THE CONCEPT OF

MODERATION IN ISLAM
Today, the word ‘moderation’ has become very common, and is used by people for many
things. Sometimes, it is used for that which is good, and at times, it is used for that which
is bad. For example, you may hear a doctor saying to a patient, ‘If you are to consume
intoxicants, then do so in moderation’. You may also listen to one saying to another, ‘You
should not smoke. However, if you wish to do so, then smoke in moderation’. What is
strange in both these statements (which we often hear) is that though these vices are
harmful and destructive to one’s health, yet, the word moderation is used to imply
something that is good (which in reality is not so).
In contrast to this, we have many instances where the word (moderation) is used in the
correct places and brings about a good message. For example, we often hear that one
must be moderate in eating, sleeping, exercising and even working. There are many other
examples which show that the usage of the word moderation brings about a good
meaning and message.
With this brief explanation, the question that comes to mind is, how does Islam view the
concept of moderation? Is it accommodated in Islam? And if it is accepted, then the
question which needs answering is- What does ‘being moderate’ means in Islam?
To get a clear understanding of this, we must first know that moderation basically means
‘to avoid the extreme’. So, when one keeps away from going to the extreme, then it will
be said that he has adopted moderation. Extreme here, means the act of going beyond the
normal or acceptable limit. It brings about an action which is done in a manner that one
departs from the usual and traditional teachings.
Based on this understanding, it will be clearly seen that Islam is in favour of moderation.
It does not only accept it, but it encourages its followers to adopt the moderate path.
While doing so, it discourages, and at times, prohibits one from going to the extreme, in
words, thoughts or actions. Even while speaking about the Ummah (nation) of the
Muslims in the Holy Quran, Allah says, ‘And thus We have made you a moderate
Ummah (nation), so that you should be witnesses over the people, and the Messenger a
witness over you’. (Surah Al Baqarah verse 143)
Here, the Muslim Ummah has been characterized with the quality of being ‘moderate’ or
justly balanced. By highlighting this outstanding distinction of the Muslim nation, it
means that the followers of Islam must strive to adopt the path of ‘moderation’, so that
this quality can always be seen in them. But what does it mean to be moderate? Does it
mean that one can go against the teachings of the Holy Quran (which he finds too
difficult) and say that he is being moderate? Does it mean that one can go against the
teachings of the Holy Prophet (SA) (thinking that these are outdated) and say that he is
being a moderate Muslim?
No! Obviously not! In fact, no sensible, true and sincere Muslim would think of adopting
such methods in trying to be moderate. Moderation does not mean to go against the
teachings of Islam in the name of Modernism. It also does not mean to give a new
interpretation to the laws of Islam in order to satisfy one’s desires. It does not mean to
practice Islam conveniently, and leave it out when one thinks that it does not suit his time
and place.
Instead, moderation means to follow all the teachings of Islam, and to practice them in
accordance to the way it was given, without going beyond the limits which have been set
by Allah and His Messenger (SA). A Muslim believes that Islam is complete and perfect
in all its teachings. The laws given in the Holy Quran are exactly what Allah wanted for
the believers. In a similar manner, the teachings of the Holy Prophet (SA) are in
accordance to what has been endorsed by Allah and made as part of the teachings of
Islam. It is in this regard, Allah has ordered all Muslims to obey and follow the Prophet
(SA).
The completion and perfection of Islam means that whatever constitutes its teaching is
exactly what a Muslim is required to do, as part of his duty to Allah. Violation of these
laws and teachings amount to sins and transgression, and does not amount to
‘moderation’. Hence, with respect to the laws of Salaah, Fasting, Zakaat and Hajj, one
must obey these as they have been given without compromise. Similarly, with respect to
the laws of dress and social interaction which tell a Muslim about hijab and purdah, and
the avoidance of intermingling of the sexes, are teachings which must be followed, since
they have been clearly given in the Holy Quran and the Sunnah of the Prophet (SA).
Violation of these (teachings) under the guise of ‘moderation’ is nothing but folly.
