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Returning to Moderation in Islam

Peysepar — Tue, 23 Jun 2026 07:33:54 GMT

Created page with "In Islamic discourse, the concept of moderation (Arabic: '''wasafiyah''' or '''wasatiyyah''') represents a fundamental ethical and social principle that calls for a balanced, middle path in all aspects of life. This principle, deeply rooted in the Quran and the Sunnah, serves as a counterweight to extremism (''ghulu'') and advocates for a just, temperate approach to religion, governance, education, and intercultural relations. The Quran explicitly characterizes..."

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In Islamic discourse, the concept of moderation (Arabic: '''wasafiyah''' or '''wasatiyyah''') represents a fundamental ethical and social principle that calls for a balanced, middle path in all aspects of life. This principle, deeply rooted in the [[Quran]] and the [[Sunnah]], serves as a counterweight to extremism (''ghulu'') and advocates for a just, temperate approach to religion, governance, education, and intercultural relations.

The Quran explicitly characterizes the Muslim community as a "middle nation" (''Ummatan Wasatan''): "Thus We have made you a middle nation, that you may be witnesses over mankind, and that the Messenger may be a witness over you" ([[Surah Al-Baqarah]] 2:143). This verse establishes moderation not merely as an ethical virtue but as a defining characteristic and a historical mission for the Islamic community.

Foundations of Moderation in Islamic Sources
==== Quranic Foundations ====

The Quran consistently encourages moderation while discouraging excess. Several verses address this principle across different dimensions of life:

'''In Religious Practice:''' "Do not go to excess in your religion" (4:171) commands believers to avoid fanaticism and extremism in devotional matters.

'''In Spending:''' "Be neither miserly nor prodigal, for then you should either be reproached or be reduced to penury" (17:29), and the description of the righteous as "those who, when they spend, are not extravagant and not niggardly, but maintain a just balance between those extremes" (25:67).

'''In Governance:''' The principle of conducting affairs through mutual consultation (''shūrā'') as stated in "their affairs are conducted by mutual consultation" (42:38) is described as a middle course between dictatorships and anarchy.

==== Prophetic Tradition ====

The Prophet Muhammad strongly warned against extremism, linking it to the downfall of previous communities. He is reported to have said: "You should restrain yourselves from committing excesses (ghulu) in religion. For it was due to their having gone to extremes in religion that the previous communities were destroyed" (Sunan Ibn Majah, Hadith No. 3029; Musnad Ahmad, Hadith No. 3248). This tradition establishes a direct causal link between extremism and civilizational decline.

The Concept of Wasatiyyah in Islamic Thought
The Quranic concept of a "middle community" serves a dual function. First, it has an '''intellectual or diagnostic function'''—the community identifies and determines what constitutes extremes. Second, it has an '''operational function'''—the community smoothes out these extremes. In other words, Muslims are to serve as both the judges who identify imbalance and the agents who restore equilibrium.

Contemporary scholars emphasize that moderation ('''wasat''' or '''wasafiyah''') does not imply a lack of firm conviction or the absence of opinion. Rather, it represents a commitment to developing ideas through thorough study and understanding, avoiding extremist tendencies while maintaining principled positions.

Moderation in Practice
==== Law and Jurisprudence ====

The application of moderation to Islamic law requires a balanced approach between excessive conservatism and complete abandonment of Islamic roots. Scholars argue that laws must be reviewed in light of changing intellectual and social conditions to ensure they remain balanced and moderate. The concept of ''[[ijtihad]]'' (independent reasoning) is essential for this process, as it allows for "critical and creative thinking" and prevents the community from being "locked in the prison of the past". This reflects the Qur'anic principle that the [[Ummah]] must act as a "witness" to other communities by serving as the "standard bearer of temperance".

==== Education ====

In education, moderation requires balancing traditional madrasah education with modern learning. The failure to achieve this balance results in education that is either "hanging in an intellectual and moral void" or "stultified and irrelevant". A moderate educational approach would integrate the historical intellectual heritage of Islam with contemporary knowledge, including modern hermeneutical, linguistic, and philosophical methods.

==== Politics and Governance ====

The Islamic tradition has generally insisted upon avoiding tyranny, dictatorship, and anarchy. Scholars such as [[Al-Mawardi]], [[Abu Ya'la al-Farra']], [[Al-Ghazali]], and [[Ibn Khaldun]] have all emphasized the need for the state and its religious character, with Ibn Taymiyyah famously stating that "authority is preferable to anarchy". The principle of governance by ''shūrā'' represents a middle course between the extremes of excessive control and disorder.

Moderation as the Basis for Peace and Dialogue
==== Relationship between Moderation and Peace ====

Moderation is closely interlinked with peace. A moderate approach in life is inherently peaceful, as those who possess the virtue of moderation "necessarily think in terms of peace and will engage in their struggle in a peaceful manner". Islam desires peace to prevail in the world, with the Quran calling the way of Islam "the paths of Peace" (5:16).

==== Role in Intercultural Dialogue ====

The concept of moderation plays a crucial role in contemporary discussions of intercultural and interreligious dialogue. The "middle nation" model requires the community to exercise moderation in both internal affairs and external relations with other communities. According to the implications of the ''fitrah'' (primordial nature) theory, moderation in dialogue requires attention to principles such as free will, self-respect, respect for others, and logical speech—all considered natural attributes of humanity. These principles create a common identity among all human beings, facilitating extensive global intercultural communication.

