Atoms

This section collects the atoms extracted from the book.

• The Impact of Political Conditions on Orientalism
• Tools of the Contemporary Researcher
• Monotheistic Religions and Modernity
• Four Postulates Governing Traditional Interpretation
• Four Orientalist Currents
• Arkoun Calls for a Critical Scientific Reading
• Arkoun Rejects Separating the Heart from the Mind
• Arkoun Calls for Redefining the Marvelous and Fascinating
• The Crisis of Arab-Islamic Critical Thought
• Occasions of Revelation Frame the Verses
• Occasions of Revelation Are Not the Context Itself
• The Legend of the People of the Cave between Christianity and Islam
• Principles of Jurisprudence Reinforce Interpretive Authority
• Acts of War Signifying Violence
• A Horizon of Fragility and Uncertainty
• The Words of al-Fatiha Are Not Exhausted
• The Mother of the Book and the Revealed Books
• The Importance of Composition and Rhythm
• The Priority of Historical and Anthropological Study
• Abraham as a New Foundational Construct
• Abraham Brings Together Biblical and Arab Elements
• Concealing Factual Data
• Projecting Later Concepts onto the Text
• Ibn Mujahid’s Reform Changed the History of the Text
• A Critical Historical Reconstitution of Tradition
• Redefining the Concepts of Mind and Heart
• Recreating the World at Every Moment
• Reopening Ijtihad and Critiquing Reason
• Rereading the Qur’an Historically
• The Possibility of Replacing the Old Sharia
• Denying the Qur’an’s Historicity Is Linked to Hanbalism
• Historians’ Neglect of Mental Data
• The Expansion of Education Remained Quantitative
• The Connection of Religious Reason with the Human Sciences
• Differences Among Schools in the Narratives
• The Impossibility of Recovering the First Islam
• The Impossibility of Direct Access to God’s Word
• The Use of Islam Requires a Finer Distinction
• The Stability of Qur’anic Discourse
• The Continuing Need for Meaning
• Religious Discourse Shares General Features
• A Meccan Objection to Revelation
• Reason’s Association with Imagination and Memory
• The Early Verses as a General Prelude
• Legislative Verses in the Orientalist Reading
• Legislative Verses Are Not the Only Criterion for Reading
• The Legislative Verse as an Example of the Legal Character
• The Verse Is Associated with Reflection
• Adab as a Comprehensive Cognitive Concept
• Monotheistic Religions Exclude One Another
• Orthodoxy as an Accumulated History
• Orthodoxy Keeps Mediation at the Level of Faith
• Myth as a Positive Symbolic Language
• Myth as a Foundational Concept
• Religious Origins Have Social Historicity
• Juridical Foundations Are No Longer Sufficient
• Activist Fundamentalism as Political Protest
• Fundamentalism and Political Threat
• Festivals Reinforce Local Specificities
• Festivals Reveal the Interweaving of Multiple Fields
• Multiple Frameworks in al-Razi’s Reading
• Ideology Mobilizes the Masses
• Consensus as a Social and Historical Product
• Political Islam and Violence
• Islam between Theology and Politics
• Islam and Politics Are Studied Historically and Critically
• The Human Being as a Second Addressee
• Ijtihad Needs Renewal
• Response to Repentance Determines Inclusion and Exclusion
• Colonialism, National Movements, and Authoritarian Regimes
• Making Use of the Human Sciences
• Suspicion toward the Human Sciences
• The Objection Considers Separation a Modern Projection
• The Transition from Ijtihad to Modern Criticism
• The Shift from the Spoken to the Written
• The Vertical and Horizontal Dimensions of the Pilgrimage
• The Dual Structure of the Qur’anic World
• The Narrative Structure of the Qur’an
• Qur’anic Structure Is Dialogical
• Extreme Structuralism Neglects History
• Juristic Interpretation Produces a Particular Islam
• Popular and Medieval Interpretations of Myth
• History as the Product of Multiple Interactions
• History as a Mediator between Revelation and Truth
• History Shapes Consciousness and Social Actions
• The Inner Religious Experience Is Deeper than Appearances
