9.1 Introduction Of This Station

Sometimes when people want to talk about Practical Irfan they mention Al-Riyadha. It is key in the practical element and realm of Irfan. Riyadha or self-exercise or self discipline. People that have done this Riyadha – say that it is not enough that you can just wish that good will come to you. You need to start practicing it in your day to day transactions. Riyadha is taken from the word Al-Roudha. As is mentioned in the Quran – in Arabic it means where there is a piece of land that attracts some water because of its lower ground. Another expression is translated into gardens. Gardens of Heaven is called Al-Roudha.

Al-Riyadha is meant literally for when the animal or horse trains break the wild animal as suggested by Khary Abdullah Ansari. To domesticate the animal, it is called Al-Riyadha on a literal level. To make the animal ready for whatever you want it to. To tame the wildness out of the animal as well as train it to do whatever you want through some exercise.

The same can be applied to humanity to tame the animal of the self. Urafa are adopting the term used in another world for their own perfection and promotion.

9.2 Three Types Of Nafs

This analogy is important to understand the self, we have three types of souls:

9.2.1 Nafs Al-Ammarra

Nafs Al-Ammarra, means the soul of a human whom is not trained or domesticated and is commanding to do whatever bad there is. This is itself is divided into three (3):

i. Nafs Al-Behemeyya: wild animal soul, this is a type of a soul of a human that is acting like an animal. If there is a provocative situation, they cannot control their desire and go with they Nafs

ii. Nafs As-Sabo’eyya: a person whom acts like an animal when they are angry. The person whom has controlled himself and his anger is better. The less you can control your anger the stronger the power of this Nafs and vice versa.

iii. Nafs As-Shaytani: this is an evil or satanic, which is all sorts of devilish elements embedded into the soul. To commit a sin for this person is like second nature. They do not even feel guilty about it, this is because they are indulging into it. The more you give it the more demand there is for this and on and on until they die. Quran tells us that such people, their hearts are rusted – what you need to do is polish it. The more you polish the heart the more it reflects reality.

9.2.2 Nafs Al-Al-Lawamah

Nafs Al-Lawamah: the blaming soul, the person in this situation is better than the previous one. The person commits sin sometimes but feels guilty eventually. They go absent minded at times leading to sin and then they feel guilty then make a commitment to change. In their spiritual life they are not settled. Quran is warning as well as the Urafa – for how long will you be unsettled in your life. Either way you cannot afford it to be one minute sinful or one minute righteous. Because you could die when in a sinful situation. If you feel guilty then this is a good thing because you can repent and change.

9.2.3 Nafs Al-Mutma’enna

Nafs Al-Mutma’enna: the soul which does not commit sin any more. It controls the shawya (desire), as well as other things. The purpose of Riyadha is to domestic all such powers of desire and lust and anger under control. The focus is not to kill these but to control it because they are relative things. Good or bad relative to how it is used.

9.3 Four Differences Between Riyadha And Other Schools Of Thought

There are four differences between Riyadha and other schools of thought or religions:

9.3.1 Nature Of Riyadha

Difference between Riyadha and like the hindu spirituality is mainly in its nature. The intention of Islamic Riyadha is not to kill the desire so that they do not have it any more. It is not that Prophet Yusuf (‘a) practiced the killing of his desire so that Zulakhar could not get to him. Rather he domesticated his animal instinct in relation to desire, lust and anger. Urafa say that isn’t it amazing that you do physical training on a baby and when it comes to spiritual exercise they are like a chicken. Like a person whom cannot even close his eyes. Urafa say that you should not kill you desire.

A man decided to live in the cave, and people came to him and said that why don’t you join us in the city. He said that there is a lot of sin in the city, I cannot control myself this is why I cannot go to the city. An Arif advised him that make sure that you make yourself deaf, dumb and blind because you will come across a sinful situation somehow. This is not Riyadha. Go to the city and do your business. But when it comes to a sinful situation then just be strong and you will be ok. In the beginning it may seem embarrassing but it is not embarrassing because it’s us that are looking at ourselves mostly. It is us that have the problem

A story of Abu Sai’d Abu Khayr:

