The fundamental place of ease in the Islamic Shariah

Allah Ta’ala expresses his boundless mercy on His slave.  Forgiving the transgressions and pardoning the sins is only a small drop of His mercy.  He has made His beloved Prophet (Sallallahu alaihi wa sallam) an epitome of mercy.  Thus, as a demand of His mercy, the abilities and limitations of the worshippers of Allah Ta’ala has been considered in the commands of the Shariah.  The whole edifice of worship has been built on ease.  Even the intent of Allah Ta’ala is that there should be ease for His worshippers.

 

Allah desires ease for you and does not desire hardship for you ……..Surah Al Baqarah (2:185)

 

159. (O My Adorable Beloved!) What a Mercy of Allah that you are lenient with them!  Surah Al-Imran (3:159)

 

The Holy Prophet (Sallallahu alaihi wa sallam) also ordered the Sahabah to remain soft-hearted, so that through the mildness of their character and speech, there would be ease and comfort for the nation as a whole.  The Holy Prophet (Sallallahu alaihi wa sallam) ordered Hadhrat Abu Moosa Ash’ari and Hadhrat Mua’adh Bin Jabal (May Allah be well pleased with him) when He (Sallallahu alaihi wa sallam) sent them to Yemen:

 

Translation of Hadith: You create ease, not difficulty, give glad tidings and don’t incite hate.  (Sahih Bukhari, Hadith No. 3038)

 

Among the innumerable other distinguishing qualities of Islam is that in decreeing rules, ability is the basis and ease is the objective.  For this reason, thousands of people are gathering in its shade of mercy.

 

The principles of the Shariah in decreeing the obligatory acts (Faraaidh), compulsory acts (Wajibaat), Sunnah acts (Sunan), optional acts (Nafl) and rules about dealings are the following:

 

1st Principle:  Whatever is difficult for the people and is a labor for them has not been decreed as a condition or article, as burdening the people beyond their capability incites dislike.  This principle is expressed in the following Hadith of the Holy Prophet (Sallallahu alaihi wa sallam):

 

Translation of Hadith: It has been narrated on the authority of Hadhrat Abu Hurairah (May Allah be well pleased with him) that the Holy Prophet (Sallallahu alaihi wa sallam) said: If it would not have been a burden on my Ummah, I would have definitely ordered them to use MIswak with every Salaat (i.e. while performing Wuzu for every Salaat).

 

2nd Principle:  Obedience and compliance of rules has been presented in such a manner that people want to outdo each other in this, like the congregation of Friday Salaat and Eid Salaat.  It is inherent in human nature that in large congregations, people come with all finery and adornments.  The congregations of Friday Salaat and Eid and the mutual relations have a great effect on non-Muslims.  This principle is expressed in the following Hadith:

 

Translation of Hadith:  Indeed!  I have been sent with wide way of moderation, so that the Jews realize the numbers of our religion.  (Musnad Imam Ahmed, Hadith No. 26715)

 

3rd Principle:  Islamic Shariah has declared those acts as Masnoon towards which the human nature leans, like beautiful voice, bathing, perfume, etc.  Thus, for Adhaan (the call to prayer) and recitation of the Holy Quran has been declared as Sunnah.  For Friday Salaat and Eid Salaat, bath has been declared as Sunnah.  For Masjid, fragrance has been stressed.  As the Holy Prophet (Sallallahu alaihi wa sallam) said:

 

Translation of Hadith:  Adorn the Holy Quran with beautiful voices.  (Sahih Bukhari, Kitab Ut Tauheed).

 

About fragrance in Masjid, it has been said:

 

Translation of Hadith: It has been narrated on the authority of Hadhrat Aisha Siddiqua (May Allah be well pleased with her) that the Holy Prophet (Sallallahu alaihi wa sallam) gave the order to construct Masjid in the clans and also gave the order that they should be kept clean and should be kept fragrant.  (Jame’ Tirmidhi, Hadith No. 597)

 

4th Principle:  Among the reasons as to why Muslims still follow their religion is that in this religion those acts are encouraged, which are logical and are agreeable to human nature.  In following the rules, people don’t have to face those acts or things, which are disagreeable to human nature.  For this reason, the Imamate of slaves, Bedouins and people whose parentage is in doubts is considered Makruh (undesirable).

 

Apart from this, there are other rules, which show that in the Shariah, ease has been tended to keeping in mind the human nature.  However, it should be kept in mind that the rules of Islam are logical as per a sound mind.  If someone sees any defect in these laws, then actually that defect of the mind.  Also, the laws of the Shariah themselves have ease in them.  Making changes in them as per one’s wishes is not ease at all.