In the Name of Allah, The Most Gracious, Most Merciful

Praise be to Allah, the Lord of the Worlds. O Allah our Lord, teach us what is useful for us, let us make use of what You have taught us and advance us in knowledge. O Allah, show us the righteous things as righteous and help us do them, and show us the bad things as bad and help us keep away from them.  O Allah our Lord, make us amongst those who listen to the Word and follow the best meaning of It, and admit us, by Your Grace, to the ranks of Your righteous servants.

I bear witness that there is no Deity worthy of worship but Allah Alone, He has no partner. He has made the Ummah of Muhammad, peace be upon him, a Wasat (just) (and the best) nation, that you be witnesses over mankind that Islam is the religion of true mercy and justice.  And I bear witness that our Master Muhammad is His Servant and Messenger, the one to whom Allah the Almighty completed this true religion, made him the seal of the Prophets and Messengers, peace be upon them, sent him as a mercy for 'Alamin (mankind, jinns and all that exists), a giver of glad tidings and a warner to all mankind. O Allah, have peace and blessings on our Master Muhammad, his Folks, Companions, Offspring, and those who follow them to the Day of Judgment.  

O worshippers of Allah, I advise you, me included, to fear Allah, I urge you to obey Him, and I start this Khutbah with good matters.  

Moderation is one of the characteristics of this true religion: 

Among the characteristics of this true religion is that its source, system, purpose, and destination are Divine, and that it is a humanitarian religion. It befits all places and times. Moreover, it is realistic, i.e. it does not accept the bad reality, but it strives to improve and change it by realistic means. This true religion is clear in such a way that none deviate from it except those who are far astray. It also joins between constancy and development in a wonderful way. 

One of the most prominent qualities of this true religion is "Moderation". Insha' Allah (If Allah so wills), this subject will be dealt with in terms of the meaning of Moderation in Islam and in terms of its manifestations and aspects in Aqeedah (the Islamic creed), method, acts of worship, transactions, morals, and regulations.

Islam is moderate between abominable materialism and unrealistic spiritualism: 

As previously mentioned, one of the most prominent qualities of Islam is moderation, which means temperance or balance between two opposite or contradictory things, so that neither of them stands alone in effectiveness and expels the other, and so that neither of them takes more than its due value, overtaking or oppressing the other. 

In Islam there is neither excessiveness nor negligence, neither extravagance nor falling behind, neither oppression nor anarchy, and neither exaggeration nor depreciation. Every thing takes its due share according to a just balance. Hence, Islam is moderate between abominable materialism and unrealistic spiritualism, between bitter reality and imaginary idealism, between tyrannical individualism and overwhelming collectivism, between monotonous constancy and unbalanced change, between urgent needs and out-of-reach values, between cold rationalism and flaming sentimentalism, between corporal desires and spiritual requirements. 

Dear noble brothers in Arab and Muslim worlds, moderation in Islam comes from Allah's Words:

(Thus We have made you [true Muslims - real believers of Islamic Monotheism, true followers of Prophet Muhammad PBUH and his Sunnah (legal ways)], a Wasat (just) (and the best) nation, that you be witnesses over mankind and the Messenger (Muhammad PBUH) be a witness over you.) 

[Al-Baqarah, 143]

Moderation is the main advantage of the Islamic Ummah: 

It is out of Allah's Infinite Divine Wisdom that He has chosen moderation or temperance, to be a characteristic of this Ummah, which is the last nation, and to be a characteristic of this Message, by which all Messages were sealed, for Allah the Almighty sent the last of His Prophets with it as a Messenger to all mankind and as a mercy to all Worlds. 

The Prophet PBUH interpreted moderation in the following Ayah: 

(Thus We have made you [true Muslims - real believers of Islamic Monotheism, true followers of Prophet Muhammad PBUH and his Sunnah (legal ways)], a Wasat (just) (and the best) nation, that you be witnesses over mankind and the Messenger (Muhammad PBUH) be a witness over you.) 

[Al-Baqarah, 143]

He interpreted it as justice, and justice is something that reconciles between two disputing parties without partiality to either. Also, justice is to give everyone their due rights without any fraud or inequity. Scholars of the interpretation of the Noble Quran said that the word "moderate" means "just" in Allah's following Words:

(The best among them said: "Did I not tell you: why do you not say: Insha' Allah (If Allah will).")