==== Avoiding Extremism ====

Islamic teachings consistently warn against extremism, which is seen as going against the spirit of religion. Extremism often culminates in war and violence, as those with extremist tendencies remain dissatisfied with the path of moderation and incline towards conflict. The "middle path," therefore, is described as the "non-emotional way" that enables individuals to determine the proper course of action through thoughtful deliberation rather than emotional reaction.

Modern Perspectives
Contemporary Islamic scholars and leaders have emphasized moderation as a key feature of progressive Islam. '''Wasathiyah''' (moderation) is identified as a distinguishing characteristic that involves "avoiding extremist tendencies" while emphasizing "the development of ideas through thorough study and understanding".

In the context of intercultural and interfaith dialogue, the concept of a "middle" community serves as a standard for measuring conduct and smoothing out existing extremes in all aspects of life, from ethics to socio-political relations.

See Also

[[Wasatiyyah]]

[[Islamic ethics]]

[[Ijtihad]]

[[Tawhid]]

[[Shura]]

[[Islamic philosophy]]

References
<references />
Abdul-Jabbar, W. K. (2018). Towards Intercultural Dialogue, Synthesis, and Pluralism: Revisiting Baghdad's House of Wisdom. ''Dialogue: Canadian Philosophical Review / Revue canadienne de philosophie''.

Nashir, H. (2024). Five Key Features for Progressive Islam. ''Muhammadiyah''.

Rahman, F. (n.d.). The Qur'anic View of Moderation. In ''The American Journal of Islamic Social Sciences'' 32:3.

Sabouri Kazaj, J., & Khani, E. (2023). Implications of Fitrah Theory in Intercultural Communication. ''Journal of Cultural Relations Studies''.

Yousefzadeh, H. (2018). The Islamic Basis for Mutual Understanding in Intercultural Communication. ''Kom: Časopis za Religijske Nauke'', 7(2), 47-67.

Fitrah as the Basis of Dialogue

Peysepar — Tue, 23 Jun 2026 07:21:10 GMT

Fitrah as the Basis of Dialogue

Peysepar — Tue, 23 Jun 2026 07:18:57 GMT

Created page with "In Islamic thought, '''''fiṭrah''''' (Arabic: فطرة) refers to the primordial nature or innate disposition of human beings, created by God in a state of purity and inclination towards truth and virtue. This concept serves as a foundational principle for dialogue, particularly in interfaith dialogue and intercultural communication. It posits that all humans share a common, God-given essence that transcends cultural, religious, and ethnic differences, thereby..."

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In Islamic thought, '''''fiṭrah''''' (Arabic: فطرة) refers to the primordial nature or innate disposition of human beings, created by God in a state of purity and inclination towards truth and virtue. This concept serves as a foundational principle for dialogue, particularly in [[interfaith dialogue]] and [[intercultural communication]]. It posits that all humans share a common, God-given essence that transcends cultural, religious, and ethnic differences, thereby providing a universal basis for mutual understanding and peaceful coexistence .

=== Concept of Fiṭrah in Islamic Theology ===

The concept of fiṭrah is deeply rooted in the [[Quran]] and the [[Sunnah]]. The Quran states: "So set your face toward the religion, as a [[Hanif]] (a true believer in the Oneness of God), the fiṭrah of Allah upon which He has created all people. No change should there be in the creation of Allah. That is the correct religion, but most people do not know" ([[Surah Ar-Rum]] 30:30) . This verse establishes fiṭrah as the original, uncorrupted state of human beings, which is inherently inclined towards [[Tawhid|monotheism]] and submission to God.

In [[Islamic anthropology]], fiṭrah is considered one of the core concepts . It is not merely a passive state but comprises a set of innate cognitive abilities, primordial drives, and moral sensibilities. These include the capacity for rational thought, the innate desire for [[justice]], the inclination towards goodness, and the intrinsic awareness of the Creator . Scholars have identified fiṭrah as the "way of divine creation of man," providing the basis for universal human values and the common identity shared by all people .

=== Fiṭrah as the Foundation for Dialogue ===

Contemporary Islamic scholarship has developed the concept of fiṭrah as a powerful foundation for dialogue, particularly in addressing modern epistemological and social crises . The shared primordial nature across all of humanity is seen as a "common identity" that provides the basis for extensive global intercultural communication . This approach moves beyond purely theological or legalistic frameworks, seeking common ground in the shared human experience of the divine and the innate moral compass that all people possess.

==== The Three Bases for Mutual Understanding ====

According to researchers such as Yousefzadeh (2018), the Islamic perspective provides at least three bases for mutual understanding, all of which tend towards monotheism:

'''The Islamic legal and social system:''' The practical applicability of Islamic laws within an Islamic society.

'''Potentials shared by religions:''' The commonalities found across different faith traditions.

'''Human innate nature (fiṭrah):''' The universal, God-given nature that all humans share .

The third element, fiṭrah, is seen as the most fundamental, as it represents the common starting point for all human beings, irrespective of their subsequent cultural or religious affiliations. This perspective reframes intercultural dialogue not as an attempt to reconcile disparate systems but as a return to a shared, divinely ordained origin.

==== Implications for Intercultural Communication ====

The implications of the theory of fiṭrah for intercultural communication are extensive and multi-faceted. Sabouri Kazaj and Khani (2023) have outlined several key implications:

'''Language:''' The ability to communicate and the very concept of language are seen as natural (fiṭrī) phenomena. Fiṭrah itself functions as a communicative language between human beings and between humans and God .