In this way, a Muslim is required to be fully obedient to Allah and His Messenger (SA),
and must abstain from disobedience. About this Allah says, ‘O you who believe! Obey
Allah and His Messenger, and turn not away from Him while you are hearing. And be not
like those who say, ‘We have heard’, but they hear not. Verily, the worst living creatures
in the sight of Allah are the deaf and the dumb, who understand not’. (Surah Al Anfaal (8)
verse 20)
Like this, there are countless verses in which Muslims are repeatedly commanded to obey
Allah and His Messenger, and have been strictly prohibited from disobedience to them. It
is imperative that we understand that the commandments of Allah and the teachings of
the Prophet (SA) are not only connected to our ritual acts of worship and purification.
But, they are also connected to every aspect of our lives. In matters regarding marriage,
divorce, custody of children, maintenance, birth, death, commerce and labour – Islam has
given comprehensive teachings. In a similar manner, sufficient teachings have been given
with respect to the manner of our speech, conduct, dress, interaction with others,
treatment to family members and relatives, kindness to neighbours and strangers and
helping the poor and needy. These teachings have been given to us so that we may have a
complete and perfect way of life.
Each Muslim is required to accept these teachings whole-heartedly, without any
reservation or hesitance. Allah commands the Muslims in the Holy Quran by saying, ‘O
you who believe! Enter into Islam whole heartedly, and follow not the footsteps of satan.
Verily, he is to you an open enemy’. (Surah Al Baqarah verse 208)
In this verse, all Muslims have been ordered by Allah to enter Islam completely. They
have been strictly prohibited from following the promptings of satan, since he is the one
who incites a Muslim to compromise and ‘leave-out’ the teachings of Islam. While
explaining this verse of the Holy Quran, the commentators have stated, ‘No Muslim shall
be deserving of calling himself a Muslim, unless he accepts all Islamic injunctions truly
and sincerely, from the deep recesses of his heart, irrespective of the department of life
they belong to, irrespective of whether they concern the outward physique of the body or
the heart and the mind.
This verse holds a stern warning to those who have got Islam all tied up with Masjid
(Mosque) and Ibadah (the performance of acts of prescribed prayer), while they neglect
injunctions relating to social life, business and personal dealings, as if they were no part
of Islam’. (Ma’ariful Quran vol.1 pg. 516)
The gist of the above verse (and its explanation) is that every Muslim is required to turn
to Islam whole-heartedly, with full submission and compliance. There should not be an
iota of doubt or wavering in the heart of any believer regarding the truth, soundness and
authenticity of all the teachings of Islam which have reached him through the process of
continuous transmission from the time of the Prophet (SA) until today. There must be
total acceptance, and the sincere willingness to adhere to these teachings. There is no
room for compromise, non-acceptance, uncertainty or challenge in this regard.
As for moderation in Islam, this simply means that one must not be extreme in the
teachings which Allah has given in Islam. He must not go beyond that which he is
required to do, causing harm to himself and others. As for that which a Muslim must do,
then he/she must do it, since it is a requirement in Islam. For example, in the Holy Quran,
Allah has exhorted and encouraged the believers to spend their wealth in His cause. At
the same time, one should not give away all his wealth to the extent that he does not have
anything to live on. This however, does not mean that one becomes a miser or a stingy
person. While establishing the perfect balance of moderation in this respect, Allah
revealed the following verse, ‘And let not your hand be tied (like a miser) to your neck,
nor stretch it forth to its utmost reach (like a spendthrift), so that you become
blameworthy and in severe poverty’. (Surah Al Isra (17) verse 29)
This is a wonderful verse that explains the concept of moderation in Islam. It tells us that
although Allah wants a person to spend in His cause, He does not want him to spend
everything to the extent that he falls in poverty. Similarly, He does not want a person to
become stingy by not spending at all. So, the moderate way is to spend some (wealth) in
good causes, and keep some for one’s needs and necessities. Allah does not want a person
to go to the extreme of spending everything, nor does He want a person to go to the
opposite extreme of keeping everything (on account of stinginess).
Similar to this, is the case of the companion of the Prophet (SA), Sa’ad bin Abi Waqqas
(RA). When he was about to die, he wanted to give all his money in charity for the sake
of Allah. However, the Prophet (SA) stopped him from doing so, and requested him to
give some of it in charity while leaving some in inheritance for his family members. On
this occasion, the Prophet (SA) said to him, ‘It is better that you leave your family
members in sufficiency than you leave them in want, begging from others’. (Bukhari)
Here, the Prophet (SA) taught him the middle course, or moderation, so that he will be
well-balanced in his spending. On one hand, he should not spend everything in charity
while depriving his family members, and on the other hand, he should not give
everything to his family members while depriving himself from the blessings of charity.