[Al-Qlam, 28]

The more moderate part of something is its middle; and the middle of a circle is its centre. Moderation is also used to refer to the good human qualities that are moderate between illaudable extreme qualities. Courage, for example, is moderate between cowardice and recklessness.

Moderation is excellence in Islam:

 

Dear believing brothers, the attendants and audience, moderation also means steadfastness on Allah's Method and keeping away from deviation and deflection. The Straight Path, as one of the scholars of the interpretation of the Noble Quran said, is the Straight Way, which is in the middle of the deviant ways. Furthermore, among the so many bent lines between two points, the straight line is the shortest and most straight forward. 

Actually, dear brothers, in his prayer, a Muslim asks his Lord to show him the Straight Path seventeen times a day when he reads Al-Fatihah:

(Guide us to the Straight Way* The Way of those on whom You have bestowed Your Grace, not (the way) of those who earned Your Anger (such as the Jews), nor of those who went astray (such as the Christians).)

[Al-Fatihah, 6-7]

 
Those who earned Allah's Anger are those who exceeded the limits, and the straying ones are those who neglected religion. Also, those who incurred Allah's Wrath are those who knew the truth but deviated from it, and the straying ones are those who did not know the truth and, hence, they deviated.

In Islam moderation means excellence, goodness, and distinction in both spiritual and material matters. Well, the best bead of a necklace is the middle one, and the chief of a people is always in the middle with the followers around him. 

Concerning spiritual matters, moderation is better than extremism; and it has been rightly said, "The best thing is the middle", and "Virtue is in the middle between two vices". Allah the Almighty says:  

(Thus We have made you [true Muslims - real believers of Islamic Monotheism, true followers of Prophet Muhammad PBUH and his Sunnah (legal ways)], a Wasat (just) (and the best) nation…) 

[Al-Baqarah, 143]

According to the interpretation of Ibn Katheer, the word moderate here means better and more perfect, as it is said, "Quraish is the most moderate ancestry among the Arabs", which means the best. The Prophet PBUH was in the middle among his people, i.e. the noblest one among them. Also, the middle prayer is the best prayer.

Islam has intellectual, spiritual, and behavioral aspects. When one of these aspects grows extraordinarily, usually at the expense of other aspects, then the result will be extremism. However, when these three aspects grow naturally and equally, in such a way that no aspect dominates the other two, then excellence will be the result. We look forward to excellence not to extremism.

Moderation is safety: 

Dear believing brothers, moderation also represents safety and keeping away from danger, as edges and ends are usually exposed to danger and corruption, contrary to the middle which is protected and preserved by the things around it. Furthermore, moderation is security and stability, but extremism is excessiveness, deviation, and corruption.
Moderation represents strength, as the middle is the centre of power. Effectiveness, brightness and hotness of the sun's rays are stronger in the middle of the day when it is in the middle of the sky. Also, man is stronger when he is youthful, which is in the middle between weakness of childhood and that of old age.

Moderation represents the point of unity and the center of meeting. In other words, edges and ends may be innumerous, but the middle always remains one point at which all edges meet; it is the middle and the center. Well, the center of a circle is in its middle at which all lines that come from the circumference meet. 

A moderate idea is the point at which all extreme ideas may meet. Hence, moderation and temperance are the way to and the center of the Ummah's intellectual unity. Therefore, dear brothers, extremist ideas stimulate separation and discrepancy among people, the thing that moderate schools, which are in accordance with the Book and the Sunnah, do not usually do.

* * *

Manifestations of moderation:

 

1-    Islam is moderate between naïve people and materialists: 

The above-mentioned points are the meanings of moderation in Islam, but what about the manifestations of this moderation? From the viewpoint of Aqeedah, the religion of Islam is moderate between the false beliefs of naïve people who believe every thing they hear and take things for granted, on the one hand, and the materialists, who deny every thing that is not tangible, and who hearken neither to the sound of their original pure nature nor to the call of human mind or Divine Miracles, on the other.

True Islam calls for believing in what is proved by definitive evidence and certain proof, and it considers certitude based on senses, deduction and informative pieces of news definitive ways for receiving information. Thus, it refuses all superstitions and conjectures. Regarding this point, Allah the Almighty says:

(And they say, "None shall enter Paradise unless he be a Jew or a Christian." These are their own desires. Say (O Muhammad PBUH), "Produce your proof if you are truthful.")