One of the great scholars of the 4th and 5th decades. In one sentence he met with Abu Ali Sinah. Whatever I know he sees (Abu Sinah said about Abu Sai’d). What he was doing was that he was giving a lecture, and was giving out home work – per student. One day someone came to him from a rich background and said that I want to enroll in the practical Irfan classes. Abu Sai’d said that there is going to be a large cost involved in this are you ready? The man said yes, money is not a problem I am determined to enroll in the session. Abu Sai’d said I didn’t not mean money but are you serious. He said yes. He came to the class and Hasan Muaddab the student was given homework and that was the he was to go to the shops and buy some meat the liver, and heart of the animal and put it on the back and walk back and bring it here. Hasan said, I can not I have some slaves which can do this work for me. I have not done this before its ok ill get the slaves to get the meat. Abu Sai’d say no, you have to do it all by yourself. This is your personal homework. Hasan said that on the way he was sweating and it was very embarrassing Because I was instructed that on the way back I have to walk through the city bazzar. All the shopkeepers know me and my family. It is a rude embarrassment and shamefully situation that I was in, sweating, embarrassed I was dejected. Anyway, I returned the meat back to the teacher Abu Sai’d and informed him that I didn’t see any point to the whole exercise. I could have done this in the easier way. He was instructed to go to the other side of the river and wash the meat in the river and bring it back to him. Hasan said oh no, no way I would do that give me a break. Do you want to learn Irfan? Yes, I am serious.

I went again and was baffled as to why the sheikh is giving me a hard time. I came back and sheikh told me that now you get changed and wash yourself and go back to the bazzah where you think that the people have saw you. He said of course they saw me and would testify to this; it would be a big embarrassment. Go and ask him. Hasan said that one the way I was preparing on the way how to talk with the people when they interrogate him – with things like why did you have to carry the meat on your shoulders. It is a shame to your family and background. He said that I was preparing some answers for how to answer the questions. He asked each one of the people and not a single person testified to noticing him. He went back to the sheikh and said what did you do – did you do some magic that the people couldn’t see me. Abu Sai’d said there was no magic involved the only problem that you thought that you were embarrassed is that the problem is with you. It is an internal problem. People don’t really care in reality. Fix this problem. Sheikh Abu Sai’d informed all his students that stick around tonight you will be having some nice food. It is called the pride of Hasan Muaddab because I wanted him to kill his pride.

9.3.2 Quality Of Nafs

In its quality, the way in which it is performed. This is important for anyone that wants to undertake Islamic Irfan. Imam Ali (‘a) says:

If you want to take any Riyadha then refer to Jurisprudence Story:

There was a scholar that to punish himself he would lie on nails naked. His team mate couldn’t work out why he was doing this. The person said that he was lying down on the nails to kill the nafs. One day they went to Allamah Tabatabai and asked him – that there is someone that wants to take the comfort of the body. The answer was that if you want to do Riyadha you need to go to Jurisprudence. Do the Wjibat, obstain from the Haram things, then you can continue with the Mustahabat and analyze the Makrooh things. The best exercise is to be religious and sleeping on nails is not Riyadha. Prophet (S) advise to Abu Dhar:

To hold hot charcoal is easier than to be religious

Some people from other religions (Hinduism) with their own exercises say that look they can walk of fire. In the end this is not a big deal, it is easy to walk on fire but it is harder to walk on yourself – think about it. It is a big deal to kill your pride so that you don’t show off any more. The human diseases are harder to control. Imam Ali (‘a) in NB in letter sent to one of his delegates:

If you want to know how Imam Ali (‘a) is doing riyadha, practice piety.

9.3.3 Purpose Of Nafs

Purpose of Riyadha is not to do miraculous things in the world. Some monks are able to do some amazing things. Like pointing at people and plains in a war situation and automatically killing them. In Islamic Irfan the key is not to do these types of things. In reality this is simply misusing the

power of the self. Is there more in life than meeting Imam Mahdi (‘a)? The Imam Mahdi (‘a) says that you will show off and collapse spiritually if I visit you. For example, we are told to read Dua Ahad

Imam Khomayni in his book 40th Hadith, quotes from his teachers teacher:

We want to know whether this Riyadha is Islamic or not. One method to verify as to whether it is within the bounds of Islamic Jurisprudence. But there is another check – not only is it done by Islamic Principles, but is it done by pleasing God or pleasing yourself. If you do it only for Allah (SWT) then this is Islamic Riyadha. The intention is very important in getting the focus right.

