Book: The Human Formation of Islam

182 pages

• Surah al-Tawbah 29 regulates the status of non-Muslims
• The Sword Verse within the conflict of covenant
• The Sword Verse is tied to the balance of power
• The impact of colonialism and war
• Arkoun’s critical tools
• Arkoun between two cultures
• Arkoun and the understanding of applied Islamology
• Arkoun studies human rights
• Arkoun relies on a European reading
• European figures that influenced his vision
• Usul al-fiqh was reclaimed ideologically
• Most interpretations fall into a historical fallacy
• One Thousand and One Nights is a model of enchanting marvel
• Reform of women runs up against tradition
• The reintroduction of slavery after the French Revolution
• Excluding linguistic and cultural plurality
• The Qur’an’s humanity and its human dimension
• Neglect of imagination and memory
• Arkoun’s independence from dualism
• The exhaustion of ijtihad halts generativity
• Literature contributes to shaping the collective imaginary
• Fundamentalists use religion politically
• The Bedouins are a social class within the tribal system
• Humanism in Islamic thought
• The Qur’anic epistemic field is a network of meanings
• The historical episteme
• Consensus and analogical reasoning according to Arkoun
• Qur’anic Islam is submission to God
• Islam knew an early intellectual dynamism
• Islam did not experience political modernity
• Islam and religious anthropology
• Orientalism benefited scholarly inquiry
• Colonial Orientalism raises an epistemological problem
• Orientalism marginalizes the marvelous and the literary
• The interpretive rupture has far-reaching effects
• The scholar-thinker combines spirit and history
• Research begins with what is unbearable
• The enchanting marvelous is an anthropological phenomenon
• The enchanting marvelous permeates the collective imaginary
• Reflective critical history
• Critical history revisits the Renaissance
• Epistemological periodization reads systems of thought
• Civilizational mummification is linked to a later phase
• The turn to Ibn Miskawayh as a subject
• Research backwardness and cultural discontinuities
• Oral teaching weakens critical reason
• The human formation of Islam is a research trajectory
• The human formation of Islam
• Spiritual Sufism differs from the Sufi orders
• Early Sufism was freer and less codified
• Critical cooperation among intellectuals of different religions
• Colonial education obscured historical understanding
• Education is an epistemic transformation, not a rupture
• Qur’anic interpretation declined after the thirteenth century
• Qur’anic interpretation was once creative in earlier times
• Double deconstruction is a method for studying the founder
• Distinguishing between ideas and the episteme
• Distinguishing between knowledge and the sciences
• Repentance means submission or killing
• Oral culture shapes the collective imaginary
• The French Revolution between admiration and revulsion
• Stagnation appeared with the guardians of faith
• Stagnation reinforces fundamentalism and Salafism
• The need for a new universal ethic
• Modernity is not mere temporal contemporaneity
• Qur’anic stories are symbolic tales
• Islamic-Christian dialogue is a recurring theme
• Dialogue with preachers is almost impossible
• Qur’anic discourse is analyzed linguistically and semiotically
• The prophetic discourse is a space for dialogue
• Fear of violating prohibitions
• External studies neglect cognitive structures
• Oppressed memories are an example of the unbearable
• The collective Kabyle memory
• Direct return to the Qur’an is practically receding
• Power freezes the intellectual field
• The surah announces a new law
• The symbolic figure transcends the historical person
• New legitimacy after the Prophet’s death
• Sufism is taught orally
• Nature as an object of Kabyle sacralization
• Ritual creates legitimacy
• The marvelous participates in understanding religious symbols
• Lexicographic Arabic is cut off from contemporaneity
• Reason has multiple uses
• Extreme rationalism abolishes imagination
• Knowledge in the Qur’an is revelatory knowledge
• Traditional scholars are mediators and custodians
• Great scholars build faith
• Secularization does not end the crisis of legitimacy
• The sciences and reason are tied to a later development
