HOJ: MODERATION VS. EXTREMISM

Assalamu Alaikum.

This seemed to be one of the “hot” topics in our course. So, insha-Allah, here are some more articles / lectures that will help you all understand this issue even more.

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http://www.madeenah.com/article.cfm?id=1261

Extremism is in Lenience just as it is in Harshness

Saalih ibn Fowzaan al-Fowzaan

Al Hamdulilaah wa ba’d:

There have been increasingly numerous campaigns and refutations against extremism in religion lately, and they are with just right, because extremism in religion has been forbidden in the Book, the Sunnah and with the consensus of the scholars. Allaah Ta’aala stated:

{Say: “O people of the Scripture (Jews and Christians)! Exceed not the limits in your religion (by believing in something) other than the truth} Al Maa-idah: 77

In another Ayah:

{O people of the Scripture (Christians)! Do not exceed the limits in your religion, nor say of Allaah aught but the truth}

The Prophet – صلى الله عليه وسلم – said:

“Beware of extremism, for indeed the only thing that has destroyed those who came before you is extremism.”

Extremism in religion is to exceed the limits of its legislated boundaries. It could be in worship, such as the three men, one of whom said: ‘I will stand the whole night in prayer and not sleep.’ The second said: ‘I will fast continuously not missing one day without fasting.’ The third said: ‘I will not marry.’

Extremism can also be in rulings; such as making something that is recommended an obligation, or being extreme in the ruling of one who practices a major sin that is less than polytheism by declaring him to be a disbeliever who has left the fold of Islaam.

Extremism can be in ordering the good and forbidding the evil, such as the extremism practiced by the Mu’tazillah in the form of revolting against the rulers with the excuse of ordering good and forbidding evil as justification.

Extremism is also in declaring something permissible to be impermissible, or declaring something impermissible to be permissible.

Extremism in religion in all its forms is prohibited, it may cause the individual to exit the fold of Islaam or cause destruction, as it destroyed those who came before us, and no person who has been given understanding and foresight by Allaah in rulings and in placing things in the rightful place can doubt this.

However, there are people whose state is the exact opposite of the extremism of exceeding the limits in the religion, there are those who went to extremes in lenience and indulgence. There is no doubt that our religion is the religion of lenience, ease and justness, but this lenience must be within the legislated boundary, by acting upon the legislated permits when needed, and all the religion, and to Allaah belongs all praise, is free of hardship and restrictions.

{Allaah burdens not a person beyond his scope.} Al Baqarah: 286

{And [Allaah] has not laid upon you in religion any hardship} Al Hajj: 78

{Allaah does not want to place you in difficulty} Al Maa-idah: 6

Extremism in leniency is by overstepping the boundaries that Allaah has set, and this is not called lenience, rather this is hardship itself. Nullifying al Walaa and al Baraa in Islaam, equating the believers with the disbelievers with the justification of tolerance, invalidating the implementation of the nullifiers of one’s Islaam upon those who have nullified all or some of them, equating religions such as equating Islaam to Judaism or Christianity, rather equating Islaam with all religions including paganism and atheism, claiming that ‘there is no diety worthy of worship other than Allaah’ does not necessitate the disbelief in Tahqhoot and does not negate false religions other than Islaam – as some columnists have written in some of our local newspapers. All of these are examples of extremism in negligence and indulgence. It is an obligation to refute it, just as it is an obligation to refute the extremism of exceeding the limits in the religion. Rather, extremism in negligence and indulgence is more dangerous than the extremism of exceeding the limits in the religion, because this type of extremism reaches the point of equating the religions of the disbelievers with the religion of truth, and this is a form of disbelief by the consensus of the scholars, in contrast to the extremism of exceeding the limits, as a lot of the scholars consider it to be misguidance but does not reach the level of disbelief.

The scholars mentioned that from amongst the nullifiers of a person’s Islaam, is not declaring disbelievers to be disbelievers or having doubt in that.

Those who made these grave errors must examine their own state and return to the truth, for indeed returning to the truth is a virtue, and returning to the truth is better than remaining upon falsehood.

May Allaah grant everyone success in attaining beneficial knowledge, righteous actions, and may the Salaat and Salaam be upon our prophet Muhammad, his family and companions.