[Al-Baqarah, 111]

He also says:

(And whoever invokes (or worships), besides Allah, any other ilah (god), of whom he has no proof)

[Al-Mu'minun, 117]

2-    Islam is moderate between the believers in the universe and its deniers:  

Islam is moderate between those who consider the universe the real existence but reject all metaphysical things, which eyes cannot see, as mere superstitions and illusions, and those who consider the universe illusion and a mirage which a thirsty person mistakes for water.

Although Islam considers the universe a reality, it goes beyond this reality to a greater one. In other words, it goes from the universe to the Maker, from the creation to the Creator, from the system to the Designer, from the forms to the Former, from the disposition to the Disposer, and from education to the Educator. In other words, the universe is a reality that leads to a greater reality; this universe has a Creator, an Educator, and a Director, Who is Existent, Unique, and Perfect.

3-    Islam is moderate in its viewpoint concerning the Noble Prophets:  

Islam is moderate in its viewpoint concerning the Noble Prophets, peace be upon them, who are human beings, just like us. They ate food, they walked in the streets, many of them had wives and offspring, but they excelled in knowing their Lord, in their obedience to Him, and in their sincerity to Him. Allah the Almighty chose them, purified them, protected them from committing sins or misdeeds, sent down to them His Divine Revelation, and bestowed upon them His Divine Miracles. This is exactly the view point of Islam of the Noble Prophets and Messengers, peace be upon them. 

4-    Islam is moderate between rationalists and spiritualists: 

Islam is moderate between those who believe only in the mind as a means for perceiving the facts of existence, and those who do not believe except through inspirations or illusions, and do not acknowledge the role of the mind in proving or disproving any facts.

Islam determines that religion consists of revelation and transmission (transmitting information). Since the most dangerous thing in transmission is truthfulness and authenticity, the human mind has two tasks concerning it: proving the verity of transmitting information and understanding it in order to apply it. Hence, by the mind you can attain belief in Allah with certainty; by the mind you believe in His Book, the Noble Quran, with certainty, through its miraculous inimitability; and by the mind you believe in His Messenger, Muhammad (PBUH) with certainty, through His Book. At this point, the role of the mind in research, ends and its role in acceptance begins through verifying and understanding. 

The facts which the mind fails to understand, because they lack traces that denote them, have to be received through Divine Revelation without making the mind a judge on them. This is Islamic moderation in its method of reception and authentication of facts.

5-    Islam is moderate concerning acts of worship and transactions:  

Islam is moderate concerning the acts of worship enjoined on its adherents. Concerning ritual acts of worships Islam holds a moderate opinion that stands between canceling them and devoting oneself completely to them. Hence, the ritual acts of worship in Islam are not only limited, rational, and justified by people's interests, but also connected with the transactional acts of worship. In other words, the one whose Salah does not prevent him from doing enormities or abominable deeds, whose Siyaam does not refrain him from saying falsehood or acting thereby, whose Hajj is performed with ill-gotten money and who is answered that his Hajj is not accepted upon saying, "O Allah, here I am responding to your Call", and whose expenditure of wealth on charities is accompanied with bad deeds, his acts of worship are not accepted. Allah the Almighty says:   

(Say: "Spend (in Allah's Cause) willingly or unwillingly, it will not be accepted from you. Verily, you are ever a people who are Fasiqun (rebellious, disobedient to Allah).")

[At-Taubah, 53]

Pay attention to the following Ahadeeth: 

(Performing two Rak'at by a pious man is better than a thousand Raka'at performed by someone who mixes bad deeds with good ones.)

(Leaving a Daniq (a type of currency) of Haram is better than 80 Hijah (performing Hajj for 80 times) after embracing Islam.)


It was said, "He whose piety does not deter him from disobeying Allah in private, Allah does not consider any of his good deeds." Hence, Islam is worship and work: an accepted act of worship is based on good righteous deed, and the good deed is based on a properly performed act of worship. 

6-    Islam is moderate between forgiving others and taking revenge:  

In the realm of social relations, Islam is moderate between turning your left cheek to whoever hits you on the right one, and between paying someone back tenfold. Allah the Almighty says:

(And those who, when an oppressive wrong is done to them, they take revenge* The recompense for an evil is an evil like thereof, but whoever forgives and makes reconciliation, his reward is due from Allah…)

[Ash-Shura, 39-40]

In another Surah, Allah the Almighty says:

(And if you punish (your enemy, O you believers in the Oneness of Allah), then punish them with the like of that with which you were afflicted. But if you endure patiently, verily, it is better for As-Sabirin (the patient ones, etc.).)

