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AlGhazalisIhya-Book_of_Discipline_of_the_Soul_Character_Sick, page : 9
(balah), inexperience (ghimara), foolishness (hamq), heedlessness and insanity
are the consequences. By inexperience I mean an insufficient experience, which
is nonetheless combined with sound understanding; a man may be
inexperienced in one matter and not in another. The difference between stupidity
and insanity is that the intention of the stupid man is sound, only his means of
realizing it are defective, since he is not possessed of a correct understanding of
how to follow the way leading to his goal; the madman, on the other hand,
chooses that, which should not be chosen, so that the basis of his decisions and
preference is flawed.
As for the trait of Courage, this gives rise to nobility (karam), intrepidity (najda),
manliness (shahama), greatness of soul, endurance (ihtimal), clemency (hilm),
steadfastness (thabat), the suppression of rage (kazm al-ghayz), dignity (waqar),
affection and other such praiseworthy qualities. When unbalanced on the side of
excess, which is recklessness, it leads to arrogance (salaf) conceit (badhkh),
quickness to anger (istishata), pride (takabbur) and vainglory, self-abasement
(dhilla), cowardice (jaza), meanness (khasasa), lack of resolution (sighar al-nafs),
and holding oneself back from doing that, which is right and obligatory. As for the
quality of Temperance, this gives rise to generosity (sakha‟), modesty (haya),
are the consequences. By inexperience I mean an insufficient experience, which
is nonetheless combined with sound understanding; a man may be
inexperienced in one matter and not in another. The difference between stupidity
and insanity is that the intention of the stupid man is sound, only his means of
realizing it are defective, since he is not possessed of a correct understanding of
how to follow the way leading to his goal; the madman, on the other hand,
chooses that, which should not be chosen, so that the basis of his decisions and
preference is flawed.
As for the trait of Courage, this gives rise to nobility (karam), intrepidity (najda),
manliness (shahama), greatness of soul, endurance (ihtimal), clemency (hilm),
steadfastness (thabat), the suppression of rage (kazm al-ghayz), dignity (waqar),
affection and other such praiseworthy qualities. When unbalanced on the side of
excess, which is recklessness, it leads to arrogance (salaf) conceit (badhkh),
quickness to anger (istishata), pride (takabbur) and vainglory, self-abasement
(dhilla), cowardice (jaza), meanness (khasasa), lack of resolution (sighar al-nafs),
and holding oneself back from doing that, which is right and obligatory. As for the
quality of Temperance, this gives rise to generosity (sakha‟), modesty (haya),