RELIGIOUS MODERATION

IN A GLOBAL CONTEXT
ASSOC PROF. MUHAMAD ALI
UNIVERSITY OF CALIFORNIA,
RIVERSIDE
Defining “moderate”, “moderation”,
“wasath”, “wasathiyyah”
• “Moderate” (Merriam-Webster. com):
adjective, verb,
• Avoiding extremes of behavior or expression: ‫االعتدال في كل أمور الحياة‬
observing reasonable limits ‫من تصورات ومناهج‬
• Calm, temperate ‫ وهي تحر متواصل‬،‫ومواقف‬
• Tending toward the mean or average amount or
‫للصواب في التوجهات‬
dimension
• Having average or less than average quality
‫ فالوسطية‬،‫واالختيارات‬
• Not violent, severe, or intense ‫ليست مجرد موقف بين‬
• Professing or characterized by political or ‫التشدد واالنحالل؛ بل هي‬
social beliefs that are not extreme ‫منهج فكري وموقف أخالقي‬
• Moderation, Wasatiyyah, noun:
‫وسلوكي‬
• an idea or position that favors the middle
position between two or more sides or extremes
 Avoid Excess in Religion

‫ َفِإَّنَم ا َأْهَلَك َم ْن َك اَن َقْبَلُك ْم َاْلُغ ُلُّو ِفي الِّدْيِن‬، ‫ِإَّياُك ْم َو اْلُغ ُلَّو ِفي الِّدْيِن‬.

Do not commit excess in religion.

• Abu Hurairah: “Indeed this religion is facile (yusr), make it light, close and give good news
to people, assist them during the day and in the afternoon and in the evening.” (Bukhari: 39)

• Narrated `Aisha: Allah's Messenger said, "Do good deeds properly, sincerely and moderately
and
know that your deeds will not make you enter Paradise, and that the most beloved deed to Allah
is the most regular and constant even if it were little.” (Bukhari, chapter: 68, Hadith no: 6020)
Qur’an 2: 143: “Ummatan Washatan”

ABDULLAH YUSUF ALI

Thus, have We made of you an Ummat justly balanced, that ye might be witnesses over the
nations, and the Messenger a witness over yourselves; and We appointed the Qibla to which thou
wast used, only to test those who followed the Messenger from those who would turn on their
heels (From the Faith). Indeed it was (A change) momentous, except to those guided by Allah.
And never would Allah Make your faith of no effect. For Allah is to all people Most surely full of
kindness, Most Merciful.
Early Exegeses: “Ummatan Wasathan”
Mujahid ibn Jabr (d. .720), Muqatil ibn Sulayman (d. 767), Sufyan
al-Thawri (d. 778),3 and 'Abd al-Razzaq al-San'ani (d. 827).

• "a middle/moderate community" with essentially a just one

( 'udulan/'adlan)

• The Prophet Muhammad had successfully delivered his prophetic

message to his community. Confirming the previous revelations but
renewing them and correcting their false attitudes of disobedience
Pre-modern exegeses: just, best, excellent
Ath-Thabari (d. 923)
• “Just as we guided you, O Believers, through Muhammad, upon him be peace, and with what he brought from
God, thus we have selected you for success on account of the qiblat [the direction of prayer] of Abraham
and his community, and we have thereby preferred you over other people of various creeds. Similarly we
have chosen you and favored you over other religious communities by making you a middle community”

Ali b. Ahmad al-Wahidi (d. 1076)

"Just as we chose Abraham and his sons and conferred upon them the upright, monotheistic creed (bi- -hanafiyya
al-mustaqima), likewise We have made you [Muslims] a middle nation, that is, just and excellent ( 'adlan
khiyaran).
Similar views equating "middle" with "best" and "just" are expressed by other subsequent exegetes such as
Fakhr al-Din al-Razi (d. 1209), Muhammad b. Ahmad al-Qurtubi (d. 1273); 'Abd Allah b. 'Umar al-Baydawi (d.
1310),13 and Ibn Kathir (d.1373)
Medieval exegeses: between Jews and
Christians
Ibn Kathir (d.1373) : Wasathan: al-khiyar wa al-ajwad.
• Jews said, “our qiblat is the qiblat of the prophets and we are just (adl)
among the people, “, thus the verse was revealed.
• “Jewish qiblat to the maghrib, Christian qiblat to the mashriq, and the
Umma in between. “

