Sometimes man strives to achieve his aspiration and inclines...

Sometimes man strives to achieve his aspiration and inclines towards it with greed. This state is called Shirah . Sometimes he procrastinates in reaching his aspiration, which is called khumul . However, if the power of attraction is in a state of equity, it is called iffat (chastity.) Of course, this method of naming is of instinctive affairs. These three states are respectively called hirs (greed), tabdhir (extravagance), and sikhavat (generosity) in financial affairs.

Thus, the central kernel of the power of attraction is generosity and chastity. If someone achieves this central kernel, he may give away all his wealth, this act being called generosity, not extravagance. To ascertain what is generosity or extravagance deserves special alertness. Especially to ascertain this, one has to accord special attention to the stages of this state and the relation of every individual to those states.

For instance, there are many stages for generosity and each individual has one of these states. It is evident that ascertaining that central kernel plays an essential role in legal and moral perceptions. In the third category, which is the power of dispelling, the case is the same. Sometimes an individual wishes to obliterate all the affairs he considers unpleasant. This state is called tahawwur (audacity).

And sometimes he keeps silent in the face of tyranny and finds himself hand tied in dispelling the misfortunes of life. This state of moderateness is called jubn (cowardice). However, sometimes the individual adopts a middle manner and observes equity. This state is called shuja ‘at (courage). Here as in the second category, the states are different. Someone may have a lot of courage and some other person a little of it; at any rate, he is in the same central kernel of the power of dispelling.

It is good for the individual to be in these three central kernels, that is theosophy, generosity, chastity and courage as someone who walks on a straight path and avoids walking in the bypasses. When a man is in the main path, he shall definitely have different speeds. The one who is in the path should have different speeds as his situation necessitates. Therefore, equity does not mean stability or equality, but on the same path, going with speed is like equity.

In this way, our leaders are the innocent Imams who manifest real equity with their conduct.