Giving some here, and some there, was the ideal way. It is safe from the two extremes,
and this is moderation.
In this way, there are many other examples which can be quoted from the Holy Quran
and the Sunnah of the Prophet (SA) to show how the teaching of moderation was
implemented and practiced. Therefore, the moderation which some Muslims seek has
already been given in Islam. In fact, the beautiful teachings of Islam have already
incorporated the aspect of moderation, and so, there is no need to look outside the
teachings of Islam for moderation.
Whatever is out of Islam is indeed ‘out of Islam’, and hence, practicing upon it would not
amount to practicing Islam. Instead, it will be considered as practicing on one’s opinions,
carnal desires and fancies. Islam is one way of life; it is the religion of Allah, and
therefore it will never be adulterated and adjusted to suit the likings of people

CONCEPT OF
MODERATION IN ISLAM
Introduction 1. The US-led ’Crusade’ against Muslim countries is peaking
everyday, posing the greatest challenge to Muslim Ummah and threatening its basic
ideas, values and principles of life, leaving even its very existence with freedom, at stake.
A two-pronged strategy is there, to paralyze and overpower Muslim resistance
movements through military invasions and occupation of the Muslim lands at one hand,
while on the other hand a systematic onslaught is underway to subdue Islam on
ideological, cultural and educational fronts.
Main Body
2. The enemies of Islam, led by the Zionists, have been pulling almost all the
governments and majority of people in the west through excessive manipulation of
Zionist-controlled international media. They are misguiding the world opinion by
constantly hammering that Muslim countries were being attacked to eliminate terrorists
and to liberate the masses from dictatorial rulers, negating the basic human rights.
Muslim world lacking resources failed to counter this false propaganda, leaving the world
at the mercy of Zionist manipulators. The western propaganda storm has raised so much
dust over Bush’s anti-terrorism activism and his doctrine of pre-emptive strikes that few
people now consider it the worst form of terrorism known to the mankind in entire
history.
3. It would be remissness if, in defence of the people of our faith, we do not trace back
the genesis of the Muslims getting labeled with the extremist terrorist tag. Before the anti
Soviet, Afghan War started, the Palestine dispute alone was the cause of unrest or concern
in the Muslim world which led to a general unification of Muslims in favour of
Palestinians and against Israel. The Afghan war of the 80s, supported and facilitated by
the West, against the Soviet Union, saw the emergence and nurturing of pan Islamic
militancy. Islam as a religion was used to harness mass, worldwide Muslim support.
Subsequently, the atrocities and ethnic cleansing against Muslims in Bosnia, the Chechen
uprising, Kashmir freedom struggle and invigorated Palestinian Intifada, all erupted in
the 90’s after the Soviet disintegration. To make matters worse the militancy sparked in
Afghanistan which needed to be defused after the end of the Cold War, was allowed to
fester for the whole decade of 90s. This festering wound of Afghanistan with fighters
from the entire Muslim world existing within the period of upheaval in other Muslim
nations turned multidirectional, looking for new conflict zones where Muslims were
suffering.
4 pages, 1897 words
The Term Paper on Inventions and Discoveries from the Muslim World
... PenInventions and Discoveries from the Muslim World By Adnaan Idrees Have you
ever ... flooded with applications from not only the local people but from international
students all the way from ... found in every household. SOCIETY: Universities: In Islam,
we are encouraged to seek knowledge from the ... technology was 'The Book of
Horsemanship and Ingenious War Devices' by the Syrian scholar Hasan al-Rammah, ...
4. We hear more often phrase, such as “global war against terrorism”. It proves that the
menace is multi-faceted, multi-dimensional and not restricted to a particular country or
nation. The scourge, its magnitude and severity is being witnessed in many parts of the
world, especially in the Muslim countries such as Pakistan, Saudi Arabia, Afghanistan
and Turkey. These countries are direct victims of most sophisticated acts of terrorism
sponsored by extremist groups.
5. The brutal acts of terrorists have aroused serious concerns not only in these states but
also all over the civilized world. Even the United States and the western countries,
despite their superiority in technology, are not much safe from the menace.
