One of the most dangerous Western concepts that colonialism introduced to Islamic countries through its so-called enlightened propaganda war is the idea of “religious men.” One of the vilest slanders and lies propagated by the lowly enemy is the assertion that the caliph of the Muslims is akin to the “Pope,” who possesses absolute sanctity and holds the ultimate authority in every matter. This misleading notion suggests that the resolution of all cases depends solely on his decision.
The phrase “religious men” carries a dangerous and corrupt connotation that colonialism successfully introduced into Islamic society through the influences of its culture. This term is now frequently heard in various contexts, to the point where some scholars today use it without fully considering its implications and underlying truth.
Let us examine the origin of the term “religious men.” It is a foreign term used by Westerners to refer to priests, monks, and bishops, and its roots trace back to the period of the intellectual revolution (Renaissance) in Europe, a time marked by a desire for reform and liberation from the control of the Church and its clergy.
During this era, the Church resisted any calls for reform, and those who championed such ideas were often accused of abandoning Christianity. Consequently, this Western concept gained popularity.
For several centuries, the Church and its representatives ruled over the people of Europe, which ultimately led to widespread corruption and stagnation. As the populace endured mental crises and intellectual anxieties, this turmoil gave rise to materialism.
The clergy believed that humanity consists of a high spirit engaged in perpetual conflict with the body, arguing that a union between the soul and body was impossible due to their inherent discord. This belief created a significant contradiction in their worldview.
The preference for either the soul or the body led church leaders to seek control over the government, believing that such power would allow them to balance the two and enable people to attain happiness and live peacefully. However, they ultimately failed to maintain this control, as the “leaders of thought” usurped their power and relegated the church to managing only religious matters and programs.
The church leaders eventually accepted this diminished role, resigning themselves to the notion, “Render unto Caesar what is Caesar’s, and unto God what is God’s.” Consequently, the church and political leaders achieved separate independence, resulting in a clear separation between religion and worldly affairs, including politics and state governance.
Under this separation, religion was confined to a narrow concept, encompassing only the affairs within the church. In European society, the term “religious men” took on a meaning implying that these individuals had no authority in government or politics, nor the right to hold political office, including the head of government.
Moreover, a specific dress code was established for religious men, varying in shape and color based on their ranks. Titles such as bishop, deacon, priest, monk, cardinal, and ultimately pope were assigned to them.
After the Renaissance, continuous efforts were made to propagate this way of thinking among Muslims, attempting to divert them from their religious foundations. However, in Islam, there is no distinction between “religious men” and “worldly men.” Every Muslim is considered one of the “religious men,” and all Muslims are equal before the religion of Islam.
Islam does not recognize a religious authority akin to church spirituality or a separate power; rather, authority is derived from Islam itself. In this way, religion, government, and politics are interwoven, as politics is an integral aspect of Sharia.
Islam comprises both belief and system. It is based on faith in Allah, angels, heavenly books, prophets, the Day of Judgment, and destiny. It is also a system because these beliefs give rise to issues pertaining to governance, politics, economics, punishments, evidence, transactions, and more. These are known as Shariah rules, which jurists derive from the detailed evidence contained in the Book of Allah and the Sunnah of the Messenger of Allah, may Allah bless him and grant him peace. Specialists in Islamic understanding are termed scholars, jurists, and mujtahids.
Islam does not mandate a specific dress code for scholars; anyone who understands Islam can be considered a scholar, regardless of their attire. The turban often associated with scholars was simply a common garment worn by all Muslims during the glorious era of Islam. In essence, scholars gained recognition not through specific clothing but through their knowledge and actions.
The statement of the Holy Prophet, may Allah’s prayers and peace be upon him, serves as proof of the nature of scholars. He, the master of scholars and their leader, was once seated with his companions when an Arab entered and asked, “Which one of you is the son of Abdul Muttalib?” The companions pointed to the Prophet and said, “That man in white who is leaning…” This incident illustrates that the Messenger of Allah and his companions did not differentiate themselves through clothing; they did not adhere to any specific dress code.
However, not only has the turban fallen out of favor among Muslims, but their overall attire has changed as well. Many have imitated others in their dress, while scholars have largely retained their traditional garments. Although the style of the turban has evolved, it is important to recognize that scholars did not intentionally select a specific dress for themselves. The changes in Muslim attire have inadvertently made the scholars’ dress a mark of distinction.
Our discussion is not aimed at determining which garments are permissible or impermissible; rather, the intention is to emphasize that scholars did not create their current attire; instead, it reflects the clothing of the early Muslims or is at least reminiscent of it.
In Islam, there is no separation between Sharia and civil courts. As long as these courts are grounded in the principle of separating religion from the state, they will not endure. In Islam, the courts operate on the basis of Islamic law.
While there are individuals recognized as scholars, jurists, and mujtahids in Islam, there is no contemporary equivalent to the title of “religious men.” All scholars share a common lifestyle, fulfilling the Islamic mission of conveying God’s decrees in every issue and circumstance.
A crucial duty of scholars is to advise rulers and those in authority, calling them to good and forbidding evil. This is inherently a political act, as politics fundamentally involves caring for the community.
Among scholars, some have taken on roles as leaders of the government, which is entirely appropriate and aligns with the nature of Islam. The government is expected to operate under the principles of Islam and to respect the circumstances of the people. In fact, it is desirable for the leader of the Islamic state to be a scholar or mujtahid.
The Islamic scholar is deeply connected to piety and also embodies the spirit of jihad. While he may be seen as a preacher and educator in the mosque, he also plays the role of an orator and guide in public gatherings. He possesses the capability to be both a soldier and a commander, characterized by compassion, kindness, and decisiveness in fulfilling his duties. His profound understanding of the world enables him to navigate both earthly and eternal realms effectively.
Ultimately, the responsibilities of a scholar extend to every Muslim, as accountability in Islam rests upon all believers.
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