Alhassanain(p) Network for Heritage and Islamic Thought

610 - نهيُ الإمامِ عَن قَتلِ الخَوارجِ بَعدَهُ‏

610 THE Imam'S PROHIBITION OF KILLING THE KHARIJITES AFTER HIM

1843. الإمامُ عليٌّ عليه السلام : لا تُقاتِلوا (تَقْتُلوا) الخَوارِجَ بَعدي ؛ فلَيس مَن طَلبَ الحقَّ فأخْطَأهُ، كَمَن طَلبَ الباطِلَ فأدْرَكَهُ‏1 2

1843. Imam Ali (AS) said, 'Do not fight (or kill) the Kharijites after me, because the one who seeks the truth and mistakes it for something else is not like the one who seeks falsehood and finds it.3 '4

Notes

1. نهج البلاغة : الخطبة 61 .

2. قال ابنُ أبي الحديد : مُراده أنّ الخوارج ضَلّوا بشُبهةٍ دخَلت عليهم ، كانوا يَطلُبون الحقّ ، ولهم في الجملة تَمسّكٌ بالدِّين ، ومُحاماةٌ عن عقيدةٍ اعتقدوها ، و إنْ أخطَؤوا فيها وأمّا معاوية فلم يكن يطلب الحقّ ، و إنّما كان ذا باطل ، لا يُحامي عن اعتقادِ قد بناه على‏ شبهة ، وأحوالُه كانت تدلّ على ذلك ، فإنّه لم يكن من أرباب الدِّين . و إذا كان كذلك لم يَجُزْ أن يَنصُر المسلمون سلطانه ، وتحارَبُ الخوارج عليه و إن كانوا أهل ضلال ، لأ نّهم أحسن حالاً منه ، فإنّهم كانوا يَنهون عن المنكر ، ويَرَون الخروج على‏ أئمّة الجور واجباً . (شرح نهج البلاغة : 785 ) .

3. Ibn Abi al-Hadid said: 'The Imam meant that the Kharijites were misled because of a misconception they had. They were searching for the truth and were relatively religious people defending their faith, although they were wrong in what they believed. As for Mu'awiah, he was not after the truth, but he was on the wrong path and was not even defending what he wrongly believed. His own lifestyle gives evidence to this fact. Mu'awiah was not a religious person, and hence it was not permissible for the Muslims were not permitted to defend his rulership. The Kharijites faught against Mu'awiah, although they were not right, but they were better than him because acted upon forbidding the wrong and considered it obligatory to rise against the oppressor.

4. Ibid. Sermon 61

125 - الخسران‏

125 LOSS

611 - صِفَةُ الخاسِرِ

611 WHO IS A LOSER

1844. رسولُ اللَّهِ صلى اللَّه عليه وآله : الخاسِرُ مَن غَفَلَ عَن إصْلاحِ المَعَادِ1

1844. The Prophet (SAWA) said, 'The loser is the one who is negligent of reforming his Hereafter.'2

1845. رسولُ اللَّهِ صلى اللَّه عليه وآله : المُنْفِقُ عُمرَهُ في طَلَبِ الدُّنيا خاسِرُ الصَّفْقَةِ ، عادِمُ التَّوفيقِ3

1845. The Prophet (SAWA) said, 'The one who spends his life seeking out this world has attained a poor deal and has lost divine succour.'4

Notes

1. تنبيه الخواطر : 2 / 118 .

2. Tanbih al-Khawatir, v. 2 , p. 118

3. تنبيه الخواطر : 2 / 119 .

4. Ibid. v. 2 , p. 119

612 - خَسِرَ الدُّنيا وَالآخِرَةَ

612 TO BECOME A LOSER IN THE WORLD AND THE HEREAFTER

(وَمِنَ النّاسِ مَنْ يَعْبُدُ اللَّهَ عَلَى‏ حَرْفٍ فَإِنْ أَصَابَهُ خَيْرٌ اطْمَأَنَّ بِهِ وَإِنْ أَصَابَتْهُ فِتْنَةٌ انْقَلَبَ عَلَى‏ وَجْهِهِ خَسِرَ الدُّنْيا وَالْآخِرَةَ ذلِكَ هُوَ الْخُسْرَانُ الْمُبِينُ)1

“And among the people are those who worship Allah on the [very] fringe: if good fortune befalls him, he is content with it; but if an ordeal visits him he makes a turnabout, to become a loser in the world and the Hereafter. That is a manifest loss.” 2

1846. الإمامُ عليٌّ عليه السلام - وقد سُئلَ : مَنِ العَظيمُ الشَّقاءِ ؟ - : رجُلٌ تَرَكَ الدُّنيا للدُّنيا فَفاتَتْهُ الدُّنيا وخَسِرَ الآخِرَةَ ، ورَجُلٌ تَعَبّدَ واجْتَهَدَ وصامَ رِئاءَ النّاسِ فذلكَ الّذي حُرِمَ لذّاتَ الدُّنيا ولَحِقَهُ التَّعَبُ الّذي لَو كانَ بهِ مُخْلِصاً لاسْتَحَقَّ ثوابَهُ3

1846. Imam Ali (AS) when asked about who has the greatest misfortune, said, 'A man who abandons the world for the sake of the world, and therefore he misses out on the world and loses the Hereafter, and a man who worships, struggles and fasts as a display for others, and thus forbids [himself] the pleasures of this world and also tires himself. And were he to do all that sincerely [for the sake of Allah], he would be deserving of its reward.'4

Notes

1. الحجّ : 11 .

