Muslim scholars and ‘leaders’: Falling short in the era of Genocide

We are nearly two years into arguably the most traumatic event to befall this Ummah in my lifetime. None of us can be satisfied with what we’ve done. All of us need to do more.

Has Gaza been given the priority it deserves?

Few of us living in the glass house outside of Gaza could feel that we have done enough to justify throwing stones at others.

So the comments I make below come with cautions and caveats - and as a reminder to myself first and foremost.

In recent weeks there has been increasing criticism of Islamic scholars for their inaction over Gaza.

I am not someone who criticises Islamic scholars, academics, organisations or public figures as a routine habit.

Not every scholar is a pro-regime “scholar-for-dollars”; or is working to distort the Deen of Allah to make it compliant with the secular-capitalist order; or has decided to spend more time on making people feel good about themselves or on 18th century female English novelists than they have on a genocide in Gaza.

Some have spent considerable time addressing the calamity - and, for what it’s worth, they have my respect for that.

Others have given some khutbahs, speeches, articles and protests but their public activity has remained broadly as it was prior to the genocide - so have not given it the priority it deserves.

Worse still are those whose comment is so little that it can only be seen as lip service.

A terrifying anecdote

A few weeks ago I met a young man from Gaza, along with some of the most active Muslims addressing the issue in the UK today. These were not people who have done nothing.

He told us that his message for the Muslims in the UK and across the world was that Allah would replace us. In the first year of the genocide he said the people of Gaza made dua’ that Allah unite the Muslims so that they can relieve the oppression everywhere - but that after the first anniversary of 7th October the dua changed to asking Allah to account the Muslims of the world for their inaction, and even to take revenge on their behalf. 

For that brother, every minute that was spent doing less important things was one minute that prolonged the suffering for those he left behind - as well as for those suffering in Sudan, Kashmir, East Turkestan and elsewhere. 

Everyone left that room realising that whatever efforts we may have thought we made in the past now seemed utterly trivial in worldly terms, because the suffering continues with no obvious end in sight. 

His words should be a terrifying wake up call and humbling reminder to anyone with a sincere heart - even more so if we have allowed ourselves to be distracted by lesser things.

It is with that in mind that I offer some thoughts about our many collective shortcomings over Gaza, Palestine and elsewhere.

Decades of failing to address things could end the genocide

Some have suggested we are in need of individual rectification - that we have deficiencies in aqeedah (creedal matters), our fard ‘ayn (individual obligations), or Sunnan (supererogatory actions from the Prophetic example) such as a lack of tahajjud (night prayer). 

Others will say we need to rectify our families or communities first - that we have not organised on an Islamic basis to live our community life in a good way - so leading to social and criminal problems in our communities. 

I would suggest that what needs rectification is the abandonment of those aspects of Islam which have more direct relevance to the matter at hand. No amount of rectification of individual or community matters will work if we neglect those aspects of the Deen of Islam that directly address the reality in question - which is that there is a state-level military occupation (calling itself “Israel”) that is slaughtering, starving and expelling out a civilian population in Palestine. 

To neglect addressing Islam’s view on warfare, governance and geopolitics is what needs to be rectified because it is those rules - and the creedal beliefs that remind us of Allah being our Provider, Protector and the One on whom to rely - that are required to address this matter.

For too long Imams, scholars, prominent figures and organisations have remained satisfied with asking the community to do very little - to make dua’, but then to focus our actions exclusively on ourselves or our communities; or to give charity that, even if it made it across the blockades, cannot stop a genocide or ethnic cleansing. 

The failure to look at what the Deen of Islam says about occupation, oppression, ethnic cleansing and genocide also results in the community mobilising around secular political solutions like making appeals to the very western leaders who have facilitated the criminal entity for decades; or to international bodies who legitimised the occupation and then did nothing; or to protest behind secular organisations, who (whilst no doubt sensing the gross injustice in Palestine) have a very different vision for the Middle East than most Muslims.

It also contributes to the dangers of scholars and prominent figures becoming less relevant on the most pressing of issues, as I will explain in more detail later.