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http://www.islamqa.com/en/ref/9466

What is moderation in religion?

What is meant by moderation in religion?

Praise be to Allaah.

Moderation in religion means that one does not exaggerate and go beyond the limit set by Allaah, and that one does not neglect it and fall short of the limit set by Allaah.

Moderation in religion means following the example of the Prophet (peace and blessings of Allaah be upon him). Exaggeration means trying to do more than he did, and negligence means not reaching that level.

For example, a man says, “I want to spend all night in prayer (qiyaam al-layl), and never sleep all my life, because prayer is one of the best acts of worship, so I want to spend the entire night in prayer.” We say, this is going to extremes in the religion of Allaah, and this is not right. Something like this happened at the time of the Prophet (peace and blessings of Allaah be upon him), when a group of men got together and one of them said, “I will pray at night and never sleep.” Another said, “I will fast and never break my fast.” The third one said, “I will never marry women.” News of that reached the Prophet (peace and blessings of Allaah be upon him) and he said, “What is wrong with people who say such and such? I fast and I break my fast. I sleep, and I marry women. Whoever overlooks my Sunnah does not belong to me.” These people had gone to extremes in religion, and so the Messenger (peace and blessings of Allaah be upon him) disowned them, because they overlooked his Sunnah which includes fasting and not fasting, praying at night and sleeping, and marrying women.

The one who is falling short is one who says, “I do not need to do voluntary (naafil) actions, so I will not do them. I will only do the fard actions. He may even be falling short in the fard actions, so this person is lacking.

The moderate person is one who follows the path of the Messenger (peace and blessings of Allaah be upon him) and his rightly-guided successors (al-Khulafaa’ al-Raashidoon).

Another example: three men are faced with an immoral man. One of them says, “I will not greet this immoral man and I will boycott him, keep away from him and not speak to him.”

The second one says, “I will go with this immoral man, greet him and smile at him. I will invite him to my place and accept his invitation. He is just like any righteous man to me.”

The third one says, “I hate this immoral man for his immoral actions, but I love him for his faith. I will not boycott him unless doing so is in his best interests. If there is nothing to be gained by boycotting him, and if that will only increase him in his immorality, then I will not boycott him.”

We say that the first man is going to extremes, the second is negligent and the third is moderate.

The same applies to all other acts of worship and dealings with others. People vary between extremism, negligence and moderation.

A third example: A man is a prisoner of his wife, who directs him as she wishes and he does not stop her from committing sin, or urge her to do good. She has taken over his reason and has become the one who is in charge of him.

Another man treats his wife in a harsh, arrogant and high-handed manner. He does not care about her and regards her as less than a servant.

A third man is moderate in his dealings with his wife, as Allaah and His Messenger commanded.

“And they (women) have rights (over their husbands as regards living expenses) similar (to those of their husbands) over them (as regards obedience and respect) to what is reasonable”

[al-Baqarah 2:228 – interpretation of the meaning]

[The Prophet (peace and blessings of Allaah be upon him) said:] “Let no believing man hate a believing woman. If he dislikes one of her characteristics he will be pleased with another.”

This last man is the one who is moderate. The second one is extreme in his dealings with his wife, and the first is falling short.

The same applies to all other deeds and acts of worship.

Majmoo’ Fataawa wa Rasaa’il li Fadeelat al-Shaykh Muhammad ibn Saalih al-‘Uthaymeen, vol. 1, p. 42
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What is blameworthy extremism?

What is the meaning of ‘going to extremes’ in Islam? Is it considered extremism if a woman covers her face or a man lets his beard grow? Is it extremism to adhere to the prophet’s way and refuse every innovated matter in Islam? What it is the implication of the fact that the prophet, peace be upon him, when given two options, would choose the easier one?

Praise be to Allaah.

Firstly:

The hadeeth which condemns extremism was narrated from ‘Abd-Allaah ibn Mas’ood (may Allaah be pleased with him) who said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Those who go to extremes are doomed.” He said it three times.

Narrated by Muslim (2670).

The scholars have many explanations for what is meant by extremism and those who go to extremes, all of which are in harmony with one another and do not contradict one another. All of them may be summed up as meaning one thing; it boils down to overburdening oneself and being too strict in matters where strictness is inappropriate.

