It is treated here as the text that accords with modern scientific knowledge and presents Qur’anic narrative as having the function of lesson and contemplation, not direct legislation. It is also used to distinguish what is Qur’anic from what has been attached to it through reports and Israelite traditions.
- Adam is an intermediate stage in humanization
- Occasions of revelation do not explain the whole Qur’an
- Iblis is necessary for human dialectic
- Israelite traditions distort Qur’anic narrative
- Israelite traditions entered exegesis
- Israelite traditions and abrogation corrupt the reading of the text
- Islam is a universal human message
- The human being is an agent in history
- The human being is humanized humankind
- The human being is the agent of evolving history
- The accusation of borrowing from Nestorianism is unsubstantiated
- Humans precede the human being
- Equating and adjusting are preparatory stages
- Legislation differs from narrative
- The garden in the story of Adam is earthly
- Report is tied to observation
- Human creation is evolutionary
- The reports diminish women
- Sunna and mutual contestation are tools for understanding development
- The tree is a symbol of the test of ownership
- Lesson means moving beyond to what is better
- The Qur’an as an entry point to the philosophy of history
- The Qur’an does not affirm women’s inferiority
- The Qur’an is consistent with modern science in explaining humanization
- The Qur’an affirms previous messages and addresses mature humanity
- The Qur’an affirms what came before while corruption remains partial
- The Qur’an affirms some of what came before
- The Qur’an presents a cumulative development of the human being
- The Qur’an accords with modern science
- The humanistic Qur’anic reading frees religion from authoritarianism and distorted tradition
- Qur’anic narrative is an extension of biblical narrative
- Qur’anic narrative is not legislation
- Qur’anic narrative is not a historical chronicle
- Qur’anic narrative is not for legislation
- Qur’anic narrative is not a direct source of legislation
- Qur’anic narrative explains history, not merely tells it
- Qur’anic narrative explains history and reveals its laws instead of legislating
- Qur’anic narrative offers a lesson
- Qur’anic narrative reveals history and message as a liberating human trajectory
- Qur’anic narrative reveals the laws of history, not rulings
- Narratives reveal the laws of history
- Narrative is linked to the development of consciousness
- Analogy is not valid in historical narrative
- Women in Qur’anic narrative are not burdened with responsibility for temptation or inferiority
- Woman is not the cause of temptation
- Abrogation is a tool of fragmentation
- The tidings concern the unseen
- The story of Adam establishes humanization, freedom, and conscience
- The story of the two sons of Adam builds human conscience
- Breathing of the spirit is a moment of qualitative transition