You will fit in the Neo-sunnite phase or Renaissance Qur'anist phase.
Well written post. The flaw in the Qur'anist approach become evident once the reader places themselves in the shoes of the 7th century Arab Bedouin. I mean sure, there is nothing wrong in rejecting hadith entirely, but to assume your 21st century, modern interpretation of certain verses would be conceivable in the 9th or 10th century is misguided.
I have followed a somewhat different approach.
Three or four years ago, I realized that way some Qur'anists tried to understand Qur'an by correlating verses each other instead of relying on hadiths, and evidencing dual meaning of some verses, had reminiscence of one of the exegetic Jewish traditions called the
Midrash.
Some French members may know Jinn Dukhani's article on Nawaat, like
https://nawaat.org/2016/02/06/ibadat-el-chouyoukhs-13-des-revolutions-dans-le-coran/ or
https://nawaat.org/2012/12/05/ibadat-el-chouyoukhs-6-anges-jinns-demons-et-satan/Well, though he surely wasn't aware of it, Dukhani read Qur'an (or some passages of Qur'an) like a Jewish scholar (especially an ancient one) would have read a midrash.
Essentially the midrash works as a machine that produces new stories in order to expound one or several points of the Law or God will, from other stories, by allusion of verses, wordplay and metaphors.
In addition, it has been noticed since the 19th century by scholars that a lot of Qur'an passages bore resemblance to Jewish midrashim.
For instance, the story of Adam in Surah 2 is much closer to the one of the midrash Genesis Rabba than the one of the Torah.
Then I understood that Qur'an actually makes much more sense when interpreted through the midrash approach rather than through Qur'an alone or hadiths.
The midrash gives also the full meaning to the word "mutashabih" (v. 3.7), and in fact, mutashabih simply means midrashic: if you try to take literally a midrash story you are lost and you miss the point, exactly as verse 3.7 explains.
But in order to understand the midrash, you need to deep dive into the ancien Jewish thought and traditions, and Muslims in general, including Qur'an-alone people, seem very reluctant to get in touch with Jewish traditions or to envisage that Qur'an could have anything to do with that, as if Jews and their traditions were theologically condemned.
The trouble with understanding Qur'an in the midrash way is that now it gives Qur'an a meaning that is simply not compatible with the traditional narrative of early Islam emergence.
First, it means that Qur'an preaching addressed to Jewish-like or Jewish-Christian people with Gnostic beliefs, not polytheists. And in effect, it stems from historical facts that Arabia at the beginning of the 7th CE was not polytheist anymore.
And it is not a coincidence that a lot of topics here are related somehow to mind and God consciousness concepts in Qur'an: those were typical Gnostic topics.
Next, Qur'an was the preaching of opponents who opposed to some messianic movement at that time, that founded the Arab "kingdom". It is simply not possible that Qur'an could have been the ruling text of the caliphs during the 7th CE.