These meanings include the following:

1 – Going to extremes in worship, which leads to excessive hardship. Islam does not enjoin anything but that in which there is ease and tolerance. It forbids excessive strictness in religion. The forms of extremism that people have invented in religion and were listed by the scholars as being examples of extremism are virtually innumerable.

Al-Nawawi said in Sharh Muslim (16/220):

i.e., those who delve too deep and go to extremes, and overstep the limits in both word and deed. End quote.

2 – Introducing innovations into religion, by forbidding that which Allaah did not forbid, and introducing forms of worship and commitments that did not exist at the time of the Prophet (peace and blessings of Allaah be upon him).

Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy on him) said in Majmoo’ al-Fataawa (10/620):

Monasticism and innovated forms of worship which were not prescribed by Allaah and His Messenger are akin to the cases where the mushrikeen and others forbade good things that Allaah has permitted, and examples of the extremism that the Prophet (peace and blessings of Allaah be upon him) criticized when he said: “Those who go to extremes are doomed” and “If the month were made longer for me, I would have continued to fast without a break so that those who delve too deep would give up their attitude”, such as extreme hunger and thirst which harm the mind and body, and prevent one from doing obligatory or mustahabb actions that are better than that. The same applies to walking barefoot and naked, which harms a person and brings no benefit, as in the hadeeth about Abu Israa’eel who vowed to fast, and to stand always and never sit, and never seek shade, or speak. The Prophet (peace and blessings of Allaah be upon him) said: “Tell him to sit down, and seek shade, and speak, but let him complete his fast.” Narrated by al-Bukhaari. This matter is broad in scope. End quote.

3 – Exaggerated and affected speech, by trying to select words which attract people’s attention, with no meaning or benefit.

Ibn Abi’l-Dunya narrated this hadeeth in his essay al-Gheebah wa’l-Nameemah (Backbiting and malicious gossip), in a chapter entitled Ma jaa’ fi Dhamm al-Taqa’’ur fi’l-Kalaam (p. 15), in which he narrated from ‘Umar ibn al-Khattaab (may Allaah be pleased with him) that the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “That which I fear the most for my ummah is every well spoken hypocrite”

It was also narrated by Ahmad in al-Musnad (1/22) and classed as hasan by the editors of al-Musnad.

He also narrated that ‘Umar ibn al-Khattaab (may Allaah be pleased with him) said: “The prattling of speech is the prattling of the shaytaan.”

Ibn al-Atheer said in al-Nihaayah (5/164):

Those who go to extremes in speech are those who speak in an affected manner.

4 – Indulging in that which does not concern one, asking about that which is inappropriate, and delving too deeply into that which is of no benefit.

al-Khattaabi said:

The one who goes to extremes is the one who delves too deeply into a thing, and burdens himself with looking into it in the manner of ahl al-kalaam, who examined matters that do not concern them, who indulge in that which their minds cannot comprehend. End quote from ‘Awn al-Ma’bood (12/235).

Ibn Rajab said in Jaami’ al-‘Uloom wa’l-Hukam (p. 285):

The one who goes to extremes is the one who delves too deeply and looks into that which does not concern him. Examining and asking too much about the ruling on something that is not mentioned among obligatory duties or haraam things may lead to thinking that it is haraam or it is obligatory, because of its similarity to some duties or prohibitions. Accepting pardon for it or refraining from asking too much about it is better. End quote.

Then Ibn Rajab (may Allaah have mercy on him) mentioned some examples of what we should refrain from asking too many details about with regard to matters of the unseen that are unknown and subtle fiqhi differences, and discussing things that rarely happen, and so on.

Shaykh Ibn ‘Uthaymeen said in Sharh Riyadh al-Saaliheen (1/416-418)

The same applies to being too strict in matters of worship, when a person is very strict in prayer, fasting and other things that Allaah makes easy for him. If he is too hard on himself with regard to that which Allaah has made easy for him, he is doomed.

Another example is what some sick people do – especially in Ramadaan – when Allaah has permitted them not to fast when they are sick, and they need to eat and drink, but they are hard on themselves and continue fasting. We also tell these people to apply the hadeeth to themselves: “Those who go to extremes are doomed.”

