Tag: moderation in islam hadith

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Prophet’s Moderation in Correcting People’s Mistakes

The Prophet’s methods of correcting people’s mistakes were marked by moderation, deliberation, verification, and avoiding hastiness.

The Prophet’s methods of correcting people’s mistakes were marked by moderation, deliberation, verification, and avoiding hastiness.

By An-Numairi ibn Muhammad As-Sabbar

Translated from Arabic by the Editorial Team

It is absolutely taken for granted that erring is a human characteristic which no one can escape, regardless of their level of righteousness and uprightness. This fact is sustained by the hadith narrated by Anas ibn Malik (may Allah be pleased with him) that the Prophet (peace be upon him) said, “Every son of Adam commits sin, and the best of those who commit sin are those who repent.”  (At-Tirmidhi)

This fact should be taken into consideration by those concerned with reformation and education. They should adopt a practical approach that completely keeps away from the circles of human desires and personal inclinations, and avoids both extremes. In fact, this cannot be attainable except under the shade of moderation that has been laid down by the Prophet Muhammad (peace be upon him) in his treatment of the human errors. It should be a firm basis to be adopted by Muslims as a source, methodology and effective attitude in directing the process of life and rectifying its deviation with the goal of bringing benefits and warding off evils.

Proceeding from this, we will shed light on six features of the Prophet’s moderation hoping that we act upon them and reap their fruits.

  • Deliberation, verification, moderation and avoiding hastiness:

This feature is substantiated by many pieces of evidence topped by the story of Hatib ibn Abu Balta`ah (may Allah be pleased with him) with the Messenger of Allah when Hatib sent a letter to the infidels of Quraysh informing them about the Prophet’s plans to invade Makkah.

Did the Prophet (peace be upon him) hasten to judge him or make a decisive verdict regarding him, despite the atrocity and seriousness of Hatib’s action? Nay!

The Prophet asked him to verify the matter with utter calmness and forethought, “O Hatib, what is this?” (This was reported in the narration of `Ubaidullah ibn Abu Rafi` from `Ali (may Allah pleased with him) in Al-Bukhari.) He also said to him, “What made you, O Hatib, do what you did?” (This was mentioned in the narration of `Abdur-Rahman As-Sulami from `Ali ‘may Allah be pleased with them’ in Al-Bukhari.)

  • Kindness

The evidence of this feature is what was narrated by `Urwah ibn Az-Zubayr that `A’ishah (may Allah be pleased with her) said, “A group of Jews came to the Messenger of Allah (peace be upon him) and said, “As-samu `Alayka” (Death be on you), and I understood it and said to them, “`Alaykum As-Samu wal-la`nah (Death and curse be on you).” The Messenger of Allah said, “Be calm! O `A’ishah, for Allah loves that one should be kind and lenient in all matters.” I said. “O Messenger of Allah (peace be upon him)! Haven’t you heard what they have said?” The Messenger of Allah said, “I have (already) said (to them), “Wa `alaykum (and upon you).’” (Al-Bukhari)

The Messenger of Allah (peace be upon him) did not reply to the Jews with similar words. Rather, he taught `A’ishah in a wonderful way not to speak harshly to them. He (peace be upon him) said to her, “Be calm! O `A’ishah”. He explained this by saying, “Allah loves that one should be kind and lenient in all matters.”

  • Mercifulness

This is proved by the hadith narrated by Anas ibn Malik (may Allah be pleased with him) who said, “The Prophet (peace be upon him) came into the mosque and noticed a rope stretched between two poles. He enquired, “What is this rope for?” He was told: “This is Zainab’s rope. During her voluntary prayer, when she begins to feel tired, she grasps it for support”. The Prophet said, “Untie it. You should perform prayers so long as you feel active. When you feel tired, you should sit down”. (Al-Bukhari and Muslim)

  • Wisdom:

Anas ibn Malik (may Allah be pleased with him) said, “While we were in the mosque with the Messenger of Allah (peace be upon him), a desert Arab came and stood up and began to urinate in the mosque. The Companions of the Messenger of Allah (peace be upon him) said: “Stop! Stop!” But the Messenger of Allah said: “Don’t interrupt him; leave him alone.” They left him, and when he finished urinating, the Messenger of Allah called him and said to him: “These mosques are not the places meant for urine and filth, but are only for the remembrance of Allah, prayer and the recitation of the Qur’an.” Or the Messenger of Allah said something like that. He (the narrator) said that the Prophet gave orders to one of the people who brought a bucket of water and poured it over.  (Muslim)

  • Good preachment

This feature is found in the story of Usamah ibn Zayd (may Allah be pleased with him) when he killed a man after he said, “La ilah illa Allah (there is no one worthy of worship but Allah)”. When they went back to Al-Madinah, news had reached the Messenger of Allah (peace be upon him) about what Usamah did. He said, “O Usamah, did you kill him?” Usamah replied in the affirmative. The Prophet said, “What would you do with “La ilah illa Allah” when it would come (before you) on the Day of Judgment?” Usamah said: “O Messenger of Allah, beg pardon for me (from your Lord).” He (the Holy Prophet) said: “What would you do with “La ilah illa Allah” when it would come (before you) on the Day of Judgment?” The Prophet added nothing but kept saying: “What would you do with “La ilah illa Allah” when it would come (before you) on the Day of Judgment?” (Al-Bukhari and Muslim)

Al-Hafizh ibn Hajar (may Allah confer mercy upon him) said, “Ibn At-Tin said, ‘This blame implies teaching and strong preaching so that nobody will venture to kill a person who pronounced the testimony of monotheism.” (Fatah Al-Bari 12/195)

  • Dialogue, persuasion and argument with the way that is best:

Abu Umamah reported that a young man came to the Prophet (peace be upon him) and said, “O Messenger of Allah, allow me to commit adultery.” People stood up to him and scolded him saying, “What! What!” The Prophet said, “Come near to me.” The young man drew close to the Prophet and sat down. The Messenger of Allah asked him, “Would you like it for your mother?” The young man said, “No by Allah, may Allah make me ransom for you!” The Prophet said, “People do not like it for their mothers as well.” Then, he asked the young man, “Would you like it for your daughter?” The young man said, “Nay by Allah, may Allah make me ransom for you!” The Prophet said, “People do not like it for their daughters as well.” Then, he asked the young man, “Would you like it for your sister?” The young man said, “No by Allah, may Allah make me ransom for you!” The Prophet said, “People do not like it for their sisters as well.” Then, he asked the young man, “Would you like it for your paternal aunt?” The young man said, “No by Allah, may Allah make me ransom for you!” The Prophet said, “People do not like it for their paternal aunts as well.” Then, he asked the young man, “Would you like it for your maternal aunt?” The young man said, “No by Allah, may Allah make me ransom for you!” The Prophet said, “People do not like it for their maternal aunts as well.” Then, the Prophet (peace be upon him) put his hand on the young man and said, “O Allah, forgive his sin, purify his heart and make him chaste.” The narrator said, “This young man would not pay attention to anything of that thereafter.” (Ahmad)

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Source: Find the Arabic source on Alukah.net

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Moderation: Your Way to Self-Development

moderation

Human beings are prone to go to extremes when overtaken by passion.

By Abdur Rashid Siddiqui

A responsible highways authority will erect a variety of warning signs in order to alert drivers to dangers and so ensure safe passage. Similarly it is necessary that certain of the obstacles in the path of self-purification be identified for the benefit of the seekers of truth. Doing so will help them reach their destination safely. In broad terms, there are certain failings which gradually separate one from one’s goal against which it is well to be forewarned.

One of these failings is extremism. Human beings are prone to go to extremes when overtaken by passion. They often adopt an extremist position on particular issues, whether acts of worship or points of morality, overemphasizing certain matters at the expense of others. Islam enjoins human beings to seek balance and moderation in their outlook and warns them against extremism of any sort. One should therefore observe moderation in the effort to attain self-purification. It is reported on the authority of Anas ibn Malik (may Allah be pleased with him) that the Prophet (peace be upon him) said: ‘Do not strain yourself in matters of faith lest Allah may treat you harshly.’ (Abu Dawud) In another hadith he warned: ‘Beware! Do not become entrapped by extremism. For people before you were destroyed on account of their extremism in faith.’ (Abu Dawud)

We have taken note of extremism as an obstacle and pitfall on the road to self-purification. This should not give rise to the impression that one cannot make progress on this road. Certainly this is not that difficult. Human beings instinctively welcome goodness and are repelled by evil. There are lessons to be learnt from every event in this universe, as well as from one’s own experience. One does not stand in need of joining some training course to assimilate these lessons. Furthermore, it is within man’s capacity to fulfill the obligations prescribed by Allah. Allah does not burden anyone beyond his capacity, for that would run counter to justice.

