This index collects the atoms within the book Religion and Power and links them to the index of claims.
Atom pages
- The verses of al-Mā’idah are historical rulings
- Forms of tyranny reinforce one another
- Internal and external occupation
- Old tools obstruct Islamic knowledge
- Tyranny as three allied forces
- Tyranny can be resisted only by freedom
- Idols are not prohibited in themselves
- Acts forbidden on human grounds
- Coercion in the name of religion contradicts its essence
- Coercion is excused in some cases
- Humans regulate only the permissible
- Filial piety is an innate value
- Expression is acquired through education
- Traditional allegiance and obedience support tyranny
- Prohibition is a purely divine right
- The Islamic heritage became a religion in its own right
- The heritage confused governance with sovereignty
- Human legislation does not add prohibitions
- Human legislation is changeable
- Legislation belongs to elected councils
- Jāhiliyyah is redefined to include the modern West
- Jihad becomes a revolutionary idea
- Polar sovereignty divides the world into Islam and jāhiliyyah
- Sovereignty in Hajj Hamad’s thought has gradual stages
- Sovereignty belongs to God alone
- Freedom is the foundation of humanity
- Freedom is part of human nature
- Freedom is a condition of worship
- Freedom is a condition for human maneuvering
- Freedom is limited by multiple constraints
- Freedom is linked to the firmest bond
- Wine and gambling are forbidden, not prohibited
- The Kharijites emerged from political conflict
- The constitution as a human social contract
- The civil state is based on plurality
- The civil state opposes tyranny
- The state is based on three elements
- Liberal democracy makes the civil state possible
- Islamic religion accords with human nature
- Religion does not conflict with civil society
- Religion and power are distinct
- Religion is based on voluntariness and choice
- Apostasy is not a Qur’anic ruling
- The Muhammadan message lightens legislative constraints
- The Muhammadan message has a tripartite set of aims
- Religious authority is like Hāmān
- Political authority is like Pharaoh
- Financial power is like Qārūn
- Authority intervenes through coercion
- Authority does not coerce in rituals
- The Sharia closes the door to human prohibition
- Rituals lie outside political legislation
- Prayer, almsgiving, fasting, and pilgrimage are rituals
- Tāghūt is a coercive authority
- Despotism impedes development
- Worship is broader than rituals
- Violence is the final stage of jihad
- Violence justifies establishing the desired order
- The separation of religion and power
- Human nature is the basis of right guidance
- Islamic jurisprudence is a historical civil law
- The jurists’ role is confined to rituals
- Unbelief is an antagonistic stance toward freedom
- Qur’anic narratives encode historical laws
- Civil society safeguards creativity and work
- Qur’anic prohibitions are fixed and limited
- Knowledge needs a new rupture
- Legal prohibition differs from religious prohibition
- The forbidden matters are subject to ijtihad
- Citizenship is the highest allegiance
- The covenant precedes the constitution
- Prohibition is not the same as prohibition
- National loyalty and defense of the homeland
- Ahl al-dhimma is a historical term
- Europe has moved beyond inherited symbols
- The distinction among religion, power, and the state
- Jihad of the word includes speaking the truth
- The sovereignty of vicegerency is based on subjugation
- The humanly received Book transfers legislation to humankind
- Peaceful freedom of expression
- Confusing jurisprudence with legislation creates a predicament
- Rejection of permanent religious allegiance
- Disobedience to parents has no fixed legal penalty
- Separation of powers in the civil state
- Suppressing freedom legitimizes jihad
- Many rulings are remnants of earlier eras
- There is no compulsion in religion is a genitive negation
- The three stages of sovereignty
- Resisting the occupier is a collective duty