This study examines the hermeneutic position of Asma Barlas in understanding the Holy Qur'an using a descriptive-analytical method, aiming to determine the relationship of her approach to the two paradigms of objectivism and relativism. The findings indicate that Barlas is influenced in her intellectual foundations by Amina Wadud, Fazlur Rahman, Khaled Abou El Fadl, and Toshihiko Izutsu, and in some positions aligns with thinkers such as Gadamer, Tabatabai, Soroush, and Torkashvand. In understanding the Qur'an, in line with Gadamer's theory of the "fusion of horizons," she employs Fazlur Rahman's "double-movement" theory, and at the stage of applying meaning, she aligns with the "application" element of Gadamer's hermeneutics. The contradiction between the claim of discovering the author's intent, the non-exclusivity of interpretation, belief in the multiplicity of meanings, and the distinction of interpretations brings Barlas's history-centered basis closer to relativism, in which attaining a definitive understanding of the Qur'an appears impossible. However, her relativism does not lead to semantic negationism and unlimited pluralism that would deny any fixed truth, because she distinguishes between correct and incorrect understandings and offers criteria for identifying the best meaning—although in her own interpretive practice she ignores these criteria and, based on that same historical view, presents understandings whose result is the neutralization of the transhistorical dimension of revelation. Barlas's hermeneutics entails consequences such as the loss of the transhistorical applicability of the Qur'an, the relativization of religious concepts, the diminishing role of the author, and the subordination of the text to social developments