expected of the glossators to have background in fields such as psychology, sociology,

and education that are within the realm of the verses under scrutiny. However, being an

expert in these disciplines does not guarantee that the individual would interpret the

2 Nizâr el-Ânî, el-İslâm ve İlmu’n-Nefs, Mektebu’t-Tevzî’ fi’l-Âlemi’l-Arabî, Beyrut, 2008, p. 98; Ahmet Coş-

kun, Sohbetler ve Hatıralar, Türkiye Diyanet Vakfı Kayseri Şubesi Yayınları, Kayseri, 1996, p. 32. 3 el-Ânî, p. 98. 4 el-Ânî, p. 42. 5 Hasan Muhammed Sânî, “İlmü’n-Nefsi’l-İslâm Beyne’l-İlmi ve’d-Dîn”, Mecelletü Külliyeti’t-Terbiye: et-

Terbiyetü ve İlmü’n-Nefs, sayı: 17/2, Kâhire, 1993; el-Ânî, pesas al. 97.



Qur’ān accurately. The glossator should also be proficient in the hermeneutics method,

also called “Qur’ānic sciences,” and commentary methods developed by the canonists.6

3. Knowledge in Social Sciences and Especially Psychology

Psychological hermeneutics is a social scientific research above all. It would be

appropriate to assume educated providence and knowledge in addition to the principles

of effort, proficiency and honesty as a general rule within the context of social scientific

Qur’ān study.7

Qur’ān contemplates various humanistic realities. However, the statements on

these subjects were not detailed with a clear expression, only indicated in verses of diffe-

rent surah. To be proficient in human sciences would present various displays of the

connections between human phenomena for the Qur’ānic researcher. Thus, it would

make it possible for the researcher to comprehend the Qur’ānic verses more competently

and consistently.8 Infact, Emin el-Hûlî stated that psychological knowledge is essential to

understand and comprehend Qur’ānic verses. He considered knowledge in the sciences

of psychology and sociology a requirement for interpretation of the Qur’ān.9

In essence, it is not possible to consume divine word in meaning and content, in

other words to say the final word about it. Because, humans could only have a grasp of a

little part of the divine intent and reflections expressed in the Qur’ān. This reality en-

cumbers the individual to be in a constant effort of discovery and comprehension in the

presence of the Qur’ān. Thus, in addition to existing studies on explanation and inter-

pretation of the Qur’ān, it is necessary to utilize several tools available today such as

psychology, epistemology and art.10 Psychology is one of the tools that the modern age

provided to comprehend the Qur’ān better.

Studies have been conducted on the understanding of Qur’ān in the modern age

based on the results and theories proposed by social sciences – psychology, sociology,

etc. – that were developed in the West during the last two centuries. The statements in

the Qur’ān on humans and the society could be discussed based on the comparative

findings of humanities and social sciences as a factor and application of these studies. In

6 Murat Sülün, Kur’an Kılavuzu: Mutlak Gerçeğin Sesi, Ensar Neşriyat, İstanbul, 2011, p. 191. 7 Mehmet Atalay, Kur’an’a Psikoloji ile Bakmak,İz Yayıncılık, İstanbul, 2012, p. 300. 8 Ali Ekber Babaî, Gulam Ali Azizi Kia, Mücteba Ruhani Rad, Kur’an Tefsiri Metodolojisi, Çev. Mikail Gürel,

el-Mustafa Yayınları, İstanbul, 2013, p. 442-443. 9 Burhan Atsız, Modern Dönemde Kur’an’a Yaklaşımlar Bağlamında Edebi Tefsir Metodu ve Emin El-Huli, (Unp-

rinted dissertation), Atatürk Üniversitesi Sosyal Bilimler Enstitüsü, Erzurum, 2008, pp. 128, 142. 10 Sâdık Kılıç, Kur’an Dildeki Sonsuz Mucize, Gelenek Yayınları, İstanbul, 2003, p. 222.





understanding the Qur’ānic data, the facts obtained in the field of psychology by the

modern civilization could be utilized. Among these facts, those that are not controversial

to Islamic principles and general objectives of Islam could be accepted. However, those

who would like to engage in hermeneutics should act knowing that “findings of the so-

cial sciences are not the absolute truth, but only commentaries.”11

To understand the truths indicated by the Qur’ān, one needs to be acquainted

with positive sciences wherever necessary. Social sciences are the primary prerequisite

for an accurate commentary today. It is impossible to ignore the contribution that ad-

vancing social sciences such as sociology, psychology, education, communications could

provide for the efforts of comprehending Qur’ān. Psychology occupies an important

position among these sciences that are directly related to human and social life. A Mus-

lim researcher in the field of psychology should have knowledge on modern psycholo-

gy. The researcher should learn about the subjects of modern psychology, its historical

development, points of discussion and outcomes comprehensively and in detail. While

vestigating the Islamic perspective in psychology, the researcher should utilize modern

psychological findings. There are no reasons that should stop to conduct such as synthe-

sis. All psychological schools that provide in depth knowledge should be utilized. How-

ever, the following condition should be obeyed: During the research, the first and the

last source of opinion should be only the Qur’ān.12

As it is known, “Qur’ānic sciences” include the knowledge and the resources that

need to be referred when comprehending the Qur’ān; they indicate what to look for

when attempting to understand Qur’ān. Psychology is among the disciplines that could

be referred when attempting to understand Qur’ān. Social sciences such as psychology

are included in Qur’ānic hermeneutics via analogy. Instead of being essential resources,

these were considered as secondary resources that have to be dependent (up)on an es-

sential. Since the Qur’ān sheds light on sciences like psychology, the scientific heritage

that has been formed within the context of historical developments was included among

11 Hasan Onat ve diğerleri, İlahiyat Önlisans Programı:Dine Yeni Yaklaşımlar, Anadolu Üniversitesi Yayını,

Eskişehir, 2005, p. 33; Gazalî, p. 78. 12 Süleyman Ateş, İslâm’a İtirazlar ve Kur’ân-ı Kerim’den Cevaplar, Emel Matbaası, Ankara, 1971, p. 205; Abdul-

lah Aygün, “Şâtıbî’nin Kur’an’ın Ümmiliği ve İlmî Tefsir Görüşleri Üzerine Bir Değerlendirme”, Usûl:

İslâm Araştırmaları, sayı: 7, 2007, p. 166; Muhammed Aydın, “Âyetleri Yorumlamada Düşülen Hatalar

Üzerine Bir İnceleme”, Sakarya Üniversitesi İlahiyat Fakültesi Dergisi, sayı: 4, 2001, p. 116-120; Muham-

med Kutub, İnsan Psikolojisi Üzerine Etüdler, Çev. Bekir Karlığa, İşaret Yayınları, İstanbul, 1992, p. 17-18;

el-Ânî, p. 97.



the sciences to be used in Qur’ānic comprehension, which were called “Qur’ānic scienc-

es.”13

By processing and shaping the human dimensions of the heart and the soul, the

Qur’ān points out the modus operandi of the psychological laws. And thus, these

Qur’ānic verses that concentrate on human psychology could be accurately interpreted

by achieving psychology formation. These verses could not be deciphered only by

knowledge in Arabic language, one needs to have psychological knowledge as well. For

instance, students that would study in the field of hermeneutics should also study other

scientific fields. For example, those who would work in psychological hermeneutics

should study psychology. Thus, it would be observed that, those who would study in

this field would comprehend Qur’ān comprehensively and in depth and could author

effective works. It is possible for the experts in the discipline of psychology to conduct

collaborative studies with hermeneutics experts on verses about human psychology.14

The science of hermeneutics that aims for accurate comprehension and commen-

tary of Qur’ānic verses have a connection with all sciences related to the verses. The sci-

ence of hermeneutics that aims at comprehending Qur’ān using objective methods refers

to psychology and other sciences within the context of scientific subjects that are men-

tioned in the verses. The individual who attempts to comprehend and interpret Qur’ān

should have sufficient knowledge and be interested in psychology and similar fields in

addition to classical sciences.15

Muhammed Hamdi Yazır from Elmalı, calls on all who study on Qur’ānic scienc-

es to have a close interest in psychology. He states that, to comprehend Qur’ānic verses

completely / accurately, one has to be “fakîhunnefs / marifetunnefs,” in other words one

needs to be fluent in the science of psychology.16 Those who specially study “psycholog-

13 Erdoğan Baş, “Kur’ân İlimlerinin Doğuşu ve Tarihî Gelişimi”, Kur’ân ve Tefsir Araştırmaları – III Tartış-

malı İlmî Toplantı, (14-15 Ekim 2000), İstanbul, 2002, p. 22; Sıddık Baysal, “Tanımları Üzerinden Tefsir

İlminin Mahiyetine İlişkin Bir Değerlendirme”, Dini Araştırmalar, sayı: 18/47, 2015, p. 237; M. Suat Mer-

toğlu, “Tefsir Tarihinde Dikkatlerden Kaçan Bir Eser: Üdfüvî’nin el-İstiğnâ fî Ulûmi’l-Kur’ân’ı ve Eserin

Mukaddimesi ile Fâtiha Sûresi Tefsirinin İlmî Neşri”, İslâm Araştırmaları Dergisi, sayı: 25, 2011, p. 60-61. 14 Abdulkerim Seber, “Konulu Tefsir Metodunun Teorik ve Pratik Problemlerine Dair Bazı Çözüm Önerile-

ri”, D.E.Ü.İ.F. Dergisi, sayı: 30, 2009, p. 161; Bayraktar Bayraklı, “Kur’an ve Eğitim”, Kur’an ve Tefsir

Araştırmaları - I Tartışmalı İlmi Toplantılar Dizisi, İstanbul, 2000, pp. 64-65, 67. 15 Abdulhamit Birışık, “Tefsir İlminin Ortaya Çıkışı ve Diğer İslâmî İlimlerle İlişkisi”, İslâmî İlimlerde Meto-

doloji/Usûl – V, Tartışmalı İlmî İhtisas Toplantısı, (18-19 Ocak 2014) İstanbul, 2014, p. 59; Murat Sülün,

“Tefsir İlim Midir? Nasıl Bir İlimdir?”, İslâmî İlimlerde Metodoloji/Usûl – III, Tartışmalı İlmî İhtisas Top-

lantısı, (15-16 Mayıs 2010), İstanbul, 2011, pp. 18-19. 16 İbrahim Gürses, “Elmalı’lı Tefsiri’nde İnsan ve Davranışı”, Uludağ Üniversitesi İlâhiyat Fakültesi Dergisi,

sayı: 2, 2001, p. 163.





ical hermeneutics,” those who are interested in the meanings of the verses on human

psychology should have knowledge in psychological sciences, and in fact, should follow

the scientific developments in this field.

