THIRD SECTION

In this section the vices (vices), or disagreeable nature will be communicated. As we have explained in the previous sections, the essence of good characters were the four main virtues (virtues). Similarly, the essence of vices are four main vices.

1. Scandal (Razalat): the opposite of wisdom.

2. Cowardice (Jubn): the opposite of courage (Shajaat).

3. Debauchery (Fujur): to follow the desires of the soul (Nafs) and to commit sin. It is the opposite of chastity (Iffat).

4. Tyranny (Jawr, Zulm): the opposite of justice.

There are numerous vices (vices) corresponding conversely to every virtue (virtue). The goodness is defined as the middle way, average or regular-way. To be on the right or left of the middle means to be on the wrong side, wrong grounds or departing from the goodness. Further away from the middle-way means being further away from goodness. There is only one correct path but there are many deviated paths. We could even state that there are infinite deviated paths. Never departing from the right path after finding it and staying on that path permanently is very difficult task. The meaning of the 112th verse of the Chapter of Hood of Qur'an is as follows, "Stay on that correct path which you are commanded!" When this verse was received by Rasulullah, peace be upon him, he said, "Chapter of Hood caused some of my beards to become white." The commandment given in the Hood-Chapter of the Qur'an, "Staying in the correct path" made many close friends (Walis), sincere ones (Siddiqs), even prophets worry over and bewilder. This fear made some of the beards of Rasulullah, peace be upon him, to turn white because, it is very difficult to stay in the correct path. Also, for this reason it was said: "Sirat-Bridge is thinner than a hair and sharper than the sword." In the opening chapter, i.e., "Fatiha" of the Qur'an, Allahu ta'ala says, "Ask Allah to guide you to the correct path." It is most necessary for a believer (Mumin) to be on the correct path. Passing from the "Sirat-Bridge" in the hereafter depends on being on the correct path in the world.

Leading Sufi Masters said that whatever our Prophet, peace be upon him, communicated, whether it be punishment or pleasure in the hereafter, is the end result of habits, morals, and deeds of human beings in this life. They manifest in that manner in the hereafter. Some of the leading Sufi Masters said that being on the correct path with respect to deeds and good morals manifest themselves as "Sirat-Bridge" in the hereafter. Those who stay on the correct path and those who do not depart from Islam in this life will pass the "Sirat-Bridge" quickly in the hereafter and reach the Paradise of perfection and Gardens of good deeds which are the manifestations of the good-deeds obtained in this life. Those who are being lax in practicing their religion will have difficulty passing the "Sirat-Bridge". Those who abandon the correct path prescribed by Islam and wander onto deviated paths with respect to belief and deeds will not be able to pass the "Sirat-Bridge" and will fall into the fire of hell.

The meaning of the 36th verse of Chapter of "Zuhruf" of the Qur'an is, "For those persons, who abandon the religion of Allah by following the desires of their souls, we will assign an instigating devil for them in the world." Some of the scholars, while interpreting this verse said that the faculty in man which causes good deeds to be performed is generated by angel (Malak). The faculty that causes deviation from the middle and causes evil deeds to be performed is generated by devil. One of those will accompany men in the hereafter. Therefore, everyone, by observing his moral character and deeds, will know who will be his companion, whether it be an angel or a devil in the hereafter.

Two meanings can be understood from the middle way. The first meaning is the knowledge everybody possesses with respect to the middle of something. For example, the center of a circle is of this kind. The second meaning is being the relative-center of something. In other words, it is the center of something known. Since it is the center of the known, that does not mean that it is the center of everything. The middle or center which is used in the subject of knowledge of ethics is the second meaning. For this reason, the virtues could be understood by everyone differently. Moreover, its meaning could change according to changing times and places. Something which is considered as virtue by one community might not be recognized as the same by another. A habit which is recognized as a virtue at one time could be recognized as something else at some later time. Therefore, virtue does not mean being right at the middle but means being on average and the evil comes to mean departing from this average to the two sides. This meaning is reported in a saying of our Prophet, peace be upon him, as follows, "The best of all deeds is the middle of those deeds." Hence, there are two vices for each virtue. There are eight main vices.

