jami' al-Sa'adat (The

Collector of Felicities)
Jami' al-Sa'adat (The Collector of Felicities)
Accedi [1] o registrati [2] per inserire commenti
!eaning and "rigin of A#hla$% !oral &irt'es and &ices% (iseases of the So'l and
their
Treatment% and &ices of )o*er and )assion
A'thor(s)+
, !'hammad !ahdi i-n a-i (harr al-.ara$i [/] Translator(s)+
, Shah0ar Sa'dat [1] )'-lisher(s)+
, 2slamic )ropagation "rgani3ation [4] Categor0+
, 5thics [6]
, Spirit'alit0 [7]
Topic Tags+
, S'pplications [8]
, A#hla$ [9]
, !oralit0 [1:]
, So'l [11]
, Ta*hid [12]
!iscellaneo's information+
Condensed from the Ara-ic -0 !'hammad ;a$ir Ansari
"ld 'rl+
http+<<***al-islamorg<al-ta*hid<felicities<

Feat'red Categor0+
, !'slim )ractices [1/]
, Spirit'alit0 [11]
)resentation
"ne of the most important of the 2slamic sciences is ethics All along the -rilliant
histor0 of 2slam% great 2slamic scholars ha>e speciali3ed in this ?eld and ha>e
prod'ced important and >al'a-le -oo#s dealing *ith this s'-@ect
"ne of the -est and the most comprehensi>e of these -oo#s is the JamiA al-
Sa'adat (BThe Collector of FelicitiesB)% *ritten -0 the great 2slamic scholar% m0stic%
and moral philosopher% !'hammad !ahdi i-n A-i (harr al-.ara$i% *ho himself
*as a li>ing em-odiment of 2slamic ethical and moral >irt'es
The -oo# *as *ritten in Ara-ic and p'-lished in three >ol'mes Al-.ara$i *as
one of the most -rilliant thin#ers of the late 12th<18th and earl0 1/th<lath
cent'r0 ;esides JamiA al- Sa'adat% al-.ara$i *as also the a'thor of a n'm-er of
other important -oo#s
2n order to re>i>e 2slamic ethics in a *orld dro*ning in a *hirlpool of materialism
and *hich seem to ha>e all -'t forgotten the eternal spirit'al h'man >al'es% *e
tho'ght the eCort *orth*hile to condense this >al'a-le *or# into fe* short
articles for the -ene?t of those *ho ma0 not ha>e access to the contents of the
original Ara-ic teDt
2ntrod'ction
2n the .ame of Allah% the Compassionate% the !ercif'l
!an has a so'l and ph0sical -od0% each of *hich is s'-@ect to its o*n pleas'res
and diseases Ehat harms the -od0 is sic#ness% and that *hich gi>es it pleas're
lies in its *ell- -eing% health and *hate>er is in harmon0 *ith its nat're The
science that deals *ith the health and the maladies of the -od0 is the science of
medicine
The diseases of the so'l constit'te e>il ha-its and s'-mission to l'sts that
degrade man doom to the le>el of -easts The pleas'res of the 'so'l are moral
and ethical >irt'es *hich ele>ate man and mo>e him closer to perfection and
*isdom -ringing him close to Fod The st'd0 that deals *ith s'ch matters is the
science of ethics ('ilm al-a#hla$)
;efore *e commence a disc'ssion of the main topics of o'r s'-@ect% *e m'st
pro>e that the so'l of man is incorporeal% possesses an eDistence independent of
the -od0% and is immaterial 2n order to pro>e this% a n'm-er of arg'ments ha>e
-een set forth amongst *hich *e can mention the follo*ing+
1 "ne of the characteristics of -odies is that *hene>er ne* forms and shapes
are imposed 'pon them% the0 reno'nce and a-andon their pre>io's forms or
shapes 2n the h'man so'l% ho*e>er% ne* forms% *hether of the sensi-le or of the
intellect'al nat're% enter contin'o'sl0 *itho't *iping o't the pre>io'sl0 eDisting
forms 2n fact% the more impressions

and intellect'al forms enter the mind% the stronger does the so'l -ecome
2 Ehen three elements of colo'r% smell% and taste% appear in an o-@ect% it is
transformed The h'man so'l ho*e>er% percei>es all of these conditions *itho't
-eing materiall0 aCected -0 them
/ The pleas'res that man eDperiences from intellect'al cognition can -elong
onl0 to the so'l% since man's -od0 pla0s no role in it
1 A-stract forms and concepts *hich are percei>ed -0 the mind% are
'ndo'-tedl0 non- material and indi>isi-le Accordingl0% their >ehicle% *hich is the
so'l% m'st also -e indi>isi-le% and therefore immaterial
4 The ph0sical fac'lties of man recei>e their inp't thro'gh the senses% *hile the
h'man so'l percei>es certain things *itho't the help of the senses Among the
things that the h'man so'l comprehends *itho't rel0ing on the senses% are the
la* of contradiction% the idea that the *hole is al*a0s greater than one of its
parts% and other s'ch 'ni>ersal principles
The negation of the errors made -0 the senses on the part of the so'l% s'ch as
optical ill'sions% is done *ith the aid of these a-stract concepts% e>en tho'gh the
ra* material re$'ired for ma#ing corrections is pro>ided -0 the senses
.o* that the independent eDistence of the so'l has -een pro>ed% let 's see *hat
are the things responsi-le for its *ell--eing and delight% and *hat are the things
that ma#e it sic# and 'nhapp0 The health and perfection of the so'l lies in its
grasp of the real nat're of things % and this 'nderstanding can li-erate it from the
narro* prison of l'st and greed and all other fetters *hich inhi-it its e>ol'tion
and edi?cation to*ards that 'ltimate stage of h'man perfection *hich lies in
man's nearness to Fod This is the goal of Aspec'lati>e *isdom' (al-hi#mat al-
nadari00ah)
At the same time% the h'man so'l m'st p'rge itself of an0 e>il ha-its and traits it
ma0 ha>e% and replace them *ith ethical and >irt'o's modes of tho'ght and
cond'ct This is the goal of Apractical *isdom' (al-hi#mat al-Aamali00ah)
Spec'lati>e and practical *isdom are related li#e matter and formG the0 cannot
eDist *itho't each other
As a matter of principle% the term Bphilosoph0B refers to Aspec'lati>e *isdom' and
BethicsB refers to Apractical *isdom' A man *ho has mastered -oth spec'lati>e
*isdom and practical *isdom is a microcosmic mirror of the larger 'ni>erse+ the
macrocosm
The !eaning and "rigin of A#hla$
The *ord a#hla$ is the pl'ral for the *ord #h'l$ *hich means disposition
B(ispositionB is that fac'lt0 (mala#ah) of the so'l *hich is the so'rce of all those
acti>ities that man performs spontaneo'sl0 *itho't thin#ing a-o't them
!ala#ah is a propert0 of the so'l *hich comes into eDistence thro'gh eDercise
and repetiti>e practice and is not easil0 destro0ed
A partic'lar disposition (mala#ah) ma0 appear in h'man -eings -eca'se of one of
the follo*ing reasons+
1 .at'ral and ph0sical ma#e 'p+ 2t is o-ser>ed that some people are patient
*hile others are to'ch0 and ner>o's Some are easil0 dist'r-ed and saddened
*hile others sho* greater resistance and resilience
2 Ha-it+ Ehich is formed -eca'se of contin'al repetition of certain acts and
leads to the emergence of a certain disposition
/ )ractice and conscio's eCort+ Ehich if contin'ed long eno'gh *ill e>ent'all0
lead to the formation of a disposition
5>en tho'gh the ph0sical ma#e-'p of an indi>id'al prod'ces certain dispositions
in him% it is -0 no means tr'e that man has no choice in the matter and is
a-sol'tel0 compelled to a-ide -0 the dictates of his ph0sical ma#e-'p "n the
contrar0% since man has the po*er to choose% he can o>ercome the dictates of his
ph0sical nat're thro'gh practice and eCort% and can ac$'ire the disposition of his
choice
"f co'rse% it sho'ld -e admitted that those dispositions *hich are ca'sed -0 the
mental fac'lties s'ch as intelligence% memor0% mental agilit0% and the li#e% are
not altera-le All other dispositions% ho*e>er% ma0 -e changed according to
man's *ill !an can control his l'st% anger and other emotions and desires% and
channel them to edif0 himself and propel himself along the path of perfection and
*isdom
Ehen *e spea# of man's capacit0 to -ring a-o't changes in his dispositions% *e
do not mean that man sho'ld destro0 his instincts of reprod'ction or self-
preser>ation !an co'ld not eDist *itho't these instincts Ehat *e mean is that
one sho'ld a>oid going to either eDtremes in regard to them% and maintain a
condition of -alance and moderation so that the0 ma0 perform their f'nctions
properl0 J'st as the seed of a date gro*s into a fr'itf'l tree thro'gh proper care%
or a *ild horse is trained to ser>e his master% or a dog is trained to -e the lifelong
friend and a help to man% so also can man attain perfection and *isdom thro'gh
self-discipline and intelligent perse>erance
H'man perfection has man0 le>els The greater the amo'nt of self-discipline and
eCort on the part of the indi>id'al% the higher the le>el of perfection that he
*o'ld attain 2n other *ords% he stands -et*een t*o eDtreme points% the lo*est
of *hich is -elo* the le>el of -easts and the highest of *hich s'rpasses e>en the
high station of angels The h'man mo>ement -et*een these t*o eDtremes is
disc'ssed -0 Ailm al-a#hla$ or the science of ethics 2t is the goal of ethics to raise
and g'ide man from the lo*est animal state to that eDalted position s'perior to
that of the angels
The importance of ethics is th's re>ealed And it is -eca'se of the reasons
mentioned a-o>e that ethics is considered to -e the most eDalted and >al'a-le of
sciencesG since the *orth of an0 science is directl0 related to the *orth of the
s'-@ect *ith *hich it is concerned% and since the s'-@ect of the science of ethics
is man and the means thro'gh *hich he can attain perfection !oreo>er% *e
#no* that man is the no-lest of creat'res% the 'ltimate p'rpose of *hose
eDistence is to attain perfectionG therefore% it follo*s that ethics is the no-lest of
all sciences
2n fact% in the past% the philosophers did not consider an0 or the other ?elds of
learning to -e tr'l0 independent sciences The0 -elie>ed that *itho't the science
of ethics and spirit'al p'ri?cation% master0 o>er an0 other science is not onl0
de>oid of an0 >al'e% -'t it *o'ld in fact lead to the o-str'ction of insight and
'ltimate destr'ction of those *ho p'rs'e it That is *h0 it has -een said that
*hich means% A#no*ledge is the thic#est of >eils'% *hich
pre>ents man from seeing the real nat're of things
So'ls )'ri?cation and Adornment
!oral >irt'es in man gain him eternal happiness% *hile moral corr'ption leads
him to e>erlasting *retchedness 2t is therefore necessar0 for man to p'rge and
p'rif0 himself of all e>il traits of character and adorn his so'l *ith all forms of
ethical and moral >irt'es !oreo>er% *itho't ha>ing cleansed oneself of all e>il
ha-its% it *o'ld -e impossi-le to no'rish and de>elop moral >irt'es in oneself
The h'man so'l can -e compared to a mirror in this regard
2f *e *ish to see something -ea'tif'l reIected in a mirror% *e m'st ?rst cleanse
the mirror% so that d'st and dirt do not dis?g're the reIection An0 attempt to
o-e0 Fod's commands *o'ld -e fr'itf'l and s'ccessf'l onl0 *hen one has
p'ri?ed himself of e>il ha-its and tendenciesG other*ise% it *o'ld -e li#e p'tting
on @e*els on a dirt0 and 'n*ashed -od0 Ehen self-p'ri?cation has -een
completed and one is completel0 rid of all e>il ha-its of tho'ght% speech and
action% then the so'l is read0 to recei>e the 'nlimited grace of Fod S'ch
reception is the 'ltimate reason for *hich man *as created
2n tr'th% Fod's grace and the (i>ine m0steries are al*a0s accessi-le to man 2t is
man that m'st p'rif0 his so'l and de>elop *ithin himself the necessar0
recepti>it0 to -ene?t from the in?nite grace of his Creator
There is a tradition of the Hol0 )rophet (S) *hich sa0s+
)) ((
The angels do not enter a ho'se in *hich there is a dog
Ho* is it possi-le% then% for the ra0s of Fod's grace and (i>ine ill'mination to
enter a heart ?lled to the -rim *ith immoral% sel?sh% and -estial desiresJ The
hadith of the )rophet (S)+
(( ((
B!0 religion is -ased on cleanlinessB% does not refer to o't*ard cleanliness aloneG
more than that it all'des to the inner p'rit0 of the so'l
2n order to attain 'ltimate and ?nal perfection% it is necessar0 to tra>erse the
path of str'ggle against sel?sh l'sts and immoral tendencies *hich ma0 eDist
*ithin the so'l% and th's to prepare the so'l to recei>e the grace of Fod 2f man
sets foot on the path of self- p'ri?cation% Fod shall come to his aid and g'ide him
along the path+
And [as for] those *ho str'ggle in "'r ca'se% s'rel0 Ee g'ide them in "'r
*a0s )29+89(

Fac'lties of the So'l+ Their 5Cects and Characteristics

At the time of its creation% the so'l of man is li#e a clean ta-let% de>oid of all
fac'lties (traits)% *hether good or e>il As one progresses thro'gh life% he
de>elops fac'lties *hich are directl0 related to the *a0 he li>es% thin#s% and acts
The speech and deeds of man% *hen repeated o>er a long period of time%
prod'ce a lasting eCect in the so'l *hich is #no*n as a Bfac'lt0B
This fac'lt0 penetrates the so'l and -ecomes the origin and ca'se of man's
actions 2n other *ords% the h'man so'l -ecomes 'sed to these fac'lties%
esta-lishes a 'nion *ith it% and determines the h'man -eing's direction in
accordance *ith their dictates 2f these fac'lties (mala#at) are no-le% the0
manifest themsel>es as moral and *ise speech and -eha>io'r in man 2f% on the
contrar0% the0 are e>il and -ase% the0 are manifested thro'gh immoral and
per>erse -eha>io'r
These >er0 fac'lties pla0 the decisi>e role in determining the fate of the
indi>id'al in the eternal *orld of the Hereafter The so'l shall -e accompanied
there -0 the same fac'lties that it *as associated and 'nited *ith in this *orld 2f
these fac'lties are >irt'o's% the so'l shall ha>e eternal -liss% and if the0 *ere
*ic#ed ones% it shall face eternal damnation
This matter of mala#at pro>ides the ans*er to those *ho sa0 ho* co'ld the
Compassionate and !ercif'l Fod condemn an indi>id'al to eternal damnation for
a sin committed in a short span of time The thing to #eep in mind is that *hen a
sin committed repeatedl0 leads to the de>elopment of a fac'lt0 in man% since this
e>il fac'lt0 is incorporated in the so'l% the p'nishment and tort're *hich
accompan0 it *ill also aKict the so'l The L'rMan sa0s+
And e>er0 man-Ee ha>e fastened to him his -ird of omen 'pon his nec# and Ee
shall -ring forth for him% on the (a0 of Nes'rrection% a -oo# he shall ?nd spread
*ide open Nead th0 -oo#O Th0 so'l s'Pces thee this da0 as a rec#oner against
thee ( 17+1/-11)
And the -oo# shall -e set in placeG and tho' *ilt see the sinners fearf'l at *hat is
in it% and sa0ing% AAlas for 's ho* is it *ith this ;oo#% that it lea>es nothing
-ehind% small or great% -'t it has n'm-ered itJ' And the0 shall ?nd all the0
*ro'ght present% and th0 Qord shall not *rong an0one (18+19)
The da0 e>er0 so'l shall ?nd *hat it has done of good -ro'ght for*ard% and *hat
it has done of e>ilG it *ill *ish if there *ere onl0 a far space -et*een it and its
deeds (/+29)
The So'l and 2ts )o*ers
The so'l (nafs) is that hea>enl0 essence *hich emplo0s the -od0 and 'ses its
>ario's organs to attain its goals and p'rposes The so'l has also other names as
spirit (r'h)% intelligence (Aa$l)% and heart ($al-) altho'gh these terms ha>e other
'sages as *ell
The most important fac'lties of the so'l are+
1 The po*er of intelligence (al-$'**ah al-a$li00ah)-angelic 2 The po*er of
anger (al-$'**ah al-ghada-i00ah)-ferocio's

