All qualities of Seerat (Akhlaaq) are natural propensities. In so far as natural propensity is concerned an attribute is neither reprehensible nor praiseworthy. The attributes become praiseworthy or reprehensible by operation. Rasulullah Sallallahu Alayhi Wasallam said:

"He who gives for the sake of Allah and withholds for the sake of Allah, verily, he has perfected his Imaan."

The stipulation, ''for the sake of Allah'' is related to both ''giving'' and "withholding". It is clear from this, that unrestricted generosity is not praiseworthy neither is niggardliness (i.e. to withhold spending) in itself reprehensible. Both will be praiseworthy if employed for the sake of Allah Ta'ala and both will be reprehensible if not for the sake of Allah Ta'aalaa.

The principle governing the elimination of Akhlaaq-e-Zameemah (reprehensible attributes) is "for the sake of Allah or not for the sake of Allah. " lnsha-Allah this will be explained in detail further on. All reprehensible attributes are inter-related. Hence, the nafs will conic wider control only after the elimination of all such attribute. Rectifying one attribute while ignoring another will not prove beneficial. One afflicted by a number of ailments will be considered healthy only after all the ailments have been cured. Similarly, man will have acquired a beautiful Baatin (internal form) when all his internal conditions have become praiseworthy. Rasulullah Sallallahu Alayhi Wasallam said that a Muslim in fact is he whose character is perfect. He also said that the noblest Believer is one who has the best character. This basis is thus called Deen, and Rasulullah Sallallahu Alayhi Wasallam came to perfect this Deen.

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