Islam: Between the Ignorance of Its Followers and the Incompetence of Its Scholars

Judge Abdel-Qadir Oudeh, in his book "Islam Between the Ignorance of Its Followers and the Incompetence of Its Scholars"  (translated by Khaled Farag), covers extensive discussions on the principles of Islamic Shariah, its completeness, permanence, relationship to statutory laws, and the responsibilities of different groups of Muslims, including the public, Islamic governments, and scholars. The work critically examines the ignorance about Islamic law among its followers and the challenges posed by the adoption of European statutory laws in Islamic countries, emphasising the need for returning to true Shariah knowledge and implementation. It includes chapters addressing what Muslims should know, the extent of their knowledge about Shariah, and the responsibility for the current situation in the Islamic world.

The reason why the book describes Muslims as "ignorant" is rooted in the widespread lack of proper understanding and knowledge of their religion and its teachings. Many Muslims, despite being followers of Islam, remain unaware of the true meanings and principles laid out by the Qur’an and Sunnah, often due to a lack of education or deliberate neglect. This ignorance results in a gap between the faith they profess and their actual practice, which leads to misconceptions, deviance, and the failure to fully grasp their religious responsibilities. The author criticises this state of ignorance as a significant obstacle to the revival of authentic Islamic practice and warns that it can lead to societal decline if not addressed.

And the reason why Islamic scholars are described as "incompetent" is due to their failure to effectively perform their duties in guiding the Muslim community, properly interpreting Islamic teachings, and combating ignorance. The incompetence is observed in scholars who lack deep knowledge, fail to address contemporary issues adequately, or mislead the public by promoting incorrect or superficial understandings of Islam. The author criticises such scholars for not engaging seriously with the complexities of Islamic jurisprudence and failing to provide relevant education or leadership, which has contributed to the decline of true Islamic practice and the rise of confusion within the Muslim world. This incompetence, combined with general ignorance among the masses, has weakened the Muslim ummah's ability to thrive and uphold its religious and social obligations.

According to the book, the rulings of Islam are the fundamental principles and theories revealed in the Qur'an and conveyed by the Messenger of Allah (ﷺ). These rulings collectively form the Islamic Shari'ah, encompassing a comprehensive set of principles regarding monotheism, faith, acts of worship, personal affairs, criminal law, governance, politics, and various other domains. Islam's most important constituent is the implementation of its rulings, which were established so that these laws and rituals would be known and practised. Those who neglect or obstruct the Islamic Shari'ah are essentially neglecting and obstructing Islam itself.

These rulings serve dual purposes: they are intended both to establish the religion through doctrines and rituals of worship and to regulate worldly life, including governance, individual and group relationships, personal matters, economic transactions, penalties, constitutions, and international dealings. Islam thus integrates religious life with everyday worldly existence, combining worship with governance. The Shari'ah is indivisible; it treats religion and worldly affairs as interconnected, aiming to bring happiness both in this world and the Hereafter. Each ruling has consequences both in worldly terms and the afterlife—compliance leads to rewards, whereas violation invites penalties both temporal and eternal. This holistic legislation is distinctive as it encompasses comprehensiveness, loftiness, and permanence.

Moreover, the book stresses that ignoring the Shari'ah or substituting it with statutory laws inherited from European systems has led to the weakening and humiliation of Muslim societies. The rulings' ultimate goal is not only legal governance but spiritual and social harmony, ensuring the well-being of individuals and communities in both temporal life and eternity. The Shari'ah motivates sincere obedience because it blends legal duties with acts of worship, making compliance a devotional act with divine rewards, which statutory laws cannot achieve by themselves.

The rulings of Islam that have been enacted for religion and this world include two main categories. The first category comprises rulings that are intended to establish and reinforce the religion itself, which encompass beliefs and worship practices. The second category consists of rulings designed to organise the state and social groups, as well as regulate the relationships among individuals and communities. These encompass matters such as transactions, penalties, personal affairs, constitutional laws, and international dealings. Islam inherently combines the spiritual aspects of religion with the practical realities of daily life, encapsulating both worship and governance. Therefore, the rulings are meant to function as a unified and indivisible system aimed at ensuring the welfare and happiness of people in this life and in the Hereafter.

The Shari’ah mandates that all its rulings be accepted and practised as a complete and cohesive system.  The rulings of Shari’ah are indivisible because the texts of the Shari’ah do not permit selectively acting upon some parts while neglecting others. Dividing or separating the Shari’ah contradicts its purpose since the law is designed to be an indivisible whole that governs both religious and worldly aspects of life. The book also highlights that those who believe in part of the Shari’ah but disbelieve in another part are warned by Allah as described in the Qur’an, where such behaviour leads to disgrace in this world and severe punishment in the Hereafter. Concealing or ignoring parts of the Shari’ah, or selectively following its texts, is condemned as it disrupts the unity and integrity of the divine legislation. The comprehensive acceptance and practice of all Shari’ah rulings are fundamental for maintaining religious and social harmony.

