AUG 9 — There appears to be an ongoing debate on the nature and extent of authority of religious experts and scholars. I find this healthy so long as it is carried out in a civil manner and for the purpose of understanding the various dimensions to this discussion. There are many aspects and facets to this issue and I would like to touch on some.
Without the slightest of doubt, experts in any area of specialisation have an important role to play especially when their area of expertise is in issue.
Hence, when medical issues are being discussed, the role of medical experts becomes helpful, in economics, economic experts, law, legal experts and so on. These scholars or experts will be able to contribute from their learning, research and thinking in their areas of expertise.
Therefore, it is often argued that when it comes to religious issues, the role of religious experts or scholars is relevant. While I would argue that genuine scholars of religion play an important role in understanding issues relating to religion, the question of self-accountability, however, remains supreme in the Islamic faith. This is clear from surah Al An ‘am verse 64: “And behold! you come to us bare and alone as We created you for the first time: you have left behind you all (the favours) which We bestowed on you: We see not with you your intercessors whom you thought to be partners in your affairs: so now all relations between you have been cut off, and your (pet) fancies have left you in the lurch!”
My humble reading of the verse above seems to suggest that while we may have access to learned people in the realm of religion, we must make the final decision whether to accept their views or not. In other words, I am not expected to accept without any evaluation or thinking whatever I hear from the experts.
This same principle of evaluation, verification and self accountability is repeated in surah Al Isra verse 36. If my reasoning is correct, then it is most inappropriate to compare experts in non-religious fields with religious experts. The Quran has cautioned us to use our thinking faculties to determine faith and matters that Allah has ordained for us.
Secondly, in matters of faith and especially so in Islam, real and ultimate authority resides in Allah.
The Quran is extremely clear that only Allah has the authority to give guidance to whom He pleases. The Quran also spells out various conditions of those who may receive guidance from Him.
So, when we speak of the “authority” of scholars, we must be careful to understand what we actually mean — authority of guidance or authority of learned views? Surely there are no Muslim scholars who arrogantly claim that they have the authority of guidance. The
Muslims scholars that I personally know are very learned and humble people who recognise that real knowledge only resides with Allah. It is for this reason that in every speech they end by saying “only Allah knows best”.
Thirdly, is the important issue of making the distinction between the Giver of the text and the interpreter of the text. As far as the Quran is concerned, the Giver of the text is Allah and He knows best its true meanings. In the mortal world, the scholars and learned people interpret the text. If we accept this reasoning, then it becomes clear that the interpreter of the text must be humble enough to accept the alternative equally plausible interpretations of the text by other scholars and learned Muslims. To insist that only his interpretation or the group that he is inclined to has the only absolute interpretation of the text would be to equate himself with the Giver of the text. Would such a situation not create gods on earth?
Fourthly, is the flawed reasoning that by virtue of someone being a religious scholar per se makes him authoritative for whatever he is saying. This cannot be correct for any expert, whether he is a religious or a non-religious scholar. The contents and substance of what the expert is saying has to be evaluated before we can decide on the validity of his views. If being a religious scholar per se makes him authoritative, in the sense that whatever he says has to be followed, then we have the ridiculous dilemma of which religion to follow since all religions have their respective experts.
Fifthly, we have also to understand that factors such as the political climate of the day also determines which religious views are dominant and which are not. For example, a person in a position of power and authority given by the state enjoys institutional recognition. His views will generally be more widespread and less likely to be questioned by the masses. This is human nature.
However, a thinking Muslim is guided by the Quran and he knows that he has to account for such factors when he wants to evaluate a view. Even in our country, in this era, we have the paradoxical position of Datuk Mohd Asri Zainul Abidin as a Mufti of Perlis but not authorised to speak in certain states.
I would call for civil discussions between the religious scholars and the Muslim thinkers to continue to better evolve the kind of Islam we want to see in this country. In this noble process, we have to be humble and set aside intellectual or religious egoism as we share the same aim of seeking Allah’s pleasure.
*This is the personal opinion of the writer or publication and does not necessarily represent the views of Malay Mail Online.
