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Da'walr, and Guidance

Kingdom of SaudiArabia

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637

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At-Sfini(fr

Minister of Islamic Affairs, Endowments, Da'wah, and Guidance

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MODERATION:

Co'ffi
Subjest

Iffioduction......................... o.,
Ctaracteristics of the Moderatr
Th Characteristics of Moderd
Ufty should we choose mderr
Tb Reasons ofAdhering to M
Thc neasons that swerye peopk
Iv{oderation in Islam an a beliel
Thc moderation of Islam amon
md larfS .............................r..,
The moderation of the Sunni I
to the other sects' and factions'
Obefng the ruler belongs to u
Moderation in Islamic jurisprn
Moderation injudgng things .
Judging the [dsslim jurists ....
Moderation in the method of fl
The connection betrveen violer
misunderstanding ................ r.,
Published by
The Under-Secretariat of Publications and Research,

Ministry of lslamic Affairs,

Endowments, Da'wah, and Guidance
P.O.Box : 61843 Riyadh : 11478Te1:4736999 Fax: 4737999
E-Mail : info@islam.org.sa

Things

in which the Prophe{

peoplg of Jahiliryah ...............

Moderation when judgng polit
Mderation in maintaining bd
andthe ufrole Muslim Nation
Concltrsion ...........................r,

MoDERATIoN

==

' -

A
\_-./

Contents
psge

Subject

IntnOdUCtiOn.................................................................... 4
Characteristics of the Moderatg Couse o......................... 5
The Characteristics of Modgration . . . ... . ... . . . . . .. . .. . . . . . . . . . . . .. 5
Why should we choosg moderation? ......................... ......7
Thg Reasons of Adhering to Moderation ........................ 8
The noasons that swerre people from moderation .e ....... l0
Moderation in Islam as a belief and Shari'ah................ 10
The moderation of Islam among other religions
and laWS ... . .............. . ..........6.. . ............ G.... . ......... ... . ...... 14
The moderation of the Sunni Muslims compared
to 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 ........................................ ...26
Modgration in thg method of thinking ......r.................. ..29
The connection between violence and
misunderStanding ........................r................r............. .. 32
Things in which the Prophet (p.b.u.h) contadicted the
peOple Of Jahiliryah .......... . ............ .... r... ... o.. . ... . ............ 3 8
Moderation when judging political matters ................... 39
Moderation in maintaining bo& one's homeland
and thg wholg Muslim Nation ..................................... .. 4l
Conclusion ............ r !.................... o................... r............ 43
o

sx}

MODERATION

MicsoffrsModc!

Introduction

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

Messenger; may Allah bestow his blessings

llODEN.ATION

His
and

prayers on him and on his family and Companions.

The subject of this lecture is moderation and its

influence on the Musliums' lives, This subject
belongs to Islam as Allah, the Most Exalted, describes
our nation as being a moderate one, He says, "And
thus 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 Muslims

and the books of Hadith have emph asrzed the Muslim
nation as being a moderate one and that the right
course is the moderate one between extremes.

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 toleration
Alleh. the Most Exalts& s
and has not placed upon
2
*{ifficulty." He also sa}-s.
rmahe difficulty for )"ou""'
The Characteristics of Modt

l. It is the law of jusunes

the middle course lw
2.

one.

Moderation is in lin
Shari'ah and sound m
always call for moder
rulings and their bas
scholars. It is impm
continue without such

that following an
interests

' Al-Baqarah,2:143.

' ,lt-ttaii, zz:78.

' Al-Ma'idah,5:6.

of all

el

peop,

IODER.ATION

MODERATION

t '

'

fn
\7

Characteristics of the Moderate Course

D and unceasing
r ntl god except

nmad is His
r blessings and
iCompanions.

ikration and its

r" This subject

hlted,

describes
t He says, "And
S-c.. just) nation
t people and the

L-l

p Srurni Muslims
dred the Muslim
5 that the right

rffines"

The characteristics of moderation were established by

the Islamic Texts and manifested by the Prophet, his
Companions, and the pious predecessors. The
Glorious 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 to
make difficulty for you."3
The Characteristics of Moderation:

1. It is the law of justness,

2.

because departing from

the middle course leads to adopting an extreme
one,

Moderation is in line with both the Islamic

Shari'ah and sound mind. Colrect codes of laws
always call for moderation through their textual
rulings and their basics, and the opinions of
scholars. It is impossible for human life to
continue without such moderation and it is a fact
that 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

MODERATION

accept and

Why should we chqose mod

3.

Moderation is free from whims and is based on

established knowledge, which should be a text
from the Qur'an or the Sunnah or an opinion of a
Companion or knowledgeable scholar in matters
that have not been decided by a text. Thus, it is
one of the characteristics of moderation to be
based on established knowledge.

4.

Moderation takes

Is moderation a rennedy for

for any problems that may a
We have to choose it b
Exalted, commanded His Iv
preach it; and we (the Mu
Alleh commands us to do a
us to do, in all our courses
is the correct method and w
It is free from whims, be

defend.

into account the

human

abilities and capacities. Thus, a moderate person

should not overburden people nor should his
opinions be far-fetched. People who call to
unfeasible principles depart from reality, because
moderation has a direct influence on the people's
lives. Therefore, the individuals, social, national,
and international capacities should be taken into
account.
5.

Taking time and place into accoutrt, as tirne

changes and people always seek renovation, so
preaching moderation requires taking into
account the difference in times, places, and the
conditions of people. That is why all scholars
stated that fatwas (legal opinions) may vary
according to time, place, realities, and the
conditions of people.

excessiveness and disregard

ntims. We were cornman

&eir influence on our fu

and also when seeking j
Exaltd, says, "Have you $
[oumJ desire as his god,'*

Moderation helps Shari'oh

part of both worldly and rc
Shari'ah achieve its goals, u
it and fulfill its requireu
considered as a body of ft
beliefs, rulitrgs, and teachit
teality. Alleh, the Most Ex,
nation because rnoderatim
manifest and hidden sditio

the first time in the

' AUafiiyah,45:23.

hfut{

}DER,ATION

M'DERATI.N.

