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
Retrieving the Ethics of Islam: Rescuing Justice from the Jurisprudence of War

Retrieving the Ethics of Islam: Rescuing Justice from the Jurisprudence of War

Terebessy, Leslie

Paperback

IslamGeneral EducationGeneral Political Science

ISBN13: 9798241776624
Publisher: Independently Published
Published: Dec 29 2025
Pages: 284
Weight: 0.76
Height: 0.71 Width: 6.00 Depth: 9.00
Language: English
Hawkish ulama re-interpreted Islam to endorse the political aspirations of hawkish rulers. In the process, the exegetes reinvented Islam as Islamism. This transformation was expedited by recourse to perceptions contrary to the teaching of revelation. These encompassed the treatment of tradition as revelation, he repression of reason and recourse to the teaching of abrogation. Hawkish ulama reinvented the teaching of reconciliation by a teaching of war. Reason was repressed so it could not express reservations regarding the travesties being perpetrated. The repression of reason was expedited by treating the use of reason to understand revelation as treason. In a tragedy reminiscent of the Reign of Terror in revolutionary France in 1792, 5,000 rationalists were massacred by Musa all-Hadi in 786. This was reported by Suyuti. They were accused of being free thinkers or zandaqa. Belief in freedom and reasoning were treated as capital crimes, punishable by death. This was intellectual suicide. It inaugurated a tradition of intellectual retardation. The slaughter of intellectuals was a brain drain on the umma. The brain drain continues to this day when intellectuals from Muslim lands find refuge in the lands of the kuffar, the Western nations. These benefit from the work of Muslims poorly treated and persecuted in their homelands. Accordingly, the felt compelled to do a hijra (emigrate) to freedom. Is there a way for the umma to regain its pre-eminence? Allah teaches that He never changes the condition of a people until they change what is in themselves. Muslims used to carry the Book of Allah in their hearts. But they turned from the Book of Allah to what they thought is the sunna of the messenger. They began to follow books of traditions. But the prophet never followed Bukhari, Tirmidhi or Ibn Maja nor any of the remaining sahih collections. He followed a hadith, the best hadith or the Book of Allah. This also contains the best tafsir. Returning to the former pre-eminence the umma requires to make a U-turn and return to the Book of Allah. This requires a de-sacralization of tradition, the rehabilitation and re-engagement of reason and reaffirming the pre-eminence of revelation. It also requires rejecting the teachings of predestination, and abrogation. It also requires rejecting the teaching of jihad al talab and the myth that the dar al-Islam is to wage war against the dar al-kufr. It requires rejecting all traditions that defy the teaching of revelation, especially hawkish traditions. It requires treating traditions as a part of history and not a root of legislation. It requires using the Book of Allah, not traditions, to understand the Book of Allah. It requires the rehabilitation of the sharia and the penal code, to bring them into agreement with the teaching of revelation. It also requires treating the Book of Allah as it presents itself. If the Book presents itself as clear, fully detailed and coherent, it is to be treated as clear, fully detailed, and coherent. If the Book says it is the truth from you Lord, it is to be treated as such. If the Book says that we will never find a change in the words of Allah, we are to accept it. It is necessary to refrain from treating the Book of Allah as a product of a person. All unwarranted perceptions require being expunged from exegesis and jurisprudence. These encompass the perceptions that tradition is revelation, that it judges revelation and that it possesses the authority or power to abrogate and replace parts of revelation. A few ulama, for example, Abu al-Hasan al-Karkhi even asserted the right to abrogate revelation. The death penalties for adultery, blasphemy and apostasy require being declared ultra vires. The sharia cannot be permitted to become a license to kill. Enforcing the death penalty for adultery, blasphemy or apostasy is murder and requires being treated accordingly. It is necessary to affirm the freedom of religion.

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