'''Religion:''' Religion is rooted in fiṭrah, making the primordial nature a cornerstone for inter-religious communication. The shared "human innate nature (fitra)" is a key basis for mutual understanding .

'''Dialogue and Negotiation:''' Principles like free will, respect for oneself and others, and logical and respectful speech, all of which are aligned with fiṭrah, become paramount in dialogue .

'''Identity and Global Communication:''' Fiṭrah provides a "common identity" for all human beings, which inherently enables extensive global intercultural communication .

'''Truth-seeking and Cultural Encounter:''' Fiṭrah is characterized by truth-seeking, which encourages participants in intercultural communication to look for the righteous (haqq) aspects of other cultures .

=== Role in Interreligious Dialogue ===

The concept of ''Dīn al-Fiṭrah'' (the primordial religion) has been a significant topic in modern Islamic thought, particularly for scholars like [[Ismail Raji al-Faruqi]], who viewed it as a spiritual basis for nurturing inter-religious dialogue . Al-Faruqi's work explored the shared primordial nature of Judaism, Christianity, and Islam, arguing that adherents of these faiths can find deep common ground in their inherent disposition towards God.

Furthermore, scholars of Islamic mysticism have identified the anthropological thesis of fiṭrah as one of three key mystical principles for promoting interreligious dialogue, alongside the principle of the "unity of existence" (''[[wahdat al-wujud]]'') and a hermeneutic method for interpreting the Quran . This underscores the profound potential of fiṭrah to serve as a theological and philosophical foundation for mutual understanding among different faith communities, bridging doctrinal differences by appealing to a shared, divinely created human nature. The works of Muhammad Ali Taskhiri also point to the unity of this concept across different religious traditions, suggesting that shared primordial nature can be the starting point for establishing deep, meaningful dialogue across religious boundaries.

In essence, the concept of fiṭrah offers a unique and compelling framework for dialogue. By grounding mutual understanding in a common, divinely-ordained human nature, it provides a neutral and universal starting point for conversation, bridging cultural and religious divides and promoting a culture of peaceful coexistence.

=== See Also ===

[[Tawhid]]

[[Interfaith dialogue in Islam]]

[[Fitrah]]

=== References ===

<references />
Abdul-Jabbar, Wisam Kh. (2018). Towards Intercultural Dialogue, Synthesis, and Pluralism: Revisiting Baghdad’s House of Wisdom. ''Dialogue: Canadian Philosophical Review / Revue canadienne de philosophie''.

Sabouri Kazaj, J., & Khani, E. (2023). Implications of Fitrah Theory in Intercultural Communication. ''Journal of Cultural Relations Studies''.

Saeedimehr, Mohammad (2020). Islamic Mysticism and Interreligious Dialogue. ''Poligrafi'', 25(99/100).

Shehu, Fatmir Mehdi (2018). Deen al-Fitrah (Primordial religion): nurturing inter-religious dialogue and beyond in al-Faruqi’s thoughts. ''Studies in Interreligious Dialogue'', 28(2), 69-88.

Yousefzadeh, Hasan (2018). The Islamic Basis for Mutual Understanding in Intercultural Communication. ''Kom: Časopis za Religijske Nauke'', 7(2), 47-67.

Template:Main page/third featured article

Peysepar — Mon, 22 Jun 2026 09:29:42 GMT

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	'''~~Unity of Arenas~~''~~' (or '''Unity~~ of ~~Fronts~~'''~~; Arabic: ''Wahdat al-Sahat~~'') is a ~~strategic concept within the doctrine of the~~ [[~~Axis of Resistance~~]] that ~~emphasizes military, political, and logistical coordination among resistance groups in [[Lebanon]], [[Palestine]], [[Syria]], [[Iraq]], [[Yemen]], and [[Iran]]~~ (~~Rashvand, 2025~~)~~. This strategy, which has been articulated in recent years particularly~~ by [[~~Hassan Nasrallah]], Secretary~~-~~General of [[Hezbollah~~]]~~, is regarded not merely as~~ a ~~military tactic but as~~ '~~''a model~~ for ~~practical unity among Muslims''' in the face of [[Zionism]]~~ and ~~the extra-regional intervention of the United States~~ (~~Rashvand~~, ~~2025~~).[[~~Unity~~ of ~~Arenas~~ (~~Axis of Resistance~~)\|'''Continue ...''']]</span>		'''''On the Boundaries of Theological Tolerance in Islam''''' is a 2002 book by [[Sherman A. Jackson]] that presents an annotated translation of the classical Islamic text ''Fayṣal al-Tafriqa Bayna al-Islam wa al-Zandaqa'' (The Decisive Criterion for Distinguishing Islam from Masked Infidelity) by the renowned medieval theologian [[Al-Ghazali\|Abū Ḥāmid al-Ghazālī]] (d. 1111). The work includes a substantial introductory essay that situates al-Ghazālī's treatise within its historical and theological context and argues for its contemporary relevance to intra-Muslim discourse on orthodoxy and heresy (Jackson, 2002).[[On the Boundaries of Theological Tolerance in Islam (Book)\|'''Continue ...''']]</span>

