Degree of Centrality: Centrality

435 pages

• Qur’anic expressions are not synonymous
• Benevolence includes the self and others
• Islam transcends narrow affiliation
• Tartīl gathers closely related topics
• Good deeds erase evil deeds through repentance
• The state does not possess the power of prohibition
• Sin, evil deed, and offense
• Evil deeds are expiated by reform
• Shirk is a fixation of what is mutable
• Shirk is unforgivable when persisted in
• Testimony in the Qur’an has two meanings
• The Qur’an interprets the Qur’an
• Disbelief is an open hostile declaration
• Loyalty to Islam is loyalty to human values
• Every Qur’anic term has a distinct meaning
• Heritage should be set aside
• The verse of al-Baqarah addresses disclosure and concealment
• The pillars of Islam are three
• Abraham is the model of monotheistic abstraction
• Fatherhood transcends genetic lineage
• Morality is fixed and innate
• Religious forms carry distinct meanings
• Motherhood transcends biological birth
• Benevolence includes work and life
• Islam is the religion of universal innate nature
• Faith is specific to the followers of Muhammad
• Capability differs from endurance
• Adoption is permissible in specific cases
• Embodied shirk is the greatest shirk
• Testimony continues after the closure of prophethood
• Scientific testimony supports the message
• Al-Shahīd is one of the names of God
• The learned are among the witnesses
• Righteous action is part of Islam
• Weaning determines the beginning of effective adoption
• The Qur’an distinguishes among familial terms
• Moral values are innate and universal
• A Muslim includes every believer in God and the Last Day
• The common meaning of shahīd is a later development
• The Prophet does not know the unseen
• The self and the breast differ
• Marriage differs from fertilization
• God’s testimony is present and all-encompassing
• Obedience to the Messenger is mercy for humanity
• Obedience to the Messenger is within the framework of freedom
• It is not permissible to abrogate al-Baqarah 284 with al-Baqarah 286
• The covenant of Islam is a voluntary commitment
• Adam represents the first human transition
• Abraham purified the House; he did not build it
• Monism leads to despotism and ruin
• Monism leads to ruin
• Morality is not made by authority
• Modern monist systems are a continuation of the village
• Monist systems carry the seeds of their own destruction
• Muhammadan legislation is historically situated
• Pluralism expresses divine oneness
• Freedom is constrained by the constitution
• Freedom, consultation, and democracy
• Freedom and knowledge are twins
• Fear of God requires specific limits
• Imagination turns into reality
• The civil state is based on obedience to law
• Slavery is a historical phenomenon that can be dismantled
• Falsehood disables the mind and generates guilt
• Desires are born from instincts through knowledge
• Constitutional consultation has multiple references
• Consultation means democratic freedom
• Consultation is based on pluralism
• Injustice requires freedom
• Contracts are an alternative basis to slavery
• Violence is justified to remove oppression
• The Qur’an reinforces pluralism and prevents monism
• Qur’anic narrative carries historical laws
• Human values found the state and society
• The religious sphere is individual
• Society passes through family stages
• Volition is not the same as will
• Arab identity is cultural, not ethnic
• Changing the collective mind is one of the hardest tasks
• Multiplying prohibitions narrows religion
• The binary of monism and pluralism
• The citizen state is the state capable of enduring
• Rejecting the confinement of right-hand ownership to slavery
• Right-hand ownership as contractual relations
• Right-hand ownership is a transitional stage toward freedom
• The ruin of villages is tied to collective injustice
• The verses of al-Mā’idah are historical rulings
• Forms of despotism reinforce one another
• Old tools impede Islamic knowledge
• Acts prohibited on human grounds
• Compulsion in the name of religion contradicts its essence
• Human beings regulate only what is permissible
• Despotism as three allied forces
• Despotism can only be resisted by freedom
• Traditional bay’ah and obedience support despotism
• The Islamic heritage has become a religion in itself
• The heritage confused governance with sovereignty
• Human legislation is variable
• Jihad becomes a revolutionary idea
• Polar sovereignty divides the world into Islam and jāhiliyyah
• Sovereignty in Hājj Ḥamd’s view has gradual stages
• Sovereignty belongs to God alone
• Freedom is part of human nature