Thus, when Muhammed Osman Necati was working on his book el-Kur’ân ve İl-

mu’n-Nefs, which is one of the initial serious examples of psychological hermeneutics,

tried to achieve his goal by comparing the Qur’ānic psychological concepts to the con-

cepts found in the science of psychology. He aimed to create a special theory to form a

compliance between the basic research data on human personality and Qur’ānic mes-

sages.17 Furthermore, other scholars identified psychological elements in the verses they

studies and attempted to interpret these verses using the psychological data. They uti-

lized psychology and social psychology literature in interpretation of the verses they

studied.18

In Qur’ānic research, use of findings obtained in the field of psychology, directly

could lead the researcher to take a defensive position. This could result in an unproduc-

tive study. Because, the psychological data are prone to change and to be perceived dif-

ferently with every changing moment. Instead, the use of the psychological perspective

that was fed by the history of psychology, main concepts and theories and research

methods was considered unnecessary more appropriate.19

4. Abstaining from Arguing That Commentaries Based on the Qur’ān – Psychology Relationship Are Absolute and Final Results

It should not be claimed that commentaries based on Qur’ān – psychology rela-

tionship were definitive and final conclusions. It should be kept in mind that such com-

mentaries are only preferences made on one or two possible meanings as per the style of

the Qur’ān. In fact, no one is able to comprehend the divine book in full. No individual,

including those having any kind of scientific knowledge, including psychology, has the

last word on Qur’ānic verses. For the Qur’ān discloses something new in every age, to

each individual and society.20

While conducting psychological hermeneutics studies, to utilize the findings of

modern psychology obtained as a result of a quest for the truth, would give no harm to

17 Muhammed Osman Necati, el-Kur’ân ve İlmü’n-Nefs, Dâru’ş-Şurûk, Kâhire, 2001, p. 10, 22. 18 Mehmet Yolcu, Kur’an’da İnkâr Psikolojisi, Çıra Yayınları, İstanbul, 2004, p. 12; Garip Demirel, Kur’an-ı

Kerim’de Kadın ve Psikolojisi, (Unprinted Master’s Thesis), Konya, 2010, p. 2. 19 Atalay, p. 299. 20 Sülün, Kur’an Kılavuzu: Mutlak Gerçeğin Sesi, p. 171; Kasapoğlu, Kur’an’da İnsan Psikolojisi, Yalnızkurt Ya-

yınları, İstanbul, 1997, p. 102.



the efforts of accurately understanding the Qur’ān. Because, the truth that could be at-

tained by the research that investigate humans is only what Qur’ān declared.

5. Acting Prudent in Using Psychological Research Findings as an Auxil-iary Information Source in Hermeneutics

The glossator should show prudence in using the findings of psychological re-

search that the glossator is not sure about the core or the accuracy of as auxilary infor-

mation source in hermeneutics. The glossator should take the claims that the research

methods used in sciences such as psychology, psychoanalysis and sociology are less reli-

able and more subjective when compared to positive and technological sciences.21

6. Abstaining from Unfounded and Compelling Commentaries That Could Contradict the Spirit of Qur’ān

It is true that in interpretation of especially certain Qur’ānic verses, it is necessary

to utilize scientific branches such as psychology and social psychology. However, while

doing that, false displays and implications that could contradict the spirit of Qur’ān

should be avoided. It should be always kept in mind when conducting a psychological

hermeneutics study that it is primarily a Qur’ānic research, not a psychological one.

Compelling and unfounded implications should be avoided in commentaries. In this

matter, unique methodology of the Qur’ān should be predicated upon and the commen-

taries and assessments should be in line with Arabic grammar and logic. Previous com-

mentaries of the subject matter should be referred, these should not be alienated.22

7. Abstaining from Turning the Hermeneutics Study into a Psychologi-cal Study

It is accepted that, in addition to several other functions, Qur’ānic commentary

has a psychological function as well. However, while performing the psychological func-

tion of hermeneutics, the study should not be transferred into a psychological study, it

should remain a commentary on verses of Qur’ān. Psychological interpretation could

only be accepted when conducted in essence of the Qur’ān.23

21 Ahmed Yüksel Özemre, Çağdaş İlmî Tefsirde Vehmin Egemenliği, Etkileşim Yayınları, İstanbul, 2006, p. 75,

204. 22 Celalettin Divlekçi, “Zina Hakkındaki Bir Âyetin İletişim Psikolojisi Açısından Tahlili”, Türkiye Günlüğü,

sayı: 34, 1995, p. 63; Kasapoğlu, Kur’an’da İnsan Psikolojisi, p. 101. 23 For this view of Sadık Kılıç, see İsmail Çalışkan, “Sempozyum Değerlendirmesi: I. Tefsir Anabilim Dalı

Koordinasyon Toplantısı ve Tefsir Anabilim Dalı Eğitim-Öğretim Problemleri Sempozyumu”, (11-12 Ha-

ziran 2005, Van), Cumhuriyet Üniversitesi İlahiyat Fakültesi Dergisi, sayı: X/2, 2006, p. 276-277.





8. Utilizing Religious Psychology and Other Related Similar Disciplines

The relations of the individual with metaphysics, in other words the matters of

faith and prayer occupy a significant space in the Qur’ān. The field of faith and prayer

consists of purely psychological processes with respect to motives and functions. Reli-

gious psychology, religious phenomenology, religious philosophy, and even history of

religion and the discipline of theology should play a part in psychological interpretation

of verses on faith and prayer. Because, in the field of faith and prayer, religious thought,

religious vision, religious experience, religious behavior, religious symbols are not

among the research subjects of general psychology. These should be considered within

the realm of religious psychology and religious philosophy. At that stage, psychology is

replaced by the above mentioned scientific disciplines.

9. Conducting Analyses Based on Scientific Knowledge Available in Qur’ānic Psychology

Recent increase in the interest in human psychology in Qur’ānic texts resulted in

several studies on the subject. Although most of these studies were honest efforts, lack of

psychological background, methodological formation, and scientific deductions are

prevalent. Thus, it is necessary to conduct studies that would present Qur’ānic psychol-

ogy data supported by concepts, hypotheses and theories that would shed light on em-

pirical research, and thus, analyses and comparisons should be conducted based on sci-

entific knowledge to arrive at novel commentaries.24

While making references to concrete behavior of individuals, Qur’ān established

these with permanent psychological structures. It contains concepts such as “nafs” and

“qalb”25 that reflects the structural integrity of human psychology. Thus, the data on

humans included in the Qur’ān are in need of research from many aspects and using

modern scientific principles and methods and to achieve a systematic integrity.

10. Utilizing the General Psychological Knowledge in Islamic Culture

In addition to utilizing the modern psychological data in psychological interpre-

tation of Qur’ān, it would not be fair to ignore the classical resources of psychological

knowledge in Islamic culture. Attention should be paid to the human vision of Islamic

philosophers, also perceptions of Sufi and Islamic ethics disciplines on human should be

considered.

24 Hayati Hökelekli, İslâm Psikolojisi Yazıları, Dem Yayınları, İstanbul, 2009, p. 44-45. 25 Soul and heart.



The works of Muslim scientists in the field of Islamic psychology should be stud-

ies while working on psychological hermeneutics. The researcher would concentrate her

or his thoughts / views on the psychological knowledge available in Islamic culture at

this stage.26 Furthermore, the past Qur’ān hermeneutics knowledge is the most signifi-

cant source of psychological hermeneutics. The commentaries that developed through

the generations by feeding from the previous one are a rich and unlimited basin for psy-

chological hermeneutics. In fact, one of the objectives of the psychological hermeneutic is

to feature and make visible this historical knowledge, and render it distinguishable. It is

not possible to conduct psychological hermeneutics that is independent from the

knowledge provided by the history of commentary.