The risk of losing relevance and legitimacy

Too many prominent Muslim figures who are seen as ‘leaders’ - whether Imans, Shaikhs, academic scholars, leaders of organisations etc - have become ‘followers’, playing catch up with the community. In the west they are increasingly detached from the Ummah in Muslim-majority countries. 

Towards the end of October 2023 I was with a group of prominent Muslims in the UK from different backgrounds and organisations. The meeting had been called to discuss what could be done aside from the protests that were already happening - at a time when around 8000 people had already been murdered in Gaza by the IOF - including over 3000 children - and in a year to date had seen the highest number of murders in the West Bank. 

I told the gathering, that whereas during previous crises, the normal calls for charity and dua would salve the consciences of many Muslims, this time they had not. My sense was that ordinary Muslims in the UK were sharing videos of people in Gaza calling for a rescue from Arab & Muslim countries, not for food. One video that was sent to me was from a young man in Gaza (I often wonder if he is still alive) saying “We don’t want your food. If you rescue us, we will grow food and feed you”. I saw videos being shared of protests in Muslim countries calling for a “Jihad” - i.e. a military intervention by their country and others. In Egypt, prominent celebrities and politicians were asking why the Egyptian army had not been released to help. 

I pointed out that during previous crises the general people seemed satisfied with the calls to make dua, give charity, appeal to western leaders or international bodies, and protest behind secular leftist organisations. However this time the call for real action - whether to stay the hand of the oppressor by calling for Muslim countries to break diplomatic, defence and trade relations, or restricting fuel supplies etc or for a real liberation via a military intervention and rescue of the people - was like pushing against an open door. 

Yet at the meeting, the strongest action proposed by the collective was to call for a boycott of the BBC license fee in protest against their biased coverage.

I was genuinely shocked by the anaemic response and said so. I was told that we had to understand what it was possible to achieve in terms of calling for a consensus from Muslim organisations. 

My response was that the “leaders” in the community were lagging behind the general public in their desire to call for the right thing - and that the community in Britain was in increasing danger of becoming disengaged from the worldwide Ummah - like many perceived has become the case in the United States. 

Some agreed, but didn’t feel that it was possible to mobilise the community in a collective way for anything more radical than these gestures. The things that are more radical being those that the Deen of Islam specifies for dealing with this current situation. 

My fear then, as now, is that those who often had sound Islamic knowledge, had studied the Islamic sciences, or who had sacrificed time and effort using their organisational skills for the community, were in danger of being increasingly irrelevant on any issue outside of personal matters, because any observer could see the ineffectiveness of what they often suggest. 

A sign of progress or “too-little, too-late”?

Within the last week a group of scholars, academics and organisations in the US has issued a joint statement that goes beyond dua’, charity or boycotting mainstream-media, and calls to international bodies or Western governments complicit in the genocide.

It has called for action from rulers in the Muslim world, recognising that it is they who are actually in a position to actually end the suffering.

Moreover, it proposes some actions that, if implemented, might have a real negative impact on the Zionist occupation of Palestine, and so might generate some debate within the occupation as to whether or not they can continue so flagrantly with their starvation and brutal slaughter in the way they have done so far. These actions included ending any economic, diplomatic, intelligence, and military relationships with the “Israeli” government, including the so-called Abraham Accords; announcing a consideration of an embargo on global oil and gas sales that directly or indirectly contribute support to the genocide; banning the use of their country’s airspace and the use of any military bases within their country to support the Israeli government in any way; opening the Rafah crossing and facilitating the travel of aid trucks, medics, journalists, demonstrators, and others who wish to approach the crossing and demand entry. 

Such a change in approach is well-overdue. Some might criticise and say that there were activists who proposed such measures 22 months ago - and that had such a statement been issued at the time it would have helped strengthen public opinion in the Muslim world which was more volatile. Sadly, that time has passed - and along with it so many men, women and children.

Others could say even this wording is too weak. For example, “announcing consideration” of a fuel/energy embargo, rather than actually demand the implementation of one being a case in point. 

