Open Daily: 10am - 10pm | Alley door 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

Open Daily: 10am - 10pm | Alley-side Pickup: 10am - 7pm
3038 Hennepin Ave Minneapolis, MN
612-822-4611
Knowledge of Revelation: Responding to the Hijacking of Islam by Extremists

Knowledge of Revelation: Responding to the Hijacking of Islam by Extremists

Terebessy, Leslie

Paperback

Islam

ISBN13: 9798336257649
Publisher: Independently Published
Published: Aug 18 2024
Pages: 340
Weight: 1.00
Height: 0.71 Width: 6.00 Depth: 9.00
Language: English
What made Muslims preeminent? When the umma turned from following tradition to revelation, it prospered. But when the umma neglected revelation and returned to tradition, it floundered. What triggered the disintegration of the empires of the crescent? The turn from revelation to tradition was accelerated by deep anti-rationalism, bordering on fanaticism, the repression of reason. Influenced by anti-rationalist ulama, the umma misunderstood the relationship between reason and revelation and refrained from using reason. The umma treated reason and revelation as adversaries. The umma perceived a tension between reason and revelation. The umma assumed that to be a Muslim a person is required to sacrifice his or her reason on the altar of tradition. The umma committed intellectual suicide. The intellectual suicide inaugurated a tradition of intellectual retardation from which the umma is recovering to this day. In time intellectual suicide triggered political suicide. This was reflected in relentless wars of aggression, known as jihad al-talab, prohibited in revelation. The repression of reason alienated Muslims from their way of life. It made it harder to understand and follow revelation. Due to its reluctance to use reason the umma experienced difficulties in understanding revelation. The repression of reason triggered the perception that revelation is unclear, insufficiently detailed and contradictory. Tradition, however, would provide the necessary clarification and detailing of revelation. Any contradictions would be reconciled by recourse to the doctrine of abrogation. Thus, the umma was ensnared into turning from revelation to tradition. The traditionists assert that tradition is better equipped to understood revelation than reason. The repression of reason rendered exegesis and jurisprudence fundamentally irrational and thus unreliable. It triggered the reversal of the relationship between revelation and tradition. The repression of reason also enabled recourse to far-fetched perceptions, for example that tradition is revelation. The repression of reason also paved the way for recourse to the rejection of causation, as well as the teachings of abrogation and predestination. The teaching of predestination stripped people of personal responsibility for their actions. It opened the door to the proliferation of crime and corruption in the Muslim world. By rejecting the relationship between responsibility and reward and punishment in the hereafter, the repression of reason and the rejection of causation also undermined eschatology. The rejection of causality makes a mockery of the Day of Accountability. The rejection of causality stifled the growth of the empirical pursuits in the Muslims world. This exposed the umma to assaults by empires that produced better technology. The repression of rationality entailed the perpetration of kufr and different forms of shirk. Kufr is evident in the rejection of all verses that revelation is clear, fully detailed, and consistent with itself. Kufr is also reflected in the rejection of all verses allegedly abrogated by verses revealed afterwards. Kufr is also reflected in the rejection of verses which teach that we will never find a change on the words of Allah. Scriptural shirk is reflected in treating tradition as equal to and even a part of revelation. Scriptural shirk is also reflected in the perception that tradition judges revelation. Juristic shirk is reflected in the practice of permitting tradition to abrogate and replace parts of revelation. This corrupted the sharia by permitting revealed rulings, for example on adultery and apostasy, to be abrogated and replaced by rulings from traditions or jurists. But treating persons as lawgivers encroaches on tawhid. Hence the teaching of abrogation requires being rejected. The repression of rationality plunged the umma into the dark. What will it take to emerge from the darkness into the light?

Also from

Terebessy, Leslie

View All

Also in

Islam

View All