/ The po*er of desire (al-$'**ah al-shah*i00ah)-animalistic

1 The po*er of imagination (al-$'**ah al-*ahmi00ah)-demoniac
The f'nction and >al'e of e>er0 one of these po*ers or forces of the so'l is
commonl0 *ell 'nderstood 2f man did not ha>e the po*er of reason% it *o'ld
ha>e -een impossi-le for him to disting'ish -et*een good and e>il% right and
*rong% tr'e and false 2f he did not possess the fac'lt0 of anger% he co'ld not
defend himself against attac# and aggression 2f the force of seD'al attraction and
desire did not eDist in man% the contin'ed eDistence of the h'man species *o'ld
-e endangered And ?nall0% if man lac#ed the po*er of imagination% he co'ld not
>is'alise 'ni>ersals or partic'lars% and he *o'ld -e 'na-le to ma#e an0
inferences -ased on them
Eith this eDplanation% the characteristics mentioned for each of the fo'r h'man
fac'lties are made clear and comprehensi-le Neason is the g'iding angel of
man The po*er of anger and ?erceness in man -rings a-o't ferocit0 and
>iolence in him His po*er of desire and passion propels him to*ards immoralit0
and licentio'sness
And the imaginati>e po*er in man pro>ides the preliminar0 material for the
formation of demoniac schemes% plots and machinations .o*% if the fac'lt0 of
reason is p't in control of the other fac'lties% it #eeps them in their rightf'l place
and moderates their eDcessesG the0 *ill *or# for the *elfare of man and shall
perform 'sef'l f'nctionsG other*ise% nothing eDcept e>il and mischief *ill come of
them
The relationships of these fo'r fac'lties of the h'man so'l to one another are
descri-ed in the follo*ing allegorical manner 2magine a tra>eller on horse-ac#
accompanied -0 a dog and a man *ho is a sp0 for the -andits The mo'nted
tra>eller represents reason The mo'nt represents desire and passion The dog
represents the po*er of anger and ?erceness
And the sp0 represents the imaginati>e po*er 2f the tra>eller @'st mentioned is
s'ccessf'l in controlling his mo'nt% the dog% and the sp0% and in maintaining his
a'thorit0 o>er them% he shall arri>e at his destination safel0G other*ise% he *ill -e
destro0ed The h'man so'l is th's a stage or a -attle?eld on *hich there is a
contin'o's str'ggle -et*een these fo'r po*ers
Ehat *o'ld -e the dominant characteristic and nat're of an indi>id'al's so'l is
entirel0 dependent on the o'tcome of this str'ggle 2n other *ords% *hiche>er of
the fo'r po*ers emerges >ictorio's% it shall determine the character and
inclination of the so'l That is *h0 some so'ls are angelic% some are animalistic
and -estials and still others are demoniac
2n a hadith from 2mam Ali (A)% he is related as sa0ing+
(( - ~ -+~ - , --= + -~ - ~ ~- -= _= -~--
+~ --= - - - ~ - -~- - _~ ~= _ + =~ ((
S'rel0 Fod has characteri3ed the angels -0 intellect *itho't seD'al desire and
anger% and the animals *ith anger and desire *itho't reason He eDalted man -0
-esto*ing 'pon him all of these $'alities Accordingl0% if man's reason dominates
his desire and ferocit0% he rises to a station a-o>e that of the angelsG -eca'se
this station is attained -0 man in spite of the eDistence of h'rdles *hich do not
>eD the angels
)leas'res and )ains
)leas're is a condition eDperienced -0 the so'l *hen it percei>es something
harmonio's *ith its o*n nat're )ain and s'Cering is occasioned *hen the so'l
comes into contact *ith things *hich are in disharmon0 *ith its nat're Since the
po*ers of the so'l are fo'r in n'm-er% it follo*s that the pleas'res and pains of
the so'l m'st also -e di>ided into fo'r categories% each corresponding to one of
the fo'r fac'lties
)leas're of the reasoning fac'lt0 lies in gaining #no*ledge a-o't the real nat're
of things% and its pain lies in ignorance and depri>ation from s'ch #no*ledge
)leas're of the fac'lt0 of anger and ?erceness lies in the feeling of -eing
>ictorio's and in satisfaction at o>ercoming an enem0 and ta#ing one's re>enge
2ts pain lies in the feeling of -eing o>erpo*ered and defeated
(elight of the fac'lt0 of desire and passion is en@o0ment of foods% drin#s% and
seD'al association *hile its pain lies in denial of s'ch eDperiences
)leas're of the imaginati>e fac'lt0 lies in the >is'ali3ation of partic'lars *hich
lead to the appearance of carnal desires and demonic tendencies% *hile its pain
lies in the ins'Pcienc0 and inade$'ac0 of these >isions
The strongest and the p'rest of pleas'res is the pleas're eDperienced -0 the
fac'lt0 of reason This is a form of pleas're *hich is -oth inherent and nat'ral to
man 2t is a pleas're *hich is constant% not s'-@ect to the changing eDperiences
in his dail0 life
2t is 'nli#e the other pleas'res% *hich -elonging to the -od0 and -eing
animalistic% are transitor0 in nat're and *itho't an0 lasting >al'e These animal
pleas'res are in fact so lo* and tri>ial that man is ashamed of them and tries to
conceal them 2f it *ere to -e said of a man that he deri>es great pleas're from
eating% drin#ing% and engaging in seD'al interco'rse% he shall -e ashamed and
'pset a-o't it Ehile% if s'ch acti>ities and pleas'res *ere -ecoming for man% not
onl0 *o'ld he not -e ashamed of them% he *o'ld in fact -e glad if s'ch a matter
*ere p'-lished *idel0 and -e pro'd of it
Ee can concl'de% then% that the #ind of pleas're that is -ecoming for man and
co'ld -e said to -e reall0 gratif0ing% and not -e s'ch in appearance alone% is the
#ind 'of pleas're eDperienced -0 the so'l's reasoning fac'lt0 This sort of pleas're
has man0 degrees% the highest of *hich is eDperienced in nearness to Fod This
most s'-lime of pleas'res is attained thro'gh lo>e and #no*ledge of Fod% and
ac$'ired thro'gh a-iding eCort to -e e>er nearer to Him Ehen one's *hole eCort
is directed to*ards attaining this real and lasting pleas're% sens'al pleas'res *ill
-e o>ershado*edG the0 shall ta#e their proper place in man's life% -eing p'rs'ed
in moderation
Foodness and Happiness
The 'ltimate aim of the p'ri?cation of the so'l and ac$'irement of a moral and
ethical
character is to attain felicit0 and happiness The most cons'mmate felicit0 and
happiness for man is to -e the em-odiment and manifestation of (i>ine
attri-'tes and characteristics The so'l of a tr'l0 happ0 man is de>eloped *ith
the #no*ledge and the lo>e of FodG it is ill'minated -0 the eC'lgence emanating
from the Fod head Ehen that happens% nothing -'t -ea't0 shall emanate from
himG since -ea't0 can emanate onl0 from *hat is -ea'tif'l
2t sho'ld -e #ept in mind that tr'e felicit0 can not -e attained or retained 'nless
all the fac'lties and po*ers of the so'l are p'ri?ed and reformed ;0 reforming
some fac'lties of the so'l% or all of them% for a short period of time% happiness *ill
not -e attained 2t is similar to ph0sical health A -od0 can -e said to -e health0
onl0 *hen all its lim-s and organs are health0 Therefore% the indi>id'al *ho
see#s to attain 'ltimate and perfect happiness% m'st free himself or herself from
the cl'tches of demonic and animal forces and tendencies and step on the ladder
of ascension to the higher realms
!oral &irt'es and &ices
2n o'r last disc'ssion% *e stated that the h'man so'l possesses fo'r distinct
po*ers The0 are+ 2ntellect% Anger% )assion% and the )o*er of 2magination (al-
$'**ah al-*ahmi00ah or al-Aamilah)1 The thing *e sho'ld notice no* is that
the p'ri?cation and right training of e>er0 one of these po*ers *ill res'lt in the
emergence of a partic'lar fac'lt0 in the h'man -eing
The p'ri?cation and right*ard training of the )o*er of 2ntellect *ill res'lt in the
de>elopment of #no*ledge% and s'-se$'entl0 *isdom% in a h'man -eing The
p'ri?cation of the )o*er of Anger *ill res'lt in the emergence of the fac'lt0 of
co'rage% and s'-se$'entl0 fore-earance (hilm)
The p'ri?cation of the )o*er of )assion and desire *ill res'lt in the de>elopment
of the% fac'lt0 of chastit0% and s'-se$'entl0 generosit0 And the p'ri?cation of
the )o*er of 2magination *ill ca'se the emergence of the fac'lt0 of @'stice in a
h'man -eing
The moral >irt'es% therefore% are+ *isdom% co'rage% chastit0% and @'stice The
opposite $'alities of these are+ ignorance2% co*ardice% conc'piscence (gl'tton0
and l'st)% in@'stice and t0rann0
Eisdom means possession of an 'nderstanding of the o-@ects of the *orld *hich
conc'rs *ith the realit0 of things The presence of co'rage and chastit0 means
that the po*ers of anger and desire are entirel0 at the command of the intellect
and completel0 free from the -ondages of conc'piscence and egoism
As for @'stice% it refers to the condition *hen the )o*er of 2magination is
completel0 'nder the command of the )o*er of the 2ntellect This implies the
reg'lation of all the po*ers of the so'l -0 the )o*er of 2ntellect 2n other *ords%
the presence of the fac'lt0 of @'stice in the so'l necessitates the presence of the
other three fac'lties of *isdom% co'rage and chastit0
An important matter m'st -e pointed o't here 2n the >ie* of 2slamic ethicians% a
person *ho has de>eloped the fo'r fac'lties *ithin himself% is not praise*orth0
'nless the possession of these >irt'es -ene?ts other people also This is *hat
reason tells 's That is%

it tells 's that p'rel0 internal and pri>ate >irt'es do not ha>e m'ch >al'e% and
their possessor does not deser>e praise
!oderation and (e>iation
5>er0 one of the fo'r ethical >irt'es is to -e practised to a certain degree and
*ithin de?nite limits% transgression of *hich *o'ld transform a >irt'e into a >ice
2f e>er0 >irt'e is tho'ght of as the center of a circle% an0 mo>ement a*a0 from
the center *o'ld -e considered as a >ice% and the farther a*a0 it *ere to mo>e
from this point% the greater the >ice
For e>er0 >irt'e% therefore% there are inn'mera-le >icesG since there is onl0 one
center in a circle% *hereas points all aro'nd the center are in?nite in n'm-er 2n
regard to de>iation% it does not ma#e diCerence in *hich direction the de>iation
occ'rs (e>iation from the center% in *hate>er direction% is a >ice
To ?nd the real center% *hich entails a-sol'te moderation% is th's diPc'lt to
attain To remain at this center and to preser>e this -alance is e>en more
diPc'lt The )rophet (S) said+
-~ -~ ~- ((

-~

- ~ '

(
The S'rat H'd has made an old man of me -eca'se of the >erse% ANemain as
steadfast as 0o' ha>e -een commanded' (11+112)
As opposed to the real center% there is the approDimate center% *hich is more
accessi-le 2ndi>id'als *ho p'rif0 and de>elop their so'ls 's'all0 reach this
relati>e center and ac$'ire relati>e moderation 2t is for this reason that moral
>irt'es diCer *ith diCerent indi>id'als% circ'mstances% and times Nelati>e
moderation% li#e de>iation% co>ers a *ide area at the center of *hich lies the
point of a-sol'te -alance and moderation
The &ario's T0pes of &ice
Ee ha>e alread0 said that de>iation from moderation and the mean ca'ses >ice
This de>iation to*ards either of the t*o eDtremes on each side of the mean has
in?nite degrees Here *e *ill mention onl0 the t*o eDtremes for e>er0 moral
>irt'e
(e?cienc0
R st'pidit0
R co*ardice
R letharg0
R s'-missi>eness

!oderation
R *isdom
R co'rage
R chastit0
R @'stice 5Dcess
R sl0ness
R foolhardiness R rapacio'sness R t0rann0
There are% therefore% eight #inds of >ices% for e>er0 one of *hich *e shall gi>e a
-rief description
1 St'pidit0 is de?cienc0 of *isdomG that is% not 'sing the po*er of the intellect to
'nderstand the nat're of things
2 Sl0ness is the eDcessi>e 'se of the intellectG that is% 'sing the po*er of the
intellect in matters for *hich it is inappropriate% or 'sing it too m'ch in matters
for *hich it is appropriate
/ Co*ardice is de?cienc0 of co'rageG that is% fear and irresol'tion in cases *here
there is no ca'se for them
1 Foolhardiness is the eDcess of co'rageG that is% rec#less action in cases *here
it is inappropriate
4 Qetharg0 is the de?cient state for *hich the point of moderation is chastit0G
that is% fail're to 'se things *hich the -od0 needs
6 Napacio'sness is the other eDtreme in opposition to letharg0G that is% eDcess in
seD'al acti>it0% eating and drin#ing% and other sens'al pleas'res
7 S'-missi>eness is the de?cient state for *hich the point of moderation is
@'sticeG that is% accepting oppression and t0rann0
8 T0rann0 is the other eDtreme in opposition to s'-missi>enessG that is%
oppressing either one's o*n self or others
5>er0 one of these eight >ices possesses n'mero's -ranches and s'-di>isions%
*hich are connected *ith the direction and degree of de>iation from moderation
represented -0 the fo'r >irt'es Since de>iation can occ'r in a limitless n'm-er
of degrees% it is not possi-le to en'merate all of them Ee shall% ho*e>er%
mention some of the most *ell-#no*n ones here% and later disc'ss the *a0s in
*hich the0 can -e fo'ght against

&ices are di>ided according to the po*ers the0 are related to% namel0% 2ntellect%
Anger and )assion
1 The )o*er of the 2ntellect (al-$'**ah al-Aa$li00ah) can possess t*o #inds of
>ices% *hich are st'pidit0 and sl0ness% the f'rther s'-di>isions of *hich are as
follo*s+
Simple ignorance+ not #no*ing
Compo'nd ignorance+ -eing ignorant% and -eing 'na*are of one's ignorance
)erpleDit0 and do'-t+ the opposite of *hich are certaint0 and con>iction
Carnal temptations+ in opposition to *hich is contemplation of the -ea't0 of
(i>ine creation
(eceit and tric#er0 to attain ends dictated -0 )assion and Anger
Shir# (pol0theism)+ the opposite of *hich is -elief in the Snit0 and "neness of
Fod
2 The )o*er of Anger (al-$'**ah al-ghada-i00ah) has t*o >ices+ co*ardice and
foolhardiness% the s'-di>isions of *hich are+
Fear+ a ps0chological condition *hich is ca'sed -0 eDpecting occ'rrence of a
painf'l e>ent% or loss of a fa>o'ra-le condition
Qac# of end'rance and self-depreciation+ This is one of the conse$'ences of
*ea#ness of the spirit and indicates an incapacit0 to face hardships The opposite
of this characteristic is steadfastness% *hich means the capacit0 to end're
hardship and ad>ersit0
Timidit0+ this is -ro'ght a-o't -0 a lac# of self-con?dence and a *ea# character%
and indicates ina-ilit0 to str'ggle for the sa#e of attaining no-le and *orth0
goals The opposite of this >ice is the >irt'e of fortit'deG that is% co'rage and
*illingness to 'nderta#e great eCorts to attain tr'e felicit0 and perfection
Qac# of sense of dignit0+ this is also -ro'ght a-o't -0 a *ea#ness of character
and indicates fail're to ta#e care and *atch o>er matters *hich need to -e
loo#ed after and *atched o>er
Hastiness+ this is another manifestation of a *ea# character and means ma#ing
decisions and em-ar#ing on actions *itho't ha>ing gi>en them proper tho'ght
The opposite eDtreme of this $'alit0 is letharg0% *hich is the tendenc0 to
slac#ness and lac# of alacrit0 in initiating action *hen re$'ired
S'spicion a-o't Fod% and the -elie>ers+ this is another manifestation of a *ea#
and timid character The opposite of this is tr'stf'lness to*ards Fod and the
-elie>ers% *hich is a sign of co'rage and self con?dence
Anger+ the opposite of *hich is patience and for-earance (hilm) Ne>engef'lness+
the opposite of *hich is the $'alit0 of forgi>eness
&iolence+ this is ca'sed -0 the )o*er of Anger and 'se of force to achie>e an end
2ts opposite is conciliation and compassion
2ll-temperedness+ the opposite of *hich is good-temperedness 5n>0 and malice+
it also res'lts from the )o*er of Anger
5nmit0 and hostilit0+ this is a manifestation of the po*er of an>er and its
opposite is friendlinessG in other *ords% ha>ing the *elfare of others at heart
Self-conceit and >anit0+ the opposite eDtreme of *hich is ha>ing an inferiorit0
compleD Arrogance+ the opposite of *hich is h'milit0
;oastf'lness+ *hich means tal#ing a-o't oneself *ith pride and satisfaction This
condition is -ro'ght a-o't -0 arrogance
Ne-ellio'sness+ diso-edience to*ards someone *ho deser>es one's
"-edience This condition is also ca'sed -0 arrogance% and its opposite is
o-edience to
someone to *hom it is necessar0 to -e o-edient Fanaticism+ intense 'ncritical
de>otion to something
2n@'stice and concealing of tr'th+ the opposite of *hich is @'stice and
steadfastness in the defense of tr'th
;r'talit0+ lac# of merc0 and compassion *hen these $'alities are called for
/ The >ices of the )o*er of )assion and desire are letharg0 and greedG and their
s'-di>isions are the follo*ing+
Co>eting the *orld and riches+ the opposite of *hich is 3'hd (self restraint)
AK'ence and op'lence+ the opposite of *hich is po>ert0
A>arice (tama)+ the opposite of *hich is indiCerence to possessions of others
Freed (hirs)+ the opposite of *hich is contentment *ith *hat one has
Co>eting of things for-idden -0 religion% and engaging in illegitimate acts+ the
opposite of *hich is *araA (piet0% ca'tion)% a-stinence from for-idden things and
acti>ities
Treacher0+ the opposite of *hich is honest0
All #inds of de-a'cher0+ s'ch as ad'lter0% sodom0% *ine drin#ing% and other
forms of
fri>olo's cond'ct
Sin#ing into falsehood and -elie>ing in false things
2nd'lging in fri>olo's and nonsensical tal# and empt0 -oasting as a matter of
ha-it
Th's *e come to the end of reco'nting the >irt'es and >ices -elonging singl0 to
each of the three po*ers .o* let 's consider those >irt'es and >ices *hich
-elong sim'ltaneo'sl0 to t*o or three of the po*ers of the so'l These >irt'es
and >ices are as follo*s+
Jealo's0% that is *ishing a decline in the fort'nes of another person
2ns'lting and degrading other people+ the opposite of *hich is hono'ring other
people and respecting them
.ot -eing s0mpathetic or helpf'l to others
Flatter0
;rea#ing one's ties *ith famil0 and #in
;eing 'nd'tif'l to parents and earning their disa>o*al
Stic#ing one's nose into other people's aCairs in order to disco>er their fa'lts
Ne>ealing other people's secrets+ the opposite of *hich is g'arding other people's
secrets and concealing them
Ca'sing friction and disharmon0 among people+ the opposite of *hich is to ma#e
peace and -ring harmon0 among them
C'rsing
&er-al arg'ment and animosit0
!a#ing f'n of other people and ridic'ling them
;ac#-iting
Q0ing
Co>eting fame and station
Qo>er of praise and hatred of criticism+ the opposite of *hich is indiCerence to
-oth
Sim'lation+ *hich is doing something in order to attract fa>o'ra-le attention
H0pocris0+ the opposite of *hich is -eing the same in one's eDterior appearance
and in*ard self
Self-deception+ the opposite of *hich is insight% #no*ledge and h'milit0
Ne-ellio'sness+ the opposite of *hich is o-edience
2mp'dence and shamelessness+ the opposite of *hich is modest0 and shame
Ha>ing ela-orate and far-I'ng hopes and desires
)ersistence in sin+ the opposite of *hich is repentence
Self-neglect and alienation from one's self+ the opposite of *hich is self-attention
and
a*areness of one's goal
Apath0 and indiCerence to*ards one's felicit0 and good
!isplaced hatred+ the opposite of *hich is appropriate friendship and lo>e
2nconsistenc0 and dislo0alt0+ the opposite of *hich is lo0alt0
2solation and secl'sion from people+ the opposite of *hich is -eing socia-le and
friendl0 )i$'e and pee>ishness+ the opposite of *hich is calmness and
selfcompos're
Sorro* and remorse+ the opposite of *hich is cheerf'lness and @o0
2ns'Pcient tr'st of and reliance on Fod
2ngratit'de and 'nthan#f'lness+ the opposite of *hich is than#f'lness and
gratit'de AnDiet0% alarm and impatience
2mpiet0+ that is diso-edience and transgression of (i>ine commands% the
opposite of *hich is piet0 and o-edient performance of the d'ties set -0 Fod%
and also performance of acts *hich are recommended -0 Fod
The 2mportance of J'stice
.o* that *e ha>e reco'nted all the >irt'es and >ices% it is necessar0 to gain an
'nderstanding of the tr'e signi?cance of the $'alit0 of @'stice% since all ethical
>irt'es originate from this $'alit0 @'st as all >ices emanate from in@'stice% *hich
is the $'alit0 opposed to it )lato sa0s+
Ehen the fac'lt0 of @'stice de>elops in man% all the other fac'lties and po*ers of
the so'l are ill'minated -0 it% and these fac'lties and po*ers all ac$'ire light
from each other This is the condition in *hich the h'man so'l mo>es and acts in
the -est and the most meritorio's manner possi-le% gaining aPnit0 and
reapproachment *ith the So'rce of creation
The $'alit0 of @'stice sa>es the h'man -eing from the danger of de>iation
to*ards eDtremes% *hether in personal or social matters% and ena-les him to
attain end'ring felicit0 and -liss "f co'rse% it sho'ld -e noted that this $'alit0
can -e s'ccessf'll0 eDercised onl0
if the indi>id'al #no*s *hat the Folden !ean is% and can disting'ish it from
eDcess *hen he confronts it
S'ch discrimination is impossi-le to attain eDcept thro'gh the hol0 teachings of
2slam% *hich contain ela-orate instr'ctions relating to all the things needed -0
h'man -eings to attain happiness and felicit0 in this *orld and the neDt
&ario's Tinds of J'stice
J'stice is of three #inds+
1 The @'stice -et*een the h'man -eing and FodG that is% the penalties and
re*ards *hich Fod -esto*s on man in relation to his acts and deeds 2n other
*ords% for *hate>er acts he commits% *hether good or e>il% an appropriate
re*ard or p'nishment is gi>en to him -0 Fod 2f it *ere other*ise% it *o'ld impl0
in@'stice and >iolation of rights on Fod's -ehalf and 'nfair treatment of His
creat'res -characteristics *hich Fod does not ha>e
2 The @'stice amongst h'man -eingsG *hich means that e>er0one m'st hono'r
indi>id'al
and social rights of others and act according to the sacred la*s of 2slam This is
called social @'stice 2n a prophetic tradition% social rights are en'merated in the
follo*ing manner+
' ~ ' `` -= -- +~ ' -~` ' - : - = - ~ - `
-- ~~ ~ -= =-- =-= ~~ ~ -~ +~ ~ = ~ -- -
' - ~ - ~= -- =-= -- == _-~ '~~ - ~ ~= ~ - ~
~~ = ~ - ~-' - ~~' ~ - --

