Muhammad

Muhammad is understood here as the messenger who conveys, not an independent legislator. His obedience has two dimensions: one tied to revelation and one historical, tied to his human context, which is consistent with restricting prohibition and legislation to God alone.

• The verse on adultery targets public indecency
• Obedience to the Messenger has two forms
• Prayer as a relationship differs from the rite
• Punishments are legal limits subject to regulation
• Qur’anic legislation requires contextual specification
• Retaliation belongs to the civil system
• The straight path means free ethical commitment
• The verse on theft means deterrence, not amputation
• Worship is voluntary submission to God
• The Mother of the Book verses explain the prohibitions
• The detailing verses establish the rulings of the message
• The detailing verses clarify the prohibitions
• The detailing verses explain the prohibitions
• Consuming wealth unjustly includes bribery
• The Mother of the Book is the basis of the Muhammadan message
• The Mother of the Book establishes a limit-based and civil legislation that restricts prohibition and frees ijtihad
• The Mother of the Book is the clear verses
• The Mother of the Book and its detailing present a project for rebuilding the understanding of the Qur’an, religion, and legislation on contemporary foundations
• Reclassifying the Book and the Mother of the Book organizes the structure and functions of the Qur’anic text
• The detailed rulings are open to practical ijtihad
• Rulings have a divine and a human dimension
• Terrorism means legitimate deterrence
• Ijtihad in detailing the clear verses
• Ijtihad pertains to the clear verses
• Attending to the meaning of the texts
• Rational interpretation turns the unseen into knowledge consistent with reality
• Rational interpretation rebuilds the unseen and religion on the basis of freedom and knowledge
• Interpretation froze intellectual development
• Interpretation is specific to the ambiguous verses
• Interpretation is the cause of disagreement
• Interpretation pertains to the ambiguous verses
• Liberation from traditional jurisprudence
• Restricted divine prohibition negates the Messenger’s legislative independence
• Prohibition is a purely divine prerogative
• Prohibition in Islam → restricted
• Synonymy is at the root of the traditional confusion
• Limit-based legislation makes application variable within the constants of the Mother of the Book
• Contemporary civil legislation
• Legislation changes as society changes
• Legislation responds to changing reality
• Detailing is based on a methodological distinction
• Distinguishing between the clear verses and the detailing
• Distinguishing between the clear and the ambiguous distributes ijtihad and interpretation methodically
• The Wise Revelation is a living, interactive text
• The Wise Revelation is a living text that requires a contemporary reading beyond traditional rigidity
• Revelation is an epistemic stage, not merely rhetoric
• Traditional rigidity is the cause of marginalization
• Jihad is broader than fighting
• The forbidden is limited to what God has forbidden
• Report is linked to presence and direct witnessing
• Wine and gambling are prohibited, not declared forbidden
• Religion is a free relation with God that distinguishes between the historical message and ethical commitment
• Usury is forbidden because it harms the debtor
• The Muhammadan message is boundary-based and universal
• The Messenger is a conveyor, not a lawgiver
• Zakat is a distributive social duty
• Associating partners with God is the first of the prohibitions
• Rites fall under the detailing
• Qur’anic punishments are civil limits subject to regulation, not fixed bodily procedures
• Indecency includes both the outward and the inward
• Traditional jurisprudence is not contemporary legislation
• Inherited jurisprudence is not fit for the present
• Understanding changes according to the problem at hand
• Legitimate fighting repels aggression
• Euthanasia differs from suicide
• The Qur’an is structurally reclassified
• The contemporary reading dismantles the traditional intermediary layer
• The contemporary reading requires a new interpretive method that goes beyond traditional exegesis
• A systematic reading of the text gathers the verses and reorders the detailing around interpretation
• Qur’anic narratives are for moral lesson, not legislation
• Qur’anic narratives belong to the epistemic dimension, not legislation
• The Book and the Qur’an are distinct
• The Qurayshi tongue and the reclassification of the Book establish a precise semantic structure for the text
• The Qurayshi tongue and the unity of the text support a non-synonymous linguistic project of knowledge
• The clear verse does not admit ijtihad
• The clear and the ambiguous each have their own detailing
• The clear verses do not admit ijtihad
• The customary and the objectionable change socially
• The report becomes a report through interpretation
• The report pertains to the unseen
• The descent occurred in the Quraysh dialect
• The text was revealed in the tongue of Quraysh
• Revelation does not contradict reason and reality
• The traditional classificatory system became inflated
• Detailing the clear verse is the field of ijtihad
• Gathering the verses to understand the clear text
• Restricting the prohibitions protects against manipulation
• Disobedience to one’s parents is forbidden
• The traditional Qur’anic sciences arose historically and then became intermingled under the dominance of exegesis
• The aim of revelation is to elevate language into knowledge
• Killing children for fear of destitution is forbidden
• Killing children for fear of poverty
• Killing oneself is forbidden except by right
• The Arabic tongue is Qurayshi in character
• Women’s dress is a matter of custom
• The Quraysh dialect is closer to eloquence
• Orphan’s property may be approached only in the best way
• The Qur’anic sciences arose historically
• The dominance of exegesis