That also includes what some students do who are focusing on issues that have to do with Tawheed. When they come across verses or ahaadeeth which speak of the attributes of the Lord, may He be glorified and exalted, you see them examining them closely and asking questions that they are not supposed to ask, which the early generations of the ummah, the Sahaabah and Taabi’een and imams of guidance who came after them did not have the habit of asking. So you see one of them examining matters which his is not obliged to examine as a sign of going to extremes or delving too deeply in these matters. We say to these people: If you are content with what the Sahaabah (may Allaah be pleased with them) were content with, then stop that, but if you are not content with it, then may Allaah never make you content. Rest assured that you will fall into extremism and hardship and stress.

That also includes what some seekers of knowledge do of inserting rational possibilities into the words of some texts. So you will see them say, “Such and such is possible, and such and such is possible” – until the text becomes very confusing and the benefit of the text is lost, and that is wrong. Follow the text as it appears to be and set aside these rational possibilities, because if we examine every text in the Book of Allaah and the Sunnah of His Messenger (peace and blessings of Allaah be upon him) and try to find all rational possibilities in its meaning, we will have no verse or hadeeth left that one may quote as evidence, and all interpretations may become possible for every text. These rational ideas may be illusions from the shaytaan that he instils in people’s hearts in order to confuse their beliefs and faith – Allaah forbid.

Another example is what some people do who go to extremes with regard to wudoo’, so you see them doing wudoo’ three or four or five or six or seven times or more, when there is no need to do that. Similarly with regard to ghusl from janaabah, you see them exhausting themselves when they do ghusl, putting water in their ears and nostrils. All of that is included in the words of the Prophet (peace and blessings of Allaah be upon him), “Those who go to extremes are doomed, those who go to extremes are doomed, those who go to extremes are doomed.”

Everyone who is too harsh on himself with regard to something that Allaah has made broad in scope [?} is included in this hadeeth. End quote.

Secondly:

With regard to adhering to outward signs of religious commitment and observing the sacred limits of Allaah, and obeying His commands, these are obligations of Islam, and the way to enter the Paradise of the Lord of the Worlds, and no one regards them as going to extremes except one who wants to free himself from the rules of sharee’ah and attack the established rulings. The blameworthy kind of going to extremes is that which goes beyond the laws and etiquette of sharee’ah. How can adhering to it and following it and clinging tightly to it be going to extremes??

The decisive factor with regard to that is the evidence from the Qur’aan and Sunnah. That for which there is saheeh evidence which clearly shows that something is obligatory – such as covering the face and letting the beard grow – or that something is forbidden – such as the prohibition on musical instruments and mixing with women and so on – it is not permissible to describe it as going to extremes or harshness, because that implies accusing the Prophet (peace and blessings of Allaah be upon him) – who enjoined us to do it – of going to extremes. God forbid that he (peace and blessings of Allaah be upon him) should be like that.

As for that concerning which there is no text, and is one of the four aspects of extremism mentioned above, then this is what should be criticized and avoided, and should not be confused with the proven, clear rulings of Islam.

Thirdly:

With regard to the hadeeth of ‘Aa’ishah (may Allaah be pleased with her), in which she said: The Messenger of Allaah (peace and blessings of Allaah be upon him) was never given the choice between two things but he would choose the easier of the two, so long as it was not a sin; if it was a sin he would be the furthest of the people from it Narrated by al-Bukhaari (3367) and Muslim (2327) –

It cannot be taken in any way whatsoever as meaning forsaking sharee’ah and falling short in duties. Rather the Prophet (peace and blessings of Allaah be upon him) was the keenest of people to achieve true submission to Allaah (‘uboodiyyah) with all that it implies. What is meant by “the choice between two things” is with regard to worldly matters where Islam does not command or forbid anything, or matters in which there is a broad choice between what is Sunnah and what is mustahabb. But if the shar’i ruling indicates that something is obligatory or prohibited, then that must be adhered to, without overstepping the mark or falling short.

Al-Haafiz Ibn Hajar (may Allaah have mercy on him) said in Fath al-Baari (6/575):

The words “between two things” mean, of worldly matters. This is indicated by the words “so long as it was not a sin”, because there is no sin in matters of religion. The words “so long as it was not a sin” mean, so long as the easier of the two did not imply sin. If it did imply sin, then he would choose the more difficult option. In the hadeeth of Anas that is narrated by al-Tabaraani in al-Awsat it says: “but he would choose the easier of them, so long as Allaah would not be angered by it.” end quote.

