The Respect of Religious Scholars is Preserved

Throughout this collection of articles, frank statements have been made addressing religious scholars, demonstrating that the taqlid which many scholars have endorsed and promoted has no valid and justifiable basis. For instance, the claim that responsibility for actions is lifted from muqallids and transferred to the maraji' was, based on verses 12-13 of Surah al-'Ankabut, called "a great lie." However, none of this means that religious scholars have done these things intentionally, nor that they no longer deserve respect. On the contrary, for having brought us to this point, we should be grateful for their efforts and sacrifices and thank them.

All those from whom we learned imitative Islam — whether directly or indirectly, contemporaries or earlier generations — are, in a sense, our parents and the parents of our society. They have provided our intellectual nourishment and, amid the clash of various beliefs, have furnished this framework, this umbrella, and this roof for us to reach a point where we can hear, read, think, judge, and take a position on what is correct and what is not. Therefore, by the command of the following verses, respecting them is obligatory:

And your Lord has decreed that you not worship except Him, and to parents, good treatment. Whether one or both of them reach old age [while] with you, say not to them [so much as] "uff," and do not repel them but speak to them a noble word. (17:23) And lower to them the wing of humility out of mercy and say, "My Lord, have mercy upon them as they brought me up [when I was] small." (17:24) Your Lord is most knowing of what is within yourselves. If you should be righteous, then indeed He is ever, to the often returning [to Him], forgiving. (17:25)

And We have enjoined upon man goodness to parents. But if they endeavor to make you associate with Me that of which you have no knowledge, do not obey them. To Me is your return, and I will inform you about what you used to do. (29:8)

And We have enjoined upon man concerning his parents — his mother carried him in weakness upon weakness, and his weaning is in two years — be grateful to Me and to your parents; to Me is the [final] destination. (31:14) But if they endeavor to make you associate with Me that of which you have no knowledge, do not obey them but accompany them in [this] world with appropriate kindness and follow the way of those who turn back to Me [in repentance]. Then to Me will be your return, and I will inform you about what you used to do. (31:15)

And as explained, taqlid is shirk in obedience. Therefore, by the command of these same verses, in addition to respecting and being good to scholars, we also have a duty not to follow the shirk of taqlid (if they insist on it). This is where the subtlety of the well-known point becomes clear: why the Qur'an repeatedly, after prohibiting shirk, immediately brings up goodness to parents. Perhaps because throughout history, when humans face questions for which they do not know the answer, the first answer comes from their parents, and they find no one more experienced and trustworthy than their parents. Hence, they naturally follow them without knowledge.

Over time, when children realise that what their parents told them was not true and is harmful, and disagreement arises, this should not affect their relationship. Rather, all the efforts they have made for our physical and intellectual growth should be honoured in the best way, both in word and deed.

And of course, this respect should not cause us to ignore, hide, or deny the truth for fear of disrespecting or upsetting them. We must spread the wing of humility for them and be so good to them that it is completely clear that what we say about the truth is not a pretext for devaluing their position or being ungrateful for their efforts, but merely a logical difference of opinion based on proof that cannot be set aside.

May God grant us all the success to worship Him in the best manner.

Parent page: Other Discussions

Return to: Table of Contents