Tolerance: The Prominent Attribute of Muslims in the Qur'an and Sunnah

Peysepar — Mon, 22 Jun 2026 09:27:43 GMT

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	'''Tolerance''' (Arabic: التسامح, ''al-Tasāmuh'') is a fundamental moral virtue in [[Islam]], deeply rooted in the [[Qur'an]] and the [[Sunnah]] of the Prophet [[Muhammad]]. In Islamic literature, tolerance encompasses not merely the act of "putting up with" something grudgingly, but conveys a richer meaning of generosity, forgiveness, ease, and smoothness in social relations (Al Luhaidan, 2014). It represents a conscious and voluntary decision to refrain from coercive intervention, despite having the power to intervene, in behavior that the individual does not approve of (Jalaei Nobari, 2024). Islamic teachings emphasize tolerance as a prerequisite for peaceful coexistence and social harmony, while also establishing certain limits and conditions for its practice.		'''Tolerance''' (Arabic: التسامح, ''al-Tasāmuh'') is a fundamental moral virtue in [[Islam]], deeply rooted in the [[Qur'an]] and the [[Sunnah]] of the Prophet [[Muhammad]]. In Islamic literature, tolerance encompasses not merely the act of "putting up with" something grudgingly, but conveys a richer meaning of generosity, forgiveness, ease, and smoothness in social relations (Al Luhaidan, 2014). It represents a conscious and voluntary decision to refrain from coercive intervention, despite having the power to intervene, in behavior that the individual does not approve of (Jalaei Nobari, 2024). Islamic teachings emphasize tolerance as a prerequisite for peaceful coexistence and social harmony, while also establishing certain limits and conditions for its practice.

On the Boundaries of Theological Tolerance in Islam (Book)

Peysepar — Mon, 22 Jun 2026 09:27:34 GMT

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	'''''On the Boundaries of Theological Tolerance in Islam''''' is a 2002 book by [[Sherman A. Jackson]] that presents an annotated translation of the classical Islamic text ''Fayṣal al-Tafriqa Bayna al-Islam wa al-Zandaqa'' (The Decisive Criterion for Distinguishing Islam from Masked Infidelity) by the renowned medieval theologian [[Al-Ghazali\|Abū Ḥāmid al-Ghazālī]] (d. 1111). The work includes a substantial introductory essay that situates al-Ghazālī's treatise within its historical and theological context and argues for its contemporary relevance to intra-Muslim discourse on orthodoxy and heresy (Jackson, 2002).		'''''On the Boundaries of Theological Tolerance in Islam''''' is a 2002 book by [[Sherman A. Jackson]] that presents an annotated translation of the classical Islamic text ''Fayṣal al-Tafriqa Bayna al-Islam wa al-Zandaqa'' (The Decisive Criterion for Distinguishing Islam from Masked Infidelity) by the renowned medieval theologian [[Al-Ghazali\|Abū Ḥāmid al-Ghazālī]] (d. 1111). The work includes a substantial introductory essay that situates al-Ghazālī's treatise within its historical and theological context and argues for its contemporary relevance to intra-Muslim discourse on orthodoxy and heresy (Jackson, 2002).

Tolerance: The Prominent Attribute of Muslims in the Qur'an and Sunnah

Peysepar — Mon, 22 Jun 2026 09:26:15 GMT

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	'''Tolerance''' (Arabic: التسامح, ''al-Tasāmuh'') is a fundamental moral virtue in [[Islam]], deeply rooted in the [[Qur'an]] and the [[Sunnah]] of the Prophet [[Muhammad]]. In Islamic literature, tolerance encompasses not merely the act of "putting up with" something grudgingly, but conveys a richer meaning of generosity, forgiveness, ease, and smoothness in social relations (Al Luhaidan, 2014). It represents a conscious and voluntary decision to refrain from coercive intervention, despite having the power to intervene, in behavior that the individual does not approve of (Jalaei Nobari, 2024). Islamic teachings emphasize tolerance as a prerequisite for peaceful coexistence and social harmony, while also establishing certain limits and conditions for its practice.		'''Tolerance''' (Arabic: التسامح, ''al-Tasāmuh'') is a fundamental moral virtue in [[Islam]], deeply rooted in the [[Qur'an]] and the [[Sunnah]] of the Prophet [[Muhammad]]. In Islamic literature, tolerance encompasses not merely the act of "putting up with" something grudgingly, but conveys a richer meaning of generosity, forgiveness, ease, and smoothness in social relations (Al Luhaidan, 2014). It represents a conscious and voluntary decision to refrain from coercive intervention, despite having the power to intervene, in behavior that the individual does not approve of (Jalaei Nobari, 2024). Islamic teachings emphasize tolerance as a prerequisite for peaceful coexistence and social harmony, while also establishing certain limits and conditions for its practice.

On the Boundaries of Theological Tolerance in Islam (Book)

Peysepar — Mon, 22 Jun 2026 09:23:46 GMT

Central Argument and Themes

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	To further prevent unjust accusations, al-Ghazālī introduces a "Rule of Figurative Interpretation" (''Qānūn al-Ta'wīl''). He identifies five levels of existence (ontological, sensory, conceptual, noetic, and analogous) through which a prophetic statement can be deemed true. As long as an interpretation acknowledges the truth of a statement on one of these levels, it cannot be considered a lie. The only unforgivable transgression is to claim the Prophet deliberately lied (Jackson, 2002, p. 101).		To further prevent unjust accusations, al-Ghazālī introduces a "Rule of Figurative Interpretation" (''Qānūn al-Ta'wīl''). He identifies five levels of existence (ontological, sensory, conceptual, noetic, and analogous) through which a prophetic statement can be deemed true. As long as an interpretation acknowledges the truth of a statement on one of these levels, it cannot be considered a lie. The only unforgivable transgression is to claim the Prophet deliberately lied (Jackson, 2002, p. 101).

