Varieties of Extremism
\r\nReflecting on Islamic history, three varieties of extremist activities are distinguishable: theological, political, and practical—even though they are not always mutually exclusive of one another.
\r\nTheological extremism (al-tatarruf al-itiqadi) is noticeable when the extremist subscribes to particular beliefs that stand in conflict with the clear text of the Quran, authentic hadith, and general consensus (ijma) of Muslims. A reference is made in this connection to early theological movements that arose in the first two centuries of Islam, such as the Qadariyyah, the Jahmiyyah, the Murjiah, and Batiniyyah as explained below.
\r\nThe Qadariyyah (advocates of free will or qadar) subscribed to the view that man is the sole creator of his own conduct. The Jahmiyyah (followers of Jahm bin Safwan) subscribed to total predestination; the Murjiah (suspenders of judgment and upholders permanently of hope or rija) suspended passing any judgment on sinners, including those who held extremist views concerning Companions of the Prophet Muhammad, such as, for instance, those who charged prominent Companions with infidelity and kufr. The Batiniyyah (esotericists—also known as Ismailiyyah, a Shiite sub-sect) held that every overt speech and word of God in the Quran had a hidden meaning known only to their imam. To these may be added perhaps the ghulat (extremists) of Shia as well as some of the contemporary movements that include the Takfir and Hijrah Association (Jamaat al-takfir wal-hijrah) of Egypt, which charged the Egyptian state with infidelity that had allegedly turned into Dar al-Kufr (abode of unbelief). It was a duty, therefore, of Muslims to leave that country and emigrate.
\r\nPolitical extremism (al-tatarruf al-siyasi) is marked by confrontation and challenge of the authority of a lawful government. Noted in this category are the Kharijites (lit. outsiders) who emerged in Iraq and boycotted the authority of the fourth caliph Ali Ibn Abu Talib, as well as declaring permissible the killing of all Muslims except for their own followers. The Kharijites held the extremist view that committing a major sin amounts to renunciation of Islam. One of the Kharijites' factions, namely the Azariqah, further added that a person renounces Islam even if he committed a major sin by error or personal interpretation and ijtihad, which is why they charged the caliph Ali with infidelity over the issue of arbitration (tahkim). For the caliph had exercised his own ijtihad in that matter. The caliph was charged with infidelity for the mere fact of his agreeing to arbitration between him and his challenger, Muawiyah b. Abu Sufyan.
\r\nLastly, practical extremism (al-tatarruf al-amali) consists of extremist conduct, such as self-immolation, excessive fasting and all-night vigil, renouncing marriage, and acts that depart from sound human nature (fitrah), valid Sunnah, and precedent of the Prophet. One may add to these such other instances of practical extremism as excessive dieting to keep slim, excessively disciplinarian practices with one's children, and other practices that are injurious and harmful.
\r\nTerrorism is also practical extremism, be it local, national, or international, in peacetime or war, consisting mainly of acts of terror and violence—including bombing and use of explosive devices—that kill innocent people and cause destruction. Such activities may even occur in the course of a legitimate war that may have been duly declared by the lawful leader. The basic position of such acts of terror is the same in Shariah whether its victims are Muslim or otherwise, and whether it is against a weak or a more powerful party or state. Terrorism may have different causes that may, on that basis, be classified under one or the other variety of extremism mentioned above.
\r\nCompiled From:
\r\n \"The Middle Path of Moderation in Islam: The Qur'anic Principle of Wasatiyyah\" - Hashim Kamali, pp. 39, 40