{'fraction_non_alphanumeric': 0.03512544802867384, 'fraction_numerical': 0.005017921146953405, 'mean_word_length': 4.841004184100418, 'pattern_counts': {'":': 0, '<': 0, '<?xml version=': 0, '>': 0, 'https://': 0, 'lorem ipsum': 0, 'www.': 0, 'xml': 0}, 'pii_count': 0, 'substrings_counts': 0, 'word_list_counts': {'cursed_substrings.json': 0, 'profanity_word_list.json': 0, 'sexual_word_list.json': 0, 'zh_pornsignals.json': 0}}
The Demystification of Magic in the Tafsīr al-Manār: An Analysis of the Exegetical and Homiletic Devices Used in the Discussion ‘Mabḥath al-siḥr wa-Hārūt wa-Mārūt’

The two angels Hārūt and Mārūt are mentioned together with the prophet Solomon in the ‘magic pericope’ of Sūrat al-Baqara (Q. 2:101–103). Rashīd Riḍā and his mentor Muḥammad ῾Abduh rejected the folkloric, mythical legends that surrounded the two angels Hārūt and Mārūt and the image of Solomon as a magus-like figure, seeing it as a threat to the rational interpretation of the Qur’ān. In his exegesis, Tafsīr al-Manār, Riḍā includes a relatively substantial tract denouncing magic and its use, entitled Mabḥath al-siḥr wa-Hārūt wa-Mārūt. This article will provide an analysis of exegetical and homiletic features used in this section, focusing on four areas: (i) elements of homiletic antisemitism; (ii) the invocation of personal experience; (iii) the use of lexicology to demystify Qur’ānic references to magic; and (iv) the use of a variant reading to demythologize the story. The aim of this article is to explore the ways in which the rejection of magic is articulated and which homiletic and exegetic tools Riḍā uses to support his position. A final section will explore the modernist movement’s relationship with biblical studies and the influence that it may have had on the interpretation of myth in the Tafsīr al-Manār.