	Jackson highlights that al-Ghazālī's approach was a direct response to the theological fanaticism of figures like ~~[[Abd al-Qahir al-Baghdadi\|~~'Abd al-Qāhir al-Baghdādī]], who condemned many groups as unbelievers over secondary theological matters (Jackson, 2002, pp. 41-43). Conversely, al-Ghazālī is shown to draw the line at "Crypto-infidels" (''zanādiqa''), primarily the ~~[[Falsafa\|~~Neoplatonic philosophers]] like [[Avicenna\|Ibn Sīnā]], who, in Jackson's reading of al-Ghazālī, justified their esoteric interpretations by arguing that the Prophet had used white lies for the public good, a position that amounts to deeming the Prophet a liar (Jackson, 2002, pp. 56-58, 110-111).		Jackson highlights that al-Ghazālī's approach was a direct response to the theological fanaticism of figures like 'Abd al-Qāhir al-Baghdādī, who condemned many groups as unbelievers over secondary theological matters (Jackson, 2002, pp. 41-43). Conversely, al-Ghazālī is shown to draw the line at "Crypto-infidels" (''zanādiqa''), primarily the Neoplatonic philosophers like [[Avicenna\|Ibn Sīnā]], who, in Jackson's reading of al-Ghazālī, justified their esoteric interpretations by arguing that the Prophet had used white lies for the public good, a position that amounts to deeming the Prophet a liar (Jackson, 2002, pp. 56-58, 110-111).

	=== Scholarly Reception and Significance ===		=== Scholarly Reception and Significance ===
	The book has been reviewed in several academic journals and has been the subject of scholarly responses. Tony Street, reviewing for the ''Journal of Islamic Studies'', notes that the book's introduction is "a highly original essay in which, among other things, he ventures to extend al-Ghazali's project by redefining and expanding the limits of Islamic orthodoxy within a contemporary context" (Street, 2005, p. 212). Street further observes that Jackson's work is a valuable contribution to the study of al-Ghazālī and Islamic theology (Street, 2005).		The book has been reviewed in several academic journals and has been the subject of scholarly responses. Tony Street, reviewing for the ''Journal of Islamic Studies'', notes that the book's introduction is "a highly original essay in which, among other things, he ventures to extend al-Ghazali's project by redefining and expanding the limits of Islamic orthodoxy within a contemporary context" (Street, 2005, p. 212). Street further observes that Jackson's work is a valuable contribution to the study of al-Ghazālī and Islamic theology (Street, 2005).

	The work has been praised for its accessibility and its contribution to modern intra-Muslim dialogue, particularly concerning the issue of ''takfīr''. One reviewer on Amazon described it as a "must read for every Muslim, especially those who are trigger-happy with takfir" (Amazon Customer Review, 2016).~~{{citation needed\|date=October 2023\|reason=Amazon reviews are generally not considered reliable sources per WP:AMAZON and WP:RS}}~~		The work has been praised for its accessibility and its contribution to modern intra-Muslim dialogue, particularly concerning the issue of ''takfīr''. One reviewer on Amazon described it as a "must read for every Muslim, especially those who are trigger-happy with takfir" (Amazon Customer Review, 2016).

	However, the book has also generated critical discussion. Atif Khalil, in a response article, while acknowledging Jackson's mastery of the classical tradition and modern thought, contends that several of Jackson's central arguments are "beset by internal contradictions and incongruencies" (Khalil, 2005, p. 56). Khalil's critique focuses on the viability of Jackson's proposed model for an intra-Islamic theological ecumenism, questioning whether the framework Jackson constructs can successfully accommodate the diversity of Islamic theological traditions (Khalil, 2005).		However, the book has also generated critical discussion. Atif Khalil, in a response article, while acknowledging Jackson's mastery of the classical tradition and modern thought, contends that several of Jackson's central arguments are "beset by internal contradictions and incongruencies" (Khalil, 2005, p. 56). Khalil's critique focuses on the viability of Jackson's proposed model for an intra-Islamic theological ecumenism, questioning whether the framework Jackson constructs can successfully accommodate the diversity of Islamic theological traditions (Khalil, 2005).

	== References ==		== References ==
	* Jackson, S. A. (2002). On the boundaries of theological tolerance in Islam: Abū Ḥāmid al-Ghazālī's Fayṣal al-Tafriqa Bayna al-Islam wa al-Zandaqa. Oxford University Press.		* Jackson, S. A. (2002). On the boundaries of theological tolerance in Islam: Abū Ḥāmid al-Ghazālī's Fayṣal al-Tafriqa Bayna al-Islam wa al-Zandaqa. Oxford University Press.

On the Boundaries of Theological Tolerance in Islam (Book)

Peysepar — Mon, 22 Jun 2026 09:19:39 GMT

Created page with "'''''On the Boundaries of Theological Tolerance in Islam''''' is a 2002 book by Sherman A. Jackson that presents an annotated translation of the classical Islamic text ''Fayṣal al-Tafriqa Bayna al-Islam wa al-Zandaqa'' (The Decisive Criterion for Distinguishing Islam from Masked Infidelity) by the renowned medieval theologian Abū Ḥāmid al-Ghazālī (d. 1111). The work includes a substantial introductory essay that situates al-Ghazālī's treatise..."

