1. Classifying the Ulama in Terms of Traditional Islamic Knowledge and Political Acumen
On the basis of kitabi ‘ilm (knowledge acquired through the study of traditional Islamic texts) and socio-political acumen, the ulama may broadly be classified into the following categories:
A. The first category: These scholars possess profound expertise in traditional Islamic knowledge but have a very limited understanding of political affairs, particularly geopolitics, international relations, and global power structures. Moreover, they deliberately distance themselves from politics and often present this distance as an indispensable aspect of religious devotion.
B. The second category: These scholars are not fully proficient in traditional Islamic knowledge but are comparatively more aware of political realities, systems of governance, and global politics. They regard politics as an integral part of religion and actively engage in the political arena.
C. The third category: These scholars have limited competence in both traditional Islamic knowledge and political acumen. Nevertheless, their statements and conduct often convey the impression that they have attained mastery in both fields.
The reality is that scholars who combine deep expertise in traditional Islamic knowledge with systematic and institutional knowledge of modern governance, economics, administration, and political thought are extremely rare in our society.
2. The Crisis of Self-Assessment and the Fallacy of Omniscience
Regrettably, a common tendency is evident across all the aforementioned categories: almost everyone seems inclined to regard or present themselves as an authority on virtually every subject.
There is very little willingness to acknowledge the natural limitations of one's knowledge, ignorance of particular fields, or deficiencies in one's expertise. Such admissions are often perceived as threats to personal dignity or social standing.
Consequently, the intellectual discipline and humility required for self-criticism gradually weaken. This lack of self-reflection manifests itself as a fundamental intellectual weakness—or as superiority-driven arrogance—within the ulama community, seriously undermining the transparency, depth, and credibility of intellectual inquiry.
3. The Unspoken Competition in Issuing Fatwas and Expressing Opinions
In our society, there exists a quiet yet intense competition to issue fatwas and express opinions publicly. It is almost as if remaining silent on a particular issue or candidly admitting “I do not know” is considered unacceptable.
This tendency is particularly noticeable among a segment of the ulama, who are eager to present themselves as authorities on almost every subject.
Acknowledging one's limitations or lack of knowledge in a particular field is often regarded as damaging to one's prestige. Consequently, whenever a question arises—whether or not it falls within one's area of specialization—an immediate, definitive answer is offered. This creates the impression among the public that the individual concerned possesses comprehensive knowledge and authority across all fields.
The problem becomes especially serious when opinions are expressed on complex, multidimensional subjects such as contemporary politics, systems of governance, economic structures, and intricate social realities.
In many cases, individuals express their views with great confidence despite lacking formal education, systematic training, or the capacity for structured analysis in the relevant fields. As a result, the necessary distinction between religious authority and academic expertise becomes increasingly blurred.
4. The Ethics of Scholarship and a Culture of Consultation
Ideally, every scholar should speak within the limits of their competence and remain conscious of their own limitations. When addressing matters beyond their area of expertise, they should consult experienced and knowledgeable individuals in the relevant fields, develop an adequate understanding through careful analysis, and only then offer their views.
Such caution is particularly essential when dealing with complex political, economic, and social realities.
In practice, however, this kind of restraint and willingness to seek counsel is rarely evident. There is little inclination to acknowledge personal weaknesses; instead, many seem eager to portray themselves as all-knowing. The need to learn from others or seek expert advice is sometimes regarded as unnecessary.
5. Public Confusion and the Psychology of Followers
An inevitable consequence is that when a scholar deeply versed in traditional Islamic texts is asked about complex political calculations or the finer details of contemporary economics, the answer may be delivered as though the scholar possesses complete mastery of the subject. Devoted followers, in turn, assume that the statements of such a prominent religious scholar must be more accurate and reliable than any alternative.
Similarly, individuals who lack deep expertise in traditional Islamic knowledge but have gained considerable public recognition and acceptance in social and political circles may respond with equal confidence when questioned about specialised religious matters. Their followers often receive these answers through the same unquestioning mindset.
In both cases, personal prestige and perceived authority tend to overshadow the question of actual competence in the subject under discussion.
6. The Public’s Loss of Direction
The direct consequence of this self-admiration and superiority-driven arrogance within the ulama community is that ordinary people become confused and lose their bearings on important issues.
They struggle to distinguish between statements grounded in knowledge and practical realities and those driven by emotion, lacking sound reasoning, or disconnected from reality.
This, in turn, gives rise to intellectual confusion, indecision, and, at times, serious social and political divisions.
Ultimately, when authority in one field is mistakenly treated as universal expertise, both scholarship and public judgment suffer. Intellectual humility, recognition of the limits of one's knowledge, and a willingness to consult specialists are therefore essential—not only for maintaining the credibility of the ulama but also for helping society make informed and sound judgments.