[An-Nahl, 126]

Dear believing brothers, wherever you might be, it is quite clear in the above Ayaat that the offender is obligated to pay the price of his offence, but the right-owner can forgive willingly. In other words, establishing justice is compulsory, but pardon and forgiveness are voluntary.

7-    Islam is moderate between extremist idealists and extremist realists :  

In the realm of ethics, Islam is moderate between extremist idealists, who consider man an angel or semi-angel and, therefore, draw for him a level he could not reach, and the extremist realists, who consider man an animal, or semi-animal, who lives only for lusty desires and enjoyments just like brute animals.

In fact Islam starts from the fact that man is made up of both mind and instinctive desire. If his mind leads him to know his Lord, and if he controls his desires according to his Creator's Method, he becomes more exalted than angels. On the other hand, if he fails to use his mind properly, forgetting the purpose of his existence, or he fails to get himself acquainted with his Lord's Method, and so he falls easy prey to his desires and caprices, he will be lower than even brute animals.

8-    Islam is moderate in its outlook on the worldly life:  

Islam is moderate in its outlook on the worldly life. It stands between those who consider the present life everything, claiming, "There is nothing except our present life, and we shall never be raised up again", and so they worship their desires and materialistic interests, and those who consider their existence in this present life an evil thing, and so they withdraw from life and deprive themselves of its lawful dainties and ornaments. Islam holds that both the worldly life and the Hereafter as one integrated entity, the first part thereof leads to the second and is closely linked thereto. 

(He is not a good man the one who neglects his worldly life for the sake of the Hereafter, nor is he a good man who neglects his Hereafter for the sake of his worldly, but he should consider them both.) 

[Ad-Dailami and Ibn Asaker, on the authority of Anas] 

9-    Islam balances between spiritualism and materialism:  

Dear noble brothers, the attendants and audience, Islam makes a kind of balance between spiritualism and materialism. It stands, in moderation between them, between religion and life, between values and needs, between man's instinct and mind, and between his desires and principles. 

As Allah, Exalted and Sublime be He, wants him to be, man is not someone who detaches himself from the world, withdraws himself from life, devotes himself to worship, spends his lifetime in laziness and idleness, leads an ascetic life with no enjoyment, lives in celibacy, worships without rest, prays all his nights, fasts all his days, has nothing to do with this world, and his lot from this life is barely bread and worn-out patchy clothes. This is not the man Allah desires him to be, neither is he someone, like the owner of the two gardens, whose story is narrated in the Noble Quran; who prides over his friend, boasting about his good fortune, strutting with his gardens, and saying,  as Allah the Almighty narrates: 

(…and he said to his companion, in the course of mutual talk: I am more than you in wealth and stronger in respect of men." And he went into his garden while in a state (of pride and disbelief) unjust to himself. He said: "I think not that this will ever perish.)

[Al-Kahf, 35]

Then Allah sent onto his garden a thunderbolt from the heaven. So it became a slope of dust and its water deep-sunken in the earth. 

Allah does not desire that man be like Qarun (Korah) whom Allah granted treasures the keys thereof would have been a burden for a company of strong men, but he tyrannized against his people, became conceited with his wealth, attributed the favour to himself, and said as Allah the Almighty narrates: 

("This has been given to me only because of knowledge I possess.")

[Al-Qasas, 78] 

As a result, Allah the Almighty made the earth swallow him and his house.

Actually, the true man is not like the former example (the poor devoted worshipper) nor is he like the latter (the self-conceited wealthy man).  

