Alhassanain(p) Network for Heritage and Islamic Thought

535 - تَضاعُفُ الحَسَناتِ‏

535 MULTIPLE REQUITAL OF GOOD DEEDS

(مَنْ جَاءَ بِالْحَسَنَةِ فَلَهُ عَشْرُ أَمْثَالِهَا وَمَنْ جاءَ بِالسَّيِّئَةِ فَلَا يُجْزَى‏ إِلَّا مِثْلَهَا وَهُمْ لَا يُظْلَمُونَ)1

“Whoever brings virtue shall receive ten times its likes; but whoever brings vice shall not be requited except with its like, and they will not be wronged.” 2

(See also: Qur'an 10:26-27, 28:84, 42:23)

1614. تحف العقول : قال الإمامُ زينُ العابدينَ عليه السلام: يا سَوْأَتاهْ لِمَن غَلَبتْ إحْداتُهُ عَشَراتِهِ - يُريدُ أنَّ السَّيّئةَ بواحِدَةٍ والحَسَنةَ بعَشرَةٍ3

1614. Imam Zayn al-Abidin (AS) said, 'Woe unto him whose ones exceed his tens' - by this he meant that the bad deed is counted one, but the good deeds are counted as ten.4

1615. الإمامُ الصّادقُ عليه السلام : إذا أحْسَنَ المُؤمنُ عمَلَهُ ، ضاعَفَ اللَّهُ عَمَلَهُ لكُلِّ حَسَنةٍ سَبعَمائةٍ ، وذلكَ قولُ اللَّهِ تباركَ وتعالى‏ : (واللَّهُ يُضاعِفُ لِمَنْ يَشاءُ)5 .6

1615. Imam al-Sadiq (AS) said, 'When the believer excels in his good deed, Allah will enhance each one of his good deeds to equal seven hundred, for Allah, Blessed and most High, says:“Allah enhances severalfold whomever He wishes.” ,7 ,8

Notes

1. الأنعام : 160 .

2. Qur'an 6 :160

3. تحف العقول : 281 .

4. Tuhaf al-Uqul, no. 281

5. البقرة : 261 .

6. بحار الأنوار : 71 / 247 / 7 .

7. Qur'an 2 :261

8. Bihar al-Anwar, v. 71 , p. 247 , no. 7

104 - الإحسان‏

104 GOOD-DOING

536 - تَفسيرُ الإحسانِ‏

536 THE MEANING OF GOOD-DOING

1616. تفسير نور الثقلين : في قولهِ تعالى‏ : (ومن أحسن ديناً مِمّن أسْلَمَ وَجْهَهُ للَّهِ وهو مُحْسِنٌ)1 : رُويَ أنَّ النَّبيَّ صلى اللَّه عليه وآله سُئل عنِ الإحْسانِ ، فقالَ : أنْ تَعبُدَ اللَّهَ كأنَّكَ تَراهُ ، فإنْ لَم تَكُن تَراهُ فإنَّهُ يَراكَ2

1616. It is narrated in Nur al-Thaqalayn with regard to Allah's verse:“Certainly whoever submits his will to Allah and is a good-doer...” 3 : It is reported that the Prophet (SAWA) was asked about good-doing, to which he replied, 'It is to worship Allah as if you see Him; for verily even if you do not see Him, indeed He sees you.'4

Notes

1. النساء : 125 .

2. تفسير نور الثقلين : 1 / 553 / 579 .

3. Qur'an 2 :112

4. Nur al-Thaqalayn, v. 1 , p. 553 , no. 579

537 - مَن أحسَنَ أحسَنَ لِنَفسِهِ‏

537 HE WHO DOES GOOD BENEFITS HIS OWN SOUL

(إِنْ أَحْسَنْتُمْ أَحْسَنْتُمْ لِأَنْفُسِكُمْ وَإِنْ أَسَأْتُمْ فَلَها)1

“If you do good, you will do good to your [own] souls, and if you do evil, it will be [evil] for them.” 2

1617. الإمامُ عليٌّ عليه السلام : إنّكَ إنْ أحسَنْتَ فنفسَكَ تُكْرِمُ ، وإلَيها تُحْسِنُ ، إنّكَ إنْ أسأتَ فنَفسَكَ تَمْتَهِنُ ، وإيّاها تَغْبِنُ3

1617. Imam Ali (AS) said, 'Truly if you do good, then it is your own soul that you honour and do good to, but if you do wrong, it is your own soul that you degrade and wrong.'4

(اُنظر) الكرم : باب 1599

(See also: KINDNESS: section 1599)

Notes

1. الإسراء : 7 .

