Wasatiyyat al-Islam

Wasatiyyat al-Islam (The Moderation of Islam) is a treatise authored by Salih Habib Allah (Qi Xueyi) al-Sini that explores the principle of Islamic moderation (wasatiyyah), its scriptural foundations, and its role as a balanced religious, social, and civilizational methodology in the contemporary era.Wasatiyyat al-Islam+1

Concept and Theological Foundations

The treatise defines wasatiyyah as an intrinsic characteristic of the Muslim community, rooted in Quranic verses such as: وَكَذَلِكَ جَعَلْنَاكُمْ أُمَّةً وَسَطًا لِتَكُونُوا شُهَدَاءَ عَلَى النَّاسِ وَيَكُونَ الرَّسُولُ عَلَيْكُمْ شَهِيدًا ("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") (al-Baqarah 2:143), as well as references to the "middle prayer" (al-Baqarah 2:238).Wasatiyyat al-Islam Drawing on the Quranic commentary of Ibn Kathir, the author notes that wasat signifies that which is the finest, most just, and furthest from excess (al-khiyar wa al-ajwad).Wasatiyyat al-Islam The work emphasizes that this moderation is not a geographical, historical, cultural, or racial descriptor, but a standard rooted in righteousness and piety (taqwa).Wasatiyyat al-Islam Consequently, the Muslim community is tasked with conveying this divine way through wisdom, good counsel (al-Nahl 16:125), and exemplary conduct, especially during times marked by deviation and extremism.Wasatiyyat al-Islam

The author argues that true moderation harmonizes the spiritual and material aspects of human existence, linking the unseen world ('alam al-ghayb) with the physical realm ('alam al-shahadah).Wasatiyyat al-Islam The text cites orientalist Hamilton Gibb on the premise that Islam possesses a reconciling capacity between East and West, standing as an intermediary between diverse peoples.Wasatiyyat al-Islam

Scope and Rejection of Extremism

The work details how moderation requires avoiding both overzealous excess (ifrat) and negligent laxity (tafrit).Wasatiyyat al-Islam It outlines the manifestation of wasatiyyah across four core domains:

• Creed ('aqidah): Maintaining an upright conception of God that avoids spiritual abstraction or material reductionism, as highlighted in Surah al-Nisa' (4:171).Wasatiyyat al-Islam
• Ethics and Behavior: Exemplifying balance in spending and conduct without wastefulness or miserliness, in accordance with Surah al-Furqan (25:67).Wasatiyyat al-Islam
• Legislation: Implementing justice and proportionate reciprocity while encouraging patience and forbearance, as in Surah al-Nahl (16:126).Wasatiyyat al-Islam
• Worship: Rejecting extreme asceticism and hardship, referencing the Prophet's ﷺ correction of the three companions who sought continuous fasting, celibacy, and unbroken night prayers.Wasatiyyat al-Islam

Addressing the problem of religious extremism (al-tatarruf al-dini), the author draws upon Yusuf al-Qaradawi's treatise al-Sahwah al-Islamiyyah bayna al-Juhud wa-l-Tatarruf (The Islamic Awakening Between Denial and Extremism), identifying key symptoms of extremism: dogmatic intolerance of differing views, imposing non-binding strictures upon the public, misplaced severity, harshness in preaching, unwarranted suspicion of others, and falling into declaring fellow Muslims unbelievers (takfir).Wasatiyyat al-Islam+2 The text warns against rushing to label Muslims, especially callers to Islam (du'at), as innovators (tabdi'), transgressors (tafsiq), or disbelievers (takfir) over errors, and cautions against contemporary figures who engage in destructive criticism (jarh).Wasatiyyat al-Islam

The author also emphasizes that Islamic moderation is not a relativistic compromise, an attempt to combine irreconcilable opposites, or passive neutrality, but a steadfast commitment to the truth revealed by God.Wasatiyyat al-Islam Regarding political order, the text references the classical methodology of the early generations (al-salaf) as articulated by Ibn al-Qayyim, which prioritizes communal stability, obedience to leaders in matters of good, and avoiding violent rebellion.Wasatiyyat al-Islam

Social and Civilizational Methodology

The latter part of the treatise situates wasatiyyah within contemporary sociopolitical challenges.Wasatiyyat al-Islam The author reviews the Muslim world's experience with Western colonialism, continued foreign hegemony, and post-Cold War efforts to depict Islam as a global threat.Wasatiyyat al-Islam+1 The events of September 11, 2001, are highlighted as having made the articulation of moderation an urgent necessity to protect Islamic identity, counter distorted perceptions, and resolve complex crises across politics, economics, and education.Wasatiyyat al-Islam

The book condemns all manifestations of terrorism, whether carried out by individuals, non-state groups, or states acting under the pretext of democracy and human rights, highlighting Zionist actions against Palestinians as state violence.Wasatiyyat al-Islam+1 It simultaneously identifies forced Westernization (al-taghrib) and moral laxity as forms of ideological extremism that infringe upon religious values.Wasatiyyat al-Islam

In terms of social and economic organization, the treatise advocates an Islamic framework distinct from both capitalism and socialism, affirming private ownership while safeguarding community welfare, resource sustainability, and environmental protection.Wasatiyyat al-Islam It calls for governance founded on consultation (shura) and social justice, condemning authoritarianism and corruption.Wasatiyyat al-Islam+1 Finally, the work rejects Samuel Huntington's "clash of civilizations" thesis, calling instead for dialogue between civilizations (hiwar al-hadarat) and peaceful coexistence based on the Quranic principle of human equality and mutual acquaintance (al-Hujurat 49:13; Al 'Imran 3:64; al-'Ankabut 29:46).Wasatiyyat al-Islam+1