Man in Islamic perspective is a doubled nature creature:  

From the Islamic point of view, man is a double-natured creature; he is made of a wisp of clay and a breath of Allah's Spirit.  Allah the Almighty says:

((Remember) when your Lord said to the angels: "Truly, I am going to create man from clay")

[Saad, 71]

By his material clayey element, man is able to work in the earth, to make it prosperous, to discover the treasures and boons which Allah has put therein, and to utilize its resources for his benefit and for accomplishing his mission. On the other hand, by his spiritual element, man is able, to ascend to a higher horizon, to look forward to a more sublime world, and to endeavour to a life which is better and more enduring. Hence, the true Muslim is someone who utilizes matters but does not enslave himself thereto; someone who makes use of the treasures and boons which are in the earth without being used or enslaved thereby. This is confirmed by Allah's Words:

(O you who believe! Make not unlawful the Taiyibat (all that is good as regards foods, things, deeds, beliefs, persons, etc.) which Allah has made lawful to you, and transgress not. Verily, Allah does not like the transgressors* And eat of the things which Allah has provided for you, lawful and good, and fear Allah in Whom you believe.)

[Al-Ma'idah', 87-88]

(He it is, Who has made the earth subservient to you (i.e. easy for you to walk, to live and to do agriculture on it, etc.), so walk in the path thereof and eat of His provision, and to Him will be the Resurrection.)

[Al-Mulk, 15]

(Then when the (Jumu'ah) Salat (prayer) is finished, you may disperse through the land, and seek the Bounty of Allah (by working, etc.), and remember Allah much, that you may be successful.)

[Al-Jumu'ah, 10]

The Noble Prophet was keen on remaining moderate:

 

Dear noble brothers, the attendants and audience, the Noble Prophet PBUH was keen on moderation and balance in both the worldly life and the Hereafter, applying by that the Quranic Du'a (supplication):

(And of them there are some who say: "Our Lord! Give us in this world that which is good and in the Hereafter that which is good, and save us from the torment of the Fire!")

[Al-Baqarah, 201]

Also, the Noble Prophet PBUH used to make the following Du'a: 

(Allah, set right my religion which is a guardian of my affairs, set right my worldly life in which is my livelihood, and set right my Hereafter which is my place of return. Make life an abundance of every good and make death a relief from every evil.)

[Muslim, on the authority of Abi Hurairah] 

The Noble Prophet PBUH used to eat from the dainties of this world, and he never deprived himself of them. Yet, he did not make them his foremost occupation nor the core of his thinking. He used to invoke Allah by saying:

(O Allah! Do not make this world our greatest concern, nor the limit of our knowledge!)

Whenever the Noble Prophet used to see among his Companions any kind of immoderation, whether in worship, Siyaam, or Salah, at the expense of their body, family, or work, he would say:

(You owe a duty to your Rubb (Lord), you owe a duty to your body; you owe a duty to your family; so you should give to every one his due.) 

[Al-Bukhari, on the authority of Salamn]

He PBUH also used to say:  

(By Allah, I fear Allah more than you do, and I am most obedient and dutiful among you to Him, but still I observe fast and break it; perform Salat and sleep at night and take wives. So whoever turns away from my Sunnah does not belong to me.)

[Al-Bukhari, on the authority of A'ishah, may Allah be pleased with her

He also used to warn his Companions about being tempted by the worldly life:

(By Allah! It is not poverty that I fear to befall you, but I fear that this life be given to you as it was given to those who were before you, then you compete with each other for it as they competed for it, and (consequently) it destroys you as it destroyed them.)

[Ibn Majah, on the authority of  al-Miswar bin Makhzamah]

In Islam, individualism and collectivism unite in a balanced way:  

 

Dear noble brothers, in this context, it is worth mentioning that according to several Prophetic Ahadeeth, filial piety is equivalent to Al-Jihad (the Holy Strife) for the Cause of Allah, and so is a wife's obedience to her husband. Furthermore, good upbringing of children, particularly the girls, is a way to Paradise. Better yet, it is the ongoing good deeds that remain after the parents' death. Moreover, if a Muslim's job whereby he earns a living is lawful, legally earned, and meant for self-and-family sufficiency and for providing service to other Muslim brethren or fellow humans, it is considered as a kind of worship whereby he comes near to Allah, provided it does not distract man from his religious obligations or duties or hinder him from seeking Islamic knowledge.

In Islam, individualism and collectivism unite together in a wonderful balanced way in which the freedom of the individual and the interest of the society are in equilibrium, rights and duties are equivalent, and profits and responsibilities are justly distributed. 

In Islam, the Legislator is the Creator of man, so it is impossible that such Wise Creator legislates commandments and regulations that might paralyze or clash with man's human nature. 

