Argument Type: Hermeneutic

227 pages

• The persistence of tension between Islam and the West
• Myth confers meaning
• The command “Say” has a triadic communicative structure
• Sacralization elevates the text to the sacred
• Islamic movements express the social imaginary
• In the religious conception, rights derive from revelation
• Eschatological salvation in Qur’anic discourse
• The cause may be spiritual and worldly
• The Islamic reading of the Qur’anic text
• Transcendent divine speech
• The Mahdist pattern links faith to justice
• Revelation grants a meaning open to interpretation
• Salvation history and real history
• The validity of teachings requires historical review
• The centrality of interpretation in the contemporary crisis
• Critique of the two theological readings of the Qur’an
• Qur’an 9:29 regulates the status of non-Muslims
• The Sword Verse within the struggle of the covenant
• Orientalism marginalizes the marvelous and the literary
• Repentance means submission or killing
• Qur’anic narratives are symbolic narratives
• Prophetic discourse is a space for dialogue
• The symbolic figure exceeds the historical person
• Jurisprudence deployed the text for war and jihad
• The Qur’an is lived ritually through recitation
• Qur’anic stories possess semantic coherence
• The multiplicity of agents in the Qur’an
• The unevenness of visits to places of worship
• The Qur’an’s appeal appears in recitation
• The grouping of stories in al-Kahf is deliberate
• The text of the Qadirite Creed is an example of freezing
• The interpreting community reproduces the text
• The interpreting community grants the text sacredness
• The historical ordering of the suras changes meaning
• Early Qur’anic discourse fashions faith dramatically
• Qur’anic discourse elevates the human being
• Prophetic discourse is open in meaning
• Prophetic discourse shapes existence and meaning
• Prayer and righteous action establish the spiritual relation
• Dogmatic reason closes texts
• The codex is a closed official text
• The Qur’anic text is not isolated
• Theological critique opens up meaning
• The openness of Qur’anic discourse versus the closure of orthodoxy
• Temporarily neutralizing the theological aura
• Studying the Qur’an historically does not strip it of value
• Surat al-Tawba demands obedience with a tactical respite
• Surat al-Hujurat displays social ethics and psychological discipline
• The necessity of a critical reading of the Qur’an
• Effacing the historicity of texts
• Isolating the roots from the living context
• Understanding religion requires the subjective factor
• The power of the belief imaginary
• Critique of the historical-philological methodology
• The Mother of the Book and the embodied Qur’an
• The rulings appear divine and unalterable
• The inner and the outer form a linguistic-psychological relation
• Islamic tradition carries a longing for survival
• Distinguishing between texts and theology
• The age of ignorance and Islam form an anthropological opposition
• Religious truth remains symbolic and open
• Qur’anic discourse is open to multiple meanings
• Qur’anic discourse and living memory
• The living symbol and the rigid signboard
• Traditional jurisprudence reduces metaphor
• The Qur’an is a discourse with a mythic structure
• The Qur’an includes multiple levels
• The Qur’an links freedom to obedience
• Dignity in the Qur’anic perspective
• The Muslim and the stance of Abraham
• The founding text is not understood directly
• Revelation exceeds rigid theology
• The transformation of revelation into a human book
• The identity of the codex and the word of God
• The symbolism and openness of revelation
• The difficulty of translating Qur’anic vocabulary
• Not isolating the verse from its context
• Symbolic creative efficacy
• New values in the Qur’anic experience
• The death of God means the death of a mode of sacralization
• Critique of the idealist reading of the religious text
• Historicizing divine speech
• Re-understanding revelation and religion
• The double meaning of orthodoxy
• Islamic history is an embodiment of revelation
• Religious signs can be redeployed
• Revelation is understood as human speech
• Women’s liberation begins with freedom
• Studying the two epistemic systems
• The conflict between the outer and the inner fuels sectarian division
• The indebtedness of meaning and obedience
• War verbs indicating violence
• The words of al-Fatiha are not exhausted
• The importance of composition and rhythm
• Recreating the world at every moment
• The impossibility of accessing the word of God directly
• The first verses are a general prelude
• The sign is linked to reflection
• Myth is a positive symbolic language
• The multiple systems in al-Razi’s reading
