International Journal for Social Studies Available at https://edupediapublications.org/journals ISSN: 2455-3220 Volume 03 Issue 06 May 2017 Available online: http://edupediapublications.org/journals/index.php/IJSS/ Page | 32 The Concept of Al-Qaṣd Wa Al-Iʿtidāl From The Qur’ānic Perspective Zahoor Ahmad Wani Research Scholar, Jamia Hamdard, New Delhi Wani40@gmail.com Abstract The concept of al-Qaṣd wa al-Iʿtidāl is one of the main characteristics of Islam and Muslim Ummah. It exists in Islamic Epistemology from all perspectives, inclusive of principles, essentials, doctrines, dogmas, worship, morality, worldview and practice. The Holy Qur‟an is a rich record of several verses explaining this very essential principle of Islam which is signified in various connotations; referred to as al- ṣirāṭ al-mustaqīm- straight path, al-qaṣd wa ali` tidāl- just and middle course of action, al-qist- to do justice or put things in order, and also as al-ḥaq- the way of truth and wisdom. There are many Prophetic traditions that elaborate the method of al-Qaṣd wa al-Iʿtidāl and it features. In the proposed paper an attempt will be made to study those verses of the Holy Quran and the Prophetic traditions which deal with this important notion and highlight those connotations mentioned in the Holy Quran and their relationship with the principle of al- Qaṣd wa al-Iʿtidāl. Furthermore, it will also revisit some of those holy accounts which support this concept and encourage faithful to espouse a balanced way of life. Focusing on textual and material resources, this study will apply the exploratory and descriptive design using the content analysis method. Keywords: Islam, al-qaṣd wa al-iʿtidāl, al- wasatiyyah, moderation, extremism, al-ifrāṭ, al-tafrīṭ. Introduction The concept of al-qaṣd wa al-iʿtidāl is one of the main characteristics of Islamic Sharīʿah and Muslim Ummah. This notion of Islam was profoundly promoted since very beginning. There are numerous Qur‟anic verses and examples from the Sunnah of the Prophet (peace be upon him) very explicit about this basic method of Islam. It is not confined to a partial implementation or enforcement of Islamic religious teachings, rulings or systems but it is a comprehensive method to be applied in every aspect of life by every individual or group or nation. From creed, (ʿaqā‟id), essentials (arakān) and worship (ʿibādāt) to ethics (akhlāq), societal engagements (muʿāsharat), and daily affairs (muʿāmalāt) etc, Islam is entirely based on the method of al-qaṣd wa al-iʿtidāl. Though al-qaṣd wa al-iʿtidāl (more often al- wasaṭiyyah in the contemporary Islamic epistemology), as a theme and genre of Islamic scholarship is relatively recent, most probably dating back to the early twentieth century but the conception and essence of this Islamic principle has a longer history and it occurs in Islamic epistemological discourses from the very beginning when Muslim Scholars showed a great zeal in the field of knowledge and went beyond their territories to receive it wherever they found. They played a great and unforgettable role in the advancement of the world knowledge but in this effort, a group of Muslim scholars were also affected by some of these foreign material resources specifically by the anti-religious theories of the Greek philosophy. They were deviated from the moderate nature of Islam and became advocators of either extremism and exaggeration or negligence and reductionism and consequently many sects such as Jabariyyah, Qadariyyah, Murjiyyah, Mushabbiha, Lā adriyyah, Khārjīs, Rāfḍīs, Bāṭnīs, Karrāmitīs, and M‟utazilīs etc emerged. At this point, scholars of sound knowledge and intellect arose to deal with these deviated groups and called people towards the moderate and balanced teachings of Islam. Since then from time to time, whenever immoderate tendencies have been found in the society, Muslim scholars through their epistemological discourses based on the Quran and hadīth promoted and propagated this basic concept of Islam. In this line, they embroidered it with different terms. For example, Ibn Taimiyyah in his fatāwās and other works has termed it as al-ṣirāt al-mustaqīm. He has also written a book on the subject entitled with Iqtiza al-Ṣirāṭ al-Mustaqīm. His disciple, Ibn al-Qayyim al- Jawziyyah terms it as al-tarīq al-ḥaq. 1 Al-Shatibi calls it qaṣd al-sabīl when he explains the verse 9 of the chapter 16, Al-Nahl, as “a system of life which is 1 Ibn al-Qayyim al-Juwziyyah, Madarij al-Salikin, eds. Muhammad Hamid al-Fiqqi, (Beirut: Dar al-Kitab al-Arabi, 1973), 1:16.