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Moderation

Free from

Exaggeration

Mankind has followed several paths of development since the beginning of
O civilisation in our quest to find the best way to direct our spiritual, economic,
and social lives. Some have turned in extreme directions. A path chosen by
some has been that of asceticism, the withdrawal from society in pursuit of
u spiritual goals.
Sufism is an outgrowth of Islamic civilisation that is often considered
r analogous to the monastic orders and priesthoods of other religions. In
some cases it promotes an extreme form of asceticism that suppresses
human instinct, insists on worshipping in isolation, and recommends the
rejection of worldly life. Some Muslims believe that this extreme asceticism
is the only way to God.
I However this could be seen as to be at odds with the kind of moderation
advocated by the sacred texts of Islam, which consider our life in the world
to be a precious thing. There are many verses in the holy Qur’an that call for
d moderation, and Islam strikes a balance between appeasing our instincts
and restricting them.
The Prophet Muhammad encouraged living alongside other people and
e being receptive to their needs and concerns. He emphasised helping
others overcome isolation and indirection, and discouraging them from
n falling prey to extremism and exaggeration. The Prophet said that ‘The best
people are those who benefit others’, that ‘The best religion is the simplest
one’, and that ‘God will be pleased with this people’s comfort and will
t detest its hardship.’
This is also the view expressed by Imam ‘Ali, the guardian and first
i successor to the Prophet, in his speech where he remarked that ‘True
asceticism is not a matter of not possessing anything, it is a matter of not
allowing anything to possess you.’
t The excess of asceticism practised by some Sufis may strip a person of
some of the requirements for a moderate life, and thus it could be argued it
is better to live and worship as an active member of society.
y Sabah al-Taliqani

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