Elitism

Bad habits are often want to return. 

And sometimes they return in a different form, that can fool many of us into believing that we have beaten them. 

If that is the case for us at a psychological level, then it is also true for us collectively on a sociological level. 

Very early on we, as a Nation, were schooled in the importance of acting against elitism, no matter how benign it’s form. (revelation of Abasa)

And yet today the social and political organisations that we look to for guidance out of the quagmire of modernity, in the Western mould, could easily be forgiven for sending out elitist vibes. 

From the many manifestations of Ikhwan ul-Muslimoon with their hierarchies, to our Mosque committees with their exclusivities, they are simply a return to the old ways that pre-dated Islam. A return to the days of Ignorance, even if now the person put on a pedestal holds religious credentials as opposed to money, or power, or both. 

Indeed knowledge of the religion is not a prerequisite for holding responsibility, the only prerequisite is that you act for the people and for the betterment of their lot, and are effective in doing so. 

A man came to Medina and not recognising the Messenger of God (saw) asked “who is your leader?” Without hesitation, or pause, he (saw) replied “The one who best helps the people”. 

The religion is subtlety and nuanced and here the statement is in contrast to the usually given one of responsibility (and hence authority)  belonging to our leaders, even if it is in regards to the helping of the people. Of course, the above is implied but not made clear. And contrary to other ways, we know that our religion was sent to make things clear. And so we should know that the reverse is more true- that those that help the people, they are their true leaders. 

And so there is no religious basis for choosing one versed in the religion over another not so well versed, other than in their ability to help the people. 

And if one is not well versed but is more adept at helping the people, then that is the one that is the true leader of the people. 

And this understanding is born out by the Seerah. Which then should cause us to realise that the statement to choose the one who best knows the Quran is specific, and not general. For there is no doubt that Abu Bakr (as) was chosen by the Messenger, and his preeminent knowledge lay in genealogy. However the Messenger did not leave our appreciation of Abu Bakr (as) to chance when he informed us that Abu Bakr (as) was the best amongst us because of his heart. 

It does not matter that those that we now hold in high regard are scholars, versed in the religion. For it is not without reason that we are a Nation built without a hierarchy of priests. And remember foremost that Abasa was sent down as a revelation to the noblest of Messengers, whom no one could accuse of harbouring elitist intentions. 

We should likewise remember the inaugural speech of Abu Bakr (as), how he asked the people to hold him to account.

And he was the first and the best of us after the Messenger. 

Maybe it’s just that we cannot fathom another way of working, another way of organising ourselves in an effective manner. After all there has to be an Ameer, right?

But an Ameer that upholds elitism, and appeals to authority as a means of stifling alternate ideas, and views, is only a throwback to the days before the times of our Messenger (saw). 

Whereas an Ameer that knows that his is not a title, but a very real responsibility that will be questioned. And a responsibility that is not his by right, other than that he fulfils the needs of the people. 

Who therefore guards against elitism at every outset, and at every turn, being open to everyone;

involving everyone and enabling everyone to contribute. 

Immaculate in the clarity of his accounting. And is eager for the people to call him to account. 

Not feeling that he must be at the centre of all endeavours, the intersecting ‘somewhat’ polygon of many circles.

An enabler of many others. 

A visionary that enthuses, and guides. 

A teacher that cares to listen and learn. 

Always ready to stop to help, both when bidden and unbidden. 

Whilst foremost being at the centre of a shuraa’, where everyone is equal and no voice remains unheard.  

That is our benchmark. 

And this does not diminish from the understanding that both community and communal action are important. 

In fact the main concern of the religion is with that. 

But it is this pre-eminent importance of community which means that this vital function should be done right. And not left to the return of old habits that predate the revelation and the community of believers that it built. 

Those  that do that, they are the true heirs to the successors of the Messenger, who worried about too much stipend, who worried to ensure that their accounts that they gave of themselves were both forthcoming and clear, who worried about both favouritism and elitism. Who worried about their excesses and wished that the people be ever ready to call them to account. 

And if you do not know this very real open society that was ushered in by our most noble Messenger, then you have not read nor contemplated the Seerah, nor our history. 

If nothing else then it is that time that showed us the possibility of what could be, and of the very real Barakah that can flow on from being open to all. 

For do you remember the name of the companion who first dreamt the Adhan?

I can’t and don’t. 

But I know that his name was inconsequential, for I know that the Barakah flows from the most unlooked for places. 

And the religion is complete. 

And  all things have been made clear. 

Shafees

London March 2020

Knowledge is sought through study and contemplation. Not lectures, nor talks, nor this above.