Argument Type: Historical

420 pages

• Arkoun within the lineage of Enlightenment thinkers
• The Arab crisis concerns entering the age
• Early Islam was an explosive revolution
• Later Islam was submission to authority
• Colonialism reshaped local politics
• Decline is linked to the suspension of ijtihad
• Modern revolutions reorganize legitimacy
• The European secular revolution overthrew clerical legitimacy
• Modernity emerged historically in Europe
• Islamic discourse is a reaction to modernity
• The nation-state feeds this vision
• Religious authority legitimates rule
• The modern phenomenon is not an Islamic exception
• The return to religion is a modern phenomenon
• Historical differences explain the weakness of tolerance
• French thought began to take Islam into account
• Social repression generates explosion
• Arab societies are on the threshold of modernity
• The universal Islamic model
• Political transformations reproduced misunderstanding
• Religiosity is shaped by environment and history
• Rejecting essential, fixed particularity
• Misunderstanding between Islam and the West
• Weak tolerance is linked to delayed modernity
• Factors that feed totalizing movements
• The concepts of the individual and the citizen are linked to European revolutions
• The critique of modernity is difficult to receive in Arab contexts
• The Sword Verse is linked to balances of power
• The impact of colonialism and war
• The restoration of slavery after the French Revolution
• The historical episteme
• Islam experienced an early intellectual dynamism
• Critical history revises the Renaissance
• Civilizational mummification is linked to a later phase
• The turn toward Ibn Miskawayh as a subject
• Early Sufism was freer and less codified
• Education was a cognitive transformation, not a rupture
• Qur’anic exegesis declined after the thirteenth century
• Qur’anic exegesis was creative in earlier times
• The French Revolution between admiration and revulsion
• Fear of violating taboos
• Kabyle collective memory
• Direct recourse to the Qur’an declines in practice
• The sura announces a new law
• The new legitimacy after the Prophet’s death
• Sufism is taught orally
• Traditional scholars are mediators and guardians
• The sciences and reason are linked to a later development
• Al-Ghazali adheres closely to Qur’anic knowledge
• Early jurisprudence was a cover for a tribal reality
• The founder becomes a symbol through memory
• What continues later is repetition
• Arkoun’s Kabyle upbringing
• Revelation responds to the needs of the community
• The influence of the French milieu on his formation
• The meaning of Islam transformed historically
• The formation of transcendent time
• The concept of God formed historically
• The Qur’an’s multiple lives
• The role of childbirth in women’s status
• The village’s positive responses
• Surat al-Tawba as a moment of historical transition
• Surat al-Tawba is linked to the historical context
• The first phase of openness
• The phase of the closure of the schools of law
• Mecca before Islam
• Women of the family as social symbols
• The lack of artistic creativity in Islamic civilization
• Maliki dominance closes off ijtihad
• The contemporary crisis of meaning
• Colonial names fade after independence
• The historical closure of foundational texts
• The persistence of conflict in Christian Europe
• The persistence of inherited belief has multiple causes
• Continuity of texts and rupture in thought
• Islam takes shape locally
• Faith, text, and knowledge have a historicity
• Ijtihad requires independence from the caliphs
• Rapid importation leads back to fundamentalism
• Islamic belief formed historically
• Grounding is historical and non-final
• History is a hierarchy of intertwined civilizations
• Historical interweaving, not simple succession
• Local religiosity precedes the institution
• Sacralization has historically restrained violence
• Modernity produced major achievements
• European modernity grew gradually
• Western modernity is the fruit of multiple transformations
• Modernity is a modern European product
• Religious orality is strong in the Maghreb
• Orality and writing raise questions of tradition
• The Islamic phenomenon appropriates the Qur’an
• The new reason learns from two historical failures
• Emergent reason recognizes historical limits
• Secularization differs from country to country
• Jurisprudence and Sharia formed historically
• The Qur’an is a historical and linguistic event
• The Qur’an is a multi-stage historical text
• Historical reading reveals the historicity of texts
• The nineteenth century inherited traditional structures
• Rupture makes modernity
• The closed official text resulted from dogmatic formation
• Historical criticism arose in European conflicts
• The closure of medieval Islamic thought