:f-,]

ple accept and

Why should we choose moderation?

md is based on
rould be a text
an opinion of a

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 forbids
us to do, in all our courses and methods. Moderation
is 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

nolar in matters
text. Thus, it is
rderation to be

rt the human
rcderate person
nor should his
B u'ho call to

realitl', because
on the people's
social. national,
ld b taken into

fount. as tirne
renovatioo, so
s mking into
places, and the
rh1 all scholars
0ms) may )vary
i,

[ities. and

the

[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 to
reality. AllAh, the Most Exaltcd, made us a moderate
nation because moderation is far away from both
manifest and hidden seditions. Sedition appeared for
the first time in the history of Islam during 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 to
youl Who would be just if I were not?") Moderation
which AllAh, the Most Exalted, has chosen for us
lasted despite the fact that many deviant groups like
the Kharijites appeared throughout the history of
Islam. However, we have recently witnessed some
terroristic explosions which were perpetrated by
extremist 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 firmly
established in knowledge. Knowing the right path
entails knowing the textual rulings of S/zari'ah, and
the explanations of Muslim scholars that lead to this
path. Being away from the right path and moderation
is the cause of the Muslims' weakness, backwardness,
and ignorance. Thus, we become keen to disseminate
useful and correct knowledge from the Book of Allah
(the Glorious Qur'an), from the Sunnah of His
Prophet, and through the understanding of our pious
predecessors of the textual rulings of Shari'ah and
through their efforts to deduce the law, which is not
self-evident, from its sources. Lack of knowledge and
s

IIODERATION:

adhering to ideologies
ralid knou'ledge fsep u

Sccmd Perfect knorn'l

aeering to moderation.

moderation and fad

ncgiligence.

Tffi

Sound reaso&

Lratted. alu'ay's address

m &e Glorious Qtr'an
edeess is an indicatior
of reason in understa
ccmsidering the public i

Fmth:

learning from

of

Fifth: Patience, becau

prophets and mess
characteristics of u'ise

Al-Bukhari and Muslim.

the
m'asideration
reformation movemenl
cours of history'. Th
moderation because hi
ordeals. and movernenl
reflects on such moven
r*-ho achieved success
their sa)'ings. in their
and in their understandi

IODERATION

MODERATION

-=

\7;\

Prophet, "Be just,

replied" "Woe to
m?"s Moderation
G chosen for us
ryiant groups like

adhering to ideologies which are inconsistent with

valid knowledge keeP us away from moderation.

t the history of

Second: perfect knowledge is one of the causes of

adhering to moderation, because knowledge increases
by *od.ration and fades away by exaggeration and

7 rritnessed some

negligence.

fim
rm the Glorious

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'

phet and from the

ni '*-ho are firmly

Fourth: learning from past experience and thoughtful

B perptrated bY

Eg the right Path

r of Shori'ah, and
ns that lead to this

rb and moderation
Ess. backwardness,

,&e Book of Allah

E Sunnah of His
nding o-[ our Pious
F of Shari'ah and
I [art'. rvhich is not
r of knorn'ledge and

ftird:

sound reason, because Allah, the Most

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
the
characteristics of wise people; besides it is one of

MODERATION

reasons

of

attaining one's goals and achieving

success.

}{ODERATION:

5"l;'i en agreed uFncn hr

l: li]']o\\.ledge.
l:n c onsist; of falth
: *ed on rnoderaticll

The reasons that swerve people from moderation

"..

These reasons can be summ anzed as follows:

]-1

1. Lack of knowledge

2. 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.

;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
:raxis *rat Allah has rn

Moderation in Islam as a belief and shari'ah

:;i.I;om a, thel' talie & MlIr

I'- ;,jemce that confirrms

of
Applying the concept of moderation in the lives
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
to define
course between two extremes" Who then is
the two extremes and the middle course between
that
them? The answer is that there should be rules
to
govern this so that this method does not lead
correct
abandoning the principals of Islam or the
Islarnic faith in p,rrruit of an illusory moderation'
of
Moderation is reiuired according to the criteria

:1'*;n.J in the
: r-t, [ed. SaYS.

Glorlcor.u

And Cf.rt{
,l rriLl

J \,tL

l-1i]t
t) L LIr

tF
ni

tn

,- -t 'frf..f lri rl!s

v L t!lt-

t ]'n .r1n'p 1'r

1-tuJtJrsg

ll-

4.-Btf erJh.: 1'tl

.

. r-efusrng to sceni

; e . betng exire\ Sgaiil

TBNODERATION

and achieving

moderation

lr

follows:

tbns

over mind
pvations in religion
of being hyPocritical

Etruth.

dshsrflah
,

Iion in the lives of

lpt should be clearlY
noderation without
n from reason or

pderation is a middle
Iho then is to define
5Ie course between
rfuuld be rules that
!d does not lead to
hlalrl Qr the correct
ilhrsory moderation'

E to the criteria of

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
jurists
moderation as has been stated by the Muslim
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

the companions,
nitness over you."6 As explained by o'median
nation"
the interpretation of tha words,
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,

And do not make Your

hand [asJ chained to
your neck' ot extend it

to*pletely2
[thereby]

I
2

Al-Baqarah,2:143 .
i.r., refusing to sPend.

i."., being extravagant.

and
become

MODERATION

MODERATION:

blamed and insolvent

(al-Isro',29).

This religion flsk

And [they areJ

who, when they

those
spend,

do so not excessively or
sparingly but are ever,

between

that,

moderate

[iustlyJ
(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 were
destroyed because of their excessiveness in (matters
o0 religion,"T 'Aliyy Ibn Abu Talib, the fourth
Rightly-Guided Caliph, said, "The best among people
is the one who takes a middle course, to which the
exaggerator (in matters of religion) and the negligent
refer."8 Some of the pious predecessors said that
religion is a middle way between the exaggerator and
the negligent. This is a general rule among the pious
predecessors and theologians. They explained that the
true religion which people are required to follow is
the one that lies in the middle between exaggeration
and negligence, The Prophet (sallallahu 'alayhe wa
sallam) said,
' Musnad Ahmad

reported in {l-Musanafby Ibn Shaybah

anyone u,to oYer

(matters ofl re[igc
short.9

Whenever the Pn

benveen t,*'o tl irtg

the more feasibile.

sinful.lo

The extremel)' hu

reaches his dcstin

I
mount alive.l

The most beloved religit

Hanifwah.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

MODERATION

=' - -=, = ='' '

