Religious fanaticism (II)

By Yusuf Bulafu

Assalam alaykum warahmatullahi wabarakatuh

 The extremists are destroyed

One of the most consistent and profound warnings from the Prophet Muhammad was against religious extremism. While faith encourages commitment, sincerity, and devotion, the Prophet recognized the human tendency to go beyond the balanced bounds of religion, turning devotion into excess. He understood that even sincere individuals, in their eagerness to please Allah, could end up distorting the religion by adding unnecessary burdens, embracing harshness, or developing an attitude of superiority over others. This is why he repeatedly cautioned the ummah against falling into ghuluw (excessiveness) in matters of faith.

A telling example of this occurred during his farewell Hajj. The Prophet asked his cousin Ibn Abbas to gather stones for the stoning ritual at Mina. Ibn Abbas, full of zeal, brought large stones, perhaps thinking this reflected greater piety. The Prophet looked at them, discarded the large ones, and picked small pebbles, then warned, “Beware of extremism in religion, for those before you were destroyed because of it.” This incident reflects the Prophet’s broader concern: even when intentions are good, exaggeration in religious matters, however minor they may seem, can lead to spiritual and communal harm.

This theme of balance and restraint is reinforced in the Qur’an itself. Allah warns the People of the Book: “Do not go to extremes in your religion…” (4:171). Here, the criticism is not of their devotion per se, but of the fact that their devotion crossed into exaggeration, distorting the religion’s core message. Islam, as revealed to the Prophet, came to restore the natural balance between faith, law, and life; between the heart, mind, and soul. It was not meant to be a burden but a source of mercy and guidance.

This is why the Prophet made a remarkable statement, repeating it three times for emphasis: “The extremists are destroyed. The extremists are destroyed. The extremists are destroyed.” (Sahih Muslim). The Arabic word used, al–mutanatti‘oon, refers to those who go beyond what is necessary, those who complicate matters, delve into unnecessary details, and make the religion difficult for themselves and others. This mindset is spiritually damaging and socially divisive. It creates a culture where harshness replaces compassion, and outward religiosity is mistaken for true righteousness.

One of the ways the Prophet emphasized balance was by discouraging over questioning and excessive detail in matters where Allah had left things open. This reflects a core principle in Islamic jurisprudence: silence on certain issues is not negligence but rather divine mercy. As the Prophet stated, “Allah has imposed obligations, so do not neglect them; He has set boundaries, so do not transgress them; He has remained silent on some matters, out of mercy for you, not out of forgetfulness, so do not seek them out.” (al-Daraqutni).

Not every silence in the Qur’an or Sunnah requires elaboration; sometimes, that silence is a divine gesture of kindness, offering believers flexibility, ease, and space for diversity. This prophetic wisdom protects the ummah from falling into unnecessary rigidity or guilt over issues never meant to be burdensome. Unfortunately, fanatics do the opposite; they insist on filling every silence with rules, and every openness with restrictions, until religion becomes an unbearable weight. They pursue details Allah never asked for, and in doing so, turn a path of mercy into one of hardship.

The Prophet’s guidance urges us to trust in Allah’s wisdom: that some matters are best left unspoken, unregulated, and untouched. The more we honour this divine silence, the more we preserve the spirit of balance and mercy that defines Islam.

Further reinforcing this, when Islam began spreading and new converts came to learn from the Prophet in Madinah, he instructed the first group of teachers he sent back to their tribes: “Make things easy for the people, do not make things difficult. Give glad tidings, do not repel them. Unite, and do not divide.” (Sahih Bukhari & Muslim). These words laid down the foundational philosophy of Islamic guidance: simplicity, accessibility, optimism, and unity. It is telling that the Prophet’s first concern was not theological precision or ritual perfection, rather the spiritual and emotional state of the people being taught.

Moreover, the Qur’an itself emphasizes ease and balance in multiple verses. “Allah does not burden a soul beyond its capacity” (2:286), “Allah intends for you ease and does not intend hardship for you” (2:185), and, regarding the Prophet, “He relieves them of their burdens and shackles” (7:157). Aisha (RA), the Prophet’s wife, also reported that whenever the Prophet had to choose between two permissible options, he always chose the easier one so long as it did not involve sin. These teachings show that Islam is not about making life difficult or treating hardship as inherently virtuous but rather, living in submission to Allah in a way that is sustainable, consistent, and uplifting.