Allah has created man with double-nature, individual and collective, at the same time.  Individualism is an original part of man's existence. That is why man loves his existence and the safety, continuity and perfection of his existence. Nevertheless, he has a natural tendency to co-exist with others, and so he gets confused and unbalanced if he isolates himself from society or is forcedly isolated by solitary confinement. 

The perfect system for man is that which observes these two aspects, i.e. individualism and collectivism, so as none of them dominates the other. Consequently, it is not surprising that Islam, which is Allah's Religion that conforms to man's original pure nature, is a just and moderate system, which does not oppress the individual for the sake of society, neither does it aggrieve society for the sake of the individual. Also, it does not spoil the individual by giving him more rights than he requires or deserves, neither does it exhaust him by a large number of duties imposed upon him. Nay, it rather charges him with duties that are by no means beyond his capacity or ability.

Islam preserves man's dignity and guards his humanity:

Through its moderation, Islam gives man rights that are equivalent to his duties, they satisfy his needs, they preserve his dignity, and they guard his humanity. Therefore, out of its utmost care for man's individualistic tendency, Islam prohibits bloodshed and secures the individual's right to life. To this effect, Allah the Almighty says:

(…that if anyone killed a person not in retaliation of murder, or (and) to spread mischief in the land - it would be as if he killed all mankind…)

[Al-Ma'idah', 32]

That is why Islam obligates retaliation for homicide and confirms that such retaliation saves the life of both the individual and society. 

Islam preserves the following for man:

 

1-    The freedom of belief: 

Islam confirms the freedom of belief. In other words, according to the teachings of Islam, it is unlawful to compel anyone to quit his religion and embrace another. To this effect, Allah the Almighty says:

(There is no compulsion in religion. Verily, the Right Path has become distinct from the wrong path. Whoever disbelieves in Taghut and believes in Allah, then he has grasped the most trustworthy handhold that will never break. And Allah is All-Hearer, All-Knower.)

[Al-Baqarah, 256]

2-    The sanctity of reputation: 

Islam confirms the sanctity of man's good reputation and fame; and it strives to secure the individual's right for honor and dignity. Therefore, it is unlawful to insult a person or to slander him. Regarding this point, Allah the Almighty says:

(O you who believe! Let not a group scoff at another group, it may be that the latter are better than the former; nor let (some) women scoff at other women, it may be that the latter are better than the former, nor defame one another, nor insult one another by nicknames. How bad is it, to insult one's brother after having Faith [i.e. to call your Muslim brother (a faithful believer) as: "O sinner", or "O wicked", etc.]. And whosoever does not repent, then such are indeed Zalimun (wrong-doers, etc.)* O you who believe! Avoid much suspicions, indeed some suspicions are sins. And spy not, neither backbite one another. Would one of you like to eat the flesh of his dead brother? You would hate it (so hate backbiting)…)

[Al-Hujuraat, 11-12]

3-    The sanctity of money: 

Moreover, Islam confirms the sanctity of the individual's wealth and property, and it secures the individual's right of possession. So it is unlawful to take anyone's property except by one's own free consent and will. Allah the Almighty says:

(O you who believe! Eat not up your property among yourselves unjustly)

[An-Nisa', 29]

4-    The sanctity of one's household: 

Islam also confirms the sanctity of one's household. Therefore, it strives to secure for the individual the right of personal independence, and considers it unlawful to break into anyone's household without his permission. Allah the Almighty says:

(O you who believe! Enter not houses other than your own, until you have asked permission and greeted those in them, that is better for you, in order that you may remember.)

[An-Nur, 27]

5-    The freedom of constructive criticism: 

Islam confirms the freedom of sincere constructive criticism. Allah the Almighty says:

(Let there arise out of you a group of people inviting to all that is good (Islam), enjoining Al-Ma'ruf (i.e. Islamic Monotheism and all that Islam orders one to do) and forbidding Al-Munkar (polytheism and disbelief and all that Islam has forbidden). And it is they who are the successful.)

[Aal-'Imran, 104]

6-    The freedom of the individual responsibility: 

Islam also confirms the individual responsibility, which is the outcome of the Divine Assignment, the freedom of work, and the inevitability of reward and recompense. Allah the Almighty says:

(Every person is a pledge for what he has earned,)

[Al-Muddathir, 38]

Allah the Almighty says: 

(Allah burdens not a person beyond his scope. He gets reward for that (good) which he has earned, and he is punished for that (evil) which he has earned.)

