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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,
Things
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
llODEN.ATION
His
and
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.
of all
el
peop,
IODER.ATION
MODERATION
t '
'
fn
\7
nmad is His
r blessings and
iCompanions.
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"
2.
MODERATION
moderate course which
all people
MODERATION
accept and
3.
4.
Moderation takes
defend.
human
hfut{
}DER,ATION
M'DERATI.N.
:f-,]
md is based on
rould be a text
an opinion of a
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
it
and
should not
be
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
IIODERATION:
adhering to ideologies
ralid knou'ledge fsep u
ncgiligence.
Tffi
Sound reaso&
Fmth:
learning from
of
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;\
t the history of
7 rritnessed some
negligence.
fim
rm the Glorious
B perptrated bY
rb and moderation
Ess. backwardness,
ftird:
MODERATION
reasons
of
success.
}{ODERATION:
"..
]-1
1. Lack of knowledge
.:,e .nterpretation of
:raxis *rat Allah has rn
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
ll-
. r-efusrng to sceni
TBNODERATION
and achieving
moderation
lr
follows:
tbns
over mind
pvations in religion
of being hyPocritical
Etruth.
dshsrflah
,
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
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,
to*pletely2
[thereby]
I
2
Al-Baqarah,2:143 .
i.r., refusing to sPend.
and
become
MODERATION
MODERATION:
those
spend,
do so not excessively or
sparingly but are ever,
between
that,
moderate
[iustlyJ
(ql-Furqqn,
25:67).
Whenever the Pn
The extremel)' hu
B,(
IODERATION
MODERATION
-''
\7
cmt
os'e
nd-
short.9
'or
f,cr.
rlr l
vm.
ar in the Sunnah.
va sallam) said,
nrer nations were
Eness in (matters
Hanifiytah.r2
}[ODEB,.{rlO5:
MODERATION
and do not make them averse to [IslamJ, and obey one
another."l3
'Whoever
''
emltr Fmeaches
good mom
sc
@g
one's
.xmu,&rcnr,.r'ucrro,mom
dipll
Rather. i[ is
and strictness.
is*rrrnrrn
Sm,mffi
ffim
all of them.
ir
Ba"trls mone\"fr,om
oncernimg
n"nJerailon bent.een [ths
.{;4h.. e,nd those u'hc C
=oCerati
*is.
on
EIIODERATION
slarnJ, and obey one
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
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
16
-:; oe:} ln
.ffinl i,:::.f3':f lnen l-*-
31,33"-lg.m:
r3
- F-
=*:-
r *n.,*, r
n -:
Az-Zumar,39:2.
l8
rl
'-t
].
--
--
.
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*."j --,'ha
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IJ
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-*- **
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*
:*
-'\-,:,
tn,
5-<-F
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r l.t1r, .l *
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rh,'
r-.r- "":-lC . '-i:CEf fe
-*----
"-,,*
,::
i-,?
-t---
3tu1 . -
i':I
;-,
-['
course
between the extremists who claim that all people are
*--
. u'r*q,
- ,i
"
original principles
lS
-,,
.-G
&.r'n
--,,
" ,l
-'-
rs-*-
5 -'
:
i--sE--*ir\,L
Ibn "{s-S5.m
tc tire \ [esi
-\
f F
-J
4.
"
'.:
lrr
-4
TODERATION
I being sincere to
rd
its S&ari'ah.
\7
MODERATION
fus compared to
beliefs, words,
concerning
r[ould
the
neither be
D
n
r plishment of major
'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
always open.
some people called
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
[1 -
Sq
:;sI
i:,i
(,DERATION
lc also pledged
Ito say the truth
for the Sake of
crious one, it is
hough advising
m, being only
drulingB
!ilODERATION
,:
.Ii
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
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'
H:DERATIO}i
IF
**--E
*-;:
*-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
\.
"
_1
-+j:rq..r.-
--:
i.rr)!.t
ap
.\-wf3ilr--e O\er
1.1\-.:-
24
ni.1''-
n-\-*'
e\aess1\e
TODERATION
to the
writingS, we
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,
HODERATION
extremism and
sallam) ordered
Ers of religion.
B htro things, he
rided that it did
much effort
to
it
interest
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.
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.
r{ODERATION
s;holars may differ with these
- ases.
mode
rate
&PI
EMODERATION
followed as they
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.
lle
Ho\\ ledge
be
MODERATION
perfect legal knowledge is pursuing that of which he
has no knowledge.
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).
'u
,,
MODERATION
We should strive to
establ
countries,. scholars,
or id
thm
on specific princiPles,
beli(
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.
to
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?
.mtmtries,. scholars,
or
r or' postgraduates,
rra)'s of judging
b judge things on
i
Gonsequences may
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.
MODERATION
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
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
moderate method,
&ose who would
ooncerning things
Eir judgments on
vierv any attitudes
riant" As a result,
without observing
m the moderation
COUrSe.
as being righteous
f he observes any
ruld not hasten to
nents or pass false
of
to
MODERATION
MODERATION
the
against them.
MODERATION '
TODERATION
Kharijites,
the
lG.
lhirns because of
or criteria. The
npanions of the
il they killed the
lib. But who was
'
'
a'z\2
I entertain him on
r u'here he could
Jt.t'
eeainst them.
d in Egypt until
Iuljarn. who is
ppeared in Yemen
the)' began to
luenced by them
end introvert with
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.
good fo1
and those who ,..t achieving the common
people to be captive to mere impractical speculations?
MODERATION
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
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?
\/
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
between violence
and
misunderstanding
IODERATTON
ft
'DERATI'N
.,
arl\
towards what
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
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.
"
MODERATION
the Islamic call on cooPerating
piety.
&
wrongfloers."3o
TODERATION
MODERATION
averse
secret
frled party.
lxalted, His
ullam) and
hey do not
principle
s and piety
'
GAUSeS nO
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)
\/
\trongrfloers."3o
by religious
b
':
piety"
I a
r authority,
'
Ihere is no
enthusiasm
MODERATION
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
in ge'il
ft
works in
cooPeration wil
XODERATION
nation encounters
mce prevailing in
pure faith, and the
pense of religious
fue religious zeal?
V fbrceful change,
rst the established
'gh?
MODERATION = =,-
'
=6D
\/
Mess d3e,
ministries,
corporations, universities, charitable institutions, and
scholars and preachers to struggle against any crises
and find'solutions for problems.
MODERATION
by no
MODERATION
or become
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.
)I' f
RAT
t or
ION
become
c following:
&
the Most
turoDERATroN
/j;
\/
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
reason,
MODERATION
MODERATION
Moderation
in maintaining r
DERATION
MODERATION
lmon people
tion must be
'
nd follolvrnF
we need to
Moderation
bear in mind
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
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
Df
NAT
MODERATION '
ION
ple
. r.,,=
-/A
\7
and thei
hcy randomly
Conclusion
portant.
We
F should start
b rn'hat is less
il
-J|