• Ghuluw al-Nashara bi al-Tarrahhub (Priesthood, asceticism) and

Taqshir al-Yahud who changed the Book of Allah and Killed His
Prophets.. (See also Al-Taubah 31; Ali Imran 79-80)
Modern exegeses: physical and spiritual,
east and west, thought and relationships
• Muhammad Abduh (d. 1902): not the extremes, combining the
physical and spiritual dimension of din
• Abu Ala Maududi (d. 1979): "the community of the middle way,"
which adopts "the path of justice and equity, of balance and
moderation."
• Sayyid Quthb (d. 1966): “ Muslim community is able to properly
and fairly judge other nations and correctly evaluate their values,
perceptions, characteristics”. ” the middle nation” on earth, between
east and west, between north and south.”
• “middle between the material and the spiritual”, Ummah washatan in the
thought and belief, in feeling, organization, relationships, in time, in place,
But Qur’an 5:66 “Ummah Muqtasidah”

If only they had stood fast by the Law, the Gospel, and all the revelation that was
sent to them from their Lord, they would have enjoyed happiness from every
side. There is from among them a party on the right course
(muqtasidah): but many of them follow a course that is evil.
Classical and pre-modern exegeses: Q 5:66
“Ummah Muqtashidah”
• Muqatil b. Sulaiman: "a group ( 'asaba) of believers among the people of the Torah
and the Gospel who are just and objective ( 'adila) in their speech”. Jews such as
Abdullah b. Salam who converted to Islam,
• Ibn Abbas (d. 688): “a just and upright from among the People of the Book”, such
as Abdullah b. Salam, Buhaira, the Negus king of Abyssinia, Salman Al-Farisi. –
Buhaira and Negus did not convert to Islam.
• At-Thabari recorded Jews and Christians who are true to their scriptures and laws.
He believed only those who converted to Muhammad
• Al-Razi (d. 1210):” "There are those among the People of the Book who, if you were
to give them a coin for safekeeping, they would return it to you..” (Mafatih al-Ghaib)
• Al-Qurtubi (d. 1273): “ those among the People of the Book who did not convert to
Islam but who, nevertheless, "did not cause any harm nor did they jeer [sc. at
Muslims]?and God knows best." (Jami’ al-Ahkam)
Modern exegeses
Muhammad Abduh (d. 1905):

a "contingent of people who are moderate and upright in matters of religion" (jama
'a mu 'tadila fi amr al-din), who are neither extreme nor deficient in the practice
of their faith. Some believed that this moderate contingent referred to upright ('adul)
Jews and Christians while others thought that it referred to those from among the
People of the Book who had embraced Islam (aslamu). No community or nation
has ever lacked a righteous contingent of people who strive to better and elevate
their community.”
Muslims do not earn the designation of "a middle or moderate community" by virtue
of being Muslims in name or by cultural ascription but rather by living up to the
moral and ethical standards enjoined by their own.
Hamka (d. 1981): Tafsir Al-Azhar “Umat di
Tengah”
• Ummah Yang di Tengah “ the Middle Community”
• Jews leaning towards the worldly (materialistic), Christians leaning towards the hereafter (akhirat)
(spiritualistic) . Today, Jews have abundant wealth, multiplying money, eating riba. Christians
claim the rich will not go to heaven. The umma of Muhammad are in the middle: taking the
straight path. In prayer, physical movement and spiritual (khushu’). In order to pay zakat, Muslims
should seek wealth and then pay portion to the needy. On Friday, work to seek rezeki, trade, farm,
but time to pray, pray. Then spread to the world to seek Allah’s bounties.
• Greek Philosophy focusing on intellectualism and Indian philosophies and religions (Upanishads,
Vedas, Buddha, focusing on spiritualism. Muhammad accept life in its reality. Believe in the
hereafter, work in this world. Think and feel. Seek wealth and share. That is the shirat al-
mustaqim.
Hamka: “Ummah Muqtashidah”
• The first call to Jews and Christians is to take the true path and remove their fanaticism. But the Qur’an
does not impose. If they refuse, they should hold the Torah and the Injil, without being mixed with desires.
Follow the true revelations to Moses and Isa (Jesus). If they upheld the true moral teachings of Al-Masih,
they would not commit enmity and hatred. They would love Muslims, not as enemies, not for revenge. They
have their hearts and love so open that they would give their left cheek if the right cheek was hit. In today’s
world, if they followed the Gospels Injil and wanted peace, they would reduce the nuclear bombs. They
would not waste wealth through capitalism and imperialism to destroy humankind, and the world would be
prosperous and victorious.
• Jews did not hold the Torah, Christians did not hold the Injil, and Muslims had left the Qur’an. Philosophers
create new theories to the ordinary people who do not understand philosophy, they doubt religion and
scriptures.
• There are peoples of the book who are just, objective, seeking the truth, open hearted, some accepted Islam,
others continue learning and seeking and respecting Islam. There were only a few, but more and more. Then
Abdullah b. Salam ad companions, Adi b. Hatim, Tamim Ad-Dary, Negus. But the majority of them did not
want it and kept their fanaticism. Muslims are following the same disease. They sing the Qur’an but they did
M. Quraish Shihab: Tafsir Al-Mishbah:
“Ummatan Wasathan”
• An Islamic umma as “moderate” and “exemplary” (teladan) ,
according to the position of the qiblat (ka’bah) in the middle.
• The middle position does not led people to side with the left and the
right, a position that leads them to act justly. So that you become the
witness of all other ummahs, of all the other isms or ideologies.
• The view on divinity and the world: Do not deny the existence of God
but do not adhere to polytheism. Do not deny this world (illusion or
empty) but this world is not the whole thing. This world and the
hereafter. Not into materialism, not into spiritualism. All other isms .
M. Quraish Shihab: Tafsir Al-Mishbah:
Ummah Muqtashidah
• If the Jews and Christians truly upheld the teachings of Torah and Injil
as well as the Qur’an sent down to them and all humankind by the
God who protects them, they would eat and earn outer and inner
bounties (rezeki) from above and under their feet. Among them there
were the people in the middle who did not hate you, who were just
and objective. Many of them are bad as they hate Islam and its
community. There are others who say that scriptures and revelations
included other than Moses and Isa Al-Masih, such as Daniel, Armiya,
David, and others who foretold the coming of the Prophet
Muhammad. They were told to believe in Muhammad. This verse says
connection between faith and piety (taqwa) and worldly wellbeing.
Muhammadiyah
• Qur’an dan the Sunnah: Revelation and Reason
• Islam Berkemajuan: Moderate and Moderen
• Wasatiyyah Islam
Textual, Rational, And Intuitive
• Bayani, Burhani, and Irfani,

