Thus, by pondering on the ethical writings of the Imām,...

Thus, by pondering on the ethical writings of the Imām, particularly the Sharh-e Chehel Hadīth [Exposition of Forty Hadīth s],[6] which is replete with philosophical, ethical and psychological intricacies and subtleties, he has attempted to infer and expound on the principles that he considers as being the underpinning of the Imām’s system of ethics. The outcome of this study is the presentation and explanation of the Imām’s eight fundamental tenets and the results that emanate from them.

Undoubtedly, the comprehensiveness of such kinds of studies cannot be claimed and the first person who perceives its flaws is the researcher himself. The reason for this is that if, after a few days, he reads what he has written, he feels there is something to be added and omitted from it. This, in itself, indicates that such handiworks of man are, like him, is an unfinished matter and an open question.

What must be said is that these tenets and principles are theoretical teachings on the basis of which the system of practical ethics takes form, and so one can talk about practical ethics. These discussions are mainly theoretical in form. The framework of practical discourses and the manner of ethical behaviour must be dealt with elsewhere. The teachings which will be discussed in this section and can be considered as the bedrock of the Imām’s code of ethics are as follows: 1.

Indescribability of the human being; 2. Man in the state of nature; 3. Man as the arena of conflict between good and evil; 4. Regulation of instincts; 5. This world and the hereafter; 6. The philosophy behind suffering; 7. Knowledge as a mental aid, or burden; and 8. Behaviour as emanating from ethical principles. Previous…