And Allaah knows best.

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http://www.islamqa.com/en/ref/11283

Don’t be such a fanatic!

What is the ruling on a person who, when he is advised with regard to an action which goes against sharee’ah, immediately says, “Don’t be such a fanatic and so extreme; be moderate.” We hope you can explain what moderation is.

Praise be to Allaah.

Whoever is advised concerning something that is haraam according to sharee’ah, so that he can avoid it or give it up, or is told of an obligation so that he can fulfil it, then he says something like this, is doing wrong. What he should do, if he is advised, is to thank the person who has offered the advice, then he should look at himself and if the advice was justified, then he should avoid the haraam thing and do what is obligatory. As far as his comment “you are a fanatic” is concerned, fanaticism, laxity and moderation are all to be understood in reference to sharee’ah. Whatever is in accordance with sharee’ah is moderate; whatever exceeds that is extreme and whatever falls short of that is laxity. The standard in all cases is sharee’ah and the meaning of moderation is that which is in accordance with the sharee’ah. Whatever is in accordance with sharee’ah is moderate.

From the fatwas of Shaykh Muhammad ibn Saalih al-‘Uthaymeen

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http://www.alminbar.com/khutbaheng/99.htm

Moderation And Extremism

Abdullah Al Qu’oud

Summary

1)     Islamic nation is a moderate nation

2)     The moderation of Ahlus Sunnah wal Jama’ah, as opposed to the exaggerations and   negligence of the people of innovations.

3)     Moderation of Ahlus Sunnah wal Jama’ah in affirming the attributes of Allah without resembling it or incapacitating it.

4)     The moderation of the people of Sunnah as opposed to the Khawarij and the Murjia, concerning the issue of punishment and reward.

5)     The moderation with regards to the matter of predestination and divine decree, as opposed the Qadariyah and the Jabriyah.

6)     The moderation concerning the love of the household of the Prophet (Salla Allahu Alaihi Wa Sallam) as opposed to the Shie’ah and the Naasibah.

7)     Moderation in spending and as opposed to excessive spending and miserliness.

First Khutbah

Allah Subhanahu Wa Taala says which translates as: “And indeed we made you a moderate and a just nation”(Al-Baqarah: 143).

Brothers in faith, Allah has blessed us, the nation of Muhammad (Salla Allahu Alaihi Wa Sallam) to make us the best nation that was sent to testify against people. He honored us by making us a moderate, balanced and just nation with no extravagance or negligence.

Allah The Exalted and The Mighty has blessed us, Ahlus Sunnah wal Jama’ah to be a moderate and a just nation above all other pre-existing nations with their Prophets above the different groups within this nation, that is, the Muslim nation. These groups within the Muslim nation have been mentioned by the Prophet (Salla Allahu Alaihi Wa Sallam). He said: “My nation would divide into seventy two groups or sects. All are going to be in hell fire except for one and that is the Jama’ah”.

In another narration he was asked: “Who are they O Messenger of Allah?” He said: “He who will be upon what I am upon and my companions”.

Therefore, the moderate and just nation is a praised nation and it will be saved. It is the nation on the straight path fulfilling the commandments of Allah, struggling to remain on the straight path, that which Allah commanded us, to supplicate that he guides us to it in every Rak’at during our prayers.

As Allah says which translates as: “Guides us to the straight   path the way of those on whom you have bestowed your grace, not of those who earned your anger nor of those who went astray”(Al-Fatihah: 6-7). This straight path is pure Islam and is what this saved group Ahlus Sunnah wal Jama’ah will follow. The moderate group committed to the religion of Allah.

Moderate and just in all its matters, being it, in believing in Prophets and their scholars. They do not exaggerate as the Christian exaggerated in praising their Prophet and their scholars and taking them as Lords besides Allah. Nor do they shun away and desert their Prophets as the Jews did, when they killed their Prophets and killed those who were enjoining good from their people. Rather it is a group who believes in their Prophets and support and follow them with whatever they commanded them.