2. Qur'an 17 :7

3. غرر الحكم : 3808 - 3809 .

4. Ghurar al-Hikam, no. 3808

538 - فَضلُ الإحسانِ‏

538 THE VIRTUE OF GOOD-DOING

(إِنَّ اللَّهَ يَأْمُرُ بِالْعَدْلِ وَالْإِحْسَانِ وَإِيتاءِ ذِي الْقُرْبَى‏ وَيَنْهَى‏ عَنِ الْفَحْشآءِ وَالْمُنكَرِ وَالْبَغْيِ يَعِظُكُمْ لَعَلَّكُمْ تَذَكَّرُونَ)1

“Indeed Allah enjoins justice and kindness and generosity towards relatives, and He forbids indecency, wrong, and aggression. He advices you, so that you may take admonition.” 2

1618. رسولُ اللَّهِ صلى اللَّه عليه وآله : جُبِلَتِ القُلوبُ على‏ حُبِّ مَن أحسَنَ إلَيها ، وبُغْضِ مَن أساءَ إلَيها3

1618. The Prophet (SAWA) said, 'The hearts have been predisposed to love those who do good to them, and to dislike those who do bad to them.'4

1619. الإمامُ عليٌّ عليه السلام : علَيكَ بالإحْسانِ ، فإنَّهُ أفْضَلُ زِراعَةٍ ، وأرْبَحُ بِضاعَةٍ5

1619. Imam Ali (AS) said, 'Good-doing is incumbent upon you, for it is the best cultivation and the most profitable commodity.'6

1620. الإمامُ عليٌّ عليه السلام : نِعْمَ زادُ المَعادِ الإحْسانُ إلى‏ العِبادِ7

1620. Imam Ali (AS) said, 'What a good provision for the Resurrection good-doing towards people is.'8

1621. الإمامُ عليٌّ عليه السلام : زَكاةُ الظَّفَرِ الإحْسانُ9

1621. Imam Ali (AS) said, 'Good-doing is the tithe (zakat) of victory.'10

1622. الإمامُ عليٌّ عليه السلام: مَن كَثُرَ إحْسانُهُ أحَبَّهُ إخْوانُهُ.11

1622. Imam Ali (AS) said, 'He whose good-doing is much his brethren will love him.'12

1623. الإمامُ عليٌّ عليه السلام : بالإحْسانِ تُمْلَكُ القُلوبُ13

1623. Imam Ali (AS) said, 'Hearts are won over through good-doing.'14

Notes

1. النحل : 90 .

2. Qur'an 16 :90

3. تحف العقول : 37 .

4. Tuhaf al-Uqul, no. 37

5. غرر الحكم : 6112 .

6. Ghurar al-Hikam, no. 6112

7. غرر الحكم : 9912 .

8. Ibid. no. 9912

9. غرر الحكم : 5450 .

10. Ibid. no. 5450

11. غرر الحكم : 8473 .

12. Ibid. no. 8473

13. غرر الحكم : 4339 .

14. Ibid. no. 4339

539 - الإحسانُ إلى‏ مَن أساءَ

539 GOOD-DOING TO THE WRONGDOER

1624. رسولُ اللَّهِ صلى اللَّه عليه وآله : أحْسِنْ إلى‏ مَن أساءَ إلَيكَ1

1624. The Prophet (SAWA) said, 'Do good unto the one who has wronged you.'2

1625. الإمامُ عليٌّ عليه السلام : إنّ إحْسانَكَ إلى‏ مَن كادَكَ مِن الأضْدادِ والحُسّادِ ، لأغْيَظُ علَيهِم مِن مَواقِعِ إساءتِكَ مِنهُم، وهُو داعٍ إلى‏ صَلاحِهِم3

1625. Imam Ali (AS) said, 'Indeed your good-doing to the enemies and the jealous ones who scheme against you is more irritating to them than your taking an offensive stance against them, and it is also a motivation for their reform.'4

(اُنظر) الإنصاف : باب 1728 ؛ الرحم : باب 813

(See also: FAIRNESS: section 1728; CONSANGUINAL RELATIONS: section 813)

Notes

1. كنز الفوائد : 2 / 31 .

2. Kanz al-Fawa'id, v. 2 , p. 31

3. غرر الحكم : 3637 .

