Considering things based on their true realities and meanings is a crucial element in preserving the path of guidance. In fact, attaching to the reality of things words that contradict the truth, would obscure minds from understanding the true reality and cloud hearts, as these attachments disguise the nature of things. In order to uphold the Sharia upon its sound creed, it is required to reject fabricated concepts that contradict reality. This is because the key to correct and effective actions is sound thinking, and the key to the latter is the safeguarding of the true reality of things. When concepts are altered, the path would change, causing then the destabilization of the balance and the overturning of rights. How can a spouse, for example, become a mother just by the oath of “Thi’Har,” or the adoptive son become a true son? “Allah has never put two hearts within one person's body. And He has not made your wives, whom you declare unlawful, your mothers. And He has not made your claimed [i.e., adopted] sons your [true] sons. That is [merely] your saying by your mouths, but Allah says the truth, and He guides to the [right] way” (33:4). The effect of altering the realities of things, either by habits and customs, or just by following whims, is the creation of an unfounded moral standard that leads astray from the correct path of guidance. Take the example also of the matter of marrying the ex-wives of the adopted sons after their divorce, which was prohibited per past prevailing customs. Allah (swt) revealed to His Prophet (pbuh) to marry the ex-wife of Zayd, so as to be the model of revoking this unfounded ruling. “There is no blame on the Prophet for doing what Allah has ordained for him. That has been the way of Allah with those ˹prophets˺ who had gone before. And Allah’s command has been firmly decreed” (33:38).
Similarly, any concept to which attachments or labels have been added would fail to fulfill its role and objective. In fact, balance and reform cannot yield results within a framework of altered truths. Reconsidering concepts that carry a perception contrary to reality is needed, as they lead to confusion in the performance of and an overstepping of roles.
Take the example of the term "imam," which means a leader and guide. It also refers to someone who leads people in prayer, as well as serving as a model in thought and belief, and is an example and bearer of the proof of guidance. Yet today, the concept of an imam is confined mainly to the function or role he occupies, meaning this function does not make automatically this Imam a leader of the Muslims, or a role model in thought and belief, a Mufti, judge, or counselor! Such positions require their proper credentials more than to just be an Imam. However, the prevailing perception is that the imam possesses all of the above abilities, leading to demands beyond his capacity and actions that exceed his rightful authority. Such an imbalance and overstepping of roles is leading to a loss of trust and a misguidance, causing a drifting away from the path of guidance, a gap between the reality of people and the practice of the faith, as well as the enforcement of a secularized religiosity.
Among also the terms that, in its seemingly practical nature, has been altered from its original essence, is knowledge. It has been reduced to being practically and implicitly confined to the domain of jurisprudence. This narrow perspective limits horizons and restricts the vision of knowledge, leading to a kind of intellectual stagnation that prevents individuals from exploring fields of science that are crucial for guiding civilizational progress. For instance, disciplines such as understanding family relationships, addressing social issues, studying behavior, analyzing reality, and examining cultural borrowing, are all important fields of knowledge. However, they are often neglected, simply because they fall outside the scope of jurisprudence.
If we reflect on the efforts of earlier scholars, we find their interests encompassed all types of knowledge. Ibn Taymiyyah, for example, wrote a book refuting the logicians, and Al-Ghazali authored The Incoherence of the Philosophers. Al-Razi wrote a medical encyclopedia titled Al-Hawi fi al-Tibb.
The contemporary confinement of questions to the domain of permissible and impermissible (halal and haram) is evidence of a deviation from the path leading to solutions and a distancing from the way of growing. One of the consequences of this intellectual stagnation is the failure to benefit from the meanings of the Quran that are relevant to our time. Thus, there is a need for a revolution to liberate minds from the habits and customs that have been falsely attached to certain concepts, obstructing intellectual progress and steering people away from the right path.
The way to restore true meanings to concepts and free them from unfounded attachments lies in returning them to their original foundations, which enables the establishment of a power that guides accurately. This can be achieved through the pursuit of justice via critical thinking. Justice is realized by upholding balance, placing things in their proper context, and restoring truths to their original principles — such as the role of an Imam and the comprehensive understanding of the knowledge concept.
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