A Muslim as a first priority should strive to cleanse his (spiritual) heart because heart is the
leader of the body and all organs are under its command. Our Prophet Muhammad, peace be
upon him, once said: "There is a piece of meat in the human body. If this is good, all the
organs will be good. If this is evil, all the organs will be evil. This piece of meat is the
heart." What is described in this hadith is not the physical heart but the spiritual heart that is
located over the physical heart. The goodness of the meat, as referred above, means its cleansing
from vices and its assimilation of good morals (virtues). The physical appearance of a human
being is called creation (Halq). The powers or states that exist in the heart are called habits
(Hulq). The vices of the heart are called "maladies of the heart" or unacceptable-morals (Akhlaq
al-zamima). Their cure is a very difficult task. Correct treatment requires extremely
sophisticated knowledge about the maladies and correct methodology to apply this knowledge.
Habits are the faculties (Malakas) or states or desires of the heart. The powers of the spiritual
hearts of human beings generate their beliefs, deeds, and conscious behaviors.
Changing or transforming the state of the heart from undesirable, unwanted, unacceptable-morals
or habits to desirable good-habits is possible. Our Prophet, peace be upon him, once said,
"Improve your morals (habits or character)." Islam does not order commandments that
cannot be accomplished. Experiences also show that this is the case. [Experience is only one of
the three true-knowledge-acquirement methods. The other two true-knowledge-acquirementmethods
are understanding through calculation and information passed to us by our Prophet.]
Human beings do not possess equal ability to correct their unacceptable deficient morals.
Origin or source or fountain of the ethics is the three powers of the human spirit. The first one is
the power of understanding (comprehension) of the spirit. This is also called "Nutq" or intellect
(Aql). The first and second powers of "Nutq" are theoretical knowledge (Hikmat al-nazari) and
practical knowledge (Hikmat al-amali) respectively. Theoretical knowledge that exists in
average proportions is called wisdom (Hikmat). Wisdom is the power that discriminates
between virtue and vice; right and wrong; and good and evil. A character having more than
average amounts of wisdom in its constitution is called a smart aleck (Jarbaza). This type of
person tries to understand things beyond comprehension. For example, he tries to interpret verses
of the Qur'an with hidden or metaphoric meanings (Mutashabih ayats) or talks about the fate
and destiny or commits harmful acts like plotting or deceiving others. Alternately, the character
that has less than necessary amounts of wisdom in its constitution is called foolishness
(Baladat). This type of person cannot discriminate between vices and virtues. Intellect’s (Nutq,
Aql) Practical knowledge which exists in average proportion is called justice (Adalat). Justice
cannot be in excessive or fewer proportions.
The second power of the sources of the ethics is anger (Ghadab). It is the power of the animal
spirit. This force repulses things that are not agreeable to its taste. When the human spirit
subdues this animal power and provides an average proportion of this power then it is called
bravery (Shajaat). He attempts to do useful things with it. For example, a Muslim's saving a
victim from his attackers or Muslims' warring against a disbeliever army that is no more than
double in numbers are good examples of bravery. A character having more than average amounts
of anger in its constitution causes aggressive behavior (Tahawwur). A person having this habit
gets angry fast. If this power exists less than average proportions, it is called cowardice (Jubn).
A person having this character will not be able to attempt to do the necessary actions.
The third power of the human spirit is appetite (Shahwat). It is the animal spirit's desires and
wants with respect to things that it likes. When the human spirit subdues the animal spirit, it
provides an average proportion of appetite called chastity (Iffat), or honor. A person who has
chastity carries out those actions, which rise due to the needs of being human according to
guidelines laid out by Islam and humanity. A character having excessive proportions of appetite
in its constitution is called greed (Sharat) and debauchery (Fujur). A person having this
character tries to acquire all of his desires and wants without regard to laws or others' rights.
When appetite is less than average proportions in one’s character, it causes a lazy character
(Humud). A person having this character would not even try to attempt to get help for himself
when he is sick or would not try to get things that are necessary for himself either because of his
extreme sense of shame, fear or pride.
Afore said four average proportions namely, wisdom (Hikmat), justice (Adalat), chastity (Iffat)
and bravery (Shajaat) are the essence of all virtues. When a human being obeys or submits to
the wisdom, which is one of the three powers of the spirit, he overcomes the other two forces of
the animal-spirit, i.e., self-assertion, anger (Ghadab) and appetite. One finds the happiness by
joining these two forces with the average degrees of chastity and bravery. Instead, if one cannot
obtain the average proportion of the theoretical knowledge of the intellect, i.e., if one cannot
obtain wisdom, one deviates into two extremes, excessive or deficient proportions and the vices
come into existence. Six habits that are in either excessive or deficient proportions are always
harmful. Even, those four virtues that are in average proportions would be evil if they are done
with evil intentions. For example, if wisdom is used to obtain worldly ranks or possessions, it
becomes evil, e.g., if one becomes a religious leader to gather property and wealth, or if one
performs fight (Jihad) or "Salat" prayer for boasting. Sacrificing some pleasures to obtain a
worldly post or pleasure would be using chastity in a wrong way.
