Ṭanṭāwī Jawharī and the Qur’an: tafsir and social concerns in the twentieth century

The last article of this three‐part series on the Qurʾān and science discusses the creation and development of the scientific miraculousness of the Qurʾān, which claims that the Qurʾān contains scientific findings and has particular scientific features, such as harmonious numerical analogies and formulae, that confirm the divine origin of the text. It became a political‐theological tool used by Muslim preachers and activists across the globe. Unlike scientific interpreters of the Qurʾān, advocates of scientific miraculousness were concerned with not only uniting Muslims and proving God's authority over the universe but also promoting the Qurʾān as a mine of modern science, archaeology, and history, the authenticity of which is unchallengeable.

Section: Early Modern Allusions To the Scientific Miraculousness Of T...mentioning

confidence: 99%

Section: After Bucaillementioning

confidence: 99%

The Qurʾān and Science, Part Iii: Makers of the Scientific Miraculousness

Daneshgar

2023

“…Al‐Nīsābūrī adopts the same approach, holding that certain astronomical and astrological discoveries are helpful in comprehending God's presence and power (see Morrison 2005). Elaborating on al‐Ghazālī’s argument about God's authority and power over the universe, al‐Rāzī and al‐Nīsābūrī explain nature as an aspect of scientific knowledge (see Daneshgar 2018).…”

Section: Science In Classical Qurʾānic Literaturementioning

confidence: 99%

The Qurʾān and Science, Part I: The Premodern Era

Daneshgar

2023

As the first installment in a three‐part series on the Qurʾān and science, this article begins with the author's personal and scholarly experiences to demonstrate the importance of the twin trends of Qurʾānic scientific interpretation and Qurʾānic scientific miraculousness, including how both serve as Muslims theological tools. It then touches upon the close relationship between theology and scientific knowledge in the history of Islam. The main focus concerns how science is situated and defined in Islamic literature, with particular references to traditional Muslim commentaries and treatises. It also concerns the way Muslim exegetical figures and traditionalists are encouraged or discouraged from taking science into account based on the Qurʾān and prophetic traditions.

“…Jawharī frequently cited Lubbock's works, translating parts of them and modeling his own writings on that of Lubbock. Jawharī sent a letter to Lubbock, the gist of which was also explained thoroughly in his scientific interpretation; Jawharī indicated that Europeans “do not pay attention to the religion that lies closest to their intellect and to their way of thinking” and that “the science of civilization exists in the Qurʾān” (Daneshgar 2018). 10 In Jawharī’s opinion, the ideas of al‐Ghazālī, Seneca, and Lubbock could be utilized alongside each other in his interpretation of the Qurʾān.…”

Section: Political Activistsmentioning

confidence: 99%

“…For Europeans, the Bible had emerged from the Orient and then became the “sacred book” throughout Europe and America (Wallis 1907, 532). According to Jawharī, the Qurʾān could also become a global book compatible with modern science for everyone, everywhere (see Daneshgar 2018).…”

Section: Political Activistsmentioning

confidence: 99%

The Qurʾān and Science, Part Ii: Scientific Interpretations From North Africa to China, Bengal, and the Malay‐indonesian World

Daneshgar

2023

The second installment in a three‐part series on the Qurʾān and science, this article provides a systematic discussion of the scientific interpretation of the Qurʾān both inside and outside the Muslim world. This discussion reveals how Muslims’ interactions with Euro‐Americans have kept discourse on the Qurʾān and science alive. It also demonstrates how Muslims promoted this exegetical genre transregionally from the Middle East to Southeast Asia.