Degree of Centrality: Centrality

461 pages

• The Arab crisis is linked to entering the modern age
• Fundamentalism as a forced conversion
• Qur’anic Islam is free faith
• Qur’anic Islam is a covenantal relationship
• Islam became an ideology of power
• Ideology threatens scientific research
• Liberation begins from within
• Tradition is studied using linguistic and historical methods
• Sacralization elevates the text into the sacred
• Ritual repetition consolidates discourse
• Modernity between liberation and domination
• Islamic movements express the social imaginary
• Islamic discourse rests on fixed assumptions
• Confusing Islamic with Islamism is a mistake
• The state is based on popular will
• Religion as an ideological tool of regimes
• The person includes multiple dimensions
• Modernity is not an Islamic exception
• Secularization needs a local path
• An epistemological break is a condition for the future of Islamic societies
• The project reexamines institutional concepts
• The historical-anthropological methodology
• History of salvation and real history
• Renewal of terminology is a condition for renewal of thought
• Renewing Islamic thought confronts the crisis
• Deconstructing historical doctrines
• Studying revelation historically and comparatively
• Rejecting the dichotomy between the religious and the worldly
• The struggle of reason with closed faith
• The need to study religion scientifically
• A gap between discourse and practice
• Understanding religions requires three cognitive dimensions
• Erasing Islam’s historical dimension
• Revisiting ideological assumptions
• The centrality of interpretation in the contemporary crisis
• The concept of the person is broader than the individual
• Continuing ijtihad instead of imitation
• Critique of Islamic reason is a condition for democratic participation
• Critique of the two theological readings of the Qur’an
• A comprehensive critique of institutional structures
• Legal theory was ideologically reclaimed
• Most interpretations fall into a historical fallacy
• The Qur’an’s humanity and its human character
• The Qur’anic epistemé is a network of meanings
• The historical epistemé
• Islam and religious anthropology
• The interpretive rupture has far-reaching effects
• The scholar-thinker brings together spirit and history
• Critical, reflective history
• Epistemological periodization reads systems of thought
• Research backwardness and cultural ruptures
• The human formation of Islam is a research trajectory
• The human formation of Islam
• Double deconstruction as a method for studying the founder
• Stagnation appeared with the guardians of faith
• Modernity is not mere temporal contemporaneity
• Qur’anic discourse is analyzed linguistically and semiotically
• External studies neglect cognitive structures
• Power freezes the intellectual field
• Ritual produces legitimacy
• Reason has multiple uses
• Secularization does not end the crisis of legitimacy
• Early jurisprudence was a cover for a tribal reality
• The Qur’an establishes a new religious solidarity
• Reading dismantles the ideological enclosure
• A historical lexicon for understanding the Qur’an
• The thought and the unthought
• The text moved into closed sacralization
• Texts are understood historically and spatially
• Multiple agents in the Qur’an
• Deconstructing Qur’anic reason
• Confusing sharia with jurisprudence
• Studying the system of Islamic knowledge
• The efficacy of juristic discourse stems from divine presence
• Separating religion from the state frees legitimacy
• Reading the Qur’an requires its historical context
• Reading the Qur’an as a historical-linguistic reading
• Critique of Islamic reason does not critique religion
• Critique of Islamic reason
• The crisis of contemporary reason
• A horizon of comprehensive comparative theology
• Keeping questions scientifically open
• Integrating tradition into modernity
• Integrating faith-based readings
• Textual continuity and intellectual rupture
• Fundamentalism uses religion politically
• Modern Islam requires deconstruction
• Applied Islamology as a scientific method
• Faith, text, and science are historical
• Islamic belief formed historically
• Later rooting became linked to fundamentalism
• Rooting is historical and non-final
• Epistemological renewal breaks up solidarity
• Historical deconstruction of discourse
• The need for a third rationality
• The need for epistemological critique
• Islamic discourse has closed itself within a dogmatic fence
• Qur’anic discourse elevates the human being
• Prophetic discourse is open in meaning
• A call for an exploratory reason
• The Islamic phenomenon appropriates the Qur’an
