Book: Islamic Thought: Critique and Ijtihad

293 pages

• Atatürk as a central example of secularization
• The proposed tools of critique
• The crisis of marginalization fuels the revival of jihad
• The crisis of contemporary Islamic thought
• The crisis of legitimacy is linked to ideological discourse
• The foundations of rights in Islam
• Three possibilities face the Arab intellectual
• The Mother of the Book and the embodied Qur’an
• Systems of knowledge change historically
• Reforming education is a basic necessity
• Reforming education requires positive secularization and separating public space from sectarianism
• Reshaping Turkish symbolic systems
• Reducing the intellectual to recognition
• Excluding Islam weakens the study of religion
• Invoking texts as final authorities
• The strategy of scholarly liberation
• Islamism’s exploitation of sacred language
• Islamic philosophy’s benefit from Aristotle and Plato
• The independence of the cultural field is a condition of liberation
• Rulings appear divine and unmodifiable
• Monotheistic religions construct systems of exclusion
• The major orthodoxies in Islam
• Orthodoxy imposes a single meaning
• The crisis has internal and external causes
• Myth is a general cognitive component
• The historical origins of human rights exist
• Linguistics
• The Muhammadan community is the ideal community
• Religious anthropology includes the three religions
• Political frustration fuels Islamic movements
• Political will is a condition for the desired transformation
• Historical Islam is not religion alone
• Popular Islam acknowledges the authority of saints in intercession and mediation
• Popular Islam is based on the cult of the righteous
• Correct Islam was formed later through conflicts and divisions
• Militant Islam is not sufficient for understanding
• Islam signifies obedience and love
• Islam reshapes Arab society
• Applied Islamology deconstructs sectarian divisions
• Applied Islamology opens onto contemporary reality
• Reform needs a scholarly historical approach
• The Islamic declaration and modern borrowing
• The human being exceeds pure materiality
• University neglect reproduces distorted images
• Destructive ideologies diminish critical thought
• Classical Orientalism confines itself to textual editing
• Refraining from interpretation is an epistemic resignation
• Decline has multiple structural causes
• Western researchers prefer brief description
• The inner and the outer are a linguistic-psychological relation
• Cultural amputation weakens doctoral students
• Religious experience prevents nihilism
• The Medinan experience and the founding of the model
• Intellectual liberation is a goal parallel to political liberation
• Historical analysis goes beyond description
• Narrow specialization weakens the role of the intellectual
• Codification came in the time of Uthman
• Islamic tradition bears a longing for permanence
• Tolerance is a modern concept
• Sunni, Shi‘i, and Kharijite conceptions crystallized in the third century AH
• Modern education opens the separation between spaces
• Traditional religious education entrenches sectarianism
• French education broadened his epistemic horizon
• Sacralization changes historically
• The division between East and West is a sterile cliché
• Distinguishing between the origin and later layers
• Distinguishing between popular and orthodox Islam
• Distinguishing between religion and the historical framework
• Distinguishing between the Qur’anic and Islamic phenomena
• Distinguishing between texts and theology
• Spiritual tension is a basic human need
• The destructive generation of the human being
• Secular revolutions reveal the hidden function of sacralization
• Jahiliyya and Islam are an anthropological opposition
• Jihad is linked to the first Medina
• Jihad is presented as a supra-historical model
• Modern movements mix ideology with tradition
• Historical truth and the traditional narrative
• True truth
• Religious truth remains open and symbolic
• Sociological truth
• Genuine dialogue goes beyond material interests to values and human rights
• Dialogue goes beyond politics and trade
• Dialogue is based on values and spiritualities
• Defensive discourse on rights
• Official discourse coexists with local discourse
• Sufi discourse expands symbol and myth
• Scientific discourse and religious discourse are different
• Scientific discourse exposes ideological manipulation
• Qur’anic discourse is open to the plurality of meaning
• Qur’anic discourse and living memory
• Qur’anic discourse transcends history
• Theologico-legal discourse granted legitimacy to existing regimes
• Revealed discourse guarantees the rights of the human person
• The Kharijites raise the slogan: no judgment but God’s
• Modern states and the model of national centralization
• The Umayyad state strengthens writing and orthodoxy
• The imperial state and the restriction of official Islam
• The state and rituals produce Islamic penetration
• The latent democracy of peoples