• Pancasila. Dar al-Ahd wa Al-Shahadah

• Enjoining the Good, Forbidding Evil, Not Soft, but Balanced (I’tidal)
• Islam rahmatan lil alamin.
Nahdlatul Ulama: KH Ahmad Siddiq (d.
1991)
• there are three characteristics of the Sunni Islam as understood by the NU: al-tawassut (moderate), al-i'tidāl
(justice), and al-tawãzun (balance). Sometimes he adds one more characteristic, namely al-tasãmu (tolerance).
These three characteristics, which are based on passages from the Qur'an 2:143, 5:9 and 57:25 respectively, quite
similar meanings.
• a middle community that does not lean either to the right or to the left; it is a perfect balance.
• In theology, Siddiq argues, the principle of the middle path is manifested in the form of a balanced combination
between reason (‘ aql) and revelation (naql) and between purifying religion from foreign accretions and
tolerating syncretic beliefs
• In Sufism and ethics, the principle of the middle path would balance excessiveness ( al-ghuluw ) and
immoderation or extremism ( al-tatarruf ). In displaying courage ( al-shajā'a ), for instance, these characteristics
or principles will moderate the tendency of recklessness ( al-tahawwur ) and cowardliness ( al-jubn ). The
principle of al-tawassut also moderates the tendency of profligacy ( Usrāf ) and niggardliness ( al-bukhl )
• In the aspect of culture and tradition, the doctrine strongly held in the NU, al-muhāfaza ' ala al-qadlm al-sālih wa
al-akhdhu bi al-jadid al-asla (preserving the good aspects of the old and adopting the better ones of the new)
is an example of how to maintain and combine old and new traditions with the principle of al-tawassut, al-i'tidāl,
and al-tawãzun.
Nahdlatul Ulama: ”official” formulation
• Ash’ari and Ma’turidi Theology: as a compromise and middle
way between two opposing theological schools in Islam,
Jabariyya and Qadariyya (continued by Mu'tazila). in the middle
position on the issue of reason (' aql ) and revelation ( wahy
• One of the four Madhahib (Hanafite, Malikite, Shafiite,
Hanbalite : revelation, aqlî (reason), and 'ādī (custom).
• Sufism of Al-Ghazali and Al-Baghdadi: in the middle between
Salafist Sufism (tasawwuf salafi) and philosophical Sufism
( tasawwuf falsafi): On the one hand, it does not accept the
theory of al-hulul (divine incarnation) from al-Hallaj and the
concept of al-ittihād (unity between God and human) from Ibn
'Arabi (Asy'ari, 1999) which tend to be too excessive and
deviate from the standard of Sunni theology. On the other hand,
it also does not accept Sufism as taught by Ibn Taymiyya (1263-
From “Moderate Islam” to “Islamic
Moderation” (wasathiyyah)
• “Moderate Islam” between “Radical” Islam and “Liberal” Islam
• “Radical”: Hardliners, radical ideology, Islamic state, formalization of the
shari’a, renewal of caliphate ideology
• “Liberal”: Western, permissive, religious freedom, pluralism, secularilism,
liberalism, against belief and tradition
• “Moderate”: neither this nor that. Islam Nusantrara, Islam Berkemajuan