~~ ~' -- = -~
= ~' --

~~ ~ -= ~ ~= = ~ = ~ = ~- - ~
~ ~ - ~-
5>er0 -elie>er has thirt0 o-ligations o>er his -rother in faith% *hich he co'ld not
-e said to ha>e met 'nless he either performs them or is eDc'sed -0 his -rother
in faith from performing them
These o-ligations are+ forgi>ing his mista#esG -eing mercif'l and #ind to him
*hen he is in a strange landG g'arding his secretsG gi>ing him his hand *hen he is
a-o't to fallG accepting his apolog0G disco'raging -ac#-iting a-o't himG
persisting in gi>ing him good ad>iceG treas'ring his friendshipG f'l?lling his tr'stG
>isiting him *hen he is illG -eing *ith him at the time of his deathG accepting his
in>itation and his presentsG ret'rning his fa>o'rs in the same mannerG than#ing
him for his fa>o'rsG -eing gratef'l for his assistanceG protecting his hono'r and
propert0
Helping him meet his needsG ma#ing an eCort to sol>e his pro-lemsG sa0ing to
him+ AFod -less 0o''% *hen he snee3esG g'iding him to the thing he has lostG
ans*ering his greetingsG ta#ing him at his *ord (not dra*ing a -ad interpretation
of things he sa0s)G accepting his -esto*alsG con?rming him if he s*ears to
somethingG -eing #ind and friendl0 to*ards him% not 'ns0mpathetic and hostileG
helping him *hether he is -eing 'n@'st or is a >ictim of in@'stice [*hen *e spea#
of helping him *hen he is -eing 'n@'st% *e mean that he m'st -e #ept from
-eing 'n@'stG *hen *e spea# of coming to his aid *hen he is a >ictim of in@'stice%
*e mean that he sho'ld -e assisted in sec'ring his rights]G refraining from feeling
-ored or fed 'p of himG not forsa#ing him in the midst of his tro'-les
Ehate>er good things he li#es for himself he sho'ld also li#e for his -rother in
faith% and *hate>er he disli#es for himself he sho'ld also disli#e for his -rother
/ J'stice -et*een the li>ing and the dead This is the #ind of @'stice that
commands that
the li>ing sho'ld remem-er the dead *ith #indness% pa0 their de-ts% act
according to their *ills% pra0 for them% gi>e alms see#ing their forgi>eness from
Fod% and perform charita-le acts in their memor0
Self-de>elopment
At the end of this section% the concl'sion that *e dra* is that @'stice means the
complete master0 of the intellect o>erall other fac'lties and po*ers of the h'man
so'l% so that all are emplo0ed to*ards the 'ltimate goal of h'man perfection and
the end of ma#ing oneself Fodli#e 2n other *ords% the intellect is the so>ereign of
the -od0G if @'stice pre>ails *ithin it% it *ill also pre>ail in the domain 'nder its
@'risdiction J'st as if the r'ler of a societ0 is @'st% @'stice shall eDpand thro'gho't
that *hole societ0% *hereas if the r'ler is 'n@'st% then there *ill -e no @'stice in
that co'ntr0 This is eDpressed in a narration+
' =~ ~' ~ ~ -` = - ' = +~ +-~
Ehene>er a so>ereign is @'st% he shares in the re*ard and merit of all the good
*or#s done -0 his s'-@ectsG -'t if he is not @'st% he *ill -e considered an
accomplice in all their sins and e>il deeds
Another concl'sion that can -e dra*n is that one cannot reform others as long as
he has not reformed himself That is% if an indi>id'al is 'na-le to ma#e @'stice
pre>ail *ithin the domain of his o*n indi>id'al self% ho* can he p't it into eCect
amongst his partners% famil0 mem-ers% fello* citi3ens% and ?nall0% the *hole
societ0J Therefore% self-de>elopment is necessaril0 prior to all else% and this is
impossi-le eDcept thro'gh the science of ethics
1 The )o*er of 2magination is also called the Bpractical intellectB% *hich is the
co'nterpart of the Bspec'lati>e intellectB The Bspec'lati>e intellectB
comprehends the notions of >irt'e and >ice and gi>es ad>ice and g'idance The
Bpractical intellectB p'ts the directi>es of the Bspec'lati>e intellectB into eCect
and follo*s its orders The directi>e of the Bspec'lati>e intellectB are al*a0s
directed at the reg'lation of the po*ers of passion and anger in the h'man -eing

2 2gnorance or Jahl% are here 'sed in a *ider-than-ordinar0 sense BJahlB here

stands in opposition to BAa$lB (reason or Bhi#mahB (*isdom)% not in opposition to
BAilmB (#no*ledge)
(iseases of the So'l and their Treatment
2n diagnosis of ph0sical ailments there are certain r'les and proced'res to -e
follo*ed First of all the disease m'st -e identi?ed Secondl0% the *a0 of
treatment m'st -e determined Thirdl0% treatment m'st -egin *ith the 'se of
appropriate medications and a>oidance of harmf'l things% and contin'e 'ntil
complete reco>er0

2t has alread0 -een eDplained that the diseases of the so'l are ca'sed *hen its
po*ers trespass the -o'nds of moderation% mo>ing to*ards the eDtremes of
either de?cienc0 or eDcess The *a0 in *hich these diseases m'st -e treated is
the same as that 'sed in treatment of ph0sical illness% and m'st follo* the three
stages mentioned a-o>e 'ntil f'll reco>er0 is attained
Ee shall contin'e o'r disc'ssion% descri-e each disease and indicate its proper
treatment The diseases to -e st'died shall -e di>ided into the follo*ing fo'r
categories+
1 (iseases of the )o*er of 2ntellect and their treatment
2 (iseases of the )o*er of Anger and their treatment
/ (iseases of the )o*er of )assion and their treatment
1 (iseases relating to com-inations of an0 t*o of these po*ers% or all three
;efore *e -egin o'r disc'ssion of the diseases in these fo'r categories% it m'st
-e stated that e>er0 one of these po*ers can eDist in either of the three diCerent
states of moderation% de?cienc0% or eDcess
2n disc'ssing e>er0 one of these po*ers% *e shall ?rst consider its de>iation
to*ards eDcess% *hich is a #ind of illness% and indicate its proper treatment This
shall -e follo*ed -0 a disc'ssion of its de>iation to*ards the condition of
de?cienc0 and the proper method of treating it .eDt *e shall consider its state of
moderation Ee shall concl'de o'r st'd0 of each po*er *ith an eDamination of
>ario's #inds of moral maladies *hich ma0 aKict these po*ers% and their method
of treatment
(iseases of the )o*er of 2ntellect and Their Treatment
A The Condition of 5Dcess
Sl0ness+ 2t is one of the >ices of the )o*er of 2ntellect in its condition of eDcess or
eDtremit0 Ehen aKicted *ith this disease% the h'man intellect is so immersed in
metic'lo's eDamination and anal0sis that it loses temperance 2n other *ords%
the indi>id'al's mental acti>it0% instead of -ringing him closer to an
'nderstanding of realit0% ta#es him farther and farther a*a0 from it% and ma0
e>en lead him to den0 realit0 -li#e the Sophists- and ca'se him to -e -ogged
do*n in do'-t and indecision in regard to religio's la*s and their application
The *a0 that this fatal disease is to -e treated is that the indi>id'al m'st ?rst
-ecome a*are of its danger% meditate 'pon it% and then ma#e an eCort to force
his mind to #eep *ithin the limits of moderation Eith common sense as his
g'ideline and the thin#ing and @'dgement of normal people as criterion% he
sho'ld @'dge his o*n thin#ing and @'dgements% -eing constantl0 on his g'ard
'ntil he reaches the condition of moderation

; The Condition of (e?cienc0

Simple 2gnorance+ This disease is ca'sed -0 a de?cienc0 of the )o*er of 2ntellect
in the indi>id'al% and is said to eDist *hen the indi>id'al lac#s #no*ledge and
learning% -'t is a*are of his ignorance This is in contrast to Acompo'nd
ignorance'-a state in *hich one not onl0 does not reali3e his ignorance -'t
considers himself to -e #no*ledgea-le
2t is o->io's that the treatment of Asimple ignorance' is easier than that of
Acompo'nd ignorance' 2n order to c're Asimple ignorance' all that is necessar0 is
to eDamine the e>il conse$'ences of ignorance% and reali3e the fact that man's
distinction o>er the rest of animals lies in #no*ledge and learning 2n addition to
this% he sho'ld note the importance of learning and #no*ledge as attested -0
reason and also Ne>elation The conse$'ence of s'ch contemplation and
reIection *o'ld -e an a'tomatic desire for learning He m'st p'rs'e this desire
*ith the greatest ardo'r% and not allo* the smallest spec# of hesitation or do'-t
to enter into his mind
C The State of !oderation
Tno*ledge and Eisdom+ This condition is sit'ated -et*een the t*o eDtremes of
Asl0ness' and Asimple ignorance' Sndo'-tedl0% #no*ledge and *isdom are t*o of
the s'-limest $'alities that man can possess% @'st as the0 are the most important
and no-lest of (i>ine Attri-'tes 2n fact it is this characteristic that -rings man
close to Fod This is so -eca'se the more a man's #no*ledge and learning is% the
greater is his capacit0 for a-straction (ta@arr'd)G since it has -een demonstrated
in st'd0 of philosoph0 that #no*ledge and a-straction are complementaries
Therefore% the greater the degree of a-straction in the mind% the closer is man to
the (i>ine 5ssence% *hose idea in the h'man mind is the highest of a-stractions
2n praise of #no*ledge and *isdom% the Hol0 L'rMan sa0s+
And *hoso is gi>en *isdom% has -een gi>en m'ch good (2+269)
And
And those similit'des-Ee stri#e them for the people% -'t none 'nderstands
them sa>e those *ho #no* (29+1/)
The )rophet (S) has -een $'oted as sa0ing to A-' (harr+
= ~ -~~ = ' ~ - - - = ~ - -=
~ -- '- ` ~ - -~ ~ -~- ~ - -+- + ~ _ ~ ~
= -` -- ~ --- -` - +~ ~ -+~ -=

-= _~ ~ =
Sitting an ho'r in a learned gathering is -etter in the e0es of Fod than a
tho'sand nights in each of *hich a tho'sand pra0ers are performed% and -etter
than engaging in -attle for the sa#e of Fod on tho'sand occasions% or -etter than
reciting the *hole of the L'rMan t*el>e tho'sand times% or -etter than a *hole
0ear of *orship d'ring *hich one fasts on all da0s and spends the nights in
pra0er 2f one lea>es one's ho'se *ith the intention of gaining #no*ledge% for
e>er0 step that he ta#es% Fod shall -esto* 'pon him the re*ard reser>ed for a
prophet% and the re*ard accorded to a tho'sand mart0rs of [the ;attle of] ;adr
And for e>er0 *ord that he hears or *rites% a cit0 shall -e set aside for him in
paradise
2n 2slam certain r'les of eti$'ette are prescri-ed for -oth teachers and st'dents%
*hich ha>e -een treated in detail in other -oo#s% of *hich the -est perhaps is the
Ada- al- m'ta'allimin -0 Ua0n al-(in i-n AAli al-AAmili (1194-1449 A() Here *e
mention some points a-o't the proper cond'ct for the st'dent and the teacher+
1 The st'dent m'st a-stain from follo*ing his sel?sh and l'stf'l inclinations and
from the compan0 of *orldl0 menG -eca'se% li#e a >eil% the0 pre>ent access to the
(i>ine light
2 His sole moti>ation for st'd0 m'st -e to achie>e Fod's good pleas're and to
attain felicit0 in the HereafterG not for the sa#e of gaining *orldl0 *ealth% fame%
and hono'r
/ The st'dent m'st p't into action *hate>er he learns and 'nderstands% so that
Fod ma0 increase his #no*ledge The )rophet (S) has -een $'oted as sa0ing+
~ ~ ~ - =- ~ ~' - + =
"ne *ho ac$'ires #no*ledge from the learned% and acts according to it shall -e
sa>ed% and one *ho ac$'ires #no*ledge for the sa#e of the *orld shall recei>e
@'st that [and shall recei>e no re*ard in the Hereafter]
1 The p'pil m'st hono'r his teacher% -eing h'm-le and o-edient to*ards him
The proper cond'ct for the teacher consists of the follo*ing+
1 Teaching sho'ld -e for the sa#e of Fod% and not for an0 *orldl0 ends
2 The teacher m'st enco'rage and g'ide his st'dent% -e #ind to him% and spea#
to him on the le>el of his 'nderstanding
/ The teacher m'st transfer his #no*ledge onl0 to those *ho deser>e itG not to
those *ho do not deser>e it and *ho ma0 a-'se it
1 The teacher m'st spea# onl0 of *hat he #no*s% and a-stain from topics of
*hich he is ignorant
Here it is necessar0 to eDplain *hat *e mean -0 #no*ledge and learning and the
#ind of learning *e are tal#ing a-o't 2n other *ords% the $'estion arises *hether
hono'r and respect for #no*ledge and scholarship% *hich characteri3e 2slam%
appl0 to all the sciences or to onl0 some of themJ
The ans*er is that ?elds of learning can -e di>ided into t*o gro'ps+ ?rstl0% the
sciences *hich ha>e to do *ith this *orld s'ch as medicine% geometr0% m'sic
etcG secondl0% the sciences *hich are concerned *ith man's spirit'al
de>elopment 2t is this second #ind of learning *hich is highl0 hono'red -0 the
hol0 teachings of 2slam Ho*e>er% the ?rst gro'p of sciences are also considered
important% and their p'rs'it is *a@i- #ifa'i for all !'slims That is% all !'slims are
o-liged to p'rs'e them to the degree necessar0 for meeting the needs of the
!'slim comm'nit0
Those sciences *hose learning is necessar0 for spirit'al de>elopment of man are+
#no*ledge of the )rinciples of Neligion ('s'l al-(in or 2slamic doctrines)% ethics
(a#hla$)- *hich *as form'lated to g'ide man to those things that -ring a-o't his
sal>ation% and #eep him from those things that lead to perdition-and the science
of @'rispr'dence (?$h)-*hich concerns itself *ith indi>id'al and social d'ties of
h'man -eings from the point of >ie* of 2slamic Qa*
"ther &ices Nelated to the )o*er of 2ntellect 1 Compo'nd 2gnorance
Compo'nd ignorance is% as eDplained -efore% the #ind of ignorance in *hich one
does not #no* and is% moreo>er% 'na*are of the fact that he doesn't This is a
fatal disease the c're of *hich is eDtremel0 diPc'lt This is -eca'se the
Acompo'nd ignorant' person does not see an0 shortcoming in himself% and so
lac#s an0 moti>ation to do an0thing a-o't it
Th's he remains ignorant to the end of his life and its disastro's eCects destro0
him 2n order to c're this #ind of ignorance% *e m'st eDplore its roots 2f the ca'se
of an indi>id'al's compo'nd ignorance is a tendenc0 for distorted thin#ing% the
-est treatment for him is to learn some eDact sciences s'ch as geometr0 or
arithmetic% in *hich case% his mind is freed from m'ddleheadedness and mental
inertia% and led to*ards steadiness% clarit0% and moderation
As a res'lt of this% compo'nd ignorance is transformed into simple ignorance% and
the aKicted indi>id'al can then -e stim'lated into p'rs'it of #no*ledge 2f the
ca'se of the >ice lies in his method of reasoning% the indi>id'al sho'ld compare
his reasoning *ith that of men of research and clear tho'ght% that he ma0
disco>er his mista#e 2f the ca'se of his ignorance is some other thing s'ch as
-lind pre@'dice and imitation% he sho'ld endea>o'r to remo>e them
2 )erpleDit0 and (o'-t
Another disease *hich ma0 aKict the )o*er of the 2ntellect is the >ice of do'-t
and perpleDit0% *hich ma#es man incapa-le of disting'ishing right from *rong
This disease is 's'all0 ca'sed -0 appearance of n'mero's contradictor0 pieces
of e>idence% *hich conf'se him% and ma#e him incapa-le of reaching a de?nite
concl'sion
2n order to c're this disease% the indi>id'al m'st ?rst consider the aDiomatic
principles of logic% s'ch as the la* of contradiction% the principle that the *hole is
al*a0s -igger than

an0 one of its parts% the la* of identit0% etc% and -ase all his s'-se$'ent
reasoning on them% reali3ing that tr'th is one and eDcept the tr'e one all other
concl'sions are false 2n this manner he can c't thro'gh the *e- of contradictor0
tho'ghts that -e*ilder him
The opposite of ignorance% perpleDit0% and do'-t is certaint0% *hich is none other
than lasting% certain con>ictionG *hich -eing in accordance *ith realit0% cannot -e
sha#en -0 an0 do'-ts ho*e>er strong This is speciall0 important in regard to
theolog0 and its >ario's -ranches 2n other *ords% -elief in the eDistence of Fod%
His aPrmati>e and negati>e Attri-'tes% prophethood% res'rrection% and *hate>er
relates to them% sho'ld -e so strong as not to -e sha#en -0 an0 do'-ts The state
of certaint0 is one of the highest states possi-le for man% and is attained -0 >er0
fe* h'man -eings There is a tradition attri-'ted to the )rophet that sa0s+
- `
Certaint0 is complete -elief
2mam Ja'far al-Sadi$ (A) is reported to ha>e said+
' =~ = _ - - , = + = ~ ==~
Fod% the S'preme% in His s'preme @'stice% has associated happiness and comfort
*ith certaint0 and contentment [that is% resignation to Fod's *ill]% and co'pled
sorro* and pain *ith do'-t and resentment [*ith respect to (i>ine *ill]
Signs of !en of Con>iction
There are certain signs associated *ith the state of certaint0 against *hich
an0one can meas're himself to determine his o*n degree of con>iction These
signs are+
1 Neliance on Fod in all one's aCairs% and ha>ing mind onl0 for His good
pleas're To p't it s'ccinctl0% it sho'ld -e one's ?rm -elief that+
.= - '
There is no po*er or might [in the *orld] eDcept that [it is deri>ed] from Fod% the
!ost High% and the !ost Freat
2 H'milit0 -efore Fod% -oth in*ardl0 and o't*ardl0% at all times and 'nder all
circ'mstances% and o-edience to His commands to the smallest detail