• The Prophetic Experience as a Framework for Founding Islam and Politics
• Textual Criticism Raises Decisive Questions
• Linguistic-Semiotic Analysis Reveals the Unthought
• Grammatical Analysis Reveals the Author
• The Analysis Focuses on Linguistic Operation
• The Political Turn of Modern Ijtihad
• The Social Imaginary Shapes Societies
• The Interweaving of the Religious and the Social
• Translation Is Not the Original Text
• Synchrony and Historicity Are Complementary
• Arabization Limits Intellectual Openness
• Modern Education after Independence
• Traditional Interpretation Is Testimony, Not Authority
• Traditional Interpretation Is Historicist and Material
• Traditional Interpretation and the Framing Story
• Traditional Interpretation Obscures the Qur’an’s Historicity
• Old Interpretation Creates a Continuous Interpretive Narrative
• Inherited Interpretation Freezes Meaning
• Sanctification as a Permanent Human Tendency
• Tradition Resists Modernity
• The First Reception Cannot Be Recovered
• Distinguishing between the Imaginary and Imagination
• Distinguishing between the Two Events
• Distinguishing between the Oral and the Written
• Distinguishing between the Primordial and Historical Qur’an
• Distinguishing between the Immanent and Transcendent Order
• Distinguishing between Qur’anic Consciousness and Later Theology
• Lexical Frequency Shows Relative Presence
• Repentance Means Religious and Political Submission
• The Tension between Religion and Science in Islamic Thought
• Verbal Tensions Reflect Social Conflict
• The Three Major Islamic Currents
• The Two Currents Facing Islamic Thought
• Popular Culture Contributed to Forming the Islamic Sensibility
• Theological Dualisms Entrench a Rejected Logic
• The Abbasid Revolution Reflects Broader Social Transformations
• The French Revolution and the Transfer of Legitimacy
• The First Community Becomes a Recurrent Paradigm
• The Encyclopedic Compilation of al-Suyuti
• Combining Philology and History
• Combining the Moments of Reading
• Contemporary Intellectual Stagnation
• Jinn and Angels as Tangible Material Beings
• The Need for a Qur’anic Typology
• The Need for Channels of Transmission and Debate
• The Need for Multiple Approaches
• The Pilgrimage as a Spiritual Departure
• The Pilgrimage as a Religious and Human Phenomenon
• The Pilgrimage as a Multidimensional Phenomenon
• The Pilgrimage Is Not a Geographical Transfer
• The Pilgrimage and the Continuity of Older Elements
• The Pilgrimage Carries a Semantic and Ontological Shift
• The Pilgrimage Reveals the Limits of Two Readings
• European Modernity as a Violent Invasion
• Modernity Changed Religious Legislation
• The Qur’anic Event Is Not the Islamic Event
• Caution against Predefined Definitions
• Archaeological Excavation between the Text and Tradition
• The Rational Truth Parallel to Revelation
• Truth and Violence
• Religious Life as a Composite History
• Islamic Discourse Uses the Qur’an Politically
• Qur’anic Discourse Fed the Protest Imaginary
• Qur’anic Discourse Is Multidimensional
• Qur’anic Discourse Is Multi-Genre
• Qur’anic Discourse as a Positive Mythic Model
• Qur’anic Discourse Differs from Islamic Discourse
• Qur’anic Discourse Aims at Action
• Secondary Discourses and the Transformation of Symbols
• Salvific Messianism and the Mahdi
• Symbolic Imagination in the Middle Ages
• A Call for Critiquing Islamic Reason
• The Qur’anic Call to Reason
• Religion Was Left to the Men of Tradition
• Religion, State, and the World as Historical Relations
• The Islamic Vision Makes God the Criterion of Meaning
• al-Razi Examines the Verses through the Dominant Sciences
• al-Razi Introduces the Sciences into Interpretation
• Rejection Severs the Link with Qur’anic Discourse
• Ideological Control and Freedom of Inquiry
• Religious Symbols as Fuel for Mobilization
• Eschatological Time Is Higher than Temporal Worldly Time
• The New Authority Mimics the Prophetic Model
• Authority in Surat al-Tawba
• Audition Corresponds to Immediate Human Knowledge