6. There is no ideology involved in what the merchants of death and destruction are
expounding and executing with so much vanity and pride. Infact, no sane Muslim can
buy the argument through ideologues of terror and barbarity are advancing, to justify
wholesale carnage of innocent people in the name of a confused and utopian thought.
Bleeding and pitting a man against another man is a severely punishable crime as
prescribed by our religion Islam and strictly prohibited in all the faiths and creeds.
4 pages, 1737 words
The Term Paper on Muslim, Islam and American culture
... before them. Summary The American society has to some degree been influenced by
Islam just as the Muslim society has been influenced by the ... . The histories of Muslims
in United States is varied with diverse and changing identities. The followers of this
major world religion are not ...
7. Extremist outfits and networks of these savage acts are unfortunately found in the
Muslim states. It is also a reality that in their so-called “holy war against infidels” the
majority of the terrorists as well as victims is no other than Muslims leading to the
unfortunate reality of Muslims as both, the perpetrators and sufferer of the crime. This
has inevitably made non-Muslims believe, wrongfully, that Islam is a religion of
intolerance, militancy and terrorism. This thesis is rapidly evolving across the globe:
connecting Islam to fundamentalism, fundamentalism to extremism and extremism to
terrorism. We can protest, however vigorously, against this labeling, but the reality is that
such arguments are not likely to win this formidable battle of minds against us. To
compound our apathy further, we are probably the poorest, most uneducated, most
powerless and the most disunited in the world. At this critical juncture we need to
enlighten all our Muslims societies that terrorism and its perpetrators are hurting more
their fellow Muslims, their own compatriots than anybody else and that concerted
endeavours should be made for proper interaction with the scholars, media, academics
and opinion makers in the West to dispel the wrong but deep rooted misconceptions about
the religion of Islam and the Muslims.
There should be special emphasis on interfaith contacts between Muslim and Christian
societies of the West for a better understanding of each other. All such efforts would
benefit Muslims more than Non-Muslims in today’s world where no nation or state could
live in isolation or self –imposed seclusion. Extremism is a curse and is destroying the
very fiber of Muslim societies. It is producing an atmosphere of fanaticism, bigotry and
narrow mindedness. Unless these trends are reversed, Muslims will get left far behind the
rest of the world. The image of Islam has taken a serious battering. Islamic extremists are
thus proving to be a greater danger to Islam than the machinations of non-Muslim forces.
We don’t want to sound escapist, but we believe the most urgent need for Muslims at the
moment is to protect themselves from madmen and to adopt a philosophy of life that is
reasonable, ethical and timely. We are making no concessions or compromises in our
faith. The creed is at once Islamic and rational, dictated both by Islam and the intellectual
commonsense of the West. We should refuse to take the murderous jihadi as our model
for dealing with the highly developed West. Their acts make one wonder what they really
understand by progress.
2 pages, 698 words
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... -live Howe, J. (2009, October 19). Media coverage of Muslims and Islam still open to
criticism. UPIU. Retrieved January 6, 2010, from ... the U.S. and the U.K. think about
modern Muslims and Islam. The majority of people, 54% of those polled; do ... , and
even less knows the bare basics about Muslim and Islam cultures, it is easy for the
pictures painted by modern ...
8. “Enlightenment” and “Moderation” are the two distinct features of a Muslim Society.
The Muslim community, culture and society if viewed from Islam’s intellectual,
ideological and moral perspective, then these two attributes would stand out as the most
vibrant features of Islam as a religion and civilization. That is the reason why Islam has
decreed ‘Adl’, which stands for moderation and balance, in matters concerning one’s
faith, actions, the life of an individual in a society, his community life, worship rituals,
economy and even in matters concerning friendship, war and peace. A man is accountable
in Islam for all that he does. This sense of accountability depends on his awareness, his
power of discretion and enlightenment. It also helps to check bias and imbalance. The
Quran has, therefore, described the Muslim Ummah as a Moderate Community. The Holy
Prophet (PBUH) also declared moderation and the middle road as the best course. He
said: “Moderation is the best course”. Seen in this backdrop, it would sound strange if
someone objects to the current talk about ‘Enlightened Moderation’.