The author argues that the Islamic Shari’ah is a Divine global Shari’ah because it is a universal law sent down by Allah to the Prophet (ﷺ) to guide all humanity, regardless of their ethnic, cultural, or geographical differences. The Shari’ah is intended for every family, tribe, group, and state, making it a global system of legislation that transcends local or national boundaries. The book emphasises that the Islamic Shari’ah’s principles and laws are comprehensive, permanent, and applicable to all times and places until the end of the world. It also highlights the belief that the Shari’ah was revealed as a complete and perfect religion, intended to remain unchanged and suitable for addressing all aspects of human life, both spiritual and temporal. This universality and divine origin distinguish the Islamic Shari’ah from other legal systems that are typically limited by time, culture, or human legislation.

The origin of the Islamic Shari’ah is divine revelation from Allah, conveyed through the Prophet (ﷺ), making it an absolute and unchangeable law. The Shari’ah embodies eternal truths and guidance that cover both religious obligations and worldly matters. In contrast, statutory law is a man-made system derived from human legislators, often influenced by historical, cultural, and political contexts. Statutory laws are typically subject to change and may vary significantly between countries and over time. The book emphasises that while statutory laws serve temporary and local purposes, the Shari’ah is meant to be universal, complete, and permanent, governing all aspects of life without contradiction or division. This fundamental difference underscores the belief in the Shari’ah’s divine origin as a comprehensive system meant for all humanity, whereas statutory laws are confined to human authority and limited jurisdictions.

The nature of the Islamic Shari’ah, according to the author, differs fundamentally from that of statutory law because the Shari’ah is of divine origin, revealed by Allah through the Qur’an and Sunnah, and is considered immutable and comprehensive. It encompasses not only legal rulings but also ethical, spiritual, and social dimensions, regulating the relationship of man with God, with other people, and with nature. By contrast, statutory law is a human construct created by legislators, subject to change, limited in scope primarily to external behaviours and societal order, and generally divorced from issues of inner motives or personal ethics. The Shari’ah integrates law with moral and spiritual intent, meaning that the validity of actions depends on the doer’s intention, whereas statutory law focuses mainly on outward actions without regard for inner intent. This comprehensive and divine nature of the Shari’ah aims to govern every aspect of life permanently and universally, unlike statutory law, which adapts to societal changes and local contexts. Therefore, the Shari’ah is not merely a legal code but a holistic way of life with universal and eternal guidance for humanity.

The main differences between the Shari’ah and statutory law lie in their origin, nature, and scope. The Shari’ah is a divine legal system, revealed by Allah through the Prophet (ﷺ), making it immutable, comprehensive, and universal. It governs not only legal matters but also ethical, spiritual, social, and personal aspects of life, integrating worship and governance as inseparable. In contrast, statutory law is man-made, created by human legislators, subject to change based on societal needs, cultural contexts, and political influences. Statutory laws typically focus on regulating external behaviours and societal order without incorporating spiritual or moral dimensions. The Shari’ah is permanent and meant to guide humanity universally, while statutory laws are temporary, local, and adaptable to changing circumstances. This fundamental difference means Shari’ah combines legal rulings with moral and religious obligations, whereas statutory law remains secular and limited to practical governance.

The author argues that the right of rulers to legislate is not absolute but is restricted to legislation that conforms to the principles and spirit of the Islamic Shari’ah. The Shari’ah grants rulers the authority to create executive and regulatory regulations to implement and protect Islamic laws, but only within limits set by Shari’ah. If rulers enact laws or regulations that contradict Shari’ah, such decisions are deemed invalid, and disobedience to them is permitted. This principle is based on the Quranic directives to obey Allah, His Messenger, and those in authority only insofar as they rule by what Allah has revealed. The legitimacy of legislation depends entirely on its adherence to divine law, and Allah alone holds ultimate legislative sovereignty. Therefore, rulers do not have free legislative authority but must legislate within the boundaries of Shari’ah.

The extent to which Muslims know their Shari’ah varies significantly among different groups. Some Muslims possess little or no knowledge of Shari’ah and are described as an uncultured group, unaware of its principles and rulings. Another group comprises Muslims who have been educated in European or secular systems and tend to view Shari’ah as unrelated to modern governance or unsuitable for contemporary society. This group often harbours misconceptions, such as believing certain provisions of Shari’ah are temporary or inapplicable. Finally, there is the Islamic-cultured group who have thorough knowledge of Shari’ah and understands its application in both religious and worldly matters. The author highlights the widespread ignorance and misunderstanding among many Muslims as a root cause of their social and political decline, stressing that proper knowledge and implementation of Shari’ah are essential for the well-being of Muslim communities.

