Thus, good character traits may be present in some cases by natural disposition and nature. More commonly, however, they need to be acquired by making oneself used to performing good works, by observing those of good works and keeping their company. These are the worthy associates and brethren in godliness, for natures acquire both good and bad from the company one keeps. The one for whom all three means[5] are present is in a highly noble state, while the one with a lowly disposition who has bad companions whom he learns from, until the means to bad deeds become easy for him, is extremely far from Allah. Between these two stations are those with varying acquisition of these means, each with a station of closeness or distance depending on their state and situation. “And whoso doeth good an atom’s weight will see it then, and whoso doeth ill an atom’s weight will see it then.” (Qur’an, 99: 7-8) “We wronged them not, but they did wrong themselves.” (Qur’an, 2: 57) Know too that at the root of good character is humility (tawadu`)[6] and making one’s intention sincere to Allah. The root of lowly character is arrogance (kibr)[7] and thinking highly of oneself.[8] Whoever is free from these has been saved from all ill. Whoever is humble for the sake of Allah is raised by Allah, and is shielded from the sicknesses of the lower self, and Allah knows best. Whoever seeks more details on how to cure the sicknesses of the heart should read Imam al-Ghazali’s (may Allah have mercy on him) Ihya.[9]  In this chapter, we have mentioned only the necessary minimum hadiths warning against lowly character and encouraging good character. Whoever seeks more comprehensive coverage should check more detailed hadith collections, such as Imam al-Mundhiri’s (may Allah have mercy on him) al-Targhib wa al-Tarhib.[10] The basis of this entire chapter is the words of Allah Most High, “He is indeed successful who purifies it, and he is indeed a failure who stunts it.” (Qur’an, 91: 9-10)[11] It is indeed strange how many neither direct themselves toward eternal success nor seek it, being content instead with failure and loss. O Allah, guide us to the best of character and works, for none guides to the best of them except You. And there is no ability or power except through You, and no recourse or safety from You except in You. [End of the quote from Imam Zafar.] And Allah knows best. Wassalam, Faraz Rabbani [1] At the end of noteworthy investigations, or after making a strong argument, it is the habit of scholars so say, “so understand” (fafham). Out of good manners, if such texts are read to scholars, it is better to read, “so let it be understood” (falyufham), so that the student is not ordering the teacher. [2] In this regard, Shaykh `Abd al-Rahman Shaghouri would often mention Allah Most High’s saying, “O ye who believe! Be careful of your duty to Allah, and be with the truthful.” (Qur’an, 9: 119) [3] At the same time, one must be highly cautious of false would-be Sufis. These are very common, and their most frequent sign is laxity (or, most dangerously, complete disregard) towards the Shariah. Sufis have long warned against such pretenders. Ramadan Effendi says, for example, “The most harmful of things to people are: keeping the company of a scholar who is heedless of Allah or an ignorant Sufi…” (Sharh al-Tariqa al-Muhammadiyya, 1: 31) [4] This points to Allah Most High’s saying, “They will ask thee concerning the Spirit. Say: The Spirit is of the affair of my Lord.” (Qur’an, 18: 85) [5] The three means, as mentioned previously, are making oneself used to performing good works, observing those of good works and keeping their company [6] al-Kumushkhanawi: “Know that humility (tawadu`) is among the greatest, most beautiful and most noble of praiseworthy traits. By humility the Prophet (Allah bless him and give him peace) was made superior to the first and last (of creation), for he was (Allah bless him and give him peace) the most humble of people. He was given the choice between being a king-prophet or a slave-prophet, and chose the latter… From his humility was that he used to ride a donkey, let others ride with him, he used to visit the poor, milk his own goats, raise his garments [for long garments were considered a sign of arrogance], fix his own sandals, serve himself, feed his animals, tidy his house, tie his donkey, eat with servants and workers, and carry his own provision from the market.” (Jami` al-Usul fi al-Awliya, 31) [7] The Prophet (Allah bless him and give him peace) said, “One who has even a mustard-seed of arrogance (kibr) shall not enter the Garden.” (Muslim and others) [8] Ibn `Ata’illah said, “….” [9]  (words in praise of the Ihya) Useful works in English include:…  It should be noted… [10] al-Targhib wa al-Tarhib is ….. Imam al-Mundhiri ….. [11] Commentary on this… Imam Sawi…?