Muhammad Abdullah Draz was born in the village of Mahlet Daya, one of the villages of the Nile Delta in Egypt's Kafr El-Sheikh Governorate, currently, on the eighth of November 1894 AD, into a scholarly family. His father, Sheikh Abdullah Dharras, was a renowned linguist and jurist who provided explanations for Al-Shatibi's book Al-Muwafaqat. Imam Muhammad Abduh entrusted him with the supervision of the new Al-Azhar Institute in Alexandria, reassured by his knowledge and competence. Draz studied at Al-Azhar and obtained his international certificate in 1916. He was appointed as a teacher in 1928 and later became a professor of Tafseer Al-Qur’an at the Faculty of Ausoul Al-Din, In 1936, he traveled to perform Hajj, and in the same year, he obtained a scholarship to study at the University of Sorbonne in France. He stayed in France for twelve years, all of which were dedicated to deeply immersing himself in Western culture from its original sources, and engaging in comparative reflection on that knowledge with the principles of ethics in the Quran. He Passed away in 1958 while participating in the Lahore Conference in Pakistan. From his return from Paris until his passing, he participated in numerous activities. He was a member of the Supreme Committee for Education Policy, the Higher Council of Broadcasting, and the Advisory Cultural Committee at Al-Azhar. He was also nominated as a Sheikh of Al-Azhar in the discussions of the Council of Ministers before the selection of Sheikh Al-Khidr Hussein. He is one of the greatest Islamic minds of the modern era. Draz had the opportunity to study both Islamic and Western cultures from their original sources, building a comprehensive analytical vision, far from superficial simplifications and the "intellectual indigestion" that afflicted many who stopped at the boundaries of stagnant inherited culture or imported foreign culture. He enjoyed broad horizons, deep analysis, precise reasoning, with convincing arguments, and eloquence drawn from the eloquence of the Quran. His Relationship with the Quran His relationship with the Quran was the source from which all his scientific and practical achievements flowed, and his scientific interest was exclusively focused on the Quran. Hardly any of his scholarly works existed without the Quran as its focus and essence. Dharras could not contain his love for the Book of Allah and his attachment to it. He followed the words of the Quran closely, describing them truly as "precious pearls." Draz persisted in reading six parts of the Quran every day without fatigue or boredom. He greatly revered the Quran, prostrating in recitation during his lectures in tafsir (Quranic exegesis), and he asked his students to perform ablution before the start of the lecture in preparation for this. Sheikh Muhammad Abu Zahra, his companion on his trip to the Islamic Conference in Lahore, wrote about him: "He would lead us in the night prayer, then each of us would retire to his bed, and he would retire to his prayer and Quran. You would only see him either reciting the Quran or praying." His Approach Sheikh Draz adopted the moderate Islamic approach in addressing a number of dichotomies, including reason and revelation, Sunnah (tradition) and innovation, determinism and free will, peace and war, knowledge and religion, morality and law, and so on. He believed that "the distinction between good and evil... is an inner inspiration rooted in the human soul before being a divine law." However, divine law "completes the innate moral law," which is a necessary complement to human nature tainted by barriers to truth and goodness or darkness leading to confusion and turmoil. Without the light of revelation, humans remain in constant conflict over defining good and evil, "and minds will inevitably resist minds, just as emotions resist emotions." Human history has shown us various forms of this confusion, from the austerity of Buddhist renunciation to the licentiousness of Greek hedonism. They all testify that the light of revelation and the light of nature must remain intertwined, as intended by the Creator of the natural law, the revealer of the divine law. Renewal Draz was interested in renewal efforts, where he established two new sciences: the science of "Ethics of the Quran" and the science of the "Source of the Quran." In the former, he wrote his book "The Constitution of Ethics in the Quran," and in the latter, he authored his books "The Great News" and "An Introduction to the Quran." Draz realized that he was embarking on uncharted paths and that he needed to undertake foundational work in these two fields. His renewal efforts in the sciences of the Quran are evident in the methodology he followed, which involved a logical and historical analytical study of the Quranic message. This renewal methodology is distinct from the traditional approach, and its fruits include relocating the Quran from its Arab cultural context to a global context.