Studying the Qur'an in the Muslim Academy

Majid Daneshgar, Ph.D. is a Research Associate at the Orientalisches Seminar, University of Freiburg, Germany. He is also an alumnus of the Freiburg Institute for Advanced Studies (FRIAS), where he worked on textual censorship in Islamic literature. He is interested in method and theory in the study of religion, critical thinking theories, and Islamic intellectual and exegetical progress, as well as Malay Islamic studies. His publications include Islamic Studies Today (2016), The Qur'an in the Malay Indonesian World (2016), and Tantawi Jawhari and the Qur'an (2017).

• DedicationAcknowledgmentsPreface: "Here is New York" & my research concerns Introduction I. A taboo breaking projectII. Study organization Chapter 1: "Islamic Apologetics" and Islamic Studies I. On"Islamic Apologetics"II. Western Islamic studiesIII. Modern trends in Qur'anic studiesIV. Studying Islam outside its core lands Chapter 2: The Qur'an in the Muslim Academy: What Should Be Censored?I. Muslims' views of western Islamic studiesII. Western works in the Muslim academy: Rippin's Qur'anic studiesIII. Studying the Qur'an in Muslim universities and seminariesIV. Reading the Qur'an with other materialsV. Self-sufficiency in academic productionVI. Muslims' reading of Muhammad's adopted son, Zayd Chapter 3: The Sectarian Study of Islam: A Culture of Isolation and the Isolation of CulturesI. From the Islamization of Biblical literature to the sectarianizing of the Muslim academyII. The Forgotten EastIII. Reception and marginalization of minoritiesIV. Forgetting the language and culture of everywhere/always Chapter 4: Hatred of Iinferiority and Confrontation with the West: Forgetting Some; Remembering OthersI. Forgetting western scholars of the Qur'an: originsII. E. W. Said's OrientalismIII. Muslim study of the Qur'an in the light of OrientalismIV. Mis-understanding of Europeans in OrientalismV. Remembering scientists Final RemarksI. Conclusions II. "Islamic Apologetics" everywhere BibliographyIndex

Approaches to the academic study of the Qur?an differ considerably. This is no surprise, but Majid Daneshgar shines light upon some of the most pressing differences observed through his experience in western institutions and those that are in Muslim majority countries.