• The Qur’anic Surah Is Read as a Multi-Unit Symbolic Structure
• The Surah as a Linguistic Exception
• Divine Sovereignty and Political Legitimacy
• The Original Context of the Discourse
• Legitimacy after the Prophet’s Death
• A Time Slice Is a Condition for Synchronistic Study
• Sharia Historically Prevailed over Rationality
• Sharia Alone Is Not Sufficient for the Age
• Rituals Found the Identity of Early Islam
• Rituals Renew the Presence of the Sacred
• Historical Totality Was Never Achieved
• Traditional Testimonies Reveal the Accumulation of Meanings of the Pilgrimage
• Testimony Links History to Salvation
• The Real Social Conflict
• Historical Conflict in Sacred Language
• The Certainty-Voiced Rejection of Theories
• Pronouns Serve an Organizing Function
• The Symbolic Energy of the Qur’an
• al-Tabari Reconciles Reports and Readings
• The Long Historical Path
• The Qur’anic Phenomenon Produces Central Dualities
• The Qur’anic Mythic World
• Wonders Are Called Signs
• The Astonishing and Wonderful as a Sphere for Divine Manifestation
• The Marvelous Is a Fundamental Element in Religious Consciousness
• Linguistic Presentation Alone Is Not Enough
• Religious Solidarity Instead of Familial Solidarity
• Doctrines Later Turn into Certainties
• Traditional Reason in Monotheistic Religions
• Qur’anic Reason Is Not Aristotelian
• Reason in Mu’tazilism as the Sum of Knowledge
• Rationalization and Scrutiny in Arab Culture
• The Human Sciences Deconstruct Dogmatic Conceptions
• The Sciences Serve the Legitimacy of Power
• Violence within a Broader Discourse
• Returning to the Linguistic Foundations of Revelation
• A Critical Return to the Text
• al-Ghazali Links the Pilgrimage to Death and the Hereafter
• al-Fatiha as an Exchange between God and Human Beings
• al-Fatiha Includes an Exchange between God and Human Beings
• al-Fatiha Allows Multiple Determinations
• al-Fatiha Is a Discourse Governed by Linguistic Elements
• al-Fatiha Has a Wide Semantic Field
• al-Fatiha as an Entrance to the Entire Text
• Creative Actors and Guardians of Stagnation
• The Fitnas as Struggles over Legitimacy and Power
• The First Fitna Embodies the Struggle over Qur’anic Legitimacy
• The Cognitive Gap between Europe and Islam
• Separating Revelation from Interpretation
• Fiqh Took Shape through Interpretive Tools
• Fiqh Is Shifted toward Formalism
• Orthodox Thought Dehistoricizes Revelation
• Modern Thought and the Production of Knowledge
• Free Thought Confronts Ideology
• Traditional Religious Thought and Its Limits
• Philosophy Frozen the Qur’an’s Symbolism
• The Modern Reader Interprets the Supernatural Elements
• Sacredness Is Entangled with Interests in the Contemporary Pilgrimage
• The Ability to Speak Is a Modern Phenomenon
• The Qur’an Reshaped the Position of the Individual
• The Qur’an within Symbolic Knowledge
• The Qur’an in a Competitive Polemical Context
• The Qur’an as God’s Word and a Historical Document
• The Qur’an as a Field of Comparative Scientific Study
• The Qur’an as a Closed and Open Corpus
• The Qur’an as a Heard Text before a Read One
• The Qur’an Is an Integrated Whole
• The Qur’an Establishes a Special Relationship with Perception
• The Qur’an Provokes Guilt
• The Qur’an Needs an Epistemic Framework
• The Qur’an Needs a Contemporary Reading
• The Qur’an Contains Seeds of Wonder and Rationality
• The Qur’an Links Society to Revelation
• The Qur’an Reorganizes the Community and Resources
• The Qur’an Presents Itself as the Word of God
• Projectionist Readings Do the Qur’an Harm
• The Linguistic and Historical Reading
• The Modern Historical Reading
• The Historical Reading and the Juristic Reading
• The Heritage Reading and the Orthodox Reading
• Synchronistic Reading Differs from Historical Reading
• Synchronistic Reading against Projection
• Traditional Exegetical Reading
• The Modern Reading Has Two Levels
• A Free Reading of Surat al-Tawba
• A Literal Reading Is Not Enough to Understand the Qur’an
• The Official Reading Entrenched Literalism
• The Ritual Reading of al-Fatiha
