Atoms

This section gathers the atoms extracted from the book.

• The verse of al-Tawba 29 regulates the status of non-Muslims
• The Sword Verse within the conflict of the covenant
• The Sword Verse is linked to the balance of power
• The impact of colonialism and war
• Arkoun’s critical tools
• Arkoun between two cultures
• Arkoun and understanding applied Islamology
• Arkoun studies human rights
• Arkoun bets on a European reading
• European names that influenced his vision
• Principles of jurisprudence were reclaimed ideologically
• Most interpretations fall into a historical fallacy
• One Thousand and One Nights is a model of the wondrous and enchanting
• Reforming women’s status runs up against tradition
• The restoration of slavery after the French Revolution
• The exclusion of linguistic and cultural plurality
• The Qur’an’s humanity and its human dimension
• Neglecting imagination and memory
• Arkoun’s independence from dualism
• The exhaustion of ijtihad stops generativity
• Literature contributes to shaping the collective imaginary
• Fundamentalists use religion politically
• The bedouins are a social category within the tribal system
• Humanism in Islamic thought
• The Qur’anic episteme is a network of meanings
• The historical epistememe
• Consensus and analogical reasoning in Arkoun
• Qur’anic Islam is submission to God
• Islam knew an early intellectual dynamism
• Islam did not experience political modernity
• Islam and the anthropology of religion
• Orientalism benefited scholarly inquiry
• Colonial Orientalism raises an epistemological problem
• Orientalism marginalizes the wondrous and the literary
• The interpretive rupture has wide-reaching effects
• The scholar-thinker combines spirit and history
• Research begins with what is unbearable
• The enchanting wondrous is an anthropological phenomenon
• The enchanting wondrous 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 stage
• The turn to Ibn Miskawayh as a subject
• Research backwardness and cultural ruptures
• Oral teaching weakens critical reason
• The humanist formation of Islam is a research trajectory
• The humanist formation of Islam
• Spiritual Sufism differs from the Sufi orders
• Early Sufism was freer and less codified
• Critical cooperation among religious intellectuals
• Colonial education obscured historical understanding
• Education is an epistemic transformation, not a rupture
• Qur’anic exegesis declined after the thirteenth century
• Qur’anic exegesis was once creative
• Double deconstruction is a method for studying the founder
• Distinguishing between ideas and the episteme
• Distinguishing between science 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 ethics
• Modernity is not merely temporal contemporaneity
• The Qur’anic stories are symbolic narratives
• Christian-Muslim dialogue is a recurring axis
• 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 taboos
• External studies neglect epistemic structures
• Oppressed memories are an example of the unbearable
• Kabyle collective memory
• A direct return to the Qur’an is practically receding
• Power freezes the intellectual field
• The sura proclaims a new law
• The symbolic figure transcends the historical person
• The new legitimacy after the Prophet’s death
• Sufism is taught orally
• Nature as an object of Kabyle sacralization
• Ritual produces legitimacy
• The wondrous participates in understanding religious symbols
• Lexical Arabic is detached from contemporaneity
• Reason has multiple uses
• Extreme rationalism eliminates imagination
• Knowledge in the Qur’an is revealed knowledge
• Traditional scholars are intermediaries and guardians
• Great scholars build faith
• Secularization does not end the crisis of legitimacy
• The sciences and reason are linked 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 contemporaneity
• Atrocity did not die with the triumph of the Enlightenment
• Jurisprudence instrumentalized the text for war and jihad
• Early jurisprudence was a cover for tribal reality
• The tribes 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 fortress
• The Qur’anic stories carry a semantic coherence
• Universality is an open project
• The founder becomes 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 to closed sacralization
• Texts are understood historically and spatially
• Modern criticism 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 milieu on his formation
• School history in France was apologetic
• The transformation of Jesus’ words into text
• The transformation of human judgments into the sacred
• The meaning of Islam changed historically
• Al-Shafi’i’s ordering of the sources of legal inference
• The formation of transcendental time
• The historical formation of the concept of God
• Multiplicity of agents in the Qur’an
• Variation in visits to places of worship
• Deconstructing Qur’anic reason
• Distinguishing faith from belief
• Expanding people’s relations
• The Qur’an’s appeal appears in recitation
• The grouping of the stories in the Cave is deliberate
• The limits of reason are historical
• The multiple lives of the Qur’an
• Confusing the Sharia with jurisprudence
• Studying the system of Islamic knowledge
• The motivations of the first dissertation
• The role of childbirth in women’s status
• Clerics are guardians of belief
• The village’s positive reactions
• The terror of revolution and bloody violence
• Rejecting the homogeneous image of the country
• Sura al-Tawba as a historical turning point
• Sura al-Tawba as a decisive turning point
• Sura al-Tawba is linked to the historical context
• The father’s moral rigor
• The absence of women and music in the mosque
• The absence 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 liberates legitimacy
• Childhood curiosity toward Jews
• Foucault changed his analytical method
• Arkoun’s works list
• 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
• From oral to written: a productive transformation
• Arkoun’s mission was historical, not religious
• Women of the family as social symbols
• The text of the Qadiriyya 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
• Critiquing Islamic reason is not a critique of religion
• Critique of Islamic Reason
• Critique of Western reason
• The lack of artistic creativity in Islamic civilization
• The dominance of Maliki law closes ijtihad