1– Shame (hayâ): Feeling of shame when one commits evil deeds.
2– Meekness (rifq): Literal meaning of this word is pitying and helping others, but
its special meaning in the knowledge of ethics is obedience to the rules of
Islam.
3– Guidance to the right path (hidâyat): Striving to be a good-natured Muslim.
4– Being peaceful (musâlamat): At times of altercation and turmoil, a Muslim with this virtue
wants to be agreeable and does not want to argue or be harsh.
5– Tranquility: Having control
over the nafs; controlling the desires of the nafs when it overflows with
appetite.
6– Fortitude (sabr): To avoid prohibited actions (harâms) and base desires of the nafs, which will protect from conduct
causing disgrace. There are two types of patience. The first is having patience
against committing sins. The devil, evil company, and the human nafs encourage
a human being to commit sins. It is a very blessed act, which yields a lot of
thawâb, to resist their temptations patiently. The patience which is dealt with
in this context is of this kind. The second kind of patience is to remain calm
and not to yell when a disaster strikes. Most people understand this type of
patience when patience is mentioned. This type of patience also causes plenty
of thawâb. It is obligatory (fard) to exercise both types
of patience.
7– Contentment (qanâ’at):
To be content with the minimum with respect to the necessities of life (nafaka)
such as eating, drinking, dress and shelter and not asking for more. We do not
mean not accepting a given property. That is called (taqtîr)
and it is a vice. Neither wisdom nor Islam likes it. Contentment is a good
virtue or habit. [The things that are necessary for survival, e.g., to avoid
death or to protect one’s organs from being perished, are called “darûrat”.
Alternately, the things that are in excess of survival but still necessary for
sustenance and protecting the body from distress are called
“ihtiyâj”.
The things that are beyond the “ihtiyâj,” e.g., things used for enjoyment or
pleasure or for the protection of one’s honor and value are
called
ornament (zînat). Using ornaments for ostentation, making a
show or being superior to others is called boasting (tafâhur).
It is obligatory to work for obtaining the necessary amounts to meet the
“darûrat,” and “nafaqa.” It is sunnat to work for obtaining the things that are
in excess of “nafaqa” but still necessary, e.g., obtaining money to pay for the
medicine or doctor fees. It is permissible to obtain ornaments (zînat).
Boasting is a grave sin.]
8– Dignity (waqar): It is to act with gravity, calmness and not to act with rashness
while trying to obtain necessities (ihtiyâj) and
other valuables. It means dignified behaviour. It does not mean to act so slowly
as to miss opportunities or to act in such a way that others will seize one’s
benefits or opportunities.
9– Piety (wara’): It is to abstain from committing prohibited actions as well as
abstaining from things that are doubtful, i.e. things that could be harâm. It
is also doing good deeds and other actions which are useful to others. It is to
avoid inadequate and negligent attitude.
10– Orderliness (intizam): It is to do one’s work in an order or discipline or method.
11– Freedom (hurriyyat): It is to earn money by permissible means and to spend for good
causes. It is to observe others’ rights. Freedom does not mean to do whatever
one wishes or wants.
12– Munificence (sekhâwat): It is to derive pleasure from spending money for good causes. It
is to spend lovingly for the causes which Islam dictates. Munificence means to
be generous. It is one of the best virtues, and is commended in âyat-i-kerîmas
and hadîth-i-sherîfs.
Munificence gives birth to many virtues. Eight of them are widely known.
1– Generosity (karam): It is to enjoy doing things that are useful to others and
extricating others from financial straits.
2– Îsâr, which means abnegation, i.e. giving others things which you want
for yourself. It requires patience and therefore is one of the most valued of
the virtues. It is praised in âyat-i-kerîmas.
3– Forgiveness (’afw): Not to exact revenge on your adversary or on someone who has
harmed you, although you could if you meant to do so. A reaction even better
than forgiveness would be kindness in return for malice.
Against malevolence revenge is quite easy.
Kindness for rancour is altruistic and manly!
4– Generosity (muruwwat): It is to be fond of helping others and giving things to those
who are in need.
5– Loyalty (wafâ): To help friends and acquaintances with their livelihood.
6– Charity (muwâsât): Sharing one’s possessions with friends and acquaintances.
Getting along well with them.
7– Extreme generosity (samâhat): It is to give lovingly things that are not necessary (wâjib) to
give.
8– Forgiveness (musâmaha): Abdicating your rights so that others may benefit from them, although you do not have to do so, and overlooking others’ faults.