The deen (religion) is easy.

The deen (religion) is easy.

It is related from Abu Hurayrah that the Messenger of Allah ﷺ (peace be upon him), said, “The deen [religion] is ease. Whoever makes the deen too hard for himself will be overpowered, so direct yourselves to what is right, follow a middle course, accept the good news of the reward for right action, and seek help [to reach your goal by being constant in worshipping] in the morning, evening and some of the night.” (Hadith no. 39)

Explanation:

“Whoever makes the deen too hard for himself will be overpowered [...]”

Ibn Hajar says that it means that whoever overburdens himself by excess in performing religious deeds without being gentle (on himself) will be incapacitated (to continue), cut off and therefore overpowered.

Ibn Hajar cites Ibn Munir as saying: “[...] This hadith contains knowledge from the emblems of Prophethood. Indeed we have seen and people before us have seen that everyone who goes to extremes in the deen is cut off [from continuity]. The intended meaning in the hadith is not to stop a person trying to perfect their acts of worship, for that is something praiseworthy, rather it is warning against the type of excess that leads to boredom, or against excess in supererogatory acts that leads to forsaking that which is more recommended, or that which leads to the performance of an obligation outside of its designated time. The example of the aforementioned is if someone prayed the whole night fighting off sleep until sleep overtook him in the last part of the night whereby he slept past the Fajr prayer in jama`ah [congregation] or past the best time for Fajr prayer or past sunrise after the designated time for Fajr prayer.”

Imam Ahmed narrates a hadith: “You will not attain this (deen) by excessiveness and the best of your deen is ease.”

“[…] so direct yourselves to what is right, follow a middle course, […]”

Ibn Rajab says balance (al-tawasut) in religious deeds is to not fall short of whatever one has been commanded to do and to not burden oneself with that which is beyond one’s capacity.

Ibn Rajab continues to explain that virtue is not due to the abundance of deeds that one performs; rather it is due to it being sincerely for Allah (swt), it being correct in accordance to the sunnah, and by the abundance of knowledge and actions of the heart. So the one who is more knowledgeable about Allah (swt), His deen, His laws and His shari`ah (religious law), and more fearful of Him, more loving of Him, and has more hope in Him is more virtuous than the one who is not in this state even if the latter performs more physical deeds than the former. That is why some of the predecessors used to say that Abu Bakr radi allahu `anhu (may God be please with him) did not excel others by much fasting or salah (prayer) but rather it was due to something deeply embedded in his heart. Some of them said the thing that was in his heart by which he excelled others was deep love for Allah (swt) and His messenger SAW and sincere counsel for Allah (swt)’s slaves.