We attribute prestige, authority and power to high-ranking members in various stages of social life. We call them elites. Whether they are political or other elites, they are perceived as the leaders of society, with the burden of special responsibility. Looking back at the Qur’anic text, in the stories about past peoples and prophets, we also read about the role of elites in rejecting the truth and disparaging the prophets.

The concept of elite in the field of sociology is treated to a significant extent. By definition, it is known that the term elite refers to those who have reached a highly respected position in their social sphere. Therefore, their opinion is valued in the profession, the work they are engaged in and in the public or, simply, their word is more penetrating and influential, either because of a high scientific degree or, on the other hand, a political function and the like.

Among the frequent sociological terms, often present in the media, is the syntagm of the political elite, which in the context carries a touch of negative connotation, considering the well-known complex political situation, which is often negative. Such expressiveness of the term political elite is contributed by party fragmentation, the desire to satisfy exclusively party and individual interests, which includes, among other things, the occurrence of abuse of political power for the purpose of acquiring power, property and strengthening influence, which will intensify such actions. Because of this, such a topic raises the issue of repairing and healing society. Can such an elite lead the country for the better? Individuals who would engage in a struggle with such a stale system would often give up or stumble in the same mire. Therefore, in our society, politics is rarely perceived as a noble occupation, but as an activity in which you inevitably have to go below the level of certain moral principles. On the other side, it is not just about ordinary political issues. An extremely significant example close to our context is the denial of the truth about genocide, which is the fruit of criminal ideologies, where the denial of genocide and the glorification of war criminals are used in the service of such ideology and the maintenance of political power. Apart from the political ones, other, above all, intellectual elites also participate in denying that truth. The influence they thereby achieve among the masses of the Serbian people is terrifying.

The position of the intellectual elite

What concerns the above is the phenomenon of the second layer of the social elite, non-ruling, intellectual, above all. The question arises as to what such an elite does in a given socio-political context. Simply put, the intellectual elite has been the engine of society and healthy criticism – both of the ruling elites and phenomena in society – since time immemorial. This is what promotes them as the leaders of society. The reputation they enjoy becomes damaged when they are conditioned and subordinated to the interests of the ruling elites – interests that go to the detriment of the country and society. Therefore, due to the aforementioned, their independence in thinking and expressing their views, and, in general, engagement in society is crucial. In this case, it is not only about scientists and academic workers, but often also artists and cultural leaders, creators and guardians of the cultural heritage of the people and the country. But of course it should not be disturbed, the general climate in which society and the state have a hostile attitude towards knowledge, upbringing and education and artistic and cultural contributions, in many ways impairs the perseverance of these people in their efforts to remain faithful to their primary role and responsibility. Their work is often ignored and not adequately valued. Therefore, their paths to success are often regional and international, because in their country they fail to be that layer of the elite that will strive to improve the situation in society. Among them, there are those who have agreed to be the servants of policies that satisfy the above-mentioned low interests. Some rightly wonder if we have the outlines of an upright and staunch elite, and can society in this kind of aura give birth to such an elite at all? in many ways it undermines the perseverance of these people in their efforts to remain true to their primary role and responsibility. Their work is often ignored and not adequately valued. Therefore, their paths to success are often regional and international, because in their country they fail to be that layer of the elite that will strive to improve the situation in society. Among them, there are those who have agreed to be the servants of policies that satisfy the above-mentioned low interests. Some rightly wonder if we have the outlines of an upright and staunch elite, and can society in this kind of aura give birth to such an elite at all? in many ways it undermines the perseverance of these people in their efforts to remain true to their primary role and responsibility. Their work is often ignored and not adequately valued. Therefore, their paths to success are often regional and international, because in their country they fail to be that layer of the elite that will strive to improve the situation in society. Among them, there are those who have agreed to be the servants of policies that satisfy the above-mentioned low interests. Some rightly wonder if we have the outlines of an upright and staunch elite, and can society in this kind of aura give birth to such an elite at all? because in their country they fail to be that layer of the elite that will strive to improve the situation in society. Among them, there are those who have agreed to be the servants of policies that satisfy the above-mentioned low interests. Some rightly wonder if we have the outlines of an upright and staunch elite, and can society in this kind of aura give birth to such an elite at all? because in their country they fail to be that layer of the elite that will strive to improve the situation in society. Among them, there are those who have agreed to be the servants of policies that satisfy the above-mentioned low interests. Some rightly wonder if we have the outlines of an upright and staunch elite, and can society in this kind of aura give birth to such an elite at all?

Elite in religious communities

The term religious elite is relevant especially in societies where religion and religious communities play a significant factor, and these are predominantly large, mostly monotheistic religions. Even the notion of elite in this regard is marked very sensitively due to the expressed understandings and perceptions that the elite is a layer of untouchables. It is well known how much the missional character of religious communities requires turning away from any kind of alienation from society, from the people, etc. After all, just as society and community members are expected to understand that organizing a religious community also requires following many principles of organizing any type of community. Scholars of religion who represent a specific intellectual layer and elite in contemporary society work in such an environment, primarily because of the very position of religion and theology itself in the modern age.

