Religious fanaticism (IV)

By Yusuf Bulafu

Assalam alaykum warahmatullahi wabarakatuh

Continued …

How to recognize religious fanaticism

Religious fanaticism is rarely recognized by those who fall into it. One of its most deceptive qualities is that it wears the cloak of sincerity and righteousness. Those who adopt extremist views or rigid attitudes often believe they are acting out of loyalty to Allah and His Messenger. They see themselves as guardians of truth, defenders of orthodoxy, and protectors of the ummah.

Yet, the very zeal they hold as a virtue can lead them away from the prophetic path if it is not grounded in knowledge, humility, and spiritual balance. Recognizing fanaticism then, is not merely a matter of identifying theological error; it is about observing the attitudes, behaviours, and patterns that diverge from the mercy and wisdom of Islam.

One of the clearest signs of religious fanaticism is the belief that one’s own group or sect is exclusively upon the truth while all others are misguided or destined for hell. This exclusivist mindset often leads to labelling, division, and the unjust condemnation of others.

The Prophet warned against this explicitly. In a profound hadith, he said, “When a person says, ‘The people are destroyed,’ he is the most destroyed among them.” (Sahih Muslim).

This warning strikes at the heart of the fanatic’s arrogance; assuming the worst of others while imagining oneself to be above them. Throughout Islamic history, the mainstream ummah has always recognized diversity in thought, especially in matters of secondary or speculative theology. To claim that every group outside one’s own is misguided is to place oneself in a position the Prophet never claimed, even though he was the most guided of all.

Another symptom of fanaticism is an obsession with criticizing fellow Muslims, often far more harshly than actual enemies of Islam. This pattern was described by the Prophet when he warned about a group that would emerge—referring to the Khawarij—who would “kill the people of Islam and leave the idolaters.”

In our time, we see similar behaviour: certain individuals or groups seem more preoccupied with attacking scholars, mocking communities, or labelling others as innovators or deviants, while showing silence or leniency toward those who actually oppose Islamic values. This inverted sense of priority reflects a deep imbalance in spiritual focus.

A third hallmark is in the lack of prioritization in religious matters; focusing on trivial or highly technical issues while ignoring major ethical and spiritual responsibilities. For instance, many fanatic discourses revolve around fine-grained theological debates, terminology, or controversial fatwas that are not central to the average Muslim’s life. Meanwhile, issues like justice, compassion, sincerity, and humility; central pillars of Islamic character, are sidelined or ignored altogether.

The famous story of a man asking Ibn Abbas about the penalty for killing a mosquito during Hajj, while he belonged to a group that had murdered the Prophet’s grandson, Hussein (RA), captures this misalignment perfectly. Ibn Abbas replied with painful irony: “You killed the grandson of the Messenger of Allah, and now you ask me about a mosquito?” This imbalance is a defining feature of religious extremism.

Another dangerous trait of fanaticism is the inability to accept diversity of opinion. Islam has always had room for scholarly disagreement. From the time of the Sahabah, differences in interpretation and jurisprudence were considered normal and even beneficial. Imam Malik once said, “Every one of us can be corrected, except the one buried in this grave,” pointing to the Prophet’s tomb. Yet fanatics refuse to acknowledge this reality. To them, their view is the preferred and the only acceptable one.

One of the more subtle but devastating signs of fanaticism is the loss of Islamic spirituality. True religiosity is not just about performing acts of worship; it is also about the transformation of the heart. A person connected to Allah will radiate humility, compassion, and gentleness. By contrast, the fanatic becomes increasingly hard-hearted, angry, and emotionally disconnected. Their religious engagement becomes performative: long prayers, loud recitation, strong opinions, yet all lacking the softness and mercy that should accompany closeness to the Divine.

A sincere believer should always examine the outward content of their practice and speech and also the inner fruits. If following a particular group or ideology makes one feel superior to others, obsessed with condemning, and distant from the mercy of Allah; these are signs that something is wrong. Conversely, if one’s faith leads to increased love for Allah and His creation, greater humility, softness of heart, and desire to grow spiritually while maintaining balance; that is a strong indication of sincerity and correct methodology. True religiosity brings peace, brings people together, not driving them apart.

In an age of increasing polarization, online echo chambers, and performative religiosity, recognizing these signs is more important than ever.

To be continued …