Retrieving the Ethics of Islam: Rescuing Justice from the Jurisprudence of War

Muslims remain in the spotlight. Despite being a part of an Abrahamic faith, Muslims are experiencing challenges in their relations with the adherents of Judaism and Christianity. This is reminiscent of the conflict between Abel and Cain. The umma is also experiencing struggles within its ranks. There are wars between sunnis and shias. The adherents of all three faiths are ＂people of the book.＂ They rely on different books, but all revealed books carry the message of reconciliation. The Book of Allah says, ＂They did not differ until after knowledge came to them＂ (Quran, 45:17). The teachings of the books were misunderstood and perhaps even misrepresented, to further political aims or to justify unlawful practices. Misinterpretations resulted from the politicization of epistemology of revelation, both exegesis and jurisprudence. The misrepresentation was assisted by the repression of reason. Reason was associated with kufr. Rationalist were exterminated by the thousands in 786 at the time of the ＂inquisition＂ or mihna, launched against the free thinkers in 780 by al-Mahdi, a reign of terror＂ by Musa al-Hadi. Under pressure from the traditionalists, even ijtihad or juristic reason was banned. Jurists were expected to adhere to the rulings of their predecessors in a practice known as taqlid. They were prohibited from referring to the Book of Allah. The unfavorable perception and precarious existence of Muslim is partly due to adverse publicity. This is triggered by untoward actions - acts of terrorism - of wayward persons. These persons were poorly taught. Schools emphasize memorization rather than understanding. How is a person expected to follow a book without understanding it? Muslims are discouraged from using reason in religion. This prevents them from understanding and following the Book of Allah. The deficit of knowledge alienates the umma from its faith. The prohibition of relying on reason to understand revelation restricts access to the teaching of revelation. Rather than follow the Book of Allah, Muslims are advised to follow their predecessors. But can tradition provide better guidance than revelation? Moreover, there are problematic tradition. Problematic teachings encompass the tradition which says that ＂the blood of the kafir is halal for the believer.＂ This tradition is used to furnish a ＂religious＂ justification for acts of aggression. This tradition requires being rejected. Islamic universities require reform to bring them into harmony with the teaching of revelation, the Book of Allah. A further troubling teaching is the sixth pillar of Islam or jihad al-talab. It is due to this perception that Islamists allege that they will rule the world. The umma inherited versions of Islam tainted by politics and unwarranted perceptions. It is necessary to retrieve the true teaching of Islam, which was ＂veiled＂ by politicized ＂interpretations＂ and traditions fabricated to further empire-building. Islamist perceptions furnish a justification for the perpetration of actions prohibited in revelation. The danger is that the umma could be blamed for terror perpetrated by extremists. Retaliation for these acts puts the entire umma at the risk of retaliation. A few blame the woes of the umma on external bogeymen. This reveals being in denial. It is urgent to free the epistemology and knowledge of Islam of these corruptions. Traditions represent culture; they are part of the past. But to treat traditions as revelation, and even a ＂judge＂ of revelation, with the authority to ＂abrogate＂ and ＂replace＂ parts of revelation, as with the rulings on adultery and apostasy is to transgress the boundaries. It is to fall into shirk (treating tradition as revelation) and kufr (rejecting abrogated verses). It is to treat traditions as ＂equals＂ of revelation, with the authority to abrogate and replace a few of those rulings.