-''

\7

cmt

os'e

This religion (Islam) is feasible and

anyone who overburdens himself in
(matters o$ religion would strely fall

nd-

short.9

'or

Whenever the Prophet had a choice

between two things, he would choose
the more feasible, provided it was not
sinful.lo

f,cr.

rlr l
vm.

ar in the Sunnah.
va sallam) said,
nrer nations were
Eness in (matters

The extremely hunied traveler neither

reaches his destination nor keeps his
mount alive.ll

'alib. the fourth

The most beloved religion to AllAh is the tolerant

Est among people

Hanifiytah.r2

rse" to which the

and the negligent
ffisors said that
r exaggerator and
arnong the pious
rxplained that the
fred to follow is
reen exaggeration
llahu 'alayhe wa

When the Prophet sent Mu'adh Ibn Jabal and Abu

Musa Al-Ash'ari to call the people of Yemen to
Islam, he said to them, "Facilitate lthe matters of
religion 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

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.
'2 The

}[ODEB,.{rlO5:

MODERATION
and do not make them averse to [IslamJ, and obey one
another."l3

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

o'The most beloved things to Allah are those that
said,
follow a middle course."

To sum uP, moderation is required and pieces of

evidence to this effect abound in Shari'ahModeration 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

'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.

''

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

$-em enJoins nnoderariom

emltr Fmeaches

good mom

ceidrxkres His Pr,ophet

sc

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

mfimecmr-",4 Hor*'e'er.'

@g

one's

.xmu,&rcnr,.r'ucrro,mom

dipll

Rather. i[ is
and strictness.

MNI rs aC["ocated- br,m m

ffie \lmlims and nor
rmrl'
x$ betru etrr b6th" C
preachqs moderar
reflrgrons whish d&s

is*rrrnrrn
Sm,mffi

rhm, fume inl-otrring

u,ru!furr.rr-m

ffim

Moderation has many aspects in terms of application

with regard to its aforementioned description or
theoretical practice.

Islam is midway between religions.

all of them.

ir

Ba"trls mone\"fr,om

rcee,ilc [o trade. u"ork- am

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

C;mccrmng faith and tk,

-ufi'cm Exalted- and His l

oncernimg
n"nJerailon bent.een [ths
.{;4h.. e,nd those u'hc C

=oCerati

*is.

on

belier"ing that a.fln

fi:sregandln e their deeds

EIIODERATION
slarnJ, and obey one

*ah: The Prophet

Allah are those that

icd and pieces of

md in Shari'ah.
lkm so that it can
inmoderate people;

mion will suryive.

dsr

religlons and

Erms of application
rcd description or

tigions"

Whoever
I find that it takes a

religions, Islam is
Christianity,
d the Roman laws

ild

llopt!t)"

MODERATION '

, ' .,

r, =

=fJJ
V

Islam enjoins moderation in manners and transactions

and preaches good morals. Allah, the Most Exalted,
describes His Prophet (sallatlahu 'alayhe wa sallam)
raying, "And indeed, you are of a great moral
character. nt4 However, Islam does not say that
disregarding one's dignity or right is a good moral

conduct. Rather, it is the moderation between

toleration and strictness. When it is needed, being
strict is advocated, but toleration is also needed with
both the Muslims and non-Muslims. The corect stand
is that between both. Compared to other religions,
trslam preaches moderation in transactions, unlike
frtose religions which decree all kinds of usury lawful,
even those involving injustice, and those which
prohibit all of them, including the cases when a
person earns money from his toil. Islam encourages
people to trade, work, and invest their money as long
ils this does not include any sort of injustice or
ravishment.
Concerning faith and the commandments of Allah, the
Most Exaltod, and His Messenger, Islam advocates
moderation. Concerning monotheism, iI advocates
moderation between those who ascribe partners to
Allah, and those who disassociate themselves frorn
this, believing that all people are monotheists,
disregarding their deeds. Islam calls to monotheism
' At-galam,68:4.

H::!nr:;a\:

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

-:; oe:} ln
.ffinl i,:::.f3':f lnen l-*-

31,33"-lg.m:
r3

- F-

=*:-

r *n.,*, r

The moderation of the Strruri Muslims compared to

the other sects' and factions' stand

n -:

unbelievers and the Murji'ah.le The Sunni Muslims

believe that faith is a combination of beliefs, words,
and good deeds.

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.

A religious group that used to think that the punishment of major
sins should be ostponed to the Hereafter.
re

rl

'-t

].

--

--

.
'l--,*-',*'1
*."j --,'ha
'L;-

l1e: :hf '- r

"

IJ

itr; ll i*;ie . Ule

I,rET* :r:" :: )e '-t:,1 ;:fr-g
:'f

r6 - gsyls.
,o*,e.u'i -r ?-lT"grl
tl
--e

.i,
-#'m

:---

*^
clG----_

-,^iI l

rgbe liel.J

I : : ; :':

J*:'r

*f1*

*18,

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

ii**,&:;--

u-

he s3\ s is ar'sotr

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

$d*

:*

-'\-,:,

-t must cL*en- uLl'L,i

i arg. an,J i: ', ,c,;

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

tn,

5-<-F
*
-

'5

F'':'C,Bho
r l.t1r, .l *

'.

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

"-,,*

The correct Islamic opinion concerning the

Companions is moderation; we should neither be

,::
i-,?
-t---

3tu1 . -

i':I

;-,

-['

course
between the extremists who claim that all people are

*--

. u'r*q,

Thus, worshiping Allah alone and being sincere to

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

of Islam, take a middle

- ,i

"

original principles

lS

-,,

.-G

&.r'n

--,,

The Sunni Muslims' beliefs concerning the Attributes

of Allah are middle between the anthropomorphistslT
and the people of ta'1il.tg
Concerning faith, the Sunni Muslims, who follow the

" ,l

-'-

rs-*-

5 -'
:
i--sE--*ir\,L

Ibn "{s-S5.m
tc tire \ [esi

-\

f F

-J

4.

"

'.:

lrr

-4

,;, ,"; rr; r i'J" ii

TODERATION

trys, "So worship

tigon."l5 He also
rd that you not

I being sincere to

rd

its S&ari'ah.

