Argument Type: Methodology

109 pages

• Qur’anic expressions are not synonymous
• Starting from the founding text
• Tartīl is the principal method of reading
• Tartīl brings together closely related topics
• The Qur’an explains the Qur’an
• Scientific credentials support the message
• Freedom and knowledge are twins
• Fear of God requires defined limits
• Imagination turns into reality
• Constitutional shura has multiple points of reference
• Shura is based on pluralism
• Reason and knowledge turn speech into action
• Changing the collective mind is among the hardest tasks
• Despotism can be resisted only through freedom
• Knowledge needs a new rupture
• Human ijtihad within divine limits
• The contemporary Sunna is read through the Qur’an
• The Qur’an and reality are the criterion of acceptance
• Abrogation is confined to the heavenly messages
• The station of messengerhood and the rulings of obedience
• The Muhammadan message opens the door to ijtihad
• The Muhammadan message opened the door to ijtihad
• The shari’a permits human ijtihad
• The Qur’an: a new contemporary reading
• The Qur’an is read contemporarily
• The contemporary reading requires modern sciences
• Analogy returns the new to the original
• Modern knowledge is necessary for understanding the Qur’an
• Knowledge advances through distinction and classification
• God’s Essence transcends scientific proof
• God’s Essence is beyond science
• Occasions of revelation do not explain the whole Qur’an
• Human history is not as deterministic as nature
• The lesson means moving beyond to what is better
• The Qur’an as an entry point to philosophy of history
• The contemporary reading critiques the inherited tradition
• Qur’anic narrative is not historical narration
• Qur’anic narrative offers the lesson
• Analogy is not valid in historical narratives
• Occasions of revelation are not a universal key
• Interpretation is a graduated process of understanding
• History resists programming
• The Wise Revelation runs counter to this tendency
• The text is fixed, but the content is renewed
• The future unseen is not known with certainty
• Qur’anic narrative is not for prediction
• Narrative distinguishes between naba’ and khabar
• The purpose of Qur’anic narrative is admonition
• Human beings’ function is to plan from the present
• Qur’anic terms are keys to understanding
• Ijtihad between two limits
• Interpretation is relative and historical
• Distinguishing between inزال and التنزيل
• Distinguishing between law and choice
• Dialectic is a law based on opposites
• The boundary-based reading of legislation
• Qur’anic narrative is understood historically and methodologically
• Human knowledge is relative and evolving
• Knowledge untangles the confusion between truth and falsehood
• The historical method in understanding the text
• Abrogation occurs between messages
• Revelation requires an abstract language
• Distinguishing the domains of legislation, injunctions, and rites
• The conclusion of the project defines its major axes
• The validity of inference is not enough for truth
• The truth of the premises is a condition for a true judgment
• The law of pairing explains mutual influence
• The law of internal conflict explains development and destruction
• The verses of elaboration build the rulings of the message
• The verses of elaboration explain the prohibitions
• Ijtihad in elaborating the decisive verses
• Ijtihad concerns the decisive verses
• Meaning-focused attention to texts
• Interpretation is specific to the ambiguous
• Legislation changes with the change of society
• Elaboration rests on methodological distinction
• Distinguishing between the decisive and the elaborated
• The Wise Revelation is a living, interactive text
• Revelation is a mode of knowledge, not rhetoric alone
• Understanding changes according to the problem at hand
• The Qur’an is reclassified structurally
• The contemporary reading dismantles the traditional intermediary
• The decisive verse does not accept ijtihad
• Naba’ becomes khabar through interpretation
• Revelation does not contradict reason or reality
• Elaborating the decisive is a field of ijtihad
• Collecting verses to understand the decisive
• The aim of revelation is to elevate language into knowledge
• Qur’anic commands are flexible in their mechanisms
• Elaboration is a field of human ijtihad
• Critical reason is the basis of understanding
• Multiplicity of levels of belonging
• The text is fixed and understanding is dynamic
• Confusing the cause with the goal turns fighting into permanence
• Occasions of revelation are not legislative causes
• Correct reading and correspondence with reality
• Language serves meaning
• The methodological entry point to the contemporary reading
• The text is fixed and understanding changes
• The limits of absolute understanding
• Occasions of revelation restrict the Qur’anic text
• General verses do not address special cases
• The exemplar is a reformist model worthy of emulation
• Democracy is a technique for practicing shura
• The world needs becoming
• The Qur’anic text is fixed and understanding is variable
• The triad of being, process, and becoming
• The authority of the text takes precedence over grammatical rule
• There is no place for arbitrariness or excess in revelation