Balance and moderation are among the most distinct characteristics of the Islamic civilization. This feature means that the equality between the two opposite parties in a way no party acts singlehandedly or captures the other's right.

This kind of balance and moderation fits for the everlasting and for the commons meassage of Islam.

The Islamic civilization joins both the material and spiritual sides, the sciences relating o religion and lifestyle. It attends to the worldly life the way it does to the afterworld. It holds both the idealism and realism and equilibrium between the rights and duties.

Equilibrium between the two opposites is to make room for the two parties and they both have their rights justly with no excess or nonfeasance as Allah, glorified and Exalted is He, says, what means: (And the heaven He raised and imposed the balance. That you not transgress within the balance. And establish weight in justice and do not make deficient the balance), Ar-Rahman, 7-9.

To illustrate, through examining the history of the previous civilizations, it came out that the material or spiritual aspects alone do not secure man's satisfaction. The spiritual aspects only lead man to backwardness and negligence of the faculties of thought, work and will. As well, the material aspects alone leaqd man only to opression, aggression, tyranny and the the wrongful control of souls, souls and honor.

Accordingly, the everlasting civilization of Islam proclaimed to equilibrium between the needsof soul and body. At that time only, man will enjoy will, freedom, thought and the fruit of work and endeavors controlled by faith and morals based on justice, security, stability, mercy and affection.

Such equilibrium would fulfill concord between the human and the rational goal. Also, it creates complete harmony in man's thouhgts, visions, desires and designs.

For combining between the religious sciences and those related to the present life, Islam's noble civilization is founded on knowledge, science, reason, research, experiment and deduction. Over that, Islam appreciates the significance of scineces and knowledge on forming the state and the society. Islam praises knowledge and scholars in all specializations at all aspects of life which benefit from the treasures of the earth, that is combining the sciences relating to life and after life sciences.

Stands sufficient the words of Imam Al-Ghazali stated in his book "Ihyaa `Ulum Ad-Din"; (the non-religious sciences are divided into praised, despraised, dispraise and permissible. The praised ones are those related to the worldly concerns, like medicine and arithmetic. This kind is subdivided into collective obligation and good quality. For the first, like medicine, it is indespensable in the worldly concerns for preservance of human lives, and arithmatic which is necessary in transactions and division of bequest and inheritance issues and others. These sciences are prerequisite in every land so that its residents are sinners if such sciences are missing therein. But, if one of the residents mastered them, the obligation is lift from the remaining. Let no one be astonished on proclaiming that medicine and arithmatic are held among the collective obligations. This is because the agriculture, knitting, politics, and also cupping and tailoring).

The world "knowledge" is mentioned in the Quran and Sunnah of the prophet unconditionally. It extends to all branches of the useful sciences serving the earth and reform man to assume the duities of the succession of man on earth.

In most, the word "knowledge" is concerned with the aspects of life and after life and praises for scientists is applied to and scientist rendered a service through his branch of knowledge whether relating to the life or after life activities.

The history of the Islamic civilization attests it practically in the form of contributions, innovations of Muslims in sciences relating to the worldly activiyies.

The equilibrim feature in the Islamic civilization is completely different from these primarily dominated by religion which inturn conrolled the intellecual and practical faculties.

For fulfilling equilibrium between the world and Here-after as a characteristic for the islamic civilization, stands very potent the concerned Quranic verse: (O you who have believed, when [the adhan] is called for the prayer on the day of Jumu'ah [Friday], then proceed to the remembrance of Allah and leave trade. That is better for you, if you only knew. And when the prayer has been concluded, disperse within the land and seek from the bounty of Allah , and remember Allah often that you may succeed), Al-Jumua`, 9-10

This is the Islamic civilization on combining the life to the after life. To illustrate, the previous verse indicates that even at Fridays, selling and activities of the life are concluded, then at time of prayer, seeking Allah's remebrance and prayer and leaving behind all life activities of selling and buying and others. After observing the Friday prayer, activities of life should be resumed anew, but this should be accompanied by the abundance remebranceof Allah at all times and circumstances as it is the basis of prosperity. The "bounty of Allah" mentioned in the verse means livelihood and earning.