Nonetheless it would be wrong not to acknowledge some progress. Having been involved in drafting joint statements in the past, I am all too aware that they end up being diluted so that they can satisfy the most timid amongst potential signatories. 

This in itself raises the question as to whether it is better to have weakly worded statements signed by the many, or strongly worded ones signed by the few? Or why not both? What stops those with greater understanding and more courage from issuing their own statement after signing this?

However, aside from the dilution of the language, there was a glaring omission - and that was what Islam actually calls for in terms of dealing with occupation, oppression, genocide and ethnic cleansing - which is something extremely problematic. 

What does the Deen of Islam call for in this situation?

The answer to that question is in the Noble Words of Allah Subhanahu wa Ta’ala, who says: 

وَمَا لَكُمْ لَا تُقَـٰتِلُونَ فِى سَبِيلِ ٱللَّهِ وَٱلْمُسْتَضْعَفِينَ مِنَ ٱلرِّجَالِ وَٱلنِّسَآءِ وَٱلْوِلْدَٰنِ ٱلَّذِينَ يَقُولُونَ رَبَّنَآ أَخْرِجْنَا مِنْ هَـٰذِهِ ٱلْقَرْيَةِ ٱلظَّالِمِ أَهْلُهَا وَٱجْعَل لَّنَا مِن لَّدُنكَ وَلِيًّۭا وَٱجْعَل لَّنَا مِن لَّدُنكَ نَصِيرًا ٧٥

And what is the matter with you? You do not fight in the cause of Allah and for oppressed men, women, and children who cry out, “Our Lord! Deliver us from this land of oppressors! Appoint for us a saviour; appoint for us a helper—all by Your grace.”  (Sural Al Nisa - 4:75) 

What could be more clear than this? The ruling of Allah for this situation where oppressed men, women and children have called for help, is that we should be calling for a military intervention from the official armies of Muslim countries to rescue the beleaguered populations of Gaza and the West Bank.

It is not just the rule of Allah on this matter, enshrined in the Eternal Quran - but it is frankly a common sense political position that would have been a no-brainer in any other similar conflict.

And yet, almost two years and 70 000 deaths (at least) later, so many who know the weight of these words better than me, still seem reluctant to say them openly and call for the actions that would fulfil the command derived from this Noble Verse and others.

The fact that sincere Muslims or activists for Palestine who are not Islamic scholars have addressed this should shame those who have studied the Islamic sciences.

If they have a fear that calling for military intervention of the nature that Islam demands will bring the ire of the western global order on them, then they should take a lesson from the steadfastness of the people of Gaza who have experienced the hand of that global order on them.

If there is a fear that calling for a military intervention of the nature that Islam demands will be deliberately confused with calling for illegitimate acts of violence, then all they have to do is to make clear what they mean, and what they do not mean. 

Forbidding the munkar (evil) with the hand and tongue

In 2021, at an event titled a “Dua for Al Aqsa” in a prominent UK mosque, some Islamic scholars accompanied their dua’ with an unapologetic series of addresses about the situation in Palestine. 

One speaker addressed the famous narration from the Messenger of Allah ﷺ reported by Abu Sa’id al-Khudri, may Allah be pleased with him, which is authentic according to Imam Muslim:

- مَنْ رَأَى مِنْكُمْ مُنْكَرًا فَلْيُغَيِّرْهُ بِيَدِهِ فَإِنْ لَمْ يَسْتَطِعْ فَبِلِسَانِهِ فَإِنْ لَمْ يَسْتَطِعْ فَبِقَلْبِهِ وَذَلِكَ أَضْعَفُ الْإِيمَانِ -

- meaning “Whoever among you sees evil, let him change it with his hand. If he cannot do so, then with his tongue. If he cannot do so, then with his heart, which is the weakest level of faith.” 

In commenting on this, the scholar rightly said that the obligatory nature of each action mentioned depends on the capability of the one hearing it - meaning those materially capable (i.e. who possess “the hand”) to potentially remove the evil of occupation, oppression, genocide and ethnic cleansing by the Permission of Allah, were obligated to do - and that these were the rulers and the official armies of Muslim countries. 

