<![CDATA[The debate surrounding the integration of Islam and science has reignited in the wake of a flood of modern cosmological discoveries, which are often perceived as conflicting with classical theological narratives; whilst, on the other hand, there is a growing apologetic tendency to force the Qur’an into alignment with every scientific discovery without an adequate methodological framework. This epistemological tension gives rise to an urgent need for a model of ‘Tafsir Ilmi’ that is not merely ad hoc or piecemeal, but is built upon a solid foundation of the philosophy of science. This study aims to analyse the epistemology of integrative ‘Tafsir Ilmi’ as practised by Zaghlul al -Najjar, a geologist and contemporary exegete widely recognised for his works on the natural miracles of the Qur’an, and to position it comparatively against other works of scientific exegesis, namely the Scientific Exegesis published by the Indonesian Ministry of Religious Affairs and *Tafsir Al-Jawahir* by Thanthawi Jauhari. This study employs a qualitative-descriptive library research method, utilising a philosophy of science approach that encompasses ontological, epistemological and axiological reviews, combined with the ‘manhaj al-muqaran’ (comparative method) to examine the differences in the models of interpretation of cosmic verses amongst these three works. The research findings indicate that Zaghlul al-Najjar’s epistemology is based on four main principles, namely scientific theology, bayani, verification of sources, and the function of liberating science from secularism; however, his tendency towards the i’jaz ilmi (apologetic) model risks trapping interpretation in a science-centred justification rather than an autonomous exploration of the text’s meaning, in contrast to the Ministry of Religious Affairs’ Scientific Exegesis, which is more moderate and cautious in linking verses to scientific theories that are not yet well-established, and the Al-Jawahir Exegesis, which tends towards the scientific induction (istiqra’ ilmi) model with extensive scientific elaboration but is vulnerable to criticism as it is deemed to reduce the dimension of the Qur’an’s guidance (hidayah). This study concludes that a stricter methodological framework is required in Tafsir Ilmi to prevent it from slipping into theological scientism on the one hand, or anti-scientific literalism on the other.]]>
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