Muhammad

Explanation

Muhammad appears in the book as the clearest example of charismatic leadership and the initial founding moment in which the Qur’an forged a sublime symbolic language. His name is also used in analyzing the value-position, the authority of the text, and spiritual reference in Islamic history.

Cited by

• Modern worldly religions dominate the imaginary
• Historicizing divine speech
• Islamization of the sciences hinders modern science
• Islamization of the sciences obstructs cognitive modernity
• Islamization of knowledge or the study of Islam
• The critical theses of Prague and Lambert
• Truth regimes are historically constructed
• Augustine as a reference for understanding religious transformation
• Introducing the other lines is necessary
• Incorporating 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
• Closing the text imposes interpretive surveillance
• The possibility of a higher model for reform
• Waking Islam requires critique of revelation, tradition, and modernity to liberate meaning and the human being
• Differences in methods of selection and composition
• A permissible difference between religion and jurisprudence
• The double meaning of orthodoxy
• The impossibility of making God into a problem
• Invoking the human sciences
• The continued attachment to traditional religions
• The continuing debate between reason and revelation
• Personal status matters were subjected to sanctity
• Orthodoxy goes beyond the historicity of the text
• Orthodoxy is a dual concept linking doctrine and authority
• Arab crises are tied to historical blockages
• The Arab historical crisis explains the present and weakens the possibility of renewal
• Myth is intertwined with history
• Fundamentalism was linked to Arabization
• Official Islam criminalizes deviation
• Ritual Islam is dogmatic and ahistorical
• Contemporary Islam is a socio-political tool
• Contemporary Islam between history and sociology
• Contemporary Islam is contextually historical
• Contemporary Islam is emptied of spirituality
• Contemporary Islam is formed between surveillance, mediation, and the obstruction of cognitive modernity
• Islam is subject to double surveillance
• Islam within the social construction of truth
• Islam is given and received
• Islam, politics, and the West
• Islam makes the Sharia a comprehensive center
• Islam combines theological individualism and political centrality
• Islam is understood between the Qur’anic given and the historical recipient
• Utopian Islamic reform
• Religious reform needs critical plurality and social liberation
• Religious reform needs historical knowledge and speculative theology
• Religious reform needs plural debate, not a literal return
• Religious reform requires critique of Sunni exclusivism and the inclusion of doctrinal plurality
• Reform between return and deconstruction
• Reform needs speculative theology
• Reform needs historical knowledge
• Exclusion is mutual among sects
• Juristic difference is a sign of vitality
• The new patriarchy is an explanatory model
• Islamic history is an embodiment of revelation
• Historicity is absent from medieval thought
• Intellectual renewal rejects exclusion and calls for new human solidarity
• The European experience and the liberation of thought
• The Algerian experience contributed to forming Arkoun’s critical horizon
• The Algerian experience in the formation of the project
• Global transformation is highly risky
• Tradition constructs truth and difference through the authority of interpretation and value
• Tradition needs archaeological excavation
• Tribal solidarity compensated for women’s deprivation
• Distinguishing the sacred from the forbidden liberates religion from taboos
• Deconstruction to analyze the social imaginary
• Proximity to texts is not enough to produce fundamentalism
• The tribal custom was not originally religious; it took shape within alternative social structures
• The modern distinction between history and myth is absent
• Distinguishing between the supreme and ordinary word
• Social religious tension produces ritual Islam and feeds the closure of knowledge
• The need for a new epistemology
• The need for a critical epistemology
• The need for an emerging new reason
• The interpretive condition in Islam
• Western modernities are multiple
• European modernity is a condition for reexamining the inherited legacy
• Western modernity elevated technical rationality
• Western modernity separated ethics from the economy
• Modernity dissolves the alliance between God and law
• Modernity is understood sociologically
• Modernity separated politics from religion but did not end the crisis of legitimacy
• Modernity did not solve the problem of revelation
• Modernity did not end religion; it reconfigured its conflicts and discourse
• Modernity did not end religion
• Modernity and secularization do not end the question of meaning and authority
• Truth is historically constructed
• Truth and legitimacy are tied to power
• The mythical narrative shapes religious meaning
• The theological discourse precedes faith
• Religious disagreement is not simple; it passes through the history of text and law
• The Sunni-Shi’i dispute is an interpretive conflict
• A call for global solidarity
• A call for an archaeological-genealogical reading
• Defending the human subject is a priority
• Modern religion does not end coercions
• Religion and ideology are alike in producing legitimacy and obedience
• Religion includes a symbolic dimension and an institutional, mobilizing dimension
• Religion operates on multiple levels
• Religion produces meaning and legitimacy through orthodoxy and the imaginary
• The market prevails over the socialist and French state
• The conflict with the West is historical and structural, and is fueled by global hegemony
• The conflict goes beyond colonialism and September
• The programmatic character of Arkoun’s thought
• Obedience to authority results from internalizing supreme prestige
• Tribal customs are not authentically Islamic
• Tribal custom was more unjust to women
