Overview

Militant ulama drifted from revelation in their exegesis and jurisprudence. They treat the Book of Allah as if it were a product of a person, marred by ""flaws."" They doubt the perfection (ijaza) of revelation. They assert that Allah Himself ""revealed"" sixty further books of ""revelation,"" to ""clarify"" and ""detail"" the Book of Allah. The ""flaws"" encompass insufficient ""clarity,"" insufficient ""detail"" and ""contradictions."" Was a revealed Book ever treated in a less respectful way than by traditionalist exegetes? By recourse to the teaching of ""abrogation,"" they erased multiple verses from the Book of Allah, that teach reconciliation. In this, they converted the teaching of reconciliation into a ""religion of war"" as Abu Bakar al-Baghdadi the vanquished ""ruler"" of the terrorist ISIS put it. They reduced jurisprudence to political propaganda rather than using it to search for truth. They poured fuel into the fire of the ""war on terror."" Islamist exegesis and jurisprudence are tainted with problems. Kufr is reflected in the rejection of all the ""abrogated"" verses. Kufr is also reflected in their rejection of verses that present the Book as the ""clear,"" ""detailed,"" and ""free of contradictions."" The Islamists' treatment of the traditions as ""supplementary revelation from Allah"" reflects a shirk. Permitting rulings derived from traditions to ""abrogate"" and ""supersede"" revealed rulings reflect further shirk. This treats the transmitters of traditions as ""lawgivers"" with ""authority"" that surpasses even that of Allah. Islamists permitted Ikrima to ""replace"" Allah's rulings on apostasy and adultery. What they refer to as jurisprudence reflects a breakdown of reason. ""Intellectual suicide"" brought ""political suicide."" The repression of reason plunged the umma into backwardness. The repression of reasoning enabled unwarranted perceptions to taint the knowledge of revelation. The umma's became unable to differentiate between revelation and traditions, and confused tradition with revelation. Extremist preachers put the umma at risk of retaliation, not excluding vastly disproportionate retaliation. They require being restrained before they cause further harm to people. Anti-rationalism prevented or detached the umma from its religion by preventing it from understanding revelation. How could a person follow what he or she does not understand? In desperation, the umma turned to traditions. People traded the Book of Allah to follow the traditions of the predecessors. Exegesis and jurisprudence suffer from a range of flaws, triggered by the reticence to use reason. Using reason was prohibited with the shutdown of ijtihad. Intellectual suicide brought a tradition of intellectual retardation and political suicide. The umma became backward. This exposed the umma to assaults by foreign empires that evolved more advanced technology. The politicization of scholarship, its descent to the rank of political propaganda, was not just a betrayal of scholarship; it was a betrayal of Islam. An approach is as strong as the pillars on which it rests. Traditionalist exegesis and jurisprudence rest on presuppositions that defy the teaching of revelation. They require being rejected and replaced with tenets in agreement with the teaching of revelation. These presuppositions encompass the perceptions that revelation is in parts ""unclear,"" ""insufficiently detailed"" and ""contradictory."" These perceptions reflect kufr because they reject verses that characterize the Book of Allah as ""clear,"" ""detailed"" and ""free of contradictions."" They also rest on the assumption that tradition is ""revelation from God,"" with the capacity to ""judge,"" ""abrogate"" and even ""replace"" parts of revelation. These perceptions reflect shirk. The Book of Allah requires read in a way that does justice to it, not from perspectives riddled with tribal biases. The epistemology of revelation requires a reconciliation with the fundamental teaching of Islam, that is monotheism.

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