Avoiding Extremes: A Path of Moderation

In the Holy Book, Allah explicitly decrees us as an ummah, a community of moderation. In essence, Muslims are called to tread the path of balance, veering neither into excess (ifrat) nor deficiency (tafrit) in both the physical and spiritual realms.

The concepts of ifrat and tafrit indicate polarities, two extremes on a spectrum. The Muslim individual, however, is not a creature of extremes but of equilibrium. The Prophet's proclamation that our religion embodies ease and that those diverging from moderation are destined for loss underscores the importance of balance. His statement that religion will overpower those who scrutinize it too closely should be a critical consideration in today's religious debates.

Ifrat refers to crossing normal limits in any situation, whereas tafrit signifies lagging behind these limits. In this light, ifrat represents excessive zeal, while tafrit embodies laxity, negligence in fulfilling one's duty. Our sublime religion has prohibited both states, as they misguide a person from the path of rectitude.

The antidote to ifrat and tafrit is itidal, the practice of balance. Throughout Islamic history, adherents of Ahl al-Sunnah wal-Jamaah have consistently adopted moderation, shunning the extremes in all circumstances. Whether it is our beliefs, actions, emotions, or relationships, we encounter situations that demand us to avoid going too far or falling too short, and instead to seek the middle way. This is why the followers of Ahl al-Sunnah wal-Jamaah have always embraced moderation as their guiding principle in all circumstances.

Starting with aqaid, the essentials of belief are clearly stated in the Quran and hadith narrations. Our scholars have meticulously compiled and elucidated these tenets, both in summary and detail, offering a whole and complete outline of what a believer should fundamentally believe.

The most perilous ifrat and tafrit pertain to issues of faith. As much as we are required to believe with conviction, we are equally obliged to know the tenets of faith with the same certainty. Historically, the first point of divergence for misguided factions stemmed from excess or deficiency in matters of faith.

Today, there is a tendency to overlook the severity of this issue, with some recklessly branding Muslims as kafirs over the most minor matters; this exemplifies falling into extreme behavior. On the other hand, those who take a permissive stance on matters of faith fall into deficiency. The middle ground involves treating issues of faith and disbelief with extreme caution and absolute non-compromise.

Throughout history, scholars from Ahl al-Sunnah wal-Jamaah have issued meticulous warnings against views and factions that disrupt societal harmony, setting appropriate measures in place. However, they have not advocated for every individual to opine on such matters. The saying, "One who turns to the qibla in prayer is not to be labeled as kafir," serves as an excellent guideline in this respect.

One fundamental principle is that it is obligatory for individuals to learn the knowledge of faith to the extent necessary for them. Accordingly, it is not mandatory for everyone to delve into the details and complex issues of aqaid. However, if doubts arise concerning faith and if these doubts are feared to affect one's belief, then one is obliged to learn the knowledge that will eliminate them. Our scholars have stated that it is essential to avoid debates and discussions about religion, which seldom lead to solutions but instead breed discord. Our religion is not a field of argumentation but a sturdy path of obedience and servitude.

Our history is laden with cautionary tales of those who lost their way due to excess or deficiency. Today, the attitudes and views of those who focus on minor issues and obstruct their own path and that of other believers provide ample lessons. If those who adopt such positions aim to correct the beliefs or actions of believers, they must remember that errors and mistakes can be rectified through advice and guidance. Our religious texts provide a myriad of such exemplary approaches.

Just as in matters of faith, balance should be a cornerstone in the realm of action. The Prophet (sallallahu alayhi wa sallam) has beautifully exemplified moderation in worship. He is the "Uswatun Hasanah,” the best example for us to follow.

One of the finest examples of a balanced approach in the realm of action can be seen in our four fiqh madhhab imams. Following the methodology of these madhhabs, our imams have guided Muslims in leading balanced lives based on the principle of public interest, thus turning these madhhabs into channels of mercy that embrace life and serve as a means of attaining divine pleasure.

Excess and deficiency are also two concepts we need to consider while trying to balance between this world and the hereafter. Anything that loses its balance falls into the domain of excess or deficiency. In this respect, our best guides are our scholars and the friends of Allah. Their lifestyle, their examples, and their attitudes carry significant importance for us.

Moderation is an attribute and a key ethic of this noble ummah. To act with balance, one needs virtues such as patience, knowledge, and humility. These can help one maintain morally correct thoughts and decorum in the face of the corrosive winds of the modern times.

May Allah keep us under the guidance of the rabbani scholars, who epitomize the moderation that is pointedly highlighted in the Sunnah, and enable us to walk on the path of righteousness. May He make us among His moderate servants who avoid excess and deficiency.

With his tawfiq and inayah…

Sheikh Sayyid M. Mübarek Elhüseyni