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637

Da'walr, and GuidanceKingdom of SaudiArabia

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Ytis E4ce [[ency At- S fini Kfi

Safefi t6ruA6[-At iL^zi^z At-Sfini(frMinister of Islamic Affairs, Endowments, Da'wah, and Guidance

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Published byThe Under-Secretariat of Publications and Research,

Ministry of lslamic Affairs,Endowments, Da'wah, and Guidance

P.O.Box : 61843 Riyadh : 11478Te1:4736999 Fax: 4737999E-Mail : info@islam.org.sa

MODERATION:

Co'ffi

Subjest

Iffioduction......................... o.,

Ctaracteristics of the Moderatr

Th Characteristics of ModerdUfty should we choose mderrTb Reasons ofAdhering to MThc neasons that swerye peopk

Iv{oderation in Islam an a belielThc moderation of Islam amon

md larfS .............................r..,The moderation of the Sunni Ito the other sects' and factions'

Obefng the ruler belongs to uModeration in Islamic jurisprnModeration injudgng things .

Judging the [dsslim jurists ....Moderation in the method of flThe connection betrveen violermisunderstanding ................ r.,

Things in which the Prophe{

peoplg of Jahiliryah ...............Moderation when judgng politMderation in maintaining bdandthe ufrole Muslim NationConcltrsion ...........................r,

MoDERATIoN == ' - A\_-./

Contents

Subject psge

IntnOdUCtiOn.................................................................... 4Characteristics of the Moderatg Couse o......................... 5

The Characteristics of Modgration . . . ... . ... o . . . . . .. . .. . . . . . . . . . . . .. 5

Why should we choosg moderation? ......................... ......7Thg Reasons of Adhering to Moderation ........................ 8

The noasons that swerre people from moderation .e ....... l0Moderation in Islam as a belief and Shari'ah................ 10

The moderation of Islam among other religionsand laWS ... . .............. c . ..........6.. . ............ G.... . ......... ... . ...... 14

The moderation of the Sunni Muslims comparedto the other sects' and factions' stand ........................... 16

Obeying the ruler belongs to moderation ..............o....... 17

Moderation in Islamic jurisprudence and rulings .......... 18

Moderation in judgmg things . . . . ! . . . . . . . . . . .. ..,.. .. . . . . . . .. .. . . .... 23

Judging the Mrrslim jurists ........................................ ...26Modgration in thg method of thinking ......r.................. ..29The connection between violence and

misunderStanding ........................r................r............. .. 32Things in which the Prophet (p.b.u.h) contadicted thepeOple Of Jahiliryah .......... . ............ .... r... ... o.. . ... . ............ 3 8

Moderation when judging political matters ................... 39

Moderation in maintaining bo& one's homelandand thg wholg Muslim Nation ..................................... .. 4lConclusion ............ r !.................... o................... r............ 43

sx}

MODERATION

Introduction

I thank Allah for His great graces and unceasing

blessings, and I testiff that there is no god except

AllAh, alone, and that Mu[ammmad is HisMessenger; may Allah bestow his blessings and

prayers on him and on his family and Companions.

The subject of this lecture is moderation and itsinfluence on the Musliums' lives, This subject

belongs to Islam as Allah, the Most Exalted, describes

our nation as being a moderate one, He says, "Andthus We have made you a median (i.e., just) nation

that you will be witnesses over the people and the

Messenger will be a witness over yoll."l

Moreover, all the books written by the Sunni Muslimsand the books of Hadith have emph asrzed the Muslimnation as being a moderate one and that the rightcourse is the moderate one between extremes.

llODEN.ATION

MicsoffrsModc!

The characteristics of modcr

fte Islamic Texts and mnni

Companions, ffid the p

Glorious Qur' an establish€characteristic of Islamic Sle

iLE being one of tolerationAlleh. the Most Exalts& s

and has not placed upon*{ifficulty." 2 He also sa}-s.

rmahe difficulty for )"ou""'

The Characteristics of Modt

l. It is the law of jusunes

the middle course lwone.

2. Moderation is in linShari'ah and sound malways call for moderrulings and their bas

scholars. It is impmcontinue without such

that following an elinterests of all peop,

' ,lt-ttaii, zz:78.

' Al-Ma'idah,5:6.' Al-Baqarah,2:143.

IODER.ATION

D and unceasingr ntl god exceptnmad is Hisr blessings andiCompanions.

ikration and itsr" This subject

hlted, describes

t He says, "AndS-c.. just) nationt people and theL-l

p Srurni Muslimsdred the Muslim5 that the rightrffines"

MODERATION t ' ' fn\7Characteristics of the Moderate Course

The characteristics of moderation were established bythe Islamic Texts and manifested by the Prophet, his

Companions, and the pious predecessors. TheGlorious Qur'an establishes that moderation is the

characteristic of Islamic Shari'ah, which is described

as being one of toleration and'removing difficulty.AllAh, the Most Exalted, says, o'He has chosen you

and has not placed upon you in the religion any

difficulty." 2 He also says, o'Allah does not intend tomake difficulty for you."3

The Characteristics of Moderation:

1. It is the law of justness, because departing fromthe middle course leads to adopting an extreme

one,2. Moderation is in line with both the Islamic

Shari'ah and sound mind. Colrect codes of lawsalways call for moderation through their textualrulings and their basics, and the opinions ofscholars. It is impossible for human life tocontinue without such moderation and it is a factthat following an extrerne course harms the

interests of all people, as there should be a

' lt-ttail, zz:'ll,' Al-Ma'idah,S:6.

MODERATION

moderate course which all people accept anddefend.Moderation is free from whims and is based onestablished knowledge, which should be a textfrom the Qur'an or the Sunnah or an opinion of aCompanion or knowledgeable scholar in mattersthat have not been decided by a text. Thus, it isone of the characteristics of moderation to be

based on established knowledge.Moderation takes into account the humanabilities and capacities. Thus, a moderate personshould not overburden people nor should hisopinions be far-fetched. People who call tounfeasible principles depart from reality, becausemoderation has a direct influence on the people'slives. Therefore, the individuals, social, national,and international capacities should be taken intoaccount.Taking time and place into accoutrt, as tirnechanges and people always seek renovation, so

preaching moderation requires taking intoaccount the difference in times, places, and theconditions of people. That is why all scholarsstated that fatwas (legal opinions) may varyaccording to time, place, realities, and theconditions of people.

3.

MODERATION

Why should we chqose mod

Is moderation a rennedy forfor any problems that may aWe have to choose it bExalted, commanded His Ivpreach it; and we (the MuAlleh commands us to do aus to do, in all our coursesis the correct method and wIt is free from whims, be

excessiveness and disregardntims. We were cornman&eir influence on our fuand also when seeking jExaltd, says, "Have you $[oumJ desire as his god,'*Moderation helps Shari'ohpart of both worldly and rcShari'ah achieve its goals, u

it and fulfill its requireuconsidered as a body of ftbeliefs, rulitrgs, and teachitteality. Alleh, the Most Ex,nation because rnoderatimmanifest and hidden s€ditiothe first time in the hfut{

4.

5.

' AUafiiyah,45:23.

}DER,ATION

ple accept and Why should we choose moderation?

M'DERATI.N. . - :f-,]V

Is moderation a remedy for present problems only or

for any problems that may arise in the future?

We have to choose it because Allah, the Most

Exalted, commanded His Messenger to follow it and

preach it; and we (the Muslims) have to obey what

AllAh commands us to do and avoid what He forbidsus to do, in all our courses and methods. Moderationis the correct method and what is otherwise is wrong.

It is free from whims, because the two extremes,

excessiveness and disregard, are always motivated by

whims. We were commanded to avoid whims and

their influence on our thoughts and our judgments,

and also when seeking justice. AllAh, the Most

Exaltod, says, "Have yog seen he who has taken his

[ownJ desire as his god."o

Moderation helps Shari'ah achieve its goals on the

part of both worldly and religious concerns. To help

Shari'ah achieve its goals, we, in turn, should observe

it and fulfill its requirements. It should not be

considered as a body of theoretical laws; rather, its

beliefs, ruliogS, and teachings should be applied toreality. AllAh, the Most Exaltcd, made us a moderate

nation because moderation is far away from both

manifest and hidden seditions. Sedition appeared forthe first time in the history of Islam during the

md is based onrould be a textan opinion of anolar in matterstext. Thus, it isrderation to be

rt the humanrcderate person

nor should his

B u'ho call torealitl', becauseon the people'ssocial. national,ld b€ taken into

fount. as tirnei, renovatioo, so

s mking intoplaces, and therh1 all scholars0ms) may )vary[ities. and the

o Al-Jathiyah, 45:23.