• The Juristic Reading Codifies Religious Language
• The Comparative and Structural Reading of the Qur’an
• The Critical Linguistic Reading
• Qur’anic Stories as a Representational Structure
• Qur’anic Stories Need Structural Analysis
• Qur’anic Stories Need Historical Critique
• The Heart as the Center of Psychological States among the Mu’tazila
• The Heart as an Open Center of Knowledge
• The Heart Is the Central Organ of Perception
• al-Qummi Expands the Pilgrimage through Cosmic Projections
• Analogy and the Regulation of Social History
• Analogy Differs from Metaphor
• Lived Values and Imposed Norms
• The Book Was Linked to Power and Knowledge
• The Sacred Book Becomes Sanctified Historically
• The Sacred Book Needs Historical Analysis
• al-Kalala as a Field of Interpretive Fixation
• Words as Symbols in the Qur’an
• The Cave Includes Multiple Units
• The Qur’anic Cosmos as Sacred Space-Time
• The Unthought in Qur’anic Methodologies
• The Unthought Narrows or Expands
• Linguistics Distinguishes between Speech and Text
• Language Is the Medium of Religious Experience
• God Is the First Sender in al-Fatiha
• God Is the Dominant Semantic Agent
• Believers Attain an Ideal Status
• Believers Are Constructed as a Collective Subject
• The Foundational Past Is Inscribed in Consciousness
• Directness Prevails over Living Metaphor
• The Supreme Speaker Dominates the Discourse
• Qur’anic Metaphor Changes Meaning
• Metaphor Is a Fundamental Element in Religious Meaning
• Metaphor Is a Central Element in Qur’anic Discourse
• Metaphor Is Linked to Lived Reality
• The Three Cognitive Fields
• The Closed Official Corpus
• The Official Corpus and Oral Origin
• The Four Stages of Transmitting the Sacred
• Mimetic Outbidding as Competition over the Model
• Equality and Spirituality in Rituals
• The Implicit Postulates in the Verses of the Pilgrimage
• Opposition Built Symbolic Systems Outside the State
• Subsequent Theological Meanings
• Religious Norms Do Not Match Daily Practice
• Affective Knowledge as the Basis of Religious Consciousness
• The Final Meaning in Interpretation
• The Original Meaning of Qur’anic Words
• The Marvelous Meaning in Oral Narratives
• Ordinary Meaning Does Not Suit the Qur’an
• The Historical Fallacy in Interpretation
• The Three Concepts Reveal the History of Domination
• Ancient Commentators Turned Myths into Facts
• The Contrast between Believers and Opponents
• The Comparative Anthropological Approach
• The Anthropological Approach Reveals the Similarity of the Sacred
• The Orientalist Approach Reduces the Qur’an to History
• The Scientific Approach to the Qur’an
• Qur’anic Objectives Are Not Juristic Objectives
• The Sacred Is Linked to Violence against Obstructors
• What Is Thinkable in the Qur’an
• The Historical-Critical Method
• The Progressive-Regression Methodology
• The Mawali Counterbalance the Arab Aristocracy
• Abrogating and Abrogated Verses as Evidence of Revision
• Prophethood as a Historical and Social Phenomenon
• Foundational Texts Claim Universality
• Sacred Texts Shape the Social Imaginary
• Criticism Is Turned into National Treason
• The Muhammadan Foundational Model
• The Renaissance and the Revolution Did Not Produce a New Theology
• The Cognitive Aim Is to Liberate Islamic Thought
• Colonial Domination over Islam
• Qur’anic Unity in Islamic Consciousness
• Revelation Is a Human Linguistic Discourse
• Revelation Has Two Dimensions
• Revelation in Surat al-Tawba Confronts Violence and Organizes the Community
• Revelation Cannot Be Explained by a Closed Theology
• Revelation Manifests in an Arabic Language
• Revelation Guides the Human Being
• The Cognitive Function of the Framing Story
• The Prophetic and Legal Function
• Sainthood as a Spiritual Continuation of Prophethood
• The Victory of the Hanbali-Ash’ari Current
• The Transfer of Functions to Human Intermediaries
• The Split between Believers and Unbelievers
• The Division of Addressees in Qur’anic Discourse
• Orientalism’s Interest in Documents and Neglect of Imagination