9. The ‘enlightenment’ and ‘moderation’ that Islam stands for are those that are
essentially in consonance with a Muslim’s allegiance to Allah and obedience of His
Prophet (PBUH).
Eiman (Faith), Taqwa (Fear of God), loyalty to the Divine Law (Shariah) and the
awareness about the accountability of the Hereafter provide the framework for the
evolution of an ideal civilization based on the Islamic system of justice, moderation and
balance. This is the form of enlightenment and moderation that is rooted in the Quranic
guidance and is free from the dictates of personal ego. The enlightenment and
moderation, sanctioned by Islam, are based on the supplication that every Muslim makes
daily in all his obligatory and voluntary prayers:
10. “Show us the straight way, The way of those on whom Thou hast bestowed Thy
Grace, Those whose (portion) is not wrath, and who go not astray.” (Surah Al-Fatiha,
Verse: 6 & 7).
7 pages, 3203 words
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... with an acquaintance and he was talking about Muslims, saying that he thinks Islam is
a bad religion because of the way ... . I am very curious about how Muslims live and how
will Islam effect me if I was Muslim. I know I have many ... Out I chose to pick Women
in Islam as my topic because I have many Muslim friends and I think they are ...
11. Let us not forget that the ‘straight path’ is the path of moderation. That is why the
Muslim Ummah has been described as “Ummatan Wasatan” (a Moderate Nation), (Surah
Al-Baqrah, Verse: 143:2.).
The qualities of equity and justice, which comprehensively include the attributes of
balance, goodness, harmony and moderation, have been described as the Muslim
Ummah’s mission and its distinct feature ( Al-Nisaa ¾ 135:4, Al-Maedah – 8:5, Al-Aaraf
– 29:7; and Al-Nahl – 90:16).
The Holy Prophet (PBUH) declared for his Ummah the golden principle: “Moderation is
the best course”, which means that as Muslims we are required to follow the middle road
and observe moderation in all that we do.
Conclusion 12. The Islamic concept of enlightenment and moderation is part of the
overall Shariah paradigm. It cannot be separated from this Whole. The parameters laid
down by the Holy Prophet (PBUH) to keep the Muslim Ummah always on the right track
determine the boundary lines of the enlightenment and moderation. He declared:
“The torch bearers of this (Islamic) knowledge will in every generation be those who are
upright and just, who will resolutely resist all attempts of subversion by the extremists,
wrong doings of the wrong-doers and misinterpretations of the ignorant. “
13. At this moment it is also essential for the West in general and US in particular to
understand that the root cause of extremism and militancy lies in political injustice, denial
and deprivation. Political injustice to a nation or a people when combined with stark
poverty and illiteracy makes the explosive mix leading towards an acute sense of
deprivation, hopelessness and powerlessness. A people suffering from a combination of
all these lethal ills are easily available cannon fodder for the propagation of militancy and
the perpetration of extremist, terrorist acts.
14. It is the time of renaissance for entire Muslim World. The way forward is to head
towards enlightenment and concentrate on human resource development through poverty
alleviation, education, health and social justice. We have to adopt the path of moderation
and a conciliatory approach to wash off the common belief that Islam is a religion of
militancy and is also in conflict with modernization and democracy. The world at large
and the peace implementing powers must realize that confrontation and use of force is no
more the option available to bring ultimate peace. Justice must be done and seen to be
done. Let it not be said by our future generations that we, the leaders of today took
humanity towards apocalypse.

The Concept of Moderation in Islam

The word “Moderation” generally means “to avoid the extreme” in every matter. The
action of just avoiding the excessiveness does not convey the exact implication of this
term, as it could be taken in the context of both good and bad. For example, we normally
take telling lies while joking as appropriate whereas we consider it only wrong being in
serious conversation.
The true gist of keeping balance in one`s life in the light of Islamic principles is a lot
whole different than the common perspective. Speaking falsehood is forbidden altogether,
whether one verbalizes it seriously or jokingly.In the same way, everything which
surpasses the threshold of morality needs to be avoided having the faith in the religion of
peace. Allah SWT says in the Holy Quran:
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. And We did not make the qiblah which you
used to face except that We might make evident who would follow the Messenger from
who would turn back on his heels. And indeed, it is difficult except for those whom Allah
has guided. And never would Allah have caused you to lose your faith. Indeed Allah is, to
the people, Kind and Merciful. [Quran, 2: 143]
In the above mentioned Ayah, the Almighty Lord has characterized us as the just
community, which means that moderation should be seen in all of our acts.