/ )ossession of eDtraordinar0-almost mirac'lo's-po*ers thro'gh -eing close to

Fod-a condition that comes a-o't after one has reali3ed one's insigni?cance and
*ea#ness -efore His greatness and ma@est0
Stages of Certaint0
1 A2lm al-Va$in + Ehich is certain and permanent con>iction 2t is li#e the
con>iction of a man *ho *hen he sees smo#e -elie>es *ith certaint0 that there
m'st -e a ?re too
2 AA0n al-0a$in+ Ehich is -eholding something *ith-either the o'ter or the inner-
e0e Ssing the a-o>e eDample% it is li#e the con>iction of a man *ho not onl0 sees
the smo#e -'t ?re itself
/ Ha$$ al-0a$in+ Ehich is the state of certaint0 ac$'ired *hen a form of spirit'al
and act'al 'nion eDists -et*een the #no*er and the #no*n thing This *o'ld -e
the case% for eDample% if one sho'ld -e himself in the midst of ?re mentioned in
the a-o>e eDample This is called Bthe 'nion of the #no*er and the #no*nB% and
is disc'ssed in its appropriate place 2n order to attain ha$$ al-0a$in one m'st
f'l?l certain necessar0 conditions These are+
1 The indi>id'al so'l m'st ha>e the capacit0 to recei>e and 'nderstand these
tr'thsG the so'l of a child% for eDample% cannot 'nderstand the realit0 of things
2 The so'l sho'ld not -e one de?led -0 corr'ption and sin
/ Complete attention m'st -e concentrated on the o-@ect in $'estion% and the
mind m'st -e free of poll'tion of *orldl0 and -ase interests
1 "ne m'st -e free of an0 #ind of -lind imitation and pre@'dice
4 2n order to attain the aim% rele>ant and necessar0 preliminaries m'st -e
co>ered / Shir# ()ol0theism)
Shir# is another serio's disease of the so'l% and is a -ranch of ignorance 2t lies in
-elie>ing that other forces -esides Fod ha>e a role in directing the aCairs of the
*orld 2f one *orships these forces% it is called shir# Ai-adi (pol0theism in
*orship)% and if he o-e0s them% it *o'ld -e shir# itaAi (pol0theism in o-edience)
The ?rst #ind is also named shir# @ali (manifest pol0theism)% and the second is
also called shir# #ha? (hidden pol0theism) )ossi-l0 the L'rManic >erse+
And most of them -elie>e not in Allah eDcept that the0 attri-'te partners 'nto
Him (12+1:6)
is a reference to the second #ind of shir#
The opposite of shir# is ta*hid (monotheism)% *hich means that there is no
po*er in the
'ni>erse eDcept that of the Almight0 Fod Ta*hid has stagesG the0 are+
1 &er-al admission or acceptance of ta*hidG that is 'ttering the ' ' (there is
no
god -'t Fod) *itho't -elie>ing in it sentence *ith the heart
2 ;elie>ing *ith the heart *hen the a-o>e statement of monotheism is made
*ith the tong'e

/ Neali3ation of the 'nit0 of Fod thro'gh epiphan0 and n'mino's eDperience 2n

other *ords% one disco>ers that the >ast m'ltiplicit0 of creat'res deri>e their
eDistence from the "ne Fod% and recogni3es that no po*er other than Fod's
operates in the 'ni>erse
1 "ne sees nothing in the *orld eDcept the (i>ine ;eing and percei>es all
creat'res as emanations and reIections of that ;eing
These stages of -elief in ta*hid g'ide 's to recogni3e the ca'se of the disease of
shir# The root ca'se of shir# is immersion in the material *orld and forgetf'lness
in regard to Fod 2n order to c're it% one m'st meditate 'pon the creation of the
hea>ens and the earth and m0riads of Fod's creat'res That ma0 a*a#en *ithin
one the appreciation of the glor0 of Fod The deeper his meditation and
contemplation on the -ea't0 of the 'ni>erse and the m0ster0 of its creation% the
greater his faith in the eDistence and 'nit0 of Fod shall -ecome The L'rMan sa0s+
S'ch as remem-er Allah% standing% sitting% and reclining% and consider the
creation of the hea>ens and the earth% (and sa0)+ A"'r Qord% Tho' hast not
created this in >ain Flor0 -e to TheeO sane 's from the chastisement of the Fire )
/+191(
2mam al-Nida (A) has -een $'oted as sa0ing+
Eorship does not lie in copio's pra0er and fasting% -'t in the amo'nt of
contemplation in the *or#s of Fod
-~ -~- -` - -- , - -~- -` - ~'
1 Satanic Temptations and Conscio'sness
Ehate>er enters the h'man conscio'sness is either thro'gh the agenc0 of the
angels of merc0 or the de>il 2f it is godl0% it is called inspiration (ilham)% and if it
is ca'sed -0 the de>il% it is called temptation (*as*asa) The h'man so'l is a
-attle?eld on *hich the arm0 of angels and the arm0 of de>ils are loc#ed in
-attle% and man has the choice to con?rm either of them 2f the arm0 of the de>il
is reinforced% he *ill -ecome s'-@ect to demonic temptations% and his o't*ard
actions *ill mirror his internal condition ;'t if the (i>ine forces are strengthened%
the indi>id'al -ecomes the em-odiment of (i>ine attri-'tes and characteristics
The Hol0 L'rMan relates ho* the Satan s*ore to misg'ide man#ind and lead them
into sin+
He said+ A.o* -eca'se Tho' has sent me astra0 % >eril0 2 shall l'r# in am-'sh for
them in Th0 Straight )ath Then 2 shall come 'pon them from -efore them and
from -ehind them and from their right and from their left (7+16-17)
A-o't the people *ho 0ield to the de>il% the Hol0 L'rMan sa0s+
ha>ing hearts *here*ith the0 'nderstand not% and ha>ing e0es *here*ith
the0 see not% and ha>ing ears *here*ith the0 hear not These are as the cattle-
na0% -'t the0 are *orse These are the neglectf'l (7+179)
And a-o't those *ho are not inI'enced -0 the de>il% the L'rMan sa0s+
As for those *ho -elie>e in Allah% and hold fast 'nto Him% them He *ill ca'se to
enter into His merc0 and grace% and *ill g'ide them 'nto Him -0 a straight
path )1+174(
The *a0 to ?ght demonic temptations -0 deli-erating a-o't the Hereafter 2f one
contemplates the conse$'ences of follo*ing the ad>ice of the de>il and the
f't're s'ch o-edience holds in store for him% he *ill ?nd the right path and -e
li-erated from satanic temptations Ehen he ?nds the righteo's path% Fod% too%
*ill come to his aid and g'ide him to 'ltimate happiness and felicit0-as has -een
clearl0 stated in the a-o>e-mentioned >erse
4 Tric#er0 and Sl0ness
Sl0ness is another >ice -elonging to the )o*er of 2ntellect% and appears thro'gh
the agenc0 of satanic and e>il *ishes of the )o*er of )assion and Anger Sl0ness
and tric#er0 is de?ned as conscio's plotting against others and dra*ing of
ela-orate and detailed plans to harm them This >ice is a fatal one% -eca'se the
indi>id'al aKicted -0 it is co'nted one amongst the part0 of the de>il The
)rophet (S) has said+
~ ~ ~ ~~
Ehoe>er plots against a !'slim is not one of 's
The *a0 to c're this fatal disease is that the aKicted sho'ld *a#e 'p to the
dangero's conse$'ences of this >ice% and reali3e that one *ho digs a pit for
others *ill himself fall into it% getting his p'nishment in this *orld itself He sho'ld
also as# himself% *h0% instead of -eing #ind and good to others% he sho'ld plot
against them
(iseases of the )o*er of Anger and Their Treatment
As alread0 said% the )o*er of Anger has three states+ de?cienc0% moderation% and
eDcessG each of *hich *ill no* -e disc'ssed in detail
a The Condition of 5Dcess
Foolhardiness+ Foolhardiness% a disease of the )o*er of Anger% is rec#less
entrance into dangero's and deadl0 sit'ations despite the *arnings of -oth
reason and religion
The Hol0 L'rMan eDplicitl0 for-ids it *hen it sa0s+
and cast not 0o'rsel>es -0 0o'r o*n hands into destr'ction (2+194)
The *a0 to c're foolhardiness is to thin# caref'll0 -efore em-ar#ing on an0
partic'lar co'rse of action to see *hether reason and religion appro>e of it or not
2f it meets their appro>al% one ma0 act 'pon it% -'t he m'st a-stain from it if
disappro>ed -0 an0 one of them 2t ma0 e>en -e necessar0 for him to a-stain
from actions in *hich the amo'nt of danger is not great% so as to c'rtail his
propensit0 for foolhardiness He m'st maintain this co'rse 'ntil he is certain that
he has -een completel0 c'red of the >ice% and 'ntil the condition of moderation%
namel0 co'rage% has -een reached "nce he has reached this state% he m'st tr0
to preser>e it
- The Condition of (e?cienc0
Co*ardice+ Co*ardice is timidit0 'nder circ'mstances *hich call for immediate
>iolent action Co*ardice% the opposite of angr0 and >iolent temper% res'lts in a
feeling of inferiorit0% irresol'tion% melanchol0% and lac# of self-con?dence 2n a
tradition attri-'ted to the Hol0 )rophet% it is stated+
+ -' ~ ~ =- ~' ~ -=
" Fod% 2 see# Th0 ref'ge from miserliness and co*ardice
The *a0 to treat the disease of co*ardice is to stim'late anger and >iolent
temper in oneself% and ta#e a >iolent co'rse of action *hen it is not too
dangero's to do so% 'ntil the so'l arri>es at the state of co'rage% *hich is the
moderate condition of the )o*er of Anger He m'st then -e on his g'ard not to
mo>e o't of the state of moderation to*ards the condition of eDcess
c The Condition of !oderation
Co'rage+ Co'rage is the manifestation of the )o*er of Anger in its state of
moderation% and is de?ned as s'-ser>ience of the )o*er of Anger to the )o*er of
2ntellect This s'-ser>ience is a most admira-le trait% and is the ca'se of
n'mero's spirit'al >irt'es 2t is attained after s'ccessf'l str'ggle against
foolhardiness and co*ardice as the res'lt of constant perse>erance and eDercise
"ther &ices of the )o*er of Anger
The )o*er of Anger ma0 -e aKicted *ith se>enteen diCerent >ices% *hich *e
shall no* descri-e in -rief
1 Fear (#ha*f)
Fear is an 'neas0 eDpectation that something 'npleasant might happen For
eDample% one ma0 -e afraid of -oarding a ship or sleeping all alone in a ho'se 2t
is clear that there is a

diCerence -et*een co*ardice and fear

Fear is of t*o #inds Firstl0% there is the fear of Fod and fear of sins and (i>ine
p'nishment Secondl0% there is the fear of things other than Fod The ?rst #ind of
fear is praise*orth0% and leads man to perfectionG *hereas the second #ind of
fear is an 'ndesira-le >ice -ro'ght a-o't -0 the disease of co*ardice
2nappropriate fear is ca'sed -0 the possi-ilit0 that something 'npleasant might
happen either to oneself or something or someone dear to one For eDample% one
ma0 -e afraid of death% fatal danger% dead -odies% demons% etc The root ca'se of
these fears is spirit'al *ea#ness% *hich can -e remo>ed -0 self-eDamination For
eDample% if one reali3es that he can do nothing to a>ert a certain or pro-a-le
danger of death and that fear is of no 'se in a>erting it% he *ill grad'all0 lose his
fear 2f his fear of death is ca'sed -0 an inordinate lo>e of the *orld and material
things% he m'st red'ce this attachment
Some fears ha>e imaginar0 ca'ses% s'ch as the fear of dar#ness and dead
-odies 2n s'ch cases% one sho'ld p't aside one's fancies and strengthen one's
so'l
The appropriate and praise*orth0 #ind of fear is that of the ma@est0 and
greatness of Fod This fear is also called #hash0ah or rah-ah 2t is also the fear of
sins one has committed and their p'nishment The greater s'ch fear is% the
greater the contri-'tion it can ma#e to*ards one's spirit'al de>elopment and
perfection !oreo>er% the greater and the deeper one's 'nderstanding and
#no*ledge of Fod is% the greater his fear of His po*er shall -e The Hol0 L'rMan
sa0s+
5>en so onl0 those of His ser>ants fear Fod *ho ha>e #no*ledge (/4+28)
Th's in acco'nts of the li>es of saints% *e ?nd that occasionall0 the0 *o'ld faint
-eca'se of
the intensit0 of their fear of Fod
2ntense fear of Fod is the -est controlling force o>er h'man spiritG -eca'se it
*ea#ens l'stf'l and sel?sh desires% #eeps the self from re-ellion and sin% and
tames the h'man heart into s'-mission to (i>ine commands F'rthermore% fear
of Fod annihilates all other fears% ma#ing one strong in confronting in@'stice%
t0rann0% and oppression Spea#ing of s'ch people% the Hol0 L'rMan sa0s+
theirs is safet0G and the0 are rightl0 g'ided (6+82) And
So fear not man#ind% -'t fear !e (4+11)
And
Fod is *ell pleased *ith them% and the0 are *ell pleased *ith HimG that is for
him *ho fears his Qord (98+8)
And+
;'t as for him *ho feared the Station of his Qord and for-ade his so'l from l'st%
s'rel0 )aradise shall -e the ref'ge (79+1:-11)
And the )rophet (S) is reported to ha>e said+
~ - - ~ -~ . ~ -= ' ~ -~
Ehoe>er fears Fod% He *ill ma#e all things fear himG *hoe>er is not afraid of
Fod% He *ill ca'se him to -e afraid of e>er0thing
There are man0 L'rManic >erses as *ell as traditions a-o't the merits of -eing in
fear of FodG ho*e>er% for the sa#e of -re>it0% *e a-stain from mentioning all of
them here
2t m'st -e #ept in mind that e>en in fearing Fod one m'st -e caref'l to sta0
*ithin the -onds of moderation% so that it sho'ld not ma#e one lose all hope in
the merc0 of FodG since losing one's hope in the merc0 and compassion of Fod is
itself a great sin The L'rMan sa0s+
And *ho despairs of the merc0 of his Qord sa>e those *ho are astra0J (14+46)
2f the fear of Fod has -een ta#en to s'ch an eDtreme% then it m'st -e
co'nter-alanced *ith ra@a' or hope in the merc0 of FodG for% *ith the aid of the
t*o *ings of hope and fear an indi>id'al can ascend to the highest le>els of
h'man perfection The L'rMan refers to this point in these *ords+
Tell !0 ser>ants 2 am the All-Forgi>ing% the All-Compassionate% and that !0
chastisement is the painf'l chastisement (14+19-4:)
2 Self (epreciation or 2nferiorit0 CompleD
This >ice% ca'sed -0 co*ardice% is a condition that res'lts *hen an indi>id'al
lac#ing co'rage to interfere positi>el0 in important matters fails to carr0 o't his
social responsi-ilities s'ch as pers'ading others to perform righteo's action and
for-idding them from e>il deeds
Treatment of this disease is the same as that *hich *as descri-ed in the case of
co*ardice The indi>id'al aCected -0 this moral >ice sho'ld #no* that a tr'e
-elie>er in Fod is ne>er s'-@ected to disgrace% and that Fod has -esto*ed
hono'r and dignit0 on the -elie>er The Hol0 L'rMan sa0s+
hono'r -elongs to Allah and to His messenger and the -elie>ers (6/+8)
There is a tradition *hich sa0s+
' ' ~ -~ ' .~ ~--
Fod has assigned to the -elie>er the d't0 to [s'Cer] e>er0thing eDcept
h'miliation of his o*n self
The characteristic opposite of self-depreciation is strength of character and self-
respectG
that is% one sho'ld ac$'ire a temperament *hich is 'naCected -0 an0thing
pleasant or painf'l% either praise or -lame 2mam al-;a$ir (A) has -een $'oted as
sa0ing+
~ - ~ -=
A tr'e -elie>er is ?rmer than a mo'ntain
2n another tradition% he has -een $'oted as sa0ing+
' = ~ -` .- +
- -` , _- - -` + -
Fod has -esto*ed on the -elie>er three $'alities+ hono'r in this *orld and the
Hereafter% sal>ation in -oth the *orlds% and fear of him in the hearts of the
oppressors
/ (iPdence
2t means a feeling of inferiorit0 *hich res'lts in not ma#ing an eCort to reach the
heights of perfection open to the h'man -eing% and -eing content *ith lo*er and
r'dimentar0 attainments This is one of the conse$'ences of self-depreciation
2ts opposite is the trait of con?dence% *hich is *illingness to ma#e eCort in order
to attain felicit0 in this *orld and the neDt and to attain perfection The >irt'e of
con?dence is -ro'ght a-o't -0 spirit'al $'alities of steadfastness% co'rage% and
self-respect 2ts treatment is s'-sidiar0 to that of the disease of co*ardice% *hich
is the mother of all >ices in this class
1 Qac# of the Sense of (ignit0
This >ice consists of a lac# of eno'gh attention and fail're to ta#e care of matters
*hich need attention and care% s'ch as faith% hono'r% children% and propert0 This
>ice is ca'sed -0 *ea#ness of character and an inferiorit0 compleD 2ts opposite
is the sense of hono'r and 3eal for it% *hich are praise*orth0 >irt'es in man
2n regard to religion% it implies eCort to #eep it imm'ne from de>iations% 3eal in its
propagation% eCort to compl0 *ith religio's la*s oneself% and ma#ing others
follo* them too
Eith regard to one's hono'r% it means safeg'arding of one's self respect and
eCort to preser>e one's hono'r Eith regard to one's children% it means that one
m'st attend to their right 'p-ringing and so'nd ethical and c'lt'ral
de>elopment% so that the0 recei>e an earl0