• Doctrines need critical historicization
• The human mind after absence
• The new reason needs material force
• Modern reason opens onto the irrational
• Religious reason accommodates the capitalist system
• Reason serves transcendent texts
• Reason speaks in the name of God and the Prophet
• Religious signs are open to reappropriation
• Secularization and the dismantling of political theology’s hegemony
• Secularization has multiple meanings, but it neither abolishes religiosity nor resolves the crisis of meaning
• Violence and exclusion continue
• The West guarantees freedom of conscience
• Contemporary jurists are preoccupied with the margin
• Traditional Islamic thought is captive to jurisprudence and politics
• Classical Islamic thought concealed historicity and closed off the field of thought
• Consumerist thought weakens understanding
• International law needs re-founding
• The Qur’an forged a sublime symbolic language
• The Qur’an is a closed text and open to interpretation
• The Qur’an is the starting point of the project
• The Qur’an is a model of transformation into a closed text
• An epistemological reading of history
• Orthodox decisions close off the field of thought
• The social imaginary and mobilization
• The social imaginary makes history
• The social imaginary makes history when the supreme reference is absent
• Women are affected by multiple structures
• The Almoravids are a social religious mediation
• The Almoravid movement is a religious mediation that shapes legitimacy between center and periphery
• Almoravid-ness between center and periphery
• Christianity separates God from law
• Political legitimacy needs spiritual backing
• Knowledge and religious discourse are closed
• The critical historical approach is necessary for understanding
• Historical comparison is necessary before judging inheritance laws
• Scientific comparison precedes judgments
• Comparison liberates from dogmatism
• Comparison reveals differences in contexts
• Comparison broadens the intellectual field
• Comparison with other religions shows that Islam is not an isolated exception
• The sacred is mixed with the forbidden
• The debate between al-Ghazali and Ibn Rushd establishes a tension between transmitted and rational knowledge
• The historical-anthropological method is required
• The value-position is the basis of the discussion
• The closed text obscures direct revelation
• The contemporary world order imposes a re-founding of law and knowledge
• Epistemological critique opens Islam to the human sciences and comparison
• Critique rejects restricting 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
• Written revelation opens interpretation and establishes surveillance
• Revelation reaches us only through linguistic and historical mediation
• Revelation has two distinct dimensions
• Access to divine speech is indirect
• Judaism links the law to God’s presence
• The spread of Arabization brought the Kabyle closer to the texts
• The split of the two intellectual spheres
• The collapse of the supreme reference
• Religion has two dimensions in history
• Nationalization of religion after independence
• The historicity of reading women’s status
• Women’s liberation is a condition for total emancipation
• Liberating women from patriarchal alienation
• Women’s liberation begins with freedom
• Women’s liberation needs an intellectual revolution that goes beyond particulars
• Women’s liberation reveals the structure of alienation and calls for historical critique
• Liberating women and the horizon of human emancipation
• Analyzing the forbidden liberates from taboos
• The decline of state centrality with globalization
• The plurality of intellectual positions among Muslims
• Defining epistemic paradigms
• The differing meanings of tradition and orthodoxy
• The sacralization of compendia has a social history
• The differentiation of religions in their relation to law
• Refining knowledge about Islam
• The details of struggle are not enough
• Freedom of conscience needs a secular model that goes beyond religious domination
• Studying the three religions is not comparative
• Studying the two epistemic systems
• The role of women in critical research
• Rejecting final judgments on women
• Rejecting exclusion, discrimination, and sectarianism
• The clash between the Islamic and Western imaginaries
• Early Islam is the reference for the value system
• The struggle between appearance and inward reality fuels sectarian division
• The necessity of an emerging, ascending reason
• The necessity of new thought and new solidarity
• The ambiguity of the public and private spheres reflects the unresolved relation between religion and state
• The ambiguity of the relation between rights and spheres
• Separating politics from religious legitimacy
• Traditional legitimacies have lost their validity
• Jurists of the past were more serious
• Arkoun’s thought requires a new critical epistemology
• Understanding religion passes through deconstructing the historical and linguistic conditions of its formation
• Clerics have no authority over doctrines
• The book has two distinct dimensions
• The impasse of the present and colonialism
• The communities of the book are broader than the People of the Book
• Muhammad embodied charismatic leadership
• The indebtedness of meaning unites religions and ideology
• The indebtedness of meaning and obedience
• Issues of Islam within the unthought
• Arkoun’s project begins with the Qur’an and opens onto historical comparison
• The state’s appropriation 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
• Critique of the Islamization of knowledge
• Critique of the ideological exaltation of women
• Critique of the double standard
• Critique of the universal textual approach
• The hegemony of official orthodox thought
• The hegemony of neoliberalism and technical reason
• Unity of purpose between Sunnis and Shi’ites
• Placing Islam in its historical context
• Women’s status between history, society, and critique
• Women’s status in Islamic contexts
• The functions of blessing and legitimacy