1. Deceitfulness (Jarbaza): it is the excessiveness of the wisdom (Hikmat). It is the utilization of one's habits and capacity to investigate matters in depth in wrong places unnecessarily. For example, utilizing them for deceiving others or for scheming, plotting or committing prohibited actions. Using the scientific powers "intelligence" of the spirit in an excessive manner won't be a evil deed or deceitfulness. Utilizing one's power of investigation excessively to obtain scientific or religious information or advancing mathematics would be very good deed.

2. Foolishness (Baladat): it means stupidity or not using one's brain. It is also called thickheadedness. One who has this habit cannot discriminate between right and wrong. One's learning and reaction would be slow and defective.

3. Rashness (Tahawwur): a person with this habit has a quick-temper. It is caused by having excessive amounts of bravery (Shajaat) in his constitution. One with this habit attempts to do things that would not be approved by the wise and burdens his spirit and body unnecessarily.

4. Cowardice (Jubn): it is caused by not having necessary amounts of bravery (Shajaat). A person having this habit scares in those instances where he should not be scared.

5. Debauchery (Fujur): it is caused by having excessive amounts of chastity (Iffat) in one's constitution. A person with this habit would be addicted to worldly pleasures and commits excessive actions not approved by Islam and wisdom.

6. Laziness (Humud): it is caused by not having necessary amounts of chastity. A person having this habit leaves those pleasures allowed by Islam and wisdom. Thus, he loses physical strength, becomes ill and his family-tree ends with him.

7. Injustice (Zulm): it means to violate the rights and freedom of others. A person with this habit violates other people's rights by stealing their property or by injuring them physically or by sexual harassment.

8. Indignity: a person having this habit accepts all dishonorable treatment and oppression. It is caused by not having enough amounts of Justice in his constitution. All the goodness is gathered in justice. Conversely, all the evils are gathered in oppression (Zulm). For that reason some of the scholars said that things that would not break others' heart would not be a sin. For example, Abdullah-i Ansari said,

Couplet:

Travelers of the way of "Haqq" never break hearts,

There would not be such a grave sin!

Abdullah-i Ansari is one of the great one's of the "Sofiyya al-aliyya" {a special group of people leading the way of Sufism}. He was the leading religious authority (Shaikh al-Islam). He was born in 396 (Hijri) at Herat and passed away at 481 (Hijri) at his birth place [1088 A.D.] Some of the deviant people could not understand the meaning of the above couplet. They thught that he meant the following: as long as you don't hurt anybody else, you can do anything to yourself. Therefore, they stopped praying and started all kinds of sin and then they bragged by saying that they were not breaking hearts. Moreover, they said,

Couplet:

Whether you become a disbeliever, or whether burn the Ka'ba

Drink wine if you wish, but never break any heart!

and departed from Islam. However, they could not understand that committing anything prohibited by the religion is an oppression. Doing it to yourself or to others does not change the matter. Most of the oppressors are the ones who have lots of money, wealth, and ranks. On the other hand, most of the oppressed ones are the poor people. Those who have the middle way are the ones who try to do justice.

All the virtues are in average proportions. Every habit which is in excessive or deficient proportion becomes a vice. Perhaps many languages do not possess words to describe all the vices. But, if one contemplates and ponders about it their meaning would become clear.

There are some virtues which are necessary for human beings to possess. People assume that having more of them would increase the goodness. But in reality it is not. Every virtue has its limits and when limits are crossed, virtue turns into a vice. People recognize more easily that having virtues less than prescribed average proportions constitute vice. Virtues courage (Shajaat) and generosity (Sahawat) are good examples of the foregoing discussion. Excessive proportions of these two habits are rashness (Tahawwur) and spending wastefully (Israf). Ignorants and especially persons who don't know ethics of Islam think that spending extravagantly constitutes generosity and thus praise those who do so. They also think of those who do rashness as braves and courageous persons. But, no one thinks of those who are cowards or stingy as braves or generous.

There are some necessary habits which humans should possess. People think that having these in fewer proportions is better than having them in average proportions. Having them in excessive proportions is recognized by everyone as vice. A good example of this is humility It means not having conceit (Kibr). If this exists less than necessary amounts, it constitutes excessive humility (Tazallul). It is difficult to discriminate excessive humility (Tazallul) from humility. Many people mix up humility of a beggar with that of a scholar (Alim) because they both do not possess conceit. A scholar has real humility. A beggar don't have any.