Moderation: The Capstone of Islam

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During the early Meccan period the word used to describe Islam was” Al-Yusraa,” or ‘The Easy Way’. There is a plethora of verses that testify to Quran’s underlying philosophy of moderation.

By Moin Qazi

You live in such a time that if any of you abandon even a tenth of what you are enjoined, you will be ruined. But a time will come when, if a person fulfills only a tenth of what is enjoined, they will be saved. “”Prophet Muhammad. (Tirmidhi, Book 34)
In the above hadith or prophetic saying, the Prophet was referring to times like ours when we live in great strife and are facing tough challenges to balance religion with modern imperatives. This Prophetic advice emanates from the holy Quran: “And God has not laid upon you any hardship in matters of religion” (Q 22:78).The Qur’an further says: “God intends for you ease and does not intend for you hardship.” (Q2:185) The Qur’an reinforces this message again: “God does not burden a soul beyond its capacity” (Q 2:286). The Qur’an reinforces this message again: “God does not burden a soul beyond its capacity” (Q 2:286).

Make Things Easy
The theme of moderation in religious practice has been the leitmotif in Islamic literature from the very beginning, during Prophet Muhammad’s life in the early 7th century. In the Quran and the Prophetic traditions that amplify it, Muslim women and men are called upon to exercise moderation in all aspects of their religious life. “God desires ease for you, and desires not hardship,” the Quran exhorts us, and Muhammad confirms: “Make things easy, do not make them difficult.” Often cited is the example of easing the obligation to fast during the month of Ramadan for travellers, as a way of cautioning believers against excess. Such Islamic provisions have provided guidance to most Islamic scholars to understand the Qur’anic quotation describing the Muslims as the “community of moderation”.
During the first Islamic century (or 8th century), two interpretations of religious practice sprang up: Ahl Al-‘Azîma, which interpreted religious practices (as reflected in Shari’a rules, precepts and injunctions) and applied them strictly (to the letter of the law) without benefiting from exemptions under specific circumstances; and Ahl Ar-Rukhas, which considered, apart from these factors, the need for flexibility vis-à-vis the social context of the day, not to mention instances of need (Hâja) and necessity (darura).

New Environments and Changing Times
Over the past 13 centuries, most Islamic scholars and Muslims around the world (whether Sunni or Shia, irrespective of legal school), have preached and followed the path of moderation in the practice of their religion. While strictly devoted to fundamental principles (such as the content of the creed, or Aqida, including five prayers a day and fasting in Ramadan, and prohibitions such as avoiding alcohol and pork), they have adapted to new environments and changing times (for example, integrating aspects of new cultures, producing legal opinions for the latest scientific or technological challenges, and so on).
In a way Qura’n reiterates the Greek ideal of “the golden mean” and “nothing in excess”. Over-indulgence in worldly pleasures would lead to a state of ennui and man is bound to feel an emptiness of heart if he has not tempered his worldly life with the demands of his soul. Similar asceticism to the point of harshness would deprive us of experiencing the subliminal beauty of the universe.
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 an ideal model it postulates. 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.
While enjoining his followers to prepare themselves for the life hereafter, the Prophet also admonished them to perform all necessary worldly functions that are essential to his sustenance. The Prophet believed that an ideal life was one which had the right combination of both the essential elements of life: one which could provide dignified life on earth; the other which could provide salvation to him in the hereafter. 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 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”
The Qur’an spells out a life which is a harmonious blend of the otherworldly and mundane. It emphasizes that a perfect model of religious life is not one based on mere performance of rituals. One must also integrate oneself with the family and the community. The synthesis is attempted in a manner that the one gives meaning and content to the other. The Qur’an recognizes two basic obligations of an individual: one to God and the other to society thereby ruling out any possibilities for a life of asceticism and self-denial.

Practical and Realistic
The Qur’an also disapproves the other extreme of lifestyle – luxurious and pleasure-seeking. It calls for moderation in all spheres so that a complete and wholesome life can be achieved. The Prophet himself was very practical and realistic in his approach. 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!”
Moderation is a fundamental and distinguishing feature of Islam. God says: ‘We have made you a nation justly balanced’ (Q 2:143). Additionally, when the Qur’anic verse ‘As to monasticism which they themselves invented, We did not prescribe any of it for them’ (Q57: 27) was revealed, the Prophet Muhammad commented: ‘Do not overburden yourselves, lest you perish. People [before you] overburdened themselves and perished. Their remains are found in hermitages and monasteries’ (Musnad of Abu Ya’la). In other words, excesses may eventually develop into large problems and even become a threat to the wellbeing and security of the Muslim community.
During the early Meccan period the word used to describe Islam was” Al-Yusraa,” or ‘The Easy Way’. There is a plethora of verses that testify to Quran’s underlying philosophy of moderation.
“¢ ‘Truly with hardship comes ease’ (Q94: 6);
“¢ ‘God will assuredly appoint, after difficulty; easiness’ (Q65:7);
“¢ ‘Whoso fears God, God will appoint for him, of His command, easiness’ (Q65:4);
“¢ ‘We shall speak to him, of our command, easiness’ (Q18:88);
“¢ ‘God desires to lighten things for you, for the human being has been created weak’ (Q4:28)
Here is a sampling of hadith which amplify the Qur’anic verses.
“¢ “The Prophet Muhammad (said: “The good deeds of any person will not make him enter Paradise (i.e., no one enters paradise only through his good deeds).” The Prophet’s companions asked: “Not even you?” The Prophet replied: “Not even myself, unless God bestows His favour and mercy on me. So be moderate in your religious deeds and do what is within your ability. None of you should wish for death, for if he is a doer of good, he may increase his good deeds, and if he is an evil doer, he may repent to God.” ““(Sahih al-Bukhari, Volume 7, hadith 577)
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.
There is another authentic tradition, in which Abu Hurairah reported that the Prophet said, “The religion (of Islam) is easy, and whoever makes the religion a rigour, it will overpower him. So, follow a middle course (in worship); if you can’t do this, do something near to it and give glad tidings and seek help (of Allah) at morn and at dusk and some part of night”.
(Al-Bukhari- Riyad as-Salihin Book 1, hadith 145)
The middle way describes the middle ground between attachment and aversion, between being and non-being, between form and emptiness, between free will and determinism, between hedonism and asceticism, between harsh self denial and sensual pleasure seeking.
To use the words of Socrates, “Remember that there is nothing stable in human affairs; therefore avoid undue elation in prosperity, or undue depression in adversity.”
This isn’t about endurance nor is it about apathy, it’s about balance. Michael Singer explains it well in The Untethered Soul. He writes: “The more you work with balance, the more you can just sail through life. All forces are in harmony.”
The Qur’anic philosophy of moderation is best addressed in this advice:
“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.” (Q7:31-32)
(Moin Qazi is the author of Village Diary of a Heretic Banker. He has worked in the development finance sector for almost four decades.)
(Extracted from newageislam.com)