Each of the four main virtues is recognized by their attributes. For example, wisdom has seven
attributes. Bravery and chastity each has eleven attributes.
leader of the body and all organs are under its command. Our Prophet Muhammad, peace be
upon him, once said: "There is a piece of meat in the human body. If this is good, all the
organs will be good. If this is evil, all the organs will be evil. This piece of meat is the
heart." What is described in this hadith is not the physical heart but the spiritual heart that is
located over the physical heart. The goodness of the meat, as referred above, means its cleansing
from vices and its assimilation of good morals (virtues). The physical appearance of a human
being is called creation (Halq). The powers or states that exist in the heart are called habits
(Hulq). The vices of the heart are called "maladies of the heart" or unacceptable-morals (Akhlaq
al-zamima). Their cure is a very difficult task. Correct treatment requires extremely
sophisticated knowledge about the maladies and correct methodology to apply this knowledge.
Habits are the faculties (Malakas) or states or desires of the heart. The powers of the spiritual
hearts of human beings generate their beliefs, deeds, and conscious behaviors.
Changing or transforming the state of the heart from undesirable, unwanted, unacceptable-morals
or habits to desirable good-habits is possible. Our Prophet, peace be upon him, once said,
"Improve your morals (habits or character)." Islam does not order commandments that
cannot be accomplished. Experiences also show that this is the case. [Experience is only one of
the three true-knowledge-acquirement methods. The other two true-knowledge-acquirementmethods
are understanding through calculation and information passed to us by our Prophet.]
Human beings do not possess equal ability to correct their unacceptable deficient morals.
Origin or source or fountain of the ethics is the three powers of the human spirit. The first one is
the power of understanding (comprehension) of the spirit. This is also called "Nutq" or intellect
(Aql). The first and second powers of "Nutq" are theoretical knowledge (Hikmat al-nazari) and
practical knowledge (Hikmat al-amali) respectively. Theoretical knowledge that exists in
average proportions is called wisdom (Hikmat). Wisdom is the power that discriminates
between virtue and vice; right and wrong; and good and evil. A character having more than
average amounts of wisdom in its constitution is called a smart aleck (Jarbaza). This type of
person tries to understand things beyond comprehension. For example, he tries to interpret verses
of the Qur'an with hidden or metaphoric meanings (Mutashabih ayats) or talks about the fate
and destiny or commits harmful acts like plotting or deceiving others. Alternately, the character
that has less than necessary amounts of wisdom in its constitution is called foolishness
(Baladat). This type of person cannot discriminate between vices and virtues. Intellect’s (Nutq,
Aql) Practical knowledge which exists in average proportion is called justice (Adalat). Justice
cannot be in excessive or fewer proportions.
The second power of the sources of the ethics is anger (Ghadab). It is the power of the animal
spirit. This force repulses things that are not agreeable to its taste. When the human spirit
subdues this animal power and provides an average proportion of this power then it is called
bravery (Shajaat). He attempts to do useful things with it. For example, a Muslim's saving a
victim from his attackers or Muslims' warring against a disbeliever army that is no more than
double in numbers are good examples of bravery. A character having more than average amounts
of anger in its constitution causes aggressive behavior (Tahawwur). A person having this habit
gets angry fast. If this power exists less than average proportions, it is called cowardice (Jubn).
A person having this character will not be able to attempt to do the necessary actions.
The third power of the human spirit is appetite (Shahwat). It is the animal spirit's desires and
wants with respect to things that it likes. When the human spirit subdues the animal spirit, it
provides an average proportion of appetite called chastity (Iffat), or honor. A person who has
chastity carries out those actions, which rise due to the needs of being human according to
guidelines laid out by Islam and humanity. A character having excessive proportions of appetite
in its constitution is called greed (Sharat) and debauchery (Fujur). A person having this
character tries to acquire all of his desires and wants without regard to laws or others' rights.
When appetite is less than average proportions in one’s character, it causes a lazy character
(Humud). A person having this character would not even try to attempt to get help for himself
when he is sick or would not try to get things that are necessary for himself either because of his
extreme sense of shame, fear or pride.
Afore said four average proportions namely, wisdom (Hikmat), justice (Adalat), chastity (Iffat)
and bravery (Shajaat) are the essence of all virtues. When a human being obeys or submits to
the wisdom, which is one of the three powers of the spirit, he overcomes the other two forces of
the animal-spirit, i.e., self-assertion, anger (Ghadab) and appetite. One finds the happiness by
joining these two forces with the average degrees of chastity and bravery. Instead, if one cannot
obtain the average proportion of the theoretical knowledge of the intellect, i.e., if one cannot
obtain wisdom, one deviates into two extremes, excessive or deficient proportions and the vices
come into existence. Six habits that are in either excessive or deficient proportions are always
harmful. Even, those four virtues that are in average proportions would be evil if they are done
with evil intentions. For example, if wisdom is used to obtain worldly ranks or possessions, it
becomes evil, e.g., if one becomes a religious leader to gather property and wealth, or if one
performs fight (Jihad) or "Salat" prayer for boasting. Sacrificing some pleasures to obtain a
worldly post or pleasure would be using chastity in a wrong way.
Each of the four main virtues is recognized by their attributes. For example, wisdom has seven
attributes. Bravery and chastity each has eleven attributes.
