Dr. Muwahib Al-Khatib

The Qur’anic Approach to Counteracting Ideological Extremism

Introduction
One of the most important topics discussed in the Qur’an, as well as in all divine scriptures, is the prohibition of ideological extremism and the call to peaceful coexistence. This condemned phenomenon, which dates back from the early ignorance (Jahiliyyah) to contemporary ignorance, infiltrates political, social, and familial systems, leading to the continuation of conflicts and threatening security and stability.

Section One: Understanding the Fundamentals

1. Definition of Extremism: Extremism is the opposite of moderation, as defined by specialists like Dr. Al-Farghouli. He describes it as going beyond the middle ground and becoming fanatical in one’s beliefs, refusing to recognize the existence of others (Book: Causes of Deviation).
2. In Qur’anic Terminology
   Although the term “extremism” does not directly appear in the Qur’an, it is conveyed in other forms. For example, when discussing religious extremism, the term “ghuluw” (exaggeration) is used:
   “O People of the Scripture, do not commit excess in your religion…” (Qur’an, Surah An-Nisa, 171).

Section Two: Causes of Extremism

1. Lack of awareness and understanding
2. Blind imitation
3. Intellectual isolation and fanaticism
4. Submitting to desires
5. A sense of inferiority
6. Racial superiority and pride

Section Three: Effects of Extremism

1. Fostering division
2. Undermining psychological and societal security
3. Falsely accusing those with opposing views
4. Deterioration of intellectual production due to the exclusion of creative thinkers
5. The spread of incorrect and extremist ideologies

Section Four: Types of Extremism and Fanaticism
The Qur’an highlights numerous forms of extremism, including:

1. Intellectual Extremism: The most prevalent form of extremism mentioned in over sixty-four Qur’anic verses. An example of this can be seen in the verse:
   “Indeed, those who disbelieve, it is the same to them whether you warn them or do not warn them, they will not believe.”
2. Extremism in Reverence for Tradition: This form of extremism has existed throughout the ages, as evidenced by the rejection of Prophets and Messengers. One example is:
   “They said, ‘Have you come to us to worship Allah alone and leave what our forefathers used to worship? Then bring us what you promise us, if you should be among the truthful.’”
3. Class-Based Extremism: This type of extremism manifests in an elitist view that considers one group superior to others.
   “The assembly of his people who disbelieved said, ‘This is not but a man like yourselves who wishes to assert his superiority over you.’”
4. Tribal Extremism: The Qur’an addresses tribal extremism, cautioning against loyalty to one’s tribe over faith.
   “O you who have believed, do not take your fathers and your brothers as allies if they have preferred disbelief to belief…”
5. Self-Exaltation Extremism: This form of extremism leads to self-deification, as seen in the words of Pharaoh:
   “He said, ‘If you take a god other than me, I will surely make you among the imprisoned.’”
6. Factional Extremism: The Qur’an critiques those who are fanatical about political factions:
   “And they divided their affair among themselves into factions, each faction rejoicing in what they had.”
7. Extremism Mixed with Ignorance: This form of extremism is driven by ignorance and foolishness:
   “And when it is said to them, ‘Believe as the people have believed,’ they say, ‘Should we believe as the fools have believed?’”
8. Tribalism in Contemporary Society: This type of extremism, often seen today in internal conflict, is addressed in the Qur’an with the following verse:
   “O mankind, indeed We have created you from male and female and made you peoples and tribes that you may know one another…” (Qur’an, Surah Al-Hujurat, 13).

Section Six: Signs of Intellectual Extremism

1. Excessive argumentation without evidence, as described in:
   “And if they see every sign, they will not believe in it…”
2. Clinging to weak arguments:
   “And they said, ‘Why does this messenger eat food and walk in the markets?’”
3. Arrogance and obstinacy:
   “And when Our verses are recited to them, they turn away in arrogance…”
4. Mocking and ridicule:
   “And when the truth came to them, they mocked it…”
5. Reverence for the past and blind imitation of ancestors:
   “And they say, ‘What are these ancestors of ours worshipping?’”

Section Seven: Results of Intellectual Extremism

1. The sealing of the heart:
   “Allah has set a seal upon their hearts and upon their hearing…”
2. Deprivation of understanding:
   “And of them are those who listen to you, but will you make the deaf hear, even though they do not understand?”

Section Eight: Qur’anic Approaches to Counteracting Intellectual Extremism

1. Promoting Dialogue and Discussion:
   “Invite to the way of your Lord with wisdom and good instruction, and argue with them in a way that is best.”
2. Avoiding Compulsion in Accepting Truth:
   “There shall be no compulsion in religion, for the truth stands out clearly from falsehood.”
3. Ignoring and Leaving Them to Their Choices:
   “So turn away from them and wait, indeed, they are waiting.”
4. Responsibility for One’s Choices:
   “Indeed, We have sent down to you the Book in truth, so whoever is guided, it is for his own soul, and whoever goes astray, it is for his own loss.”
5. The Door of Repentance Remains Open:
   “And We did not send any messenger except to be obeyed by the will of Allah. And if, when they wronged themselves, they had come to you, [O Muhammad], and asked forgiveness of Allah…”
6. Punishment Should Not Exceed the Crime:
   “If you punish, then punish with the equivalent of that with which you were harmed, but if you are patient – it is better for the patient.”

Conclusion and Findings
Finally, through our research, we have reached a number of findings, including:

1. Intellectual extremism has existed since the creation of Adam (peace be upon him) and continues to this day.
2. We did not find that the Qur’an encourages terrorism, extremism, or rigidity, as enemies of Islam may claim. On the contrary, the Qur’an warns strongly against these and highlights their dangers.
3. The Qur’an addresses various forms of ideological extremism that modern social and psychological studies have failed to fully recognize.
4. The Qur’an provides a clear and comprehensive approach to dealing with ideological extremism, from identifying its types to offering practical solutions.
5. Extremism progresses gradually, and therefore, addressing it at its early stages is easier and serves as a preventive measure.