The idea that the body and soul can have differing objectives and often at the expense of one and other has impacted philosophical and religious thought for ages. For the spirit, the body is a jail, and the exercises of every day life are the shackles that keep it in subjugation and capture its development. From this essential follows the dualism of matters of the spirit and matters of the flesh.
This body-soul strife brought about two distinct approaches to what is considered the highest form of human flawlessness. One was that we ought to encompass ourselves with all conceivable material solaces, while denying all circles of common action (i.e., social, political, financial, or social) and deep sense of being. The other was that the faculties ought to be stifled and vanquished, extrasensory forces ought to be stirred, and the tactile world’s constraints ought to be vanquished. As indicated by this perspective, this approach championed material austerity and withdrawal from the world as fundamental for profound improvement and attaining human flawlessness.
Islam’s comprehension of most profound sense of being rises above this dualism by working as the core of its incorporated and bound together idea of life. The body was made so that the spirit could practice its power and satisfy its obligations and duties as a person. In this manner the body is the spirit’s workshop or processing plant. In the event that the spirit is to develop and create, it can do as such just through this workshop. Therefore, this world is not a position of discipline, but rather a field in which God has sent it to work and play out its obligation toward Him. Profound improvement does not comprise of moving in the opposite direction of this workshop and withdrawing into a corner; rather, we ought to live and work in it, and give the best record of ourselves as we can.
Islam rejects and censures religious austerity and proposes an arrangement of strategies and procedures for human profound improvement while living on the planet, for it expresses that such development can happen just amidst life. Religious and common individuals work in the same circle of movement. Be that as it may, religious individuals will work with more noteworthy excitement than their mainstream partners. Religious individuals likewise will be more probable dynamic than common individuals, in their residential and social lives, which stretch out from the family to the business sector and even to global meetings.
What recognizes their activities is the way of their association with God and the objectives behind their activities. Religious individuals act in mindfulness that they should reply to God for what they do. Subsequently, they attempt to secure Divine joy and guarantee that their activities are as per God’s laws. Mainstream individuals are unconcerned toward God and along these lines are guided just by individual thought processes. This distinction makes a religious individual’s entire life an absolutely otherworldly wander, while the life of a common individual is without the sparkle of deep sense of being.