MODERATION

Prophet's life. A man said to the Prophet, "Be just,

Messenger of Allah!" The Prophet replied, "Woe toyoul Who would be just if I were not?") Moderationwhich AllAh, the Most Exalted, has chosen for us

lasted despite the fact that many deviant groups likethe Kharijites appeared throughout the history ofIslam. However, we have recently witnessed some

terroristic explosions which were perpetrated byextremist groups.

The Reasoffr ofAdhering to Moderation

First: Knowing the right path from the Glorious

Qur'an and the Sunnah of the Prophet and from the

explanations of the Muslim scholars who are firmlyestablished in knowledge. Knowing the right path

entails knowing the textual rulings of S/zari'ah, and

the explanations of Muslim scholars that lead to thispath. Being away from the right path and moderationis the cause of the Muslims' weakness, backwardness,and ignorance. Thus, we become keen to disseminateuseful and correct knowledge from the Book of Allah(the Glorious Qur'an), from the Sunnah of HisProphet, and through the understanding of our piouspredecessors of the textual rulings of Shari'ah and

through their efforts to deduce the law, which is notself-evident, from its sources. Lack of knowledge and

IIODERATION:

adhering to ideologiesralid knou'ledge fsep u

Sccmd Perfect knorn'laeering to moderation.

b moderation and fadncgiligence.Tffi Sound reaso&

Lratted. alu'ay's address

m &e Glorious Qtr'anedeess is an indicatiorof reason in understaccmsidering the public i

Fmth: learning from I

m'asideration of the

reformation movemenlcours€ of history'. Thmoderation because hiordeals. and movernenlreflects on such movenr*-ho achieved success

their sa)'ings. in their l

and in their understandi

Fifth: Patience, becauprophets and mess

characteristics of u'ises Al-Bukhari and Muslim.

IODERATION

Prophet, "Be just,

replied" "Woe tom?"s ModerationG chosen for us

ryiant groups liket the history of7 rritnessed some

B perp€trated bY

fim

rm the Gloriousphet and from the

ni '*-ho are firmlyEg the right Pathr of Shori'ah, and

ns that lead to this

rb and moderationEss. backwardness,

,&e Book of AllahE Sunnah of Hisnding o-[ our PiousF of Shari'ah and

I [art'. rvhich is not

r of knorn'ledge and

MODERATION -= - ;\\7adhering to ideologies which

valid knowledge keeP us awayare inconsistent with

from moderation.

Second: perfect knowledge is one of the causes of

adhering to moderation, because knowledge increases

by *od.ration and fades away by exaggeration and

negligence.ftird: sound reason, because Allah, the Most

Exalted, always addresses the people of understanding

in the Gloriour eur'an that they may remember. This

address is an indication to the paramount importance

of reason in understanding textual rulings and in

considering the public interests'

Fourth: learning from past experience and thoughtful

consideration of th; disasters, calamities, and

reformation movements that took place during the

course of history. This will result in keeping to

moderation because history is full of bloody events,

ordeals, and movements of reformation. If one fairly

reflects on such movements, he will realize that those

who achieved success were adopting moderation in

their sayingS, in their knowledge, in their reasoning,

and in their understanding. ,

Fifth: patience, because it is one of the merits of

prophets and messengers and one of the

characteristics of wise people; besides it is one of the

MODERATION

reasons of attaining one's goals and achieving

success.

The reasons that swerve people from moderation

These reasons can be summ anzed as follows:

1. Lack of knowledge2. Following one's whims

3. giving preponderance to emotions over mind

4. IntroJucing condemnable innovations in religion

5. Accusing irtigious scholars of being hypocritical

and of bicking away from the truth.

Moderation in Islam as a belief and shari'ah

Applying the concept of moderation in the lives of

Muslims is essontiaf, This concept should be clearly

defined. Some people refer to moderation without

being measured against criteria from reason or

shari,ah. It is well known that moderation is a middle

course between two extremes" Who then is to define

the two extremes and the middle course between

them? The answer is that there should be rules that

govern this so that this method does not lead to

abandoning the principals of Islam or the correct

Islarnic faith in p,rrruit of an illusory moderation'

Moderation is reiuired according to the criteria of

}{ODERATION:

5"l;'i en agreed uFncn hr

l: li]']o\\.ledge.

".. l:n c onsist; of falth J

: *ed on rnoderaticll i

]-1 ;s;lnn theologian The

: :,deretion as ha: bteen

i::,j ihe scholars of rs(

t-:tr.. dre \fost Eratrto*rde

) ou e median ll e

"-,* .ineises over the precpl',*lrrss o\-er )'ou."o As {

.:,e .nterpretation of x

:raxis *rat Allah has rn:;i.I;om a, thel' talie & MlIr

I'- ;,jemce that confirrms:1'*;n.J in the Glorlcor.u

: r-t, [ed. SaYS.

4.-Btf erJh.: 1'tl

. i . r-efusrng to sceni

; e . betng exire\ Sgaiil

And C-

f.rt{,l rriLl J \,tL

l-1i]t tFt) L LIr nitn

,- -t 'frf..f lri sv L t!lt- rl!

ll- t ]'n .r1n'p 1'r1-tuJtJrsg

TBNODERATION

* and achieving

E moderation

lr follows:

tbns over mindpvations in religionof being hyPocriticalEtruth.

dshsrflah,

Iion in the lives oflpt should be clearlY

noderation without

n from reason orpderation is a middle

Iho then is to define

5Ie course betweenrfuuld be rules that

!d does not lead tohlalrl Qr the correctilhrsory moderation'

E to the criteria of

And do not make Yourhand [asJ chained toyour neck' ot extend itto*pletely2 and

[thereby] become

Shari'ah agreed upon by scholars who are established

in knowledge.

Islam consists of faith and Shari'ah. Islarnic faith is

based on moderation as has been propounded by

Muslim theologian. The Islamic Shari'ah is based on

moderation as has been stated by the Muslim jurists

and the scholars of usool (the principles of Islam).

Allah, the Most Exalted, says, "And thus we have

made you a median (i.e., just) nation that you will be

rt-itnesses over the people and the Messenger will be a

nitness over you."6 As explained by the companions,

the interpretation of tha words, o'median nation"

means ttrat Allah has made Muslims a just and good

nation as they tak e a middle course between extremes.

Evidence that confirms the principal of moderation is

found in the Glorious Qur'an. Allah, the Most

Exalted, says,

u Al-Baqarah,2:143 .

I i.r., refusing to sPend.2 i."., being extravagant.

MODERATION

blamed and insolvent(al-Isro',29).

And [they areJ thosewho, when they spend,do so not excessively orsparingly but are ever,between that, [iustlyJmoderate (ql-Furqqn,25:67).

Evidence of moderation is as well clear in the Sunnah.The Prophet (sallallahu 'alayhe wa sallam) said,

'oBeware of excessiveness. The former nations weredestroyed because of their excessiveness in (matters

o0 religion,"T 'Aliyy Ibn Abu Talib, the fourthRightly-Guided Caliph, said, "The best among peopleis the one who takes a middle course, to which the

exaggerator (in matters of religion) and the negligentrefer."8 Some of the pious predecessors said thatreligion is a middle way between the exaggerator andthe negligent. This is a general rule among the piouspredecessors and theologians. They explained that thetrue religion which people are required to follow isthe one that lies in the middle between exaggerationand negligence, The Prophet (sallallahu 'alayhe wasallam) said,

' Musnad Ahmad8 reported in {l-Musanafby Ibn Shaybah

MODERATION:

This religion flskanyone u,to oYer(matters ofl re[igcshort.9

Whenever the Pnbenveen t,*'o tl irtgthe more feasibile.

sinful.lo

The extremel)' hureaches his dcstinmount alive.l I

The most beloved religitHanifwah.rz

*hen the Prophet sent !\{usa Al-Ash'ari to caltr

Islam, he said to them.religion for the peopleJ, l[for them]. Moreover. ct

' ll-Bukhari, Book of Fai*r* The sohih of Al-Buldwr. ffic B,(

'' Srnrun Al-Bsyhaqi': The sahih af Al-Buklwr. drc B(religion of Prophet Abraharm qi'frm

Glorious Qur'an.

