In her article for 5Pillars entitled What is “normative Islam”?, scholar of Islamic law Fatima Barkatulla writes: “The Prophet ﷺ advised us that when there is no unified community of Muslims under one leader, we are to stay away from sectarianism and strife and to do our best to follow the teachings of the Qur’an and his authentic Sunnah”. She also reminds us that “the Scholars of Islam are the heirs and deputies of the Prophet [ﷺ]”.

So in addition to adherence to the Qur’an and Sunnah, normative Islam recognises the need for Islamic scholarship for sound interpretation of Qur’anic verses and hadiths.

Following modern-day scholars, however, is fraught with pitfalls. One very well-known scholar rubber stamped Donald Trump’s now infamous Abraham Accords and praised the leadership of the UAE in the process. And in Arabia, another famous scholar described the notorious de facto ruler as a “divinely inspired reformer”!

Imam Ghazali placed scholars into two categories: the Scholars of the Hereafter [‘Ulamā’ al-Ākhirah] and the Teachers of Falsehood [‘Ulamā’ al-Sū’]. In his Iḥyā’ ‘ulūm al-dīn (‘The Revival of the Religious Sciences’), he discusses at length the differences between the two. Among the hadiths he quotes is: “At the end of time there will be ignorant worshippers and corrupt scholars [‘ulamā’ fussāq]” [Al-Hakim, al-Mustadrak 4/315]  and “Others make me more afraid for your safety than the anti-Christ (al-Dajjāl).” On being asked whom he meant, he replied, “The false teachers” [Musnad Ahmad 5/145].  And he also quotes the Prophet ﷺ as saying, “He who goes out to the desert to live becomes hardy and he who devotes himself to the chase becomes unmindful, while he who frequents the company of rulers is led astray” [Abu Dawud #2859]

Imam Ghazali explains that one of the expected characteristics of the scholar “is that he keeps away from the rulers and, as long as he can help it, not to come near them at all, and rather avoid their company despite any efforts on their part to seek him out, because the world is attractive and inviting while the power to dispense with its riches is in their hands. To associate with them, therefore, would necessarily involve the scholar in seeking their approval and winning their hearts, although they are unjust and unrighteous. It is, then, the duty of every religious man to censor them by exposing their tyranny and decrying their practices. For he who frequents their palaces will either seek their favour and consequently forget the blessings which Allah has bestowed upon him, or hold his peace and allow their misdeeds to go uncensored, thereby courting their favour. He may also undertake to justify their sins and improve their standing in order to gain their pleasure, which is the limit in perjury and falsehood. Or he may hope to share their luxury, which is downright lawlessness…”

In addition to quoting several hadiths about the subject, he also cites a number of sayings on the topic by scholars from the Salaf (early Muslims).  He quotes Sufyan a-Thawri as saying, “There is in Hell a valley which is not inhabited except by the Qur’an readers who frequent the palaces of the king.” [Ibn ‘Abd al-Barr, Jāmi‘ bayān al-‘ilm wa faḍlih #1097] And from Hudhayfah: “Expose not yourselves to temptation!” He was then asked, “What temptation?” “The gates of the rulers,” he replied, “into which you enter giving your approval to their lies and praising them for virtues they do not possess” [‘Abd al-Razzaq in al-Musannaf  11/316 and Ḥilyat al-awliyā’  1/277]

The classical Islamic scholars, on the whole, fall under the category of ‘the Scholars of the Hereafter’. Exceptions include those who belonged to heterodox sects and committed enormities, such as the Khawārij who were responsible for the murder of Sayyidna ‘Ali (r) and other Muslims.

In the second part of this article, we will delve further into the meaning of normative Islam by examining Imam Ghazali’s outline of theological orthodoxy in his Fayṣal al-Tafriqa (‘The Decisive Criterion’).