A moderate and a just nation in the issue of the names and attributes of Allah Subhanahu Wa Taala as opposed to those who negate or change the meaning of the names and attributes of Allah Subhanahu Wa Taala and reject whatever Allah describes Himself with or whatever the messenger (Salla Allahu Alaihi Wa Sallam) describes about the Lord. So much so, that some ascribe to the Lord Subhanahu Wa Taala non-existence as for the dead, while others compare Allah to his creation, exalted and high is Allah from what they say. Ahlus Sunnah wal Jama’ah is a moderate and a just group as opposed to these two groups, the group who negates, and the group who compare Allah to His creation. They (Ahlus Sunnah wal Jama’ah) accept and believe in the names and attributes of Allah that He gave to Himself or His messenger (Salla Allahu Alaihi Wa Sallam) described Him with, without negating, comparing, or misinterpreting the names and attributes of Allah.

They (Ahlus Sunnah wal Jama’ah) believe, in light of the verse where Allah Subhanahu Wa Taala says which translates as: ”There is nothing like him, and he is the All Hearer the All Seer”(Ash-Shura: 11). Allah Subhanahu Wa Taala says which translates as: “Say, (O Mohammed), He is Allah The One, The Self-Sufficient Master, whom all creatures need. He neither begets nor was He begotten. And there is none like unto Him”(Al-Ikhlaas), and in light of His Subhanahu Wa Taala saying, which translates as: “So put not forward similitudes for Allah”(An-Nahl: 74).

They (Ahlus Sunnah wal Jama’ah) are a just and moderate nation in the issue of reward and punishment. Their position is between those who condemn Muslims who commit major sins, eternally to the hellfire; ruling that they leave the fold of Islam as the group of Al Khawarij and Muatazila and the Murjia who say Imaan-faith is merely believing and they make the faith of a sinner just like the faith of Prophets and the faith of Abubakar, Umar and others from the Muhajirun and the Ansar.

So the saved group – Al Firqatul Najiyah believe that faith is something that you believe in the heart, say with the tongue and practice in the life and that it increases with performance of acts of worship and decreases with sins.

They have hope for the righteous among the Ummah of Muhammad – the nation of the Prophet (Salla Allahu Alaihi Wa Sallam) and fears regarding the consequences of the sinners among the nation of the Prophet (Salla Allahu Alaihi Wa Sallam).

They are a moderate group and just group concerning the issues of divine decree and predestination. Therefore, they believe that Allah Subhanahu Wa Taala knows, recorded, and decreed everything.

Whatever He wills happens and whatever He does not will does not take place. His servants have free will but this will is subordinate to the will of Allah Subhanahu Wa Taala.

Allah Subhanahu Wa Taala says which translates as: “And you cannot wills unless that what Allah wills”(At-Takwir: 29). The messenger (Salla Allahu Alaihi Wa Sallam) said: “Act for each one will be facilitated, to act in accordance to what had been decreed for him”.

They (Ahlus Sunnah wal Jama’ah) are a moderate group concerning the companions of the messenger (Salla Allahu Alaihi Wa Sallam). They (Ahlus Sunnah wal Jama’ah) are between a group that exaggerates in their love and a group who neglects their rights. They do not exaggerate as the Rafidhah exaggerated regarding the household of the Prophet (Salla Allahu Alaihi Wa Sallam), nor do they neglect the rights of the companions as the Rafidhah neglected the rights of the companions of the messenger (Salla Allahu Alaihi Wa Sallam). Rather they are a group who loves all companions, send peace and blessings upon them, and ask Allah to be please with all of them.

They refrain from talking about the controversial issues that took place between the companions. They love the household of the Prophet (Salla Allahu Alaihi Wa Sallam), and send peace and blessing upon them, as they say in their prayers: “O Allah send peace and blessings upon Muhammad and the household of Muhammad”.

A moderate group in the issue of what is lawful, what is unlawful, and how judgments are made. They make unlawful whatever Allah Subhanahu Wa Taala and His messenger (Salla Allahu Alaihi Wa Sallam) has made unlawful and they make lawful whatever Allah and His messenger (Salla Allahu Alaihi Wa Sallam) has made lawful.