IODERATION

cmt

os'e

nd-'orf,cr.

rlr lvm.

ar in the Sunnah.va sallam) said,nrer nations wereEness in (matters'alib. the fourthEst among people

rse" to which the

and the negligentffisors said thatr exaggerator andarnong the pious

rxplained that thefred to follow isreen exaggerationllahu 'alayhe wa

MODERATION =' - -=, = ='' ' -'' \7This religion (Islam) is feasible and

anyone who overburdens himself in(matters o$ religion would strely fallshort.9

Whenever the Prophet had a choicebetween two things, he would choose

the more feasible, provided it was notsinful.lo

The extremely hunied traveler neitherreaches his destination nor keeps hismount alive.ll

The most beloved religion to AllAh is the tolerant

Hanifiytah.r2

When the Prophet sent Mu'adh Ibn Jabal and AbuMusa Al-Ash'ari to call the people of Yemen toIslam, he said to them, "Facilitate lthe matters ofreligion for the peoplel, and do not make it difficult

[for themJ. Moreover, convey to them glad tidings

' Al-Bukhari, Book of Faith

'o The Sahih of Al-Bukhari, the Book of the Merits of the Prophet

" Sunnan Al-Bayhaqi'2 The Sahih of At-Bukhari, the Book of Faith. Haniffi)yah was the

religion of Prophet Abraham who was the first Muslim according the

Glorious Qur'an.

MODERATION

and do not make them averse to [IslamJ, and obey one

another."l3

This is the basic principle of da'wah: The Prophet

said, o'The most beloved things to Allah are those that

follow a middle course."

To sum uP, moderation is required and pieces ofevidence to this effect abound in Shari'ah-

Moderation is a gift to this nation so that it can

survive. There is no place for immoderate people;

only those who are sincere to this nation will survive.

The moderation of Islam among other religions and

laws

Moderation has many aspects in terms of application

with regard to its aforementioned description or

theoretical practice.

Islam is midway between religions. 'Whoever

contemplates the Islamic faith will find that it takes a

middle course between the other religions. Islam is

midway between Judaism and ChristianitY,

Zoraastrianism and Buddhism, and the Roman laws

and autocratic rule.

}[ODEB,.{rlO5:

i $-em enJoins nnoderariom

emltr Fmeaches good momceidrxkres His Pr,ophet ( sc

s[j::r.g; "And indoed* ]

mfimecmr-",4 Hor*'e'er.'@g one's dipll.xmu,&rcn- Rather. i[ isr,.r'ucrro,mom and strictness.MNI rs aC["ocated- br,m m

ffie \lmlims and norx$ rmrl' betru etrr b6th" Cis*rrrnrrn preachqs moderarSm,mffi reflrgrons whish d&s

rhm, fume inl-otrring i

u,ru!furr.rr-m all of them. irffim Ba"trls mone\"fr,omrcee,ilc [o trade. u"ork- am

&$ fuIs does not inchrd:uT mfo,mmt"

C;mccrmng faith and tk,-ufi'cm Exalted- and His l

=oCerati on . C oncernimgn"nJerailon bent.een [ths

.{;4h.. e,nd those u'hc C

*is. belier"ing that a.fln

fi:sregandln e their deeds

'' Sahih Al-Bukhari, Book of Battles (of the Prophet).

EIIODERATION

slarnJ, and obey one

t *ah: The ProphetAllah are those that

icd and pieces ofmd in Shari'ah.lkm so that it caninmoderate people;mion will suryive.

dsr religlons and

Erms of applicationrcd description or

tigions" WhoeverI find that it takes areligions, Islam isild Christianity,d the Roman laws

MODERATION ' , ' ., r , = =fJJVIslam enjoins moderation in manners and transactionsand preaches good morals. Allah, the Most Exalted,describes His Prophet (sallatlahu 'alayhe wa sallam)raying, "And indeed, you are of a great moralcharacter. nt4 However, Islam does not say thatdisregarding one's dignity or right is a good moralconduct. Rather, it is the moderation betweentoleration and strictness. When it is needed, beingstrict is advocated, but toleration is also needed withboth the Muslims and non-Muslims. The corect standis that between both. Compared to other religions,trslam preaches moderation in transactions, unlikefrtose religions which decree all kinds of usury lawful,even those involving injustice, and those whichprohibit all of them, including the cases when aperson earns money from his toil. Islam encouragespeople to trade, work, and invest their money as longils this does not include any sort of injustice orravishment.

Concerning faith and the commandments of Allah, theMost Exaltod, and His Messenger, Islam advocatesmoderation. Concerning monotheism, iI advocatesmoderation between those who ascribe partners toAllah, and those who disassociate themselves frornthis, believing that all people are monotheists,disregarding their deeds. Islam calls to monotheism

llopt!€t)" ' At-galam,68:4.

MODERATION

and believing in Allah alone. Allah says, "s,o worship

Allah, [being] sincere to Him in religion.:rl) He also

says, "And your Lord has decreed that you not

worship except Him.r: 16

Thus, worshiping Allah alone and being sincere to

Him is the major principle of Islam and its S/, ari'ah.

The moderation of the Strruri Muslims compared to

the other sects' and factions' stand

The Sunni Muslims' beliefs concerning the Attributes

of Allah are middle between the anthropomorphistslT

and the people of ta'1il.tgConcerning faith, the Sunni Muslims, who follow the

original principles of Islam, take a middle course

between the extremists who claim that all people are

unbelievers and the Murji'ah.le The Sunni Muslims

believe that faith is a combination of beliefs, words,

and good deeds.

The correct Islamic opinion concerning the

Companions is moderation; we should neither be

'5 Az-Zumar,39:2.

'u Al-lsrd', 17:23.l7 Those who ascribe human attributes to Allah.

l8 Those who deny that Allah has Attributes.re A religious group that used to think that the punishment of major

sins should be ostponed to the Hereafter.

H::!nr:;a\:

31,33"-lg.m: -:; oe:} ln.ffinl i,:::.f3':f lnen l-*-

r3

- F- =*:- " ,l lS ,:: F'':'C,Bho-'- a

r - * -,, ? - ,i i-,? '. r l.t1r, .l rl *

&.r'n .-G " *--

-t--- --

- --

'l--,*-',*'1 .* r 3tu1 - ]. 'L;- *."j --,'h--,,

n.,*, . u'r*q, . a

:€ ;-, i':I '-t l1e: :hf '- r " c

rh,' r-.r- "":-lC . '-i:CEf fe IJ-*----

n -: :'f itr; ll i*;ie . Ule

I,rET* :r:" :: )e '-t:,1 ;:fr-g.i, -#- r6 - ,o*,e.u'i -r ?-lT"grl tl'm

-[' :--- gsyls. --e

*^ *f1* -,^iI l€ rgbe liel.J *18,clG----_

:e ** I : : ; :': J*:'r u- ;a; gni-

-*- - 5+ : i Ie ,ic; - "-- ':

ii**,&:;-- r he s3\ s is ar'sotr

i*:tnnmrng tbe ruler b€Xomg

I:r,r S.*l:it \lustrrnns *l-,t,g - fd- as ljie Frc:het j

$d* :* -'\-,:, -t must cL*en- uLl'L,i

: i "-,,* i - f arg. an,J i: ', ,c,;tn,

:':; - ;:f il; i lC \ CUf S e ii "-

Ibn "{s-S5.mtc tire \ [esi,;, ,"; rr; r i'J" ii

5-<-F -\-

* rs-*- r

: 5 -' f F -Ji--sE--*ir\,L

I

4. 4 " '.: lrr -4

TODERATION

trys, "So worshiptigon."l5 He also

rd that you not

I being sincere tord its S&ari'ah.

fus compared to

rfug the Attributes$*pomorphistslT

rs, who follow the

; r rniddle course,&at all people are

h Sunni Muslimsr of beliefs, words,

concerning the

r[ould neither beD

n

MODERATION \7extravagant and deify them nor should we be unjust

and disparage them. The Sunni Muslims praise all the

Companions of Prophet (sallallahu 'alayhe wa

sallam) and say about them, &S Allah, the Most

Exalted, says, "Certainly was Allah pleased with the

b*etievers when they pledged allegiance to You, tOItuhammadl, under the tree ,ss}o

I[-ith regard to rule, the Sunni Muslims are moderate

b,enveen those who differed about this grave issue in

nord and deed, namely the Kharrjites, believing that a

ruler must be rebelled against if his acts are thought to

b€ rvrong or denounced, and those who believe that

&e ruler is the deputy of AllAh on the earth and that

rr-hatever he says is absolutely true'

Obeying the ruler belongs to moderation

The Sunni Muslims believe that the ruler must be

obeyed, as the prophet (sa llallahu 'alayhe wa sallam)

said, "you must obey and comply in cases of hardship

or welfare, and if you like or hate it, not giving

preference to yourself."2 I

'Ubadah Ibn Aq-SEmit nalrated: We pledged

allegiance to the Messenger of AllAh (sallallahu.atayhe wa sallam) to obey and comply, in cases of

Al-Fatl?, 48:18.