11. Refusing Irreproachability of the Science of Psychology and to Criti-cize When Necessary

Furthermore, the researcher should accept that it is possible to criticize the sci-

ence of psychology. The researcher should be able to criticize psychological subjects

within the direction of Islamic resources if necessary. Psychological hermeneutics stud-

ies should not be limited by the data provided by psychological schools of thought. Be-

cause, considering the spiritual conditions of individuals is not the monopoly of psy-

chology. In addition, the arguments of the psychologist are not the perfect arguments on

the subject. Thus, the researcher should utilize the observation method in its broadest

sense.27

12. Nested Nature of Psychological Research on Qur’ān and Literature and Rhetoric

Research on human qualities within the framework of Qur’ān necessitates a sig-

nificant degree of psychological accumulation. Because, most the material provided by

Qur’ān about humans realize on a psychological basis. However, in a study that would

be conducted on these type of psychological data provided by Qur’ān, an approach that

would utilize data on subjects such as “supernatural” should be included. Any study

that would be conducted on Qur’ān should be integrated with literature and rhetoric.28

13. Including Verses Unrelated to Psychology in the Psychological Analysis When Necessary

When studying psychological hermeneutics, primarily the expressions that de-

scribe human psychology both conceptually and using direct statements. In addition, an

26 el-Ânî, p. 98. 27 Muhammed Kutub, p. 17-18; el-Ânî, p. 98. 28 Hayati Aydın, Kur’an’da İnsan Psikolojisi, Timaş Yayınları, İstanbul, 1999, pp. 20-21.





attempt should be made to identify psychological themes narrated in the Qur’ān and

embedded in several events and historical sections, or subjects that are not directly relat-

ed to psychology.

14. Using Topical Hermeneutics Methods Effectively

We know that generally the studies in the field of psychological hermeneutics are

conducted as topical hermeneutics studies as a modern tendency. The works authored in

the field of psychological hermeneutics are the most significant evidence for that state-

ment. Thus, the methodology of topical hermeneutics studies became prominent among

the psychological hermeneutics studies.

The initial task in a topical hermeneutics study is the selection of the subject.

Then, the limits of the topic are identified. The objective of the study is determined. In all

stages of the study, the integrity of the Qur’ān is considered. A comprehensive title is

assigned for the subject of the research. Related verses are collected. If necessary, the

verses are ordered by “nüzûl” (according to the chronological order).29 Semantic analysis

of the concepts related to the subject is conducted. Undertaken verses are investigated at

their original context in the Qur’ān. Primary and secondary elements of the subject are

identified. A subject outline including sections and subsections is prepared. The contro-

versies that seem to exist among the verses are removed. The hadiths of His Holiness

The Prophet and past cultural knowledge are referred. All hermeneutics types and pre-

vious hermeneutics studies on the research subject and field experts are considered. Sci-

entific research methods are used in the analysis of the subject. Topical hermeneutics

researcher stays clear of stereotypes and unnecessary details.

15. Effective Use of Semantic Analysis Method

Semantic analysis method is the basis of both the Qur’ānic research and psycho-

logical hermeneutics.

II. “Psychological Hermeneutics” as an Interdisciplinary Study

Interdisciplinary studies are those conducted in communication and association

of hermeneutics with other fields of Islamic sciences such as hadith, Islamic jurispru-

dence, kalam, and mysticism. But fundamentally, it corresponds to conducting studies

using the methods and content of social and positive sciences outside the scope of theol-

ogy. It includes analyses conducted using one or more social and numerical sciences

29 The order of inspiration.



related to the scrutinized subject matter in the Qur’ānic platform. Thus, studies that es-

pecially utilized sociology and psychology and at some extent philosophy were con-

ducted in Turkey.30 It could be observed that similar approaches were used in other

studies conducted in the Islam world.

It could be argued that psychological hermeneutics studies are based on the rela-

tionship and association between hermeneutics and the science of psychology and it is

one of the interdisciplinary study methods. In such a study, hermeneutics is in relation-

ship with other disciplines that have psychological content such as social psychology

and psychology of religion.

III. The Relationship Between Psychological Hermeneutics and “Psy-

chology of Religion”

There are things that hermeneutics, especially the psychological hermeneutics

needs in psychology of religion, as well as there are things that psychology of religion

needs in psychological hermeneutics. Approaching Qur’ān with a “religious psychologi-

cal” point of view would greatly contribute to the comprehension and correct interpreta-

tion of the Qur’ān.

Psychology of religion is a scientific field that investigates psychological factors

behind personal religious attitudes and behavior of individuals and their psychological

outcomes based on scientific principles.31

Qur’ān is a divine text that is the essential and main source of the reality of “reli-

gion.” Thus, when we associate the phenomena of “Qur’ān” and “psychology,” we in

fact associate the concepts of “religion” and “psychology.” Hence, the path of Qur’ānic

psychology intersects with the psychology of religion. By considering the main differ-

ences between psychological hermeneutics and psychology of religion, including the

methodology, the term of “religious psychology” was utilized. And “psychological her-

meneutics” was classified under that category. Thus, “psychological hermeneutics” and

“psychology of religion” were differentiated.

It was argued that psychological hermeneutics studies should be classified under

“religious psychology,” but not under “psychology of religion,” a field in social sciences.

Accordingly, it was proposed that studies titled “…… Psychology in Qur’ān” should be

30 Ömer Kara, “Türkiye’de Tefsir Akademyasının Gelişim Süreci -Tarihsel Dönemler, Akademik ‘Konu’

Kategorilerinin Analizi ve Problemlerimiz”, Tarihten Günümüze Kur’an’a Yaklaşımlar, 2010, p. 263. 31 Ümit Horozcu, Din Psikolojisi Ders Kitabı, Rağbet Yayınları, İstanbul, 2015, p. 45.





considered in the context of “religious psychology” with respect to paradigm and meth-

odology. It was stated that the fact that these studies include “theological thinking” or

“the researcher having a will to be in compliance with religious values” necessitate the

use of the term religious psychology.32

“Psychology of religion” is considered within the field and boundaries of theo-

logical sciences. Theological sciences give meaning to the external aspects of the reli-

gious life of a believer and are based on the source knowledge for these aspects about

religious beliefs and teachings. These form the basic reference points in understanding

the behavior of the members of that religion. Thus, basic theology, especially hermeneu-

tics, needs to consult the information provided by science. Theological sciences, includ-

ing hermeneutics, are all related to “psychology of religion.”33

Future studies in psychology of Qur’ān could provide an impetus for studies in

psychology of religion. In studies that would be conducted in Islamic societies, a further

specialization with unique characteristics such as “psychology of Islamic religion” could

be instated.34

Psychological analysis of Qur’ān would enable better understanding of the di-

vine text as well as contributing to psychology of religion in understanding religious

experiences of devout individuals.35

Several verses in Qur’ān that shed light to understanding human behavior are

known. It could be observed that the psychological value of these verses is extremely

significant in understanding the reasons for the behavior of Muslim individual and the

individual’s objectives accurately. Psychological analysis of these verses and other reli-

gious hadiths is considered within the realm of the “psychology of religion” as well.36

Under the light of the psychology of religion, there is a significant need for reinterpreta-

tion of Qur’ān and hadiths with a psychological approach far from the scientific con-

straints, and by displaying the necessary sensitivity for religious subjects. Concepts men-

tioned in Qur’ān, including spirit, self, human nature and normal-abnormal human

32 Üzeyir Ok, “Türkiye’de Din Psikolojisi: Neredeyiz ve Nereye Gidebiliriz?”, İslâmî Araştırmalar, sayı: 19/3,

2006, p. 445. 33 Hayati Hökelekli, Din Psikolojisine Giriş, Değerler Eğitimi Merkezi Yayınları, İstanbul, 2010, p. 19-21; Haya-

ti Hökelekli, “Din Psikolojisi Bilimi”, Din Psikolojisi, Editör: Hayati Hökelekli, Anadolu Üniversitesi Ya-

yını, Eskişehir, 2012, p. 6. 34 Kasapoğlu, Kur’an’da İnsan Psikolojisi,p. 102. 35 Ergün Tunç, Yaşanmış Tecrübeler Açısından Kur’an’ın İnsanı Etkileme Gücü, Süleyman Demirel Üniversitesi

Sosyal Bilimler Enstitüsü, (Unpublished dissertation), Isparta, 2010, p. i. 36 Sema Yılmaz, M. Doğan Karacoşkun, “Dinî Davranışlar ve İnançla İlişkisi”, Din Psikolojisi El Kitabı, Edi-

tör: Mustafa Doğan Karacoşkun, Grafiker Yayınları, Ankara, 2012, p. 149.



types, psychological faculties of man, dream, revelation, human nature, faith, polythe-

ism, discord, hypocrisy, repentance, apostasy in Islam, conversion, the true path, heresy,

direction, obedience, rebellion, sacrilege, slander, envy, hatred, revenge, forgiveness,

ethics, science, and confidence, should be addressed based on psychology of religion to

arrive at significant results.37

It is the task of psychology of religion to investigate and improve the typology of

religious life with respect to the framework of personality. Such studies are in significant

need in the world of Islam. Here, psychology of religion should scrutinize types of indi-

viduals and models mentioned in Qur’ān and by His Holiness Mohamad in one hand,

and in the other, it is obliged to demonstrate the types of piety that were experiences

since the birth of Islam and still being experienced and the lives of past and present im-

portant pious personalities. Thus, in addition to the types of individuals mentioned in

Qur’ān and hadiths, the personalities of primarily His Holiness Mohammad, the great

personalities in Islam, saints, Sufis, believers and alike would be analyzed psychological-

ly.38

It was heralded that Qur’ān was an admonition of Allah, a “cure” for doubt, dis-

tress and similar negative emotions and thoughts, a “true path” and “benediction” for

people, thus it was sent for the “relief,” “peace” and “quiescence” of the people. Psy-

chology of religion could also be utilized to demonstrate psychotherapy practiced in the

world of Islam under the guidance of the Qur’ān. Especially within the Islamic culture,

support of scientific developments could be obtained within the context of the guidance

of Qur’ān in spiritual health. Thus, emerging possibilities could be assessed with a psy-

chotherapeutic perspective. As well as serving the humankind, the objective of Qur’ān is

the same as psychotherapeutic psychology of religion. Therefore, psychology of religion

could contribute to the field of Qur’ān-centered theology.39

However, when examining human dispositions and behavior mentioned in

Qur’ān, one should not forget that there are effects that render “psychology of religion”

different from other areas of theology. The most important of these effects could be ex-

plained as follows: Psychology of religion aims to demonstrate the inherent factors for

the dispositions and behavior of individuals mentioned in Qur’ān and the processes that

37 Kerim Yavuz, “Din”, Türkiye Diyanet Vakfı İslâm Ansiklopedisi, T.D.V. Yayınları, Ankara, 1994, IX/341. 38 Kerim Yavuz, “Din Psikolojisinin Araştırma Alanları”, Atatürk Üniversitesi İlahiyat Fakültesi Dergisi,

Sayı: 5, 1982, p. 101. 39 Kerim Yavuz, “Günümüzde Din Psikolojisi”, Atatürk Üniversitesi İlahiyat Tetkikleri Dergisi, sayı: 8, 1988,

p. 257.





activate these factors. While fulfilling this aim, it steers away from a defensive approach.