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Source: Excepted from Tazkiyah: The Islamic Path of Self-Development, edited by Abdur Rashid Siddiqui and published by Islamic Foundation, 2004.

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Moderation: An Islamic Way of Life

Way of Life

Moderation means avoiding extravagance and exaggeration, sticking to moderation and balance and keeping away from abnormality in all areas of human behavior.

By Editorial Staff

Islam is the religion of moderation and balance in everything; in relationships, acts of worship, customs, transactions, social life and human desires. It is a sublime divine approach that protects man from leaning to one of the two extremes as it sets up all kinds of relationships on the basis of equilibrium and moderation.

Moderation means avoiding extravagance and exaggeration, sticking to moderation and balance and keeping away from abnormality in all areas of human behavior. It is a general approach that governs all relations and covers all walks of life.

Moderation in worship

The reinforcement of man’s relationship with his Creator is one of the prerequisites of psychological adjustment and spiritual comfort, just as the desertion of God is a major cause for concerns, misery and troubles. This fact is well known to the majority of psychologists and philosophers. If the relationship between man and God is not controlled by balance and non-extravagance, it may lead to counteractive results because the human nature makes this imperative. However, we must bear in mind that we do not mean by extravagance in worship the level of relationship with God, but we point to the aberrant practices, as indicated in the following hadith:

Anas (may Allah be pleased with him) reported: Three men came to the houses of the wives of the Prophet to inquire about the worship of the Prophet. When they were informed, they considered their worship insignificant and said: “Where are we in comparison with the Prophet (peace be upon him) while Allah has forgiven his past sins and future sins”. One of them said: “As for me, I shall offer prayer all night long.” Another said: “I shall observe fasting continuously and shall not break it”. Another said: “I shall abstain from women and shall never marry”. The Prophet (peace be upon him) came to them and said, “Are you the people who said such and such things? By Allah, I fear Allah more than you do, and I am most obedient and dutiful among you to Him, but still I observe fast and break it; perform Prayer and sleep at night and take wives. So whoever turns away from my Sunnah does not belong to me”. (Al-Bukhari and Muslim)

We may quote these texts that urge moderation in worship:

  • Ibn `Abbas narrated that the Prophet (peace be upon him) said, “Beware of going to extremes in religious matters, for those who came before you were destroyed because of going to extremes in religious matters.” (An-Nasa’i)
  • `Abdullah ibn Mas`ud reported that the Prophet (peace be upon him) said, “Beware! The extremists are perished,” saying it three times.” (Abu Dawud)
  • The Messenger of Allah (peace be upon him) would say, “Do not impose austerities on yourselves so that austerities will be imposed on you, for people have imposed austerities on themselves and Allah imposed austerities on them. Their survivors are to be found in cells and monasteries. (Then he quoted:) “Monasticism, they invented it; we did not prescribe it for them.” (Abu Dawud)
  • Abu Hurairah (may Allah be pleased with him) reported: “The Prophet (peace be upon him) said, “The religion (of Islam) is easy, and whoever makes the religion a rigor, it will overpower him. So, follow a middle course (in worship); if you can’t do this, do something near to it and give glad tidings and seek help (of Allah) at morn and at dusk and some part of night”. (Al-Bukhari)

Moderation in Da`wah

Da`wah to Allah is the mission of the Messengers of God (peace be upon them) and the best work that a Muslim may fulfill. However, Da`wah is regulated by certain controls and limits that are necessary for carrying out its desired goals and results.