Sahih Musilm, 1836.r plishment of major

MODERATION

hardship or welfare, whether we like or hate it, not

giving preference to our opinions. we also pledged

uttrgiunre not to disobey the ruler and to say the truth

wherever we are, fearing no blame, for the sake ofAllah .st22

Although the issue of the rule is a serious one, it isdealt with in the light of moderation through advising

the nrlers and cooperating with them, being only

motivated by seeking good and piety.

Moderation in Islamic jtrisprudence and rulings

This can be fulfilled through the following:

First Observing ijfihadz3 as the door to iifihad isalways open.some people called for opening the door of iifihadwide which led to unqualified people who do not

understand anything about the texts, rulings, or

principles of Islam, to claim right to exercising

utihdd.

Nowadays, we find some people who exeroise iifihadin serious issues and thorny problems of shari'oh,concerning which 'IJmar Ibn Al-Khattab, would have

22 lbid, fiag.21 The efforts the jurist makes in order to deduce the law which is not

self-evident from its sources.

XODER.TTION

;-Jmsulted the ComPanions \1

Banle of Badr before gir.tng l

m) common knou.ledge-x-m"-luelified, ma)' give his -t@

*i,s','e, \Iost religious schofiars

.: requires that all of them

::.gether. The door to i.'Fi lffiisnl,uld be done moderate [1 - Sq

:;sI be closed and that rtue

;r'nJe;essors are sufrrclemt i

:$ners opine that it must L--e c

r- fl: dro5g rt'ho are unqulaiifie'l

Stlmd: \{oderation in lumsp=qrl

l::"s requires being moCerete

n*rnng to the schools of [eE

i:,i e:lnninating them. Oni the

Jffia,nd that the oPinions ot

:'l rghlt should be elinnlnate

:r.ei ant and \\'ere relate,i tc]e) tunher argue that the (S;r\Grr should be the cntr} r:3.ni. some peoPle L'eller e [,n'

>*:tiar: should be tollor"ej h

::-r all ages as those sci-rcXars

:erle ;tlr . The rig}t Pcsltlll'l :

r luF's' stands. The tre eai lri: rutrd be grasPed L'e c autr

(,DERATION

, or hate it, notlc also pledgedIto say the truthfor the Sake of

crious one, it ishough advisingm, being only

drulingBmng:

tlr to UfihAd is

door of UfihAdlc who do notfiS rulings, or] to exercising

cf,ercise jitihad!s of Shari'oh,S, would have

!ilODERATION , ,: .IiVconsulted the Companions who participated in theBattle of Badr before giving his final ruling. Toddy,an;- common knowledge-seeker, who may beunqualified, ffioy give his fatwa on a controversialnssue. Most religious scholars evade this, especially ifit requires that all of them gather a.nd discuss ittosether. The door to ijfihAd is open, but this stillshould be done moderately. Some people think that itmust be closed and that the opinions of the piouspmedecessors are sufficient in this concern, whileudrers opine that it must be open wide to all people,cr'en those who are unqu.alified"

Sccond: Moderation in jurisprudence and rulingsThis requires being moderate befween two extremes:odlrering to the schools of legal thought (madhhabs),emd eliminating them. On the one hand, some peopledemand that the opinions of all the scholars of legaldrcught should be eliminated because they all arenrrelevant and were related to a certain period of time.They funher argue that the Glorious Qur'an and theSuunah should be the only references. On the otherhand, some people believe that the opinions of suchscholars should be followed because they are suitablefor all ages as those scholars understood the religionperfectly. The right position is that between these twoeroups' stands. The legal opinions of such scholarsshould be grasped because they were the first toh hr*'which is not

MODERATION

comprehend and explain shari'ah. However, every

timshas different conditions and Shari'ah is primarily

concerned with the intentions behind actions, the

public and individual interests, and warding off evil.

Thus, we should depend on such opinions, taking into

consideration our circumstances, and intentions, and

interests. Moderation in this concern lies in taking

their opinions after understanding the context at that

time, and their rulings with knowing their

shortcomings. Their writings must be exarnined as

their interpretations may vary according to the

different times. To understand their writinBS, we

ought to depend on the scholars' explanations' Islam

pr.u.hes moderation between those who abandon the

ichools of legal thought and those who are excessive

concerning their adherence to such schools'

Third: Moderation is a characteristic of Islam and the

Sunni Muslims between the excessive extremism and

undisciplined leniencY.

The Prophet (saltallahu 'alayhe wa sallam) ordered

and enjbined facilitating the matters of religioll.

Whenever he was to choose between two things, he

would choose the more feasible, provided that it did

not include a sinful act.24

H:DERATIO}i

ll-s rerno\.es strictness uhicLr

S;:;t people u.ho ;lairn that; : :.::led u ith strictness a:rd

l*c.: s:riclness is just a scm o

i,:,: *-,i L'e discarded. Tire nEtrt.* *iti lfxtual nrlings reqr,rJ 1i

' . ; :,*r,"J s e the m ore fe as ib,le ,

. - : as :l does not in'-iuie 3 sIFi:i- - -- Ior an\. oi thern Thls**--E - a

-3*r"::i researchgs. ariC 'n\rxll

*;.-.1 and instructions I,J ihe*-;: eifon to prea;h i\,*-r:::"3SS. lrhich u-&Il i': Ir--'lf-.r.., ::-ie it hard lrr l'lie :

:q-:: ; One shouid aic:: -1 n:i

: - *-. a r i allairs. tor i';; "; ; \l-*;:; :s a hadith that :a3,ls.':i,;.:: neith.er reacl':es his ,Ce

: '\ pg. - t \.

"

'*'"'- -- ; . *.i-.9S. _1 UflSpruOan;i .fl

: i.: ::,ie rate in dealirig -,r ltil! ::.; l'e .'F'le ere so ex;essl"- e

_:; r\.tenI that ther ni.1''-

-+j:rq..r.- i.rr)!.t ap 1.1\-.:- n-\-*' l a' -,,,--: .\-wf3ilr--e O\er Lv.\.*;. -L--

.--:ari ere \eq\ e\aess1\e::ia:,ing interests shcu;l 3'e ;

24 It was mentioned before.

TODERATION

However, everyri'ah is primarilyid actions, therarding off evil.lions, taking intoI intentions, andn lies in takingc context at thatknowing theirbe examined as

mrding to their writingS, we

ilanations. Islamnrto abandon theh are excessivehools,

of Islam and theE extremism and

sallam) orderedErs of religion.B htro things, herided that it did

HODERATION

This removes strictness which brings forth difficulty.Strict people who claim that the correct course iscombined with strictness and harshness, are wrong.Their strictness is just a sort of exaggeration, whichshould be discarded. The right position is to be stricttr.here textual rulings require it. We were commandedro choose the more feasible of two alternatives, &s

Iong as it does not include a sin, and there is no textarguing for any of them. This is very important whenrnaking researches, and writing essays and givingIecfures and instructions to the youth. We should exertmuch effort to preach avoiding strictness andharshness, which can do more harm than benefit andrna), make it hard for one to co-exist with otherpeople. One should adopt a moderate approach in allof these affairs, for shari'ah came advocating that.There is a hadith that reads, "An extremely hurriedtraveler neither reaches his destination nor keeps hismount alive."

The rulings, jurisprudence and aims of shari'ah arealso moderate in dealing with both interests and evils.Some people are so excessive in observing interests tothe extent that they may give probable interestpreponderance over textual rulings.