 [Al-Baqarah, 286]

In another Surah, Allah the Almighty says:

(And no bearer of burdens shall bear another's burden, and if one heavily laden calls another to (bear) his load, nothing of it will be lifted even though he be near of kin. You (O Muhammad PBUH) can warn only those who fear their Lord unseen, and perform As-Salat (Iqamat-as-Salat). And he who purifies himself (from all kinds of sins), then he purifies only for the benefit of his ownself. And to Allah is the (final) Return (of all).)

 

[Fatir, 18]

In a different Surah, Allah the Almighty says:
 

(So, by your Lord (O Muhammad PBUH), We shall certainly call all of them to account.)

[Al-Hijr, 92]

Also, Allah the Almighty says: 

(And be afraid of the Day when you shall be brought back to Allah. Then every person shall be paid what he earned, and they shall not be dealt with unjustly.)


 [Al-Baqarah, 281]

The right of the group is a priority in Islamic society: 

Taking into consideration the social aspect of man, Islam imposes upon him social duties that are equivalent to his rights. Furthermore, it stipulates that such rights and individual freedom must be within the framework of the society's interest and must by no means cause harm to others. In the Islamic society, it is not permissible for an individual to use his right in a way that causes harm to the group; and if the right of an individual clashes with the collective rights of the society, the latter will have priority over the former.
* * *


The 2nd Khutbah:

 

Moderation in the horizon

Dear believing brothers, the attendants and audience, since Islam, including its two sources, the Quran and Prophetic Sunnah, represents Allah's legislative Commandment, since this universe, including its heavens and earth, represents Allah's Creation-Commandment, and since Allah is One and the same in both his Creation and Commandment, there must necessarily be moderation and balance in both His Creation and Commandment. However, where is moderation in His Creation?

One of the features of moderation or balance, in the universe is that all planets, stars, and galaxies move around each other in orbits as miraculously described in the Noble Quran when Allah the Almighty says: 

(By the sky (having rain clouds) which gives rain, again and again.)

[At-Tariq, 11]

In fact, each and every heavenly object in the whole universe whirls round another in orbit which causes it to return to the point from which it begins orbiting. Such a movement is caused and kept in balance by centrifugal and centripetal forces without which all heavenly objects would become one single gigantic heavenly body. In other words, in its constellations and galaxies, the universe is a great Divine Miracle that bespeaks Allah's Infinite Divine Power and Wisdom.

Since the movement of the earth around the sun is oval-shaped, when the earth comes near to the sun, it speeds up in order not to be pulled to the sun by the force of gravity. Similarly, it slows down when it is far from the sun in order not to get released from the force of gravity and, hence, get lost in space. 

This miraculous balance between the centripetal and centrifugal forces betokens Allah's Infinite Divine Knowledge, Wisdom, Power, Mercy, and Kindness. In its movement around the sun, if the speed of the earth increases or decreases suddenly, every thing thereon will be destroyed. The miraculous thing is that both acceleration and deceleration of the earth's movement around the sun take place most gently and smoothly by Allah's Most Gentle Divine Hand.

Moderation in the creation of man:

Dear noble brothers, we have referred to moderation or balance in the horizons; but what about moderation or balance in the creation of man? It has been proved that if the liquidity of man's blood increases, all blood bleeds off from one wound, and man dies. Also, if the viscidity of man's blood increases more than normal, the blood congeals, like mud in streets; and then, if a clot reaches the heart or the brain, man immediately loses his life. Therefore, man's body excretes a hormone that liquefies the blood and another that congeals it. Through the precise miraculous balance between the rate of excretion of these two hormones, blood keeps on a level of liquidity that enables it to run through the delicate vessels and capillaries of the body and to maintain a level of viscidity that prevents it from bleeding off due to a very small wound. Have you not seen this miraculous balance between the hormone of liquidity and that of viscidity?! 

It has been proved that the pituitary gland is the queen of the endocrine glands. One of its excretions stimulates the thyroid gland, which is responsible for metabolism (i.e. converting food into energy). Another one of the excretions of the thyroid gland discourages the pituitary gland. The mutual influence between these two glands, however, produces balance between man's need for food and his need for energy. Do you not see this mutual influence between these two glands, and how the excretion of each gland either stimulates or discourages the other?!
 

Praise be to Allah, the Lord of Creations