Almighty Allah has linked the goodness of this nation with performing the obligation of Da`wah to him through the principle of enjoining good and forbidding evil as Allah says,

You are the best nation produced [as an example] for mankind. You enjoin what is right and forbid what is wrong and believe in Allah. (Aal `Imran 3:110)

Thus, the regulation of enjoining good and forbidding evil must be achieved in order to achieve the goodness of this Ummah (Muslim nation). However, moderation in Da`wah by no means indicates limitless alleviation or strictness but rather it means taking into account the conditions of the invited ones and choosing the most appropriate methods. This is best expressed by the Qur’anic verse,

Invite to the way of your Lord with wisdom and good instruction, and argue with them in a way that is best. (An-Nahl 16:125)

Wisdom and good instruction are the regulators of Da`wah that protect it from diverting to the extreme ends of extravagance or extremism.

Imam Ibn Al-Qayyim explained the wisdom mentioned in the above verse in the following words: “Wisdom is to do what should be done in the most appropriate way in the most proper time.”

Moderation in social relations

Man is a social being who always needs to integrate with other people. However, this integration should be bounded by the limits of moderation because extravagance in integration with others surely leads to poor compatibility. One should neither be completely indulged in friendship with others nor remain in isolation from them. The middle way is the best.

`Ali ibn Abu Talib teaches us moderation in social relations as he says, “Love your beloved mildly, perhaps he will become hated to you someday. Hate whom you hate mildly, perhaps he will become your beloved someday.” (Al-Bukhari in Al-Adab Al-Mufrad)

Proper social relations must be based on moderation, with neither exaggeration in mixing with others nor with extravagance in abandonment and seclusion. The proper social relations in the normal circle of moderation will not be relying on mutual benefits, but rather on intimacy, love, compassion and benevolence to others. However, those relationships that originate and end by material reasons are not social relations but can be called financial, economic or political relations that are not appropriate social relations.

Abu Hurairah (may Allah be pleased with him) reported: “The Prophet (peace be upon him) said, “A man set out to visit a brother (in Islam) in another town and Allah sent an angel on his way. When the man met the angel, the latter asked him, “Where do you intend to go?” He said, “I intend to visit my brother in this town.” The angel said, “Have you done any favor to him?” He said, “No, I have no desire except to visit him because I love him for the sake of Allah, the Exalted, and Glorious.” Thereupon the angel said, “I am a messenger to you from Allah (to inform you) that Allah loves you as you love him (for His sake).” (Muslim)

Moderation in family matters

Moderation and balance in familial matters are primary rules for the success and continuity of a family in the course of life. Moderation must be observed between all the family members; between parents and children and between the husband and wife. This principle should cover the different aspects of family matters including spending, giving, education, and even feelings. Below are some texts that highlight moderation in the family relations.

Almighty Allah says,

And those, who, when they spend, are neither extravagant nor niggardly, but hold a medium (way) between those (extremes). (Al-Furqan 25:67)

And enjoin prayer upon your family [and people] and be steadfast therein. We ask you not for provision; We provide for you, and the [best] outcome is for [those of] righteousness. (Ta-Ha 20:132)

Upon the father is the mothers’ provision and their clothing according to what is acceptable. (Al-Baqarah 2:233)

But accompany them (parents) in [this] world with appropriate kindness… (Luqman 31:15)

`Amr ibn Al-Ahwas Al-Jushami (may Allah be pleased with him) reported that he had heard the Prophet (peace be upon him) saying on his Farewell Pilgrimage, after praising and glorifying Allah and admonishing people, “Treat women kindly, they are like captives in your hands; you do not owe anything else from them. In case they are guilty of open indecency, then do not share their beds and beat them lightly but if they return to obedience, do not have recourse to anything else against them. You have rights over your wives and they have their rights over you. Your right is that they shall not permit anyone you dislike to enter your home, and their right is that you should treat them well in the matter of food and clothing”. (At- Tirmidhi)

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Source: Adapted and translated from a research titled “Al-Wasatiyyah Manhaj Hayah” by Sheikh Muhammad Mahmud Muhammad, published on http://www.masajed.gov.kw/, last accessed 16, November, 2015.