Others are very excessive when they see thatobserving interests should be cancelled at all and that

textual rulings should be carefully followed

represent the tnre interests. They then

MODERATION

as theYwould

,up.rficially follow these textual rulings'

our shari,ah is justifiable as it aims at securing

interests and *uroing off evils. so a person who

misses the knowledgelof the basic principtes and aims

of shari,ah lacks the proper application of this

blessed shari'ah. Islamic siari'ah is based on aims'

justifiable rulings, and observance of interests'

Jurispnrdence is lased on knowledge of the different

schools of legal thought and *ut ing the textual

rurings, or the schorari' opinions, colrespond with

each other.

whoever lacks the knowledge of these basic matters

should never practice titthod. consequently, we

shourd adopt a moderate "upproach, the approach of

neither those who negate tt r observance of interests

at all, nor that of those who exaggerate in observing

them.

Therefore, we find those great scholars Imam Abu

Hanifah, Ifilam Marik, Iffiarn Ash-shafi, Imam

Ahm&d, the shaykh of isram Ibn Taymiyah and his

student Imam Ibn Al-eayyim in many cases see that

the interests that are ,o#rspondent with the textual

rulings should be observ.d. However, present day

r{ODERATION

s;holars may differ with these l

- ases.

T:e proper obseryance of airns

:eileious perquisite in order tc (

,1. aflairs,

\{oderation in judgmg things

- nings change, issues \ ar\ . zu

:.e\\ rhings. No doubt. time ci-r'

: s ;hangeable and Prolific: *. *rspnrdent or a Preacher fai]'s

l:-rs. there should be a clear<

-:. j udging things. c ondlr

:ientions, aims. societies-

::iechers" This mode rate &PI

:,::ive1'ed through treatises sc

::::b,lish reform and guiC'

r: l* ledge be acquainted \

:.;i:olars set the follou'ing Pnnsue depends on having linor

],tu1sl Exalted, savs. "And,,dc r

) ,f i have no knorvledge. "-' $-

r:ngs. some situation. scml

:eliefs. or some intenticns

EMODERATION

f followed as theythey' then wouldilings,

aims at securingSo a person whoprinciples and aims

ryplication of thisb is based on aims,mce of interests.

fue of the differentnaking the textual$! correspond with

these basic rnatters

Consequently, weh, the approach ofm-ance of interestsgerate in observing

cholars Imam AbuAsh-Shaf i, ImamTay'miyah and his

nan)' cases see thatnt n ith the textual)

*e\"er. present day

L{ODERATION = ' ==:-r.)\/uholars may differ with these great scholars in some;,.ses.

lle proper obseryance of aims and interests is a basic

-"ieious perquisite in order to establish moderation inl- - afTairs.

-\{od€ration in judging things}:ngs change, issues ytry, and everyday witnessest,n.\ things. No doubt, time circulates and civilizations ;hangeable and prolific; therefore a ruling of a

. rsprudent or a preacher fails to suffice all the time.

} x. there should be a clear-cut, moderate approach: judging things, conditions, people, ideas,:lentions, aims, societies, states, scholars and

-lreechers. This moderate approach should also be:,,:,nve)'ed through treatises so that those who seek tors:ablish reform and guidance through perfectHo\\ ledge be acquainted with it. The Muslim).-Ilolars set the following principle: Judging a certain-s"sue depends on having knowledge of it. Allah, the\{ost Exalted, says, "And do not pursue that of which.- cu have no knowledge :t25 Whoever intends to judge:.irrngs, some situation, somebody, ideologies andreliefs, or some intentions and objectives without

MODERATION

perfect legal knowledge is pursuing that of which he

has no knowledge.

It is necessary to reflect on this verse and adhere to

the commandments of Allah, the Most Exalted. He

prohibited people from judging issues without a

to*plete legal knowledge and ranked it as a kind of

disbelief. H; says, "And that you associate with Allah/ that for which He has not sent down authority, and

that yoll say about Allah that which you do not

know .tt26 Th; prophet (s.attalldhil 'alayhe wa sallam)

also prohibited speaking without knowledge, sayitrg,,,Issuing fatwas [without tegf, knowledge] can be a

reason that leads to Hellfire .""'

After all, how could one judge situations? People

usually hasten to judge things on their own. However,

the intellectuals, -who

follow an intellectual method

and righteous path and contemplate thingso should not

be hasty (in issuin Sfatwas).

Students, whether undergraduates or' postgradyles,

should not follow unmethodical ways of judging

things. people should not be let to judge things on

theii own or else some abominable consequences may

'u Al-'A'rdf,7:33,, 'ReportJi

by Ad-DarmI in his Book of sunnan, the chapter on

"lssuing fatwas and its difficulty."

MODERATION

occur. There might be Pnopinions regarding affairs'societies, and countries, or wMuslim scholars.

We should strive to establ

method which can helP us mtthere be any sound conclusintellectual method? It is v€r!colrect ideologies and means o

People should not haste to ju

because they do not know elthe issue in question; theY sho

to the competent scholars

thoroughly and collectivelY. Hknowledge-seekers, the sohliterate people, or the commoshoulder the resPonsibilitYcountries,. scholars, or idconsideration, sagacitY, and af

Some people accustom thmon specific princiPles, beli(relevant textual ruling is enol

opinions. Had it been so easY

been too few.

TODERATION

g frat of which he

rrc and adhere to

Host Exalted. Hefosues without a

rod it as a kind ofmciate with Allahrn authoritY, and

ftich you do not

do1'he wa sallam)mwledge, saYing,

rwledgeJ can be a

situations? PeoPle

Eir own. However,ircllectual method; things, should not

r or' postgraduates,rra)'s of judging

b judge things on

i Gonsequences may

'fuirun. the chaPter on

MODERATION ' Ooccur. There might be produced some rulings,

opinions regarding affaiis, ideologies, people'

societies, and rouniries, or even intentions and even

Mtrslim scholars.

yt'e should strive to establish some intellectual

method which can help us make decisions. Could be

frere be any sound conclusions without a sound

intellectual method? It is very important to establish

correct ideologies and means ofjudging things?

people should not haste to judge every single issue

bccause they do not know every single detail about

fre issue in question; they should leave serious issues

,o the competent schoiars who ponder on them

froroughly una collectively. How could it be then that

knowledgl-seekers, the sober-minded people, the

titerate p-eople, or the common people be allowed to

shoulder the responsibility of judging situations,

.mtmtries,. scholars, or ideologies without due

consideration, sagacity, and application of shar|'ah?

sorne people accustom themselves to judging issues

m specific principles, believing that having one

rrlevant textual ruling is enough io conclude general

opinions. Had it been so easy, jurists would not have

bem too few.

MODERATION

Judging the Muslim jtristsThe Muslim jurists take the responsibility of veriffingtexts and considering their rationales and objectivescarefully. While doing so, they examine the intentionsand consider the public good. Concluding legalrulings cannot be based on a single text (i.e. all therelevant texts should be referred to) nor should it beassigned to a party who exaggerates and passes finaljudgments according to mere thoughts, or one who iscareless of the who thing.

We are in a desperate need to the moderate method,not the extravagant method of those who wouldalways pass the worst judgments concerning thingsand people. Such people base their judgments onassumptions and would always also view any attitudesheld by the authorities as being deviant. As a result,whoever tends to pass judgments without observingmoderation will surely deviate from the moderationenjoined by Sharl'ah and the middle course.

A Muslims should think of another as being righteousand having good intentions; and if he observes anyimproper sayings or deeds, he should not hasten tosuspect him and make critical statements or pass falsejudgments.

