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Traditionalists Islamists Modernists Tendencies in Modern Tafsir (Qur’anic Interpretation) Interpreting in light of modern science Explaining fantastical elements, often symbolic Justifying existing doctrine using Qur’an Emphasis on spiritual over prescriptive content Qur’an “filtered” through Muhammad’s mind? Muhammad Abduh (1849-1905) Modernist, seeking to use Islam as filter for modern progress Seeking to make Qur’an more accessible and applicable to modern day Tafsir al-Manar (Interpretation of the Lighthouse/Minaret) Muhammad Abduh (1849-1905) Qur’an as encouraging reason, education and political independence Ambiguities encouraging attention to spiritual world Rulings as tied to context in which revealed Sayyid Qutb (1906-66) Radical Islamist and extremist member of Muslim Brotherhood Initially attracted to westernisation, then rejected it after visit to America in 1949-51 Advocated Islamic state in Egypt with Islamic institutions Sayyid Qutb (1906-66) Fi Zilal al-Qur’an (In the Shade of the Qur’an) Qur’an as complete blueprint for society, needing group like Muslim Brotherhood to implement it properly Emphasis on Qur’an’s artistic/literary merits Tantawi Jawhari (1862-1940) Egyptian modernist, secondary school teacher Al-Jawahir fi Tafsir al-Qur’an (Jewels on the Interpretation of the Qur’an, 1923-35) 1. Islam as perfectly compatible with human nature 2. Qur’an explains scientific workings of world, because explains all necessary knowledge, incl. science Tantawi Jawhari (1862-1940) Jawhari’s view caught on among some thinkers, still used in attempts to convert. Qur’an’s references to science as proof of divine origin Disparities reflecting imperfect understanding of science, or passage in question is symbolic Problem, in modernist view, because modernism avoid literalist readings of text, and this view also disregards problem of different understanding of language in modern day Qur’an as eternal, uncreated word of God? Miracle of Qur’an is its divine guidance and success of its teachings? Qur’an given to Muhammad by God, but spoken by Muhammad according to own understanding? Seeing Qur’an as reflection of time period Qur’an subordinating historical accuracy to didactic agenda? But where to draw line? Risk of throwing the baby out with the bathwater How far do laws in Qur’an reflect historical circumstances rather than eternal teaching? Fazlur Rahman (1919-88) distinguishing legal rulings (tied to history) and moral ones (not). Legal rulings no longer applicable, but moral intentions still are Mohammed Arkoun (1928-2010) suggesting Qur’an reflects historical reality, discussing in a way intended to direct attention of humans to God Questioning essential nature of Qur’an?