Book: When Islam Awakens

182 pages

• Modern secular religions dominate the imaginary
• Historicizing divine speech
• Islamizing the sciences obstructs the modern sciences
• Islamization of knowledge or the study of Islam
• The critical theses of Prague and Lambert
• Regimes of truth are constructed historically
• Augustine is a reference for understanding religious transformation
• Introducing the other lines is required
• Bringing revelation into the human sciences
• Al-Haddad’s reform opens a broader program
• Rethinking is not Salafi reform
• Reformulating doctrinal concepts
• Reunderstanding revelation and religion
• The possibility of a higher model of reform
• Ibn Abd al-Wahhab within a limited religious horizon
• Differences in methods of selection and composition
• Acceptable difference between religion and jurisprudence
• The dual meaning of orthodoxy
• The impossibility of making God a problem
• Invoking the human sciences
• The persistence of attachment to traditional religions
• The continuing debate between reason and revelation
• Personal status came under sacrality
• Orthodoxy bypasses the historicity of the text
• Arab crises are linked to historical blockages
• Fundamentalism was linked to Arabization
• Official Islam criminalizes deviation
• Ritual Islam is dogmatic and ahistorical
• Contemporary Islam is a sociopolitical instrument
• Contemporary Islam is historically contextual
• Contemporary Islam is emptied of spirituality
• Islam is subject to double censorship
• Islam within the social founding of truth
• Islam as given and received
• Islam, politics, and the West
• Islam makes the Sharia an all-encompassing center
• Islam needs critical knowledge
• Utopian Islamic reform
• Reform between return and deconstruction
• Reform needs a reflective theology
• Reform needs historical knowledge
• Exclusion is mutual among sects
• Jurisprudential difference is a sign of health
• Neopatriarchy as an explanatory model
• Islamic history is an embodiment of revelation
• Historicity is absent from medieval thought
• The European experience and the liberation of thought
• The Algerian experience in the formation of the project
• Global transformation is highly risky
• Tradition requires archaeological excavation
• Tribal solidarity compensated for women’s deprivation
• Deconstruction for analyzing the social imaginary
• The modern distinction between history and myth is absent
• Distinguishing supreme speech from ordinary speech
• The need for a new epistemology
• The need for a critical epistemology
• The need for a new emergent reason
• Western modernities are multiple
• European modernity is a condition for revising inherited tradition
• Western modernity elevated technical rationality
• Western modernity separated ethics from economics
• Modernity dismantles the alliance between God and law
• Modernity is understood sociologically
• Modernity did not solve the problem of revelation
• Modernity did not end religion
• Truth and legitimacy are linked to power
• Mythic narrative shapes religious meaning
• The theological discourse precedes faith
• The call for global solidarity
• The call for an archaeological-genealogical reading
• Defending the human self is a priority
• Modern religion does not end constraints
• Religion operates across multiple levels
• The market triumphs over the socialist and French state
• The conflict goes beyond colonialism and September
• The programmatic character of Arkoun’s thought
• Obedience to authority results from internalizing supreme awe
• Kabyle customs are not originally Islamic
• Kabyle custom wronged women more
• Doctrines need critical historicization
• The new reason needs material force
• Modern reason opens itself to the irrational
• Religious reason accommodates the capitalist system
• Reason is the servant of transcendent texts
• Reason speaks in the name of God and the Prophet
• Religious signs can be redeployed
• Secularism and undoing the dominance of political theology
• Violence and exclusion persist
• The West guarantees freedom of conscience
• Contemporary jurists are preoccupied with the margins
• Traditional Islamic thought is captive to jurisprudence and politics
• Consumerist thought weakens understanding
• International law needs refounding
• The Qur’an crystallized a Semitic symbolic language
• The Qur’an is the starting point of the project
• The Qur’an as a model of transformation into a closed text
• The epistemological reading of history
• Orthodox decisions close the field of thought
• The social imaginary and mobilization
• The social imaginary makes history
• Women are affected by multiple structures
• The marabouts as religious-social mediation
• Maraboutism between center and margin
• Christianity separates God from law
• Knowledge and religious discourse are closed
• The critical historical approach is necessary for understanding
• Scientific comparison precedes judgments
• Comparison liberates from dogmatism
• Comparison reveals differences in contexts
• Comparison expands the intellectual field
• The sacred is mixed with the forbidden
• The closed text obscures direct revelation
• Critique rejects confining the study to the Sunni
• Migration and fragmentation open the door to populism
• The gap between Islam and the West has widened
• American hegemony after 1990
• Revelation is understood as human speech
• Access to divine speech is indirect
• Judaism links the law to God’s presence
• The spread of Arabization brought the Kabyles closer to the texts
• The division of the two mental spaces
• The collapse of the supreme reference
• Two dimensions of religion in history
• The nationalization of religion after independence
• The historicity of reading women’s status
• Women’s liberation is a condition for comprehensive emancipation
• Liberating women from patriarchal alienation
• Women’s liberation begins with freedom
• Women’s liberation and the horizon of human emancipation
• Analyzing the forbidden liberates from taboos
• The plurality of intellectual positions among Muslims
• Defining epistemic paradigms
• The varying meanings of tradition and orthodoxy
• The differentiation of religions in relation to law
• Revising knowledge about Islam
• Partial struggles are insufficient
• The study of the three religions is not comparative
• Studying Islam in comparison with Judaism and Christianity
• Studying the two epistemic systems
• The role of women in critical research
• Rejecting final judgments about women
• Rejecting exclusion, discrimination, and sectarianism
• The clash of the Islamic and Western imaginaries
• Early Islam is the reference for the value system
• The conflict between the exoteric and the esoteric fuels sectarian division
• The necessity of an emergent ascending reason
• The need for new thought and new solidarity
• The ambiguity of the relation between rights and spheres
• Separating politics from religious legitimacy
• Traditional legitimacies have lost their validity
• The jurists of the past were more serious
• Kant represents the horizon of the European Enlightenment
• Clerics have no authority over doctrines
• The Book has two distinct dimensions
• The impasse of the present and colonialism
• Societies of the Book are broader than the People of the Book
• Muhammad embodied charismatic leadership
• Indebtedness of meaning unites religions and ideology
• Indebtedness of meaning and obedience
• Questions of Islam within the unthought
• The state’s confiscation of religion
• The multiple meanings of secularization
• The debate between al-Ghazali and Ibn Rushd is foundational
• The debate on religious reform is necessary and rich
• A critique of the Islamization of knowledge
• A critique of ideological veneration of women
• A critique of the double standard
• A critique of the universal textual approach
• The dominance of official orthodox thought
• The dominance of neoliberalism and technical reason
• Unity of purpose between Sunnis and Shiites
• Placing Islam in its historical context
• The status of women in Islamic contexts
• The functions of blessing and legitimacy
• Contemporary Islam is shaped between censorship, mediation, and the disabling of epistemic modernity
• Religious reform needs critical plurality and social liberation
• Tradition constructs truth and difference through the authority of interpretation and value
• Modernity and secularization do not end the question of meaning and authority
• Religion produces meaning and legitimacy through orthodoxy and the imaginary
• Epistemological critique opens Islam to the human sciences and comparison
• Written revelation opens interpretation and establishes censorship
• Women’s liberation reveals the structure of alienation and calls for historical critique