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'''''On the Boundaries of Theological Tolerance in Islam''''' is a 2002 book by [[Sherman A. Jackson]] that presents an annotated translation of the classical Islamic text ''Fayṣal al-Tafriqa Bayna al-Islam wa al-Zandaqa'' (The Decisive Criterion for Distinguishing Islam from Masked Infidelity) by the renowned medieval theologian [[Al-Ghazali|Abū Ḥāmid al-Ghazālī]] (d. 1111). The work includes a substantial introductory essay that situates al-Ghazālī's treatise within its historical and theological context and argues for its contemporary relevance to intra-Muslim discourse on orthodoxy and heresy (Jackson, 2002).

=== Overview ===
The book is divided into two main parts. The first is Jackson's extensive introduction, which itself is structured in two sections. The introduction explores the relationship between theology, history, and the development of [[Traditionalism|Traditionalist]] and [[Rationalism|Rationalist]] schools of thought in Islam. Jackson argues that theological doctrines are historically determined constructs rather than purely transcendent truths, a fact that is often obscured by the rhetoric of the theologians themselves (Jackson, 2002). The second part is Jackson's annotated translation of al-Ghazālī's ''Fayṣal al-tafriqa'' (Jackson, 2002).

=== Central Argument and Themes ===
Jackson posits that al-Ghazālī's primary aim in ''Fayṣal al-tafriqa'' was not to establish which theological school was correct, but to define the boundaries within which competing theologies could coexist and be recognized as orthodox. He sought to curb the practice of [[Takfir|excommunication (''takfīr'')]], whereby different groups would declare their opponents as unbelievers (''[[kuffar]]'') based on doctrinal disagreements (Jackson, 2002).

Al-Ghazālī's criterion for [[kufr|Unbelief (''kufr'')]] is central to this project. He defines ''kufr'' as "to deem anything the Prophet brought to be a lie," and faith (''[[Iman|īmān]]'') as "to deem everything he brought to be true" (Jackson, 2002, p. 92). According to Jackson's analysis, al-Ghazālī argues that only the denial of three fundamental principles (''uṣūl'')—belief in [[God in Islam|God]], the [[Prophets and messengers in Islam|prophethood]] of [[Muhammad]], and the [[Last Judgment|Last Day]]—can be grounds for a charge of unbelief. Secondary issues (''furū''') and differences in interpretation, which are often the result of differing historical and intellectual presuppositions, should not lead to excommunication (Jackson, 2002, p. 112).

To further prevent unjust accusations, al-Ghazālī introduces a "Rule of Figurative Interpretation" (''Qānūn al-Ta'wīl''). He identifies five levels of existence (ontological, sensory, conceptual, noetic, and analogous) through which a prophetic statement can be deemed true. As long as an interpretation acknowledges the truth of a statement on one of these levels, it cannot be considered a lie. The only unforgivable transgression is to claim the Prophet deliberately lied (Jackson, 2002, p. 101).

Jackson highlights that al-Ghazālī's approach was a direct response to the theological fanaticism of figures like [[Abd al-Qahir al-Baghdadi|'Abd al-Qāhir al-Baghdādī]], who condemned many groups as unbelievers over secondary theological matters (Jackson, 2002, pp. 41-43). Conversely, al-Ghazālī is shown to draw the line at "Crypto-infidels" (''zanādiqa''), primarily the [[Falsafa|Neoplatonic philosophers]] like [[Avicenna|Ibn Sīnā]], who, in Jackson's reading of al-Ghazālī, justified their esoteric interpretations by arguing that the Prophet had used white lies for the public good, a position that amounts to deeming the Prophet a liar (Jackson, 2002, pp. 56-58, 110-111).

=== Scholarly Reception and Significance ===
The book has been reviewed in several academic journals and has been the subject of scholarly responses. Tony Street, reviewing for the ''Journal of Islamic Studies'', notes that the book's introduction is "a highly original essay in which, among other things, he ventures to extend al-Ghazali's project by redefining and expanding the limits of Islamic orthodoxy within a contemporary context" (Street, 2005, p. 212). Street further observes that Jackson's work is a valuable contribution to the study of al-Ghazālī and Islamic theology (Street, 2005).

The work has been praised for its accessibility and its contribution to modern intra-Muslim dialogue, particularly concerning the issue of ''takfīr''. One reviewer on Amazon described it as a "must read for every Muslim, especially those who are trigger-happy with takfir" (Amazon Customer Review, 2016).{{citation needed|date=October 2023|reason=Amazon reviews are generally not considered reliable sources per WP:AMAZON and WP:RS}}