Another Quranic verse directing to moderation in terms of seeking both lives, that is the world and after world life where Allah (glorified and exalted is He) says, meaning, (But seek, through that which Allah has given you, the home of the Hereafter; and [yet], do not forget your share of the world), Al-Qasas, 77.

Islam claims not Muslims to be monks in monasteries or seeking a privacy to fast the daytime and stands for prayer the nightime. On the contrary, Islam urges Muslims to endeavor for the construction of the earth seeking his livelihood.

In this way, the Muslims associated to the islamic civilization seek both the the present and the other life to acquire prosperity in both.

The Islamic civlization stands in between the jews and christians. The former, on one hand, who indulged in the lusts of the life until they disobeyed the ordinances of Allah that they sought the unlawful means in usury and other means, and the latter, on the other hand, who left the life altogether and thus made a room to the corruptors to spread evils disobeying Allah, Almight.

Also, equilibrium as a feature for the Islamic civilization is plain in the combination between the idealism and realism in a wonderful precise way.

Islam is an ideal religion and practical as well. Islam offers the perfection and the ideals for Muslims, however, by its means. Islam does not overburden people, thus it is difficult to isolate idealism from realism in Islam which are integrated as the law of Allah for mankind to guid them rightly and identify for them the codes of conduct and the regulations of transactions among them.

Over idealism, the Islamic civilization aims at reachimg man to the highest point of morals in easily and satisfactory manner.

Over realism, the Islamic civilization pays more attention to the surcumstances and nature of mankind, his faculties, natural dispositio and the factual conditions surrounding.

The Islamic civilization is not imaginary idealism which does not exist except in the dreamland like that of Plato in " Utopia" which is far remote from the actual realities, instincts, inclinations and conditions of shortages and inadequacy of humans.

On the other hand, the Islamic civilization does not hold that kind of the ralism proving the ralities as they are. It does not reconcile its rules to harmonize with the life whatever the cases may be. The Islamic civilization never proves people' desires and unjust ruling systems or to accept their faulty conditions and traditions. On contrary, Islamic civilization came to terminate all forms of pre-Islam traditions and form identified system may or may not conform the reality of people. To exemplify, Islam held resisting evil obligation, however, gradually. On that, the prophet (PBUH) said: (Whoever observes an undesirable action, he should stop it with his hand; if not possible, with his tongue, and if still not possible, he should detest it in his heart, for it is the very least form of faith). The heighest point in resisting the evil is adopting idealism which is for the strong in faith and then the weak follow.

Over equilibrium between idealism and realism, Islam set a minimum amount for perfection as this is prerequisite for forming the character of Muslims reasonably. Such amount is obtainable for people of the least degree in doing the good and averting the bad. This amount represents the obligations and prohibitions which also are obtainable for all people. Shariah  takes into account the necessities according to their conditions.

In addition to this mandatory amount that every Muslim must meet, Sharia enacted the commendable and incited Muslims to it and the reprehensible and the dubious things which Muslims should avert.

Yet, reaching this latter is not attainable to all people and needs a huge effort. Thus, Islam has not obliged Muslims to that kind, but, it shows them he way and then leave it to their faculties (Allah does not charge a soul except [with that within] its capacity), Al-Baqarah, 286, in such a manner it accepts their deeds  accrding to their faculties (And for all are degrees from what they have done), Al-An`am, 132.

As well, equilibrium and moderation of Islam is very distinct in acts of worships in terms of  compulsory  concession.

Compulsory like observing the five obligatory prayers on travelling on time in the same number of units. One the other hand, since Islam takes into consideration the fact that most people find difficulty on travelling, thus, it eased them by concession of combining and shortening.

For anotehr kind of equilibrium, it is of equilibrium between the rights and duties. To illustrate, the Islamic civilization believe that rights on one party means duties on others. To exemplify, the rights of the citizens are duties on the rulers, the rights of the lessee are duties on the owners and the rights of the children are duties on the parents. In this way, meeting the duties reflects observing the rights.

Islam adopted equilibrium between the rughts and duties between individuals and groups to balance between the individual tendencies and the interests of society wholly.

Man is not isolated from his society. On the contrary, man must associate with his society and interchange the interests and advantages and form relations to society. Based on these relationships, the rights and duties are originated as organized in the Islamic Shariah.

In this way, the Silamic civilization is featured by equilibrium and moderation among all the past and the coming civilizations.

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