• Towards Islamic Moderation: Wasatiyyah Islam

‫ضوابط الوسطية‬
‫يوسف القرضاوي‬

‫‪.‬المالئمة بين ثوابت الشرع ومتغيرات العصر •‬

‫فهم النصوص الجزئية للقرآن والسنة في ضوء •‬
‫‪.‬مقاصدها الكلية‬
‫‪.‬التيسير في الفتوى‪ ،‬والتبشير في الدعوة •‬
‫التشديد في األصول والكليات‪ ،‬والتيسير في الفروع •‬
‫‪.‬والجزئيات‬
‫‪.‬الثبات في األهداف‪ ،‬والمرونة في الوسائل •‬
‫الحرص على الجوهر قبل الشكل‪ ،‬وعلى الباطن قبل •‬
‫‪.‬الظاهر‪ ،‬وعلى أعمال القلوب قبل أعمال الجوارح‬
‫‪.‬الفهم التكاملي لإلسالم بوصفه‪ :‬عقيدة وشريعة‪ ،‬دنيا ودين‪ ،‬ودعوة ودولة •‬
‫‪.‬دعوة المسلمين بالحكمة‪ ،‬وحوار اآلخرين بالحسنى •‬
‫‪.‬الجمع بين الوالء للمؤمنين‪ ،‬والتسامح مع المخالفين •‬
‫‪.‬الجهاد واإلعداد للمعتدين‪ ،‬والمسالمة لمن جنحوا للسلم •‬
‫‪.‬التعاون بين الفئات اإلسالمية في المتفق عليه‪ ،‬والتسامح في المختلف فيه •‬
‫‪.‬مالحظة تغير أثر الزمان والمكان واإلنسان في الفتوى والدعوة والتعليم والقضاء •‬
‫‪.‬اتخاذ منهج التدرج الحكيم في الدعوة والتعليم واإلفتاء والتغيير •‬
‫لجمع بين العلم واإليمان‪ ،‬وبين اإلبداع المادي والسمو الروحي‪ ،‬وبين القوة االقتصادية‪ ،‬والقوة •‬
‫‪.‬األخالقية‬
‫التركيز على المبادئ والقيم اإلنسانية واالجتماعية‪ ،‬كالعدل والشورى والحرية وحقوق •‬
‫‪.‬اإلنسان‬
‫‪.‬تحرير المرأة من رواسب عصور التخلف‪ ،‬ومن آثار الغزو الحضاري الغربي •‬
‫‪.‬الدعوة إلى تجديد الدين من داخله‪ ،‬وإحياء فريضة االجتهاد من أهله في محله •‬
‫‪.‬الحرص على البناء ال الهدم‪ ،‬وعلى الجمع ال التفريق‪ ،‬وعلى القرب ال المباعدة •‬
‫االستفادة بأفضل ما في تراثنا كله‪ :‬من عقالنية المتكلمين‪ ،‬وروحانية المتصوفين‪ ،‬واتباع •‬
‫‪.‬األثريين‪ ،‬وانضباط الفقهاء واألصوليين‬
‫‪.‬الجمع بين استلهام الماضي‪ ،‬ومعايشة الحاضر‪ ،‬واستشراف المستقبل •‬
“Wasatiyyah” in what dimensions?
• Belief
• Law
• Ritual
• Action
• The struggle in
the Path of God
• Social relations
• Living and Giving
• Spiritual needs
and desires
• Etc
• Jihad
• Qital
• Murtad
• Ahlul Kitab
• Kafir Dhimmi
• Kafir Harbi
• Islam rahmatan Lil alamin
• Toleran
• HAM
• Emansipators
Department of Religion: “Religious Moderation”