moral training% *hich -ecomes a part of their personalit0 2slam gi>es great
importance to parents' d'ties in training and 'p-ringing of their children This is
disc'ssed in detail in -oo#s on tradition
2n regard to one's propert0 and possessions% it means that one sho'ld al*a0s
consider them as a part of Fod's -lessing and as a tr'st gi>en to him -0 Fod He
m'st a-stain from eDcessi>e cons'mption and *aste% discharge his religio's
d'ties% and not forget to help the need0
4 Hastiness
2t is a state *hich impels someone to a-r'pt decision and action *itho't d'e
tho'ght This condition is also a conse$'ence of *ea#ness of character and an
inferiorit0 compleD 2ts opposite is the >irt'e of tho'ghtf'lness in action and
speech The o'tcome of haste is detrimental% and accompanied -0 remorse and
repentance 2n man0 cases% the damage ca'sed -0 hastef'l actions ma0 -e
irre>ersi-le
2n order to c're the >ice of hastiness% one m'st 'nderstand its dire
conse$'ences% and acc'stom oneself to digni?ed -eha>io'r and tho'ghtf'lness
6 2ll-feeling To*ards the Creator and His Creation
This is a condition *hich arises *hen an indi>id'al har-o'rs distr'st and c0nicism
in regard to Fod% His creat'res% and their *or#s% interpreting e>er0thing in a
negati>e manner 2t is also a conse$'ence of co*ardice and prod'ct of an
inferiorit0 compleDG -eca'se a *ea# charactered person acts according to
impressions that his imagination ma0 prod'ce 2n opposition to this trait is good
*ill and tr'st *ith regard to Fod and menG *hich means ha>ing a fa>o'ra-le
attit'de to*ards e>er0 thingG 'nless there is a clear e>idence to the contrar0 The
L'rMan sa0s+
and 0o' tho'ght e>il tho'ghts% and 0o' *ere a people *orthless (18+12) 2mam
Ali (A) sa0s+
_- ~' ' ~=' = ' ~ - ~ , -= ~ ' -~ --' = + = =~
Thin# fa>o'ra-l0 of *hat 0o'r -rother does% 'nless 0o' ?nd something that
pro>es the contrar0G don't distr'st *hat he sa0s as long as it is possi-le for 0o' to
consider it right and good
The *a0 to co'nteract this >ice is to o>erloo# *hate>er one ma0 see or hear
a-o't his -rother in faith% and to preser>e a fa>o'ra-le opinion of him in one's
heart% maintaining a respectf'l and lo>ing attit'de to*ards him
7 Anger

Anger is one of the conditions of the so'l% and possesses three states
a The state of eDcess% *hich is de?ned as *hat *o'ld p't one o'tside the
-o'nds of religion and its la*s
- The state of de?cienc0% *hich is de?ned as the state in *hich one fails to ta#e
a >iolent action e>en tho'gh it is necessar0 for his self defense
c The state of moderation% in *hich anger is stim'lated in appropriate and
permissi-le circ'mstances Th's it is clear that the ?rst and the second states are
amongst the >ices of the so'l% *hile the third is amongst ethical >irt'es prod'ced
-0 co'rage
5Dcessi>e anger is a fatal disease% *hich can -e considered as a t0pe of
temporar0 madness Ehen it s'-sides% it is immediatel0 follo*ed -0 remorse and
repentance% *hich represent health0 responses of a rational person
2mam Ali (A) has said+
-= -- ~ = , ` +-=- , ' -= =~~
Anger is a stro#e of madness% since the aKicted later feels remorse and regrets
2f someone does not feel an0 remorse after anger% it means that his madness has
-ecome ?Ded
!oreo>er% a-sol'te a-sence of anger is also a >ice% *hich drags man into
h'miliation% s'-@'gation and ina-ilit0 to defend his rights 2n order to c're
eDcessi>e anger% one m'st ?rst remo>e its ca'ses These ma0 -e pride%
sel?shness% st'--ornness% greed and other s'ch >ices "ne m'st also consider
ho* 'nseeml0 eDcessi>e anger is% and ho* e>il its conse$'ences ma0 -e
Secondl0% he m'st eDamine the -ene?ts of for-earance and self- restraint% and
associate *ith people *ho possess these $'alities
He m'st also reali3e that Fod's po*er is s'preme% and e>er0thing is 'nder His
command% *hich *o'ld ma#e him reali3e his o*n *ea#ness compared *ith the
in?nite po*er of Fod Thirdl0% he sho'ld #no* that a person in a state of anger is
not lo>ed -0 FodG moreo>er% he ma0 do something in anger% of *hich he *ill -e
ashamed later on
The opposite of anger is mildness and for-earance-characteristics *hich co'nt
amongst perfect $'alities of the so'l The0 ma#e a person forgi>ing and mercif'l%
altho'gh he ma0 ha>e complete po*er to ta#e re>enge The Hol0 L'rMan sa0s+
Teep to forgi>eness% and en@oin *hat is fair% and t'rn a*a0 from the ignorant
)7+199(
And the )rophet (S) has said+
- - ' -
Forgi>eness raises a man's stationG forgi>e so that Fod ma0 hono'r 0o'
8 &iolence
&iolence consists of 'se of f'rio's and destr'cti>e force either in *ord or action%
and is one of the conse$'ences of anger 2ts opposite is the >irt'e of gentleness%
*hich is a prod'ct of patience Addressing the )rophet (S)% the Hol0 L'rMan sa0s
in regard to this trait+
for if tho' hadst -een stern and ?erce of heart% the0 *o'ld ha>e dispersed
from a-o't thee (/+149)
And in a tradition attri-'ted to the )rophet (S)% it is said+
~' =' - -=' , ~ = = =
Ehen Fod lo>es one of His ser>ants% He -lesses him *ith the trait of friendliness%
and *hoe>er lac#s this trait% lac#s all other -lessings
5lse*here% in a prophetic tradition% it is said+
- --- `
Consideration and #indness for people is half of the faith
9 2ll-temper
This >ice is also ca'sed -0 anger% and its opposite is good-temperedness This
>ice ca'ses people to sh'n someone *ho possesses it% and -rings him r'in in this
*orld and the neDt 2t also destro0s all of one's good *or#s The )rophet (S) has
-een $'oted as sa0ing+
-~ = ~- ~- = ~
2ll-temper r'ins good *or#s% @'st as >inegar r'ins hone0 Addressing the )rophet
(S)% the L'rMan sa0s+
S'rel0 tho' art of a might0 moralit0 (68+1)

1: Nanco'r
Nanco'r is also ca'sed -0 anger% and is a compleD formed *hen anger is
s'ppressed 2t has e>il conse$'ences s'ch as @ealo's0 and se>erance of relations
*ith someone against *hom it is directed% and ma0 res'lt in ph0sical assa'lt%
passing of illegitimate remar#s a-o't him% spreading of lies% -ac#-iting% slander%
di>'lging of his secrets% etc
Sometimes ranco'r comes o't into the open and manifests itself as o'tright
hostilit0% res'lting in confrontation% ?ghting% c'rsing and name-calling-all of *hich
are fatal >ices
The *a0 to c're this spirit'al disease is that the aKicted indi>id'al m'st ?rst
'nderstand that the feeling of ranco'r h'rts one *ho har-o'rs it in his heart
more than the 'person against *hom it is directed Secondl0% he m'st decide to
adopt an attit'de of friendliness and helpf'lness to*ards the indi>id'al to*ards
*hom he feels rancoro's% do good things for him e>en tho'gh his emotions p'll
him in the opposite direction% and contin'e his aCectionate attit'de to*ards him
'ntil he is rid of this disease
11 Self-conceit and &anit0
This is another >ice of the )o*er of Anger-a condition in *hich a man thin#s
highl0 of himself on acco'nt of some ad>antage% real or imagined "n the other
hand% he fails to ac#no*ledge the attri-'tes of perfection of Fod% Eho is the
so'rce of all things A great n'm-er of traditions point o't the e>ilness of this
trait "ne $'otes the )rophet (S) as ha>ing said+
--~ -~= ~ - -' ~ ~ , = =
5>en if 0o' do not commit an0 sins% 2 fear that 0o' ma0 fall into something *hich
is *orse+ conceitO conceitO
The e>il prod'cts of self-conceit and >anit0 are+ arroganceG forgetf'lnessG
negligence of one's fa'lts% and% therefore% fail're to correct themG falling of the
*orth of one's deeds in the e0es of men and FodG a-sence of gratit'de for Fod's
-lessings% and th's ris#ing their lossG fail're to as# $'estions a-o't the things
one is ignorant of% and% therefore% remaining in ignoranceG and ?nall0% holding and
proclaiming of incorrect and 'nfo'nded opinions
2n order to c're an indi>id'al of this disease% it is necessar0 for him to t'rn his
attention to*ards Fod and to #no* Him Ehen he reali3es that onl0 the
omnipotent Creator deser>es *orship and praise% and that he is nothing in
comparison *ith the ma@est0 of Fod% and that there is a-sol'tel0 nothing *hich
he ma0 call his o*n% and that e>en -eings far more s'perior to himself% s'ch as
the prophets and angels% are nothing in comparison *ith Fod% he shall a*a#e to
the fact that it is a-s'rd to -e conceited and >ain% and that he m'st consider
himself *hat% in tr'th% he is+ an insigni?cant creat're of Fod
Ehen man contemplates his h'm-le -eginnings as a sperm-drop% his certain end
as a handf'l of d'st% and the -rief inter>al of his life as a *retched creat're prone
to disease and dominated and dri>en -0 l'st and instincts% he *ill forget not onl0
his >anit0 -'t his >er0 self% and de>ote his entire -eing to the *orship of Fod The
L'rMan sa0s+

)erish manO Ho* 'nthan#f'l he isO "f *hat did He create himJ "f a sperm drop
He created him% and proportioned him% then the *a0 eased for him% then ma#es
him to die% and -'ries himG then% *hen He *ills% He raises him (8:+17-22)
And *e ha>e the follo*ing co'plet from a )ersian poet+
.~ .= ~ -= ~~ -~ - -
(on't -oast of 0o'r riches% >igo'r and elegance%
Since one of them can -e ta#en a*a0 in one night -0 thie>es% and the other can
>anish at a single stro#e of fe>er
2t m'st -e #ept in mind that >anit0 and self-conceit ma0 also -e ca'sed *hen one
is fa>o'red *ith s'ch (i>ine -lessings as #no*ledge% de>otion% piet0% faith%
co'rage% generosit0% patience% an hono'ra-le ancestr0% -ea't0% *ealth% strength%
high position% intelligence% and so on 2n order to a>oid s'ch an o'tcome% one
m'st al*a0s remem-er one's *ea#nesses and shortcomingsG s'ch remem-rance
*ill help him to a>ert conceit
The opposite of self-conceit and >anit0 is modest0% *hich is a most *orth0 trait
that -rings a-o't edi?cation of the so'l and man's perfection
12 Arrogance
Arrogance is one of the conse$'ences of >anit0 and self-conceit Ehen an
indi>id'al thin#s too highl0 of himself% it is self-conceitG and *hen he tends%
moreo>er% to consider others as inferior to-himself% that is arrogance 2n contrast
to these states% *hen one thin#s of himself as small and insigni?cant% that is
called modest0G and *hen% in addition to this% he considers others as s'perior to
himself% that is called h'milit0 2n an0 case% arrogance is one of the most fatal of
moral >ices This is so -eca'se arrogance is a thic# >eil *hich hides one's
shortcomings from his o*n >ie*% and th's pre>ents him from remo>ing them and
attaining perfection The Hol0 L'rMan sa0s+
Th's does Allah seal e>er0 pro'd% arrogant heart (1:+/4)
And
2 shall t'rn a*a0 from !0 Ne>elations those *ho magnif0 themsel>es (7+116)
And the )rophet (S) has said+
= ~ - .-`~ -= ~ .~ ~ -
"ne *ho has e>en a particle of pride in his heart% shall not enter paradise
Jes's (A) has said+ BJ'st as a plant gro*s in soft gro'nd% not *here it is roc#0 and
hard% so also *isdom spro'ts and gro*s in a heart *hich is h'm-le and soft% not
in the hard hearts of the arrogant (on't 0o' see that the man *ho #eeps his
head high -ashes it against the

roof% *hile one *ho holds his head lo* has the roof as his friend and shelterJB
The c're of arrogance is the same as that prescri-ed for the >ice of self-conceit
Another remed0 is to st'd0 the >ario's L'rManic >erses and traditions *hich deal
*ith this >ice and condemn it "ne m'st also perse>ere in the practice of h'milit0
to*ards Fod and men% associate *ith the poor and the *ea#% a-stain from
ostentatio's dressing% p't on simple dress% -e on e$'al good terms *ith the poor
and the rich ali#e% greet e>er0one regardless of his age% and a-stain from see#ing
a seat at a high place of hono'r at gatherings 2n short% he m'st resist all those
sel?sh desires *hich contri-'te to ma#e him arrogant
The opposite of arrogance is h'milit0% and is one of the most praise*orth0 of
moral >irt'es The Hol0 L'rMan ma#es this statement a-o't the >irt'e of h'milit0+
The (faithf'l) ser>ants of the All-!ercif'l are the0 *ho *al# 'pon the earth *ith
h'milit0% and *hen the ignorant address them% ans*er+ )eace (24+6/)
And lo*er th0 *ing (in #indness) 'nto those -elie>ers *ho follo* thee (26+214)
2t sho'ld -e noted that h'milit0 is the middle gro'nd -et*een arrogance and
a-@ectness% and @'st as the former is a >ice% so is the latter The diCerence
-et*een a-@ectness and h'milit0 is also clear Th's *hile it is praise*orth0 for
man to -e h'm-le% it is a >ice to a-ase oneself
1/ Ne-ellio'sness
A form of arrogance% it is also a fatal >ice 2t is de?ned as re-elling against all
those to *hom it is necessar0 to -e o-edient% s'ch as+ prophets and their
>icegerents% righteo's go>ernments% teachers% parents% etc 2n a prophetic
tradition% *e read+
' = ~ - -
The sin $'ic#est to -e p'nished is that of re-ellio'sness The )rophet (S) has also
said+
= = - -~ -~ ' ~
2t is the right of Fod to h'm-le an0thing that re-els against an0thing else 2mam
Ali (A) has said+
- ~- =- '

Ne-ellio'sness dri>es the re-ellio's to*ards the Fire

The *a0 to c're the >ice of re-ellio'sness is for the aKicted to meditate 'pon his
spirit'al condition and refer to traditions in *hich rightf'l o-edience is en@oined%
and at the same time stri>e to promote the spirit of h'milit0 in himself
11 ;lindness to "ne's Fa'lts
This is another res'lt of >anit0 and self-conceit 2ts opposite is a*areness of one's
fa'lts and shortcomings
14 Fanaticism
Fanaticism is another moral >ice *hich leads to degeneration of the aKicted
person's mind and 'nderstanding )re@'dice ma0 eDist in regard to one's religio's
-eliefs% nation% tri-e% famil0% or other s'ch things% and ma0 -e manifested
thro'gh one's speech or action Ehen fanaticism is in regard to appropriate
things% it is called enth'siasm and 3eal% and is most praise*orth0 2f% on the other
hand% it is in regard to inappropriate things% it *o'ld -e a >ice
There is a prophetic tradition that sa0s+
~ - -= ~ .~ ~ -- ` ~- _~ - -=
Ehoe>er has the least amo'nt of fanaticism in his heart shall -e raised -0 Fod
on the (a0 of Nes'rrection together *ith the pagan Ara-s of pre-2slamic times
The *a0 to c're the >ice of fanaticism is for the aKicted indi>id'al to engage in
introspection% and to reali3e the fact that fanaticism -loc#s one's de>elopment
and clo'ds his 'nderstanding of realit0 Th's% if he see#s to #no* the tr'th% he
m'st set aside -lind fanaticism and pre@'dice% and eDamine things in an
o-@ecti>e and dispassionate manner
16 Concealing Tr'th
The >ice of misrepresentation and concealment of the tr'th is ca'sed -0
fanaticism% co*ardice or fear 2t ma0 also -e ca'sed -0 the desire for *ealth or
similar moti>es 2n an0 case% this >ice leads one to de>iate from the straight path%
and -rings a-o't moral degeneration The opposite is re>ealing of the tr'th and
steadfastness on the path of tr'th There are n'mero's traditions and L'rManic
>erses *hich condemn concealing of tr'th and praise the tr'thf'l Some of the
>erses that most clearl0 and directl0 state this matter are the follo*ing+
Eh0 do 0o' confo'nd the tr'th *ith falsehood and #no*ingl0 conceal the
tr'thJ (/+71)
And *ho is more 'n@'st than he *ho hides a testimon0 *hich he hath recei>ed
from AllahJ (2+11:)