\7

MODERATION

extravagant 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, tO
Ituhammadl, under the tree ,ss}o

fus compared to

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

rfug the Attributes

$*pomorphistslT

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'

rs, who follow the

; r rniddle course
,&at all people are
h Sunni Muslims
r of

beliefs, words,

concerning

r[ould

the
neither be
D

n
r plishment of major

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

Aq-SEmit nalrated: We pledged

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

'Ubadah

Ibn

Al-Fatl?, 48:18.
Sahih Musilm, 1836.

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 of
Allah .st22

Although the issue of the rule is a serious one, it is

dealt 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 is

always open.
some people called

for opening the door of iifihad

wide 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 iifihad
in serious issues and thorny problems of shari'oh,
concerning which 'IJmar Ibn Al-Khattab, would have
22

lbid, fiag.

The efforts the jurist makes in order to deduce the law which is not
self-evident from its sources.

21

XODER.TTION
;-Jmsulted

the ComPanions \1

Banle of Badr before gir.tng

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 lffii

snl,uld be done moderate

[1 -

Sq

:;sI

be closed and that rtue

;r'nJe;essors are sufrrclemt
:$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 lr
i: rutrd be grasPed L'e c autr

(,DERATION

, or hate it, not

lc also pledged
Ito say the truth
for the Sake of
crious one, it is
hough advising
m, being only

drulingB

!ilODERATION

,:

.Ii

consulted the Companions who participated in the

Battle of Badr before giving his final ruling. Toddy,
an;- common knowledge-seeker, who may be
unqualified, ffioy give his fatwa on a controversial
nssue. Most religious scholars evade this, especially if
it requires that all of them gather a.nd discuss it
tosether. The door to ijfihAd is open, but this still
should be done moderately. Some people think that it
must be closed and that the opinions of the pious
pmedecessors are sufficient in this concern, while
udrers opine that it must be open wide to all people,
cr'en those who are unqu.alified"

mng:

tlr to

UfihAd is

door of UfihAd
lc who do not

fiS rulings, or

] to exercising
cf,ercise

jitihad

!s of Shari'oh,

S,
h

would have

hr*'which is not

Sccond: Moderation in jurisprudence and rulings

This requires being moderate befween two extremes:
odlrering to the schools of legal thought (madhhabs),
emd eliminating them. On the one hand, some people
demand that the opinions of all the scholars of legal
drcught should be eliminated because they all are
nrrelevant and were related to a certain period of time.
They funher argue that the Glorious Qur'an and the
Suunah should be the only references. On the other
hand, some people believe that the opinions of such
scholars should be followed because they are suitable
for all ages as those scholars understood the religion
perfectly. The right position is that between these two
eroups' stands. The legal opinions of such scholars
should be grasped because they were the first to

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

It was mentioned before.

IF

**--E

*-;:

eifon to prea;h i\,

*-r:::"3SS. lrhich

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
u-&Il

g.

'*'"'-

- -;

'\
-

p
\.

"

*.i-.9S. UflSpruOan;i .fl

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

_1

_:; r\.tenI that ther

-+j:rq..r.-

--:

i.rr)!.t

ap

.\-wf3ilr--e O\er
1.1\-.:-

.--:ari ere \eq\

::ia:,ing

24

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 s
i:i- - -- Ior an\. oi thern Thls
-3*r"::i researchgs. ariC 'n\rxll
*;.-.1 and instructions I,J ihe

ni.1''-

n-\-*'

Lv.\.*;.l a' -,,,

-L--

e\aess1\e

interests shcu;l 3'e

TODERATION

to the

This removes strictness which brings forth difficulty.

Strict people who claim that the correct course is
combined with strictness and harshness, are wrong.
Their strictness is just a sort of exaggeration, which
should be discarded. The right position is to be strict
tr.here textual rulings require it. We were commanded
ro choose the more feasible of two alternatives, &s
Iong as it does not include a sin, and there is no text
arguing for any of them. This is very important when
rnaking researches, and writing essays and giving
Iecfures and instructions to the youth. We should exert

writingS, we

preach avoiding strictness and

However, every
ri'ah is primarily
id actions, the
rarding off evil.
lions, taking into
I intentions, and
n lies in taking
c context at that
knowing their
be examined as

mrding

ir

ilanations. Islam
nrto abandon the
h are excessive
hools,

of Islam and the

E

HODERATION

extremism and

sallam) ordered
Ers of religion.
B htro things, he
rided that it did

much effort

to

harshness, which can do more harm than benefit and

rna), make
hard for one to co-exist with other
people. One should adopt a moderate approach in all
of these affairs, for shari'ah came advocating that.
There is a hadith that reads, "An extremely hurried
traveler neither reaches his destination nor keeps his
mount alive."

it

The rulings, jurisprudence and aims of shari'ah are

also moderate in dealing with both interests and evils.
Some people are so excessive in observing interests to

the extent that they may give probable

interest

preponderance over textual rulings.

Others are very excessive when they see that

observing interests should be cancelled at all and that

MODERATION

followed as theY
textual rulings should be carefully
then would
represent the tnre interests. They
,up.rficially follow these textual rulings'

at securing
our shari,ah is justifiable as it aims
so a person who
interests and *uroing off evils.

principtes and aims

misses the knowledgelof the basic
of this
of shari,ah lacks the proper application
is based on aims'
blessed shari'ah. Islamic siari'ah
interests'
and observance

of
justifiable rulings,
of the different
Jurispnrdence is lased on knowledge
ing the textual
schools of legal thought and *ut
colrespond with
rurings, or the schorari' opinions,
each other.

basic matters
whoever lacks the knowledge of these
consequently, we
should never practice titthod.
"upproach, the approach of
shourd adopt a moderate
of interests
neither those who negate tt r observance
in observing
at all, nor that of those who exaggerate
them.

scholars Imam Abu

Therefore, we find those great
Imam
Hanifah, Ifilam Marik, Iffiarn Ash-shafi,and his
Taymiyah
Ahm&d, the shaykh of isram Ibn
in many cases see that
student Imam Ibn Al-eayyim
with the textual
the interests that are ,o#rspondent
present day
rulings should be observ.d. However,

r{ODERATION
s;holars may differ with these

- 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:
fai]'s
. *rspnrdent or a Preacher