9.3.4 Benefit Of Riyadha

The benefit of the riyadha. In other schools of thoughts they think that their exercise is such that when it is done you can for example walk on fire. Urafa say that in the end yes, it is possible to meet the Imam of our time (‘a) after a spiritual exercise, but you need Allah’s help.

To catch a fish, you need to go fishing, but not everyone that goes fishing catches a fish. Urafa mean that you try your very best, that is the most you can do. At the end of the day if there is no blessing from Allah (SWT) then it is useless. The blessings come for those that put in the efforts. We are absolutely dependent on Allah (SWT). This is the key in understanding Tawheed – nothing is from us. An Arif doesn’t see himself, it was all the blessing of Allah (SWT), not my own endeavor. Even though this endeavor was required to attract the blessings.

One of the students of sheikh Tehrani (was one of the people of the creams of Irfan) noticed one of his students was going too fast in this journey. I saw him really killing himself. Why are you doing this? He said because I am trying to purify myself. I told him pray to God that the gates of blessings can be open to you. You know when I learnt this? It was when I was invited to someone’s house. There was a big guard dog - I tried a lot of tricks to try to get him away from me but they didn’t work. At the end of the day after I lost all my hope I just cried to the owner of the house – please just stop the dog. In one second the owner whistled to the dog and in that split second the dog automatically became domesticated. So quiet and like a chicken, and I passed. I learnt a good lesson from this in my spiritual journey. At the end of the day do all the tricks you can do – but then pray to Allah (SWT) the All-Sustainer to help domestic my soul. Unless we do this we cannot reach high levels of spirituality.

A Muslim Murtath – says that whatever good you see in me is from Allah (SWT). Nothing is from me in reality.

9.4 Two Types Of Al-Riyadha

9.4.1 Direct Riyadha

Direct Riyadha and self-discipline, it is divided into two branches:

Theoretical Method

Related to in a simple language is simply riyadha through learning and studying. You have to give up some sleeping hours and the beauties of life to gain something for yourself. The process of learning does not get together with the comforts of this life. The key is to learn your religion. The student in deen is not expecting much in return. Imam Ali (‘a)

It is impossible for you to step into the world of practical Irfan unless you have enough knowledge of the religion. For example: Islamic Theology, Jurisprudence,

Teachers of Irfan do not teach Irfan unless you are Faqih or you are on the way to reaching Ijtihad. If you are studying Irfan you need to be aware and apply the theoretical side of Riyadha which is following the jurisprudential and ethical and moral obligations.

Need to activate the type of intellect that Urafa say – that you start learning by activating your main senses of touch, feel, smelling, then you activate your inner senses, then you start learning aboutthings in a subjective level. (for example you are not teaching a child subjective issues just that this apple plus this apple equals two, then over time you are getting them into the subjective method of learning). In each level the memory, capacity and processing power of each level is so rich that you become ready for practical Irfan.

If a person learns but do not practice it, Prophet (S) said:

“That those people that learnt what to practice and have not practiced it will be on the Day Judgement will stay away from him because of their stench.”

Practical Method

There are many branches:

a. To polish: to polish your soul and your heart by means of what you have learnt in the previous steps of theoretical riyadha.

Your mission in polishing yourself is that you have to be mindful of everything you have to do in Islam.

Abu Bakhair one of the students of Imam Al-Sadiq (‘a):

He said in our neighbourhood his income was not halal. His house was like a nightclub, drinking, music, etc etc, we were not comfortable. I started to preach to him every opportunity I had I was talking to him. One day I was going crazy because of the music in Ramadhan. I want to sit with him for one hour talking to him so sincerely that I was in tears – what sort of lifestyle is this. In the end the person said that ok I am doing wrong but I cannot help it, I am addicted. Even though I want to stop I can’t because my friends will not allow me. Next time you go to Medina to visit the Imam Al-Sadiq (‘a) ask him to help me out with some advice.