Moderation in belongings
There is a common misconception that Islam is a strict religion and is against modernity.
While in fact, it never opposes having possessions which benefit a man and the whole
society. Had it been against the usage of such property, our Holy Prophet (PBUH) would
not use a horse for travelling. As, a horse used to be the best mode of journey in that time,
same way a person can use the one of supreme object for its ease in this day and age. The
verity of the subject is to keep the right level of equilibrium between one`s needs and
wants.
But seek, through that which Allah has given you, the home of the Hereafter; and [yet],
do not forget your share of the world. And do good as Allah has done good to you. And
desire not corruption in the land. Indeed, Allah does not like corrupters.” [Quran, 28:
77]
One must not become too much indulged in the materialistic world that it forgets the
remembrance of God and its other religious and moral responsibilities. That is why Zakah
(charity) has been made obligatory to perform so that the love of worldly possessions
could be moderated through it.
Moderation in worship
Although one must strictly fulfill its spiritual duties like offering prayers five times a day
to get closer to the Almighty, fasting for sake of pleasing the Lord, performing Hajj etc.
but one is also excused not to complete such acts being in a state of some difficulty. Allah
SWT tells us in Furqan e Hameed:
“O you, who have believed, when you rise to [perform] prayer, wash your faces and your
forearms to the elbows and wipe over your heads and wash your feet to the ankles. And if
you are in a state of janabah, then purify yourselves. But if you are ill or on a journey or
one of you comes from the place of relieving himself or you have contacted women and
do not find water, then seek clean earth and wipe over your faces and hands with it. Allah
does not intend to make difficulty for you, but He intends to purify you and complete His
favor upon you that you may be grateful.” [Quran, 5: 6]
It means that if someone has some problem and cannot accomplish the actually required
level of cleanliness due to some unavoidable circumstances, there is no compulsion in
this matter, and one can do as much as it can, as intentions decide the outcome of the
deeds. Moreover, God, the Exalted says that He does not want to create any kind of
complexity for us, rather He wishes only what is good for us. Ibn Mas`ud (May Allah be
pleased with him) reported: The Prophet (sallallaahu ’alayhi wa sallam) said:
“Ruined are those who insist on hardship in matters of the Faith.” He repeated
this three times. (Muslim)
This Hadith could be taken as a criticism over so called Sufis and Mullas of the present
time, who portray the religion of peace as austere model to pursue, and misguide many of
the Muslims, by wrong interpretation of the religious teachings. In short, the fact of the
matter is that in Islam, there is no room for strictness in matters, and one can adopt as
much moderation in carrying out religious action as required by it.
Moderation in dealing with others
The idea of temperance is so wide spread that it could be applied in almost every matter
concerning one`s life. But, in Islam, there is even more emphasis on one`s obligations
towards others by adopting pleasant and modest behavior with them. The Holy Prophet
(PBUH) acted as a role model in every aspect of life, and was always at the top of good
manners while dealing with others. Allah SWT describes His (PBUH) mannerism in the
Holy Quran as:
“So by mercy from Allah, [O Muhammad], you were lenient with them. And if you had
been rude [in speech] and harsh in heart, they would have disbanded from about you. So
pardon them and ask forgiveness for them and consult them in the matter. And when you
have decided, then rely upon Allah. Indeed, Allah loves those who rely [upon Him].”
[Quran, 3: 159]
This verse rightly explains the great importance of one`s judicious conduct with people,
as it has been quoted in the form of inspirational behavior of the Messenger (PBUH) of
God with others, due to which they were drawn towards the word of righteousness.
A`ishah (R.A) narrated Hazrat Muhammad (PBUH) having said:
“Gentleness does not enter anything except that it beautifies it and harshness
does not enter anything except that it disfigures it.” (Muslim)
It means that no matter how much a person feels disgust towards other person, it should
always keep a sensible posture and never talk any kind of extreme words of harshness.
In short, the concept of moderation in Islam binds one to adopt sense of balance in every
action, whether it is religious or social, individual or collective. May Allah SWT give us
the will and desire to understand and take up this golden principle, which is the key to
success in this world and hereafter! Aameen!