Psychology of religion only reflects the subject matter of the scientific study as a deter-

mination. It does not engage in normative assessments or attitudes. It does not test the

accuracy or incorrectness of religious beliefs or claim a belief is righteous or vane. Psy-

chology of religion is not normative but descriptive. Since it has a descriptive character,

it investigates what happens, not what ought to happen.40

For a religion psychologist, only the results of her or his study methodology is

valid, since the premise is the scientific method. Psychologist investigates the effect of

religious verses and hadiths, but would not use them as evidence. For instance, a reli-

gion psychologist could include verses and hadiths on taking shelter in Allah in coping

with difficulties in her or his study and could investigate how the belief in these verses

and hadiths would affect the faithful. However, could not deduct that “verses and had-

iths were more successful in helping the faithful to cope with the difficulties in life than

they were with the non-faithful.”41

Today, theological sciences are classified as basic Islamic sciences and philosoph-

ical theological sciences. “Psychology of religion” is classified under philosophical theo-

logical sciences. Thus, a basic Islamic sciences expert could consider psychology of reli-

gion in humanities instead of a part of theological sciences by claiming that psychology

of religion is interested in psychology and ignored Qur’ān and hadith, which are main

sources of religion, in their studies. On the other hand, a psychologist could think psy-

chology of religion is a religious science – by considering the studies conducted in the

field – and should be classified among religious sciences.42

As it is known, psychology of religion had developed in the western world, simi-

lar to general psychology. During its formative stage, it was shaped with Western cul-

tural norms and positivist vision of the world. It would be natural that certain rules and

criteria of psychology of religion that was established and developed in the West would

not coincide with the beliefs, prayers, ethics and cultures of Muslims. Thus, there is a

need to build an Islamic psychology of religion. And the foundation of an Islamic psy-

chology should only include Qur’ānic and hadith data.

In Turkey, in the field of psychology of religion, Islamic concepts were investi-

gated only in graduate level studies. The number of scrutinized subjects are over 100. In

40 Yılmaz, Karacoşkun, p. 149; Horozcu, p. 52. 41 Horozcu, p. 52-53. 42 İlker Yenen, “Din Psikolojisi Alanında Türkiye’de Yapılan Bilimsel Faaliyetler Hakkında Bir Değerlendir-

me”, Türk Bilimsel Derlemeler Dergisi, sayı: 2/1, 2009, pp. 316-317.



addition to studies conducted directly on the subject, they were addressed with their

relations to other subjects in psychology as well. In this context, religious personalities,

religious text, religious concepts and religious rules were researched. Qur’ānic subjects

were prevalent. Over 20 subjects related to Qur’ān were investigated and these studies

were conducted over a large interval of time. There are also dissertations among these

studies which investigated psychological issues found in certain books on hermeneu-

tics.43

In the field of psychology of religion, there are also psycho-semantic studies that

investigated various concepts.44 There are further studies that analyzed Qur’ānic verses

on creation of the faith with respect to the psychology of religion.45

IV. Differences Between Psychological Hermeneutics and Empirical

Psychology

Psychology has a shorter past when compared to other sciences. It has been de-

fined in different ways during this short past. In the beginning, psychology was sup-

plementary to physical and biological sciences. First psychologists defined psychology

as the investigation of the cognitive structure and cognitive activity of individuals scien-

tifically based the field of study. As a result of the developments in behaviorism, psy-

chology was started to be defined as the scientific investigation of the behavior. Accord-

ing to the generally accepted approach that includes the analysis of both human and

animal behavior, psychology is a science that investigates human and animal behavior.

As a result of developments in cognitive and phenomenological psychology, definitions

of psychology started to include references to both behavior and cognitive processes.

Thus, cognitive psychology that scrutinizes cognitive processes such as human percep-

tion, memory processes and thinking. All these developments contributed to the current

definition of psychology. Hence, psychology is systematic and scientific investigation of

behavior and cognitive processes underlying these behavior.46

43 Kenan Sevinç, “Türkiye’de Din Psikolojisi Alanında Yapılan Lisansüstü Tezler Üzerine Bir İnceleme”,

Sakarya Üniversitesi İlahiyat Fakültesi Dergisi, sayı: XV/28 2013, p. 254-255. 44 As an Example see, Sultan Deniz, Kur’an’da Günah Kavramının Psiko-Semantik Açıdan İncelenmesi, Ankara

Üniversitesi Sosyal Bilimler Enstitüsü, Ankara, 2005. 45 Fadime Şık,Din Psikolojisi Açısından Kur’an’da İmanın Oluşum Süreci, (Unprinted Mater’s Thesis), Çukurova

Üniversitesi Sosyal Bilimler Enstitüsü, Adana, 2009. 46 Rita L. Atkinson ve diğerleri, Psikolojiye Giriş, Çev. Kemal Atakay ve diğerleri, Sosyal Yayınlar, İstanbul,

1995, I/14-15; Rod Plotnik, Psikolojiye Giriş, Çev. Tamer Geniş, Kaknüs Yayınları, İstanbul, 2009, p. 4; Clif-

ford T. Morgan, Psikolojiye Giriş, Çev. Hüsnü Arıcı ve diğerleri, H.Ü.P.B. Yayınları, Ankara, 1995, p. 6;

Doğan Cüceloğlu, İnsan ve Davranışı, Remzi Kitabevi, İstanbul, 1993, pp. 34-35.





Today, the science of psychology aims to test and develop hypotheses related to

processes concerning cognition, motivations and excitations and social situations that

these processes occur.47 The objective of psychology is to determine the laws that govern

perceptions, thoughts and behavior. Psychology aims to define various behavioral pat-

terns of organisms, to explain the reasons for the behavior, to predict the behavior of

organisms under certain conditions, and –according to some psychologists– to control

the behavior of organisms.48

Psychology conducts research to understand the motives and reasons behind the

social, ethical and spiritual situations that individuals experience. Qur’ān, on the other

hand, and beyond analyzing the human condition, provides behavioral rules to guide

humans. Psychology does not have to produce a solution for a spiritual or moral prob-

lem. On the contrary, Qur’ān explains how an individual should live.

The primary objective of Qur’ān is not to determine the psychological realities.

Psychology is a tool for Qur’ān to realize worldly and metaphysical objectives. Qur’ān

utilizes psychology in shaping human emotions and thoughts, guiding instincts and

dispositions, and to ameliorate human behavior. In this respect, psychology of Qur’ān is

in a way a unique educational psychology.

Qur’ān proposes investigation of “what happens,” but prioritizes knowing “what

should happen.” If Qur’ān had not declared the constant abstract and general require-

ments of human and social reality, the fact that it focuses on “what should happen”

could have been considered as “unscientific.” When the things that should be none ac-

cording to Qur’ān would be ranked based on significance, the first would be to know

“what should happen.” Determination of “what happens” only follows this priority.49

Qur’ān both identifies the realities that “happen” and declares the things that “should

happen.” Qur’ān, while describing human realities on one hand, on the other prioritizes

human amelioration and shaping human beliefs and behavior based on divine values.

One of the main subjects of Qur’ān is the individual and human behavior. Qur’ān

that aims to convey worldly and afterlife bliss to humanity both on an individual and

social basis prioritizes the individual as a whole, including all his emotions, thoughts

and behavior. However, Qur’ān presents the issues within the framework of its unique

47 Sibel Arkonaç, Psikoloji, Alfa Basım Yayım, İstanbul, 1993, p. 2. 48 Feriha Baymur, Genel Psikoloji, İnkılâp Kitabevi, İstanbul, 1994, s. 1; Plotnik, p. 4. 49 Âmiran Kurtkan-Bilgiseven, “Kur’an ve Sosyoloji İlişkisi ve Bu İlişki Açısından Batı Sosyolojisi Karşısın-

daki Durumu”, Tartışmalı İlmî Toplantılar Dizisi: Kur’an ve Tefsir Araştırmaları - I, İstanbul, 2000, p. 228.



perspective and style, not with scientific methods and on the sphere of scientific termi-

nology.50

There is plenty of information about psychology in the Qur’ān. Without doubt,

these information are not the kind that could be found in the books that are written in

the field of psychology. Because, the nature of Qur’ānic knowledge is different from the

knowledge in positive sciences. The information found in the Qur’ān contains only cer-

tain subjects found in psychology, not all of them. Another characteristic of the scientific

data found in Qur’ān is the fact that Qur’ān presents the knowledge as general princi-

ples and consequences without any details.

