Wasatiyyat al-Islam wa Samahatuhu - Abd al-Aziz al-Tuwayjri
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- Editions
- The book is published on the website of the Saudi Ministry of Awqaf without details
Wasatiyyat al-Islam wa Samahatuhu (The Moderation and Tolerance of Islam, titled fully as Wasatiyyat al-Islam wa Samahatuhu wa Da‘watuhu lil-Hiwar) is a treatise by Abd al-Aziz ibn Uthman al-Tuwaijri, the Director General of the Islamic Educational, Scientific and Cultural Organization (ISESCO), addressing the Islamic principles of moderation (wasatiyya), tolerance (samaha), and inter-civilizational dialogue (hiwar) .
Background and Purpose
The work was composed in response to contemporary challenges confronting the Muslim world, including international political crises, regional conflicts, and widespread campaigns associating Islam and Muslims with terrorism and extremism . The author frames the treatise as an intellectual initiative to clarify Islam's stance against terrorism, articulate its foundational values of human brotherhood and peaceful coexistence, and compare Islamic principles with contemporary international charters and declarations .
Content and Structure
The treatise is organized into four main sections examining the core tenets of Islamic moderation, tolerance, and dialogue:
Moderation in Islam (Wasatiyyat al-Islam)
The author analyzes the linguistic meaning of wasat (the midpoint between extremes, denoting justice, merit, and balance) and connects it to the Quranic verse: وَكَذَلِكَ جَعَلْنَاكُمْ أُمَّةً وَسَطًا لِتَكُونُوا شُهَدَاءَ عَلَى النَّاسِ وَيَكُونَ الرَّسُولُ عَلَيْكُمْ شَهِيدًا ("And thus We have made you a middle nation to be witnesses over mankind, and the Messenger will be a witness over you") [Al-Baqarah: 143] . The treatise defines wasatiyya across three interconnected dimensions: the "middle nation" (al-ummah al-wasat), the "middle religion" (al-din al-wasat), and the "middle message" (al-risalah al-wusta) . This moderation is characterized as an inherent cosmological balance established by God, avoiding both excessive rigidity (ifrat) and negligent compromise (tafrit), while harmonizing bodily and spiritual needs .
Concept of Tolerance (Samahat al-Islam)
Examining the linguistic roots of samaha (generosity, leniency, and ease), the author references classical definitions, including al-Jurjani's characterization of tolerance as giving beyond what is strictly obligatory . In the legal and theological sphere, Islamic tolerance is defined through the alleviation of hardship and the principle that religious obligations do not exceed human capacity, as expressed in Quranic injunctions like لَا يُكَلِّفُ اللَّهُ نَفْسًا إِلَّا وُسْعَهَا ("God does not burden a soul beyond its capacity") [Al-Baqarah: 286] .
The Call to Dialogue (Da‘wat al-Islam ila al-Hiwar)
The author outlines the theoretical and practical dimensions of dialogue in Islamic thought:
- Foundations: Firm faith in truth without arrogance, adherence to Islamic ethics and the Prophetic example ( كلكم لآدم وآدم من تراب – "All of you are from Adam, and Adam is from dust"), and seeking the common good through wisdom and gentle admonition .
- Premises (muntalaqat): Built upon mutual respect, justice and equity ( اعْدِلُوا هُوَ أَقْرَبُ لِلتَّقْوَى ), and the rejection of intolerance and hatred ( لَا يَنْهَاكُمُ اللَّهُ عَنِ الَّذِينَ لَمْ يُقَاتِلُوكُمْ فِي الدِّينِ وَلَمْ يُخْرِجُوكُمْ مِنْ دِيَارِكُمْ أَنْ تَبَرُّوهُمْ وَتُقْسِطُوا إِلَيْهِمْ ) .
- Scope and Objectives: Dialogue encompasses cultural, political, intellectual, and scientific domains . The text differentiates between internal dialogue—national, intra-Arab, and intra-Islamic—and external dialogue with other civilizations . Its ultimate aim is mutual acquaintance (ta‘aruf), cultural exchange, and dispelling misconceptions, drawing parallels with international cultural cooperation goals adopted by UNESCO .
The Message of Reform
The final part emphasizes that moderation, tolerance, and dialogue require active practical implementation rather than theoretical acknowledgement . The author argues that genuine reform across the Muslim world depends on these three pillars to foster renewal, uphold human rights, and prevent extremism .
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