However, the book has also generated critical discussion. Atif Khalil, in a response article, while acknowledging Jackson's mastery of the classical tradition and modern thought, contends that several of Jackson's central arguments are "beset by internal contradictions and incongruencies" (Khalil, 2005, p. 56). Khalil's critique focuses on the viability of Jackson's proposed model for an intra-Islamic theological ecumenism, questioning whether the framework Jackson constructs can successfully accommodate the diversity of Islamic theological traditions (Khalil, 2005).
== References ==
* Jackson, S. A. (2002). On the boundaries of theological tolerance in Islam: Abū Ḥāmid al-Ghazālī's Fayṣal al-Tafriqa Bayna al-Islam wa al-Zandaqa. Oxford University Press.
* Khalil, A. (2005). Is an intra-Islamic theological ecumenism possible? A response to Sherman Jackson. American Journal of Islam and Society, *22*(4), 55–80. https://doi.org/10.35632/ajis.v22i4.1663
* Street, T. (2005). Review: On the boundaries of theological tolerance in Islam: Abū Ḥāmid al-Ghazālī's Fayṣal al-Tafriqa [Review of the book On the boundaries of theological tolerance in Islam, by S. A. Jackson]. Journal of Islamic Studies, *16*(2), 211–213. https://doi.org/10.1093/jis/eti132
== External links ==
• [https://oupuser:T343mvvP@preview.academic.oup.com/jis/article-abstract/16/2/211/690826 Review by Tony Street] in the ''Journal of Islamic Studies''
• [https://mail.ajis.org/index.php/ajiss/article/view/1663 "Is an Intra-Islamic Theological Ecumenism Possible? A Response to Sherman Jackson"] by Atif Khalil

[[Category:Books]]

Tolerance: The Prominent Attribute of Muslims in the Qur'an and Sunnah

Peysepar — Mon, 22 Jun 2026 05:20:06 GMT

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	'''Tolerance''' (Arabic: التسامح, ''al-Tasāmuh'') is a fundamental moral virtue in [[Islam]], deeply rooted in the [[Qur'an]] and the [[Sunnah]] of the Prophet [[Muhammad]]. In Islamic literature, tolerance encompasses not merely the act of "putting up with" something grudgingly, but conveys a richer meaning of generosity, forgiveness, ease, and smoothness in social relations (Al Luhaidan, 2014). It represents a conscious and voluntary decision to refrain from coercive intervention, despite having the power to intervene, in behavior that the individual does not approve of (Jalaei Nobari, 2024). Islamic teachings emphasize tolerance as a prerequisite for peaceful coexistence and social harmony, while also establishing certain limits and conditions for its practice.		'''Tolerance''' (Arabic: التسامح, ''al-Tasāmuh'') is a fundamental moral virtue in [[Islam]], deeply rooted in the [[Qur'an]] and the [[Sunnah]] of the Prophet [[Muhammad]]. In Islamic literature, tolerance encompasses not merely the act of "putting up with" something grudgingly, but conveys a richer meaning of generosity, forgiveness, ease, and smoothness in social relations (Al Luhaidan, 2014). It represents a conscious and voluntary decision to refrain from coercive intervention, despite having the power to intervene, in behavior that the individual does not approve of (Jalaei Nobari, 2024). Islamic teachings emphasize tolerance as a prerequisite for peaceful coexistence and social harmony, while also establishing certain limits and conditions for its practice.

Draft:Reza Khan

Translationbot — Sun, 21 Jun 2026 16:01:44 GMT

ترجمه خودکار از ویکی فارسی

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{{جعبه اطلاعات شخصیت
| عنوان = Reza Khan
| تصویر = RezaKhan2.jpg
| نام = Reza Pahlavi
| نام‌های دیگر = Sardar Sepah
| سال تولد = 1256 SH
| تاریخ تولد =
| محل تولد = {{فهرست جعبه افقی |Alasht |Mazandaran |[[Islamic Republic of Iran|Iran]] }}
| سال درگذشت = 1323 SH
| تاریخ درگذشت =
| محل درگذشت = {{فهرست جعبه افقی |Johannesburg |South Africa }}
| استادان =
| شاگردان =
| دین = [[Islam]]
| مذهب = [[Shia Islam|Shia]]
| آثار =
| فعالیت‌ها = Founder of the Pahlavi Dynasty
| وبگاه =
}}
'''Reza Pahlavi''' was the first Pahlavi king (from 1304 to 1320) and the founder of the [[Pahlavi dynasty]]. Reza Shah's reign marked the end of the rule of the [[Qajar dynasty|Qajars]] and the beginning of the Pahlavi era, which ended with the [[Islamic Revolution of Iran|Iranian Revolution]] in 1357.
Pahlavi was previously the family name of Mirza Mahmoud Khan, a member of the Post Ministry and telegraphic title of the Imperial Bank, which Reza Khan used due to its similarity and adopted for himself.
He was born in 1256 SH (1295 AH) in the village of "Alasht" in the subdistrict of "Savadkuh" in [[Mazandaran]] province. He was from an obscure Turkic-speaking military family in Mazandaran. His father <big>Dadash Beyg</big> was attributed to the <big>Palani</big> tribe. When he was an infant, he lost his father and came to [[Tehran]] with his mother from Savadkuh.

== Reza Pahlavi at a Glance ==
Reza Shah Pahlavi was the Shah of Iran (from 1304 to 1320) and the founder of the Pahlavi dynasty. Reza Shah's reign marked the end of the rule of the Qajars and the beginning of the Pahlavi era, which ended with the [[Islamic Revolution of Iran|Iranian Revolution]] in 1357<ref>Iranian Society During the Reign of Reza Shah - Ehsan Tabari</ref> .<ref>Rah-e Tudeh — Iranian Society During the Reign of Reza Shah</ref>.