Modern psychology is a field that studies the behavior and underlying processes

scientifically. The purpose of Qur’ān in studying human behavior is neither to analyze

behavior scientifically, nor to demonstrate its biological foundations, in short, it is not to

intervene in the area of psychology. Behavior descriptions explained in the Qur’ān are

generally those that individuals observe in themselves or in others. Psychological traits

that individuals possess by birth are among the concern of the Qur’ān. These are de-

scribed in two categories of positive and negative traits. The purpose of Qur’ān in de-

scribing these is to explain behavioral disorders and to enable individuals to correct

these disorders.51

The objective of Qur’ān is not only to explain a situation and exhibit the reasons

as in modern psychology. On the contrary, Qur’ān aims to reform the occurring mental

aberration and disorders of personality and character. Qur’ān calls upon its audience to

correct personality impairments that they could face anytime.52 When divulging person-

ality and character portraits, Qur’ān especially gives messages from the perspectives of

the true path and heresy.53

The knowledge included in Qur’ānic content – including psychology – is not nar-

rated using scientific formulae and term created by humans. These are presented with

the unique language of the Qur’ān. Qur’ānic knowledge cannot be explained with scien-

tific concepts and terms. This knowledge is to guide the individual in all walks of life

and included in a verse or a verse group within the integral structure of the Qur’ān. It is

50 Ahmet Güney, Kur’an’da Duyguların Kullanımı, (Unprinted Mater’s Thesis), Yüzüncüyıl Üniversitesi Sosyal

Bilimler Enstitüsü, Van, 2009, p. 2; Sert, p. 14. 51 Erkan Yar, “Kur’an’ın İnsan Öğretisi”, İslâmî İlimler Dergisi, sayı: 1, 2007, pp. 36-37. 52 Halil İbrahim Karslı, “Kibir: Psikolojik Bir Hastalık”, Diyanet Aylık Dergi, sayı: 241, 2011. 53 Bedri Katipoğlu, “Din Psikolojisi Açısından Kişilik ve Karakter Analizi”, Uluslararası Sosyal Araştırmalar

Dergisi, sayı: 5/23, 2012, p. 344.





not necessary/meaningful for the divine message to list all needs of people living in dif-

ferent epochs and provide detailed solutions to these problems both qualitatively or

quantitatively. Except for a certain part, divine message is undetailed, general and prin-

cipal.54

Qur’ānic knowledge is not expressed in accordance with the approach of positive

sciences – like psychology – with the systematic and information style found in sciences

that are human creations, both in qualitative and quantitative aspects. Although their

qualities and quantities are different, certain psychological or other scientific infor-

mation are apparent in Qur’ān.

Modern psychology is far from defining humans in the degree that Qur’ān does.

Qur’ān has no relation with the empirical method that psychology developed. There is

no correlation between the principles and methods that psychology utilizes in research

and Qur’ānic verses. Modern psychology could only grasp the wit available in Qur’ānic

verses at its maximum and with consistent determination. Qur’ānic psychology has a

different methodological base when compared to the modern psychology. Modern psy-

chology acts upon theories, while Qur’ānic psychology is based on verses and hadith.

Psychological hermeneutics is based on interpretation of a religious text. On the

other hand, modern psychology achieves results using scientific methods such as obser-

vation and experiments. Major principles of a glossator are religious methodology and

the fundamental principles of the religion. However, researchers have to obey the rules

of scientific research methods in psychology.

Psychology revealed several novelties in the modern times, however, was not

able to provide in depth knowledge about the individual. It seems like psychology

would not be able to elicit principles that could satisfy common sense without the fun-

damentals provided by the Qur’ān.

Psychological knowledge, which is a product of human experience, could not

completely match the innate benevolence55 provided in Qur’ān and its metaphysical

anatomy. Despite all the systems developed and methodical studies, modern psycholo-

gy was not able to penetrate into the self and discover and define the individual as

Qur’ān did. It was only vouchsafed for Qur’ān to address innate benevolence of humans

54 Celal Kırca, “Kur’an ve Modern Bilim: İlişkisi-Sahası-Sorunları”, Erciyes Üniversitesi İlahiyat Fakültesi

Dergisi, sayı: 15/2, 2012, p. 16. 55 Knowledge due to God’s blessing



as a whole and to analyze and examine the human with its heart, emotions and yet un-

discovered pleasantries and grace as a whole.

It is not possible to determine a complete fit and one-to-one match between

Qur’ānic psychology and modern psychology. Modern psychology is aware of the fact

that conducted research and measurements are not perfect and complete in psychology.

However, it is not possible to argue the same for the psychological realities in the divine

word. Possible discrepancies in psychological hermeneutics only belong to the individu-

als who attempt to comprehend the divine word. The terms of modern psychology ex-

plain the humane side of humans a fortiori. Psychological terms in the Qur’ān on the

other hand, in addition to the humane side of the humans, include their spiritual dimen-

sions such as ingenuity and inspiration.

The most significant characteristic of Western modern psychology is its lack of a

spiritual dimension. On the other hand, Qur’ānic psychology focuses primarily on a

purpose. This purpose is the construction of an internal structure within the individual

based on divine values. According to Qur’ān, life for a Muslim is a process of struggle to

build the ideal personality and its restoration when necessary.56

Modern psychology examines the individual’s ego based on its relationship with

other individuals and the physical universe. Qur’ānic psychology, furthermore, entreats

the relationships and experiences of the individual with the metaphysical space. “For

long periods, the qualities of the individual about the dimension of love and beyond the

self were neglected in psychology.” To attempt to explain humans by neglecting the

metaphysical dimension is a great deficiency in the name of sciences. Thus, the Qur’ān

and religious experiences in Islamic culture would pave the way for psychology and

promote a more accurate understanding of the individual.57 In effect, modern psycholog-

ical approaches such as positive psychology, pastoral psychology and spiritual psychol-

ogy started to consider metaphysical human experience, and thus, started to get closer to

the psychological content in the Qur’ān.

Modern psychology examines the individual’s ego based on its relationship with

other individuals and the physical universe. On the other hand, Qur’ān conceives the

individual within the Human-Universe-Allah relationship. Today, Human-Allah rela-

56 Linda Bogaert, “Koranische Psychology”,

Downloaded from (http://www.cie.ugent.be/bogaert/bogaert11.htm)on February 11, 2016. 57 Öznur Özdoğan, “İnsana Manevi-Psikolojik Yaklaşım, Ankara Üniversitesi İlahiyat Fakültesi Dergisi, sayı:

49/2, 2008, p. 97; Hayati Aydın, “Benliğin Sıradışı Davranışları ve Onun Yetenek Tekâmülü”, Sakarya

Üniversitesi İlahiyat Fakültesi Dergisi, sayı: 16/29, 2014, p. 21.




http://www.cie.ugent.be/bogaert/bogaert11.htm


tionship is studied by psychology of religion. This field is significant in Qur’ānic psy-

chology. The objective of Qur’ān is not only to define human behavior, and determine

the cognitive and emotional aspects and internal and external factors that affect these

aspects. The objective of Qur’ān is to utilize psychological reality in achieving values of

belief and ethics that it proposed for humans. Psychology is not a purpose; it is a tool.

Human behavior have a central importance for both social and religious sciences.

However, while especially behavioral sciences are in search of psychological and socio-

logical factors behind behavior, religious sciences assess actions with respect to both the

worldly life and the afterlife; aim to find a balance between religious and moral respon-

sibilities and obligations of humans with the eternal and unlimited power and will of

Allah. While behavioral sciences have a descriptive and formal character, religious sci-

ences are more normative.58

Qur’ān is a divine book destined to educate and mature individuals in their be-

liefs and behavior. Thus, it provided rules that people could adhere and follow in their

behaviors and beliefs. In this perspective, Qur’ān is normative, in other words prescrip-

tive. Psychology, on the other hand, is a formal, in other words, descriptive science. The

facts that psychology scrutinizes human spirituality and behavior and Qur’ān focuses on

humans and addresses them to demonstrate the similarity between psychology and

Qur’ān. However, the Qur’ānic and psychological approaches to human being differ in

their perspectives. Qur’ān approaches the individual as a whole, and does not analyze

different aspects of human systematically like other sciences.59

Modern science attempts to discover psychological laws using methods such as

experimentation, observation, induction and deduction and to present those as pro-

cessed information. Scientific information is produced with scientific methods, and it

aims to explain a certain part of the reality and could be tested for accuracy. Main func-

tions of science are understanding and explaining. Divine revelation, which is the basis

of religious sciences, is not primarily the subject of science, but faith. The collection of

revelations, the Qur’ān is not a book of science, but a guide for the true path.60

The baseline when comprehending Qur’ān within its own network of meaning is

the truth that it is a book of faith and action, a book of calling where Allah shows the

58 Murat Kobya, “Sosyal Bilimler ve Dini İlimlerde Davranış Tasavvuru”, Toplum Bilimleri Dergisi, sayı:

6/12, 2012, p. 181. 59 Resul Ertuğrul, Kur’an’a Göre İnsanın Psiko-Sosyal Açıdan Değerlendirilmesi, (Unpublished master’s thesis),

Ankara, 2004, p. 5. 60 Sülün, Kur’an Kılavuzu: Mutlak Gerçeğin Sesi, p. 159-160.



right path. An individual who accepts Qur’ān as a book of faith and action, and internal-

izes and experiences these functions of Qur’ān, perceives Qur’ān in a different way

when compared to a psychologist or a sociologist.61

Qur’ān starts with human and by investigating the human, but it is not limited to

the humans while doing that. Qur’ān goes beyond the limits of the individual and

spreads over transcendent universe and being. Modern psychology cannot address a

universe beyond the individual. Modern psychology usually dwells in and investigates

non-metaphysical and material events in the “universe of shahada (visible).” The con-

cepts of the metaphysical world such as God are excluded and psychology does not con-

sider transcendence as an objective area of realities. On the contrary, transcendence and

the metaphysical universe is the primary concern of the Qur’ān.62

Modern psychology does not consider obtained data as divine evidence that

Qur’ān qualifies as “internal” evidence. The debate continues when this knowledge is

subject to doubt and whims and unless accompanied by “internal” evidence. The psy-

chological realities that are considered as “internal” evidence do not represent only /

simply psychological information, but also a special knowledge area. If psychology

picks its evidence from the “internal” evidences, it gains the status of a special science in

the sight of Qur’ān.63 The psychological knowledge in Qur’ān has a divine mission,

whereas modern psychology does not assign itself such a function. However, the faithful

individual could develop a Qur’ānic perspective that considers psychological

knowledge of humanity as “internal” evidence.