Those *ho hide the clear signs and the g'idance that Ee ha>e sent do*n% after
Ee had made it clear for man#ind in the ;oo#-the0 shall -e c'rsed -0 Fod and
the c'rsers (2+149)
To c're oneself of this disease% one sho'ld note the fact that this trait earns
(i>ine anger and ma0 lead to #'fr (in?delit0) !oreo>er% he sho'ld meditate on
the -ene?ts of gi>ing eDpression to tr'th% and then compel himself to follo* it in
action
17 Callo'sness and Cr'elt0
Ehen an indi>id'al is aKicted -0 the >ice of callo'sness and cr'elt0% he is not
aCected or saddened -0 the pains and s'Cerings of his fello* men 2ts opposite is
the >irt'e of merc0 and compassion There are a n'm-er of L'rManic >erses
*hich reproach this >ice% and praise compassion and lo>e
Treatment and c're of this disease is most diPc'lt% -eca'se cr'elt0 and
callo'sness sin# into one's character% and -ecome chronic and diPc'lt to c're
The -est treatment for this disease is for the aKicted person to a>oid% ?rst of all%
cr'el actions% *hich are o't*ard manifestations of this >ice .eDt% he sho'ld
ma#e an eCort to share in the s'Cerings and diPc'lties faced -0 others% and
consider their pro-lems to -e his o*n F'rthermore% he sho'ld tr0 to react in an
appropriate manner to s'ch sit'ations% 'ntil% grad'all0% he -egins to taste the
Ia>o'r of compassion% slo*l0 ma#ing it permanent *ithin himself
&ices of the )o*er of )assion
The third of the fo'r sections of the -oo# deals *ith the diseases of the )o*er of
)assion and their treatment These diseases are of ten #inds% and *e shall -rieI0
disc'ss each of them
1 Qo>e of the Eorld
The -est de?nition of this >ice and the B*orldB condemned therein is to -e fo'nd
in the follo*ing >erse of the Hol0 L'rMan+
(ec#ed o't fair to man#ind is the lo>e of l'sts-*omen% children% stored-'p heaps
of gold and sil>er% horses of mar#% cattle and tillage That is the en@o0ment of the
life of the *orldG -'t Fod-*ith Him is the fairest resort (/+11)
2t m'st -e #ept in mind that all the things mentioned in this L'rManic >erse% -eing
(i>ine -lessings% ma0 not -e condemned !oreo>er% proper 'se of (i>ine
-lessings is also not an 'n*orth0 thing to do Ho*e>er% *hat is 'ndesira-le is
-ecoming attached to these things% and gi>ing them a f'ndamental signi?cance
in one's life-an emphasis *hich ma0 eDceed e>en that gi>en to Fod
;'t if these things do not ta#e the place of Fod and *ere to -e 'sed as means of
attaining self-de>elopment and ac$'iring nearness to Fod% not onl0 this is not
o-@ectiona-le -'t highl0 desira-le Therefore% the condemnation and praise of the
*orld that *e come across

in the L'rMan or hadith relate to the #ind of 'se the *orld and its things are p't
to
2f someone ma#es the *orld his idol% and is eng'lfed in *orldl0 hopes to s'ch an
eDtent that he forgets Fod and the Hereafter% or sells the Hereafter for the *orld
(2+86)-to 'se a L'rManic eDpression-then *e can sa0 that s'ch a man has fallen
>ictim to the disease of the Blo>e of the *orldB "ne )rophetic hadith delineates
the feat'res of the lo>ers of the *orld in these *ords+
~ _-- - - - ~ -~ , - _ .- : - _=- , ~ _- ~ ,
- . -= , ~ _- -+~
"ne *ho *a#es 'p *ith his *hole attention directed to*ards the *orld is c't oC
from Fod% and Fod shall ma#e fo'r $'alities to accompan0 him+ endless sorro*%
ne>er ending occ'pation% a neediness *hich is ne>er relie>ed% and a hope *hich
is ne>er achie>ed
2n order to c're this disease one m'st meditate on the fact that the good things
of the *orld are transitor0% and *hat remains for man are spirit'al attainments%
nearness to Fod% and the eCorts made in preparation for the Hereafter
2 Qo>e of Eealth and Nichness
This >ice is a -ranch of the disease of the lo>e of the *orld% and *hate>er *as
said in praise and condemnation of the *orld co'ld -e said a-o't riches Some
L'rManic >erses and traditions ha>e praised *ealth and riches% *hile others
condemn it
There is% ho*e>er% no contradiction -et*een themG -eca'se those >erses and
traditions that condemn it% are meant to condemn riches *hich alienate man
from Fod and the HereafterG *hereas those *hich praise *ealth and riches refer
to the *ealth that ser>es to 'plift h'man character and -rings man closer to Fod
2n a L'rManic >erse *e read+
" -elie>ers% let not 0o'r *ealth nor 0o'r children distract 0o' from remem-rance
of Allah Those *ho do so% the0 are the losers (6/+9)
And in another >erse% a nation is called to implore for Fod's forgi>eness and the
follo*ing fa>o'rs are promised+
And *ill help 0o' *ith *ealth and sons% and *ill appoint for 0o' gardens%and
*ill appoint for 0o' ri>ers (71+12)
And according to narrations% the )rophet (S) has -een $'oted as -oth praising
and condemning *ealth
= . -~ - - , -- - --

The lo>e of *ealth and position no'rish H0pocris0 (nifa$) @'st as plants are
no'rished -0 *ater
- . _- = _-
Ho* fair is rightl0 ac$'ired *ealth in the possession of an 'pright man
2n an0 case% the proper and right #ind of *ealth is one *hich has -een ac$'ired in
a legitimate manner% and *hich is 'sed in Fod's good pleas're-s'ch as for ha@@%
@ihad% helping the need0% and all other #inds of charities aimed at p'-lic *elfare
U'hd (A-stinence)+ The opposite of cherishing the *orld is 3'hd% *hich is
a-stinence from *orldl0 aCairs% -oth in*ardl0 and o't*ardl0% eDcept for s'ch
things as are necessar0 for the p'rpose of ac$'iring the -o'nties of the
Hereafter% and for attaining nearness to Fod The 3ahid has -een highl0 praised
in L'rManic >erses and hadithG 3'hd is considered as one of the traits of (i>ine
prophets and saints
U'hd has diCerent degrees% *hich are+ 1 A-stinence from sins
2 A-stinence from things *hich are Bm'shta-ah%B that is things *hich are not
#no*n *ith certaint0 to -e for-idden% -'t *hich are s'spect
/ A-stinence from *hat is more than needed 1 A-stinence from the p'rs'it of
sel?sh desires
4 A-stinence from e>er0thing eDcept FodG'ie con?ning one's attention to the
Creator% -eing content *ith the minim'm needed to meet one's ph0sical needs%
and gi>ing a*a0 the rest in the *a0 of Fod
)eople practise 3'hd for three diCerent reasons+
1 2n order to escape the Hell?re This #ind of 3'hd is called B3'hd al-Tha'i?n%B or
the
Ba-stinence of the fearf'lB
2 2n order to gain Fod's good pleas're and to attain the @o0s of paradise This
#ind of 3'hd
is called B3'hd al-ra@inB or the Ba-stinence of the hopef'lB
/ For o-taining (i>ine comm'nion This is the highest aim and the most *orth0
form of
3'hd% practised neither o't of fear of hell nor desire for the pleas'res of paradise
/ AK'ence and "p'lence
2t means -eing in possession of life's necessities and it has man0 degrees% at
times leading% to great amo'nt of *ealth and hoarding of riches The opposite of
it is po>ert0 and neediness% *hich means lac# of life's necessities
;oth aK'ence and po>ert0 ma0 either 'plift man's character or destro0 him
2f aK'ence is ac$'ired thro'gh legitimate means% and the s'rpl's *ealth a-o>e
his needs is spent for the sa#e of Fod and in the ser>ice of His creat'res% it is
considered as one of the >irt'es 2f% ho*e>er% it has -een o-tained thro'gh
illegitimate means% thro'gh in@'stice and eDploitation% and the aK'ent person is
heedless of the needs of the depri>ed and the destit'te% it *ill lead to his certain
destr'ction The L'rMan sa0s+
.o indeedG s'rel0 man *aDes insolent% if he considers himself aK'ent (96+6-7)
2n the same *a0% po>ert0 too% if accompanied -0 for-earance% resignation% and
contentment leads man to spirit'al edi?cationG other*ise% it *ill also lead him to
destr'ction Th's% if *e see that in L'rManic >erses and traditions sometimes
aK'ence and po>ert0 are acclaimed and condemned at other times% it is -eca'se
if these states are accompanied -0 proper conditions the0 are desira-le%
other*ise 'ndesira-le and a-omina-le
1 Freed (Hirs)
Freed is a condition *hich ma#es man dissatis?ed *ith *hate>er he possesses
and ma#es him 0earn for 0et more Freed is one of the *orst of destr'cti>e >ices%
and is not limited to *orldl0 possession% -'t also incl'des ind'lgence in food% seD
and other things
The )rophet (S) said+
~ ~' ~- - : = , .= ~`
As man gro*s in age% t*o of his characteristics -ecome 0o'ng+ greed% and far
fetched hopes
2mam A-' Ja'far al-;a$ir has said+
`~ = - ` -~~ - , -~~ +~-- - ' + ~ _= , = - =
The greed0 man in his lo>e of the *orld is li#e the sil#-*orm+ the more it *raps
itself in its cocoon the less chance it has of escaping from it% 'ntil ?nall0 it dies of
grief
The opposite of greed is the >irt'e of contentment% *hich ena-les man to control
his desires and to -e content *ith ha>ing the necessities of life "ne *ho has this
>irt'e al*a0s li>es hono'ra-l0 and respecta-l0% as a free manG he is imm'ne from
the >ices of aK'ence in this *orld and the conse$'ent p'nishment in the
Hereafter
2n order to free oneself from the >ice of greed one m'st meditate on its e>il and
harmf'l conse$'ences and reali3e that greed is a characteristic of animals% *ho
recogni3e no restrictions for grati?cation of their sens'al desires% and 'se all
means to attain it 2t is th's necessar0 for the indi>id'al to free himself from this
>ice and -ring his re-ellio's self 'nder

control
4 A>arice (tamaA)
Ca'sed -0 the lo>e of the *orld% a>arice is another t0pe of moral >ice% and is
de?ned as ha>ing one's e0e on the possessions of others The opposite of this
>ice is -eing independent of others and indiCerent to *hat is in their hands
There are n'mero's traditions in praise of -eing independent of others and in
condemnation of a>arice Here *e shall $'ote t*o traditions in praise of -eing
self-s'Pcient% *hich also condemn a>arice 2mam al-;a$ir has said+
- - - _= -~- , - - - -= ~
Ehat an e>il creat're is he *ho is led -0 his a>arice Ehat an e>il creat're is he
*hose desire earns him ignomin0
2mam AAli (A) sa0s+
~' --~ - = ~ --~ -~' ~= ~ --~ -~'
Ehome>er 0o' are a-le to do *itho't% 0o' *ill -e a-le to -ecome his peer
Ehome>er 0o' are fond of% 0o' *ill -ecome his capti>e Ehome>er 0o' are
genero's to% 0o' *ill -e a-le to -ecome his master
6 !iserliness (;'#hl)
!iserliness is de?ned as -eing parsimonio's *here one sho'ld -e genero's% @'st
as prodigalit0% *hich is its opposite% is de?ned as -eing la>ish *here one sho'ld
practise fr'galit0 The middle path -et*een these t*o eDtremes is sa#hd'G this is%
-eing genero's *hen generosit0 is called for The L'rMan% descri-ing the
characteristics of the -elie>ers% *ho are also called Ai-ad al-NahmanBor Bthe
sla>es of the All-mercif'l%B sa0s+
*ho% *hen the0 eDpend% are neither prodigal nor parsimonio's% -'t -et*een
that is a @'st stand (24+67)
Ehereas miserliness (-'#hl) is ca'sed -0 the lo>e of the *orld% generosit0
(sa#ha') is a conse$'ence of 3'hd There are n'mero's >erses and traditions in
praise and condemnation of each of these $'alities% *hich *e shall lea>e
'nmentioned for -re>it0's sa#e The highest degree of generosit0 is sacri?ce% ie
readiness to gi>e to others *hat one needs oneself (escri-ing the -elie>ers the
L'rMan sa0s+
and preferring others a-o>e themsel>es tho'gh po>ert0 -e their lot (49+9)
2n order to c're oneself of the disease of miserliness% it is necessar0 to pa0
attention to the L'rManic >erses and traditions in *hich this >ice is condemned%
and to meditate a-o't its harmf'l res'lts 2f that pro>es ineCecti>e% one m'st
force oneself to -e genero's and li-eral% e>en if s'ch generosit0 -e completel0
arti?cialG and this m'st -e contin'ed 'ntil generosit0 -ecomes one's second
nat're
Fenerosit0 is necessar0 *hen carr0ing o't s'ch o-ligator0 d'ties (*a@i-at) as
pa0ing #h'ms and 3a#at% pro>iding for one's *ife and children% inc'rring
eDpendit'res for ha@@ (pilgrimage) and so on 2t is also necessar0 in carr0ing o't
the recommended d'ties (m'staha--at)% s'ch as helping the poor% gi>ing
presents% gi>ing parties in order to create or solidif0 ties of friendship or #inship%
gi>ing loans% gi>ing more time to de-tors in ?nancial hardship% pro>iding clothes
and ho'sing for the need0% spending *hat is necessar0 to safeg'ard one's hono'r
or to alle>iate in@'stice% and contri-'ting to eDpendit'res for s'ch p'-lic facilities
as mos$'es% -ridges% etc
7 2llegitimate earning
This >ice consists of amassing *ealth in an illegitimate manner *itho't caring to
a>oid haram and for-idden means of earning This >ice is ca'sed -0 greed and
the lo>e of the *orld% and res'lts in moral deterioration and the loss of h'man
dignit0 Se>eral >erses of the Hol0 L'rMan and man0 traditions se>erel0 *arn
a-o't approaching haram means of income and remind of the dire conse$'ences
of it
2t m'st -e #ept in mind that *ealth is of three #inds+
1 That *hich is p'rel0 halal (legitimatel0 ac$'ired)
2 That *hich is totall0 haram (illegitimatel0 earned)
/ That *hich is miDed 'p of -oth haram and halal earnings
Ehat is halal is 'sa-le and *hat is either haram or of do'-tf'l origin (m'shta-ah)
m'st -e a>oided Haram things are of man0 #inds% s'ch as por# or dog's Iesh%
alcoholic drin#s% all those things *hose cons'mption ma0 harm the -od0%
an0thing gained thro'gh force% in@'stice% or theft% earnings made thro'gh
'nla*f'l practices% s'ch as cheating in *eight or ho'rs of *or#% hoarding%
-ri-er0% 's'r0% and all other illegitimate means *hich ha>e -een descri-ed in
detail in the -oo#s on 2slamic ?$h (@'rispr'dence)
The opposite of earning thro'gh haram means is a-stinence from all forms of
haram practices (*araA an al-haram) This >irt'e can grad'all0 -ecome a ha-it in
the indi>id'al thro'gh the eDercise of self restraint% so that he *ill 'ltimatel0 -e
a-le to a-stain from e>en those things *hich are m'shta-ah (ie of do'-tf'l
legitimac0) A prophetic tradition sa0s+
~ .= ~ , - - , ,= _ = ~ - -~
Ehoe>er li>es on halal earnings for fort0 da0s% Fod shall enlighten his heart and
ca'se springs of *isdom to emanate from his heart Io*ing to his tong'e

8 Treacher0 (Thi0aniah)
Treacher0 is another t0pe of the >ices -elonging to the )o*er of )assion
Treacher0 ma0 occ'r in regard to mone0 or as a >iolation of tr'st 2t ma0 occ'r in
regard to hono'r% po*er% or position The opposite of treacher0 is tr'st*orthiness
('amanah)% *hich also applies to all things mentioned a-o't treacher0G that is%
one's propert0 and possessions% *hich are (i>ine tr'stsG one's famil0% one's
position% the a'thorit0 and po*er one *ields
"ne m'st al*a0s remem-er that all of the things mentioned are -lessings of Fod%
accompanied -0 speci?c responsi-ilities% >iolation of *hich amo'nts to treacher0
The *ise Q'$man has -een $'oted as sa0ing+
~ - ~ - ~ = , ' - -= -~' -~`
2 did not attain m0 station of *isdom eDcept thro'gh tr'thf'lness and f'l?llment
of tr'st
9 Qicentio'sness and )roIigac0
These incl'de s'ch >icio's practices as ad'lter0% fornication% sodom0%
intoDication% and all other forms of eDtra>agance-all of *hich arise o't of the
)o*er of )assion% and drag man do*n into a -eastl0 mode of life There are
n'mero's L'rManic >erses% traditions and narrati>es in condemnation of this sort
of -eha>io'r% mentioning of *hich is 'nnecessar0 since the0 are *idel0 #no*n
1: (el>ing in "-scene and Haram !atters
This >ice consists of disc'ssing 'nla*f'l and haram actions% relishing s'ch tal#%
and eDchanging o-scene @o#es and stories not -e?tting h'man dignit0 and
station Since the haram and o-scene is of man0 #inds% del>ing in them can also
-e classi?ed >ario'sl0
2n order to -e freed of this >ice% one m'st control and limit his tal#% and spea#
onl0 of s'ch matters as *o'ld please Fod The Hol0 L'rMan $'otes the inmates of
hell as sa0ing+
And *e 'sed to pl'nge [in >ain tal#] *ith the pl'ngers (71+14)
And in another >erse% it *arns against organi3ing parties for s'ch p'rposes+
do not sit *ith them [*ho dis-elie>e and moc#] 'ntil the0 pl'nge in some other
tal# (1+11:)
"ne of the man0 forms this >ice ta#es is del>ing in f'tile and fri>olo's matters-
disc'ssions *hich are of no -ene?t *hatsoe>er either in this *orld or the neDt
!oreo>er% s'ch tal# in>ol>es *aste of one's time and is an o-stacle to 'sef'l
contemplation and tho'ght This is *h0 the >irt'e of silence has -een 'pheld in
opposition to this >ice And *hat is meant -0 Asilence' here is not that one sho'ld
-e permanentl0 tacit'rn% -'t rather that one sho'ld protect his tong'e and ears
from 'seless and nonsensical tal# 2n other *ords% one sho'ld