Reza, who was an orphaned child, spent his childhood in poverty. He joined the military from adolescence and went through the ranks of promotion. On the third day of [[Esfand]] 1299, he arranged a coup. As a result of this [[coup]], the [[Cossack]] forces under the command of Reza Khan occupied [[Tehran]].

Reza Khan initially, as Minister of War, eliminated many unrests and banditries. On 3 Aban 1302, Reza Khan was appointed Prime Minister by the order of [[Ahmad Shah Qajar]] and initially made an attempt towards republicanism. But in 1304, he reached kingship. He was finally forced to leave the throne in 1320 under the pressure of [[United Kingdom|England]] and died three years later in Johannesburg (South Africa) of [[death]] natural causes<ref>Najafqoli Pasian and Khosrow Motazed, From Savadkuh to Johannesburg: The Life of Reza Shah Pahlavi, Third Publishing, 786 pages, Third Edition, 1382, ISBN 964-6404-20-0</ref>.

== Titles ==
Reza Shah was called by various titles during his life and even after that for various reasons. In his youth, he was named <big>Reza Savadkuhi</big> after the region he came from. Upon entering the military, due to the use of the Maxim machine gun, he was called <big>Reza Maxim</big> and later <big>Reza Khan</big> and then, with the mention of his military rank, he was known as <big>Reza Khan Mirpanj</big>.

After the coup of 1299 and taking hold of the Ministry of War and command of the armed forces, he was called <big>Sardar Sepah</big>. After reaching kingship and choosing the family name Pahlavi, he was called <big>Reza Shah Pahlavi</big>. Before this, family names were not used in Iran and Reza Shah made the use of family names mandatory for the first time. <ref>Albrecht Schnabel and Amin Saikal (2003), Democratization in the Middle East: Experiences, Struggles, Challenges, and Modernization. URL pp91</ref> In 1328, by the approval of the [[National Consultative Assembly|Majles]], the title <big>Reza Shah the Great</big> was given to him<ref>History of Twenty Years of Iran. Hossein Makki. Publisher Name. 1363 Tehran </ref>.

== In the Cossack Brigade ==
At the age of 12 or 14, through Samsam (from the entourage of Ali-Asghar Khan Amin al-Sultan Prime Minister), one of his relatives, he entered the Savadkuh regiment and became a Tabin (soldier). It is narrated from himself that at the time of entry he was so young that others would mount him on a horse.
In 1275 [[Solar Hijri calendar|SH]] after the assassination of [[Naser al-Din Shah Qajar]], the Savadkuh regiment was called to Tehran to guard the embassy and government centers. During his service in the Cossack House, he was for a time a guard at the [[Germany]] embassy in Tehran. His signature for the daily shift change is still kept at this location.

Then he was appointed as sergeant of the guards of the [[Russia]] Loan Bank in [[Mashhad]] and after a while as Vakil-bashi (Lieutenant to Captain)<ref>Thirty Years with Reza Shah in the Cossack House and Army. Sadeq Adibi. Alborz Publishing. 1385 Tehran ([[Special:BookSources/9644425006|ISBN 964-442-500-6]]) ISBN</ref> of the Sixty Gun Company. In this period, Reza Khan became known as "Reza Maxim" due to the use of one of the few Maxim machine guns of that time<ref>Blood and Oil, Manuchehr Farmanfarmaian. Translator Mehdi Haghighat Khah. Ghoghanoos 1377 Tehran ([[Special:BookSources/9643111490|ISBN 964-311-149-0]])</ref>.

In 1288 SH, along with Bakhtiari riders and [[Armenians]], he was sent to [[Zanjan]] and [[Ardabil Province|Ardabil]] to suppress local riots and uprisings. Then with the rank of Yavari (Colonel) to the command of the rifle group and in 1297 SH to the command of the Atiriad (Brigade) of [[Hamedan]] was appointed.

In this position, he successfully executed a coup against the brigade commander, i.e., Colonel Clergeau, under the command of Starosselski, his deputy. The execution of this coup was coordinated with [[Ahmad Shah|Ahmad Shah]] by Reza Khan and is also known as Reza Khan's First Coup. As a result of this coup, Clergeau returned to Russia and Starosselski became the commander of the Cossack Brigade in Iran<ref>Thirty Years with Reza Shah in the Cossack House and Army. Sadeq Adibi. Alborz Publishing. 1385 Tehran ([[Special:BookSources/9644425006|ISBN 964-442-500-6]]) ISBN</ref>.

With the expulsion of [[Russia]]n officers, the Cossack Brigade was placed under the supervision of an incompetent Iranian officer named Sardar Homayoun and Reza Khan was practically the real commander of the brigade (under General Ironside).

In 1299 SH and a few months before the coup, Reza Khan was sent to [[Gilan]] to participate in suppressing the uprising of [[Mirza Kuchik Khan Jangali]], which led to the retreat of the Cossack forces under the command of Starosselski to the vicinity of [[Qazvin]].

== See Also ==
* [[Islamic Revolution of Iran|Iranian Revolution]]
* [[United Kingdom|England]]
* [[Russia]]
* [[Germany]]

== Notes ==
{{پانویس}}

[[Category:People]]
[[Category:Heads of Islamic Countries]]
[[Category:Iran]]

Draft:Reza Rosta Azad

Translationbot — Sun, 21 Jun 2026 15:43:42 GMT

ترجمه خودکار از ویکی فارسی

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	[[Fitrah]]		[[Fitrah]]


	=== References ===		=== References ===