V. Critics of Psychological Hermeneutics

The school of psychological hermeneutics, similar to certain others, -sociological

hermeneutics school, action and cause school, modernist hermeneutics school, etc.- was

accepted by certain individuals, while being subject to criticism of others.64 In this section

of the present study, criticisms of psychological hermeneutics by different angles will be

discussed and assessed.

The need for psychological hermeneutics is obvious. However, the concern and

apprehension to understand Qur’ān accurately and to reflect the spirit of divine word to

61 Muhammed Hüseyin Fadlallah, İnsan ve Hayat, Çev. Ali Kaya, Şura Yayınları, İstanbul, 1998, pp. 222-223. 62 Bilal Sambur, “Din ve Psikoloji İlişkisini Yeniden Düşünmek”, İslâmî Araştırmalar Dergisi, sayı: 3, 2006, p.

427. 63 Cevdet Said, İslâmî Mücadelede Bilginin Gücü, Çev. Abdullah Kahraman, Pınar Yayınları, İstanbul, 1997, p.

191. 64 Davut Aydüz, “Tefsir Ekolleri”, Yeni Ümit, sayı: 61, 2003,





commentary necessitates to tread carefully on the objectives, methodology and the

works of psychological hermeneutics. This approach results in criticism of certain objec-

tives and methods in psychological hermeneutics. These criticisms arise from the expec-

tation that divine word should be based on foundations that are suitable to its spirit, not

to demonstrate that there is no need for psychological hermeneutics.

1. Critics of Psychological Hermeneutics Due to Its Scientific Herme-neutic Properties

It is known that general practice changes in every age, hermeneutics schools that

were approaches in interpreting Qur’ān changes from one century and one generation to

another and the consensus among several glossators on a subject in a particular century

could be falsified by the interpreters of the next century. Especially interpretations of

verses that explain scientific subjects could be considered as examples of that fact. Com-

prehension styles of our age, psychological and sociological comprehension methods are

more specific examples that could be given for that situation.65 Today, psychological

hermeneutics is in interaction with modern psychology. Thus, it has a particular identity

of “scientific commentary.” This fact could lead us to the outcome that the criticism of

scientific hermeneutics, which received quite serious criticisms up to now,66 could be

65 Süleyman Karacelil, “Müfessirin Kur’an’ı Tefsirinde Etkili Unsurlar ve Müfessirin Yönteminin Tespiti”,

Tarihten Günümüze Kur’an’a Yaklaşımlar Sempozyumu, İlim Yayma Vakfı Kur’an ve Tefsir Akademisi,

İstanbul, 2009, p. 127. 66 Traditional scientific hermeneutics is considered in three perspectives: Scientific hermeneutics is not con-

sistent in the lexical perspective. Because, during the era Qur’ān was sent, there were certain meanings to

the words it contained. However, the meanings that are ascribed to Qur’ānic words today did not exist in

Qur’ān at that age. In other words, there were no wordings that could ascribe the innovations of the pre-

sent age during the time Qur’ān was sent. The second evidence that demonstrates the impossibility of

scientific hermeneutics is the literary characteristic of the Qur’ān. Rhetoric requires the ability to say

words that match the requirements of the conditions. The initial audience of Qur’ān do not have the op-

portunity to know these scientific explanations. If Qur’ān had meant the scientific meanings of our age, it

would not have acted as the conditions required. Since the audience of Qur’ān was the contemporaries of

His Holiness Mohamad, it should not have contained any meaning that they could not have understood.

Scientific interpretation of Qur’ānic verses presents (causes) certain theological problems as well. Doxas-

tic realities are universal and unchangeable. Qur’ānic provisions are clear and exact. On the contrary, sci-

entific data do not always provide exact and continuous results, they are always open to development

and change. If we interpret Qur’ān based on the results of scientific data, we could endanger people’s be-

liefs. When we attempt to explain constant and absolute divine knowledge with transient scientific

knowledge, as a result of future scientific developments, the interpretation would have to change due to

the change in knowledge. This could affect the faith and trust of the believer in Qur’ān negatively. That is,

those who become wholly absorbed in the predisposition that Qur’ān explains scientific realities and

those who think that they could find the scientific truth in Qur’ān could have a negative attitude towards

Qur’ān when they realize that they could not fulfill these expectations. It is impossible for Qur’ān, which

is a constant and a specific manuscript, to include the views of 19th and 20th century scientists that

change constantly. Another criticism directed towards scientific hermeneutics is based on the principle

that the fields of religion and science are separate and different. Primarily, Qur’ān is not a scientific book



valid for psychological hermeneutics as well. Several natural sciences became a reference

in interpretation of Qur’ān within the context of scientific hermeneutics. Those who are

against scientific hermeneutics claimed that the objective of Qur’ān is not to present sci-

entific data. They argued that the real purpose of Qur’ān is to educate and to guide peo-

ple.67

Although Emin el-Hûlî clearly mentioned psychological hermeneutics within the

context of literary commentary, he directed the criticism that he directly directed to sci-

entific hermeneutics to “psychological hermeneutics in the style of scientific hermeneu-

tics” as well. He did not prefer to deduct the psychological data from Qur’ān to support

his views that Qur’ān was all inclusive. He thought that scientific hermeneutics ap-

proach, which is quite popular in the society, would cast a shadow on the dignity of the

Qur’ān, thus, he preferred to pay no attention to this approach.68

To link Qur’ān completely to the science of psychology carries the risk of hauling

the glossator to an area where he would not be able to set foot. Because all theories relat-

ed to the science of psychology are yet to be exact.69 This science emerged as theories

about the psychological nature of humans, it is a product of research based on observa-

tion and experimentation to reveal the secrets of human soul. It is difficult to argue that

the results of these research produced exact results. Psychological theories are changing

and renewed every passing day. Thus, it is not always beneficial to link Qur’ān, which is

a divine manuscript, to ever-changing psychological theories.70

that utilizes the methodology and terminology of sciences. Although Qur’ān includes science, this does

not correspond to scientific knowledge, which is a product of humankind. Because, concepts and meth-

odology of science are different. This methodology is based on doubt by nature. Furthermore, scientific

knowledge has its own terminology, however there is no such terminology in Qur’ān. (Muhammed

Hüseyn ez-Zehebî, et-Tefsîr ve’l-Müfessirûn, Dâru’l-Kalem, Beyrut, tsz., II/537-539; İsmail Cerrahoğlu,

TefsirTarihi, D.İ.B. Yayınları, Ankara, 1987, II/463-465; J. J. G. Jansen, Kur’an’a Bilimsel-Filolojik-Pratik Yak-

laşımlar, Çev. Halilrahmân Acar, Fecr Yayınevi, Ankara, 1993, p. 102; Celal Kırca, İlimler ve Yorumlar

Açısından Kur’an’a Yönelişler,Tuğra Neşriyat, İstanbul, 1993, pp. 225-227; M. Said Şimşek, Günümüz Tefsir

Problemleri, Esrâ Yayınları, İstanbul, 1997, pp. 131-133) 67 The purpose of the verses are not to produce scientific theories as claimed by scientific hermeneutics pro-

ponents. Qur’ān is neither a book of medicine nor engineering. The true purpose of Qur’ān is to educate

people and their life and to guide and orient them towards Allah. (H. Mehmet Soysaldı, Nüzûlünden

Günümüze Kur’an ve Tefsir, Fecr Yayınevi, Ankara, 2001, p. 309) 68 Atsız, s. 132. 69 As claimed by the critics of scientific hermeneutics, it is impossible for the constant universal divine text to

include constantly changing sciences. (Şehmus Demir, “Kur’an’ın Bilimsel Verilerle Yorumlanması: Ta-

rihsel Süreç ve Değerlendirme”, Tefsire Akademik Yaklaşımlar, Editörler: Mehmet Akif Koç, İsmail Al-

bayrak, Otto Yayınları, Ankara, 2013, I/289) 70 İffet Şarkavî, Çağla Yüzleşmede Dinî Düşünce: Modern Dönem Tefsir Çalışmaları Üzerine Analitik İnceleme,

Ekev Kültür Eğitim Vakfı Yayınları, Erzurum, 2001, pp. 253-254.





