Synopsis
Islam requires ruling with justice, the chief purpose of the sharia, according to the Book of Allah. It requires God-consciousness and righteousness. It requires knowledge of the Book and recourse to reason to understand revelation. Those that refrain from using reason are not equipped to pronounce on revelation. Past practices did not always reflect exemplary rule. Ruler did not always reflect the teachings of the Book of Allah or the best practices of the prophet. A few rulers treated revelation as permission to wage wars of aggression under the banner of Islam. They embarked on wars to enlarge the empire. But wars of aggression are prohibited in revelation. The prophet’s military engagements were all defensive. The justification of aggression required a reinterpretation of revelation. It required rendering permissible what Allah prohibited. To by-pass the prohibition of aggression in revelation, hawkish rulers engaged Islamist ulama to “reinterpret” revelation to justify aggression. But the ulama could find no justification of aggression in revelation. Thus, they turned to tradition and the teaching of abrogation. They justified turning to tradition by the assertions that revelation requires “clarification” and “detailing.” But these assertions misrepresent the Book. For revelation presents itself as “clear” and “fully detailed.” The justification of the turn to tradition by the assertions that revelation requires “clarification” and “detailing” rejects verses according to which revelation is “clear” and “fully detailed.” To contradict any verse, however, is to perpetrate kufr. Hawkish ulama justified the turn to tradition further by the assertion that tradition, too, is “revelation from God.” But the assertion that tradition is also “revelation from God,” “equal to” and a “part of” revelation, is an expression of shirk. For it treats the reports of transmitters as “equal” to the words of Allah. Thus, the justification of the turn to tradition by the assertion that tradition, too, is revelation, is also based on shirk. The turn to the teaching of abrogation was justified by the assertion that parts of revelation are contradictory and thus require “reconciliation.” This is allegedly furnished by the teaching of abrogation. The assertion that parts of revelation are contradictory defies verses which teach that the Book of Allah is coherent. To contradict a verse is to express kufr in the verse. We are also expected to reject all allegedly “abrogated” verses. This expectation is tantamount to an “invitation” to kufr on an epic scale. Thus, the justification of recourse to the teaching of abrogation also rests on kufr. As traditionalist exegesis and jurisprudence are tainted by kufr and shirk, they are not reliable. They require rehabilitation, their reconciliation with the teaching revelation, especially tawhid. For traditionalist exegesis and jurisprudence brought troubling results. The abrogation of the verses of reconciliation rendered permissible what Allah made unlawful, wars of aggression. These wars, referred to as jihad al-talab, are presented as the “sixth pillar of Islam.” Jihad al-talab requires fighting non-Muslims as a religious requirement each year only because they are not Muslims, even if they are not fighting Muslims. Accordingly, jihad al-talab is to be rejected as utterly alien to the teaching of revelation. The administration of the death penalty for apostasy ensures injustice, as he Book of Allah prescribes no worldly penalty for apostasy. The law of apostasy is used as a “justification” for the repression of political adversaries. It is a “license to kill.” Penal legislation is expected to protect life; not to provide a justification for the perpetration of crime in the name of Islam. In brief, hawkish jurists corrupted the teaching of revelation. In the process, they justified wars of aggression, beckoned the umma to kufr and prepared the road for present-day extremism.
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Understanding Islamic Governance: Redressing the Corruption of Knowledge
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Paperback. Condition: new. Paperback. Leadership in Islam requires God-consciousness, righteousness, and upholding justice. It also requires knowledge of revelation and the use of reason, to understand the relationships between causes and effects. Apart from the sterling example of the prophet, good governance was not always evident in Muslim history. Rulers did not always meet the expectations articulated in the Book of Allah and practiced by the prophet. In fact, influenced by politics and hawkish ulama, parts of the umma neglected the Book of Allah. Prodded by rulers endeavouring to enlarge the realm and ulama that assisted them, the umma turned from revelation to tradition. The re-orientation of the umma from the Book of Allah to traditions was a catastrophe of epic proportions. It tore Islam from its anchor in revelation and anchored it firmly in tradition. Muslims began to follow the paths of the predecessors rather than the path of Allah. Mystics rendered parts of the umma that followed them bereft of reason. The umma refrains from using reason to understand revelation under the delusion that this would make it better. Recourse to reason to understand revelation was equated with kufr. Refraining from engaging reason to understand revelation was justified by recourse to a tradition biased against reason. But refraining from using reason enfeebled the umma. Refraining from reasoning prevented the umma from understanding revelation. Reduced capacity to understand revelation resulting from the reticence to use reason hampered the umma in following revelation. The rejection of reason distanced the umma from its faith. This "intellectual suicide" made it hard for the umma to understand and therefore to follow the Book of Allah. This plunged the umma into darkness. The umma also fell behinds in the empirical sciences and technology. This left the umma at the mercy of its adversaries, that evolved better technology. In desperation, the umma turned to tradition. They disregarded the Book of Allah that teaches that persons who do not use their reason are