• A Program for Reading Surat al-Kahf
• A Critical Program for Understanding the Qur’an
• The Persistence of Islamic Knowledge within Sanctity
• The Impact of European Transformations
• The Lag of Contemporary Islamic Thought
• Founding a New Sacred Space
• Nationalization of Religion in Islamic History
• The Qur’an’s Historicity as Part of the Unthought
• The Historicity of the Text and the Present
• The Changing Function of Imperial Religion
• Going Beyond Inherited Commentaries
• Renewing Religious Thought Is a Modern Necessity
• Modernizing the Qur’anic Project
• Analyzing Sanctification and Desanctification
• Analyzing the Pronoun Network
• Recasting the Qur’anic Text into Realism
• Transforming the Pagan Pilgrimage into an Islamic Pilgrimage
• Transforming Events into Eternal Symbols
• Transforming Daily Events into Models
• The Official Recording of Qur’anic Phrases
• Arkoun’s Focus on Islam
• The Politicization of Contemporary Islam
• The Politicization of Sacred Texts
• The Formation of Classical Islam in Four Moments
• Classification of Categories in the Surah
• The Expansion of the Traditional Sector Pressures Thought
• The Development of Studies from Philology to Social Critique
• The Mobilization of School Jihad
• The Faltering of the Rule of Law and Civil Society
• The Multiplicity of Qur’anic Readings
• The Multiplicity of Meaning in the Qur’anic Text
• Defining the Modern Intellectual
• The Gap between Consumption and Critical Study
• Interpreting the Qur’an in Its Original Moment
• Religious Disintegration, Violent and Slow
• The Proliferation of Intermediaries
• Distinguishing Modernity from Emergent Reason
• Distinguishing Power from Legitimacy
• Distinguishing the Oral from the Written
• Distinguishing the Religious Intellectual from the Modern Intellectual
• Marginalizing Other Readings
• The Spread of Religious Populism in Europe
• Expanding the Concept of the Unthought
• Using the Qur’an in Political Manipulation
• Using the Text in Political Violence
• Three Stages for Reading the Qur’an
• Three Historical Interpretive Currents
• The Duality of Unbelievers and Believers
• The Political Duality of Believer and Unbeliever
• The Limits of Classical Orientalism
• A Semantic Movement within the Qur’anic World
• The Hesitancy of Cultural and Artistic Creativity
• The Specificity of Religious Language
• The Danger of New Mythologization
• Confusing Urban and Popular Islam
• Five Features of the Islamic Situation
• Five New Postulates for Reading
• The Study of Religion Requires Historical and Field Investigation
• Studying Islamic Consciousness and Imagination
• Authority’s Support for the Dominant Position
• A Call for Modern Methods for the Qur’an
• The Meanings of the Word ‘Ajab
• The Role of the Zawiyas in the Countryside
• The Role of the Many in Orthodoxy
• The Persistence of the Prophetic Model
• The Religion of Abraham Launches a Third Monotheistic Code
• Rejecting the Reduction of Religion to Rituals
• Rejecting Exclusive Reliance on Heritage Commentaries
• Rejecting Ideological Restoration
• Rejecting the Materialist Interpretation of History
• Rejecting a Definitive Choice between Historicity and Ahistoricity
• Rejecting Linear Deterministic Causality
• Rejecting a Simple Linear Reading
• Rejecting the Deification of Islamic Reason
• The Four Symbolic Systems of the Qur’an
• The Symbolism of Qur’anic Discourse
• The Question of Reality as a Fundamental Philosophical Framework
• Surat al-Tawba Condenses a Historical Conflict
• Surat al-Tawba Represents a Shift in Discourse
• Surat al-Tawba and the Cosmic Debate
• Surat al-Tawba and the Discourse of Violence
• Surat al-Tawba and the Critique of Revelation
• Surat al-Kahf as a Symbolic Discursive Structure
• Surat al-Kahf Condenses the Features of Old Interpretation
• Surat al-Kahf as an Example of Historical Reading
• Surat Yusuf and Muhammad’s Experience
• Pseudo-Intellectuals Who Are Ideologized
• The Correctness and Efficacy of Qur’anic Language