The Ulema, he said, were capable of speaking (“with the tongue”) and had the potential to affect change in those materially capable - and so were obligated to do that. 

The hatred in heart was, he said, for the awaam - i.e. the general people. (I would add that the possession of ‘ilm (knowledge) in this regard and capability does not depend on having a certificate from an institution. Rather, even a lay person who becomes sufficiently aware of Islam’s view on an issue will find themselves having a greater level of obligation according to their greater awareness.)

In each category, the inaction on the part of the one capable would be a sin that would be accounted by Allah. Put plainly, the ruler like President Erdogan of Turkey, who makes fine statements on social media but fails to exercise the power he has in any meaningful way is accountable for that failure - and the scholar who restricts themselves from trying to change things with their speech, by merely hating in the heart, whilst they are capable, is accountable. 

As time has progressed I have seen a potential shortcoming amongst a few Islamic scholars around the world, who have clearly said the duty of rulers in the Muslim world and the armies there is to intervene. Some have implied that once that has been said, it is between the ruler and Allah as to whether they act or not - and if they do not, then we’ve done our bit and that’s that. Any such ‘tick-box’ attitude to forbidding munkar must be avoided.

The duty to address the slaughter and starvation in Gaza is on all of us - and our account with Allah will be according to what we did in relation to what it was we each could have done. Presidents Erdogan and Sisi will not be accounted the same as my Aunty! If one posts a statement or dua’ on social media, it cannot possibly be equated to the other.

If the first statement and pronouncement of a scholar or scholars did not affect the rulers - then quite simply they need to speak again, and louder, and more effectively - if necessary to rally others to do the same. They need to be the ones who generate a body of opinion that demands to be heard. If the Ulema fail in exhausting their efforts to the utmost to achieve this within their capability under the Prophetic command to use their tongues, then they are accountable - just as any of us will be according to our capability. 

Some would argue the state of the rulers in the Muslim world and the armed forces is so bad that you cannot expect anything good from them. 

I respond with three points:

Firstly, they will be accountable for their inaction - whereas you who have the ability and a platform to speak will be accountable for your efforts to try to affect change, or your own inaction. 

Secondly, why would we expect those with material power to move if they think that the Ulema of Islam don’t see it as important enough to remind them of the Words of Allah on this matter, and put the fear of God into them for their inaction?!

Thirdly, their inaction in fulfilling an Islamic duty demands the withdrawal of support for their illegitimate thrones, and to call for a change in the system to an Islamic one - and that then should be the focus of the speech of those capable.

End remarks

We are nearly two years into arguably the most traumatic event to befall this Ummah in my lifetime. I do not belittle other genocides, conflicts, occupations, or civil wars that are ongoing now or have happened before - but this has had more visibility for all of us as well as having a massive disproportion in the levels of force in the conflict as compared to many others.  

I have full confidence that Allah will help the people of Gaza and liberate Palestine and replace the corruption that is there with something better. It is a matter about which I have no doubts.

But what I fear is for ourselves in respect of whatever we are accountable for within our capabilities. 

Too many of us remain cautious in our approach, thinking of self-preservation rather than the preservation of life in Gaza. Or calling for actions that in another context might be virtuous but which could never resolve the situation, rather than call for the right action that Allah demands for this situation. 

Have we succumbed to the whispers of Shaytan either that we let him erect false obstacles in our minds - or that we feel content that we marched at the weekend, posted on social media, or wrote an article - any of which ticked the box for that day or that week - that convinced us that we made a small sacrifice of our time or in another way - and that was enough? While the children of Gaza continue to starve, and the people of Palestine are being driven out of their homes - and in full view of the world?

We would do well to remember that our actions and inactions are in full view of the Lord of the Worlds - and no one of us should feel comfortable with the excuses we make for ourselves. 

Abdul Wahid has been active in Muslim affairs in the UK for over 25 years. He has been published on the websites of Foreign Policy, Open Democracy, the Times Higher Educational Supplement, and Prospect Magazine. You can follow him on X/Twitter @AbdulWahid_X.