Overview

The umma became estranged from the Islam of the Quran. Thus, it is experiencing trauma. The estrangement was triggered by politics, which corrupted the knowledge of revelation. The estrangement of the umma from Islam was expedited by the repression of reason, which further corrupted knowledge. The repression of reason was justified by treating using reason to understand revelation as kufr. But the reluctance to engage reason to understand revelation prevents the umma from understanding and following revelation. The reluctance to use reason was ""intellectual suicide."" It prepared the way for ""political suicide."" The first emerged in the ""closure of the gates to ijtihad."" The second transpired in the shape of a pushback against wars to ""propagate"" Islam by the sword in the clash between the dar al-Islam and the dar al-harb. The pushback destroyed the Umayyad empire in 1031 in Spain, the Abbasid empire in Baghdad in 1258, and led to the disintegration of the Turkish empire in Europe beginning in 1529 and 1683. The Book of Allah says that ""Allah never changes the condition of people until they first change what is in themselves"" (Quran, 13:11). When early Muslims embraced the Book of Allah, they became prosperous. When they turned from revelation to tradition, they faltered. The umma turned from revelation to tradition under the perception that traditions are revelations ""equal to"" the Book of Allah. The umma traded the Book of Allah to follow hearsay. The umma turned from the ""best hadith"" to the ways of the forefathers. The turn from revelation to tradition was a seismic shift from a revelation-centric epistemological paradigm to a tradition-centric paradigm. To by-pass the restraints on wars of aggression, hawkish rulers engaged ulama to render unlawful wars of aggression lawful. Hawkish ulama rendered unlawful wars lawful and as a sixth pillar of Islam, jihad al talab, by weaponizing exegesis and jurisprudence. This required recourse to the abrogation of the verses of reconciliation by the verses of the sword, buttressed by recourse to hawkish traditions. They turned the teaching of reconciliation into an agenda for war between the dar al-Islam and the dar al-harb. In the process, they produced Islamism. Rendering unlawful wars permissible required a departure from the teaching of revelation. This transpired through treating tradition as revelation and recourse to the teaching of abrogation. Recourse to the teaching of abrogation and the treatment of tradition as revelation corrupted the knowledge of revelation. The treatment of tradition as revelation required equating manmade texts with the Book of Allah. This was shirk. Embracing these misperceptions expedited the transformation of the teaching of reconciliation into a teaching of war. Traditional methodology requires the subordination of revelation to tradition. It also requires the subordination of reason to tradition. Tradition surpassed both revelation and reason. The treatment of tradition as ""revelation"" is an expression of shirk. The abrogation of revealed rulings and their replacement by rulings from on traditions represent expressions of shirk, scriptural as well as juristic. For traditions are treated as revelation and utilized to replace revealed legislation by rulings from traditions. Thus, prescribing death penalties for apostasy and adultery entails the perpetration of shirk. Endorsing the teaching of abrogation entails the perpetration of kufr. For it requires rejecting all reportedly ""abrogated"" verses. The shirk entailed in treating adultery and apostasy as capital crimes renders all madhabs that endorse death penalties for these acts unfit to rule on exegesis and jurisprudence. The penal law is expected to prevent and punish crime, not to provide a justification for its perpetration. The kufr entailed in endorsing the teaching of abrogation renders all madhabs that endorse the teaching of abrogation unfit to pronounce on exegesis and jurisprudence.

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