4. Ghurar al-Hikam, no. 3637

540 - ما يَتَرَتَّبُ عَلى‏ إحسانِ المُشرِكينَ‏

540 THE CONSEQUENCE OF THE POLYTHEISTS' ACTS OF GOOD

1626. كنز العمّال عن سلمانِ بنِ عامرٍ الضَّبِّيّ : قلتُ : يا رسولَ‏اللَّهِ، إنَّ أبي كانَ يَقْري الضَّيفَ ، ويُكْرِمُ الجارَ ، ويَفي بالذِّمَّةِ ، ويُعْطي في النّائِبَةِ ، فما يَنْفَعُهُ ذلكَ ؟ قالَ : ماتَ مُشْرِكاً ؟ قلتُ : نَعَم قالَ : أمَا إنَّها لا تَنْفَعُهُ ، ولكنَّها تَكونُ في عَقِبهِ أنَّهُم لَن يُخْزَوا أبَداً ، ولَن يُذَلّوا أبَداً ، ولَن يَفْتَقِروا أبَداً1

1626. Salman b. Amir al-?abbi narrated: I asked, 'O Messenger of Allah! My father was hospitable to guests, honoured the neighbours, fulfilled his promises, and donated in misfortunes. of what use will that be to him?' He asked, 'Did your father die a polytheist?' I said, 'Yes!' He said, 'Truly they will be of no use to him, but they will remain for his children, in that they will never be disgraced or humiliated, nor suffer poverty.'2

Notes

1. كنز العمّال : 16489 .

2. Kanz al-Ummal, no. 16489

105 - الحفظ

105 MEMORIZING

541 - نِعمَةُ الحِفظِ

541 THE THE BLESSING O F MEMORIZING

1627. الإمامُ الصّادقُ عليه السلام - في حديثِ المفضَّلِ - :

رَأيتَ لَو نُقصَ الإنسانُ مِن هذهِ الخِلالِ الحِفْظَ وَحدَهُ كيفَ كانَتْ تكونُ حالُهُ ؟! وكَم مِن خَلَلٍ كانَ يَدخُلُ علَيهِ في اُمورِهِ ومَعاشِهِ وتَجارِبهِ إذا لم يَحْفَظْ ما لَهُ وعَلَيهِ ، وما أخَذَهُ وما أعطى‏ ، وما رأى‏ وما سَمِعَ ...ثُمَّ كانَ لا يَهتدي لطريقٍ لو سَلَكَهُ ما لا يحصى‏ ، ولا يَحفَظُ عِلْماً ولو دَرَسَهُ عُمْرَهُ ، ولا يَعْتَقِدُ دِيناً ، ولا يَنْتَفِعُ بتَجْرِبَةٍ ، ولا يَسْتَطيعُ أن يَعْتَبِر شيئاً على‏ ما مضى‏ ، بَل كانَ حَقيقاً أنْ يَنْسَلِخَ مِن الإنْسانيّةِ أصْلاً1

1627. Imam al-Sadiq (AS), in a tradition related by al-Mufaddal, said, 'Have you ever thought what man's state would have been if from among all of his traits he missed the faculty of memory, and how many problems he would have suffered in his affairs, his livelihood and his experiences if he did not remember what was to his benefit and what was to his detriment, what he had taken and what he had given, and what he had seen and what he had heard? He would not have learned the way even if he had traversed the same path countless times, or retained a science even if he had kept learning it all his life, or professed a religion, or benefited by an experience, or been able to take a lesson from anything that had happened. Truly he would have lost the very basis of his humanity.'2

Notes

1. بحار الأنوار : 3 / 80 .

2. Bihar al-Anwar, v. 3 , p. 80

542 - الحِفظُ فِي الصِّغَرِ

542 MEMORIZATION IN CHILDHOOD

1628. رسولُ اللَّهِ صلى اللَّه عليه وآله : مَثَلُ الّذي يَتَعلّمُ في صِغَرهِ كالنَّقْشِ في الحَجَرِ ، ومَثَلُ الّذي يَتَعلّمُ في كِبَرِهِ كالّذي يَكتُبُ على‏ الماءِ1

1628. The Prophet (SAWA) said, 'The similitude of one who learns in his childhood is like carving on stone, whereas the similitude of one who learns in old age is like writing on water.'2

Notes

1. كنز العمّال : 29336 .

2. Kanz al-Ummal, no. 29336

543 - ما يَزيدُ فِي الحِفظِ

543 THAT WHICH INCREASES ONE'S CAPACITY TO MEMORIZE

1629. رسولُ اللَّهِ صلى اللَّه عليه وآله : ثلاثةٌ يُذهِبنَ النِّسيانَ ويُحْدِثْنَ الذِّكْرَ : قِراءةُ القُرآنِ ، والسِّواكُ ، والصِّيامُ1

1629. The Prophet (SAWA) said, 'Three things eliminate forgetfulness and incite remembrance: recitation of the Qur'an, brushing the teeth, and fasting.'2

Notes

1. بحار الأنوار : 62 / 266 / 39 .