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Moderation in the Light of the Sunnah

message of peace

Moderation has been and still a Prophetic and Islamic way of life, worship and belief.

By Editorial Staff

In a previous article, we talked about the meaning of the concept of moderation and its references in the Glorious Qur’an. We mentioned the direct and indirect references to moderation in the Qur’an that centered on the meanings of balance, middle ways, equity, balance, avoiding both extremes and straightforwardness. This fact has been confirmed through the various Qur’anic verses we have quoted in that article. Yet, by pursuing the same line about moderation, we will try to track the texts of the Prophet’s Sunnah that touched on moderation whether explicitly or implicitly to discover the harbored gems and imbedded purposes of the Sunnah in that concern. In fact, the hadiths that tackled this issue are so plentiful. So, we will quote only some of them.

Direct References to Moderation

  • Abu Hurairah (may Allah be pleased with him) narrated, “The Prophet (peace be upon him) said, “There are one-hundred degrees in Paradise which Allah has prepared for those who carry on Jihad in His Cause. The distance between every two degrees is like the distance between the sky and the earth, so if you ask Allah for anything, ask Him for the Firdaus, for it is the middle part of Paradise and the highest part of Paradise, and at its top there is the Throne of Beneficent, and from it gush forth the rivers of Paradise.” (Al-Bukhari)
  • Ibn ‘Abbas (may Allah be pleased with him) narrated that the Messenger of Allah (peace be upon him) said: “When food is served, take from the sides and leave the middle, for the blessing descends in the middle.” (Ibn Majah)

Here, the derivative of wasatiyyah (i.e. moderation) which is wasat has been mentioned in the meaning of the middle part between two extremes. However, in the first hadith, wast is used to refer to the middle part which is the best and fairest part. This connotation goes in line with the verse that says,

And thus we have made you a just community that you will be witnesses over the people and the Messenger will be a witness over you. (Al-Baqarah 2:143)

In the second hadith, wasat means the middle part where the blessings always descend, which is true for adopting the moderate approach which is the place of blessings.

  • Abu Hurairah (may Islam be pleased with him) reported that the Prophet (peace be upon him) said, “The religion (of Islam) is easy, and whoever makes the religion a rigor, it will overpower him. So, follow a middle course (in worship); if you can’t do this, do something near to it and give glad tidings and seek help (of Islam) at morn and at dusk and some part of night”. (Al-Bukhari)

The hadith stresses the fact that easiness is the mainstream of Islam while extremism and extravagance do not in any way pertain to Islam. Moreover, those who adopt the extreme approach will never go on. This is clarified in the hadith below.

Indirect References to Moderation

  • `Abdullah ibn ‘Amr ibn Al-‘Aas narrated from the Prophet (peace be upon him), “This religion is very profound so approach it in a gentle manner and do not make yourself hate the worship of Allah, since a traveler who does not let his mount rest will not reach his destination and his mount will not be able to keep going.” (Al-Bayhaqi)

Al-Hafizh Ibn Hajar (may Allah have mercy on him) said: “What is meant is that no one goes to extremes in religious deeds and forsakes the easy approach but he will become incapable and will be unable to continue in that way. Ibn Al-Munir said: “This hadith is one of the signs of Prophethood. We have seen and the people before us saw that everyone who goes to extremes in religious matters will be cut off and doomed. However, this by no means indicates that we should not seek to be more perfect in worship, for that is something praiseworthy. Rather, what is forbidden is the kind of extremism that leads to getting bored with it, or going to such extremes in doing voluntary acts that one ends up forsaking that which is better, or it leads to delaying the obligatory act until the time for it is over, like one who stays up and prays all night, until sleep overcomes him at the end of the night and he sleeps and misses offering Fajr (Dawn) prayer in congregation, or until the preferred time for it is over, or until the sun rises and the time for the obligatory prayer ends.” (Fath Al-Bari by Ibn Hajar)

