2. Al-Fadhilah (Virtues)
• Virtue is moral excellence.
• A virtue is a positive trait or quality deemed to
be morally good and thus is valued as a
foundation of principle and good moral being.
• Personal virtues are characteristics valued as
promoting collective and individual greatness.
• The opposite of virtue is vice.
3. • In Muslim tradition, the Qur'an is believed to
be the literal word of God, and the definitive
description of virtue.
• The Prophet Muhammad, as the messenger of
God, is considered the best example of Islamic
virtues in human form.
• The hadiths reported sayings of Muhammad
are thus also central to the Islamic
understanding of virtue.
4. Al-Radha’il ( Vices)
• Vice can refer to a fault, a negative character
trait, a defect, an infirmity, or a bad or
unhealthy habit.
• Purification of the soul / heart from these
vices is obligatory upon every Muslim.
• To get rid of the bad qualities in the heart, will
stop the occurrence of the bad acts.
5. • Reasons:
– Vices can draw the soul away from God;
– Vices can cause punishment in the
hereafter;
– Vices can cause suffering in the life of this
world.
– Vices have bad effect on the soul, known as
“dark spot on the heart.”
6. Al-Radha’il (Vices) also known as:
– blameworthy characteristics (akhlaq mazmumah);
– Blameworthy qualities (sifat mazmumah)
– Abomination of the soul (khaba’ith fi al-nafs)
– Disease of the soul (amrad al-qalb)
– Destructive qualities (sifat muhlikat)
7. The removal of these vices is regarded as:
the purification of the soul (tathir al-
batin);
purification of the heart (tazkiyah al-
qalb);
polishing the heart (tasqil al-qalb).
9. AL-TAUBAT
• Translated: Repentance.
• 1st stage to Allah.
• Nature: Feel sorry when you remember a sin; then
leave a sin; future promise not to do it and when illegal
wish comes to stop.
• Obligatory on every Muslim
Way of al-Taubat:
1. Sorry for past sins.
2. Resolve to leave sins.
3. Promise not to do the sins.
4. Always remember the Hadith: “I repent from the sin I
know and from the sin I do not know”.
10. AL-SABR
• Translated: Patience
• 2nd stage to Allah.
• Nature: There are 2 powers (quwwah) in man, one encourages on
religion; and the other encourages on selfish desire. Thus, patience is to
strengthen the power on religion over selfish desires.
• It is needed throughout the life.
Way of Sabr
• Control self on an unpleasant thing, whatever it may be. Do not lose
temper
• Struggle self to perform worship (solat, zakah etc)
• Control self on a deed by doing what is praiseworthy and stay away
from what is blameworthy.
• Control self on what ever happened either from bounties side or
calamities side.
11. AL-SHUKR
• Translated: Gratitude / Thankfulness
• One of the highest stage to Allah.
• Nature: is to recognize the value of the gifts or
bounties intellectually and with all the body organs (in
belief, worship, dealings, morals) according to Shari’ah
Way of Shukr
• Thankfulness to the bounties (ni`mat) Allah bestows
upon yourself
• Consider it from Allah
• Do not forget it
• Do not consider it your own virtue
• Do not forget the Maker (Allah) of blessing.
12. AL-KHAUF
• Translated: fear
• Nature: is the soul’s experience of pain when it
anticipates something harmful / it is also refers to
the fear of Allah.
• It is experienced by man when man knows:
• Allah’s attributes of majesty (jalal), power
(qudrah), and absolute independence.
• His own sins, defects in his good deeds, the
blameworthy qualities in his soul, and the
punishment for all these etc.
13. AL-ZUHD
• Translated: asceticism / abstinence
• Nature: is the turning away of desire (raghba) from a
thing towards some better thing / or the rejection of
this world in favour to the hereafter.
• Elements:
1. Marghub `anhu: that from which desire is turned away
(rejoices with many wealth);
2. Marghub fihi: that to which desire is turned (uses wealth
in the path of Allah).
14. Way of getting al-Zuhd
1. Put in mind that all belonging things are
given by Allah for only a while.
2. Aware that the world will be destroy by
Allah.
3. Aware that the eternal world is the next
world.
4. Determine your self that hereafter is
precious than this world.
15. AL-NIYYAH
• Translated: intention.
• Nature: is the determination in his heart to do something
good for the movement of his limbs/organs.
• It is a basic requirement for devotional acts, because
without it, action is useless (no effect on the soul is
produced by performing the worships).
Way of al-niyyah before an action
• Not merely uttering words like “I intend to do this act for
Allah”.
• But it is enough to produce a strong inclination of the heart
towards Allah when someone wants to do something.
16. AL-IKHLAS
• Translated: sincerity
• Nature: is to do anything for the pleasure of Allah
without mixture of people’s pleasure or selfish
pleasure.