A few months later he went to Hajj then to Medina. He met with Imam Al-Sadiq (‘a), the imam said that when you go back to the guy give him our sallam and tell him one thing. Leave this lifestyle that you have and I will guarantee paradise for you. Abu Basih went back to Kufa and said that after his visit he went to the guy and informed him of the message from Imam Jaffar Al-Sadiq (‘a). After the message with communicated he said are you serious do you swear to God about this? Abu Basih said yes, I swear to God that that was his exact words, the other guy was in tears – yes I understand I got the message. He left that lifestyle and a few days after that he left the house and his lifestyle. Until a messenger came to me (Abu Basih) I am wallah practicing what Imam Al-Sadiq (‘a) has advised me. All the things that I have acquired I am selling I don’t have enough food to eat and clothes because I had acquired them in a non halal method. I went home and got him some food and clothes. A few days later I came to learn that he was sick. I paid him a visit. The man was poor and miserable and was sick and doesn’t have all those things that he had before but happy that he is practicing what Imam Al-Sadiq (‘a) had told him to do. He was in a grave situation at times conscious and at times not, he opened his eyes and he said that ya Abu Basih the promise of Imam Al-Sadiq (‘a) was true. He later on went to Imam Al-Sadiq (‘a) and before he went in to talk to him he said we have fulfilled our promise to the guy and now he is living in paradise.

Imam Al-Sadiq (‘a) had no personal benefit for promising that person in paradise. Whatever Allah (SWT) has given to Imam Al-Sadiq (‘a) he has given to Imam Mahdi (‘a). Have no doubt that Imam Mahdi (‘a) also is telling us the same. This is not a simply exercise to do that is why it is called Riyadha in Islam.

b. Put all the rubbish out, there are so many idols in our heart. We have to kick them out one by one. One method is to get rid of all types of gossiping, lying, backbiting etc they are obstacles between you and clear vision. Prophet (S) said: “If you are mindful of what you say and hear then you can see what I can see.”

This means being able to see the angels and other things. Why is it that we cannot see the angels? Because there are some obstacles in the way of our vision. Urafa say that in this stage you have to reduce your sleeping and other things.

Imam Ali (‘a):

“When Allah (SWT) wants to share something good with one of his servants with belittling his food and sleeping time.” One Physician said: We are digging out graves with our teeth (because of the extra foods we are eating).

Prophet (S) said:

“To have a full stomach causes a lot of diseases Make sure that if you are finished eating and want to eat just leave it. Don’t let your desire go freely. This is the way to control your Nafs and Soul.”

Imam Ali (‘a) in the Sermon of Pious people:

“One of the ways that I have trained myself is this – and this is how the pious people train themselves that every time your soul disobeys you have to punish him. (today you have to fast, so that your Nafs comes under your control not vice versa).”

c. There is a golden hadith from someone called Onwan al-Basri over age of 90 when he comes to Imam Al-Sadiq (‘a) he asks Imam (‘a) to do riyadha al-nafs. Teacher of Allamah Tabatabai in Iran was Sayyid Kozim At-tabatabai was an amazing man in theoretical and practical Irfan. Allamah says that his teacher used to say that you should write this hadith down and put it in your pocket with you everywhere. And a few times a day refer to it.

Private Session Imam Al-Sadiq (‘a) gave to one of his students (hadith):

Tabatabai:

Ayatollah Said Qadhi, was a blessed man in performing the Karamat and Irfan.

They quoted from this Ayatollah, he used to say write this down and every day read it once or twice a week. (Any advice from these people is a gem).

(Background to this story someone with the age of Onwan al-Basri, he was 94 years old and I used to attend the lesson of Imam Maliki Ibn Annas until Imam Al-Sadiq (‘a) came to Medina, when he came I wanted to learn from him. I asked him to come, the servant came back and said that he was busy. I left that he said that if he saw some good in me and would have accepted me. He went to Masjid An Nabbi and prayed to Allah (SWT) make the heart of your son Imam Al-Sadiq (‘a) to be more inclined towards me. I stayed at home and didn’t attend the lessons of Imam Maliki, until after a while I lost my patience because I need to learn from Imam Al-Sadiq (‘a) the second time and it was Afternoon prayer. The servant came out and asked to see the Imam (‘a) he said the Imam is praying. I don’t care until he is finishing the prayer I will be waiting for him. Until finally he was allowed to come in and visit the Imam (‘a)).