-e caref'l in speech% sa0ing onl0 those things that are -ene?cial to -oth o'r
*orldl0 eDistence and o'r Hereafter The *ise ha>e said+ BT*o things can destro0
a man+ too m'ch *ealth and garr'lo'sness BThe )rophet (S) said+
= ~~' -- ~ -~ , -- -- ~ ~
;lessed is he *ho is fr'gal in speech and genero's *ith regard to his
possessions
Joint (iseases of the )o*ers of 2ntellect% Anger% and )assion
This last section of the -oo# deals *ith >ices relating to com-inations of an0 t*o
of the )o*ers% 2ntellect% Anger% and )assion% or all three of them% and the methods
of treating them There are thirt0-one of s'ch >ices This disc'ssion% *hich deals
*ith a large n'm-er of >ices and >irt'es and *hich contri-'tes to the s'-@ect
matter of most -oo#s on ethics% co>ers half of the total length of the JamiA al-
SaAadat 2n order to #eep o'rsel>es *ithin limits appropriate to this s'mmar0% *e
shall con?ne o'rsel>es to a -rief disc'ssion of the points raised in this section of
the -oo#
1 Jealo's0 (Hasad)
Hasad consists of a desire to see someone's ad>antage or -lessing ta#en a*a0
from him 2f one simpl0 aspires to ha>e the same ad>antage as someone else%
this *o'ld -e ghi-tah (en>0)% and if one has the desire to see someone contin'e
en@o0ing an ad>antage or a -lessing% *hich he deser>es% this *o'ld -e nasihah
That *hich is a >ice amongst all these states% is hasad% *hich ma#es man
deser>e chastisement -oth in this *orld and the neDt The @ealo's person #no*s
no peace% and is al*a0s -'rning in the ?re of @ealo's0 !oreo>er his @ealo's0
destro0s the >al'e of all of his good *or#s% as mentioned in a prophetic tradition+
~= ' -~= , ' ==
Jealo's0 cons'mes >irt'es as ?re cons'mes *ood
Ho*e>er% -oth ghi-tah and nasihah are >irt'es% *hich m'st -e no'rished -0
cleansing the so'l from the >ice of hasad The fatal disease of hasad ma0
proceed either from the )o*er of )assion or the )o*er of Anger% or -oth of them%
depending on *hat moti>ates it Th's% in order to c're it% *e m'st concentrate
o'r attention on these t*o )o*ers% and *hat *e ha>e alread0 said a-o't >ario's
diseases associated *ith these )o*ers also applies to the disease of @ealo's0

Ehat can -est help the indi>id'al to c're himself of this disease is to
contemplate the negati>e ps0chological and spirit'al eCects of @ealo's0% *hich
aCect onl0 the @ealo's person himself% not him *ho is the o-@ect of @ealo's0
!oreo>er% the @ealo's indi>id'al sho'ld tr0 to create *ithin himself the >irt'e of
nasihah (*ishing the *elfare of others)% *hich is the opposite of @ealo's0 At the
-eginning% it ma0 -e necessar0 for him to impose 'pon himself the attit'de
necessitated -0 this >irt'e% not*ithstanding his inner inclination to the contrar0%
'ntil @ealo's0 is o>ercome and nasthah -ecomes an esta-lished trait of his
character
2 Harassing and 2ns'lting "thers
This #ind of -eha>io'r is 's'all0 ca'sed -0 @ealo's0 and enmit0% altho'gh it ma0
also -e rooted in greed (hasad)% a>arice (tama')% pride (ta#a--'r)% etc Th's% its
so'rce is either the )o*er of Anger or the )o*er of )assion% or -oth 2n an0 case%
harassment and ins'lting of other !'slims is a ma@or sin% and has -een
repeatedl0 condemned -oth in L'rManic >erses and traditions+
And those *ho h'rt -elie>ing men and -elie>ing *omen% *itho't that the0 ha>e
earned it% the0 -ear the g'ilt of slander and manifest sin (//+48)
And in a tradition attri-'ted to the )rophet (S) *e read+
~ ,~' ~~ - -~' , ~ -~' - ,~' , ~ ,~' + ~ - =-` -
Ehoe>er h'rts a -elie>er% h'rts meG *hoe>er h'rts me% h'rts Fod+ and *hoe>er
h'rts Fod is the acc'rsed of Torah% the Fospel% the )salms% and the L'rMan (from
Jami' al-a#h-ar)
"n the other hand% stopping someone from harassing and ins'lting others is a
*orth0 act praised in se>eral traditions% of *hich the follo*ing prophetic hadith is
an eDample
~ _= = ~ -~ +~ , ~= ~ - ~= ~' + =
Ehoe>er remo>es an anno0ing h'rdle from the path of !'slims% Fod shall *rite
for him a >irt'e% *hose re*ard is )aradise1
/ Frightening and ;othering !'slims
This #ind of -eha>io'r is a -ranch of the a-o>e-mentioned >ice% and is ca'sed -0
either anger% ill-temperedness% or a>arice 2ts opposite is ma#ing others happ0
and remo>ing their ca'se of sorro* or anDiet0 There are n'mero's traditions in
praise of this >irt'e% s'ch as the follo*ing from the )rophet (S)+

= .` ' = .~' ~ ~
2ndeed the most -elo>ed action near Fod% the Almight0% is to ma#e the -elie>ers
happ0
1 2ndiCerence to the ACairs of !'slims
;eing indiCerent to the aCairs of !'slims is a moral >ice ca'sed -0 letharg0%
spirit'al *ea#ness% or miserliness This >ice is condemned in n'mero's
traditions% an eDample of *hich is the follo*ing *ell#no*n statement of the
)rophet (S)+
~ _--' + ~' ~ +~ ~ _~ = ~ ~ -= ~
He *ho *a#es 'p *itho't an0 concern for the aCairs of !'slims% is not a !'slimG
and he *ho hears the cr0% A" !'slimsO' *itho't responding is not a !'slim
"n the contrar0% to meet the needs of the !'slims and to sol>e their pro-lems is
considered as one of the no-lest forms of *orship The )rophet is reported to
ha>e said+
~ ~~ == ' ~ ~ ' +- , -- ' +-- , ~ - +~
An ho'r co>ered on foot% at night or d'ring da0% in the eCort to help one's -rother
meet his need% is -etter than t*o months of iAti#af (spirit'al retirement)%
regardless of *hether or not one s'cceeds in one's eCort
4 .egligence in Carr0ing "'t the ('t0 of BAl-amr -il ma'r'f *al nah0 'an al-
m'nharB
Fail're to carr0 o't the d't0 of al- amr -il-maAr'f *al-nah0 Aan il m'n#ar is an
'nforgi>a-le sin ca'sed either -0 moral *ea#ness or lac# of attention to one's
religio's d'ties% and res'lts in the spread of immoralit0% corr'ption% in@'stice% and
other forms of indecenc0 thro'gho't societ0
BCommanding others to do their (i>ine d'ties and for-idding them from
committing illegitimate deedsB is an o-ligator0 d't0 of e>er0 !'slim% and has
stages and conditions *hich ha>e -een eDplained in detail in -oo#s dealing *ith
2slamic ?$h
Since *hat *e are concerned *ith here are the indi>id'al's d'ties *ith regard to
his
relationship *ith others% this -rief mention of this d't0 is s'Pcient
6 Snsocia-leness
This >ice is ca'sed either -0 hostilit0% >engef'lness% @ealo's0% or miserliness% and%
therefore% it -elongs either to the )o*er of )assion% or the )o*er of Anger 2t has
-een condemned in n'mero's traditions
The opposite of this >ice is the >irt'e of socia-ilit0% hospitalit0 and friendliness%
*hich is cond'cti>e to eDpansion of *arm% -rotherl0 relations thro'gho't the
comm'nit0 This >irt'e is highl0 recommended -0 2slam
7 ;rea#ing Ties *ith "ne's Famil0 and Tin
This >ice is a -ranch of 'nsocia-leness% -'t is far 'glier and more harmf'l The
opposite of this >ice is the >irt'e of maintaining close cordial famil0 ties A large
n'm-er of traditions *hich can -e fo'nd in the -oo#s on hadith deal *ith this
s'-@ect
8 ;eing 'nd'tif'l to )arents
This is the *orst form that the >ice of -rea#ing oC ties *ith one's famil0 can ta#e%
and according to se>erel0 *orded traditions% it is the ca'se of se>ere
chastisement -oth in this *orld and the neDt As opposed to this% #ind and lo>ing
-eha>io'r to*ards one's famil0 is considered to -e one of the highest of h'man
>irt'es
2t is reported that 2mam al-Sadi$ (A) *as as#ed+ BEhat action has the greatest
>al'e -efore FodJB And he reportedl0 ans*ered+ B)ra0er at the >er0 -eginning of
its appointed time% #indness to one's parents% and @ihad in the *a0 of FodB This
mention of #indness to parents -0 the side of pra0er and @ihad% *hich are t*o of
the most important pillars of 2slam% clearl0 demonstrates its importance
Here it is also necessar0 to emphasi3e one's d'ties to neigh-o'rs and the
neigh-o'rs' rights% since it also -elongs to the categor0 of interpersonal relations
-rieI0 disc'ssed a-o>e% and there are man0 traditions condemning harassment
of one's neigh-o'rs and 'ndesira-le -eha>io'r to*ards them
9 Finding Fa'lts *ith "thers and 5Dposing Their Shortcomings or Sins
This >ice is ca'sed either -0 @ealo's0 or hostilit0% and leads to the spread of
corr'ption% animosit0% and destr'ction of good relations -et*een the people The
opposite of this >ice is the >irt'e of co>ering 'p the defects and sins of others
This >irt'e has immeas'ra-le merit% and here *e shall mention one >erse and a
hadith in this regard% altho'gh there are a large n'm-er of traditions dealing *ith
this s'-@ect+
Those *ho lo>e that indecenc0 sho'ld -e spread a-road among the -elie>ers
theirs *ill -e a painf'l chastisement in the present *orld and the *orld to
come (21+19)
And the )rophet (S) has said+
~ ~ ~~ -~ - -`
He *ho co>ers 'p [the fa'lts of] a !'slim% Fod shall co>er 'p his fa'lts in this
*orld and the neDt
1: Ne>ealing "ther )eople's Secrets
(isclosing other people's secrets leads to social discord and at times to
animosit0 Therefore% it is considered a >ice and has -een condemned in a large
n'm-er of traditions This >ice ma0 ta#e >ario's forms% one of *hich is to reco'nt
to someone the derogator0 remar#s made a-o't him -0 another indi>id'al% th's
creating discord and hostilit0 -et*een them
Another form is to reco'nt to someone in po*er and a'thorit0 something that
another ma0 ha>e said or done against him% th's inciting him to the detriment of
the >ictim 2n general% the >ice of creating conIict and discord among people and
stirring 'p hostilit0 -et*een indi>id'als can ta#e >ario's forms% and disclosing
people's secrets is one of its forms
The opposite of this >ice is the >irt'e of *or#ing to create good feeling% harmon0%
and lo>e amongst people% *hich is a $'alit0 of great >al'e 2n opposition to the
>ice of re>ealing other people's secrets is the >irt'e of g'arding their secrets and
concealing them
2n an0 case% all the >ario's forms of 'ifsad -a0n al-nas (corr'pting m't'al
relations -et*een people) are considered sins and condemned in man0 L'rManic
>erses and traditions
11 Shamatah
This >ice consists of attri-'ting the misfort'nes -efalling someone to his
'nsa>o'r0 acts% delighting in his misfort'nes% and -laming him for his misfort'ne
This >ice is 's'all0 ca'sed -0 @ealo's0 or the )o*er of )assion
Shamatah has -een se>erel0 condemned in a large n'm-er of traditions% and it
has -een said that% ?rstl0% shamatah ca'ses the c'lprit *ho engages in it to fall
>ictim to the same misfort'nes he so delights in *hen the0 -efall othersG
secondl0% his shamatah h'rts the feelings of his -rother in faith% and is therefore
a ca'se for (i>ine p'nishmentG thirdl0% the fact that a misfort'ne has -efallen
someone does not mean that he has committed an e>il actG it ma0 -e a (i>ine
test *hich ma0 occ'r e>en in case of those closest to Fod
12 Ta'nting and (isp'te (Ta'n *a !'@adalah)
Ta'nting (tan) means sa0ing something sarcastic *ith a derogator0 aim% and
disp'tatio'sness m'@adalah refers to engaging in f'tile disp'tes *itho't reall0
*anting to disco>er the tr'th These t*o traits are considered moral >ices% and
lead to mis'nderstanding and -ad feeling amongst friends 2n opposition to those
>ices is the >irt'e of 'pright speech that aims at disco>er0 of the tr'th thro'gh
polite% sincere% and friendl0 disc'ssion

1/ !a#ing F'n of "ther )eople and Nidic'ling Them

This >ice has the same harmf'l eCects as ta'nting -eha>io'r and disp'tatio's
attit'de
11 Jo#ing
Jo#ing m'st also -e a>oided as a general r'le% -eca'se it ma0 ca'se -ad feeling
and hostilit0 in some people Ho*e>er% it sho'ld -e #ept in mind that *hat is -ad
is @esting in its eDtreme formG other*ise the #ind of h'mo'r *hich delights the
so'l and lightens the mind *itho't resorting to l0ing and slander% and *itho't
discom?ting others% is permissi-le
14 ;ac#-iting (Fhi-ah)
;ac#-iting consists of sa0ing something a-o't an indi>id'al that he *o'ld not
li#e ;ac#-iting is one of the ma@or sins% a-o't *hich m'ch has -een *ritten% and
*hich has -een condemned in a large n'm-er of traditions and L'rManic >erses
A detailed disc'ssion of its limits% characteristics and eDceptions is 'nderta#en in
the -oo#
Ho*e>er% in order to remain *ithin the limits set -0 the -rief nat're of o'r
s'mmar0% *e a-stain from this ela-orate disc'ssion
Ehat is *orse than -ac#-iting (ghi-ah) is slander (-'htan)% that is% false
acc'sation The opposite of -ac#-iting is praising others% and the opposite of
slander-*hich consists of falsehoods-honest mentioning of the act'al good
$'alities of an indi>id'al
16 Q0ing
Q0ing is a shamef'l >ice and a great sin% *hich leads to personal and social
corr'ption There are a large n'm-er of traditions and L'rManic >erses regarding
the e>il of l0ing% and man0 *or#s ha>e -een *ritten to condemn it The opposite
of this >ice is the >irt'e of tr'thf'lness (sid$) Tr'thf'lness is one of the most
praise*orth0 $'alities of a h'man -eing and sid$ is a *ord that rec'rs a great
n'm-er of times in the Hol0 L'rMan
17 Sim'lation (ri0a')
Sim'lation means doing a good deed for the sa#e of ostentation rather than for
the sa#e of Fod 2t is a great sin% and ca'ses spirit'al deterioration and death
And the L'rMan sa0s+
So *oe to those that pra0 and are heedless of their pra0ers% to those *ho *o'ld
-e seen [at *orship]% 0et ref'se charit0 (1:7+1-7)
2n another >erse *e read+
sho*ing oC to the people and not remem-ering Fod sa>e a little (1+112) Here
is a prophetic tradition a-o't the >ice of ri0a'+
' - ~ -' =~ -` , : ~ =~

-` . (( : - ((
.- = ~- ~' ,= ~- + : --~ ' ~ - - - =
- -=
[The )rophet (S) said+] BThe main thing that 2 fear concerning 0o' is Aminor
idolatr0' (shir#)B The0 as#ed BEhat is Aminor idolatr0'JB He ans*ered+
BSim'lationO "n the (a0 of J'dgement% *hen Allah the Almight0 is eDamining the
past deeds of His creat'res% He shall sa0 to the sim'lators% BFo to those to *hom
0o' sho*ed oC d'ring 0o'r li>es in the *orld and as# them for 0o'r re*ardB
There are diCerent #inds of ri0a'+ ri0a' in *orship% *hate>er form it ma0 ta#e% is
al*a0s repro-ateG ri0a' in other matters% *hich is sometimes reprehensi-le% -'t at
other times ma0 -e permissi-le (m'-ah) and e>en desira-le
For eDample% if one is openl0 genero's *ith the intention of enco'raging others
to -e genero's also% his action is not onl0 *itho't reproach% -'t in fact is highl0
commenda-le The signi?cance of sim'lation in each case depends on the
intentions of the indi>id'al in>ol>ed
The opposite of ri0a' is i#hlas (sincerit0)% *hich means doing e>er0thing for the
sa#e of Fod alone% *itho't eDpecting an0 re*ard from an0one for *hat he does
The station of i#hlas is one of the highest that a -elie>er ma0 attain% -'t ma0 -e
reached thro'gh persistent eDercise and perse>erance
18 H0pocris0 (.ifa$)
H0pocris0% that is feigning to -e *hat one is not or to -elie>e *hat one does not%
in religion or in social relations% is one of the most destr'cti>e >ices Thro'gho't
the Hol0 L'rMan% h0pocrites are condemned in the strongest of terms Also% there
are man0 traditions in condemnation of this >ice
The opposite of h0pocris0 is -eing the same in one's eDternal appearance and
in*ard self% or prefera-l0% -eing -etter in*ardl0 than *hat one appears to -e
This latter trait is a characteristic of the m''min'n (tr'e -elie>ers) and those *ho
are close to Fod (a*li0a' Allah)
19 )ride (Fh'r'r)
)ride consists of conceit -ased on sel?sh desires and fancies% and it ma0 -e in
regard to the aCairs of this *orld or that of the neDt "ne ma0 -ecome pro'd of
one's *orship% or one's sons% *ealth% position and po*er% or something else All of
these ma0 lead to pride% and conse$'entl0 to the spirit'al and moral fall of man
And th's *e see

that the Hol0 L'rMan *arns man against all forms of pride% *hich is a #ind of
ill'sion and self-deception+
Qet not the life of the *orld -eg'ile 0o'% nor let the (ecei>er ((e>il) decei>e
0o' in regard to Fod (/1+//)
)eople from all *al#s of life ma0 fall pre0 to the >ice of pride The0 ma0 -e
-elie>ers or in?dels% scholars% pio's people% m0stics% and so on% and each of them
ma0 -e pro'd of some partic'lar thing Th's *e see that pride can ta#e
n'mero's forms )ride ma0 -e ca'sed -0 the )o*er of 2ntellect% the )o*er of
)assion% the )o*er of Anger% or all three of them together
The opposite of pride-*hich as mentioned is a #ind of self deception-is
#no*ledge% *isdom% a*areness% and 3'hdG -eca'se the more a man is a*are of
realit0 the less he is li#el0 to fall pre0 to pride The follo*ing tradition of 2mam al-
Sadi$ (A) s'ggests the tr'e remed0 to the >ice of pride+
-' _= ~ -= ' -
- ' -- ~ - =' ~ -= - = ~ ~ -- '
,+ ' - - --' =' -~' ~ _-' , -`' -~= ~-
Tno* that 0o' shall not -e freed from the dar#ness of pride and desire 'nless 0o'
tr'l0 ret'rn to Fod in h'milit0 and penitence% and -ecome a*are of 0o'r fa'lts
and shortcomings-that is% those things *hich do not agree *ith reason and
intelligence% and are not 'pheld -0 religion% (i>ine Qa*% and the tradition of the
leaders of g'idance
And if 0o' are satis?ed *ith the condition 0o' are in% -e certain that no one is
more callo's and *ic#ed in regard to 0o'r o*n acts and none more indiCerent to
the *astage of 0o'r 0ears of life than 0o'rself% and this attit'de *ill 'ltimatel0
lea>e 0o' *ith the inheritance of -itter despair on the (a0 of Nes'rrection2
2: Ha>ing 5la-orate and Far-Fl'ng Hopes and (esires
This >ice is ca'sed -0 the )o*er of 2ntellect and )assion% and is rooted in
ignorance and the lo>e of the *orld 2t harms man -0 #eeping him occ'pied *ith
*orldl0 matters and -0 retarding his spirit'al de>elopment
2n order to c're oneself of this disease% one m'st constantl0 thin# a-o't death
and the Hereafter% *ith the #no*ledge that the *orld and *orldl0 eDistence are
transitor0% and *hate>er one ma0 ac$'ire% one da0 one is forced to lea>e it
-ehind and em-race death He m'st #eep ali>e this reali3ation in his mind that
the onl0 'sef'l things that he can carr0 across the a-0ss of death are his good
*or#s