MODERATION

Any proposition a Muslim rMuslim public is supposed toforbidding evil, and not stirriror moral corruption. Hence, $r

be considered as being good i

proven to be otherwise. We shintentions or objectives justapparent manners or staternr

Exalted, is the only one u'h(intentions and objectives, so rrenough not to suspect people uMost Exalted, says, "A\'(assumption. Indeed, some assu

Today, the need for moderat(even more pressing. The yomiand even the dignitaries econfusion and are scattered betand intense emotions. PeTc,

mindedness is also much requi:with emotions. Meanwhile,religious zeal should not be rreasoning. Whoever lets h

rnotivating power unawarel)advice of scholars, paf inginstructions of the people in at

his attitude on sound legal

BXODERATION

tibility of veriffingfus and objectivesnine the intentionsConcluding legallc text (i,e. all thel) nor should it bei$ and passes final[ts. or one who is

moderate method,&ose who wouldooncerning thingsEir judgments onvierv any attitudesriant" As a result,without observingm the moderationB COUrSe.

as being righteousf he observes anyruld not hasten tonents or pass false

MoDERATToN == 6\7Any proposition a Muslim would introduce to the

Muslim public is supposed to be enjoining good and

forbidding evil, and not stirring dissention, disputes,

or moral corruption. Hence, such propositions should

be considered as being good as long as they are notproven to be otherwise. We should not judge people's

intentions or objectives just by considering some

apparent manners or statements. AllAh, the MostExalted, is the only one who knows best people's

intentions and objectives, so we should be be carefulenough not to suspect people without proof. Allah, the

\{ost Exalted, says, "Avoid much [nregative]assumption. Indeed, io*. assumption is sin."2

Today, the need for moderate thinking has become

even more pressing. The youth, the common people,

and even the dignitaries experience a state ofconfusion and are scaffered between strict-mindednessend intense emotions. Perception and balanced-mrindedness is also much required without doing awayu"ith emotions. Meanwhile, intense emotions and

neligious zeal should not be void of balanced sound

reasoning. 'Whoever lets his emotions be his

motivating power unawarely without seeking the

advice of scholars, paying no attention to the

instructions of the people in authority and not basing

his attitude on sound legal principles, would be

MODERATION

following the method of the Kharijites, the

Mu'tazilites, and the whimsical people.

Whimsical people indulge in their whims because offollowing their emotions, which are not then

controlled by some revealed texts or criteria. The

Kharijites disputed with the Companions of the

Prophet at that time to the extent that they killed the

righteous caliph, 'Aliyy Ibn Abti TAlib. But who was

the one who killed 'Aliyy Ibn Ab[ Talib? Was it one

of the enemies of Islam? No! It was a Muslirn whoused to observe the late night prayers and fast duringthe daytime; namely, Abdur-Ra[m6n Ibn Mulj&ffi, the

Kh6rijite. He had earlier been sent by 'Umar Ibn Al-Khatt6b to Egypt to fulfill the desire of oAmr lbn AI-'Ag who asked 'LJmar then to send him someone toteach people how to recite the Qur'all. 'Umar sent amessage to Ibn Al-oAs, which was as follows, "I am

sending you Abdur-Rahman Ibn Muljam. who is arighteous man. I wish that you would entertain him on

his arrival and assign him a place where he could

teach people how to recite th e Qur'dn."

'Abdur-Rahmdn Ibn Muljam resided in Egypt untilthe rise of the Kharijites, who first appeared in Yemen

and then moved to Egypt where they began toincrease in number. He was influenced by them

because he was righteous, sensitive, and introvert with

MODERATION

little religious knowledge. When tof killing the righteous caliPh oA

he hastened and did so. When

retaliation, he regretted his deed

said, o'Do not kill me immediatllimbs before my eyes to see howsake of Allah, the Most Exalted."

Excessive zeal in mafiers of relilbelieve that some acts are rightrabominable and condemned bY ttforms of intense emotions, nalleged jihad, and extremismmoderation. Although they are Pof religiousness, in most cases t!from religion. Such people were I

AbU Talib, Ibn 'AbbES, Mu'ewiUmayyad and Abbasid dynastittime. In all ages, the peoPle \n'

moderate method fight against dProphet (sallallAhil 'alayhe uagainst them.

Moderation in the method ofthinl

Moderation is required in judgnrequired in the method of thinkilof beginnings and consequences.

TODERATION

Kharijites, the

lG.

lhirns because of, are not thenor criteria. The

npanions of theil they killed thelib. But who was

Ftib? Was it one

ls a Muslim whoni and fast duringt Ibn Muljoffi, the

ty'Umar Ibn Al-; of 'Amr lbn Al-i him someone to'an. 'I.Jmar sent a6 follows, 'ol am

Iuljarn. who is a

I entertain him onr u'here he couldJt.t'

d in Egypt untilppeared in Yemeni the)' began toluenced by themend introvert with

MODERATION ' = - ' ' a'z-\2little religious knowledge. When he received the order

of killing the righteous caliph 'Aliyy Ibn Abii TAlib,

he hastened and did so. When he was held forretaliation, he regretted his deed very much, so he

said, o'Do not kill me immediately, but cut off mylimbs before my eyes to see how they are cut for the

sake of Allah, the Most Exalted."

Excessive zeal in matters of religion leads people tobelieve that some acts are righteous, while they are

abominable and condernned by the religion itself. Allforms of intense emotions, religious fanaticism,alleged jihad, and extremism, are rejected bymroderation. Although they are practiced in the name

of religiousness, in most cases they turn people awaytrom religion. Such people were fought by 'Aliyy Ibn

-{b[ TAlib, Ibn 'Abb6s, Mu'6wiyoh, as well as the

L mayyad and Abbasid dynasties until the present

uime. In all ages, the people who hold fast to the

moderate method fight against the extremists, os the

Prophet (sallalldhil 'alayhe wa sallam) warnedeeainst them.

Moderation in the method of thinking

\toderation is required in judging situations and it isrequired in the method of thinking and considerationof beginnings and consequences. Many people handle

MODERATION

matters on factual basis considering only what exists

without contemplating the consequences. However,

wise people follow- the principles of -

Shari'ah,

understani the objectives of its texts, and therefore

consider both beginnings and possible results.

Those who appropriately consider the beginnings by

thinking abouf the reasons and the motives will be

able toJudge the endings appropriately. on the other

hand, those who give no attention to the beginnings

do not care about the reasors, the motives and

concentrate only on the objectives. of course, this is a

wrong way oi thinking because sound thinking

requii., contemplating th. beginnings as wel-l as the

conclusions. Those who do nol consider the

consequences miss the right way of thinking.

Emotional people and those who have limited insight

are usually attricted by the appearance without taking

into consideration the conclusions.

Moderation is also needed for differentiating between

reality and speculation. Many people may be

preoccupied with theories and contemplations that

might u. right, but which prove to be unfeasible.

Therefore, # ii logical for it * scholars of shari'ah

and those who ,..t achieving the common good fo1

people to be captive to mere impractical speculations?

MODERATION

Whoever seeks real reform shwhat is practical and should t

which may lead to reality becm

Those who adhere to Shari'apeople to Islam, oratorc, iruIMuslim scholars are all requirwhile presenting their issues. Ipresent our issues in an imagintbe impractical. Simply, peopl'practice what they disappnconditions of the addressees :

consideration since they do iland impractical theories.

The same applies to those u/h(

Da'wah. They also are requiredpreach. They should not be ffias those who call for launchirdespite the fact that there isAnother example is that of thwby hand (e.g. arms) despite ftconly given to competent authmithe people to vent their enthlt

channels whose repercussiouexplosions, which occurred latd

IIODERATION

g only what existspcnces. However,|cs of Shari'ah,rlts, and therefore*e results.

Ifre beginnings byE motives will be

El)'. On the otherb the beginningsthe motives and

Df course, this is ai sound thinking

rys as well as theDt consider the

luy of thinking.tve limited insightrce without taking

mntiating betweenpeople may be

ntemplations thatb be unfeasible.nlars of Shari'ahmmmon good forlical speculations?

MODERATION','-'fti\/

Whoever seeks real reform should base his work onwhat is practical and should not advance theories,*'hich may lead to reality becoming hateful.

Those who adhere to Shari'Ah, those who invitepeople to Islam, orators, irnams in mosques, andMuslim scholars are all required to stick to realityn'hile presenting their issues. It is not acceptable topresent our issues in an imaginative way that prove to,be impractical. Simply, people will not accept topractice what they disapprove of. The socialconditions of the addressees should be taken intoconsideration since they do not accept speculationsand impractical theories.

The same applies to those who work in the field ofM'wah. They also are required to practice what theypneach. They should not be detached from reality suches those who call for launching war throu gh jihad*Jespite the fact that there is no need for fighting.Another example is that of those who call to a changery hand (e.9. arms) despite the fact that it is a licenseonly given to competent authorities. These calls cause&e people to vent their enthusiasm through illegalchannels whose repercussions are similar to themplosions, which occurred lately in R.iyadh.

MODERATION

Therefore, one has to prove responsible towards what

he says and be real, i.e. , a person should not speak

about things, which are projected by people on a real

world that he never thought of. On the contr&r!, he

should take into consideration that he does not share

this background with the audience.

The connectionmisunderstanding

between violence and

Moreover, those who give speeches to people

through serrnons in the mosques, schools, oruniversities which may include statements thatcan be misunderstood, are therefore complicitwith those who are immoderate. When theirwords prove to be incorrect or ambiguouscausing the audience to be perplexed, those

speakers shoulder the responsibility of taking the

people away from moderation and causing them

to misunderstand its meaning.