When we consider the variability of modern psychological knowledge and the

constancy of Qur’ān for the people, it might look inappropriate to assess these two re-

sources in conjunction. The erratic nature of modern psychological theories and the pos-

sibility of the accuracy of future results should be kept in mind. However, such concerns

should not prevent the researchers of Qur’ān to conduct psychological deductions based

on the verses under the illumination of the science of psychology.

Psychological hermeneutics is capable of developing a defense against the criti-

cisms directed towards itself. The need for psychological hermeneutics, the data that

would enable us to know humankind better arises in education of the people and their

beliefs and behavior. Psychological hermeneutics that would be developed based on

psychological data has significant advantages in realizing the objectives of Qur’ān to

show the right path and to guide the people. This situation differentiates psychological

hermeneutics from the other scientific interpretations conducted in natural sciences.

Psychological hermeneutics serves to realize the argument of “the real objective of

Qur’ān is to provide guidance for the people” that opponents of scientific hermeneutics

proclaimed. In fact, Emin el-Hûlî, who was a prominent critic of scientific hermeneutics,

considers psychological hermeneutics as a significant need.

The information on the realm of existence that is among the information provid-

ed by Qur’ān is the type of information that people could achieve with tools of infor-

mation. According to some people, “the conflict of religion and science” and to others

“the conciliation of religion and science,” occurs in this space. Those who prioritize sci-

entific tools that belong to humans and consider science independent of Allah speak of

the conflict of religion and science. Those who associate religion and science in the same

entity and do not consider science independent of Allah accept the conciliation of reli-

gion and science. Proponents of this approach believe that the being that sent Qur’ān

and determined the psychological and other laws is the one, and hence, there could be

no conflict between the actions and creations of a single entity.71 Those who gravitate

towards the psychological hermeneutics of Qur’ān are the ones who utilize the psycho-

logical data while performing it and accept the conciliation of religion and science. They

accept that it was the same being / source, who sent the verses in Qur’ān with psycho-

logical content and determined the psychological laws that humans discovered, and it

was Allah.

71 Celâl Kırca, Kur’ân ve Bilim, Marifet Yayınları, İstanbul, 1996, pp. 19-20.



However, Qur’ān verses and the data that are the products of human knowledge

are not the same in essence. Divine profession is absolute and constant, thus, data and

results that are the products of human knowledge could not be equal to the divine word

in that respect. While interpreting the words about human psychology in the divine pro-

fession, the following questions could occur to an individual, especially a believer: Do I

equate scientific data with the divine profession when explaining the Qur’ānic verses

with scientific data? Do I let scientific data to take precedence over the divine profes-

sion? When I interpret the verses with psychological content do I give such an idea to

the audience as well? Will a reader, while reading such an interpretation, think that psy-

chology precedes Qur’ān? These questions underline the aspects that should be ap-

proached cautiously while conducting psychological hermeneutics specifically and sci-

entific hermeneutics generally.

2. The Fact That the Real Objective of Qur’ān is Finding the True Path and Spiritual Guidance, Not to Deduct Psychological Theories

Qur’ān is not a type of book of theories, in particular it is not a book of psycho-

logical theories. Qur’ān is a divine source that contains principles beyond these types of

theories. Psychological theories are not addressed in Qur’ān in systematic sections, sub-

sections and in detail. Qur’ān, with its principal aim of educating and guiding the soul,

do not propose direct psychological theories. However, Qur’ān promotes the knowledge

about the secrets of the soul and psychological realities. It stresses the shape and content

of personality. It leaves the background theories and detailed information to the obser-

vation and experimentation of humans.72

Since Qur’ān is a book about finding the true path and spiritual guidance, it nat-

urally talks about subjects of human psychology. All other humanities are related to

Qur’ān based on finding the true path, spiritual guidance and the objectives of the

Qur’ān. Relative sciences such as psychology are not directly among the Qur’ānic sci-

ences. Qur’ān was not sent to explain these sciences and their laws. Also, these sciences

have no direct duty to explain or interpret Qur’ānic verses. This is true for all sciences

including psychology. Books of the mankind written on human character and education

were not as successful as Qur’ān in human education. Those who claimed that they have

penetrated human psychology were not able to know human character and soul as

72 Muhammed Kutub, İnsan Psikolojisi Üzerine Etüdler, pp. 13, 15-16.





much as Qur’ān did. Because, Qur’ān is a book created by the One who created and

knew human itself.73

3. Reading The Verses with The Data Provided by Modern Psychology

In certain studies, written under the general title of “Qur’ān and Psychology”

and “Qur’ān and Sociology,” the rule of epistemology inspired by the Western thought

and related concepts is observed. Due to the influence of out-of-the-text factors, these

studies could contain significant problems. For instance, the concepts used in psycholo-

gy are queried in Qur’ān, and when they are not found, false interpretations could be

conducted by going beyond the integral meaning of the verses from time to time.74

It has been said that modern psychology is implemented in Qur’ānic interpreta-

tion due to the Western influence. However, it was discovered that psychological inter-

pretations of certain verses were open to discussion and criticism. For instance, it was

observed that interpretation of certain events described in Qur’ān based on psychology

annulled the extraordinary nature of the manuscript. In one of these interpretations, in

an anecdote narrated in Qur’ān,75 the case of a man who woke up after sleeping for one

hundred years was not explained as a miracle. In the psychological interpretation, the

man mentioned in the anecdote was thought to perceive that he had slept for a hundred

years as a result of the strong suggestion he was exposed to. Also in the parable about

Adam narrated in Qur’ān,76 the reason for the objection of the angels to Allah was inter-

preted as their jealousy towards Adam. According to this interpretation, the angels have

the opinion that “angels, instead of humans should be the number one.”77

Despite the criticism of psychological interpretation, we have to accept that

Qur’ān, which is a manuscript that embraces humankind and its life, sheds light to indi-

vidual and social problems. Thus, psychological interpretation of Qur’ān is necessary to

73 Kâzım Gülçür, Kur’an’da Karakter Eğitimi, Işık Yayınları, İzmir, 1994, p. VII. 74 İshak Özgel, “Sosyolojik Tefsir Bağlamında “Yalnızlık Sorunu” Karşısında Kur’ân”, Ekev Akademi Dergi-

si, sayı: 59, 2014, p. 334. 75 “Or [consider such an example] as the one who passed by a township which had fallen into ruin. He said, “How will

Allah bring this to life after its death?” So Allah caused him to die for a hundred years; then He revived him. He

said, “How long have you remained?” The man said, “I have remained a day or part of a day.” He said, “Rather,

you have remained one hundred years. Look at your food and your drink; it has not changed with time. And look at

your donkey; and We will make you a sign for the people. And look at the bones [of this donkey] - how We raise them

and then We cover them with flesh.” And when it became clear to him, he said, “I know that Allah is over all things

competent.” (Baqarah, 2/259) 76 “And [mention, O Muhammad], when your Lord said to the angels, “Indeed, I will make upon the earth a successive

authority.” They said, “Will You place upon it one who causes corruption therein and sheds blood, while we declare

Your praise and sanctify You?" Allah said, “Indeed, I know that which you do not know.”(Baqarah, 2/30) 77 J. M. S. Baljon, Kur’an Yorumunda Çağdaş Yönelimler, Çev. Şaban Ali Düzgün, Çev. Ankara, 2000, p. 43-44.



investigate the solutions it proposed for individual / psychological or social / sociological

problems. Similarly, if there is a psychological or sociological message within the realm

of the meaning of any Qur’ānic verse, it is necessary to utilize the modern knowledge78

in its interpretation.79

Studies that associate psychology as a scientific branch indigenous to the modern

times and Qur’ān became prevalent especially in the twentieth century. One of the main

reasons for this was the considerable developments observed in psychology in this cen-

tury as a scientific discipline. There are several studies conducted in our country, as well

as in other countries in the Islamic geography, that start with psychology and sociology

and end with “in Qur’ān” or “and Qur’ān.” What these studies have in common is the

efforts determined and improved by individuals who were raised predominantly in

non-Islamic cultures and perceptions with western non-Islamic content, rhetoric, sub-

jects and problems, etc. and implemented by conciliation of scientific disciplines with

Qur’ān, installing these in Qur’ānic content and stating that in a way Qur’ān talks about

these subjects. As a result of these efforts, several Qur’ānic verses could be interpreted

incorrectly by making them speak in subjects that they are in fact unrelated.80

It was not preferred to approach the verses that address human psychology by

prioritizing the criteria of modern psychology using a fantastic approach. It was consid-

ered prudent to stay clear of arbitrary / subjective approaches when interpreting the

verses to make it look scientific. This attitude was considered as showing respect to

Qur’ān. It was recommended to present Qur’ān within the framework of its own natural

manner and style. It was stressed that to consider still unexact psychological theories as

a criterion or principle in Qur’ānic interpretation would be strictly ill advised.

