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
Roots of Political Islam: Exploring Religious Extremism

Roots of Political Islam: Exploring Religious Extremism

Terebessy, Leslie

Paperback

IslamGeneral Education

ISBN13: 9798448450846
Publisher: Independently Published
Published: Apr 7 2022
Pages: 174
Weight: 0.53
Height: 0.37 Width: 6.00 Depth: 9.00
Language: English
Is Islam as practiced at present no different from Islam as practiced by Muslims when the Book of Allah was revealed?Traditionalists argue that Islam evolved in an unbroken process. But there are clues that there was a change, after all. Furthermore, it was a far-reaching change. There was a break from revelation as well as tradition. The break transpired when the umma turned from revelation to tradition. For the tradition of Muhammad was to follow revelation. The change was enabled by recourse to perceptions in defiance of key teachings of revelation. These encompass the treatment of tradition as revelation, the repression of reason and recourse to the teaching of abrogation. The treatment of tradition as revelation produced traditionalism. Recourse to the teaching of abrogation engendered Islamism. What triggered this? Hawkish rulers required a rendition of revelation to justify wars of aggression waged for territorial expansion. This required a rearticulation of revelation as a teaching of war. This was expedited by the repression of reason, treating tradition as revelation, and recourse to the teaching of abrogation. The turn from revelation to tradition was buttressed by recording the traditions of the prophet, in defiance of his prohibition of recording his traditions. The traditions were reluctantly recorded by persons tasked with the recordings. For they remembered the prophet's prohibition of recording his traditions. To assuage their fears, Umar II stated that the prophet abrogated his prohibition of recording his traditions. The turn to tradition replaced the revelation-centric knowledge paradigm of the Book of Allah with a tradition-centric paradigm. Unfortunately, the turn from revelation to tradition corrupted the knowledge of revelation. Islam turned into Islamism in six phases. The first and sixth phases were political. The second stage witnessed the repression of reasoning by tradition. In the third stage, tradition would become a part of revelation. In the fourth phase, tradition became a judge of revelation. This required the subordination of revelation to tradition. The treatment of tradition as a judge of revelation was an expression of shirk, too. In the fifth stage, the verses of reconciliation in the Book of Allah would be abrogated and replaced by the verse of the sword and hawkish traditions. The transformation of Islam to Islamism was expedited by the repression of reason. This was achieved by recourse to a tradition that treats the use of reason in religion as kufr. In the third phase, tradition was treated as revelation. It was at this juncture that Islam became traditional. The treatment of tradition as revelation was justified by recourse to a tradition in which the prophet said that his traditions were similar to the Book of Allah. In so far as tradition was treated as an equal of revelation, the designation of tradition as revelation amounted to scriptural shirk. Thus, the transformation of Islam into Islamism was enabled by a gradual encroachment upon tauhid. The fifth stage witnessed the abrogation of revelation by revelation, tradition, and the rulings of the ulama. The abrogation of revelation by tradition and the rulings of the ulama were expressions of juristic shirk. The sixth and last stage witnessed the embedding of the teaching of the clash of the realm of peace (dar al-Islam) with the realm of unbelief (dar al-kufr). Islamism furnished a justification for wars of territorial enlargement, known as jihad al-talab, or the sixth pillar of Islam. The aggressiveness of militant Islam brought defeats, as in the destruction of the Abbasids by the Mongols, the defeats of the Turks at the gates of Vienna, as well as the war in Afghanistan and the fall of Bagdad in 2003. Islamism places the umma on a warpath against the rest of humanity. Islamism is a threat to security. Thus, it requires being treated accordingly. If Muslims do not restrain extremists, others might.

Also from

Terebessy, Leslie

View All

Also in

Islam

View All