We also should consider the Hadith of Allah'sIvlessenger (sallallah alayhe wa sallam):"Indeed, Allah is kind. He likes kindness inevery affair; and He rewards people for theirkindness, while He does not give for violence."This refers to the fact that the Muslims should be

tolerant when holding conversatiotrs, in thinking,

MODERATION

and in guiding and propounding. ,

Exalted, is kind and He likes I

affairs. So shall we opine sornethiwith what pleases Allah, the Mmwho is intolerant in behaving, thhis objectives, perceiving thingsothings, and judging people, will I

reward of Allah, the Most Exalted

Moderation is also necessaryPreaching requires order and c

righteousness and pie$. Itimplemented through the cootrrightly guided people. We mustavoiding forming devious or secrror by supporting or antagonizing r

The call to Islam should I

righteousness and piety accordrryof the Sunni Muslims. In Muslimthe one in authority should be obs

When the Prophet (sallallalasallam) sent Mu'adh and Abu Mone of them was the leader in tProphet commanded thern: 1matters of religion for the pmpl,make it difficult [for thern]. Morc{

IODERATTON

ft towards whatbould not speakpeople on a realfre controty, heB does not share

ffi

to peoplerfiools, orments thati complicitfhen theirmbiguousred thoseltaking theusing them

of Allah'ssallam):

indness inI for theirviolence."I should ben thinking,

and

M 'DERATI'N - ., arl\V

and in guiding and propounding. Allah, the MostExalted, is kind and He likes kindness in allaffairs. So shall we opine something inconsistentrvith what pleases Allah, the Most Exalted? Onervho is intolerant in behaving, thinking, seekinghis objectives, perceiving things, acting, judgingthings, and judging people, will surely miss thereward of Allah, the Most Exalted.

Moderation is also necessary in preaching.Preaching requires order and coordination inrighteousness and piety. It needs to beimplemented through the cooperation of therightly guided people. We must be tolerant byavoiding forming devious or secret organizationsor by supporting or antagonizingunreal targets.

The call to Islam should be based onrighteousness and pieB according to the methodof the Sunni Muslims. In Muslim countries, onlythe one in authority should be obeyed.

When the Prophet (sallallahu 'alayhe wasallam) sent Mu'adh and Abu Musa to Yemer,one of them was the leader in that envoy. TheProphet commanded them: "Facilitate [thematters of religion for the peoplel, and do notmake it difficult [for them]. Moreover, convey to

MODERATION

them glad tidings and do not make them averse

to [IslamJ, and oU.y one anoth et."ze There is no

place for obligatory obedience in a secret

brgunization or allegiance to a one-sided party.

obedience is due to Allah, the Most Exalted, His

Messenger (sallallahu 'alayhe wa sallam) and

then the one in authority as long as they do not

order anything against the established principle

of Sh ari'ah.

we need to cooperate in righteousness and piety

and abide by the policy of the one in authority,

and to abide by the policy that causes no

colTuption.

Howevei, other frameworks, which occupy the minds

of people or exist in some countries that we

uppi.hend they exist here or transmitted to us by

secret organizations or by devious parties, are

inconsistent with the moderate path and the Sunni

Muslims. In spite of the disorders which prevailed in

their time, none of the Muslim Imams formed a party

inconsistent with what was validated by the one in

authority nor had they formed any organization.

Instead, they abided by the moderate path which takes

into consideration the feasible objectives and basing

" Sohih At-Bukhari, the Book of the Battles (of the Prophet).

MODERATION

the Islamic call on cooPerating :

piety.

We are in need of moderation'uthsolutions for the problems ofbecause some religious heral&enthusiastic Muslims may thinkthe our nation can be solved bIreligious zeal been the oPtimruhave helped Prophet Noah, urto

the most enthusiastic man cofiHowever, Prophet Noah's religit\ilas not enough to oblitcrexterminate idolatry, which wc

lime.

According to the Glorious Acontinued to call his PeoPle tohundred and fifty years. AllahsyS, "And We certainly sent N(he remained among them a thomyears, and the flood seized &wrongfloers."3o

This example of persistent Pationine hundred and fiftY Years and

by religious enthusiasm is In Al-'Ankabut,29:14.

TODERATION

h averse

Ihere is noI a secretfrled party.lxalted, Hisullam) and

hey do not

{ principle

s and pietyr authority, '

GAUSeS nO

tcupy the mindsEies that wemitted to us byEt parties, arel and the Sunnihich prevailed inr formed a partyil by' the one inry organization.poth which takes

tives and basing

b Prophet).

MODERATION = ' ': ' -3t)\/

the Islamic call on cooperating in righteousness andpiety"

We are in need of moderation when attempting to findsolutions for the problems of the Muslim Nation,because some religious heralds, religious scholars,enthusiastic Muslims may think that the problems ofthe our nation can be solved by religious zeaL Hadreligious zeal been the optimum solutior, it wouldhave helped Prophet Noah, who was an example ofthe most enthusiastic man concerning monotheism.However, Prophet Noah's religious enthusiasm alone\+'as not enough to obliterate polytheism orexterminate idolatry, which were prevailing in histime.

According to the Glorious Qur'oo, Prophet Noahcontinued to call his people to monotheism for ninehundred and fifty years. All&h, the Most Exalted,says, "And We certainly sent Noah to his people, andhe remained among them a thousand years minus fiftyvears, and the flood seized them while they were\trongrfloers."3o

This example of persistent patience that continued fornine hundred and fifty years and which was promptedby religious enthusiasm is the path worthy of

MODERATION

pursuing. The problems that our nation encounters

ihrr. days, liko the religious ignorance prevailing in

most Muslim countries, it . lack of pure faith, and the

pursuit of worldly interests at the expenr..:{ religious

ones can never be solved through false religious zeal?

Can all these problems be solved by forceful change,

regardless of this change bein g against the established

prLriples of changing evil, in Shari'ah?

while calling others to Islam, we must take the

moderate course between those who are indifferent

and are never concerned to find remedies for our

problems on the one hand, and those who follow the

fanatic and extremist path or other devious attitudes

and ways, oo the other.

we ought to work in close cooperation based on the

authorized legal method and to define the problems of

our nation, il an attempt to find solutions for them.

we also ought to spare no effort in calling for

goodness, rrfo* and giving advice, taking into

consideration the current circumstances, guided by the

legal method, and according to what is validated in a

giirn situation. Those who tend to find solutions for

tt . problems of our nation in fantasies and pseudo-.

theories will continue to indulge in such fantasiel and

these problems without being able to find real outlet.

MODERATION

Furthermore, we ought to be m(

best way of dealing with the trour nation, taking a middle waY I

the serious Problems and being

The Muslim countries in ge'il

aggression and our country is ilwill you respond to this?

Primarily, concerning our bl

stronghold of Islam, the sPrinl

MessoBe, the source of ernenda

fountainhead from which the ftall must work shoulder to shotd

works in cooPeration wilcorporations, universities, charit

scholars and Preachers to strugl

and find"solutions for problelrls-

Many crises occurred and m&flames because of their irrcexcessive enthusiasm on the mbeing indifferent on the other-

We should obserYe the followiqHence, we ought to be effective

method, to try to exercise influcircumstances of the situation ir

XODERATION

nation encountersmce prevailing inpure faith, and thepense of religiousfue religious zeal?

V fbrceful change,

rst the established'gh?

rE must take theho are indifferentrtmedies for ourrc who follow the' devious attitudes

trion based on there the problems ofotutions for them,f,t in calling fortyic,e. taking intoEEs. guided by then is validated in afind solutions for

esies and pseudo-snrch fantasies ando find real outlet.

MODERATION = =,- ' =6D\/Furtherrnofe, we ought to be moderate regarding the

best way of dealing with the tribulations that befallour nation, takin g a middle way between exacerbating

the serious problems and being careless about them.

The Muslim countries in general are subject toaggression and our country is in peril as well. Howwill you respond to this?

Primarily, concerning our blessed countrY, the

stronghold of Islam, the springhead of the eternal

Mess d3e, the source of emendation and reform, the

fountainhead from which the first signs of goodness,

all must work shoulder to shoulder. Our government

works in cooperation with the ministries,corporations, universities, charitable institutions, and

scholars and preachers to struggle against any crises

and find'solutions for problems.

