Know that just as the power varies in these degrees, so does each of its branches vary. For example, in the question of the creation of actions, the middle way is that of the Sunni School between the Jabriyya and the Mu'tazila, and in the question of doctrine, the school of divine unity is the middle way between the denial of the divine attributes (ta'til) and anthropomorphism (tashbîh). You can make further examples in the same way.

Deficiency in the power of animal appetites is apathy and want of appetite, while its excess is profligacy, which is to desire whatever is encountered whether lawful or unlawful. Its middle way is uprightness, which is desiring what is licit and shunning what is illicit. You may apply the principle applied to this power to any of its branches, such as eating, drinking, dressing, and so on.

Deficiency in the power of savage passion is cowardice, that is, fear of what is not to be feared and delusive imagining. Its excess is uncontrolled anger, which is the progenitor of despotism, domination, and tyranny. And its middle way is courage, which is giving freely of oneself with love and eagerness for the defence of the laws of Islam and the upholding of the Word of divine unity. Apply this same principle to each of its branches.

The six extremes are thus tyranny and the three middle ways are justice, which is the Straight Path and is to act in act in accordance with "Pursue then the right course as you have been bidden."(11:112) Whoever passes along this way will cross the bridge suspended over the Fire.

The path of those whom You have blessed (Sirât alladhîna an'amta 'alayhim)"

Consider this: the positioning of the Qur'an's words like pearls is not on one string, but in a multiplicity of embroideries resulting from the interweaving of lines of different relationships, close and distant, apparent and hidden. For the basis of the miraculousness after the conciseness is this embroidery.

First PagePrevious(30)Next PageLast