  • Anas (may Allah be pleased with him) reported: “Three men came to the houses of the wives of the Prophet to inquire about the worship of the Prophet (peace be upon him). When they were informed, they considered their worship insignificant and said: “Where are we in comparison with the Prophet (peace be upon him) while Allah has forgiven his past sins and future sins”. One of them said: “As for me, I shall offer salah (prayer) all night long.” Another said: “I shall observe sawm (fasting) continuously and shall not break it”. Another said: “I shall abstain from women and shall never marry”. The Prophet (peace be upon him) came to them and said, “Are you the people who said such and such things? By Allah, I fear Allah more than you do, and I am most obedient and dutiful among you to Him, but still I observe fast and break it; perform Salah and sleep at night and take wives. So whoever turns away from my Sunnah does not belong to me”. (Al-Bukhari and Muslim)

Ibn Battal said in his explanation of this hadith, “This hadith contains a juristic ruling that marriage is one of the acts of Sunnah in Islam and that there is no monasticism in our religion, and thus leaving marriage detesting the Sunnah of Muhammad (peace be upon him) is something dispraised and innovated… This hadith also highlights the importance of following Imams (Prophet, companions and scholars) in worship and adopting their way. Then, one should not overstep their action as Allah chose them to be followed by people in religion and worship. However, those who want to go too far from their way will surely fall in evil. Thus, adopting the moderate and balanced approach in worship is better.” (Sharh Sahih Al-Bukhari by Ibn Battal)

By then, we come to know that moderation is most required by the texts of the Glorious Qur’an and the blessed Sunnah of the Prophet (peace be upon him). It is not something innovated or newly introduced to Islam, but rather it is the way of the Prophet (peace be upon him) and his followers. Also, moderation does not mean slacking or negligence which some people wrongly ascribe to the recent calls of moderation because moderation, in its essence, means avoiding negligence and also extremism. The Prophet (peace be upon him) was characterized by the moderate and simple approach of action. He was never given a choice between two things but adopting the easier one as compared to the difficult one, but his choice for the easier one was only in case it did not involve any sin. (Muslim) Moderation has been and still a Prophetic and Islamic way of life, worship and belief.

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Balance in Life: A Central Objective of Islam

stones like a scale

The spirit of the Shari`ah is that man should use for his comfort and welfare the powers and the resources that God has bestowed on him.

By Abul A`la Mawdudi

Islam stands for human welfare and its avowed objective is to establish balance in life. That is why the Shari`ah clearly declares that your own self also has certain rights upon you. A fundamental principle of it is: “there are rights upon you of your own person.”

The Shari`ah forbids the use of all those things which are injurious to man’s physical, mental or moral existence. It forbids the consumption of blood, intoxicating drugs, flesh of the pig, beasts of prey, poisonous and unclean animals and carcasses; for all these have undesirable effects on the physical, moral, intellectual and spiritual life of man.

While forbidding these things, Islam enjoins man to use all clean, healthy and useful things and asks him not to deprive his body of clean food, for man’s body, too, has a right on him. The law of Islam forbids nudity and orders man to wear decent and dignified dress. It exhorts him to work for a living and strongly disapproves of him remaining idle and jobless. The spirit of the Shari`ah is that man should use for his comfort and welfare the powers God has bestowed on him and the resources that He has spread on the earth and in the heavens.

Islam does not believe in the suppression of sexual desire; it enjoins man to control and regulate it and seek its fulfillment in marriage. It forbids him to resort to self-persecution and total self-denial and permits him, indeed, bids him, to enjoy the rightful comforts and pleasures of life and remain pious and steadfast in the midst of life and its problems.

To seek spiritual elevation, moral purity, nearness to God and salvation in the life to come, it is not necessary to abandon this world. Instead, the trial of man lies in this world and he should remain in its midst and follow the way of Allah in it. The road to success lies in following the Divine Law in the midst of life’s complexities, not outside it. Islam forbids suicide and impresses on man that life belongs to God. It is a trust which God has bestowed for a certain period of time so that you may make the best use of it — it is not meant to be harmed or destroyed in a frivolous way.

This is how Islam instills in the mind of man that his own person, his own self, possesses certain rights and it is his obligation to discharge them as best he can, in the ways that have been suggested by the Shari`ah. This is how he can be true to his own self.