• Moderasi Beragama: not an

exaggeration, lack of violence,
avoidance of extremisms (ultra-
conservative, extreme liberal)
• Religious moderate means being
confident in the essence of one’s
religious teachings on justice and
balance and sharing the truth in
religious interpretation.
• Respect of religious diversity,
acceptance of Pancasila, UUD45,
Unitary Indonesia, Diversity in Unity
Bhineka Tunggal Ika,
• As a cultural strategy
Department of Religion: “Religious
Moderation”
• Religious attitude that is balanced between implementing our own
religion (exclusive) and respecting other religious practices (inclusive),
avoiding extreme, fanatic and revolutionary attitudes.
• Muslims, Protestants, Catholics, Hindus, Buddhist, Confucians in
Indonesia
• Passive and Active Tolerance at the local, national, and global levels.
• Principles: Just and Balanced
• ‫خير األمور أوسطها‬. The best one of affairs is the most moderate one.
• 4 indicators: commitment to the nation, tolerance, non-violence, and
accommodative attitudes toward local cultures.
Department of Religion: “Religious
Moderation”
• Strategi Plan: Mainstreaming religious moderation:
• the Family
• The Community
• The State

• Workshop, focus group discussion, seminars, publications of books, school

and university curricula, and so forth

• “Rumah Moderasi” at UIN: “The Home for Moderation”

Religious Moderation in America: Protestant
mainstreams – religious pluralisms
“AMERICAN ISLAM”
• context of decades of pressure on
religious and racial minorities to
conform to dominant American
frameworks for race, gender, and
political economy.
Moderation in American Religion
• This notion of fundamentalism as the incursion of immoderate anti-
modernism, traditionalism, or enthusiasm into politics and public life
has continued into the 21st century. While 21st-century arguments for
religious moderation are most often directed at Muslims (who, in
addition to conservative Christians, are frequently depicted as prone to
trampling on the rights of those with whom they disagree), American
history has no shortage of incidents involving pressures, often violent,
on racial and religious minorities to moderate or privatize their
ostensibly uncivilized behavior for the sake of the nation or even for
humanity.
American Muslims : Middle class and
Mainstream
• Professionals: doctors, scientists, engineers, financial analysts,
entrepreneurs, professors, teachers , lawyers, store owners, taxi
drivers, sportsmen, artists, etc

• By 2005, 15, 000 Muslims Serving U.S. Armed Forces

• 45 % with annual income of $ 50,000/higher

• Socially and politically engaged: Republican, Democrats, independent

• Outreach Programs:
• Interfaith Dialogues, Open Mosque Day, Iftar
Moderate Muslims as
Mainstream
• Modernists
• Islamists
• Conservatives
• Traditionalists

(John L Esposito)
“E Pluribus Unum, “ = “Out
of Many, One”, 1782

Muhamad Ali
God in America
• In God We Trust (in the coins)

• One Nation under God (the Pledge of Allegiance)

• “Wall of separation between church and state”
• “Public Religions in America”
American Muslim Organizations
• ISNA (the Islamic Society of North America, 1981)
• American Muslim Council
• The Council on American-Islamic Relations
(CAIR)
• The Muslim Public Affairs Council (MPAC)
• The American Islamic Congress (AIC)
• The Free Muslims Coalition
• The Muslim Students Association
• Inner-City Muslim Action Network (IMAN)
• Islamic Relief USA
• The Multi-faith Cordoba Initiative
• The Fiqh Council of North America
• Interfaith Youth Core
• Zaytuna College
• Etc.
• http://www.pewresearch.org/fact-tank/2017/02/
27/muslims-and-islam-key-findings-in-the-u-s-
and-around-the-world/
 5 myths about American Muslims,
Imam Feisal Abdur Rauf

1. American Muslims are foreigners

2. American Muslims are ethnically,
culturally, and politically monolithic
3. American Muslims Oppress Women
4. American Muslims often become
homegrown terrorists
5. American Muslims want to bring Picture by Henny
sha’ria law to the U.S.A Ray Abrams/AP.
April 1, 2011
My UCR students in front of this mosque
My UCR “Islam in America” students visit

IMG_0541.JPG
Religious Moderation in Europe
In EUROPE: EUROPEAN
ISLAM/MUSLIM
Grande Mosquée de Paris
Conclusion
• The meanings of “religious moderation” vary and applications
change over time, shaped by religious, socio-political contexts: from
the early Arabia to medieval Spain and Egypt, to Indonesia, America,
Europe and other parts of the world.
• The middle between which sides? Jewish and Christian,
Legalism/materialism and spiritualism, west and east, worldly and
hereafter, harshness and lenient, scriptural and contextual, radical and
liberal, and so on.
• Not excessive/not extreme – moderate nation – moderate Islam – Islamic
moderation
• The Ummatan Washatan an entitlement or a responsibility for the Muslim
community as in Q: 2:143 ?
• “Moderate non-Muslims” who are just and balanced as in Q: 5:66
• NATIONHOOD, NONVIOLENCE, AND CULTURE