• The response to repentance determines acceptance and exclusion
• The objection considers separation a modern projection
• The binary structure of the Qur’anic world
• The narrative structure of the Qur’an
• The Qur’anic structure is dialogical
• Juridical interpretation produces a particular Islam
• The first community becomes a recurring paradigm
• Jinn and angels are tangible material beings
• Pilgrimage is a spiritual departure
• Pilgrimage is not a geographical movement
• Pilgrimage carries a semantic and ontological transformation
• Qur’anic discourse is multidimensional
• Qur’anic discourse aims at action
• The Qur’anic call to reasoning
• Al-Razi verifies the verses through the prevailing sciences
• Al-Razi introduces the sciences into exegesis
• Rejection severs the link with Qur’anic discourse
• Authority in Surat al-Tawba
• Testimony links history to salvation
• Historical conflict in sacred language
• The Qur’anic mythic world
• The marvelous and astonishing is a domain for the manifestation of the divine
• Al-Ghazali links pilgrimage to death and the hereafter
• Al-Fatiha is an exchange between God and the human being
• Al-Fatiha includes an exchange between God and the human being
• Al-Fatiha allows a plurality of determinations
• The modern reader interprets supernatural elements
• The Qur’an is an integrated unity
• The Qur’an establishes a special relation to perception
• The Qur’an contains seeds of wonder and rationality
• The ritual reading of al-Fatiha
• Qur’anic stories are a representational structure
• The heart is an open center of knowledge
• Al-Qummi expands pilgrimage through cosmic projections
• The Qur’anic cosmos is a sacred spacetime
• God is the first sender in al-Fatiha
• God is the dominant semantic agent
• Literal directness prevails over living metaphor
• Qur’anic metaphor changes meaning
• Implicit postulates in the pilgrimage verses
• The final meaning in exegesis
• The marvelous meaning in oral narratives
• Qur’anic purposes are not juridical purposes
• Abrogating and abrogated verses are evidence of revision
• Sacred texts shape the social imagination
• Qur’anic unity in Islamic consciousness
• The cognitive function of the framing story
• The split between believers and unbelievers
• The division of addressees in Qur’anic discourse
• The historicity of the text and the present
• Modifying the Qur’anic text toward realism
• Transforming facts into eternal symbols
• Transforming daily facts into models
• The multiplicity of meaning in the Qur’anic text
• The binary of unbelievers and believers
• Semantic movement within the Qur’anic world
• The meanings of the word “wonder”
• Refusing to decide between historicity and ahistoricity
• The symbolism of Qur’anic discourse
• Surat Yusuf and Mohammed’s experience
• The validity and efficacy of Qur’anic language
• The difficulty of reading the Qur’anic utterance
• The rationalization of acts of worship in al-Ghazali
• Understanding the Qur’an requires taking metaphor seriously
• In the Qur’an are seeds of rationality and wonderment
• The revisability of meaning
• Reading pilgrimage as a transcendent passage
• The force of Qur’anic and prophetic discourse
• The centrality of God in Qur’anic action
• Ibn Rushd’s miracle is philosophical
• The vocabulary of place and time as spiritual symbols
• Critique of the reverential reading
• The model of the Prophetic Medina among fundamentalists
• The paradigmatic character of Qur’anic stories
• An anthropological horizon for prophetic discourse
• Classical literature goes beyond linguistic aesthetics
• Humanism is manifested in lived experience
• Deconstructive interpretation of religions
• Al-Tawhidi between Sufism and pleasure
• Al-Tawhidi universalizes his personal experience
• Love and death exit the enclosure
• Exploratory reason as an alternative to postmodernity
• Reason is a means of seeking religious truth
• Religious understanding changes across generations
• Literal reading is a theological stance
• Fragmentary reading generalizes the verse to other facts
• Language is an instrument of reform and influence
• Rationality shapes true history
• Implicit meaning reveals mental structures
• Qur’anic commentaries need historical study
• The tension between the prophet and the philosopher
• Linking experience to theorization
• Al-Tawhidi’s personality is based on contradiction
• Al-Tawhidi’s estrangement within his society
• Understanding the present through decline
• Miskawayh as an example of ethical transformation
• Islamism and the reading of history
• Tensions are understood through the construction of the enemy
• Jihad is transformed into holy war
• The Assassins as an ideological interpretive example