Hadith:

“I greeted the Imam and he greeted me, (the kunya of O’waan was Abu Abdullah) may Allah (SWT) really make you deserved of your name and practice based on your name. (just make sure that you are Abd Allah) then he says what do you need, he said that I asked Allah (SWT) to make your heart inclined towards me, (indirectly he says that he wants you to be his teacher). (imam wanted to see how serious the student want). The Imam (‘a) said: knowledge is not by acquiring, it is a light that Allah (SWT) plants in the heart of those that he wishes to guide. If you want to learn this type of knowledge you need to find the reality of devotion of Allah (SWT). (major part of learning how to emerse oneself into Practical Irfan – you will be told word by word in your dreams, things that you haven’t learned in the books) Imam says that if you want knowledge then practice what you know and Allah (SWT) will fill in the rest. What is the reality that the central core of knowledge is the devotion. (servitude to Allah (SWT) through devotion). If you want to meet this reality to devotion to God do the following:

Abd – the slave of God is the one that whatever Allah (SWT) entrusted him with he doesn’t see it as owned by himself. Because a slave doesn’t own any property. They see the property as the possession of God. They spend it the way that Allah (SWT) wants them to spend it.

Once you can do this – then giving charity becomes easy, because it is not ‘our’ property it is Allah (SWT)s property.

He does not plan for himself, He has left all the plan based on Gods plan (it may sound difficult at first). Once you leave all affairs to God then tolerating calamities of God is so easy. (whatever happens is in your best interest)

All his engagement is with what Allah (SWT) has ordered him to do and avoided what Allah (SWT) has prohibited him to do. (do wajibat and avoid muharramat). If you do this then you will not get any change to argue with people, to gossip etc

If one is blessed with these three, it becomes easy to challenge Iblis and people as well, and their journey in this world becomes easy, then acquiring things in this dunya is not to show off, they are not trying to get wealth so that they have an upper hand against them, they do not waste any time. This is the first stage of Taqwah.

Imam (‘a) refered to the ayah in Surah Qasas

“That Home of the Hereafter We shall give to those who intend not high-handedness or mischief on earth: and the end is (best) for the righteous.” (28:83)

Sometimes we are in a situation where we believe that we have to fix the other person up, we don’t have to have the upper hand.

Now Imam (‘a) said that you need to find the reality of devotion for the initial classes. Student said ok, please advise me. Imam Al-Sadiq (‘a) says that I have the following nine pieces of advice for those that are travelling towards Allah (SWT) I ask Allah (SWT) to give you the blessings to be able to practice these (3 out of the 9 recommendations is for the Riyadha al-Nafs):

i. Beware, beware, don’t ever eat what you are not desirous for. If you eat it will cause your foolishness and stupidity.

Do not eat unless you are hungry,

When you eat make sure that the food is halal,

Say bismillahi rahman arraheem before you start eating,

Remember the hadith of the Prophet(S):

“Mankind has not filled up any worse container than his stomach. If you have to fill it up then divide it into three –one third for food, one third for drink and one third to be able to breath.”

- 3 are in relation to power to control your anger:

i. If someone turns around and threatens you by saying things 10 times against you, you turn around and say even if you say it ten times bad about me, I will not say a word.

ii. If you are in a situation that someone is insulting or accusing you, tell him if you are right may Allah (SWT) forgive me, if you are wrong may Allah (SWT) forgive you.

iii. If someone is threatening you with insult then promise him with advice and care.

- 3 of them are in regard to knowledge

i. Whatever you do not know ask the scholars. But remember that when you are asking, don’t ask to embarrass or hassle them.

ii. Beware, never act your own opinion. Escape from giving your opnion just like you will run away from a lion. Never tie your responsibility with giving personal opinion Get hold to precaution, if you can find a way for precaution then its better.

That is enough ya Abu Abdullah, you wanted me to advise you and I advised you. I am a type of person that I have so much to do for myself. If you are among those that follow my guidance my greeting is for you, otherwise you do not have my greeting. (initially when Owaan wanted to see Imam (‘a) he was busy with prayers not other)

d. At-Tahliya – How to deal with people in the social life. This is one of the serious battles and obstacles for anyone that wants to fulfil their journey towards their perfection. Previous acts of riyadha like night prayers is personal whereas there are other things relating to the social life because it is harder. Imam Ali (‘a) said:

Suggests that if you want to train yourself do this riyadha by gaining the good manners. Because by doing so you can reach the status of someone whom is constantly fasting and doing night prayers

Prophet (S) said:

“Man through their good characters can reach high position in the Hereafter, even though they don’t do all the mustahabbat in terms of their acts of worship.” A story:

A poor man was sitting and crying, a man approach him and the poor person said the whole day I was looking for a job and had no luck, I don’t even have enough money to buy some bread. The visiting man also began to cry and said I will stay with you all night crying. The poor man said, look I don’t need you to cry I need some of your bread. Im crying as a sympathy for you, I will cry all night with you but don’t touch my bread.

