ZAGHLÛL RÂGHIB MUḤAMMAD AL-NAJJÂR’S METHODS AND PRINCIPLES OF SCIENTIFIC EXEGESIS: A Review of Tafsîr al-Âyât al-Kawniyyah fî al-Qur’ân al-Karîm

Abstract

Scientific exegesis is one of the new trends in interpreting the Quran that will continue to be in demand. There are many discussions of science and Quran integration, and the rise of various works of scientific interpretation among scholars and scientists has become the real proof of it. However, some Muslim communities still doubt the validity of scientific interpretations. One of the reasons is because the source of the interpretation is relative and temporal. This evidence, of course, cannot be compared with the Quran, which is absolute. Therefore, a regulation is needed in the application of scientific interpretation. This study aims to examine and explore the methods and principles of the scientific interpretation of the Quran conducted by Zaghlûl Râghib al-Najjâr, in terms of their strengths, shortcomings, and relevance in the interpretation of the Quran. This research is considered qualitative research utilizing library research by analyzing some literatures such as books and journal articles. The results of this research show that the Zaghlûl as a Geologist, who is quite productive with the authority of science he has, does not only interpret Quran scientifically but also explains the procedure of interpretation through methods and principles of interpretation similar to scholars of tafsîr in general. In fact, he may be even be considered more specific and ideal compared to others because he not only complements but also enhances the guidelines and principles of the scientific exegesis that have been used before.

The Development of Tarjîḥ Method in Islamic Law: Tracing the Thoughts of Muḥammad ‘Alî Al-Sâbûnî in Rawaî’ Al-Bayân

“…23, No. 2, 2022 opinions supported by riwâyat that are directly related to the explanation of the Quran and the sunnah being debated (al-S{ âbûnî 2004, I/303; Siswanto 2020); (f) choosing an opinion supported by Jumhûr (the majority of 'ulamâ'), on a note that if the opinion does not conflict with the Quran and sunnah or ra 'yu (al-S{ âbûnî 2004, I/198); (g) favoring the opinions that can be applied in different circumstances (al-S{ âbûnî 2004, II/97); (h) choosing an opinion that is strengthened by the correlation/munâsabah between the verse and the practice in the sunnah (al-S{ âbûnî 2004, II/203-4;Hasballah et al, 2021); (i) favoring the opinion supported by the practice of z} âhir al-nas} s} rather than ta'wîl unless there is a demand against the use of such ta 'wîl (al-S{ âbûnî 2004, II/226-7;Syarifah & Fahimah, 2020); (j) choosing an opinion that contains a greater element of meticulousness, especially when it comes to the provisions of the taklîfî law, namely the legal provisions imposed on the mukallaf (al-S{ âbûnî 2004, II/380-381); (k) choosing an opinion that corresponds to the reasoning of "ra'yu" rather than practicing a riwâyat contrary to z} âhir al-nas} s} or reason (al-S{ âbûnî 2004, I/37); (l) choosing to enact the provisions in nas} s} in general unless there is a provision for the specificity of its enactment (al-S{ âbûnî 2004, I/175); (m) choosing the opinion supported by the use of shâri' over certain terms in nas} s} even if it was majâz (al-S{ âbûnî 2004, I/233); (n) favoring the opinion that practices the real meaning over majâz, if there is no demand to use majâz (al-S{ âbûnî 2004, II/226-227); (o) choosing a moderate opinion beyond the contrary if the arguments are equally strong, to prevent getting caught up in the existing debate (al-S{ âbûnî 2004, II/51); (p) choosing an opinion, which involves a greater mas} lah} ah element (al-S{ âbûnî 2004, I/358; Syafi 'i & Hamidah 2022).…”