Way of getting al-ikhlas
1. Remove love of the world from soul.
2. Replace it with love of hereafter.
3. Strengthen it with remembrance of Allah (zikr).
4. Lock it with love of Allah.
17. AL-TAWAKKUL
• Translated: Trust
• Nature: belief that Allah is the only agent of
actions, and He has perfect wisdom and power
over man’s deeds and He is Merciful towards
everybody. Thus, men rely and depend in all acts
upon God alone.
Way to obtain al-tawakkul
• When any unpleasant event happens, think that
this the result of Allah.
• Always recite: Inni tawakkaltu `alaLlah, wa la
haula wala quwwata illa biLlahil `aliyyil `azim.
18. AL-MAHABBAH
• Translated: love
• Love of Allah is the highest mystical virtues.
• Nature:
1. General love: the inclination of nature (mayl al-tab`i) to
something that will give him pleasure.
love of food
the love is always comes after the thing is known
2. Love of Allah: the inclination of man’s nature to Allah
produced when his heart gets pleasure by
understanding His beautiful attributes (sifat Allah
19. Way to obtain al-Mahabbah
• Lots of zikr (remembrance of Allah) either by
heart (tafakkur), tongue (recitation) and
actions (worshiping acts).
• Learn and understand the Names of Allah
(Asma’ Allah al-Husna) and the Attributes of
Allah (Sifat Allah)
20. AL-RIDA
• Translated: Satisfaction / contentment
• Nature: Anyone who has strong trust (al-tawakkul) and strong
love (mahabbah) for Allah is satisfaction with His decree
(qada’).
• In reality, satisfaction with those works of Allah which is
agreeable to man is something easy. Thus he should show his
gratitude to Allah (Alhamdulillah).
• But to be satisfied with those of Allah’s works which are
against his natural desires, such as calamities is not easy.
• Only man who has trust (tawakkul) for Allah and love
(mahabbah) of Allah can be satisfied with this kind of
calamities. Thus he says Inna lillahi wa inna ilaihi raji`un
(means: surely from Allah we come, and surely, to Him we will
go back).
22. SYAR AL-TA`AM
• Translated: Gluttony / greediness in eating.
• almost all evil originated from gluttony.
• Nature: desire for food is natural in man to
ensure bodily health as a means to happiness.
• Only moderate satisfaction of this desire is useful for
Muslim.
– Taking moderate quantity of food will make man feels
free from hunger and heaviness of stomach.
• Excess in eating and deficiency in eating are both
harmful.
– Too full makes the limbs too heavy.
– Hunger occupies the mind with thought of food.
23. • The Prophet s.a.w. said: “Fight your passion with hunger
and thirst”.
• Training in order to get rid Syar al-ta`am:
1. Struggle yourself to take only lawful food because it has
great effect in illuminating the soul.
2. Control the quantity of food to be taken. The quantity is
varies with the variation in man’s age, physical condition
and activities.
To specify exact quantity of the food: the basic idea is
one should not eat unless one is truly hungry; and one
should stop before he is full.
3. Aware on the length of time that should elapse before
taking the fixed quantity of food.
4. Aware on the food and condiment which may be eaten.
24. SYARR AL-KALAM
• Translated: Bad speech
• Nature:
– the to tongue is a great asset of a man and a
wonderful creations of Allah.
– Its power is unlimited.
– Its virtue is great but its evil is great too
– It is the last limit of sins and virtues.
– The dangers and harms of it cannot be rescued
except with SILENCE.
25. • Reason syar al-kalam should be avioded:
1. A soul will not be able to enjoy fully the
vision of Allah in the hereafter.
2. The acts give pain to one’s fellow man.
3. The acts give harm to one’s fellow man.
How to avoid bad speech?
One’s must understood that death is just standing
around the corner and that every word uttered
will be accounted. Every breath is valuable asset.
As an ordinary man, we are not the best among
the best. May be others are better than our self.
26. AL-HASAD
• Translated: envy
• It is a great vice.
• Nature: is a state of mind in which a man is
pained when another person obtains any
good, and he wants that good taken away
from him even though he himself will not
obtain any advantage from its removal.
27. Why al-Hasad is a vice?
Every good which possessed by man is Allah’s
gift, and any wish by another for its removal
shows:
1. His displeasure with Allah’s decree
2. He has avarice (greed) in his heart.
Causes for envy:
1. Dislike of another’s good.
2. Self pride.
3. Greed of name and power.
4. Narrowness of mind.
5. Fear of failure.
28. The vice of al-hasad can be rid of in 2 ways:
1. Put in mind that envy causes no harm to
envied person, but then benefits him in both
world.
2. Always put an effort to praise him instead of
hate him.
3. Treat the envied person politely because it
will produce love.
29. Conclusion
• Be the righteous servants of God to meet their
obligations and avoid evil and to invite other
people to be like him.
• Avoid yourself from the evil of sin in piles had
undertaken due to be followed by others.
• We need effort to get it all the good manners
and avoid from the bad manners.
