Friday feature

AN endless debate has been raging on the issue of extremism and moderation with special reference to Muslims, particularly since the 9/11 attack on the WTC in New York City. Muslims are singled out for attack as radical Islamists. Even Islam itself is blamed for preaching extremism.

But `extremism` and `moderation` have been given arbitrary connotations as the historic letter of Martin Luther King Jr. from Birmingham Jail reveals. Los Angeles Times published a special report on the issue of how to define a moderate Muslim after interviews with a wide cross-section of people.

According to the report, “Many said a key criterion for Muslim moderates is that they in fact be Muslim.”

This is a clarion call for the Muslims to rediscover Islam. The first step in this journey, however, would need generating a sense of pride in their Islamic identity. For example, the Quran is the only religious scripture that is a word for word record of the Divine Revelations. And the Prophet they follow is the only one, the minute details of whose life are faithfully chronicled.

But such an enterprise must begin with an unflinching faith that the Divine Message is infallible and that the words and deeds of holy Prophet (S.A.W.) provided its practical interpretation. The conclusion is simple. If Muhammad (S.A.W.), as a human being, could practise it why can`t other humans; we?

Here is an example reported by the New York Times. Laleh Bakhtiar, an Iranian American, was stuck with the meaning of the word daraba in Sura Nisa 34. In English translations the verse says, “As to those women on whose part ye fear disloyalty ... Admonish them .... Beat them.” But she could not reconcile the meaning of the word daraba as `beat` with, “either the Prophet`s conduct with his wives or the innate Mercifulness of Allah.”

She therefore went on with her quest till at last among six pages of definitions for “daraba” in an old Arabic-English Lexicon by Edward William Lane, she found one of the definitions as “to go away,” which amounts to an expression of displeasure. That, she told the NYT, was her `eureka moment` because the Prophet never beat his wives.

In this voyage of rediscovery, the seeker must be careful also to steer clear of the lurking shoals that lie in the twist vested interests have arbitrarily given to the universally accepted meaning of certain words.

Moderation is one such. For example, Gary Ratner, executive director of the Jewish Congress` Western region office in Los Angeles, told LAT that “his group believes support for Israel`s right to exist as a Jewish state is central to the definition of a moderate.”

The Jewish Congress, therefore, has honoured Salman Rushdie, “a self-described atheist”, and two women who say they left the faith years ago, Wafa Sultan and Nonie Darwish.

But, according to Reuven Firestone, professor of medieval Jewish and Islamic studies at Hebrew Union College-Jewish Institute of Religion in Los Angeles, “By honouring Muslims who are not practising Muslims, the given message ... is that these people are good because they left the faith.”

This is an echo of Al Baqarah 2135 “They say, `Become Jews or Christians if ye would be guided (to salvation).”

Firestone defines moderates as “those committed to settling disputes without violence and willing to hear and consider other points of view, especially those contrary to their own.” But if that be the criterion, then the Peace of Hudaibiyah stands out as a unique example of settling disputes without resort to violence. And it is well chronicled that the Prophet listened to his non-Muslim visitors who often questioned his status as Allah`s Messenger and the truth of his Message, without ever getting ruffled.

Islam teaches the universally accepted meaning of moderation which, according to the dictionary (C.O.D.) is “avoiding extremes; temperate in conduct or expression.” It forbids extremes and excesses of all sorts and enjoins toleration. Not only should a Muslim tell the unbelievers, “To you your way; to me, mine.” (Al Kaferoon 6), but also refrain from denigrating other people`s gods. “Revile not ye those whom they call upon besides Allah...” (Al An`am 108). Coercion in religion is out, persuasion is in. “Invite to the way of the Lord with wisdom and fair exhortation, and reason with them in a better way,” Al Nahl 125.

Six hundred years before Dale Carnegie produced his recipe of “How to win Friends and influence People,” the Quran declared, “Repel the evil deed by one which is better. Then lo! He, between whom and you there was enmity (will become) as though he was a bosom friend. ...” (Fussilat 4134). And its practical example was the transformation of Omar, who had gone with a drawn sword to slay the Prophet, into one of his most devoted friends.

At every step Islam enjoins temperance, discourages excess of every sort, such as swagger in walking, speaking in a loud voice, (Isra 37; Luqman 18-19); exultation at some windfall and despair at loss (Al Hadeed 23). Even in eating and drinking, it is said, “Eat and drink but be not prodigal.” (Al-A`raf 31).

But it is most significant that even in offering prayers, recital of the Quran and spending for God`s pleasure, moderation has been advised. When the Prophet, in his ardour would stand for long hours in prayer, he was told, “Stand to prayer by night, but not whole night.” (Al Muzzammil 2) and in Isra 110, “Be not loud voiced in your prayers, nor silent therein but follow a middle course.”

And, finally, spending in the way of Allah The Book is replete with denouncements against miserliness and amassing of wealth and inducements, commands and exhortations to spend in His way. The highest inducement is that it is a loan to Allah which He will repay manifold. At one place it is said, “By no means shall you attain piety until you spend of that which you love.” (Al An`am 92); at another “They ask thee what they should spend. Say, “that which is beyond your needs/superfluous.” (Al-Baqarah 219). Yet there is a note of caution even here. “And let not your hand be chained to your neck nor open it to your utmost capacity lest you become blameworthy and destitute (Isra 29). Similarly Al-Furqan 67, refers to “those who when they spend neither too lavishly nor yet hold back and here is ever a balance between the two.”

These are only a few examples of what Islam teaches about moderation. Everyone who is really Muslim shall reflect these qualities.