• Freedom is tied to the Firmest Handle
• Wine and gambling are prohibited, not forbidden
• The constitution as a human social contract
• The civil state opposes despotism
• Liberal democracy enables the civil state
• The Islamic religion accords with innate nature
• Religion does not conflict with civil society
• Religion is based on voluntariness and choice
• Apostasy is not a Qur’anic ruling
• The Muhammadan message eases legislative constraints
• The Muhammadan message has a threefold purposive structure
• Religious authority is like Hāmān
• Political authority is like Pharaoh
• Authority intervenes by coercion
• Authority does not coerce in ritual observances
• The Sharia closes the door to human prohibition
• Ritual observances lie outside political legislation
• Prayer, almsgiving, fasting, and pilgrimage are ritual observances
• Taghut is a coercive authority
• Tyranny hinders development
• Worship is broader than ritual observances
• Violence is the final stage of jihad
• Violence is justified to establish the desired order
• Separation between religion and authority
• Innate nature is the basis of sound judgment
• Islamic jurisprudence is a historical civil law
• Jurists are confined to ritual observances
• Civil society safeguards creativity and work
• Qur’anic prohibitions are fixed and limited
• Knowledge needs a new break
• Legal prohibition differs from religious forbiddance
• Prohibitions are subject to independent reasoning
• Citizenship is the highest allegiance
• The covenant precedes the constitution
• Prohibition is not the same as forbiddance
• National loyalty and defending the homeland
• Jihad of the word includes speaking the truth
• The sovereignty of vicegerency is based on subjugation
• Peaceful freedom of expression
• Mixing jurisprudence with legislation causes a dilemma
• Rejecting permanent religious allegiance
• Separation of powers in the civil state
• Many rulings are remnants of earlier eras
• Resisting the occupier is a collective duty
• The Prophet’s daily actions are not binding Sunna
• Those vested with authority are a legislative power
• Unseen-related hadith reports are rejected by him
• Contradictory hadith reports are rejected
• Hadith reports that مخالفة the Qur’an are rejected
• The exemplariness lies in the station of messengerhood
• Human ijtihad is within divine limits
• The prophetic history became a revolution for state-building
• Distinguishing between the messengerly Sunna and the prophetic Sunna
• Pilgrimage is a collective ritual observance
• The Muhammadan message is originally fixed
• Qur’anic approval is not exclusive to the Companions
• The prophetic Sunna and the domain of narrative
• Ritual observances are the domain of the messengerly Sunna
• Prophetic obedience is historical and limited
• Obedience is to law, not to coercion
• The Qur’an is the Messenger’s sole miracle
• The Qur’an and reality are the criteria of acceptance
• Abrogation is confined to the heavenly messages
• Shahrur rejects equating speech with mere utterance
• The mythical image of the Messenger
• The station of messengerhood and the rulings of obedience
• The station of prophethood and the station of messengerhood
• The station of prophethood guides social organization
• The crisis of knowledge in the Arab mind
• The sayings of the Prophet and the Companions are not sacred texts
• Islam is broader than ritual observances
• Synonymy obstructs the construction of knowledge
• Legislation and prohibition belong to God alone
• Confusing concepts generates takfīr
• The civil state is responsible for public rights
• The state is governed by law, not religious coercion
• The Muhammadan message opens the door to ijtihad
• The Muhammadan message abolishes priesthood and heredity
• The Muhammadan message abolishes priesthood
• Political legitimacy comes from human pledge
• The Sharia allows human ijtihad
• The Sharia opens the field of ijtihad
• Traditional jurisprudence is a historical construct
• Inherited jurisprudence is a historical human construct
• Inherited jurisprudence is separate from the Qur’an
• A new contemporary reading of the Qur’an
• The Qur’an is read in a contemporary way
• The contemporary reading requires modern sciences
• The village is a symbol of monism and coercion
• Analogical reasoning returns the new to the original
• Pluralist society develops
• Equality between men and women is a textual objective
• Modern knowledge is necessary for understanding the Qur’an
• Knowledge advances through differentiation and classification
• Mixing concepts generates sectarianism
• God’s essence transcends knowledge
• Israelite narratives distort Qur’anic stories