• The Constitution of Medina and the Traditional Interpretive View
• The Difficulty of Changing Deeply Entrenched Patterns of Understanding
• The Difficulty of Reading the Modern Qur’an
• The Difficulty of Reading the Qur’anic Word
• The Need to Benefit from Classical Orientalism
• The Need to Study Muhammad’s Self-Understanding and His Time
• The Weakness of Traditional Islamic Interpretation
• The Loss of Part of the Original Data
• Narrow Social Frameworks Weaken Culture
• Narrowing of Thought due to Dogmatic Authorities
• The Cairo Print Established the Standard Version
• Rationalizing Acts of Worship in al-Ghazali
• The Relationship between Religious Reason and Scientific Reason
• Ali as the Model of the Just Imam
• The Ambiguity of the Text and the Work of Commentaries
• The Absence of Contemporary Islamic Thought
• The Absence of the Noun ‘Reason’
• The Failure of Material Reductionism about the Human Being
• The Effectiveness of the Qur’anic Model
• Loss of the First Oral Connection
• Understanding the Qur’an Requires Taking Metaphor Seriously
• In the Qur’an, Seeds of Rationality and Wonder
• The Revisability of Meaning
• The Susceptibility of Social Concepts to Ideologization
• Reading the Pilgrimage as a Transcendent Passage
• A Historical Reading of Surat al-Tawba
• A Historical Reading of the Qur’an
• A Modern Scientific Reading of the Qur’an
• The Limitations of Current Phonetic Study
• The Power of Qur’anic and Prophetic Discourse
• There Is No Revelation Outside Human Language
• Louis Massignon and the People of the Cave
• The Institutionalization of the Community after the Conquest
• The Expanded Community of the Book
• The Communities of the Book Became Subject to a Single Book
• The Limits of the Philological Method
• The Limited Spread of Arkoun’s Thought
• The Limits of Social Sciences in History
• Stages of Arkoun’s Project
• The Centrality of God in the Qur’anic Act
• The Centrality of the Problem of Divine Authenticity
• The Responsibility of Muslim Intermediaries
• Questioning Theological Postulates
• A Distance between the Qur’an and Later Fiqh
• The Future of the Pilgrimage Is Linked to Renewing Islamic Thought
• The Project of Modern Religious Reason
• The Reading Project as a Critique of Orthodoxy
• The Legitimacy of the Human Sciences vis-à-vis Tradition
• Mu’awiya Establishes a Hereditary Monarchical Pattern
• Ibn Rushd’s Miracle Is Philosophical
• The Meaning of Orthodoxy in Arkoun
• Vocabulary of Place and Time as Spiritual Symbols
• The Concept of the Unseen between Knowledge and Suspension
• The Concept of God Changes Historically
• Comparing Translations Reveals Non-Equivalence
• The Suitability of the Framing Story to Oral Culture
• The Three-Part Reading Method
• A Method That Links Myth and History
• An Integrative Methodology across Three Dimensions
• Critique of Projecting the Present onto the Qur’an
• Critique of Projecting Present-Day Standards
• Critique of Contemporary Projection
• Critique of Classical Orientalism
• Critique of Positivist Historicism
• Critique of Random Fundamentalist Interpretation
• Critique of the Enlightenment and Modernity
• Critique of the Official Narrative of the Almoravids
• Critique of Qur’anic Philology
• Critique of the Absolute Sanctity of Tradition
• Critique of the Fundamentalist Reading of the Qur’an
• Critique of the Reverential Reading
• Critique of the Ideologized Reading of Islam
• Critique of the Claim to a Single Correct Doctrine
• Critique of the Sunni Orthodox Position
• Critique of Generalizing Analogy onto the Qur’an
• Critique of the Supremacy of Islamic Fundamentalism
• Critique of the Failure of Fair Assessment
• Lack of Precise Knowledge of Societies
• The Model of the Prophetic City among the Usulis
• The Exemplary Nature of Qur’anic Stories
• Brain Drain Weakens Free Research
• The Dominance of Consensus Produces the Unthought
• The Dominance of the Islamic Symbol
• The Dominance of the Authorized Reading
• The Unity of the Spiritual and the Worldly
• Sharia’s Guardianship over Society