2. Bihar al-Anwar, v. 62 , p. 266 , no. 39

106 - الحقد

106 RESENTMENT

544 - ذَمُّ الحِقدِ

544 DENOUNCING RESENTMENT

1630. الإمامُ عليٌّ عليه السلام : الحِقْدُ اَلْأمُ العُيوبِ.1

1630. Imam Ali (AS) said, 'Resentment is the basest of defects.'2

1631. الإمامُ عليٌّ عليه السلام : الحِقدُ مَثارُ الغَضَبِ3

1631. Imam Ali (AS) said, 'Resentment is the instigator of anger.'4

1632. الإمامُ عليٌّ عليه السلام : الحِقدُ شِيمَةُ الحَسَدةِ5

1632. Imam Ali (AS) said, 'Resentment is the distinguishing characteristic of the jealous.'6

1633. الإمامُ عليٌّ عليه السلام : الحِقدُ نارٌ لا تُطْفَأُ إلّا بالظَّفَرِ.7

1633. Imam Ali (AS) said, 'Resentment is a fire that is only extinguished by triumph [over one's opponent].'8

1634. الإمامُ عليٌّ عليه السلام : سَبَبُ الفِتَنِ الحِقْدُ9

1634. Imam Ali (AS) said, 'Resentment is the cause of problems.'10

1635. الإمامُ عليٌّ عليه السلام : الحَقودُ مُعذَّبُ النّفسِ ، مُتَضاعَفُ الهَمِّ11

1635. Imam Ali (AS) said, 'The resentful person has a tormented soul and his anxiety is manifold.'12

1636. الإمامُ عليٌّ عليه السلام : لا مَودَّةَ لِحَقودٍ13

1636. Imam Ali (AS) said, 'The resentful person knows no friendship.'14

1637. الإمامُ الهاديُّ عليه السلام : العِتابُ خَيرٌ مِن الحِقْدِ15

1637. Imam al-Hadi (AS) said, 'Reproof [expressed] is better than resentment [harboured within].'16

1638. Imam al-Askari (AS) said, 'Among people, the person with the least comfort is the resentful one.'17

1638. الإمامُ العسكريُّ عليه السلام : أقلُّ النّاسِ راحةً الحَقودُ18

Notes

1. غرر الحكم : 966 .

2. Ghurar al-Hikam, no. 966

3. غرر الحكم : 530 .

4. Ibid. no. 530

5. غرر الحكم : 422 .

6. Ibid. no. 422

7. غرر الحكم : 2203 .

8. Ibid. no. 2203

9. غرر الحكم : 5522 .

10. Ibid. no. 5522

11. غرر الحكم : 1962 .

12. Ibid. no. 1962

13. غرر الحكم : 10436 .

14. Ibid. no. 10436

15. بحار الأنوار : 78 / 369 / 4 .

16. Bihar al-Anwar, v. 78 , p. 369 , no. 4

17. Tuhaf al-Uqul, no. 488

18. تحف العقول : 488 .

545 - سُرعةُ ذَهابِ حِقدِ المُؤمِنِ‏

545 THE BELIEVER'S RESENTMENT IS SHORT-LIVED

1639. الإمامُ الصّادقُ عليه السلام : المؤمنُ يَحقِدُ مادامَ في مَجلسِهِ ، فإذا قامَ ذهبَ عنهُ الحِقدُ1

1639. Imam al-Sadiq (AS) said, 'The believer's resentment lasts as long as he is seated [in an assembly], but as soon as he rises it vanishes.'2

Notes

1. تحف العقول : 310 .

2. Ibid. no. 310

107 - التحقير

107 SCORN

546 - النَّهيُ عَن تَحقيرِ النّاسِ‏

546 PROHIBITION OF SCORNING PEOPLE

1640. لقمانُ عليه السلام - لابنِهِ - : يا بُنيَّ لا تُحَقِّرنَّ أحَداً بخُلْقانِ ثِيابِهِ ؛ فإنَّ ربَّكَ وربَّهُ واحدٌ1

1640. Luqman (AS), said to his son, 'My son! Do not ever scorn anybody because of his ragged clothes, for verily your Lord and his Lord is the same One.'2

1641. رسولُ اللَّهِ صلى اللَّه عليه وآله : لا يَزْرَأنَّ أحدُكُم بأحدٍ من خَلقِ اللَّهِ فإنَّهُ لا يَدري أيُّهُم وليُّ اللَّهِ3

1641. The Prophet (SAWA) said, 'Do not hold any of Allah's creatures in disdain, for you do not know which of them is the friend of Allah.'4

1642. الإمامُ الصّادقُ عليه السلام : مَن حَقّر مؤمناً مِسْكيناً لم يَزَلِ اللَّهُ لَهُ حاقِراً ماقِتاً حتّى‏ يَرجِعَ عن مَحْقَرَتِهِ إيّاهُ5

1642. Imam al-Sadiq (AS) said, 'He who scorns a poor believer is scorned and detested by Allah until he desists from scorning him.'6

Notes

1. بحار الأنوار : 72 / 47 / 57 .

