In this essay, we would like to elaborate on the leadership role of the Ulama in contemporary times. To understand the role of the Ulama, we need to know, first of all, what role Islam has assigned for them. It will provide us with a standard to evaluate their activities in present times.
The Role of the Ulama in Islam
The Quran provides us appropriate guidance concerning the role of the Ulama thus:
It is not right that all the believers should go out [in time of war] all together. Why, then, does not a party from every group come to [the Prophet] in order to acquire a deeper knowledge of religion and to warn their people, so that they can guard themselves against evil? (9:22)
The word tafaqquh in this verse needs further clarification. First, we will do a lexical study of the word tafaqquh. After that, we will try to determine the role of the Ulama in the light of this verse.
Later, the word fiqh came to be used for formal Islamic jurisprudence. That is to say, the body of legal rules governing ritual and social activities, extracted from Islamic sources. However, this meaning of the word fiqh came in vogue long after the revelation of the Quran. The Quran does not use the word fiqh in a sense it is used today. Instead, the Quran uses this word in its literal sense.
Raghib al-Isfahani (d. 1108) was an 11th century scholar of Quranic exegesis and Arabic language. He writes that fiqh means reaching a deeper understanding of an issue. Therefore, the word fiqh conveys more than ‘knowledge’ does.
Ibn Manzur (1233-1312) was an Arab lexicographer of the Arabic language and author of Lisan al-Arab, the most comprehensive dictionary of the Arabic language. Ibn Manzur writes that the word fiqh originally connotes the sense of understanding.
The Prophet prayed for Abdullah ibn Abbas, “O God, grant him religious understanding and teach him the interpretation.” Lisan al-Arab quotes this saying of al-Azhari, “A person from the tribe of Kilab explained something to me. When he had finished speaking, he asked, “Have you understood (faqahta)?” (Lisan al-Arab, Vol. 13, p. 522)
However, another anecdote is mentioned in Lisan al-Arab to clarify the meaning of fiqh further. Salman says that he stayed as a guest at the house of a Nabati lady in Iraq. He asked her, “Is there a clean space where I can offer my prayers?” She replied, “Clean your heart and pray wherever you like.” Salman then said to himself: “She understood (faqahat) the truth.” (Lisan al-Arab, Vol. 13, p. 522)
We learn from this elucidation of the lexicographers that the meaning of fiqh is understanding, comprehension and insight. That is, arriving at a deeper meaning of a matter.
A religious scholar is not someone who merely possesses technical or formal knowledge about religious issues. A religious scholar has expert knowledge of religious matters and a deep insight into religion.
Now let us discuss the above verse of the Quran (9:122). We learn from Quranic exegesis the background or context of the revelation of this verse. Some Madinan Muslims could not participate in the Battle of Tabuk in the year 9 AH. The Quran reprimanded them for presenting excuses to show their inability to go out for battle. Subsequently, all of the Madinan believers began to leave together for the ensuing battles and not even a single Muslim remained behind in Madinah to gain knowledge from the Prophet. The commandment given in this verse stopped them from going altogether at once.
In this verse, the Muslim community received a guiding principle of a permanent nature. That is, the separation of defence-related activities from the sphere of knowledge. One section of the community was held responsible for engaging in political activities, while another section was entrusted with the responsibility of engaging in knowledge with total devotion.
Similarly, men have different divisions regarding their respective spheres of activity.
Islam differentiates between the arena of activity of scholars and political leaders. The task of the Ulama is to become the guardians of human consciousness. It is their responsibility to provide intellectual and spiritual guidance to people. So far as practical politics are concerned, those who engage in this field must possess the necessary capability. Not everyone can shoulder this responsibility. Based on this difference in people’s capabilities, the Prophet repeatedly suggested that the ummah appoint Abu Bakr as their leader after him. At the same time, he advised Abu Dharr al-Ghifari, Abu Hurayrah and Hassan ibn Thabit never to accept any governmental post.
Owing to their inborn qualities, some people are more suitable for occupying official posts than others. Islam entrusts those who possess requisite political capability with administrative posts, whereas others should engage themselves in non-political fields as necessary as the political sphere.
Politicians should be charged with carrying out administrative duties, while scholars should be held responsible for imparting education to people.
The role of politicians and scholars is made clear in a tradition mentioned in chapter Kitab al-Fitan of the books of Hadith. Prophet Muhammad observed in no uncertain terms that in later times, owing to the general law of degeneration, perversion would set in in the rulers. They would become tyrannical and unjust, yet the Ulama must continue to discharge their duties in non-political fields. They must do so even when they see corruption in political institutions. That is to say, the Ulama should avail of the non-political opportunities and ignore political problems.
It indicates that the believers must distinguish between the ‘men of politics and the ‘men of learning’ even in extreme conditions. Also, it suggests that the Muslim scholars have to play the role of educators of the people under normal circumstances and engage in productive work even when degeneration has set in in the rulers. They must continue to play their constructive role even when they see the political rulers have fallen prey to corruption.
No matter how degenerate or corrupt the system of governance may appear, the Ulama should not under any circumstance deviate from the work under their trust.
