Atoms

This section gathers the atoms extracted from the book.

• Atatürk as a central example of secularization
• 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 the public sphere 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 arena is a condition of liberation
• Legal rulings appear divine and unmodifiable
• Monotheistic religions build 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
• 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 veneration of holy men
• “Correct Islam” was formed later through conflicts and divisions
• Militant Islam is not sufficient for understanding
• Islam denotes obedience and love
• Islam reshapes Arab society
• Applied Islamology dismantles sectarian divisions
• Applied Islamology opens onto contemporary reality
• Reform requires a scholarly historical approach
• The Islamic declaration and modern quotation
• The human being exceeds pure materialism
• Academic neglect reproduces distorted images
• Destructive ideologies shrink critical thought
• Classical Orientalism confines itself to textual editing
• Refusing to interpret is an epistemic abdication
• Decline has multiple structural causes
• Western researchers prefer brief description
• The inner and the outer form 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 era of Uthman
• Islamic tradition carries a longing for survival
• Tolerance is a modern concept
• Sunni, Shi‘i, and Kharijite conceptions crystallized in the third century AH
• Modern education opens the way to separating spheres
• 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 as 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 traditional narrative
• Real truth
• Religious truth remains symbolic and open
• Sociological truth
• True 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 stands alongside 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 multiplicity of meaning
• Qur’anic discourse and living memory
• Qur’anic discourse transcends history
• Theological-legal discourse gave 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 centralism
• The Umayyad state strengthens writing and orthodoxy
• The imperial state and the confinement 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
• Antecedents in monotheistic texts
• The dogmatic enclosure determines what can be thought
• The dogmatic enclosure closes religious discourse
• Political sovereignty is linked to an early spiritual crisis
• The Sharia is the result of historical formation
• The 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 the public sphere
• Positive secularization recognizes the spiritual dimension and supports the common public 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 paths
• 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 Islam’s first source
• The Qur’an includes multiple levels
• The Qur’an links freedom to obedience
• The Qur’an recomposes earlier elements into 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 arena
• Islamic societies are a laboratory for the social sciences
• Societies live an actual, invisible secularization
• Women require 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 audible discourse
• Revelation is transcendent discourse
• Revelation has not been studied sufficiently
• Revelation is a multidisciplinary entry point
• Revelation exceeds rigid theology
• The retreat of philosophy needs a multi-method explanation
• Beginning change from contemporary history
• The persistence of the enclosure in Arab societies
• Building the conception of the umma on a mythical structure
• The broad history of thought
• The renewal of classical Arabic
• The restraint of academic language
• The transformation of revelation into a human book
• The transformation of the umma through caliphs and jurists
• The transformation of the cultural arena since the nineteenth century
• Christianity’s shift into Greek expression
• The transformation of the concept of God is historical
• The overlap of philosophy, theology, and jurisprudence
• The retreat of ijtihad and the rise of imitation
• The retreat of the critical intellectual because of dogmatism
• Population growth reinforces the mythical tendency
• The politicization of God in the Islamic context
• The formation of jurisprudence in the first centuries
• The identity of the mushaf and the Word of God
• Applying the Sharia faces practical problems
• The faltering of rights in Islamic states
• Historical teaching of religions is more suitable for the public sphere
• Preferring al-Tawhidi to Ibn Rushd
• Appreciating and criticizing Ibn Rushd
• Arkoun’s methodological distinction from Orientalism
• Distinguishing mythical from ideological discourse
• Distinguishing religion from ideology
• The elite’s complicity with the state
• The expansion of applied Islamology
• The stability of Islam in Semitic soil
• An epistemological revolution is a condition for human rights
• The study of religion needs new terminology
• A modernity not monopolized by the West
• The limits of medieval reason
• The siege of free thought
• Human rights are a modern idea
• Human rights in Islam are understood as antecedents, not complete foundations
• Features of traditional Islamic reason
• Confusing Qur’anic and juristic Islam
• Studying religion historically
• The study of religious reason should be historical and social, not theological
• The study of societies begins from their own history
• Rejecting the old heresiographical literature
• Rejecting the reduction of critique to secularization
• Rejecting prior religious superiority
• Rejecting the protest discourse of jihad
• Rejecting formulas of the death of man and the death of God
• The symbolism and openness of revelation
• Cautiously posing the question of Muhammad’s will
• Surat al-Tawba defines legal categories
• The condition of intellectual liberation
• The orality of revelation
• The difficulty of translating the vocabulary of the Qur’an
• The rise of Islamism and the retreat of the intellectual
• The rise of Sufism is linked to the age of decline
• The image of the Muslim in Europe
• Weak historical sense fuels Islamic attraction
• Not isolating the verse from its context
• The absence of production in the major fields of tradition
• The absence of theorizing secularization worsens divisions
• The absence of modern critical sciences
• A symbolic creative activity
• Understanding Arkoun requires the human sciences
• Understanding discourse requires epistemological critique
• The rupture between state and civil society is an Arab crisis
• The repression of religious and political oppositions
• The three forces of closure
• New values in the Qur’anic experience
• Uncovering the historical origin of concepts
• The duration of the Qur’anic experience
• Projects of unity from above
• Arkoun’s battle on two fronts
• The original and Qur’anic meaning of Islam
• The concept of the human being requires a multidisciplinary approach
• Comparing revolutions and spiritual force
• Resisting philosophical metaphysics
• The method of the historian and the philosopher
• The critical mission of the intellectual
• The death of God means the death of a mode of sacralization
• The wave of religiosity may obscure other needs
• The conflict between Islam and the West is nourished by scholarly neglect
• The emergence of the umma from weakness to strength
• Critique of the European horizon
• Critique of formalist humanism
• Critique of classical Orientalism
• Critique of imitation and the reproduction of methods
• Critiquing modernity is not rejecting it
• Critique of dogmatic readings
• Critique of the idealist reading of the religious text
• Critique of the Jacobin national model
• Critique of generalizing Islam across cultures
• Critiquing Durkheim does not reject evolution
• Critique of Ibn Rushd’s rationality
• His critique of Orientalism stems from a colonial experience
• Transferring the French model causes dysfunctions
• The centralized-state model fails to understand plurality
• The intellectual’s migration may support the third option
• The dominance of clerics and Islamists
• He is influenced by sciences and methodologies more than by persons
• Traditional religious institutions should be curtailed