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 Pnn

sue 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

followed as they

they' then would

L{ODERATION

='

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

ilings,

aims at securing
So a person who
principles and aims
ryplication of this
b is based on aims,

mce

of

interests.

fue of the different

naking the textual
$! correspond with

lle

proper obseryance of aims and interests is a basic

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

-\{odration in judging things

}:ngs change, issues ytry, and everyday witnesses
t,n.\ things. No doubt, time circulates and civilization
s ;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,
these basic rnatters
Consequently, we
h, the approach of
m-ance of interests
gerate in observing

cholars Imam Abu

Ash-Shaf i, Imam
Tay'miyah and his
nan)' cases see that
nt n ith the textual
*e\"er. present day
)

:lentions, aims, societies, states, scholars and

-lreechers. This moderate approach should also be
:,,:,nve)'ed through treatises so that those who seek to
rs:ablish reform and guidance through perfect

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 and
reliefs, or some intentions and objectives without

Ho\\ ledge

be

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
can be a
fatwas [without tegf, knowledge]
reason that leads to Hellfire .""'

After all, how could one judge situations?

People
However,
own.
usually hasten to judge
-who things on their
follow an intellectual method
the intellectuals,
not
and righteous path and contemplate thingso should
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
Al-'A'rdf,7:33
'ReportJi
by Ad-DarmI in his Book of sunnan, the chapter on
"lssuing fatwas and its difficulty."

'u

,,

MODERATION

occur. There might be Pn

opinions regarding affairs'
societies, and countries, or
Muslim scholars.

We should strive to

establ

method which can helP us mt

there be any sound conclus
intellectual method? It is vr!
colrect ideologies and means o

People should not haste to ju

because they do not know el
the issue in question; theY sho
to the competent scholars
thoroughly and collectivelY. H
knowledge-seekers, the soh
literate people, or the commo
shoulder the resPonsibilitY

countries,. scholars,

or id

consideration, sagacitY, and af

Some people accustom

thm

on 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. He
fosues without a
rod it as a kind of
mciate with Allah
rn 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

MODERATION '
O
occur. There might be produced some rulings,
opinions regarding affaiis, ideologies, people'

even
societies, and rouniries, or even intentions and
Mtrslim scholars.

yt'e should strive

to

establish some intellectual

be
method which can help us make decisions. Could
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

about
bccause they do not know every single detail
issues
fre issue in question; they should leave serious
,o the competent schoiars who ponder on them
froroughly una collectively. How could it be then that
knowledgl-seekers, the sober-minded people, the
to
titerate p-eople, or the common people be allowed
shoulder the responsibility of judging situations,

.mtmtries,. scholars,

or

ideologies without due

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

r or' postgraduates,
rra)'s of judging
b judge things on
i

Gonsequences may

sorne people accustom themselves to judging issues

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.

'fuirun. the chaPter on

MODERATION
Judging the Muslim jtrists
The Muslim jurists take the responsibility of veriffing
texts and considering their rationales and objectives
carefully. While doing so, they examine the intentions
and consider the public good. Concluding legal
rulings cannot be based on a single text (i.e. all the
relevant texts should be referred to) nor should it be
assigned to a party who exaggerates and passes final
judgments according to mere thoughts, or one who is
careless of the who thing.

We are in a desperate need to the moderate method,

not the extravagant method of those who would

always pass the worst judgments concerning things
and people. Such people base their judgments on
assumptions and would always also view any attitudes
held by the authorities as being deviant. As a result,
whoever tends to pass judgments without observing
moderation will surely deviate from the moderation
enjoined by Sharl'ah and the middle course.

MODERATION

Any proposition a Muslim r

Muslim public is supposed to

forbidding evil, and not stirrir
or moral corruption. Hence, $r
be considered as being good i
proven to be otherwise. We sh
intentions or objectives just
apparent manners or staternr
Exalted, is the only one u'h(
intentions and objectives, so rr
enough not to suspect people u
Most Exalted, says, "A\'(
assumption. Indeed, some assu

Today, the need for moderat(

even more pressing. The yomi
and even the dignitaries e

confusion and are scattered bet

and intense emotions.

mindedness is also much requi:

with emotions.
A Muslims should think of another as being righteous
and having good intentions; and if he observes any
improper sayings or deeds, he should not hasten to
suspect him and make critical statements or pass false
judgments.

PeTc,

Meanwhile,
religious zeal should not be r
reasoning. Whoever lets h
rnotivating power unawarel)
advice of scholars, paf ing
instructions of the people in at
his attitude on sound legal

BXODERATION

MoDERATToN ==

6
\7

Any proposition a Muslim would introduce to

the

tibility of veriffing
fus and objectives
nine the intentions
Concluding legal
lc text (i,e. all the
l) nor should it be
i$ and passes final
[ts. or one who is

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 not
proven to be otherwise. We should not judge people's
intentions or objectives just by considering some
apparent manners or statements. AllAh, the Most
Exalted, is the only one who knows best people's
intentions and objectives, so we should be be careful
enough not to suspect people without proof. Allah, the

moderate method,
&ose who would
ooncerning things
Eir judgments on
vierv any attitudes
riant" As a result,
without observing
m the moderation

\{ost Exalted, says, "Avoid much [nregative]

assumption. Indeed, io*. assumption is sin."2

COUrSe.

as being righteous
f he observes any
ruld not hasten to
nents or pass false

Today, the need for moderate thinking has become

even more pressing. The youth, the common people,
and even the dignitaries experience a state of
confusion and are scaffered between strict-mindedness

end intense emotions. Perception and

balancedmrindedness is also much required without doing away

u"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
the
scholars, paying no attention
advice
instructions of the people in authority and not basing
his attitude on sound legal principles, would be

of

to

MODERATION

MODERATION

Whimsical people indulge in their whims because of

little religious knowledge. When t

oA
of killing the righteous caliPh
he hastened and did so. When
retaliation, he regretted his deed
said, o'Do not kill me immediatl
limbs before my eyes to see how
sake of Allah, the Most Exalted."

