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
Twenty Aberrations in the Knowledge of Islam: Explaining the Fall of Islam

Twenty Aberrations in the Knowledge of Islam: Explaining the Fall of Islam

Terebessy, Leslie

Paperback

IslamGeneral Education

ISBN13: 9798370892417
Publisher: Independently Published
Published: Dec 23 2022
Pages: 214
Weight: 0.64
Height: 0.45 Width: 6.00 Depth: 9.00
Language: English
The umma is experiencing trials because it veered from revelation to tradition. Allah said He would not change the condition of people unless they first change what is in themselves (Quran, 13:11). The umma changed what was inside it. It turned from revelation to follow tradition. The reorientation from the Book of Allah to tradition engendered traditional Islam. Recourse to the teaching of abrogation engendered political Islam. Recourse to tradition and the teaching of abrogation was triggered by politics. Rulers required a justification for waging wars of aggression to enlarge the empire. As they could find no justification for aggression in revelation, they turned to tradition. They engaged hawkish ulama for the purpose. The ulama justified the turn from revelation to tradition by engineering a fusion of tradition and revelation. This required the treatment of tradition as revelation. But the fusion of tradition and revelation produced confusion. The traditions were treated as equals of revelation. The difference between the sacred and the profane vanished. Transmitters of traditions became authorities. The turn from revelation to tradition was expedited by the repression of reason. The turn was justified by the perception that revelation is insufficient without tradition. The turn from revelation to tradition and the abrogation of the verses of reconciliation engendered traditional and political Islam, respectively. The transformation required the repression of reason. This corrupted knowledge. Exegesis was built upon perceptions that contradict parts of the teaching revelation. These encompass the perceptions that revelation is at times unclear, insufficiently detailed and contradictory. But the Book presents itself as clear, fully detailed, and free of inconsistencies. To ascribe these traits to the Book of Allah is to treat the Book as a flawed product of a person. It is to question and cast doubt upon the perfection of revelation. It is to uphold parts of the revelation and reject parts that defy their preconceived notions (Quran, 2:85). For to reject these verses is to perpetrate kufr in that verse. Thus, exegesis that requires reading revelation in light of traditions rests on kufr in parts of the Book. It rests on kufr of all verses that present the Book of Allah as clear, fully detailed, and free of contradictions. Exegesis that requires kufr in particular verses of revelation is not reliable. Procedural aberrations encompass the practice of abrogation. The teaching of abrogation suggests that Allah changed His teaching on particular issues. It treats Allah as a person that changes his or her mind. The teaching of abrogation contradicts verses that teach that we will never find a change in the words of Allah. It also contradicts verses that teach that Allah will preserve the Book of Allah. But the teaching of abrogation possesses no foundation in revelation. The word naskh (2:106), mis-rendered as abrogate, means to transcribe. For the Book of Allah teaches that we will never find a change in the words of Allah (Quran 10:64, 18:27, 6:115). The perception that a rejection of a verse entails kufr of that verse extends to the assertion that the verses of reconciliation were abrogated by the verses of the sword. To assert that a verse is abrogated is to treat it as not true. It is to reject the verse. Accordingly, the teaching of abrogation requires kufr in parts of the Book. It requires kufr in all verses allegedly abrogated by verses revealed afterwards or by traditions. The perception that tradition could abrogate and replace parts of revelation encroaches upon the pre-eminence of Allah. It encroaches on tauhid. Reliable exegesis and jurisprudence require the engagement of reason. Without reason, exegesis and jurisprudence become unpredictable and unreliable. Exegesis and jurisprudence require a foundation in revelation.

Also from

Terebessy, Leslie

View All

Also in

General Education

View All