21 Ne-ellio'sness (A2s0an)
Ne-ellio'sness here means diso-e0ing Fod's commands This >ice -elongs to the
)o*er of Anger and )assionG its opposite is o-edience and Fod-fearing (ta$*a)
22 Shamelessness
;elonging to the )o*ers of Anger and )assion% this >ice consists of imp'dence
and a-sence of shame in doing prohi-ited acts 2ts opposite is modest0 and
shame (ha0a') *hich is a part of faith 2mam al-Sadi$ (A) has said+
-= ~ ` , ` =
!odest0 -elongs to faith and faith is in paradise
2/ )ersistence in Sin (al-'israr Aala al-ma'si0ah)
This is an e>il state% and its opposite is repentance (ta*-ah) Nepeating sins
ma#es them seem ordinar0% insigni?cant% e>er0da0 aCairs Therefore% -efore this
happens to one% it is necessar0 for him to contemplate the >icio's o'tcome of
committing sins and eDamine their harms -oth in this *orld and the neDt S'ch
contemplation leads him to repent his sins and -ecome gen'inel0 sorr0 and
ashamed that he e>er committed them
"n the other hand% ta*-ah or repentance is ret'rn from the state of sinf'lness
An e>en higher state of repentance is 'ina-ah% *hich is t'rning a*a0 from and
gi>ing 'p e>en permissi-le (m'-ah) things 2n this higher state of repentance one
see#s% in speech and act% onl0 to please Fod% and remem-er Fod contin'o'sl0 A
necessar0 ad@'nct of ta*-ah is m'hasa-ah and m'ra$a-ah% *hich means that a
sincerel0 repentant person constantl0 ta#es an acco'nt of his deeds and gi>es
tho'ght to the moral $'alit0 of his actions There is a tradition that sa0s+
-~= ~--' - -~=
Ta#e acco'nt of 0o'rsel>es -efore 0o' are ta#en to acco'nt
21 .eglect (FhaIah)
FhaIah means indiCerence and lac# of attentionG its opposite is attention and
resol'teness 2f *hat is neglected is o'r 'ltimate felicit0 and *ell--eing% it is a
>ice Ho*e>er% neglect and indiCerence to -aseness and *ic#edness is a >irt'e
That is% care and attention gi>en to e>il and -ase things is a >ice% *hile care and
attention gi>en to things ha>ing to do *ith o'r *ell--eing and felicit0 is a >irt'e
;oth negligence and resol'teness% or care% are deri>ed either from the )o*er of
)assion or
the )o*er of Anger For eDample% if one is intent on getting married% the
moti>ation for s'ch a resol'tion is rooted in the )o*er of )assion% and is a >irt'e
2f one resol>es on defending oneself against some enem0% that resol'tion is
rooted in the )o*er of Anger and is also a >irt'e
This *as a general description of negligence and care or resol'teness Ho*e>er%
as a term 'sed in L'rManic >erses and traditions% negligence 's'all0 refers to
indiCerence to the real aims of h'man eDistence and the agents of man's *ell-
-eing and happiness in this *orld and the neDtG and its opposite% resol'teness% is
also interpreted as clarit0 of *ill and p'rpose in the same sense 2n this sense%
therefore% negligence is al*a0s -ad and resol'teness is al*a0s good The L'rMan
ma#es the follo*ing remar# a-o't the neglectf'l+
Ee ha>e prepared for hell man0 @inn and menG the0 ha>e hearts *here*ith the0
'nderstand not% the0 ha>e e0es *here*ith the0 see not the0 ha>e ears
*here*ith the0 hear not The0 are li#e cattleG na0% rather the0 are f'rther astra0
Those-the0 are the neglectf'l (7+179)
24 A>ersion (Tarahah)
AA>ersion' refers to a state of a-horrence for all things entailing hardship and
la-o'r 2ts eDtreme form is ma$t or Ahatred' The opposite of #arahah is h'-- or
inclination H'-- consits of the so'l's li#ing for pleasant and -ene?cial things
The eDtreme form of h'-- is ish$ (lo>e)
A>ersion can -e either good or -adG for eDample% if one is a>erse to @ihad for the
sa#e of Fod or to self-defense% this is highl0 'ndesira-le and reprehensi-le 2f%
ho*e>er% one has an a>ersion to 'gl0 deeds and sins% it is good and highl0
desira-le The same r'le applies to h'--% in that if one li#es good and -ene?cial
things% it is a desira-le traitG -'t not so if one li#es e>il things
The point *orth0 of notice is that h'-- m'st essentiall0 -e directed onl0 to*ards
Fod and *hate>er is associated *ith the (i>ine This is the highest form of h'--
2t sho'ld -e #ept in mind that the Neal ;elo>ed is Fod% and it is onl0 *hen man
loses his Neal ;elo>ed that he mista#enl0 adopts other o-@ects for his lo>e% s'ch
as *ife% children% *ealth% stat's% or an0 other *orldl0 thing
2f man *ere to ?nd his Tr'e ;elo>ed again% he *o'ld also achie>e deli>erance
from his endless% aimless *anderings 2n order to ?nd the Tr'e ;elo>ed% ?rst *e
m'st #no* all the >ario's forms of h'-- ;asicall0 h'-- ma0 -e directed to*ards
nine diCerent things+
1 The h'man -eing's h'-- for itselfG *hich is one of the strongest forms of h'--
2 The h'man -eing's h'-- for things o'tside itself for the p'rpose of deri>ing
ph0sical pleas're from them% s'ch as >ario's #inds of foods% clothes% and other
things *hich ser>e to satisf0 ph0sical needs and desires
/ !an's h'-- for another h'man -eing on acco'nt of the #indness or ser>ice
that the other has rendered him
1 !an's h'-- for something on acco'nt of that thing's inherent goodness% s'ch
as -ea't0 and righteo'sness

4 !an's h'-- for another indi>id'al *itho't his -eing a-le to ?nd an0 partic'lar
reason for itG not -eca'se that indi>id'al has -ea't0% *ealth or po*er or
something of the #ind% -'t simpl0 -eca'se of the eDistence of some in>isi-le
spirit'al lin# -et*een them
6 !an's h'-- for an indi>id'al *ho has come from a far-oC place% or *hom he
has s'cceeded in meeting d'ring a long @o'rne0
7 !an's h'-- for his colleag'es and fello* professionals% s'ch as the li#ing of a
scholar for another scholar% or a merchant's for another merchant% and so on
8 The h'-- (aPnit0) of the eCect for its ca'se% and >ice >ersa
9 The h'-- of common eCects of a single ca'se for one anotherG s'ch as the
lo>e -et*een
mem-ers of a single famil0
2f *e gi>e some tho'ght to this matter% *e shall reach the concl'sion that since
Fod is A-sol'te 5Distence and all other things depend on Him% *hate>er other
things man ma0 lo>e lac# an0 independent eDistence of their o*n 2n other
*ords% since Fod is the Sltimate Nealit0% He is in fact the 'ltimate o-@ect of tr'e
lo>e% and all other #inds of lo>e directed to*ards things are ?g'rati>e and
imaginar0 Th's it is that one m'st s'-limate one's lo>e and disco>er its real
o-@ectG and this is not possi-le 'nless the follo*ing conditions appear in him+
1 He sho'ld ha>e a fer>ent desire of meeting Fod (li$a' Allah)G in other *ords% he
sho'ld ha>e no fear of death His actions m'st -e s'ch as to reIect his ass'rance
that he *ill meet Fod after his death
2 He sho'ld gi>e priorit0 to Fod's *ish o>er and a-o>e his o*n *ishes and
desires% since this is one of the re$'irements of lo>e
/ He sho'ld not forget Fod for e>en a moment% @'st as the lo>er is not forgetf'l
of his -elo>ed for e>en a second
1 He m'st not -e happ0 *hen he gains something% or sad *hen he loses
something% since if all his attention is centered on Fod all other things *o'ld -e
'nimportant for him
4 He sho'ld -e #ind and lo>ing to*ards Fod's creat'res% since *hoe>er lo>es
Fod *ill certainl0 lo>e His creat'res also
6 He sho'ld ha>e fear of Fod at the same time that he lo>es Him% since these
t*o states are not contradictor0
7 He sho'ld #eep his lo>e of Fod a secret
Snder s'ch conditions Fod *o'ld also lo>e His ser>ant and f'l?l His promise+
Sa0 ( " !'hammad)% A2f 0o' lo>e Fod% follo* meG Fod *ill lo>e 0o' and forgi>e
0o'r sins' (/+/1)
26 Sa#hat
Sa#hat is -eing grie>ed at ad>ersities and misfort'nes *hich ma0 -efall one to
the eDtent of complaining a-o't them The opposite of the >ice of sa#hat is the
>irt'e of rida *hich is

-eing satis?ed and content *ith *hate>er Fod *ills Sa#hat is a #ind of #arahah%
and rida is a #ind of h'--
There are man0 traditions condemning sa#hat and eDhorting man to -e patient in
face of ad>ersities and misfort'nesG since the0 are for trials (i>inel0 ordained
;asicall0% *e m'st reali3e that life in this *orld is made 'p of s'Cering% diPc'lt0%
sic#ness and death% and *itho't eDception all men m'st 'ndergo these things
So% *e m'st teach o'rsel>es to deal *ith these #inds of hardships S'ch a
preparedness is called rida% and its highest stage is complete contentment *ith
(i>ine *ill This is ho* the L'rMan descri-es s'ch people+
Fod is pleased *ith them and the0 *ith Him That is the great tri'mph (4+119)
And this is ho* it descri-es those *ho lac# this $'alit0+
and the0 desire the life of the *orld and feel sec're therein (1:+7)
2t sho'ld -e noted that in -oo#s of ethics taslim (resignation) and rida
(contentment) are 's'all0 'sed s0non0mo'sl0 This is -eca'se of their close
meaningsG -eca'se one *ho is content *ith *hate>er Fod *ills for him is also
completel0 resigned to Fod's *ill in all aspects of his life
27 H'3n
H'3n means grief and remorse for losing or failing to attain something cherished
H'3n% li#e sa#hat% follo*s from #arahah
28 A-sence of Tr'st in Fod
This >ice consists of reliance on intermediate means% not Fod% for sol'tion of
one's pro-lems 2t is ca'sed -0 ins'Pcient faith% and originates from the )o*ers
of 2ntellect and )assion Neliance on intermediar0 means is a form of shir#
(pol0theism)
The opposite of this >ice is ta*a##'l (tr'st) in Fod in all aspects of one's life% *ith
the -elief that Fod is the onl0 eCecti>e force in the 'ni>erse This is the meaning
of the famo's dict'm+
.= - '
There is no po*er or might eDcept that [it is deri>ed] from Fod
And the L'rMan eDplicitl0 states+
And *hosoe>er p'ts his tr'st in Fod% He *ill s'Pce him (64+/) And the
)rophet (S) has said+
~ _=-- ' , -- -~
Ehosoe>er a-andons hope in e>er0thing eDcept Fod% He shall ta#e care of his
means of life
2t sho'ld -e noted that the notion of ta*a##'l does not contradict the idea that
man has to 'nderta#e endea>o'r in order to -ene?t from the -o'nties of Fod
This is *h0 2slam considers it o-ligator0 for the indi>id'al to stri>e in order to
ma#e a li>ing for his famil0% defend himself% and to ?ght for his rights Ehat is
important is to consider all these intermediar0 means as s'-@ect to Fod's
a'thorit0 and po*er% *itho't an0 independent role of their o*n
29 2ngratit'de (T'fran)
This is the >ice of -eing 'nthan#f'l for (i>ine -lessings% and its opposite is sh'#r
(than#f'lness) The >irt'e of sh'#r consists of the follo*ing elements+
1 Necognition of -lessings and their origin% *hich is (i>ine ;ene?cence
2 ;eing delighted on acco'nt of the -lessings-not for their *orldl0 *orth or for
ha>ing gained them% -'t for their >al'e in -ringing 's closer to Fod
/ Acting on this @o0 and delight -0 'nderta#ing to satisf0 the aim of the Fi>er% in
*ord and in deed
1 )raising the ;esto*er of the -lessings
4 To 'se the -o'nt0 gi>en to 's in a *a0 *hich *o'ld please Him ;0 A-lessings'
are meant all those things *hich -ring pleas're% -ene?t% and felicit0% *hether in
this *orld or the neDt
The Hol0 L'rMan sa0s+
2f 0o' are than#f'l 1 *ill gi>e 0o' moreG -'t if 0o' are than#less% !0
p'nishment is s'rel0 terri-le (11+7)
And in ela-oration of the second part of the pre>io's >erse% the L'rMan sa0s+
Fod has str'c# a similit'de+ A cit0 that *as sec're and *ell content% its pro>ision
coming to it in a-'ndance from e>er0 place% then it *as 'nthan#f'l for the
-lessings of FodG so Fod let it taste the garment of h'nger and fear% for the
things that the0 *ere *or#ing (16+112)
/: Ja3a A (Nestlessness)
Ja3aA leads to screaming% -eating one's face% tearing clothes% and raising a
clamo'r *hen faced *ith some misfort'ne or calamit0 Ja3aA is one of the >ices of
the )o*er of Anger 2ts opposite is sa-r (for-earance)% *hich is one of the no-lest
>irt'es 2n an0 case% @a3aA is one of the >ices *hich leads to man's fall% since it is
essentiall0 a complaint against Fod and re@ection of His decrees
Sa-r% on the contrar0% consists of preser>ing one's calm 'nder all circ'mstances
and doing one's d't0 in all conditions Sa-r has a diCerent f'nction in diCerent
sit'ationsG for eDample% sa-r on the ?eld of -attle lies in perse>erance in
performing one's d't0G in other *ords% it is

a form of co'rage
Sa-r in the state of anger is self-control and s0non0mo's *ith hilm (gentleness)
Sa-r in face of desires and l'sts is AiCah (chastit0) Sa-r *ith respect to l'D'rio's
and op'lent li>ing is 3'hd (a-stinence) To s'm 'p% sa-r is a >irt'e related to all
of the fo'r )o*ers
Sa-r has -een m'ch praised in 2slamic traditions% and the Hol0 L'rMan eDtols this
>irt'e% its merits and its re*ards in se>ent0 diCerent places For eDample% it sa0s+
Vet gi>e glad tidings to the steadfast *ho% *hen an aKiction >isits them% sa0+
AS'rel0 *e -elong to Fod and to Him *e ret'rnG' 'pon those rest -lessings and
merc0 from their Qord% and those-the0 are the tr'l0 g'ided (2+144-147)
And the )rophet (S) has said+
-- ~ ` ' ~ ~= , ~= ' , --
The relationship of sa-r to faith ('iman) is li#e that of the head to the -od0G @'st as
the -od0 cannot li>e *itho't the head% so also faith cannot s'r>i>e *itho't sa-r
There are ?>e #inds of sa-r in relation to the 2slamic Shari'ah+ *a@i- (o-ligator0)%
haram (for-idden)% m'staha-- (desira-le)% ma#r'h (reprehensi-le)% and m'-ah
(permitted) An eDample of Ao-ligator0 sa-r' is a-stinence from for-idden
pleas'res and desires An eDample of Afor-idden sa-r' is patience in face of
in@'stice s'ch as oppression or cr'elt0 A(esira-le sa-r' is steadfastness in doing
things *hich are desira-le (m'staha--)% *hile Areprehensi-le sa-r' is related to
toleration of sit'ations *hich are reprehensi-le Finall0% m'-ah or permitted sa-r
is related to permitted things
2t follo*s% then% that sa-r is not al*a0s a *orth0 trait% and its *orth% or the lac# of
it% depends on its o-@ect 2n general% the criterion -0 *hich the >ario's #inds of
sa-r are @'dged is the same -0 *hich all other deeds and traits are @'dged% ie all
those actions *hich facilitate man's spirit'al de>elopment are considered *orth0
and la'da-le% *hile all other actions and traits are considered -ad and harmf'l
/1 Fis$
Fis$ as a term means diso-edience to the o-ligator0 commands of 2slamic
Shari'ah or committal of acts for-idden -0 itG its opposite is ita'ah (o-edience) to
the commands of Fod% the S'preme
A ma@or part of the (i>ine commands consists of speci?c forms of *orship *hich
are considered either *a@i- or m'staha-- in 2slam The0 are+ taharah (p'rit0)%
salat (pra0er)% d''a' (in>ocation)% dhi#r (remem-rance of Fod)% $ira' ah (reciting
the Hol0 L'rMan)% sa*m (fasting)% ha@@ (pilgrimage to !ecca)% 3i0arat al-.a-i
(pilgrimage to the )rophet's (S) tom-)% @ihad (?ghting in the *a0 of Fod)% ada' al-
ma'r'f (discharging the ?nancial d'ties set do*n -0 2slamic Qa*% consisting of
#h'ms% 3a#at and sada$ah [>ol'ntar0 alms-gi>ing])

At this point al-.ara$i-ma0 Fod's merc0 -e 'pon him-centers his ?nal disc'ssion
*hich is a treatment of the (i>ine commands @'st mentioned% their rationale%
and their -ene?cial role in the spirit'al gro*th and de>elopment of man Since
this disc'ssion is mostl0 concerned *ith ?$h% *e shall forego reco'nting it here
for -re>it0's sa#e
2n concl'sion *e hope that Fod grants 's the strength to morall0 impro>e
o'rsel>es -0 p'tting into practice the ad>ices set forth s'mmaril0 in the
preceding fo'r sections 2t is also to -e hoped that a caref'l st'd0 and
eDamination of this short disco'rse on 2slamic ethics *o'ld moti>ate 's to adhere
to its principles% th's -ringing @o0 and satisfaction to the spirit of its a'thor Amin
Concl'dedG *al-hamd' lillah
1 2h0aA'l'm al-din% >ol 22% p 172 2 !is-ah al-ShariAah% chapter /6
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