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 who
used to observe the late night prayers and fast during
the daytime; namely, Abdur-Ra[m6n Ibn Mulj&ffi, the
Kh6rijite. He had earlier been sent by 'Umar Ibn AloAmr lbn AIKhatt6b to Egypt to fulfill the desire of
'Ag who asked 'LJmar then to send him someone to
teach people how to recite the Qur'all. 'Umar sent a
message to Ibn Al-oAs, which was as follows, "I am
sending you Abdur-Rahman Ibn Muljam. who is a
righteous 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."

Excessive zeal in mafiers of relil

believe that some acts are rightr
abominable and condemned bY tt
forms of intense emotions, n
alleged jihad, and extremism
moderation. Although they are P
of religiousness, in most cases t!
from religion. Such people were I
AbU Talib, Ibn 'AbbES, Mu'ewi
Umayyad and Abbasid dynastit
time. In all ages, the peoPle \n'
moderate method fight against d
Prophet (sallallAhil 'alayhe u

following the method of the Kharijites,

the

Mu'tazilites, and the whimsical people.

following their emotions, which are not then

controlled by some revealed texts or criteria. The
Kharijites disputed with the Companions of the

'Abdur-Rahmdn Ibn Muljam resided in Egypt until

the rise of the Kharijites, who first appeared in Yemen
and then moved to Egypt where they began to
increase in number. He was influenced by them
because he was righteous, sensitive, and introvert with

against them.

Moderation in the method ofthinl

Moderation is required in judgn
required in the method of thinkil
of beginnings and consequences.

MODERATION '

TODERATION

Kharijites,

the

lG.

lhirns because of

, are not then

or criteria. The

npanions of the
il they killed the
lib. But who was

'

'

a'z\2

little 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 for
retaliation, he regretted his deed very much, so he
said, o'Do not kill me immediately, but cut off my
limbs before my eyes to see how they are cut for the
sake of Allah, the Most Exalted."

I entertain him on
r u'here he could

Excessive zeal in matters of religion leads people to

believe that some acts are righteous, while they are
abominable and condernned by the religion itself. All
forms of intense emotions, religious fanaticism,
alleged jihad, and extremism, are rejected by
mroderation. Although they are practiced in the name
of religiousness, in most cases they turn people away
trom 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) warned

Jt.t'

eeainst them.

d in Egypt until

Moderation in the method of thinking

Ftib? Was it one

ls a Muslim who
ni and fast during
t Ibn Muljoffi, the

ty'Umar Ibn Al; of 'Amr lbn Ali him someone to

'an. 'I.Jmar sent a
6 follows, 'ol am

Iuljarn. who is

ppeared in Yemen

the)' began to

luenced by them
end introvert with

\toderation is required in judging situations and it is

required in the method of thinking and consideration
of 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.
by
Those who appropriately consider the beginnings
thinking abouf the reasons and the motives will be
other
able toJudge the endings appropriately. on the
hand, those who give no attention to the beginnings
do not care about the reasors, the motives and
this is a
concentrate only on the objectives. of course,
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
taking
are usually attricted by the appearance without
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

good fo1
and those who ,..t achieving the common
people to be captive to mere impractical speculations?

MODERATION

Whoever seeks real reform sh

what is practical and should t
which may lead to reality becm

Those who adhere to Shari'a

people to Islam, oratorc, iruI
Muslim scholars are all requir
while presenting their issues. I
present our issues in an imagint
be impractical. Simply, peopl'

practice what they disappn

conditions of the addressees
consideration since they do il

and impractical theories.

The same applies to those u/h(

Da'wah. They also are required
preach. They should not be ffi
as those who call for launchir
despite the fact that there is
Another example is that of thw
by hand (e.g. arms) despite ftc
only given to competent authmi
the people to vent their enthlt
channels whose repercussiou
explosions, which occurred latd

MODERATION','-'fti

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

Ifre beginnings by
E motives will be
El)'. On the other
b the beginnings
the motives and
Df course, this is a
i sound thinking

rys as well as the

Dt consider the

luy of

thinking.
tve limited insight
rce without taking

mntiating between

people may

be

ntemplations that
b be unfeasible.
nlars of Shari'ah
mmmon good for
lical speculations?

\/

Whoever seeks real reform should base his work on

what is practical and should not advance theories,
*'hich may lead to reality becoming hateful.

Those who adhere to Shari'Ah, those who invite

people to Islam, orators, irnams in mosques, and
Muslim scholars are all required to stick to reality
n'hile presenting their issues. It is not acceptable to
present our issues in an imaginative way that prove to
,be impractical. Simply, people will not accept to
practice what they disapprove of. The social
conditions of the addressees should be taken into
consideration since they do not accept speculations
and impractical theories.
The same applies to those who work in the field of
M'wah. They also are required to practice what they
pneach. They should not be detached from reality such
es 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 change
ry hand (e.9. arms) despite the fact that it is a license
only given to competent authorities. These calls cause
&e people to vent their enthusiasm through illegal
channels whose repercussions are similar to the
mplosions, 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 connection

MODERATION

and in guiding and propounding. ,

Exalted, is kind and He likes I
affairs. So shall we opine sornethi
with what pleases Allah, the Mm
who is intolerant in behaving, th
his objectives, perceiving thingso
things, and judging people, will
reward of Allah, the Most Exalted

between violence

and

misunderstanding

Moreover, those who give speeches to people

through serrnons in the mosques, schools, or
universities which may include statements that
can be misunderstood, are therefore complicit
with those who are immoderate. When their

words prove to be incorrect or ambiguous

causing 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's

Ivlessenger (sallallah alayhe wa sallam):
"Indeed, Allah is kind. He likes kindness in
every affair; and He rewards people for their
kindness, while He does not give for violence."
This refers to the fact that the Muslims should be
tolerant when holding conversatiotrs, in thinking,

Moderation is also necessary

Preaching requires order and c
righteousness and pie$. It
implemented through the cootr
rightly guided people. We must

avoiding forming devious or secrr

or by supporting or antagonizing r

The call to Islam should

righteousness and piety accordrry

of the Sunni Muslims. In Muslim
the one in authority should be obs

When the Prophet (sallallala

sallam) sent Mu'adh and Abu M
one of them was the leader in t
Prophet commanded thern: 1
matters of religion for the pmpl,
make it difficult [for thern]. Morc{

IODERATTON

ft

'DERATI'N

.,

arl\

towards what

and in guiding and propounding. Allah, the Most

bould not speak

people on a real
fre controty, he
B does not share

Exalted, is kind and He likes kindness in all

affairs. So shall we opine something inconsistent
rvith what pleases Allah, the Most Exalted? One
rvho is intolerant in behaving, thinking, seeking
his objectives, perceiving things, acting, judging
things, and judging people, will surely miss the
reward of Allah, the Most Exalted.

ffi

and

to people
rfiools, or
ments that
i complicit
fhen their
mbiguous

red

those
ltaking the
using them

of

Allah's
sallam):
indness in
I for their
violence."
I should be
n thinking,

Moderation is also necessary in preaching.

