Balance for a Muslim consists of living fully all aspects of his life, without any one taking precedence over another: a soul which worships God, a spirit which thinks, a body which moves, a soul which rejoices and saddens, a world which it inhabits and a life after death which it seeks. Thus, Islam came to establish this balance in human life, so that everyone can live and eat, work and love, grieve and find peace, believe in God and follow His messengers. If he makes a mistake, he asks for His forgiveness and returns to Him. As a result, the concept of balance was one of the greatest secrets of this religion. God Almighty says, describing this nation: “And thus We have made you a nation of the middle” [Al-Baqarah: 143]. And the middle here does not mean simply to be in the middle, but to be the most just, the most upright and the most perfect; that is, a nation balanced in its perception, behavior and practice of worship.
Young people who study the history of religion before Islam see two contradictory visions: on the one hand, a rigid religion that prohibited the good and mistreated the body; on the other, a religion which gave free rein to one’s desires to the point of losing all conscience. Islam intervened to reconcile them, not to fight against the body nor to let it run wild without restraint, but to purify it. God Almighty said: “O children of Adam, put on your finery at every mosque, and eat and drink, but in moderation. » [Al-A’raf: 31] Three men came to question the Prophet (peace and blessings be upon him) about religious practices. When they learned about it, they seemed insignificant to them. One of them said, “I will pray all night. » The second said: “I will fast every day without breaking my fast. » The third said: “I will abstain from relations with women and will never marry. » When these words came to him, may God bless him and grant him peace, he said: “By God, I am the most pious and God-fearing among you, but I fast and break my fast, I pray and sleep, and I marry. Whoever turns away from my Sunnah is not one of me.” This is an established fact. This is balanced prophetic teaching.
Hanzalah, may God be pleased with him, came to Abu Bakr crying and asked him: “How are you, Hanzalah? » He replied: “I say: Hanzalah has become a hypocrite. » He said: “Glory to God! What do you say? » He said: “I say: When we are with the Messenger of Allah (peace and blessings be upon him), he reminds us of Hell and Paradise until we see them with our own eyes. But when we leave the Messenger of Allah (peace and blessings be upon him), we worry about our wives, our children and our property, and we forget many things. » Abu Bakr said: “By God, we are experiencing the same thing. » Abu Bakr and I therefore went to find the Messenger of Allah (peace and blessings be upon him). I said: “O Messenger of Allah, Hanzalah has become a hypocrite. » The Messenger of Allah (peace and blessings be upon him) said: “What is this? » I said: “O Messenger of God, when we are with you, you remind us of Hell and Paradise so clearly that we seem to see them with our own eyes. But as soon as we leave your presence, we are preoccupied with our wives, our children and our possessions, and we forget many things. » The Messenger of God (peace and blessings be upon him) then replied: “By Him who holds my soul in His hands, if you remained as you are in my presence, and remembered me, the angels would shake hands with you on your beds and on your paths. But, O Hanzalah, one hour for this and one hour for that, three times. »Reported by Muslim. This hadith is one of the greatest principles of psychological balance in Islam.
Young man, Islam does not invite you to abandon this world for the Hereafter, nor the Hereafter for this world, but rather to live here on earth with a heart turned towards the Hereafter. This is why the Quran combines these two meanings in a single verse: “It is useful to mention that you received a gift on this very day and that you do not wish to see your part of this world again. » [Al-Qasas: 77]. The Muslim wrote a quote which was not intended for him, but which also had significance for every human being in the text. If the Muslim understands this meaning, then it is right. It doesn’t concern him directly, nor does it concern him. From the outside, it crosses the street and crosses the street.