They do not permit their rulers and the elite of their community to make lawful what Allah Subhanahu Wa Taala has made unlawful nor do they permit them to make unlawful what Allah Subhanahu Wa Taala has made lawful. They do not rule or judge by anything else other then what Allah has revealed, as the Christians do and those who imitate them.

As Allah Subhanahu Wa Taala says which translates as:  “They took their Rabbi’s and their Monks to be Lords besides Allah”(At-Tauba: 31).

‘Udai Ibnu Hatim Radhiyallahu Anhu reports that he heard the messenger (Salla Allahu Alaihi Wa Sallam) reciting this verse, he said: “I said O Messenger of Allah, we did not worship them”. He (Salla Allahu Alaihi Wa Sallam) replied: “Did they not make lawful whatever Allah made unlawful and you obeyed them? And did they not make lawful whatever Allah Subhanahu Wa Taala made unlawful and you followed them?” I replied “Yes” he (Salla Allahu Alaihi Wa Sallam) said: “This is how you worshiped them”.

Another supporting evidence to the previously mentioned verse and Hadith is Allah Subhanahu Wa Taala saying regarding issues of making lawful or unlawful, which translates as: “And if you obey them, you have worshiped them”(Al-Aa’am: 121).

They (Ahlus Sunnah wal Jama’ah) are a moderate group in the issue of worship. They do not exceed the limits and the boundaries that were legislated by the messenger (Salla Allahu Alaihi Wa Sallam) nor do they neglect certain aspects of worship. They are followers not innovators, they are without exaggeration or negligence.

Concerning wealth and how they earn and spend, they do not waste wealth nor are they miserly. As Allah Subhanahu Wa Taala says which translates as: “And those who when they spend are neither extravagant nor miserly, but hold a medium ways between these two extremes”(Al-Furqan: 67).

It is reported that Abdul Malik Ibnu Marwan, may Allah has mercy upon him, when he gave his daughter Fatimah to Umar Ibnu Abdulaziz, he said to him: “How do you spend?” He replied:  “Moderately between two extremes”.

After all that has been said respected brothers, we know that good, all good is in maintaining and adhering to the way of Ahlus Sunnah wal Jama’ah. The moderate and just way, that is preserved and protected from all dangers. For the more, a person is just and moderate the more he is preserved and protected from danger.

The more he strays away from being moderate and just path the more endangered he becomes, subject to the traps of Satan and subject to following callers to misguidance.

The messenger of Allah (Salla Allahu Alaihi Wa Sallam) spoke the truth when he said   in the Hadith found in the book of Al Imam Abu Dawood: “The wolf only eats the lone sheep”.

So, fear Allah O Servants of Allah and protect yourselves by maintaining this way. The moderate way, and imitate the characteristics of this group to be in the category that was mentioned in the saying of the Prophet (Salla Allahu Alaihi Wa Sallam) “What I am upon today and my companions”, and his saying, “A group of my Ummah” and in another narration. “My Ummah will continue to maintain themselves on the truth and they will be victorious and will be supported and it will not harm them, those who oppose them, or betray them, until the Day of Judgment”.

Imam Ahmad Rahimahullah said regarding this Hadith: “If there are not the people of Hadith and the scholars of Hadith, then I don’t know who else they could be”

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More articles (all of them are very nice indeed):

A Literal Explanation of a Hadeeth: Religious Moderation – Muhammad ibn Umar Bazmool

Narrated Abu Hurairah: The Prophet (salallahu alaihi wasallam) said, “Religion is very easy and whoever overburdens himself in his religion will not be able to continue in that way. So you should not be extremists, but try to be near to perfection and receive the good tidings that you will be rewarded; and gain strength by worshipping in the mornings, the nights.” [Saheeh Al-Bukhari, Volume No. 1, Hadeeth No. 38]

Islam is Moderate amongst Religions – Muhammad ibn Umar Bazmool

The Forbiddance and Danger of Extremism – Ali ibn Yahya Al-Haddadi

For those who prefer “listening” over “reading”, you might want to listen to the following series by Brother Jamaal Zarabozo:

1. Important Concepts of Extremism Defined

2. The Shariah’s Prohibition of Extremism

3. Manifestation of Extremism

4. The Concept of Extremism

5. The Evils of Extremism

6. The Solutions for Extremism

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