Preaching requires order and coordination in
righteousness and piety. It needs to be
implemented through the cooperation of the
rightly guided people. We must be tolerant by
avoiding forming devious or secret organizations
or by supporting or antagonizingunreal targets.

The call to Islam should be based on

righteousness and pieB according to the method
of the Sunni Muslims. In Muslim countries, only
the one in authority should be obeyed.

When the Prophet (sallallahu 'alayhe wa

sallam) sent Mu'adh and Abu Musa to Yemer,
one of them was the leader in that envoy. The
Prophet commanded them: "Facilitate [the
matters of religion for the peoplel, and do not
make 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'uth

solutions for the problems of

because some religious heral&
enthusiastic Muslims may think
the our nation can be solved bI
religious zeal been the oPtimru
have helped Prophet Noah, urto
the most enthusiastic man cofi
However, Prophet Noah's religit
\ilas not enough to oblitcr
exterminate idolatry, which wc
lime.

According to the Glorious A

continued to call his PeoPle to
hundred and fifty years. Allah
syS, "And We certainly sent N(
he remained among them a thom

years, and the flood seized

&

wrongfloers."3o

This example of persistent Patio

nine hundred and fiftY Years and
by religious enthusiasm is I
n Al-'Ankabut,29:14.

TODERATION

MODERATION

averse

secret
frled party.
lxalted, His
ullam) and
hey do not

principle

s and piety

'

GAUSeS nO

tcupy the minds

Eies

that we
mitted to us by
Et parties, are
l and the Sunni
hich prevailed in
r formed a party
il by' the one in
ry organization.
poth which takes
tives and basing

Prophet).

'

-3t)
\/

We are in need of moderation when attempting to find

solutions for the problems of the Muslim Nation,
because some religious heralds, religious scholars,
enthusiastic Muslims may think that the problems of
the our nation can be solved by religious zeaL Had
religious zeal been the optimum solutior, it would
have helped Prophet Noah, who was an example of
the most enthusiastic man concerning monotheism.
However, Prophet Noah's religious enthusiasm alone
\+'as not enough to obliterate polytheism or
exterminate idolatry, which were prevailing in his
time.

According to the Glorious Qur'oo, Prophet Noah

continued to call his people to monotheism for nine
hundred and fifty years. All&h, the Most Exalted,
says, "And We certainly sent Noah to his people, and
he remained among them a thousand years minus fifty
vears, and the flood seized them while they were

\trongrfloers."3o

This example of persistent patience that continued for

nine hundred and fifty years and which was prompted

by religious
b

':

piety"

I a

r authority,

'

the Islamic call on cooperating in righteousness and

Ihere is no

enthusiasm

is the path worthy of

MODERATION

pursuing. The problems that our nation encounters

ihrr. days, liko the religious ignorance prevailing in
and the
most Muslim countries, it . lack of pure faith,
pursuit of worldly interests at the expenr..:{ religious
zeal?
ones can never be solved through false religious
change,
Can all these problems be solved by forceful
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

our
and are never concerned to find remedies for
problems on the one hand, and those who follow the
fanatic and extremist path or other devious attitudes
and ways, oo the other.
cooperation based on the
of
authorized legal method and to define the problems
our nation, il an attempt to find solutions for them.

we ought to work in close

no effort in calling for

and giving advice, taking into

we also ought to
goodness, rrfo*

spare

by the
consideration the current circumstances, guided
in a
legal method, and according to what is validated
giirn situation. Those who tend to find solutions for
tt . problems of our nation in fantasies and pseudo-.
and
theories will continue to indulge in such fantasiel
outlet.
these problems without being able to find real

MODERATION

Furthermore, we ought to be m(
best way of dealing with the tr
our nation, taking a middle waY I
the serious Problems and being

The Muslim countries

in ge'il

aggression and our country is il

will you respond to this?

Primarily, concerning our bl

stronghold of Islam, the sPrinl
MessoBe, the source of ernenda
fountainhead from which the
all must work shoulder to shotd

ft

works in

cooPeration wil

corporations, universities, charit

scholars and Preachers to strugl
and find"solutions for problelrls-

Many crises occurred and m&

flames because of their irrc

excessive enthusiasm on the m

being indifferent on the other-

We should obserYe the followiq

Hence, we ought to be effective
method, to try to exercise influ
circumstances of the situation ir

XODERATION

nation encounters
mce prevailing in
pure faith, and the
pense of religious
fue religious zeal?
V fbrceful change,
rst the established
'gh?

rE must take the

ho are indifferent
rtmedies for our
rc who follow the
' devious attitudes

trion based on the

re the problems of
otutions for them,
f,t in calling for
tyic,e. taking into
EEs. guided by the
n is validated in a
find solutions for
esies and pseudosnrch fantasies and
o

find real outlet.

MODERATION = =,-

'

=6D
\/

Furtherrnofe, we ought to be moderate regarding the

best way of dealing with the tribulations that befall
our nation, takin g a middle way between exacerbating
the serious problems and being careless about them.
The Muslim countries in general are subject to
aggression and our country is in peril as well. How
will you respond to this?

Primarily, concerning our blessed countrY, the

stronghold of Islam, the springhead of the eternal
the source of emendation and reform, the
fountainhead from which the first signs of goodness,
all must work shoulder to shoulder. Our government

Mess d3e,

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 or
excessive enthusiasm on the one hand, or because of
being 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

MODERATION

or become

Third: Obedience to the lcad

leader before Islam, but I
obeying the leader. Imil

Therefore, we are required to observe the following:

First Abiding by the Oneness of Allah, the Most
Exalted, alone.
Second: Abiding by the Sunnolt.
Third: Stressing the importance of uniffing the
objective and the nation.

explained these three issues i

idea that the Prophet primr
principles and continued to cr

means, disorientate enthusiasm

exaggerating in handling things.

