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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
Rehabilitation of Jurisprudence in Islam: Affirming the Primacy of Revelation in Relation to Tradition

Rehabilitation of Jurisprudence in Islam: Affirming the Primacy of Revelation in Relation to Tradition

Terebessy, Leslie

Paperback

General Education

ISBN13: 9798744656270
Publisher: Independently Published
Published: Apr 26 2021
Pages: 230
Weight: 0.69
Height: 0.48 Width: 6.00 Depth: 9.00
Language: English
Muslims are experiencing problems. Fitting in with the rest of the world is among them. This is partly the result of the corruption of knowledge. Knowledge was corrupted by its politicization. Ruling elites required a justification for waging wars of aggression. As they could find no such justification in revelation, they turned to tradition and its custodians, the ulama. Like-minded ulama provided their rulers with what they wanted: a justification of wars of aggression, prohibited by revelation. Through the weaponization of exegesis and jurisprudence, they reinterpreted the teaching of reconciliation as a religion of war. They rendered the haram into halal. In this hawkish ulama betrayed Islam and permitted their profession to fall to the rank of propaganda. Problems worsened with the repression of reason. For reason is required to understand revelation. The person who rejects reason prevents himself or herself from understanding and therefore following revelation. The turn to tradition was justified in part by treating it as a supplementary revelation. The marginalization of reason was justified by recourse to a tradition, which treats the use of reason to understand revelation as kufr. The treatment of using reason in Islam with kufr discouraged Muslims from using their reason. They were expected to adhere to tradition and follow it without question. Muslims are taught that reason and faith are enemies. But this is hardly the case. Faith is rational. We attain faith by witnessing Allah's creation. Where there is creation, there is a Creator. Unfortunately, the treatment of tradition as revelation resulted in the eclipse of revelation by tradition. Muslims fell under the influence of persons with no use for reason and a preference for tradition. Unfortunately, treating tradition as revelation renders tradition equal to revelation, thereby ascribing a partner to revelation. This is an expression of scriptural shirk. Tradition became equal to the Book of Allah as guidance and a root of the law. Treating tradition as revelation enabled traditions to judge, abrogate and supersede revealed rulings. It placed persons above Allah. This is shirk. Juristic shirk corrupted the sharia. The punishments for apostasy, adultery and blasphemy for which no death penalty is prescribed (apostasy and blasphemy) or a lesser punishment is prescribed (adultery) explain why the religion of reconciliation acquired a reputation for confrontation. The repression of reason and the treatment of tradition as equal to and even greater than revelation reflects an erosion of tawhid and the contamination of exegesis and jurisprudence by shirk. The capitulation to tradition, and its treatment of tradition as a second revelation, embedded dual revelation and produced a religion based on tradition parallel to Islam as a religion based on revelation. The process triggered by the repression of reason and its subordination to tradition produced troubling effects. It caused the scientific waning of the umma, thereby condemning it to backwardness. The repression of reason paved the way for the evolution of the teaching of predestination, the justification of jihad al-talab or wars of aggression, and the corruption of ethics. The deterioration of ethics brought poor governance to Muslim nations. It also led to misguidance and the corruption of the sharia, where rulings based on man-made reports replaced the rulings of Allah, thereby compromising tawhid. The penetration of jurisprudence by shirk means that the corpus of traditional sciences predicated upon the belief that tradition is revelation is unreliable and thus requires rehabilitation. Rehabilitation requires the re-engagement of reason, the desacralization of tradition and the affirmation that revelation is the pre-eminent root of legislation in religion.

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