• Violence is a general human phenomenon
• Violence appears in different religions
• Al-Ghazali adheres to Qur’anic knowledge
• Modern fatwas and the legitimacy of the present
• Atrocity did not die with the triumph of the Enlightenment
• Fiqh invested the text in war and jihad
• Early fiqh was a cover for a tribal reality
• The Kabyles are an example of diversity
• The Qur’an establishes a new religious solidarity
• The Qur’an carries a political dimension
• The Qur’an is lived ritually through recitation
• Reading dismantles the ideological enclosure
• Qur’anic narratives have semantic coherence
• Universality is an open project
• The founder turns into a symbol through memory
• What continues later is repetition
• The historical lexicon for understanding the Qur’an
• The thought and the unthought
• Arkoun’s Kabyle upbringing
• The text shifted into closed sacralization
• Texts are understood historically and spatially
• Modern critique is necessary for late thought
• Revelation responds to the needs of the community
• Wahhabism is a freezing of Hanbali doctrine
• Arkoun’s interest in Islam and Europe
• The persistence of tribal solidarity in Arab power
• The influence of the French environment on his formation
• School history in France was apologetic
• The transformation of Jesus’ words into text
• Transforming human judgments into the sacred
• The meaning of Islam historically changed
• Al-Shafi’i’s ordering of sources of derivation
• The formation of transcendent time
• The historical formation of the concept of God
• Multiplicity of agents in the Qur’an
• Variation in visits to places of worship
• Deconstructing the Qur’anic mind
• Distinguishing faith from belief
• Expanding personal relations
• The Qur’an’s appeal appears in recitation
• The grouping of stories in the Cave is deliberate
• The limits of reason are historical
• The multiple lives of the Qur’an
• Confusing the Shari’a with fiqh
• Studying the system of Islamic knowledge
• Motives behind the first dissertation
• The role of childbirth in women’s status
• Clergy are guardians of belief
• The village’s positive reactions
• The terror of revolution and bloody violence
• Rejecting a homogeneous image of the country
• Surah al-Tawbah as a historical transition moment
• Surah al-Tawbah as a decisive transition moment
• Surah al-Tawbah is tied to its historical context
• The father’s moral strictness
• The absence of women and music in the mosque
• The lack of assimilation of Roman law
• The efficacy of juridical discourse comes from divine presence
• Imposing Arabic as the sole language
• Separating religion from the state frees legitimacy
• Childhood curiosity about Jews
• Foucault changed his analytical method
• List of Arkoun’s works
• Reading the Qur’an requires its historical context
• Reading the Qur’an requires an anthropological method
• Reading the Qur’an as a historical-linguistic reading
• Suppression of creativity continued after independence
• The first phase of openness
• The phase of doctrinal closure
• Mecca before Islam
• The shift from oral to written was productive
• Arkoun’s task was historical, not religious
• Women of the family as social symbols
• The text of the Qadiri creed is an example of freezing
• Arkoun’s critique does not negate the Qur’an
• Critique of Orientalism and superficial reading
• Critique of inherited traditional exegesis
• Critique of Islamic reason does not criticize religion
• Critique of Islamic Reason
• Critique of Western reason
• A lack of artistic creativity in Islamic civilization
• Maliki dominance closes ijtihad
• Islamic history moved from creative plurality to doctrinal and cognitive closure
• Civilizational stagnation turns religion and knowledge into guardianship and repetition
• Modernity and universality reveal the limits of reason, violence, and legitimacy
• Religion is symbolically formed through memory, time, mythmaking, and meaning
• Fiqh and power reshape religion within a struggle over legitimacy
• The Qur’an and revelation are read within language, context, and historical conflict
• The Arkounian method deconstructs the episteme and goes beyond superficial description
• Arkoun’s mediating position was shaped by a multiple rural, educational, and colonial biography
• Arkoun’s project reveals the humanity of Islam through a double, non-abolitionist critique