Open Daily: 10am - 10pm | Alley door pickup 10am - 7pm 3038 Hennepin Ave Minneapolis, MN
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  • Open Daily: 10am - 10pm
    Alley-side Pickup: 10am - 7pm

    3038 Hennepin Ave Minneapolis, MN
    612-822-4611

Open Daily: 10am - 10pm | Alley-side Pickup: 10am - 7pm
3038 Hennepin Ave Minneapolis, MN
612-822-4611
Addressing Aberrations in the Exegesis and Jurisprudence of Islam: Responding to Islamism

Addressing Aberrations in the Exegesis and Jurisprudence of Islam: Responding to Islamism

Terebessy, Leslie

Paperback

IslamGeneral Education

ISBN13: 9798848935264
Publisher: Independently Published
Published: Aug 29 2022
Pages: 286
Weight: 0.85
Height: 0.60 Width: 6.00 Depth: 9.00
Language: English
The Book of Allah presents itself as the truth from your Lord, and as clear, complete and free of contradictions. But traditionists describe the Book of Allah differently. They present the Book as partly unclear, insufficiently detailed and contradictory. They portray the Book as a work of a person who is at times blurred, forgetful, and confused. Referring to the Book of Allah as unclear, insufficiently detailed and contradictory contradicts what the Book teaches. After tarnishing the Book, traditionists propose to clarify and provide details missing from the Book. The clarification and detailing would be provided by tradition. Traditionists justify the turn to tradition by the assertion that tradition, too, is revelation. The boldness of this assertions is remarkable. To reconcile the contradictions in the Book, traditionists assert that all contradictory verses revealed earlier were abrogated by verses revealed afterwards. However, recourse to the teaching of abrogation is problematic, as it entails rejecting all abrogated verses, which is an expression of kufr. Furthermore, rejecting even one verse entails tampering with the teaching of revelation. Recourse to the teaching of abrogation, unfortunately, also requires rejecting all verses which teach that we will never find a change in the words of Allah. For the abrogation of a verse presupposes a change in the words of Allah. Accordingly, traditional exegesis rests on kufr. This renders traditionalist exegesis problematic. The turn from revelation to tradition also entails different manifestations of shirk. The first expression of shirk is reflected in the treatment of tradition as revelation, as equal to or even a part of revelation. This perception treats the utterings of persons as equal to the words of Allah. A second expression of shirk is reflected in the subordination of revelation to tradition. This is palpable in the perception of tradition as a judge of revelation. The treatment of tradition as a judge of revelation reverses the relationship between revelation and tradition. The third expression of shirk is found in the practice of abrogating revealed rulings by rulings from traditions. This is tantamount to shirk as it empowers the transmitters of traditions to abrogate the rulings of Allah. The fourth expression of shirk is reflected in the abrogation of revealed rulings by rulings of the ulama. This practice reflects shirk because ulama abrogate different rulings of Allah. The fifth expression of shirk transpires when revealed rulings are replaced by rulings from traditions. This transpired with rulings on apostasy and adultery. The sixth expression of shirk takes place when rulings of scholars replace revealed rulings. The rulings of scholars are treated as possessing the authority to replace the rulings of Allah. Thus, traditionalist exegesis and jurisprudence are compromised. This renders them problematic. These problems were triggered by treating tradition as revelation from God, the repression of reason, the subordination of revelation to tradition, and recourse to the teaching of abrogation. Reliance upon exegesis that refrains from using reason separated the umma from the Book of Allah. It did it by making it harder for the umma to understand and follow revelation. The subordination of revelation to tradition also corrupted the penal code. Punishments based on traditions abrogated and replaced revealed punishments. This applied particularly to punishments for apostasy and adultery. But to enforce a punishment different from the punishment prescribed by Allah is to transgress the limits of Allah. It is to ensure the perpetration of injustice and turn penal legislation into a license for the perpetration of crime rather than protection from it. It defeats the purpose of the penal code to protect the umma and ensure public safety.

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