• Linking the rights of God and human rights
• The historical rejection of the historical method
• The living symbol and the rigid signboard
• Contemporary spiritualities rest on traditional structures
• The Sunna is a second foundational source
• Sunnis recognize the political fait accompli
• Precedents in monotheistic texts
• The dogmatic enclosure determines what is thinkable
• The dogmatic enclosure closes religious discourse
• Political sovereignty is linked to an early spiritual crisis
• Sharia is the outcome of a historical formation
• Sharia is not a textual reading alone
• Shi‘is link legitimacy to the Prophet’s lineage and the infallible Imams
• The struggle over symbolic capital
• Political conflicts were wrapped in theological language
• Sufism is linked to social and political structures
• Religious reason is studied historically and socially
• Oral reason and written reason
• Positive secularization protects public space
• Positive secularization recognizes the spiritual dimension and supports the public common good
• Positive secularization recognizes the spiritual dimension
• Western secularization partially separated religion and politics
• Western secularization and the opposite path
• Open secularization and the history of religions
• Critical secularization and secularist thought
• Secularization goes beyond legal separation
• Secularization restores consideration to the spiritual dimension
• Secularization has not settled spiritual values
• Secularization is not a rejection of religion
• The human sciences reveal historical mechanisms
• Violence and the social crisis
• The West reduced Islam to its popular orders
• The Christian West differs from the secular West
• The difference between historical and initial Islam
• The Mediterranean space is a historical cultural space
• Traditional jurisprudence reduces metaphor
• Jurists turn symbols into closed truths
• Jurists regulate religious orthodoxy
• Jurists apply religious law in cooperation with the state
• Contemporary Islamic thought is broader than the Arabs
• Islamic thought opens onto the social sciences
• Scientific and political understanding of religious movements has failed
• Philology is not an ultimate end
• Philology is a necessary first stage
• Philology is a first stage, not the goal, in studying tradition
• Religious law is a delegation from the text
• The Qur’an is a discourse with a mythical structure
• The Qur’an within the comparative monotheistic horizon
• The Qur’an modified the ethical framework more than kinship structures
• The Qur’an is the first source of Islam
• The Qur’an includes multiple levels
• The Qur’an links freedom to obedience
• The Qur’an recomposes earlier elements in a symbolic ideological construction
• The Qur’an grants legitimacy to emerging states
• A modern historical reading of sacred texts is required
• Comparative critical reading
• Forbidden issues in contemporary thought
• The French rupture and secularization
• The book is addressed to the general public
• Writing is the basis of archive and authority
• Dignity in the Qur’anic perspective
• Theologians will reject critical comparisons
• Modern linguistics separates word and thing
• The distorted Western imaginary of Islam
• The shared imaginary magnifies Islam
• The isolated critical intellectual
• The intellectual is linked to the critical field
• Islamic societies are a laboratory for the social sciences
• Societies live an actual, invisible secularization
• Women require a sociological study
• The Muslim and Abraham’s stance
• Historical legitimacy remained in the hands of armed force
• Problems require long-term historical analysis
• Religious institutes open onto the human sciences
• The historical fallacy must be avoided
• Morocco possesses continuous political legitimacy
• New methods are necessary for understanding Islam
• The archaeological and genealogical method
• The historical method
• The founding text is not understood directly
• Historical critique precedes philosophical critique
• Newcomers to the religious field should open tradition to the human sciences
• Revelation as an audible discourse
• Revelation is a transcendent discourse
• Revelation has not been studied sufficiently
• Revelation is a multidisciplinary entry point
• Revelation exceeds rigid theology
• The retreat of philosophy requires a multi-method explanation
• Beginning change from contemporary history
• The persistence of the enclosure in Arab societies
• Building the conception of the community on a mythical structure
• The broad history of thought
• The renewal of classical Arabic
• The reserve of academic language
• The transformation of revelation into a human book
• The transformation of the community through caliphs and jurists
• The transformation of the cultural field since the nineteenth century
• The transformation of Christianity into Greek expression
• The transformation of the concept of God is historical
• The interweaving of philosophy, theology, and jurisprudence