Book: Quranic Stories Vol. 2
40 pages
- Occasions of revelation are not a comprehensive key
- Myth combines truth and imagination
- The default ruling for things is permissibility
- Humans participate in making history
- “Baniin” may mean construction
- Interpretation is a gradual process of understanding
- Human history is not subject to determinism
- History resists programming
- Prohibition pertains to actions, not essences
- Inherited exegesis obscures the text
- The Wise Revelation is not a history book
- The Wise Revelation runs counter to this tendency
- What is fixed is the text, while the content is renewed
- Historical law is tied to human freedom
- The Flood was a local event in Mesopotamia
- The future unseen is not known with certainty
- The Salafi reading makes the past an absolute authority
- Legal rulings are not derived from Qur’anic narratives
- Qur’anic narrative is not for prediction
- Qur’anic narrative records the development of the messages
- Narrative is not used for legislation
- Narrative reveals historical laws
- Narrative distinguishes between naba’ and khabar
- Juristic analogy does not apply to narrative
- A common word lays the foundation for coexistence
- Livestock are not all animals
- Shahrur’s definition of livestock
- Generalizing occasions of revelation leads to fatalism
- Thamud was an extinct Arab tribe
- God’s knowledge does not entail compulsion
- The aim of Qur’anic narrative is lesson-taking
- The story of Adam is stripped of mythicization
- The story of Hud highlights civilization-building
- The story of Joseph supports a rational reading
- With Hud, livestock and herding appeared
- The benefits of livestock are broader than meat
- A critique of the Salafi reading of narrative
- Noah was the first messenger from among البشر
- Hud represents a later civilizational stage
- Human function is to plan from the present