The Qur’an is defined here as the sole revelation, and it is linked to the mutashābih part of the Book as well as to the verses of cosmology and narratives. This definition serves the author’s thesis in distinguishing the fixed text on the one hand from historical interpretations and reports on the other.
Referred to by
- Qur’anic commands are flexible in their mechanisms
- Terrorism, in Qur’anic terms, is deterrence, not killing
- Terrorism is the product of a rigid historical reading
- Human society in the Qur’an is based on mutual acquaintance and work, not exclusion and enmity
- Disavowal has specific conditions and domains
- Reports justify prior election
- Martyrdom is not confined to those killed
- Emotions are not a normative criterion in creed
- Qur’anic fighting is defensive and restricted, and the historical context prevents legitimizing terrorism
- Legitimate fighting is defensive and constrained by the aim of freedom
- Fighting is an emergency duty, not an end in itself
- Fighting in the Qur’an is neither killing nor conquest
- The Qur’an is the sole revelation
- The Qur’an is the sole revelation and is understood within the framework of textual fixity and the mobility of understanding
- The Book is not the Qur’an in its signification
- The Book, the muhkamat, and the prescribed duty define the structure of revelation
- Death and destruction are two different concepts in the cycle of existence
- Creedal loyalty is tied to faith and righteous deeds
- Loyalty is an optional social relation
- Loyalty does not mean submission to authority
- The structure of revelation and disciplined historical interpretation prevent religion from being turned into violence
- Drying up the sources of terrorism requires returning religion to the Qur’an, freedom, and mercy, and stripping violence of its traditional legitimacy
- Textual fixity and the mobility of understanding
- Three aims of Qur’anic fighting
- There is no worldly legal penalty for the apostate