Religious fanaticism (V)

By Yusuf Bulafu

Assalam alaykum warahmatullahi wabarakatuh

Continued …

Countering fanaticism

If religious fanaticism is a disease of the soul and intellect, then it must be treated with deliberate, prophetic remedies. The solution is not simply to oppose extremism with passivity or to swing to the other end of the spectrum in religious laxity. Rather, the answer lies in reviving the balanced, compassionate, and spiritually grounded path that the Prophet Muhammad exemplified a path that merges devotion with wisdom. To resist fanaticism in ourselves and our communities, we must adopt strategies that protect our hearts, preserve our unity, and reflect the essence of divine guidance.

One of the most important principles in countering fanaticism is to follow senior scholars and mainstream, time-tested scholarship rather than placing one’s trust in self-taught personalities or passionate but inexperienced voices. The Prophet warned us about a group of people who would emerge later in the ummah, characterized by fiery slogans and youthful arrogance, but lacking sound understanding. In describing the Khawarij, he said they would be “young in age and foolish in thought.”

In our time, many individuals fall into extremism because they are influenced by charismatic voices; people who present themselves as defenders of Islam, but have no grounding in classical scholarship, no mentorship, and no accountability. The tradition of Islam has always honoured age, wisdom, and scholarly chains of knowledge. Those who have spent decades studying the faith under learned teachers, living among communities, and demonstrating consistent prophetic character are far more reliable than anonymous influencers who claim to have “rediscovered” the truth.

Another essential remedy is supplicating sincerely to Allah for clarity and protection from misguidance. Even the Prophet, despite being the recipient of revelation, used to make du‘a: “O Allah, guide me regarding that which people have differed over, with Your permission.” This beautiful supplication reminds us that guidance is not the result of intellectual analysis but a divine gift.

In times of confusion, when fatwas clash, ideologies compete, and opinions multiply, a believer must retreat to the sanctuary of du‘a, asking Allah with humility: “O Allah, show me the truth as truth and bless me to follow it; show me falsehood as falsehood and protect me from it.” This inward seeking of clarity purifies the heart from arrogance and acknowledges our need for divine aid in navigating the complexities of faith.

A third method of resisting fanaticism is to observe the spiritual effects that a group, teacher, or ideology has on your heart and behaviour. The Prophet taught us that faith has visible fruits when cultivated properly, it softens the heart, deepens one’s connection to Allah, and increases love, patience, and humility. Any path that hardens the heart, encourages divisiveness, stokes anger, or increases judgment of others is not reflective of the prophetic way, no matter how religious it may appear externally.

If involvement in a particular religious movement leads you to constantly criticize, label, or distance yourself from fellow Muslims, especially over secondary or speculative issues, it is time to pause and reassess. Ask yourself: has this path made me more connected to Allah, more patient with people, more merciful, and more spiritually awake? Or has it turned me into someone who sees faith as a battlefield rather than a journey toward divine love?

Additionally, maintaining exposure to the diversity of the ummah is crucial in guarding against narrow-mindedness. Isolation within an echo chamber, whether in person or online, can reinforce fanatic ideas by presenting them as the only valid perspective. Islam, in its global and historical expression, is a rich tapestry of cultures, schools of thought, and methodologies.

Learning how scholars from different traditions approached the same issue, respecting valid disagreements, and understanding context all foster intellectual maturity and spiritual tolerance. The famous example of disagreement between scholars like Shaykh Bin Baz and Shaykh Yusuf al-Qaradawi, who had contrasting views but mutual respect, is a model for our generation. Disagreement is not the problem; the inability to coexist respectfully despite it is.

Finally, the most powerful long-term remedy for fanaticism is the recovery and revival of Islamic spirituality (tazkiyah). Fanaticism thrives where hearts are dry, souls are anxious, and religion becomes a checklist instead of a relationship with the Divine.

The Qur’an repeatedly speaks of rahmah (mercy), tawakkul (trust), taqwa (God-consciousness), and Ikhlas (sincerity). These concepts are meant to be lived, felt, and reflected in every action. The Prophet was sent as a mercy to all creation, and any path of religiosity that does not embody that mercy is suspect. In cultivating spirituality, we learn to balance outward forms with inner substance. We begin to see other Muslims not as enemies to defeat in debate, but as fellow travellers toward Allah; imperfect, struggling, and in need of love and encouragement.

Countering fanaticism requires more than condemning extremism. It demands that we revive prophetic balance, build communities rooted in wisdom and love, and cultivate hearts filled with awe of Allah and empathy for His creation. When we walk this path with sincerity, humility, and awareness, we do more than protect ourselves; we carry forward the legacy of a Messenger who was sent not to burden people, but to guide them to light, peace, and eternal hope.