The Best Way
To summarize, compensation for the deficiency in external A’maal is through internal A’maal. The deficiency, however, is only external, not in reality. It is like an episode in the lives of the Sahaabah (Radhiyallahu anhum) which appears in a Hadeeth.
Several Sahaabah came to the home of Rasulullah (Sallallahu alaihi wasallam) and enquired from one of the noble and pure wives (Azwaaj-e-Mutahharah) about the acts of Ibaadat of Rasulullah (Sallallahu alaihi wasallam). She explained the A’maal. In their opinion it appeared to be less [in relation to the sublime status of Rasulullah (Sallallahu alaihi wasallam)]. Accordingly, it appears in the Hadeeth:
فَكَاَنَّهُمْ تَقَآءَلُوْهَا
Translation: “As if they thought it to be little.”
And they thought that it’s nothing wrong for Rasulullah (Sallallahu alaihi wasallam) since he is the beloved of Allah Ta’ala, and the beloved’s shortcomings are not considered to be shortcomings.
Thereafter one said: “I am not going to sleep. I will spend my nights entirely in Salaah.” The second said: “I am not going to marry.” The third said: “I am going to fast day-in and day-out.”
The Messenger of Allah (Sallallahu alaihi wasallam) appeared and heard their resolutions. He was not pleased and said:
اَمَّا اَنَا فَاَصُوْمُ وَاُفْطِرُ وَاُصَلِّىْ وَاَرْقُدُ وَاَتَزَوَّجُ النِّسَآءَ وَهٰذَا مِنْ سُنَّتِىْ
فَمَنْ رَغِبَ عَنْ سُنَّتِىْ فَلَيْسَ مِنِّىْ
Translation: “As regards my practice, indeed I fast and I eat as well. I offer Salaah and I also sleep. And I marry women. This is my Sunnah [way]. Whoever is averse to my way is not from me.”
Who can say that Rasulullah’s (Sallallahu alaihi wasallam) way was deficient? Certainly, it was complete. That it was the Nabi’s way is outward proof (daleel-e-inni) of it being preferred and better. Nabi-e-Kareem (Sallallahu alaihi wa sallam) was the beloved of Allah Ta’ala. And one gives one’s beloved the best thing. So, the way given to Nabi (Sallallahu alaihi wasallam) by Allah Ta’ala is the best.
It may not seem abundant and plentiful but in essence it is. One reason for it being preferred is that it can be carried out regularly. On the other hand, excessive Ibaadat does not enjoy permanency. So, by this regulation of Ibaadat or moderation in Ibaadat, increase is intended which is acquired through permanency. Thus, moderation in Ibaadat enjoys, in this way, superiority over excessive Ibaadat.
Secondly, Shaikh-e-Akbar Ibnul Arabi (Rahmatullahi alaih) says that sahoolat [ease] is manifestation of Divine Mercy and sakhti [difficulty and hardness] is manifestation of Divine Force. Accordingly, Haq Ta’ala says:
فَبِظُلْمٍ مِّنَ الَّذِيْنَ هَادُوْا حَرَّمْنَا عَلَيْهِمْ طَيِّبَاتٍ اُحِلَّتْ لَهُمْ
Translation: “On account of these wrongs of the Yahood We declared haraam upon them many wholesome things which were halaal for them.”
Declaring wholesome things unlawful was because of Divine Force which was the consequence of their wrongdoing.
Nevertheless, ease shows closeness to Rahmat [divine mercy]. It appears in the Hadeeth:
سَبَقَتْ رَحْمَتِيْ عَلٰى غَضَبِيْ
Translation: “My Mercy has surpassed My Wrath.”
Therefore, easy laws enjoy precedence over difficult ones. Subhaanallah!
(Awdul Eid)