4 Cardinal Virtues in Islam

WISDOM
The concept of wisdom in Islam denotes the combination of fikr
(thinking) and zikr (remembrance). For to live with wisdom is to live
with purpose, to live a better life or rather the best of life for you will
attain the pleasure of God which is our ultimate goal as insane and the
attainment of worldly riches.

According to Shirazi wisdom, is the highest and noblest form of

knowledge (Baker, 2006) this means the knowledge of right and wrong,
sound moral character and making decision for the long run. Al-Qasami
highlighted that wisdom means being perfect in knowledge and acting
correctly according to that knowledge. Similarly, Syed Qutb described
wisdom as being moderate and balanced in all matters having a deep
understanding of the unseen causes of things and the ability to see the
long-term aim of any course of action, he further argued that wisdom
can also mean the insight which leads an individual to do the right thing
ethically in speech and action. In other words, wisdom definition based
on the Quran centers upon knowledge, insight perfection, ethical
conduct, preventing oppression and ignorance (Aljughaiman and Berki,
2013).

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 COURAGE
Our Islamic history is rich with inspirational examples of
courageous people who embodied bold spiritually rooted
confidence in the face of the most unthinkable situations. When
they relied upon Allah, their courage took on an even greater
form, which enabled them to take on bigger tasks. Their actions
reverberated for centuries afterwards, affecting generations of
people and their faith. Their courage was nourished and nurtured
by their love, reliance, and Yaqeen in Allah and that gave them
superhuman-like strength to stand firm in the face of huge tests.

For example, Nusaybah Bint Ka’ab (radiyallahu anha) was the

first female warrior in Islam. During the battle of Uhud, Muslims
started to flee the scene as they faced impending defeat. Upon
seeing this, Nusaybah ran in the opposite direction straight into
battle to shield the Prophet (saw). She fought so bravely to
protect him, that he made duaa for her and her family on the
battlefield itself.

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 TEMPERANCE
The virtue in the appetitive faculty is temperance, whose sub-
virtues include moderation, tranquillity, and contentment. There
are also spiritual sicknesses originating from the appetitive
faculty like greed, sloth, and sorrow. To take an example,
sorrow (ḥuzn) is defined as great sadness resulting from not
attaining what is desired from worldly pleasures and physical
desires. It is considered a spiritual sickness (or a psychological
malady) originating from an excess in human appetites. Its
treatment is to know that all things in this world, including
feelings of joy and sorrow, are subject to generation and
corruption. So, if our happiness relies on perishable things, it is
quite unintelligent and will succumb to frequent sadness and
disappointment. Intelligent people should seek permanent
things — such as knowledge of higher matters, immaterial
entities, and rational thought. Such intelligent people will not
fall into excessive sorrow when they lose perishable things.

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 JUSTICE
Justice is a virtue of the soul which it gets from the union of the
three virtues, when the three faculties act in harmony one with
another and submit to the discerning faculties so that they do
not combat among themselves or follow their desires according
to the dictates of their natures. The fruit of this virtue is the
acquisition of an attitude which induces the person to choose
always to be fair to himself in the first place, and, then, to be
fair to others and to demand fairness from them.

Justice, like the others, has sub-virtues such as true love and
friendship (sadāqah) and consensus and union in helping the
management of livelihood (ulfah).

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