Indeed, this is what we ougtr

exacerbate the already tense
doubts, illusiors, and ill wilt
and spread an atmosphere of I

Things in which the Prophet (sallallahu 'alayhe

sallam) contradicted the people of Jahiliyyah.

wct

The Prophet contradicted the people of the preIslamic Period in many things. Concerning this
matter, Imam Muhammad Ibn 'AHul-Wahab, wrote
his book, the Pre-Islamic Corrcepts. He demonstrated
three points which are considered the rnost important
aspects of the pre-Islamic perid concerning which
the Prophet contradicted the people at that time.
Firsfi Tawhid (accepting Allah and recognizing Him
as the only god of the universe and recognizing all
His Attributes). The people wert polytheistic, while
the Prophet preached tmyhid"
Second: Obedience to the Prophet, as the people then
did not obey their leaders, but Allah, the Most
Exalted, ordained the believem to obey the Prophet.

crisis, we must not tend to

must seek solutions accordi
Shari'ah, and the requiren
wisdom, and patience.
Moderation when judging pot

These points, which I am go

need further researches becl
orientating people, especiatly
moderate regarding politics b
ground between indulsng il
Many people, who watch rxr
read some political repo4 r
qualified to express their vit
politics is such an intricate $i
are provided with infonu

)I' f

RAT

t or

ION

become

c following:

&

the Most

turoDERATroN

/j;
\/

Third; Obedience to the leaders; the Meccans had no

leader before Islam, but the Prophet called for
obeying the leader. Imam Ibn 'Abdul-wahab
explained these three issues in detail and stressed the
idea that the Prophet primarily preached these three

principles and continued to call people to them.

unifl'ing

the

"alayhe wa
,!rah.
, of the preEeming this

ffahab, wrote
demonstrated
ffit important
crning which
I time.

jgntzing Him
Egnizing all
Ers*tic, while
people then
h, the Most
r Prophet.
E

Indeed, this is what we ought to preach; for those who

exacerbate the already tense problems by insinuating
doubts, illusiotrs, and ill will harm the public interesti
and spread an atmosphere of fanaticism. In the time of
crisis, we must not tend to exacerbate; instead, we
must seek solutions according to the teachings, of

Shari'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 in
orientating people, especially the youth: We must be
moderate regarding politics by occupying the middle
ground between indulging in and ignoring politics.
Many people, who watch some satellite rhu*els or
read some political report, ffi?y think that they are
qualified to express their views in politics. Indeed,
politics is such an intricate science, even to those who
are provided with information by speci alized

MODERATION

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 to
handle 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 r

what 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 tk
social members around him'
maintain his dutY towards hil
expense of neglecting his duI

Therefore, one should strt

interests of one's homelad
should start with himself ax
means that one should start
maintaining himself and then
one who maintains the Mtlsli:
of neglecting his homelan( t

both his homeland and his Mr

actaccording to Priorities; tha
his homeland, for it is most i
unanimouslY agree on thar

effective Positive elements

observing its interests.

DERATION

MODERATION

lmon people
tion must be
'
nd follolvrnF

Moderation in maintaining both one's homeland and

the whole Muslim Nation

we need to

Moderation

bear in mind

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.

xlre able to
rr-e at their
available to
I

rve a certain

m frequently

'then think
EI alone are
ffiie not. We
ppropriately;

[dless of

us

of politics so
rf,rs nor seek
Ir are people
$ glance and
flI situations.
.*eeker, or a
hmate in this
i and dealing

in

maintaining what

is important and

Therefore, one should start with maintaining the

interests of one's homeland; a Hadith reads, 'oone
should start with himself and his dependants." This
means 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 maintain
both his homeland and his Muslim nation. We should
act according to priorities; that is, one should maintain
his homeland, for it is most important and we should
unanimously agree on that. Besides, we should be
effective positive elements in our Muslim nation
observing its interests.

M.ODERATION

MODERATION
Some people are heedless of this principle and thei
consider everything important and thus they randomly
start with anything. of course this is wrong, for the
intellectuals in the field of science and da'wah see
that starting with what is most important is required
even if it entails missing what is less important. We
should act according to priorities, as we should start
with what is most important and postpone what is less
important.

Concht

I ask AllAh, the Most Exahe

which pleases Him and to
described by the orthodox
Talib, who is one of the peq
follows, "The best amongst:
to whom both the excessir
refer their cases." To be one
for which one should strife.

ask Allah to grant us sl

Muslims united on the right
our rulers to do what is gfix
cooperate in righteousness u
for all that they do for fu
Muslims. O Allah, grant us
and make us cooperate in ri

also ask our Lord, the Most I

reason and truthfulness in
protect us against deviating I
is verily the Most Generolut.

The last invocation we wish t

to Allah, Lord of the wul

Mercy and Blessings of AII
and his family and Cornpama

Df

NAT

MODERATION '

ION

ple

. r.,,=

-/A

\7

and thei
hcy randomly

Conclusion

ilong. for the

I do'wah see
I is required

I ask Allah, the Most Exalted, to guide us to all that

portant.

which pleases Him and to make us amongst those

described by the orthodox Caliph 'Aliyy Ibn Ab[
Talib, who is one of the people promised paradise, as
follows, "The best amongst people are the moderate,
to whom both the excessive and negligent people
refer their cases." To be one of such people is a duty

We

F should start
b rn'hat is less

for which one should strife.

ask Allah to grant us success and to make the

Muslims united on the right and truth. o Allah, guide
our rulers to do what is good, and make us and them
cooperate in righteousness and piety and reward them
for all that they do for the sake of Islam and the
Muslims. O Allah, grant us success in all our affairs
and make us cooperate in righteousness and piety. I
also ask our Lord, the Most Exalted, to grant us sound
reason and truthfulness in word and deed and to
protect us against deviating from the correct path. He
is verily the Most Generous.

The last invocation we wish to say is:

All praise is due

to Allah, Lord of the worlds and may the peace,

Mercy and Blessings of Allah be upon our prophet
and his family and Companions.

il

-J|