当人以特定的方式认知或理解事物时，便形成了特定的“aqliyya”（心智状态）。当因满足欲望的冲动——这些冲动在与关于事物的mafahīm（概念）不可避免的联系中已经定型——被人与关于生活的特定概念相联系时，他便获得了特定的nafsiyya（心理倾向）。当他对生活的概念在他认知事物时的判断以及他对事物的倾向中统一起来时，他便获得了特定的shakhsiyya（人格）。因此，shakhsiyya（人格）就是在认知事物和倾向事物时，确立一个清晰方向，且该方向建立在一个基础之上。所以，人格的形成，就是在人身上为思维和倾向确立一个统一的基础。这样的基础可以是一个，也可以是多个。如果是多个，即把多条准则作为思维和倾向的基础，那么人虽然有人格，却没有鲜明的特色。如果标准是单一的，即把一个原则作为思想和倾向的基础，那么人就会拥有一种具有特定色彩的独特人格。这正是每个人都应当具备的样子，也是他在教育和培养个体的过程中应当努力达到的目标。

When man recognises or comprehends things in a particular manner, he acquires a specific ‘aqliyya (mentality). When the drives for satisfaction which have crystallised through their inevitable association with the mafahīm (concepts) about things are linked by man with specific concepts about life, he achieves a specific nafsiyya (disposition). And when his concepts about life unite in judging things when he cognises them as well as when he inclines towards things, he achieves a specific shakhsiyya (personality). Thus shakhsiyya (personality) is the setting of the direction one takes in cognising things and in inclining to them in a clear direction built on one basis. Thus the formation of the shakhsiyya (personality) is the establishment of one basis for both thinking and inclinations in man. Such a basis may be one or multiple. If it is multiple, that is, if multiple guidelines were made the basis for thinking and inclinations, one would have a shakhsiyya (personality) but it would have no colour to it. If the standard was singular, that is, if one principle was made the basis for thoughts and inclinations, one would have a unique personality with a specific colour. This is what every human being should be like, and this is what he should endeavour to achieve in the process of teaching and culturing individuals.