2. Bihar al-Anwar, v. 72 , p. 47 , no. 57

3. بحار الأنوار : 75 / 147 / 21 .

4. Ibid. v. 75 , p. 147 , no. 21

5. التمحيص : 50 / 89 .

6. al-Tamhis, p. 50 , no. 89

547 - التَّحذيرُ مِن تَحقيرِ المُؤمِنِ‏

547 CAUTION AGAINST SCORNING A BELIEVER

1643. رسولُ اللَّهِ صلى اللَّه عليه وآله : مَنِ اسْتَذَلّ مؤمناً أو مؤمنةً ، أو حَقّرَهُ لفَقْرِهِ أو قِلَّةِ ذاتِ يَدِهِ ، شَهَرَهُ اللَّهُ تعالى‏ يَومَ القِيامَةِ ، ثُمّ يَفْضَحُهُ1

1643. The Prophet (SAWA) said, 'He who degrades a believing man or woman, or scorns him or her for their poverty or lack of means, Allah, most High, will defame him on the Day of Resurrection, and then will publicly disgrace him.'2

1644. رسولُ اللَّهِ صلى اللَّه عليه وآله : لا تُحَقِّرنَّ أحَداً مِن المسلمينَ ، فإنَّ صَغيرَهُم عِند اللَّهِ كَبيرٌ3

1644. The Prophet (SAWA) said, 'Do not ever scorn any of the Muslims, for verily the lowest of them is great in the sight of Allah.'4

1645. رسولُ اللَّهِ صلى اللَّه عليه وآله : حَسْبُ ابنِ آدمَ من الشَّرِّ أنْ يُحَقِّرَ أخاهُ المسلمَ5

1645. The Prophet (SAWA) said, 'It is evil enough for the son of Adam to scorn his fellow Muslim brother.'6

1646. الإمامُ الصّادقُ عليه السلام : إنَّ اللَّهَ تَباركَ وتعالى‏ يَقولُ : مَن أهانَ لي وَليّاً فقد أرْصَدَ لمُحارَبَتي ، وأنا أسرَعُ شَي‏ءٍ إلى‏ نُصْرَةِ أوْليائي7

1646. Imam al-Sadiq (AS) said, 'Verily Allah, Blessed and most High, says, 'He who insults a friend of Mine has indeed set himself up to fight Me, and I am the fastest to come to the aid of My friends.'8

Notes

1. بحار الأنوار : 72 / 44 / 52 .

2. Bihar al-Anwar, v. 72 , p. 44 , no. 52

3. تنبيه الخواطر : 1 / 31 .

4. Tanbih al-Khawatir, v. 1 , p. 31

5. تنبيه الخواطر : 2 / 122 .

6. Ibid. v. 2 , p. 122

7. الكافي : 2 / 351 / 5 .

8. al-Kafi, v. 2 , p. 351 , no. 5

108 - الحقّ‏

108 THE TRUTH

548 - الحَقُ‏

548 THE TRUTH

(بَلْ نَقْذِفُ بِالْحَقِّ عَلَى‏ الْبَاطِلِ فَيَدْمَغُهُ فَإِذَا هُوَ زَاهِقٌ وَلَكُمُ الْوَيْلُ مِمّا تَصِفُونَ)1

“Rather We hurl the truth against falsehood, and it crushes its head, and behold, falsehood vanishes! And woe to you for what you allege [about Allah].” 2

1647. الإمامُ عليٌّ عليه السلام : الحقُّ أقوى‏ ظَهيرٍ3

1647. Imam Ali (AS) said, 'The truth is the strongest support.'4

1648. الإمامُ عليٌّ عليه السلام : ألَا وإنَّ الحَقَّ مَطايا ذُلُلٌ ، رَكِبَها أهلُها واُعطُوا أزِمَّتَها ، فسارَتْ بِهِمُ الهُوَيْنا حتّى‏ أتَتْ ظِلّاً ظَليلاً5

