It is the force that signifies balance in this matter. The fourth is justice in balancing the faculties of the nafs (nafs, the lower self). (Iḥyāʾ, 164)
In terms of its relation to the human being, the faculties (capabilities) of the human nafs are divided into two: ʿālim (knowing) and ʿāmil (acting). Each of these is called ʿaql (intellect). However, this is due to their sharing a common name. The reason the acting nafs is called ʿaql is because it serves the knowing one, acts under its command and within its bounds. The acting faculty, then, is the force and meaning of the nafs. As we will explain further, this meaning is the point at which the human body, by thinking in accordance with the requirements of the knowing theoretical faculty (ʿaql), moves toward specific, particular, and individual actions. The other capabilities of the body must be under the dominance and control of this acting faculty. So much so that this force should not be affected by them. The other capabilities remain still or move according to the discipline and ishāra (indication) of this capability.
If the acting capability falls under the dominance of the others, behaviors that submit to desires (shahwa) arise. These are called akhlāq-i radhīya (blameworthy morals). If this acting capability dominates (over desires), a state of domination (istilāʾ) arises in the nafs. This is called virtue and good character. It is not contrary to reason that the submission and discipline or domination and training achieved in the matter of desires and faculties are called akhlāq (morals).
As a result, it is not far from reason that akhlāq (morals) are a single thing with two nisba (relations). For the attitude of submission of the other capabilities is closely tied to the attitude of domination of this force. This is what is meant by akhlāq-i maḥmūda (praiseworthy morals). (Mīzān, 21)
All virtues (faḍāʾil) are gathered in two meanings. The first is the soundness of the mind and the faculty of discernment (tamīz); the second is good character. The soundness of the mind is to be able to distinguish between the path of happiness and misery, and to act accordingly; to believe in the Truth (al-Ḥaqq), not with weak taqlīd (imitation) and feeble but persuasive imaginings, but with certain proofs that yield yaqīn (certainty).
Good character is to be freed from all bad habits that the sharia (sharia, the sacred law) has explained in detail; to hate them and thus avoid them as one would avoid filth, and to turn towards good habits, desiring and preferring them, and to...