Religious institutions are generally divided into two categories: official institutions sponsored by governments and civil society institutions supported by communities, associations, and movements.
In general, the current state of religious advocacy and science, in terms of weakened influence, lack of effectiveness, and diminished trust, highlights significant deficiencies affecting all institutions. The absence of official institutions is particularly notable due to their connection with the political agendas adopted by the governments they are affiliated with and the priority given to religion and advocacy.
Religious institutions held a lofty position in the hearts of the nation, commanding the utmost love, respect, obedience, and complete trust in their every word and action. People always looked up to them, especially during crises, disasters, or enemies’ attacks, as these institutions were seen as sources of wisdom and knowledge, catalysts for revolutions, and beacons of success.
The secret to the effectiveness and performance of these religious institutions lay in their degree of independence.
By independence, I mean financial, economic, administrative, and intellectual autonomy. No one had authority over them except Allah the Almighty. Their lack of dependence on governments and other entities was a source of strength and dignity. When these institutions relied on dedicated endowments, free from governmental dominance and control, they held the highest authority, untainted by flattery or fear.
Thus, prominent scholars, scholarly bodies, and religious ranks held significant influence and commanded great reverence, feared by tyrants and oppressors. The courageous, resilient stances taken by figures such as Ibn Taymiyyah, Al-Izz ibn Abd al-Salam, Imam Ahmad, and Abu Hanifa are well-known.
Political regimes, especially in the modern era, have realized that the independence of scholarly institutions is a barrier to their dominance over the public, as it weakens their grip and restricts their actions. As a result, they sought to constrain these institutions and deprive them of their sources of independence by seizing their endowments or planting individuals who outwardly appear as scholars but are loyal to the regimes without possessing the true knowledge that inspires fear of Allah or the responsibility that necessitates proclaiming His word without hesitation or delay.
As a consequence, official religious institutions have become components of the existing regimes, subject to their policies, funding, administration, and directives. This transformation has led their personnel to adopt a bureaucratic mindset and methodology, abandoning the spirit and mission of their religious calling.
This situation has produced a dreadful crisis. The advocacy and scholarly work has gradually shifted from carrying the message, upholding the truth, defending the faith, raising its banner, preserving its principles, and striving for the sake of Allah the Almighty by proclaiming His word, instilling His values, and adhering to the legacy of prophethood, “Say, [O Muhammad], 'I do not ask you for this message any payment.'” (Ash-Shura: 23), while being cautious of personal ambitions and self-interest that the Prophet Muhammad (peace be upon him) warned against when he said: “Two hungry wolves sent in the midst of a flock of sheep are no more destructive to them than a man's greed for wealth and fame is to his Deen.”
Instead, their loyalty has shifted more towards the regimes that granted them religious positions and titles than to their mission and values. The policies of these regimes have become their primary source of legislation, leading them to forbid what the regimes forbid and permit what the regimes permit, regardless of the stance of Islamic Sharia on these matters.
Political regimes have managed to nationalize these institutions, diverting them from their true path and depriving them of their independence. Consequently, they now allow or prohibit individuals from engaging in advocacy, education, and guidance based on their whims, interests, and loyalties.
So, what has the Ummah gained from this?
1. Loss of Moral Authority:
After experiencing political tyranny, corruption, and oppression, the majority of the Ummah lost trust in political regimes. These regimes are no longer a source of inspiration, a safe haven, or a protector of religious values and divine justice. During crises, people turned to religious institutions, only to find them largely unconscious and complicit in legislating corruption while even justifying authoritarianism, even if it meant shedding blood or violating honor. Someone even once said, “No objection to the ruler, even if he openly commits adultery every day on live television!”
Here, people realized that these institutions no longer provided a safe refuge, genuine advice, or guardianship of the faith. Their words lost impact, their visions lost influence, and their fatwas lost trust and insight.
2. Rise of False Moral Authorities:
With religious institutions neglecting their duties, civil entities, organizations, and schools emerged. Some significantly contributed to preserving the Ummah's identity and developmental landmarks. They helped shape a generation committed to Islam and honored to defend its principles. However, others became sources of division, conflict, ignorance, and deception, draining the Ummah's energy in futile battles, historical disputes, philosophical trivialities, and fruitless theological debates. They positioned themselves as authorities undeservingly, claiming sole rights and absolute correctness, leading people astray while claiming to guide the Ummah!
3. Spread of Extremism and Radicalism:
When scholars withdrew from the field, ignorant individuals assumed leadership, issuing wrong fatwas that misled and deviated people. This led to the emergence of those who killed innocents in the name of Islam and declared Muslims apostates for mere disagreements in opinion, thought, or minor transgressions. Everyone began issuing religious rulings without knowledge, spreading extremism and radicalism that inflicted profound damage on the Ummah internally and externally. Extremism became a major gateway for foreign interference in the Ummah's affairs, controlling and manipulating its curricula, outlets, and institutions.
4. Spiritual Desolation:
With religious institutions neglecting their duties, advocacy activities became mere appearances for earning a living, maintaining appearances, or justifying the maintenance of religious positions. Meanwhile, the Ummah was deprived of sincere preachers and dedicated educators, whether through imprisonment, displacement, or killing. As a result, the land became barren, echoing with atheism, corruption, and moral decay!
5. Spread of Atheism and Deviation:
When young people realized that the full trust, love, and respect they placed in official religious institutions was misplaced, and when they saw those in charge of these institutions failing to protect sacred values or resist tyranny and not standing up for truth against oppression and deceit, they lost confidence in the scholars and, for some, even in the religion itself. These institutions, which abandoned Islamic values and led the people astray, are not absolved from the spreading of the atheism phenomenon.
Ultimately, the Ummah continues to wait for scholars who will lead them towards reviving their religion, upholding their values, triumphing over their enemies, and showing devotion to their Lord. There remains the possibility that scholars will rise, especially in these turbulent times resulting from the “Al-Aqsa Flood,” to lead a scholars’ flood, preserving principles and providing intellectual relief to an Ummah thirsty for its religion.
Provided they rise above personal ambitions, prioritize the Ummah's interests over personal appearance, official positions, financial gains, or ideological affiliations, and align themselves with enduring principles—both in spirit and practice—planting, nurturing, and yielding fruits. Should they delay, they will be replaced, as Allah says: “And if you turn away, He will replace you with another people; then they will not be the likes of you.” (Muhammad: 38)
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