One of the significant approaches by those who associate Qur’ān and psychology

and suggest that Qur’ān contains psychological data is to express certain Qur’ānic as-

78 It is possible to discover the limits of human capacity utilizing both Islamic literature and Western objecti-

ve / scientific knowledge. The subjects of western social sciences contain human nature and its signs, inc-

luding using their psychological energies and dispositions. In development of Islamic social sciences ob-

jective nature of Western social sciences could be used. However, in that case a concern about “becoming

Western dependent and adding foreign elements into Islam while investigating the laws that rule human

nature, individual and social behavior” could arise. There are some who claim that such a concern is gro-

undless. Because, in western social sciences, research of human nature is an extension of the investigation

of the divine law created by Allah in the universe. (Abdülhamid A. Ebû Süleyman, Kur’ani Dünya Görüşü,

Çev. Günseli Aksoy, Mahya Yayınları, İstanbul, 2012, pp. 155-157) 79 Özgel, p. 334. 80 Nihat Uzun, “Kur’an’da İnsan Psikolojisi: Eleştirel Bir Yaklaşım”, The Journal of Academic Social Science

Studies, sayı: 6/1, 2013, p. 1512-1513.





pects using psychological terms. This kind of approaches means reading Qur’ān in a

totally different manner.81

Those who search for psychology in Qur’ān, read the verses based on the current

data provided by the science of psychology and through this process that reach at their

goal. For this purpose, initially, the verses with psychological content are queried. How-

ever, it is not considered whether this query is justified. In such an approach, it is evi-

dent that the initial premise is the acceptance of the science of psychology.82

One of the reasons asserted by those who search for psychology in Qur’ān is “Is-

lamization of psychology.” The desire to create an Islamic psychology by submitting

modern psychology to Qur’ān is closely related to the question of “Islamization of the

knowledge.” This incentive aims the transformation and Islamization of the content and

perspective of social sciences developed in the West. However, this incentive was criti-

cized for it establishes Western scientific disciplines as its baseline, not Qur’ān itself and

the Islamic heritage.83

4. Its Limitation of a Multi-Dimensional Approach to Qur’ānic Verses

In fact, it is not possible to categorize Qur’ānic verses as psychological, sociologi-

cal, judicial, economical, etc. Because, meanings and subjects of the verses are intermin-

gled. A classification could only be made to determine and learn the verses that could be

considered within the realm of psychology. Interpretations made on the verses that are

considered within the realm of psychology are considered as psychological hermeneu-

tics.84

There are concepts, descriptions and expressions with general meanings in

Qur’ān. When interpreting these expressions, glossators have approached them from

different perspectives. For instance, the same verse has been explained with its relation

to the setting of descent, as a social problem, as an issue of faith or a legal issue, or a psy-

chological reality. Thus, several messages with different perspectives were inferred from

the same verse. A researcher that approaches a verse with a psychological perspective

would naturally base the study on psychological interpretations of the verse. Perhaps,

the researcher would exclude other explanations completely. This would provide in

depth understanding of verse’s psychological message, however could result in ignoring

81 Nihat Uzun, pp. 1519-1520. 82 Nihat Uzun, pp. 1520-1521. 83 Nihat Uzun, p. 1520. 84 Kırca, İlimler ve Yorumlar Açısından Kur’an’a Yönelişler, p. 274.



other messages or meanings. The researcher / glossator and hermeneutics reader would

end up limiting themselves in having a multidimensional view of the Qur’ānic verses.

When we mean “psychological hermeneutics,” we mean interpretation of verses

that directly refer to human psychology and make psychological interpretation possible

using a psychological content. This means that we are creating a framework for Qur’ānic

verses. However, it is not possible to place a boundary around the divine word. Mean-

ings of Qur’ānic wording is beyond the boundaries of human capacity.

5. Overlooking Qur’ānic Integrity

Although specialization in a field is beneficial for Qur’ānic commentary, this

could not be conducted by ignoring all other fields of science. Approaching Qur’ān with

a particular field of science in the name of specialization could make it difficult to under-

stand the integrity in Qur’ān. Focusing on a particular field while trying to understand

Qur’ān, to consider the related scientific branch as the centerpiece, could result in having

a distanced position to other scientific branches. Glossator limiting herself or himself

with a certain field could cause the glossator to overlook the Qur’ānic integrity.85 Special-

ization in only psychology, and gravitating towards only the verses with psychological

content, to highlight only psychological dimension of a verse with different dimensions

could cause in missing the integrity of Qur’ān.

6. Backwardness of Muslims in the Field of Psychology in Modern Times

There are serious knowledge about human traits, qualifications and psychologi-

cal structure in the Qur’ān and hadiths. Thus, it should be the Muslims who should

know more about psychology all over the world. However, in modern times, it is the

truth that Muslim are backward in the science of psychology. This criticism was applied

for scientific hermeneutics as well.

In Islamic tradition, Sufism and Islamic philosophy are the fields where psycho-

logical literature had developed. The history of Islamic sciences is the evidence of the

achievements of Muslims in that field. Today, the backwardness of Muslim societies is

not limited to the field of psychology; this is a general problem.

85 İsmail Mutlu, Kur’an’dan Nasıl Uzaklaştırıldık?, Mutlu Yayıncılık, İstanbul, 2013, I/312-313.





7. The Exaggerated Case of “The Claim That Qur’ān Includes All Psyc-hological Traits of Humans”

The fact that Almighty God knows human nature well (Kâf, 50/16) does not mean

that Allah addressed all human aspects and explained or investigated them in detail in

Qur’ān. Because, the real objective of Qur’ān is not to examine and introduce all human

aspects. It is a fact that in Qur’ān, where the main objective the belief of oneness, and to

return those who wander away oneness to oneness again, certain general human traits

are mentioned. However, these are quite succinct / concise explanations; it is not possi-

ble to talk about a detailed narrative. However, certain studies claimed that Qur’ān ad-

dressed all human aspects, and mentioned all psychological human characteristics.86

Conclusion

The present study attempts to determine the methods of psychological herme-

neutics. We have attempted to establish the related methods based on the views and

applications by researchers with an interest in psychological hermeneutics. Concluded

determinations are not the final destination in this field. Determined methods are not

absolute and constant. We hope that with future additions or subtractions, psychological

hermeneutics methodology will be determined conclusively and thus, would obtain a

permanent system.

A substantial literature has accumulated in the field of psychological hermeneu-

tics. This fact necessitates the development of a specific methodology system for future

psychological hermeneutics studies. Based on the methods developed by psychological

hermeneutics studies conducted so far and methods developed by other schools of

commentary, it is possible to establish a specific methodology in this field.

Since psychological hermeneutics investigates a dimension of Qur’ān on a specif-

ic field independently and does not scrutinize it together with other dimensions of

Qur’ān, there are situations that are open to criticism. “Psychological hermeneutics,”

which is primarily a “commentary of wisdom” and reflects the perspectives and points

of view of individuals, could be criticized based on these facts as well. Its utilization of

modern psychological data increases the possibility of criticism of psychological herme-

neutics. Based on these mentioned factors, it is necessary to determine the reproachable

aspects of psychological hermeneutics.

86 Nihat Uzun, p. 1535.



Psychological hermeneutics is always open to criticism due to methodology, ob-

jectives and human traits of the researcher that conducts the commentary. Here, the crit-

icism is not about the psychological realities in Qur’ān, but towards the lack of the glos-

sator to grasp what is perfect, ideal and suitable to the divine purpose, missing the real

target. Although psychological hermeneutics is criticized as a commentary study and an

effort to understand Qur’ān, the role it plays in establishment of an Islamic psychologi-

cal tradition / school is undeniable. Thus, criticism of psychological hermeneutics is pri-

marily due to deep respect towards the sanctity of Qur’ān and the fact that it is the di-

vine word. When establishing an “Islamic psychology culture” under the guidance of

Qur’ān, possible deficiencies and errors will belong to the human factor / be a part of the

human culture. Otherwise, a deficiency in Qur’ān is not a possibility.

Approaches on utilizing the data of modern psychology in interpretation of

Qur’ānic verses could be between the two radical extremes. There could be individuals

who could prefer to utilize human-made scientific knowledge in psychology as much as

possible and somehow injudiciously. There could be individuals who could use psycho-

logical data in the commentary as if they were equal to the Qur’ānic realities. There

could also be certain individual who could totally oppose utilization of modern psy-

chology and human field knowledge in interpreting Qur’ānic verses with psychological

content. Others could argue that Qur’ān has nothing to do with psychological

knowledge of humanity. What is left is the reconciliatory approach between these two

extreme views. It was never possible to ignore human knowledge in understanding and

interpretation of the divine text. This is valid for utilization of psychology in interpreta-

tion of verses on human psychology as well. As a result of this reality, it could be argued

that accurate, consistent and generally accepted psychological data could be used in

hermeneutics studies with an approach that never undermines the fact that Qur’ān is the

divine book and with a restrained attitude. Because, it is impossible for the humankind

to comprehend Qur’ānic manuscript by only reading it without a relationship with the

external world and independent from all human experience. It is not possible to pene-

trate the meaning of the divine word without indulging in psychological experiences of

the self and the human knowledge in the field and only by contemplating on the

Qur’ānic text.

The most important reason for our critical approach to psychological hermeneu-

tics in particular and wisdom / jurisprudential hermeneutics in general is hidden in the

definition of Qur’ānic hermeneutics. Hermeneutics is to comprehend and understand

the meaning of the divine word and in a way, to assign a meaning to this word. When





that is the meaning of hermeneutics, each believer becomes quite meticulous and picky

in comprehension of this text and fears from making an error due to her or his devotion

for the divine word. The individual abstains to interpret it using information that is the

product of human experience. Here, perhaps it is necessary to consider the meaning of

“Qur’ānic hermeneutics” and what it should be over again. In our opinion, if the “phe-

nomenon of creating an Islamic world view and an Islamic vision of humans and the

universe under the guidance of Qur’ān” could be integrated in the content / definition of

hermeneutics, concerns and criticism about psychological hermeneutics and other

schools of wisdom would decrease. Thus, possible future discrepancies and mistakes

would directly belong to Qur’ān ic vision of the world that Muslims attempt to establish

and develop, not to the divine word itself.

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