In the blazing years of what was dubbed the "global war on terror," various media outlets in our Gulf cultural home launched a new language for interpreting Islamic heritage, deriving its political legitimacy from presenting itself as a lifeline amidst the flames of fire. It quickly became clear to the astonished observer that these ideas, new to our jurisprudential climate, were drawn in the evening from the Arab modernist library and spread in the morning through the local press. Amidst these modernist programs for interpreting heritage, there was a thin thread that was not sufficiently picked up and highlighted. This might lead us to ask: Where did the Arab modernists obtain this raw heritage material when they read and interpreted Islamic heritage? The truth is that after studying the projects of modernist interpretation of heritage, it became clear to me that they derived their basic material and analyses from the works of Orientalists, particularly Orientalist works formulated using philological methods. For a long time, I was fascinated by this relationship between modernist interpretation of heritage and philological Orientalism. I followed it closely and was amazed by its strength. I would not grasp a thread of this relationship without finding it dangling from another thread. I therefore resolved to present this result in a proven and detailed form. Exploring and analyzing this hidden relationship between (modernist interpretation of heritage) and (philological Orientalism) is the research question in this book before you, where I will attempt to shed light on the lines of communication and derivation between these two interpretations, especially in their two preferred interpretive techniques: the provision of the authentic and the politicization of the objective.