The Stairway Of The Sunnah

The Eleventh Point

For example, he refrained from the excess (ifrāt) and deficiency (tafrīt) of the rational faculty (quwwa-i aqliyya): from sophistry and manipulative reasoning on the one hand, and from feeble-mindedness and ignorance on the other. Instead, it always operated according to wisdom, the balanced mean. Likewise, his faculty of anger (quwwa-i ghadabiyya) was free from both rage and cowardice, the two corrupt extremes, and was consistently governed by sacred courage, the balanced mean of that faculty. Similarly, his faculty of desire (quwwa-i shahawiyya) was free from both unbridled desire and apathy, the two corrupt extremes, and was always guided by chastity, the balanced mean of that faculty, at the highest degree of purity.

The same pattern is found throughout his Sunnah, his natural conduct, and his implementation of the injunctions of the Shariah. He consistently chose the path of istiqāmah, avoiding the injustice and darkness that arise from both ifrāt and tafrīt, as well as extravagance and wastefulness. Even in his speech, eating, and drinking, he adopted frugality as his guide and kept himself completely free from excess.

Thousands of books have been written explaining these truths in detail. In accordance with the saying, “For the discerning, a mere indication is sufficient,” we shall be content with this single drop from that vast ocean and bring our discussion to a close.

اَللّٰهُمَّ صَلِّ عَلٰى جَامِعِ مَكَارِمِ اْلاَخْلاَقِ وَمَظْهَرِ سِرِّ وَاِنَّكَ لَعَلٰى خُلُقٍ عَظِيم اَلَّذِى قَالَ: مَنْ تَمَسَّكَ بِسُنَّتِى عِنْدَ فَسَادِ اُمَّتِى فَلَهُ اَجْرُ مِائَةِ شَهِيد

وَقَالُوا الْحَمْدُ ِللّٰهِ الَّذِى هَدٰينَا لِهٰذَا وَمَا كُنَّا لِنَهْتَدِىَ لَوْلاَ اَنْ هَدٰينَا اللّٰهُ لَقَدْ جَاۤءَتْ رُسُلُ رَبِّنَا بِالْحَقِّ

سُبْحَانَكَ لَا عِلْمَ لَنَٓا اِلَّا مَا عَلَّمْتَنَٓا اِنَّكَ اَنْتَ الْعَلٖيمُ الْحَكٖيمُ