Many crises occurred and many people fanned the

flames because of their irresponsible actions orexcessive enthusiasm on the one hand, or because ofbeing indifferent on the other.

Y[e should obserYe the following:Hence, we ought to be effective through the moderate

method, to try to exercise influence within the given

circumstances of the situation in question. We should,

MODERATION

by no means, disorientate enthusiasm or becomeexaggerating in handling things.

Therefore, we are required to observe the following:First Abiding by the Oneness of Allah, the MostExalted, alone.Second: Abiding by the Sunnolt.Third: Stressing the importance of uniffing theobjective and the nation.

Things in which the Prophet (sallallahu 'alayhe wctsallam) contradicted the people of Jahiliyyah.

The Prophet contradicted the people of the pre-Islamic Period in many things. Concerning thismatter, Imam Muhammad Ibn 'AHul-Wahab, wrotehis book, the Pre-Islamic Corrcepts. He demonstratedthree points which are considered the rnost importantaspects of the pre-Islamic perid concerning whichthe Prophet contradicted the people at that time.Firsfi Tawhid (accepting Allah and recognizing Himas the only god of the universe and recognizing allHis Attributes). The people wert polytheistic, whilethe Prophet preached tmyhid"Second: Obedience to the Prophet, as the people thendid not obey their leaders, but Allah, the MostExalted, ordained the believem to obey the Prophet.

MODERATION

Third: Obedience to the lcadleader before Islam, but I

obeying the leader. Imilexplained these three issues iidea that the Prophet primrprinciples and continued to cr

Indeed, this is what we ougtrexacerbate the already tensedoubts, illusiors, and ill wilt l

and spread an atmosphere of Icrisis, we must not tend tomust seek solutions accordiShari'ah, and the requirenwisdom, and patience.

Moderation when judging pot

These points, which I am goneed further researches beclorientating people, especiatlymoderate regarding politics bground between indulsng ilMany people, who watch rxrread some political repo4 rqualified to express their vitpolitics is such an intricate $iare provided with infonu

)I' f R A T I O N

t or become

c following:& the Most

unifl'ing the

r "alayhe wa

,!rah.

, of the pre-Eeming thisffahab, wrotedemonstratedffit importantcrning whichI time.jgntzing HimEgnizing allErs*tic, while

E people thenh, the Mostr Prophet.

turoDERATroN . . . /j;\/

Third; Obedience to the leaders; the Meccans had noleader before Islam, but the Prophet called forobeying the leader. Imam Ibn 'Abdul-wahabexplained these three issues in detail and stressed theidea that the Prophet primarily preached these threeprinciples and continued to call people to them.

Indeed, this is what we ought to preach; for those whoexacerbate the already tense problems by insinuatingdoubts, illusiotrs, and ill will harm the public interestiand spread an atmosphere of fanaticism. In the time ofcrisis, we must not tend to exacerbate; instead, wemust seek solutions according to the teachings, ofShari'ah, and the requirements of sound reason,wisdom, and patience.

Moderation when judging political matters

These points, which I am going to mention in brief,need further researches because they are crucial inorientating people, especially the youth: We must bemoderate regarding politics by occupying the middleground between indulging in and ignoring politics.Many people, who watch some satellite rhu*els orread some political report, ffi?y think that they arequalified to express their views in politics. Indeed,politics is such an intricate science, even to those whoare provided with information by speci alized

I

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institutions and research centers. Common people

may grasp and opine that a given situation must be

handled in such-and-such a manner and following

such-and-such procedures. Doubtless, we need to

understand political matters, but we must bear in mind

that those who are in authority are more able tohandle these maffers because they have at their

disposal political knowledge that is not available to

the common peoPle.

The immoderate are those who may have a certain

point of view concerning a press report or frequently

watch some satellite channels and then think

themselves as political analysts as if they alone are

enthusiastically concerned while others are not. We

may not understand all political maffers appropriately;

however, we must try to tmderstand regardless of us

being completely convinced with them"

We ought to seek moderation in maffers of politics so

that we may neither make wild accusations nor seek

hollow justifications. At one extreme there are people

who exaggerate in accusing others at first glance and

there are those who tend to justiff all situations.

HOwever, A wise person, a knowldge-Seeker, or A

claimant to a just right" must be moderate in this

concern, by understanding the situation and dealing

with it in the colrect manner.

MODERATION

Moderation in maintaining bor

the whole Muslim Nation

Moderation in maintaining rwhat is most imPortant:

In this resPect, we should idc

our respective homes and otl

may neglect his dutY towards

should maintain, for it sewe

contains his interests and tksocial members around him'

maintain his dutY towards hil

expense of neglecting his duITherefore, one should strtinterests of one's homeladshould start with himself axmeans that one should start

maintaining himself and then

one who maintains the Mtlsli:

of neglecting his homelan( tboth his homeland and his Mr

actaccording to Priorities; tha

his homeland, for it is most iunanimouslY agree on thareffective Positive elements

observing its interests.

DERATION

lmon people

tion must bend follol 'vrnF

we need tobear in mindxlre able torr-e at theiravailable to

I

rve a certainm frequently'then thinkEI alone areffiie not. Weppropriately;[dless of us

of politics so

rf,rs nor seekIr are people$ glance andflI situations..*eeker, or a

hmate in thisi and dealing

MODERATION

Moderation in maintaining both one's homeland and

the whole Muslim Nation

Moderation in maintaining what is important and

what is most irnportant:In this respect, we should identiry our duty towards

our respective homes and our Muslim natioll. One

may neglect his duty towards his homeland which he

should maintain, for it serves as his protector and

contains his interests and the interests of the other

social members around him" [n so doing, one may

maintain his duty towards his Muslim nation at the

expense of neglecting his duty towards his homeland.Therefore, one should start with maintaining the

interests of one's homeland; a Hadith reads, 'oone

should start with himself and his dependants." Thismeans that one should start with spending on and

maintaining himself and then his dependents. So, the

one who maintains the Muslim nation at the expense

of neglecting his homeland, he then fails to maintainboth his homeland and his Muslim nation. We shouldact according to priorities; that is, one should maintainhis homeland, for it is most important and we shouldunanimously agree on that. Besides, we should be

effective positive elements in our Muslim nation

observing its interests.

MODERATION

Some people are heedless of this principle and theiconsider everything important and thus they randomlystart with anything. of course this is wrong, for theintellectuals in the field of science and da'wah seethat starting with what is most important is requiredeven if it entails missing what is less important. Weshould act according to priorities, as we should startwith what is most important and postpone what is lessimportant.

M.ODERATION

Concht

I ask AllAh, the Most Exahewhich pleases Him and todescribed by the orthodoxTalib, who is one of the peqfollows, "The best amongst:to whom both the excessirrefer their cases." To be onefor which one should strife.

I ask Allah to grant us slMuslims united on the right ,

our rulers to do what is gfixcooperate in righteousness ufor all that they do for fuMuslims. O Allah, grant usand make us cooperate in rialso ask our Lord, the Most Ireason and truthfulness inprotect us against deviating I

is verily the Most Generolut.

The last invocation we wish tto Allah, Lord of the wulMercy and Blessings of AIIand his family and Cornpama

Df N A T I O N

ple and theihcy randomlyilong. for theI do'wah see

I is requiredportant. WeF should startb rn'hat is less

MODERATION ' t . r.,,= -/A\7Conclusion

I ask Allah, the Most Exalted, to guide us to all thatwhich pleases Him and to make us amongst thosedescribed by the orthodox Caliph 'Aliyy Ibn Ab[Talib, who is one of the people promised paradise, asfollows, "The best amongst people are the moderate,to whom both the excessive and negligent peoplerefer their cases." To be one of such people is a dutyfor which one should strife.

I ask Allah to grant us success and to make theMuslims united on the right and truth. o Allah, guideour rulers to do what is good, and make us and themcooperate in righteousness and piety and reward themfor all that they do for the sake of Islam and theMuslims. O Allah, grant us success in all our affairsand make us cooperate in righteousness and piety. Ialso ask our Lord, the Most Exalted, to grant us soundreason and truthfulness in word and deed and toprotect us against deviating from the correct path. Heis verily the Most Generous.

The last invocation we wish to say is: All praise is dueto Allah, Lord of the worlds and may the peace,Mercy and Blessings of Allah be upon our prophetand his family and Companions.

il

-J|h