The author argues that there are Muslims whose ignorance of the Qur’an leads them to deny two of the most apparent rulings in the Qur’an. The first: Islam combines religion and state. Islam combines religion and state by considering them inseparable and mutually reinforcing aspects of life. Islam does not separate worship and leadership, recognising that governance is a crucial part of the religion itself. The religion is one part of Islam, and the government is its second, but possibly the most critical part, as it ensures the implementation and protection of religious principles within society. The author quotes Othman bin Affan, who said that Allah prevents, with the authority of the ruler, what the Qur’an alone cannot. This integration means that religion and state work together to bring happiness and order in this world and the Hereafter. As such, ruling according to Islamic principles is not only political but also a religious duty and a form of worship.

The second: the pure Sunnah is a proof for and against every Muslim man and Muslim woman, just as the Qur’an is a proof for and against every Muslim man and Muslim woman. This denial stems from a lack of understanding and awareness of the true meanings and directives of the Qur’an. The author suggests that such ignorance contributes significantly to deviance and misguidance among Muslims, as rejecting these clear rulings causes confusion and weakens adherence to Islam. The author implies that this ignorance is not merely a lack of knowledge but also a failure to seek and acknowledge the truth, which has serious spiritual and social consequences for individuals and the community.

The author argues that All Muslims are responsible for the present situation and the present state of Islam;  however,  the responsibility of some may differ from the responsibility of others, the responsibility of one group may diminish and the responsibility of another group intensify,  but they are all responsible for their ignorance, immorality and infidelity, and for their division, weakness and humiliation, and what they suffer of poverty and exploitation, and also what they bear of the colonialism oppression and the adversity of occupation.

The responsibility of the Muslim masses is to diligently seek knowledge and fully understand their religious duties as prescribed by the Shari’ah. They are expected to actively implement these duties in their daily lives, uphold the principles of Islam, and support the righteous governance that aligns with Islamic teachings. The author emphasises that ignorance and negligence among the masses contribute to societal decline and weaken the collective strength of the Muslim community. Therefore, the masses must be educated, spiritually aware, and committed to practising Islamic laws to ensure the overall welfare and progress of the ummah.

The responsibility of Islamic governments is to govern with justice and ensure the implementation of the principles of the Shari’ah in society. Islamic governments must protect the rights of the people, uphold moral and social values, and maintain order and security. The rulers have the duty to establish Islamic law through legislation that aligns with divine principles while administering public affairs with fairness and compassion. Additionally, they are responsible for providing necessities and ensuring the well-being of the community. The author stresses that failure to fulfil these responsibilities contributes to the decline and problems faced by Muslim societies, making good governance crucial for the prosperity and harmony of the ummah.

The responsibility of the heads of state within an Islamic framework is extensive and multifaceted. They are accountable for upholding Islamic governance by implementing justice and ensuring the enforcement of Shari’ah principles throughout their administration. This includes maintaining social order, safeguarding the rights and welfare of the people, and managing the state’s domestic and international affairs according to Islamic teachings. Heads of state must also appoint trustworthy and competent officials to aid in governance, oversee the treatment of public assets, and govern without favouritism or corruption. The author stresses that these leaders will be held accountable for their actions and decisions and that their authority does not exempt them from following the law of Allah. They must lead with fairness, integrity, and diligence to ensure the prosperity and unity of the Muslim community.

The responsibility of Islamic scholars is paramount in preserving and correctly interpreting the teachings of Islam. They are tasked with educating the Muslim community, clarifying religious rulings, and guiding the ummah in following the Shari’ah properly. As the successors of the Prophets, scholars must propagate the true knowledge of Islam, counteract ignorance and misconceptions, and ensure that Islamic principles are applied in both private and public life. Their role includes advising rulers and the public, ensuring justice, and fostering a society adhering to moral and religious laws. The author stresses that the failure of scholars to fulfil these responsibilities has contributed to the decline in Muslim communities, making their active and knowledgeable participation essential for the revival and well-being of Islam.

The book concludes with a powerful call to awaken the Muslim community from its prevailing state of ignorance and complacency. The author emphasises that the revival of Islam depends fundamentally on education, sincere religious practice, and the restoration of competent, ethical Islamic scholarship. Without addressing these core issues, Muslim societies will continue to face spiritual, social, and political decline.

Furthermore, the author stresses the collective responsibility of all members of the Muslim community — from the masses to the scholars and rulers — to engage actively in restoring true Islamic values and governance. The failure of each group to fulfil its duties has contributed to the current challenges, making it urgent to seek reform through knowledge revival and sincere implementation of the Shari’ah.

Ultimately, the book serves as both a critique and a roadmap for Islamic renewal, encouraging Muslims to critically assess their roles and responsibilities. It calls for a united effort to overcome ignorance and incompetence to build a just, knowledgeable, and thriving Muslim ummah that can uphold its divine mission in the modern world. And Allah knows best.

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