Elites, by the nature of things, enjoy a certain comfort zone, if only because of their privileges. These privileges can come from the people or the government – and both. The question is what that comfort zone will bring and how much it can affect the subordination of immutable principles to the changing movements of government and the power of individuals and groups. Due to the predominantly universal character of religions, religious communities cannot allow themselves such a luxury. This is especially important today, when the teachings of religions are understood as an increasingly important factor in the recovery from the crises of modern times. That legacy will belong to the elite aware of their own role in a world that has long required a more intensive orientation of man to man.

Heads of people

No matter how you understand the relationship between elites and society, positively or negatively described – whether according to the matrix “what kind of people – what kind of government” or not, history shows us the role of elites in relation to the set of values ​​that ennoble society and in relation to truth and lies. Elites play a major role in shaping the worldview, in accepting and promoting, i.e. in denying the truth and spreading lies, the use and abuse of power and the achieved influence on society in this regard.

Within this topic, we will focus on the Qur’anic review of the role of the elite and the Prophet’s position, first of all, at the beginning of his mission. It is clear how much the beliefs, traditions and social trends of a people are influenced by their leaders and dignitaries – ešraf ; they are representatives of the people, dignitaries and often shape certain discourses and encourage actions. The expression mele’ is very frequent , which Korkut translated into a very effective expression in our language – “heads”. We are talking about the elite – the crème de la crème of society.

Through the Qur’an’s narrations about previous nations and prophets/messengers, we will see that the Qur’an marks a very unique matrix according to which the disappearance of a nation is preceded by the evil that they inflict on the prophet/messenger and those who are with him, and at the same time the cream of intelligence and powers – “heads”. The Qur’an emphasizes the statements that are the embodiment of the negation of the truth, precisely through the figures of the leaders. For example, surahs El-E’raf and Hud are characteristic for this.

One of the verses that vividly illustrates the position and attitude of the leaders in denying the truth that is brought to them in the translation reads: “The leaders of his people, those who did not believe, said: “As far as we can see, you are a man like us, and we also see that you only those who are nobody and nothing among us follow without any thought; we don’t see that you are any better than us, moreover, we think you are liars.” (Hud, 27, BK)

Muhammad’s mission required the promotion of values ​​that were a challenge to the system of values ​​that those same elites lived and maintained, and which also enabled them to live a very comfortable life.

At the beginning of Surah Sad, we read their problematization of faith in One God, that is, their emphasis on the faith they inherited, where they call on their people to stick to the values ​​they have, and then we read what they are asking about, that is, what rhetoric they use to express their relationship with the Prophet and the apostleship: “(…)why should a warning be sent to him, between us?!” But they doubt My warning because they have not experienced My punishment.” (8, BK)

Muhammad (pbuh), although he was highly respected among his people before the mission, with the mission it – clearly and for what reason – changed. His reputation as it is did not match the reputation of some dignitaries. As we read from the verse, the way they ask the question is directly aimed at the degradation of his personality: because, if something is so valuable, why is none of them the bearer of it (although this is understood more as a mockery). In the same verse, the Qur’an explains their “doubt”, i.e., where it originates from – and it encourages where it originates from, and those who denied the truth before.

Their emphasis on self-worth, according to the standards they have established, is in contrast to the scale of honesty that is valid with God. Then, the Qur’an asks questions that follow their reaction, that is, it responds to the “reputation” they boast of: “Are there in them the treasures of the grace of your Lord, the Mighty and the Generous? (9) Do they have authority over the heavens and the earth and over what is between them? – let them, then, climb up the ladder. (10, BK) We read questions that in themselves depict their impotence, that is, a clear challenge that cannot be overcome. The questions themselves emphasize the motives of the authority and power possessed by God – absolute power, that is, their impotence to respond to such a thing. Acceptance of true values ​​would mean the collapse of their power and influence.

The Qur’an also presented the profile of the criminal ruler – the pharaoh, and often in addition to mentioning him, it also mentions the elite gathered around him, his advisory council, who have an influence on him and he on them. The verse of Sura Bedemi talks about this, depicting them with very effective rhetoric: “And the heads of the Pharaoh’s people said: `Will you leave Musa and his people to cause disorder in the land and to abandon you and your deities?’ – He said: “We will kill their male children, but we will leave their female children alive; we truly rule over them”. (27, BK)

Muhammad, peace be upon him, was offered power, but he refused. He was offered what they have, and there he, in his prophetic manner, made a difference – nothing was more important than the Qur’anic message – the truth. His path could not be satisfied with the status valued by the then elites of his society and all those who had influence and power in socio-political circles. He could not afford such a comfort zone. It would turn out to be a mission that required strong opposition, but that action should not be based on opposition that is an end in itself, that is, the exclusive acquisition of reputation, power, function and property. The Prophet’s later mission, after he had established his position, after the community had strengthened, only confirmed his first intentions. Among the first principles that the Companions could learn from the Prophet was the importance of the relationship of reputation, power and authority versus truth and good – and that the only thing worthy of mention remains that based on honesty and a higher purpose. In such a climate, the elites of the Companions and the first generations were written in golden letters – incorruptible and unwavering fighters for the welfare of society.