Degree of centrality: Fundamental

995 pages

• Priority of modern human rights
• Restoring foundational Islam is rejected
• The tension between Islam and the West persists
• Early Islam was an explosive revolution
• Juristic Islam is dominated by expansion
• Later Islam is submission to authority
• Islam within society historically
• Islam means loving obedience
• Islamism as a protest identity
• Orientalism and Islamic discourses confirm essentialism
• Colonialism reshaped local politics
• The transition to scriptural societies
• Linguistic analysis is a theoretical way out
• Decline is linked to the suspension of ijtihad
• Rigidity as preserving purity
• Tolerance is a political and social necessity
• Diagnosis goes beyond visible symptoms
• Modern civil contract was historically unknown in Islamic societies
• Reverential education reinforces sectarianism
• Religious education needs anthropological openness
• Education and the university fuel misunderstanding
• Stalled development has multiple causes
• Reductionist development excludes human beings
• Development requires freedom of participation
• The European secular revolution overturned clerical legitimacy
• Technological modernity increases the debt of meaning
• Modernity requires clearing historical blockages
• Modernity is dominated by pragmatism
• Modernity emerged historically in Europe
• Islamist movements capitalize on remaining energy
• Sectarian movements are shaped by contexts
• In the religious conception, rights originate in revelation
• Imposed solutions produce backlash
• Islamic discourse is a reaction to modernity
• External support strengthens religious protest
• The centralized state dominates after independence
• Religion alone does not explain fanaticism
• Religious authority legitimizes rule
• Arabic is an indispensable language for the revival of thought
• Islamic reason and Arab reason are different
• Exclusionary secularism excludes religion
• Open secularization preserves the spiritual dimension
• The humanities resist reductionism
• The return to religion is a modern phenomenon
• Historical differences explain the weakness of tolerance
• Philosophy is a partner to anthropology in education
• An epistemological break in reading texts
• Social repression generates explosion
• Transcendent divine speech
• The Muslim intellectual needs a cool-headed diagnosis
• Modern societies produce their own myths
• Rationality alone does not provide vital meaning
• The messianic pattern links faith with justice
• The margins deconstruct Islamist discourses
• Revelation grants a meaning open to interpretation
• The prophetic function produces meaning
• The history of religions is a needed teaching subject
• Liberating the Arab-Islamic spirit
• The politicization of Islam in contemporary discourse
• Religiosity is shaped by environment and history
• Expanding critique to the monotheistic religions
• Characteristics of Qur’anic and prophetic discourse
• Rejecting essentialist fixed particularity
• Rejecting mythic and ideological visions
• Misunderstanding between Islam and the West
• The validity of teachings requires historical review
• An open secularism for the study of religion
• A new spiritual secularization is needed
• The absence of a constitutional system is not explained by religion alone
• The failure of state models produces a legitimacy vacuum
• Scriptural societies are a comparative tool
• The legitimacy of the rule of law state comes from citizens
• The concepts of the individual and the citizen are linked to the European revolutions
• Critique of the myth of the Western model
• Critique of analogy as having a racist character
• Critique of dominant Western moralizing
• The North-South model is an ideological construct
• The dominance of religions over inherited systems
• The symbolic function of religions
• Qur’an 9:29 regulates the status of non-Muslims
• The Verse of the Sword within covenant conflict
• The Verse of the Sword is tied to power relations
• Arkoun’s critical tools
• Women’s reform runs up against tradition
• Neglect of imagination and memory
• The exhaustion of ijtihad halts generativity
• Literature contributes to shaping the collective imaginary
• Fundamentalists use religion politically
• Humanism in Islamic thought
• Qur’anic Islam is submission to God
• Islam knew an early intellectual dynamism
• Islam did not experience political modernity
• Colonial Orientalism raises an epistemological problem
• Orientalism marginalizes the marvelous and the literary
• The marvelous and captivating permeates the collective imaginary
• Critical history revisits the renaissance
• Civilizational mummification is linked to a later stage
• Oral teaching weakens critical thought
