There is a saying attributed to the Prophet Muhammad: “Religion is very easy and whoever overburdens himself in his religion will not be able to continue in that way. So you should not be extremists, but try to be near to perfection and receive the good tidings that you will be rewarded.” (Bukhari Fath-ul-Bari)

In the above hadith or prophetic saying, religion refers to the broader notion of Islam i.e. deen, a complete code which encompasses every facet of human life. Deen comprises Iman (faith), Islam (practice) and Ihsan (a sense of social responsibility borne out of religious convictions).

Islam emphasises moderation and balance in all matters related to faith, religious practices and social responsibilities. This universal principle is basically enshrined in the holy Quran: “And God has not laid upon you any hardship in matters of religion.”

God intends your ease. The Qur’an reads: “God intends for you ease and does not intend for you hardship.” The Qur’an reinforces this message again: “God does not burden a soul beyond its capacity.”

A unique feature about the Qur’an is that while it spells out an ethical code, a moral path, a political system, a social norm, an economic order and a legal philosophy, it also presents in the life of Prophet Mohammad the practical exposition of the theoretical models contained in it.

There is hardly any aspect of life which has not been touched upon by the Qur’an; and in a similar vein the prophet’s life penetrates with remarkable versatility every domain of human life, both public and private.

This striking parallelism between the message of the Qur’an and the life of Prophet Muhammad clearly indicates that it was to illustrate beyond doubt for every follower of Qur’an that the pattern of life enunciated in the Qur’an is capable of being practised by every individual.

The Prophet was, in fact, a human incarnation of the Qur’an. For whatwe find a wonderful philosophy in the static words of the Qur’an, we have a dynamic living counterpart in the life of Prophet Muhammad.

The Prophet  once told  his close companion Abdullah ibn Amr: “Have I heard right that you fast every day and stand in prayer all night?” Abdullah replied: “Yes, O Messenger of God.”

The Prophet said: “Do not do that. Fast, as well as, eat and drink. Stand in prayer, as well as, sleep. This is because your body has a right upon you, your eyes have a right upon you, your wife has a right upon you, and your guest has a right upon you.” (Al-Bukhari)

While enjoining his followers to prepare themselves for the life hereafter, the Prophet also admonished them to perform the necessary functions which an individual is called upon to do in order to live a proper life in this world. The Prophet believed that an ideal life was one which had the right combination of both the essential elements of life: one that which could enable him to lead a proper and contented life on earth; the other which could provide salvation to him. The essence of his message is contained in his well-known saying: “Do for this world as if thou were to live a thousand years and for the next as if thou were to die tomorrow.”

The Qur’an recognises two basic obligations of an individual: one to God and the other to society

The Prophet stated: “For a prudent person it is necessary that he should have some moments; moments when he should commune with God, moments when he should be reflecting over the mysteries of creation, and also moments spared for the acquisition of the wherewithal.”

In other words, a faithful servant of God must apportion his time in such a manner that a part of it is spent in communing with God through prayers; a part is spent in making a self-audit; a part in reflecting over the mysteries of creation by seeking knowledge of the various secrets in nature; and a part in acquiring the necessary wherewithal for fulfilling one’s needs.

The Qur’an spells out a life which is a harmonious blend of the otherworldly and mundane aspects. The synthesis is attempted in such a manner that both these aspects are so organically related that the one gives meaning and content to the other.

The Qur’an recognises two basic obligations of an individual: one to God and the other to society. Islam does not approve of asceticism and a life of self-denial.  The Qur’an also disapproves the other extreme of lifestyle - luxurious and pleasure-seeking.

It calls for moderation in all activities so that a complete and fuller life can be achieved. The Prophet himself was very practical in his approach and in his guidance to his companions. Once the Prophet saw a wretched, ugly man with torn clothes. He asked the man the reason for his pitiable state. The man replied: “O Messenger of God, I prefer giving all in charity, contenting myself with this shabby dress.”

The Prophet exclaimed in disapproval: “Not like that; God likes to see the traces of his benefit on his slave!”

The Qur’an enjoins: “O children of Adam! Wear your beautiful apparel at every time and place of prayer, eat and drink but waste not by excess, for Allah loves not wasters. Say: ‘Who has forbidden the beautiful gifts of Allah which He has produced for His servants and the things clean and pure which He has provided for sustenance.’”

It is the human predilection for riches that the Qur’an cautions against and exhorts us to maintain balance between extravagance and parsimony. This is in recognition of human nature, which has the dual impulses of compassion and an inherent love of wealth. In this way, Islam’s religious teachings counsel temperance and prudence; whereas Islam’s spiritual teachings urge selflessness and generosity.

The balance between the body and spirit, between personal and civic responsibilities, and between spirituality and the mundane affairs of life is a wonderful guidance bequeathed by Islam to humanity. The Qur’an goes further and explains that a perfect model of religious life is not one which is based on mere performance of the rituals. It has also to take into account the duties incumbent on an individual in his relationship with the community from which he draws sustenance.

moinqazi123@gmail.com

Moin Qazi is an author and has worked in the development finance sector for almost four decades.