1648. Imam Ali (AS) said, 'Know that the truth is [like] tame mounts, whose owners have mounted them and have been handed their reins. They take them gently until they came to ample shade.'6

1649. الإمامُ عليٌّ عليه السلام : مَن يَطلُبِ العِزَّ بغَيرِ حقٍّ يَذِلَّ، ومَن عانَدَ الحقَّ لَزِمَهُ الوَهْنُ7

1649. Imam Ali (AS) said, 'He who seeks might unrightfully will be humiliated, and he who opposes the truth will be afflicted with weakness.'8

1650. الإمامُ الصّادقُ عليه السلام : لَيس مِن باطلٍ يَقومُ بإزاءِ الحقِّ إلّا غلَبَ الحقُّ الباطِلَ ، وذلكَ قولُهُ : (بَلْ نَقْذِفُ بالحَقِّ على‏ الباطِلِ فيَدْمَغُهُ ...)9

1650. Imam al-Sadiq (AS) said, 'No sooner does falsehood stand against the truth than the truth defeats the falsehood, for that is the purport of His verse:“Rather We hurl the truth against falsehood, and it crushes its head...” 10

Notes

1. الأنبياء : 18 .

2. Qur'an 21 :18

3. غرر الحكم : 716 .

4. Ghurar al-Hikam, no. 716

5. نهج السعادة : 3 / 294 .

6. Nahj al-Saada, v. 3 , p. 294

7. تحف العقول : 95 .

8. Tuhaf al-Uqul, no. 95

9. بحار الأنوار : 5 / 305 / 24 .

10. Bihar al-Anwar, v. 5 , p. 305 , no. 24

549 - ثِقَلُ الحَقِ‏

549 THE WEIGHT OF THE TRUTH

(لَقَدْ جِئْنَاكُمْ بِالْحَقِّ وَلَكِنَّ أَكْثَرَكُمْ لِلْحَقِّ كَارِهُونَ)1

“We certainly brought you the truth, but most of you were averse to the truth.” 2

1651. الإمامُ عليٌّ عليه السلام : إنَّ الحقَّ ثَقيلٌ مَرِي‏ءٌ ، وإنّ الباطِلَ خَفيفٌ وَبِي‏ءٌ3

1651. Imam Ali (AS) said, 'Truly the truth is heavy but wholesome, whereas falsehood is light but plagued.'4

1652. الإمامُ الباقرُ عليه السلام : لَمّا حَضَرَتْ أبي عليَّ ابنَ الحسينِ عليه السلام الوَفاةُ ضَمَّني إلى‏ صَدْرِهِ ثُمَّ قالَ : أيْ بُنيَّ ، اُوصيكَ بِما أوْصاني أبي حِينَ حَضَرَتْهُ الوَفاةُ - وبما ذَكَرَ أنّ أباهُ عليه السلام أوصاهُ بهِ - : أيْ بُنَيَّ ، اصبِرْ على‏ الحقِّ وإنْ كانَ مُرّاً5

1652. Imam al-Baqir (AS) said, 'At the time of his death, my father, Ali b. al-Husayn (AS) hugged me close to his chest and said, 'O my son! I advise you as my father advised me at the time of his death, and he proceeded to mention that his father had advised him, saying: 'O my son! Endure the truth even if it be bitter.'6

Notes

1. الزخرف : 78 .

2. Qur'an 43 :78

3. نهج البلاغة : الحكمة 376 .

4. Nahj al-Balagha, Saying 376

5. بحار الأنوار : 70 / 184 / 52 .

6. Bihar al-Anwar, v. 70 , p. 184 , no. 52

550 - وُجوبُ قَولِ الحَقِّ ولَو عَلَى النَّفسِ‏

550 THE NECESSITY OF TELLING THE TRUTH EVEN TO ONE'S OWN DETRIMENT

1653. رسولُ اللَّهِ صلى اللَّه عليه وآله : أتْقى‏ النّاسِ مَن قالَ الحقَّ فيما لَهُ وعَلَيهِ1

1653. The Prophet (SAWA) said, 'The most Godwary of people is he who speaks the truth, be it for or against him.'2

1654. الإمامُ عليٌّ عليه السلام : في قائمةِ سَيفٍ مِن سُيوفِ رسولِ اللَّهِ صلى اللَّه عليه وآله صَحيفَةٌ فِيها...قُلِ‏الحقَّ ولو على‏ نفسِكَ3

1654. Imam Ali (AS) said, 'It is written on the hilt of one of the Prophet (SAWA)'s swords: 'Speak the truth even if it be against yourself.'4