• Critical cooperation among religious intellectuals
• Colonial education obscured historical understanding
• Qur’anic exegesis declined after the thirteenth century
• Distinguishing ideas from episteme
• Oral culture shapes the collective imaginary
• Stagnation reinforces fundamentalism and Salafism
• The need for a new universal ethics
• Qur’anic stories are symbolic narratives
• A direct return to the Qur’an is practically receding
• The symbolic figure transcends the historical person
• New legitimacy after the Prophet’s death
• Nature as an object of tribal sacralization
• The marvelous participates in understanding religious symbols
• Lexical Arabic becomes detached from contemporaneity
• Extreme rationalism abolishes imagination
• Traditional scholars are mediators and guardians
• Science and reason are linked to a later development
• Violence is a general human phenomenon
• Modern fatwas and the legitimacy of contemporaneity
• Horror did not die with the triumph of the Enlightenment
• Jurisprudence exploited the text for war and jihad
• The Qur’an carries a political dimension
• Qur’anic narratives have semantic coherence
• The founder becomes a symbol through memory
• What continues later is repetition
• Modern critique is necessary for later thought
• Revelation responds to the needs of the community
• The persistence of group solidarity in Arab power
• The transformation of Jesus’ words into text
• Turning human judgments into the sacred
• The meaning of Islam changed historically
• Al-Shafi’i’s ordering of the sources of legal inference
• The formation of transcendent time
• The concept of God formed historically
• Distinguishing faith from belief
• The limits of reason are historical
• The multiple lives of the Qur’an
• Clerics are guardians of belief
• The terror of revolution and bloody violence
• Rejecting the homogeneous image of the country
• Surah al-Tawbah as a historical transition moment
• Surah al-Tawbah is tied to the historical context
• The absence of assimilation of Roman law
• Imposing Arabic as the sole language
• Foucault changed his analytical method
• Reading the Qur’an requires an anthropological method
• Suppression of creativity continued after independence
• The phase of doctrinal closure
• A productive shift from oral to written
• Arkoun’s critique does not negate the Qur’an
• Critique of Orientalism and superficial reading
• Critique of inherited traditional exegesis
• Critique of Western reason
• The dominance of the Malikis closes off ijtihad
• The impact of modern methods
• The contemporary crisis of meaning
• The principles of jurisprudence and the principles of religion are complementary
• Patterns of interaction among minds
• Bringing the Qur’anic phenomenon out of its isolation
• Redefining the religious phenomenon
• The closure of ijtihad is the rule of imitation
• Historically closing foundational texts
• The persistence of theology after secularization
• Fundamentalism as an extension of Europe’s conflicts
• Fundamentalism imposes an old model
• The interpreting community reproduces the text
• The interpreting community grants the text sanctity
• Theological systems produce clashes
• Islam is a heterogeneous entity
• Islam is shaped locally
• Faith is a personal matter
• Ijtihad requires independence from the caliphs
• Institutional exception for fruitful dialogue
• Orientalism constrains the study of Islam
• Mutual recognition is a condition for religious communication
• Scientific inquiry distinguishes between faith and reason
• Multiple structures explain society
• Rooting doctrine links rulings to origins
• History is a hierarchy of intertwined civilizations
• Political liberation alone is not enough
• Historical interpenetration, not simple succession
• The historical ordering of surahs changes meaning
• Distinguishing the spiritual from the temporal
• Interpretation cannot be reduced to a single factor
• Critical deconstruction of monotheistic traditions
• Integration between the religious and scientific modes
• Distinguishing religion from its instrumentalization
• Distinguishing between oral and written
• Modernity produced major achievements
• Western modernity empties the spirit
• Repressive modernity provokes fundamentalisms
• Modernity liberates the human condition
• Modernity as a transformation of self and knowledge
• Modernity is an unfinished project
• Victimhood discourse disables critique
• The early Qur’anic discourse shapes faith dramatically
• Prophetic discourse shapes existence and meaning
• Confusing struggle with privilege
• Religion and thought weaken as ideology
• Orality and writing raise questions about tradition
• The conflict between sovereignty and political authority
• The conflict between religious and philosophical reason