UNDERSTANDING
EXCESS IN RELIGION
Among the things forbidden in Islam is what is called excess (ghulu), that is, going beyond proper limits. This excess always occurs in religious matters. Accordingly, the Quran has warned the Christians against excess, saying: “Do not commit excess in your religion” (5:77). It does not say: Do not commit excess in your disbelief.
Among my countrymen there was a person named Qamaruddin. He was a very sincere man. He was extremely regular in prayer and fasting. Yet it often happened that he found it difficult to reach the mosque on time for the Friday prayer. The reason was his extremist understanding of ritual bathing. On Fridays, when he began bathing, he would repeatedly doubt that his bath was incomplete. He would feel that water had not reached some part of his hair, or that some part of his body had been left unwashed. As a result, he would continue bathing for hours in the bathroom. At times, this process became so prolonged and distressing that, along with the water of the bath, tears would also flow from his eyes.
This was an unnecessary form of doubt. In the view of the Shariah, this is excess, not Islamic caution. This evil of excess always arises under the influence of religious zeal, but in its outcome, it turns into the opposite of religion. In its initial intention it appears innocent, but when put into practice it becomes non-innocent.
Worship of God is among the obligations of Islam. But if a worshipper performs the dawn prayer with the ablution of sunset, or undertakes to complete the entire Quran every night, such actions turn into excess in worship.
In Islam, a sense of honour is appreciated. But if a person’s sense of honour grows to such an extent that he feels offended even at admitting the truth against himself, then such honour falls into the category of excess. Islam teaches respect for people of knowledge. But if respect for people of knowledge is taken to mean that they should not be criticized, this too becomes excess. The reality is that religious zeal by itself does not make an action religious. It is also necessary that the action be in accordance with the command of God and the model of the Messenger. (Al-Risala, April 1987)