1655. الإمامُ عليٌّ عليه السلام : إنّ أفْضلَ النّاسِ عندَ اللَّهِ مَن كانَ العَملُ بالحقِّ أحَبَّ إليهِ - وإنْ نَقَصَهُ وكَرَثَهُ - مِن الباطِلِ وإنْ جَرَّ إلَيهِ فائدةً وزادَهُ5

1655. Imam Ali (AS) said, 'The best of people in the sight of Allah is he who likes to act according to what is right - even if it brings him loss and misery - more than what is wrong, even if it brings him profit and increase of wealth.'6

1656. الإمامُ الكاظمُ عليه السلام : قُلِ الحقَّ وإنْ كانَ فيهِ هَلاكُكَ ، فإنَّ فيهِ نَجاتَكَ ودَعِ الباطِلَ وإنْ كانَ فيهِ نَجاتُكَ فإنّ فيهِ هَلاكَكَ7

1656. Imam al-Kazim (AS) said, 'Speak the truth even if it entails your own ruin, for verily your deliverance is therein... and abandon falsehood even if it entails your deliverance, for truly therein is your ruin.'8

Notes

1. الأمالي للصدوق : 72 / 41 .

2. Amali al-Saduq, p. 27 , no. 4

3. بحار الأنوار : 74 / 157 / 2 .

4. Bihar al-Anwar, v. 74 , p. 157 , no. 2

5. نهج البلاغة : الخطبة 125 .

6. Nahj al-Balagha, Sermon 125

7. تحف العقول : 408 .

8. Tuhaf al-Uqul, no. 408

551 - قَولُ الحَقِّ فِي الرِّضا وَالغَضَبِ‏

551 SPEAKING THE TRUTH WHEN PLEASED OR ANGERED

1657. رسولُ اللَّهِ صلى اللَّه عليه وآله : ألَا لا يَمْنَعَنَّ رجُلاً مَهابَةُ النّاسِ أنْ يَتكَلَّم بالحقِّ إذا عَلِمَهُ ألَا إنّ أفضَلَ الجِهادِ كَلِمَةُ حقٍّ عندَ سُلطانٍ جائرٍ1

1657. The Prophet (SAWA) said, 'Lo! Fear of people must never prevent any man from telling the truth when he knows it; truly the best jihad is a true word spoken before an unjust ruler.'2

1658. الإمامُ عليٌّ عليه السلام - مِن وصاياهُ لابْنِهِ الحُسينِ عليه السلام - : يا بُنيَّ ، اُوصيكَ بتَقْوى‏ اللَّهِ في الغِنى‏ والفَقرِ ، وكَلِمَةِ الحقِّ في الرِّضا والغَضَبِ3

1658. Imam Ali (AS) said in one of his wills to his son, al-Husayn (AS), 'O my son! I advise you to fear Allah in both affluence and poverty, and to tell the truth both when pleased as well as when angered.'4

Notes

1. كنز العمّال : 43588 .

2. Kanz al-Ummal, no. 43588

3. تحف العقول : 88 .

4. Tuhaf al-Uqul, no. 88

552 - قَبولُ الحَقِ‏

552 ACCEPTING THE TRUTH

1659. رسولُ اللَّهِ صلى اللَّه عليه وآله : اقْبَلِ الحَقَّ مِمَّن أتاكَ بهِ - صَغيرٌ أو كَبيرٌ - وإن كانَ بَغيضاً ، وارْدُدِ الباطِلَ على‏ مَن جاءَ بهِ مِن صَغيرٍ أو كَبيرٍ وإنْ كانَ حَبيباً1

1659. The Prophet (SAWA) said, 'Accept the truth from anyone who comes to you with it - be he lowly or noble, even if he himself is detestable to you. And reject falsehood from anyone who comes to you with it - be he lowly or noble, even if he is beloved to you.'2

1660. الإمامُ الصّادقُ عليه السلام : العِزُّ أنْ تَذِلَّ للحقِّ إذا لَزِمَكَ3

1660. Imam al-Sadiq (AS) said, 'Honour is that you humble yourself to the truth when you face it.'4

Notes

1. كنز العمّال : 43152 .

2. Kanz al-Ummal, no. 43152

3. بحار الأنوار : 78 / 228 / 105 .

