An excellent quality. Superiority. The elevated degree, which is dependent on value, goodness, ma’rifat, ‘ilm and îmân. The degree of obeying the duties of religion and morality. The high degree which is the result of fadl and merit.
“A comparison between the tarbiyyah of morality that the hikmah of Al-Qur’an Al-Hakîm gives to the personal life and the lesson that the hikmah of philosophy teaches:
The sincere student of philosophy is a pharaoh, but he is a contemptible pharaoh who performs ‘ibâdah to the basest things for the sake of his benefit; he recognizes everything from which he can profit as his “Rabb”. And that irreligious student is obstinate and refractory, but he is wretched together with his obstinacy and accepts endless abasement for the sake of one pleasure. And he is abject together with his recalcitrance and shows his abasement by kissing the feet of shaytanic individuals for the sake of some base benefit. And that irreligious student is proud who compels all to execute His will, but since he can find no point of support in his heart, he is utterly impotent through impotence, a vainglorious who compels all to execute His will. And that student is a self-centered seeker of benefit whose aim and endeavour is to gratify the desires of nafs, abdomen and perineum; a crafty egotist who seeks his personal benefits within certain nationalist benefits.
However, the sincere student of Qur’anic hikmah is an ‘abd, but he does not condescend his ‘ibâdah to even the greatest of creatures; he is an esteemed ‘abd who does not take a supreme benefit like Jannah as the aim of his ‘ibâdah. And its true student is humble; he is righteous and mild, yet outside the limits of his Fâtir’s leave, he would not voluntarily lower and abase himself before anything other than his Fâtir. And he is weak and in want, and he knows his weakness and poverty, but he is self-sufficient due to the wealth which his Mâlik Who is Karîm has stored up for him in the âkhirah, and he is strong since he relies on his Sayyid’s infinite Qoudrah. And he acts and strives only for Allah’s sake, for Allah’s pleasure, and for fadhîlah.
Thus, the tarbiyyah that the two hikmahs give may be understood from the comparison of the two students.” The Twelfth Word/Second Principle