Sometimes it is easy for people to cry, but due to pride hard to give something from that which they love.

According to Ibn Arabi this is the real Riyadha, he says that the real Riyadha is when one goes against their Nafs. The more Arif you want to become the happier you should be. Ibn Sina – the Arif is one that enjoys these characters, they are joyful, they are always happy, always has a smile on his face, very approachable.

Prophet (S):

“If you want me to tell you why I have come to you, it is to complete the high and nobble ethics and morals.”

Do you want me to tell you whom among yourselves (there was a group of them sitting with him) is most similar to me? People said yes, and started making some suggestions like the one whom prays 100 rak’aat etc. The Prophet (S) said: “The one that has the best character.”

Why? Because the Quran introduces the Prophet (S) as very approachable.

Imam Ali (‘a):

“When people were blaming me, one of the ways the enemies were trying to put him down they were saying that he was humorous.”

They were very friendly and people would find it very friendly to talk to them

Hadith: Islam is good manners

Said Ibn ‘Obadi (good companion of Prophet(S): Participated in battles of Badr, Uhud and Khandaq and soon afterwards he died. The moment the news reached the Prophet (S) he rushed to his house to participate in the funerals. He was holding the kaffin until it was taken to the cemetery. He even digged the grave for him. His mother said – lucky you enjoy the paradise, he even put you into the grave. Prophet (S) said that 70,000 angels attended his burial. But the moment that his mother said – lucky you enjoy the paradise, the Prophet (S) said that I do not want to break the heart of the mother but do you know that I put him in the grave, but the moment I put him in the grave he received a great pressure in the grave. When they asked the Prophet (S) even Said? His death was due to being caused by the battlefield, and all the angels attending the funeral and you with you hands laid him in the grave how could this be so asked the companions? He said (S) yes, because he did not have a good attitude with his family. He was tough and gave them a hard time. The moment when dad arrives his children were scared.

Sheikh Hasan Hafiz Allah:

Was telling his students, that when I was younger it was a long hot summers day and I had a quick nap at home to reenergize. My children were making a lot of noise and I was very exhausted. It was annoying, I lost my temper and was shouting and they were scared. They kept quiet but then I

regretted this. It is not only my house it is theirs too. The following day when I went to Irfan class my teacher told me that with this hot temper that you have forget about the spirituality that you have. He advised me that if you want to control your temper say – salawaat. My teacher told me that Riyadha is not in the mosque it is outside the mosque.

Another teacher:

I was eager to meet Imam Mahdi (‘a), there is a Masjid Sahleh in Iraq if you go attend Maghrib and Isha prayers there. He had to do this for 40 days, he did this again and again. Once that I was not doing it between being awake and asleep. I was asked do you want to meet the Imam (‘a) he said yes. To get to him you have to travel to another city. I started doing the 40 days until it was the 37th night I received another voice advised him that you must go to another city and go to a shop keeper the locksmith. I went there and the moment I entered the shop I saw Imam (‘a) was sitting at the end of the shop and I greeted the Imam (‘a). He also greeted him back and pointed to him to be quiet. One old lady whom could hardly walk was asking the shop keeper was willing to buy the lock for three dollars. The shopkeeper looked at the lock and there was nothing wrong with it. Why do you want to sell it for $3 it is worth more? She said you must be kidding any locksmiths I asked along the bazah said that it was only worth $1, and I needed $3 so that is why I am asking you for this amount. The shopkeeper said easy I can sell it for $8, and I will buy it from you for $7. Imam (‘a) told me inside, talking, he told me that do you know how you can see us with arba’een, fasting and

praying is good. If you want to see me then be fair to people and we will come to see you. The shopkeeper is not an Alim but he is a fair businessman. Once a week I make sure I pay him a visit.

This is the difficulty of riyadha.

Two concepts of Morals in Islam:

We have two concepts of Islamic Morals, the riyadha we are talking about refers to the second type of Islam Moral code.

1. Mahaseem Al-Akhlaq

Mahaseem al-akhlaq – good character and good manners, how to deal with people nicely. It is good to do this but doesn’t require much riyadha.

Imam Al-Sadiq (‘a) was asked, what is Mahaseem al-Akhlaq? He said:

“To be humble with other people, to be polite conversation and greet your friend with a smile on your face.”