worse than cattle (8:22). They disregarded the verse that says that says that Allah will place confusion on people who do not use reason (10:100). When Muslims rejected rationality, they rejected knowledge. They became bereft of reason. "Intellectual suicide" triggered "political suicide." Prodded by hawkish rulers and their allies, Muslims embarked upon a warpath against the rest of humanity. But the Umayyads were turned back in France, the Abbasids were obliterated by the Mongols, and the Ottomans were scattered at the Gates of Vienna, twice. Recently Muslims were bombed in Afghanistan, Iraq and are being assaulted elsewhere. They still suffer. They were propelled by the perception of the perpetual war between the dar al-Islam and the dar al-harb. The umma embraced the Hobbesian perspective that the "state of nature" is a "war of all against all." This resulted from poor leadership. To this day misguided ulama teach that suicide missions are "martyrdom operations," in a defiance of the teaching of revelation. They tuned war into a pillar of Islam, transforming the teaching of reconciliation into a religion of war. This transformation was triggered by politics. Hawkish rulers aspired to enlarge the empire by "any means necessary." This encompassed wars of aggression. But revelation prohibits aggression. Accordingly, the justification of wars of aggression required a reinterpretation of revelation. It required rendering permissible what Allah prohibited. It is time to return to the path of peace from the path of war. The umma requires a re-education. Responding to the "war on terror" necessitates a "war on error." The epistemology of Islam requires purification from "unwarranted accretions" and the corruption of knowledge. This should be accomplished by the affirmation of the pre-eminence of revelation in rela Shipping may be from multiple locations in the US or from the UK, depending on stock availability. Seller Inventory # 9798278217978
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Understanding Islamic Governance (Paperback)
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Paperback. Condition: new. Paperback. Leadership in Islam requires God-consciousness, righteousness, and upholding justice. It also requires knowledge of revelation and the use of reason, to understand the relationships between causes and effects. Apart from the sterling example of the prophet, good governance was not always evident in Muslim history. Rulers did not always meet the expectations articulated in the Book of Allah and practiced by the prophet. In fact, influenced by politics and hawkish ulama, parts of the umma neglected the Book of Allah. Prodded by rulers endeavouring to enlarge the realm and ulama that assisted them, the umma turned from revelation to tradition. The re-orientation of the umma from the Book of Allah to traditions was a catastrophe of epic proportions. It tore Islam from its anchor in revelation and anchored it firmly in tradition. Muslims began to follow the paths of the predecessors rather than the path of Allah. Mystics rendered parts of the umma that followed them bereft of reason. The umma refrains from using reason to understand revelation under the delusion that this would make it better. Recourse to reason to understand revelation was equated with kufr. Refraining from engaging reason to understand revelation was justified by recourse to a tradition biased against reason. But refraining from using reason enfeebled the umma. Refraining from reasoning prevented the umma from understanding revelation. Reduced capacity to understand revelation resulting from the reticence to use reason hampered the umma in following revelation. The rejection of reason distanced the umma from its faith. This "intellectual suicide" made it hard for the umma to understand and therefore to follow the Book of Allah. This plunged the umma into darkness. The umma also fell behinds in the empirical sciences and technology. This left the umma at the mercy of its adversaries, that evolved better technology. In desperation, the umma turned to tradition. They disregarded the Book of Allah that teaches that persons who do not use their reason are worse than cattle (8:22). They disregarded the verse that says that says that Allah will place confusion on people who do not use reason (10:100). When Muslims rejected rationality, they rejected knowledge. They became bereft of reason. "Intellectual suicide" triggered "political suicide." Prodded by hawkish rulers and their allies, Muslims embarked upon a warpath against the rest of humanity. But the Umayyads were turned back in France, the Abbasids were obliterated by the Mongols, and the Ottomans were scattered at the Gates of Vienna, twice. Recently Muslims were bombed in Afghanistan, Iraq and are being assaulted elsewhere. They still suffer. They were propelled by the perception of the perpetual war between the dar al-Islam and the dar al-harb. The umma embraced the Hobbesian perspective that the "state of nature" is a "war of all against all." This resulted from poor leadership. To this day misguided ulama teach that suicide missions are "martyrdom operations," in a defiance of the teaching of revelation. They tuned war into a pillar of Islam, transforming the teaching of reconciliation into a religion of war. This transformation was triggered by politics. Hawkish rulers aspired to enlarge the empire by "any means necessary." This encompassed wars of aggression. But revelation prohibits aggression. Accordingly, the justification of wars of aggression required a reinterpretation of revelation. It required rendering permissible what Allah prohibited. It is time to return to the path of peace from the path of war. The umma requires a re-education. Responding to the "war on terror" necessitates a "war on error." The epistemology of Islam requires purification from "unwarranted accretions" and the corruption of knowledge. This should be accomplished by the affirmation of the pre-eminence of revel Shipping may be from our UK warehouse or from our Australian or US warehouses, depending on stock availability. Seller Inventory # 9798278217978
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