• The Islamic phenomenon is not Qur’anic
• The new reason learns from two historical failures
• Dominant reason turns into domination
• Critical reason opens historical understanding
• The social sciences are necessary for transformation
• The gap between the Islamic and European trajectories
• Separating religion and politics
• Jurisprudence and sharia are historically formed
• The Qur’an as prophetic discourse
• The Qur’an is a historical and linguistic event
• The Qur’an is a multi-stage historical text
• Critical historical reading
• Historical reading of the religious text
• The faith-based and historical readings
• Rupture makes modernity
• Taboos disable criticism
• The problem lies in the very concept of origin
• The historical-deconstructive method
• The Qur’anic text is the source of secondary texts
• The Qur’anic text is not isolated
• Modern identity conflicts with religious identity
• The new research workshop on religion
• Rooting the roots has become impossible
• The historicity of faith
• The historicity of core Islamic concepts
• Renewing religion through critique of reason
• Temporarily neutralizing the theological aura
• The formation of orthodoxy
• The later formation of doctrines and jurisprudence
• The plurality of methods for studying the Qur’an
• The dominance of theological-juristic reason
• The text took shape through a long process of codification
• Distinguishing the Qur’anic and Islamic phenomena
• Combining historical analysis and faith
• Studying the Qur’an historically does not strip it of value
• Withdrawing authority from the clergy
• The need to problematize and de-naturalize assumptions
• The need for a critical reading of the Qur’an
• The absence of historical criticism of tradition
• The value of reason in going beyond tradition
• The triangle of violence, sacralization, and truth
• The project of critiquing Islamic reason
• Critiquing modernity does not mean rejecting it
• Critique of Western Qur’anic studies
• Self-critique before blaming colonialism
• Critique of traditional methodologies
• A double critique of modernity and fundamentalism
• The hegemony of religious reason in the Islamic world
• Proposed tools of critique
• The crisis of contemporary Islamic thought
• A strategy for scholarly liberation
• Orthodoxy imposes a single meaning
• Political will is a condition for the desired transformation
• Historical Islam is not religion alone
• The “true” Islam formed later through conflicts and divisions
• Destructive ideologies shrink critical thought
• Refusing interpretation is an epistemic abdication
• Decline has multiple structural causes
• Intellectual liberation is a goal parallel to political liberation
• Distinguishing the origin from later layers
• Distinguishing religion from the historical framework
• Historical truth and the traditional narrative
• Religious truth remains an open symbol
• Dialogue rests on values and spirituality
• Scientific discourse and religious discourse are different
• Qur’anic discourse is open to multiple meanings
• The imperial state and the confinement of official Islam
• The latent democracy of peoples
• The historical rejection of the historical method
• The dogmatic fence determines what can be thought
• The dogmatic fence closes off religious discourse
• Sharia is not textual reading alone
• Religious reason should be studied historically and socially
• Positive secularization recognizes the spiritual dimension and supports the common good
• Positive secularization recognizes the spiritual dimension
• Critical secularization and secularist thought
• The difference between historical Islam and primal Islam
• The Qur’an is discourse with a mythical structure
• The Qur’an is the first source of Islam
• A modern historical reading of sacred texts is required
• The intellectual is tied to the critical arena
• Problems require long-term historical analysis
• New methodologies are necessary for understanding Islam
• The archaeological and genealogical method
• The historical method
• Historical critique precedes philosophical critique
• Revelation as heard discourse
• Beginning change from contemporary history
• Revelation becoming a human book
• Politicizing God in the Islamic context
• The equivalence of the Mushaf and God’s word
• Arkoun’s methodological distinction from Orientalism
• Distinguishing religion from ideology
• The expansion of applied Islamology
• An epistemological revolution is a condition for human rights
• Characteristics of traditional Islamic reason
• The study of religious reason should be historical and social, not theological
• Rejecting the reduction of critique to secularization
• The symbolism of revelation and its openness