• The separation of scientific reason from theology
• The delayed Qur’anic encyclopedia
• The historicity of faith
• The historicity of basic Islamic concepts
• The retreat of philosophy after the Seljuk rise
• The formation of orthodoxy
• Doctrines and jurisprudence formed later
• The text formed through a long process of recording
• The differentiation of historical stages
• Communities of the Qur’an are historically built with ethical functions
• The peak of confrontation in medieval Islam
• The rejection of philosophy weakened Arab-Islamic thought
• The conflict of fundamentalisms has a long history
• Kalam did not become a complete theology
• Understanding the formation of the Qur’an in its context
• The phase of repetition and scholasticism after the thirteenth century
• The historical dominance of religious reason in Europe
• The dominance of religious reason in the Islamic world
• Atatürk is a central example of secularization
• Systems of knowledge change historically
• Reshaping Turkish symbolic systems
• Islamic philosophy benefited from Aristotle and Plato
• The major orthodoxies in Islam
• The historical origins of human rights exist
• Popular Islam acknowledges the authority of saints in intercession and mediation
• “Correct Islam” formed later through conflicts and divisions
• The Medinan experience and the founding of the model
• Codification came in the time of Uthman
• Sunni, Shi’i, and Kharijite conceptions crystallized in the third Islamic century
• French education broadened his cognitive horizon
• Sacralization changes historically
• Secular revolutions reveal the hidden function of sacralization
• Jihad is linked to the first Medina
• Official discourse stands alongside local discourse
• Qur’anic discourse transcends history
• The Kharijites raise the slogan “No judgment but God’s”
• The Umayyad state strengthened writing and orthodoxy
• The imperial state and the confinement of official Islam
• Contemporary spiritualities rest on traditional structures
• The Sunna is a second foundational source
• Sunnis recognize the political fait accompli
• Political sovereignty is linked to an early spiritual crisis
• Sharia is the outcome of a historical formation
• Sufism is linked to social and political structures
• Violence and the social crisis
• The Mediterranean space is a historical cultural space
• The French rupture and secularization
• Writing is the basis of archive and authority
• Historical legitimacy remained in the hands of armed force
• Problems require long-term historical analysis
• Morocco possesses continuous political legitimacy
• The historical method
• Beginning change from contemporary history
• The broad history of thought
• The transformation of the umma through caliphs and jurists
• The transformation of the cultural arena since the nineteenth century
• The transformation of the concept of God is historical
• The retreat of ijtihad and the rise of imitation
• The formation of jurisprudence in the first centuries
• The stability of Islam in Semitic soil
• Human rights are a modern idea
• Surat al-Tawba defines the legal categories
• The rise of Sufism is linked to the age of decline
• A weak historical sense feeds Islamic attraction
• The repression of religious and political oppositions
• The duration of the Qur’anic experience
• Resistance to philosophical metaphysics
• The emergence of the umma from weakness to strength
• His critique of Orientalism stems from a colonial experience
• Regimes of truth are built historically
• Augustine is a reference for understanding religious transformation
• Ibn Abd al-Wahhab within a limited religious horizon
• The persistence of attachment to traditional religions
• The persistence of debate between reason and revelation
• Arab crises are linked to historical blockages
• Fundamentalism was linked to Arabization
• Contemporary Islam is historically contextual
• Historicity is absent from medieval thought
• The Algerian experience in the formation of the project
• Tribal solidarity compensated for women’s deprivation
• Western modernity separated ethics from economics
• Modernity did not put an end to religion
• Kalam discourse precedes faith
• The conflict exceeds colonialism and September
• Traditional Islamic thought is captive to jurisprudence and politics
• The Qur’an is the starting point of the project
• The Qur’an is a model for the transformation into a closed text
• The social imaginary makes history
• The marabouts as socio-religious mediation
• Maraboutism between center and margin
• The gulf between Islam and the West widened
• Judaism links the Law with the presence of God
• The spread of Arabization brought Kabyles closer to the texts
• The historicity of reading women’s status
• Early Islam is the reference for the value system
• The jurists of the past were more serious