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AlGhazalisIhya-Book_of_Discipline_of_the_Soul_Character_Sick, page : 8
„swindling‟ and „fraud‟. While it‟s insufficient application is termed „stupidity‟
(balah). Again it is the mean to, which the word „wisdom‟ is applied.
Therefore the fundamental good traits of character are four in number: Wisdom,
Courage, Temperance and Justice. By „wisdom‟ we mean a condition of the soul
by, which it distinguishes true from false in all volitional acts, by „justice‟ a
condition and potency in the soul by, which it controls the expansion and
contraction of anger and desire as directed by wisdom. By „courage‟ we refer to
the subjection of the irascible faculty to the intellect, while by „temperance‟ we
have in mind the disciplining of the appetitive faculty by the intellect and the Law.
It is from the equilibrium of these four principles that all the good traits of
character proceed, since when the intellect is balanced it will bring forth
discretion (husn al-tadbir) and excellence of discernment (jawdat al-dhin),
penetration of thought (thaqabat al-ra‟y) and correctness of conjecture (isabat al-
zam), and an understanding of the subtle implications of actions and the hidden
defects of the soul. When unbalanced in the direction of excess, then cunning,
swindling, deception and slyness result, and when in that of defect, then stupidity
(balah). Again it is the mean to, which the word „wisdom‟ is applied.
Therefore the fundamental good traits of character are four in number: Wisdom,
Courage, Temperance and Justice. By „wisdom‟ we mean a condition of the soul
by, which it distinguishes true from false in all volitional acts, by „justice‟ a
condition and potency in the soul by, which it controls the expansion and
contraction of anger and desire as directed by wisdom. By „courage‟ we refer to
the subjection of the irascible faculty to the intellect, while by „temperance‟ we
have in mind the disciplining of the appetitive faculty by the intellect and the Law.
It is from the equilibrium of these four principles that all the good traits of
character proceed, since when the intellect is balanced it will bring forth
discretion (husn al-tadbir) and excellence of discernment (jawdat al-dhin),
penetration of thought (thaqabat al-ra‟y) and correctness of conjecture (isabat al-
zam), and an understanding of the subtle implications of actions and the hidden
defects of the soul. When unbalanced in the direction of excess, then cunning,
swindling, deception and slyness result, and when in that of defect, then stupidity