1- How can irrational-religiosity be explained in terms of a unilateral interpretation of various religious issues?
Mostly, irrational-religiosity is an outcome of unilateral (one-sided) interpretation of religious issues, where complex and multidimensional teachings are reduced to isolated texts or rigid readings detached from their broader contexts. As a result, religion is transformed from a comprehensive moral system into a set of absolute positions.
However, following the Islamic character of diversity and integration, Al-Azhar, the most prominent Sunni institution worldwide, stands as a symbol of diversity and integration. It has been reflecting such diversity for more than 1000 years. For instance, through its curricula, it teaches the four Muslim schools of jurisprudence namely, Hanafi, Maliki, Hanbali, and Shafi’i schools, which significantly shows that various and diverse opinion are admitted as long as they do not pose contradiction to the higher purposes of Islamic Sharia principles. In fact, adopting a single-way solution to religious issues highlights the closed-minded thought adopted by radical groups.
2- Why irrational religiosity Is Not Considered a Sign of Piety
This is because Islamic teachings are fundamentally based on ease rather than hardship. The Prophet PBUH explicitly warned against religious extremism and excessive rigidity. Such irrational religiosity may lead to several harmful consequences, including alienation from religion, injustice carried out in the name of religiosity, and imposing burdens on people beyond their capacity. In this regard, the Prophet (peace be upon him) stated: “The extremists are ruined,” referring to those who adopt excessive rigidity and delve into religious matters without sound knowledge.
3- How extremist groups view and observe Ramadan?
Extremist Groups approach Ramadan not primarily as a spiritual season of self-discipline, mercy and moral refinement, but rather, as a period of ideological control and mobilization. Their understanding of fasting is shaped by rigid literalism and politicized interpretation of texts. During Ramadan, the extremist discourse often emphasizes themes of conflict and confrontation rather than compassion and reconciliation.
Among the fatwas they issue regarding Ramadan are:
- Prohibiting the use of Ramadan calendar;
- The use of perfumes and fragrance is forbidden;
- Women are not allowed to leave their homes during Ramadan daytime;
- Fighter are required to break their fast during battles;
- Public shops are mandated to close during the last ten days of Ramadan;
- The Widespread decorations and lanterns, that Muslims use to show happiness with the advent of Ramadan, are regarded by extremists as heresy and bad practices.
In this sense, extremist observance of Ramadan is characterized by:
- Using worship for ideological purposes.
- Replacing moral self-restraint with social coercion.
- Redefining religious devotion as loyalty to the group rather than obedience to Allah.
This distorted vision contradicts the Qur’anic purpose of fasting as a means of cultivating piety, patience, and mercy.