On the one hand, the Shari`ah has enjoined man to fulfill his personal rights and be just to his own self, and on the other, it has asked him to seek their fulfillment in such a way that the rights of other people are not violated. The Shari`ah has tried to strike a balance between the rights of man and the rights of society so that no conflict arises and there is co-operation in establishing the law of God.

Islam has strictly forbidden the telling of a lie in any shape or form, for lies sully the liar, harm other people and become a source of menace to society. It has totally forbidden theft, bribery, forgery, cheating, the levying of interest and usury, for whatever man gains by these means is obtained by causing loss and injury to others. Back-biting, tale-telling and slander have been forbidden. Gambling, lottery, speculation and all games of chance have been prohibited, for in all of them one person gains at the expense of thousands of losers.

All these forms of exploitative commerce have been prohibited in which one party alone is to be the loser. Monopoly, hoarding, black-marketing, holding of land from cultivation and all other forms of individual and social aggrandizement have been prohibited. Murder, blood spilling and spreading of mischief, disorder and destruction have been made crimes, for no-one has a right to take away the life or property of other people merely for his personal gain or gratification.

Adultery, fornication and unnatural sexual indulgence have been strictly prohibited for they not only vitiate the morality and impair the health of the perpetrator but also spread corruption and immorality in society, cause venereal disease, damage both public health and the morals of the coming generations, upset relations between man and man and split the very fabric of the cultural and social structure of the community. Islam seeks to eliminate, root and branch, such crimes.

All these limitations and restrictions have been imposed by the law of Islam to prevent a man encroaching on the rights of others. Islam does not want a man to become so selfish and self-centered that for the attainment of a few desires of the mind and body he unashamedly assails the rights of others and violates morality. Thus, the law of Islam regulates life that the welfare of one and all may be achieved. But for the attainment of human welfare and cultural advancement, negative restrictions alone are not sufficient. In a peaceful and prosperous society people should not only not violate the rights of others and injure their interests but should positively co-operate with each other and establish mutual relations and social institutions that contribute towards the welfare of all and the establishment of an ideal human society.

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Source: Excerpted from the author’s Towards Understanding Islam, translated and edited by Khurshid Ahmad and published by Islamic Foundation, 2004.

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Moderation in the Light of the Qur’an

The quran

Moderation is a separator between excessiveness and remissness, between extremism and extravagance, and between normality and abnormality.

By Editorial Staff

What Is Moderation?

As we discuss the concept of moderation and its implications in Islam, it is essential to examine the places where the concept of moderation or any of it uses is highlighted in the religious texts. The importance of this review stems from the fact that the religious texts stand for the source of rulings and concepts shaping the Islamic view of principles and codes of ethics. But, before going on it is worthy to mention that moderation means to adopt a middle way between both extremes, in all the various walks of life. Moderation is a separator between excessiveness and remissness, between extremism and extravagance, and between normality and abnormality. Islam stresses moderation and equity in everything; in relationships, acts of worship, customs, transactions, social life and human desires.

Direct References to Moderation in the Qur’an

Moderation has been reiterated in the Qur’an whether explicitly or implicitly, but in all its uses it confirms equitable and balanced situation in beliefs, conduct and even worship. It covered the man’s relationship with God, people and universe as a whole. In the following lines, we will review the Qur’anic use of the term moderation which is expressed by the term wastiyyah and its derivatives. We will discover how the Qur’an manifested the concept of moderation as being an essential characteristic and element of the Islamic Shari`ah and creed.

First: Almighty Allah says:

Thus We have mad you a wasat (middle) nation… (Al-Baqarah 2:143)

This verse was explained by the Prophet (peace be upon him) himself as narrated by Al-Bukhari from Abu Sa`id Al-Khudri (may Allah be pleased with him) that the Prophet Muhammad said, “Noah will be called on the Day of Resurrection and he will say, ‘Labbaik and Sa`dayk, O my Lord!’ Allah will say, ‘Did you convey the Message?’ Noah will say, ‘Yes.’ His nation will then be asked, ‘Did he convey the Message to you?’ They will say, ‘No Warner came to us.’ Then Allah will say (to Noah), ‘Who will bear witness in your favor?’ He will say, ‘Muhammad and his followers. So they (i.e. Muslims) will testify that he conveyed the Message. And the Prophet (Muhammad) will be a witness over yourselves, and that is what is meant by the Statement of Allah:

Thus We have made of you a wasat (middle and just) nation that you may be witnesses over mankind and the Prophet (Muhammad) will be a witness over yourselves. (Al-Baqarah 2:143)

Imam At-Tabari said, “I believe that ‘wasat’ here refers to the center of the thing that lies between its two ends such as the center of the house… I think that Allah gave them this description because of their being of a middle approach in religion; neither they went to extremes like Christians who innovated monasticism and exaggerated in the appreciation of Jesus taking him as a God, nor they show negligence towards their religion as the Jews did when they distorted the Scriptures of God, killed His Prophets, and disbelieved Him. Allah characterized Muslims by moderation and equity because they adopted a moderate way between these extremes of exaggeration and negligence.

Second: Almighty Allah says,

Maintain with care the [obligatory] prayers and [in particular] the middle prayer and stand before Allah , devoutly obedient. (Al-Baqarah 2:238)

The Prophet (peace be upon him) explained this verse in his saying on the battle of the Trench as he said, “They have diverted us from (offering) the middle prayer, the `Asr (Afternoon) prayer. May Allah fill their bellies and their graves with fire, or he said: May Allah stuff their bellies and their graves with fire.” (Muslim)

Third: Allah says,

So its expiation is the feeding of ten needy people from the average of that which you feed your [own] families or clothing them or the freeing of a slave. (Al-Ma’idah 5:89)

The Qur’an asks the person who pays expiation for breaking his oath to offer food to the poor as one choice. However, this food must be an average food that is not too bad or too expensive. It should be a moderate one; an appropriate food.

Fourth: Almighty Allah says,

The most moderate of them said, “Did I not say to you, ‘Why do you not exalt [ Allah ]?’” (Al-Qalam 68:28)

The verse makes mention of the middle one from among the group referring to the one with better reason and opinion or the best or the fairest one from among them.

Indirect References to Moderation in the Qur’an

These verses cited the term moderation explicitly with its uses that do not overstep the linguistic meaning of the origin of the word, namely moderateness. This meaning is approved by the Shari`ah and coincides with other related Qur’anic texts. However, there are many other texts that shed light on the meaning of moderation through other words that refer to this meaning within a Qur’anic approach with clear and established proofs. We will mention some of them as follows:

Almighty Allah says,

Guide us to the straight path. The path of those upon whom You have bestowed favor, not of those who have evoked [Your] anger or of those who are astray. (Al-Fatihah 1:6-7)

The verse states that Allah has described the path with two things: being straight and inconsistent with the path of those who have evoked the anger of God (the Jews) and also the way of Christians who went to extremes in monasticism and worship until they overstep the boundaries of their religion, not only in worship but also in conviction. Thus, since the straight path is contrary to the way of those who committed negligence or extremism, it must be a moderate path. This indicates that the straight path which God has enacted is free from extremism and negligence, which is the core of the Islamic approach of moderation.

The same meaning is also shown clearly in Allah’s saying,

Mankind was [of] one religion [before their deviation]; then Allah sent the prophets as bringers of good tidings and warners and sent down with them the Scripture in truth to judge between the people concerning that in which they differed. And none differed over the Scripture except those who were given it – after the clear proofs came to them – out of jealous animosity among themselves. And Allah guided those who believed to the truth concerning that over which they had differed, by His permission. And Allah guides whom He wills to a straight path. (Al-Baqarah 2:213)

The above mentioned verses prove and lay the grounds of the moderate approach established by the Qur’an.

However, the whole verses and chapters of the Qur’an call to moderation, justice, equity and other related concepts. Almighty Allah says,

Indeed! This Qur’an guides to that which is straightest. (Al-Israa’ 17:9)

The word ‘straightest’ refers to the safety valve of the Muslim nation, the nation of the Qur’an, which protects it from swerving from the straight path. It is the guidance of the Glorious Qur’an with its proper commands and regulations that conflicts not with sound minds and natural inclinations. Rather, the discourse of the Qur’an, in all its issues, goes in line with the soundest views and theories and observes both the material and spiritual sides on equal levels.

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