4. Bihar al-Anwar, v. 78 , p. 228 , no. 105

553 - ميزانُ مَعرِفَةِ الحَقِ‏

553 THE CRITERION OF KNOWING THE TRUTH

1661. الإمامُ عليٌّ عليه السلام : إنّ الحقَّ لايُعرَفُ بالرِّجالِ، اعْرِفِ الحقَّ تَعرِفْ أهلَهُ1

1661. Imam Ali (AS) said, 'Verily the truth is not known through men; know the truth [first] and you will know its people.'2

(اُنظر) الخير : باب 679

(See also: GOOD: section 679)

Notes

1. مجمع البيان : 1 / 211 ، روضة الواعظين : 39 .

2. Majma al-Bayan, v. 1 , p. 211

554 - لا يَجرِي الحَقُّ لِأحَدٍ إلّا جَرى‏ عَلَيهِ‏

554 THE TRUTH CAN SIDE EQUALLY WITH OR AGAINST SOMEONE

1662. الإمامُ عليٌّ عليه السلام : الحقُّ أوْسَعُ الأشياءِ في التَّواصُفِ ، وأضْيَقُها في التَّناصُفِ ، لا يَجْري لأحدٍ إلّا جَرى‏ عَلَيهِ ، ولا يَجْري علَيهِ إلّا جَرى‏ لَهُ ، ولَو كانَ لأحَدٍ أنْ يَجْريَ لَهُ ولا يَجْريَ علَيهِ لَكانَ ذلكَ خالِصاً للَّهِ سُبحانَهُ1

1662. Imam Ali (AS) said, 'The truth is the widest thing in description, but the narrowest in practising justice. No sooner does it side with someone than it will side against him [at another time], and no sooner does it side against someone than it will side for him later. And if anyone is to side with it, never going against it, then that would be purely for Allah, glory be to Him.'2

1663. الإمامُ عليٌّ عليه السلام : لا تَمْنَعَنّكُم رِعايةُ الحقِّ لأحدٍ عن إقامَةِ الحقِّ علَيهِ3

1663. Imam Ali (AS) said, 'Do not let consideration for a person's right hinder you from upholding the truth when it is against him.'4

Notes

1. نهج البلاغة : الخطبة 216 .

2. Nahj al-Balagha, Sermon 216

3.. غرر الحكم : 10328 .

4. Ghurar al-Hikam, no. 10338

109 - الحقوق‏

109 THE RIGHTS

555 - حُقوقُ اللَّهِ تَعالى‏

555 THE RIGHTS OF ALLAH, MOST HIGH

1664. رسولُ اللَّهِ صلى اللَّه عليه وآله : إنّ حُقوقَ اللَّهِ جَلَّ ثَناؤُه أعْظَمُ مِن أنْ يَقومَ بِها العِبادُ ، وإنّ نِعَمَ اللَّهِ أكْثَرُ مِن أنْ يُحْصيَها العِبادُ ، ولكنْ أمْسُوا وأصْبِحوا تائِبينَ1

1664. The Prophet (SAWA) said, 'Truly the rights of Allah, exalted be His praise, are too great to be fulfilled by His servants, and verily the bounties of Allah are too great to be estimated by the servants; but [the least they can do is to] repent to Him morning and night.'2

1665. الإمامُ عليٌّ عليه السلام: لكنَّهُ سَبحانَهُ جَعَلَ حقَّهُ على‏ العِبادِ أنْ يُطيعوهُ ، وجَعلَ جَزاءهُم علَيهِ مُضاعَفَةَ الثَّوابِ تَفَضُّلاً مِنهُ3

1665. Imam Ali (AS) said, 'Allah, glory be to Him, has made it His right upon people to obey Him, and has made its requital for them an increase in their reward [for acts of obedience] out of His Grace.'4

Notes

1. مكارم الأخلاق : 2 / 365 / 2661 .

2. Makarim al-Akhlaq, v. 2 , p. 365 , no. 2661

3. نهج البلاغة : الخطبة 216 .

4. Nahj al-Balagha, Sermon 216

556 - تَقديمُ حَقِّ النّاسِ‏

556 GIVING PRIORITY TO THE RIGHTS OF PEOPLE

1666. الإمامُ عليٌّ عليه السلام : جَعلَ اللَّهُ سبحانَهُ حُقوقَ عِبادِهِ مُقَدِّمَةً لحُقوقِهِ ، فمَن قامَ بحُقوقِ عِبادِ اللَّهِ كانَ ذلكَ مُؤَدّياً إلى‏ القِيامِ بحُقوقِ اللَّهِ1

1666. Imam Ali (AS) said, 'Allah, glory be to Him, has made the rights of the people the prelude to His rights; therefore, he who fulfils the rights of Allah's servants ends up fulfilling Allah's rights.'2

Notes

1. غرر الحكم : 4780 .

2. Ghurar al-Hikam, no. 4780