2. Qur'an 22 :11

3. بحار الأنوار : 92 / 251 .

4. Bihar al-Anwar, v. 92 , p. 251

613 - أخسَرُ النّاسِ‏

613 THE BIGGEST LOSERS

(قُلْ هَلْ نُنَبِّئُكُمْ بِالْأَخْسَرِينَ أَعْمَالاً * الَّذِينَ ضَلَّ سَعْيُهُمْ فِي الْحَيَاةِ الدُّنْيَا وَهُمْ يَحْسَبُونَ أَنَّهُمْ يُحْسِنُونَ صُنْعاً)1

“Say, 'Shall we inform you about the biggest losers in regard to works? Those whose endeavour goes awry in the life of the world, while they suppose they are doing good.” 2

1847. الإمامُ عليٌّ عليه السلام : إنّ أخْسَرَ النّاسِ صَفْقَةً وأخْيَبَهُم سَعْياً: رجُلٌ أخْلَقَ بَدنَهُ في طَلبِ مالِهِ ولَم تُساعِدْهُ‏المَقاديرُ على‏ إرادَتِهِ ، فخَرجَ مِن الدُّنيا بحَسْرَتِهِ ، وقَدِمَ على‏ الآخِرَةِ بتَبِعَتِهِ3

1847. Imam Ali (AS) said, 'Verily the biggest loser with the worst end of the deal and the most unsuccessful in his striving is the man who exerts himself in the quest for his wealth even though fate does not help him in his aims, and he consequently leaves this world with regret while heading towards the Hereafter, where he will face its ill consequences.'4

Notes

1. الكهف : 103 ، 104 .

2. Qur'an 18 :103-104

3. نهج البلاغة : الحكمة 430 .

4. Nahj al-Balagha, Saying 430

612 - خَسِرَ الدُّنيا وَالآخِرَةَ

612 TO BECOME A LOSER IN THE WORLD AND THE HEREAFTER

(وَمِنَ النّاسِ مَنْ يَعْبُدُ اللَّهَ عَلَى‏ حَرْفٍ فَإِنْ أَصَابَهُ خَيْرٌ اطْمَأَنَّ بِهِ وَإِنْ أَصَابَتْهُ فِتْنَةٌ انْقَلَبَ عَلَى‏ وَجْهِهِ خَسِرَ الدُّنْيا وَالْآخِرَةَ ذلِكَ هُوَ الْخُسْرَانُ الْمُبِينُ)1

“And among the people are those who worship Allah on the [very] fringe: if good fortune befalls him, he is content with it; but if an ordeal visits him he makes a turnabout, to become a loser in the world and the Hereafter. That is a manifest loss.” 2

1846. الإمامُ عليٌّ عليه السلام - وقد سُئلَ : مَنِ العَظيمُ الشَّقاءِ ؟ - : رجُلٌ تَرَكَ الدُّنيا للدُّنيا فَفاتَتْهُ الدُّنيا وخَسِرَ الآخِرَةَ ، ورَجُلٌ تَعَبّدَ واجْتَهَدَ وصامَ رِئاءَ النّاسِ فذلكَ الّذي حُرِمَ لذّاتَ الدُّنيا ولَحِقَهُ التَّعَبُ الّذي لَو كانَ بهِ مُخْلِصاً لاسْتَحَقَّ ثوابَهُ3

1846. Imam Ali (AS) when asked about who has the greatest misfortune, said, 'A man who abandons the world for the sake of the world, and therefore he misses out on the world and loses the Hereafter, and a man who worships, struggles and fasts as a display for others, and thus forbids [himself] the pleasures of this world and also tires himself. And were he to do all that sincerely [for the sake of Allah], he would be deserving of its reward.'4

Notes

1. الحجّ : 11 .

2. Qur'an 22 :11

3. بحار الأنوار : 92 / 251 .

4. Bihar al-Anwar, v. 92 , p. 251

613 - أخسَرُ النّاسِ‏

613 THE BIGGEST LOSERS

(قُلْ هَلْ نُنَبِّئُكُمْ بِالْأَخْسَرِينَ أَعْمَالاً * الَّذِينَ ضَلَّ سَعْيُهُمْ فِي الْحَيَاةِ الدُّنْيَا وَهُمْ يَحْسَبُونَ أَنَّهُمْ يُحْسِنُونَ صُنْعاً)1

“Say, 'Shall we inform you about the biggest losers in regard to works? Those whose endeavour goes awry in the life of the world, while they suppose they are doing good.” 2

1847. الإمامُ عليٌّ عليه السلام : إنّ أخْسَرَ النّاسِ صَفْقَةً وأخْيَبَهُم سَعْياً: رجُلٌ أخْلَقَ بَدنَهُ في طَلبِ مالِهِ ولَم تُساعِدْهُ‏المَقاديرُ على‏ إرادَتِهِ ، فخَرجَ مِن الدُّنيا بحَسْرَتِهِ ، وقَدِمَ على‏ الآخِرَةِ بتَبِعَتِهِ3

1847. Imam Ali (AS) said, 'Verily the biggest loser with the worst end of the deal and the most unsuccessful in his striving is the man who exerts himself in the quest for his wealth even though fate does not help him in his aims, and he consequently leaves this world with regret while heading towards the Hereafter, where he will face its ill consequences.'4

Notes

1. الكهف : 103 ، 104 .

2. Qur'an 18 :103-104

3. نهج البلاغة : الحكمة 430 .

4. Nahj al-Balagha, Saying 430

126 - الخشوع‏

126 HUMILITY

614 - فَضلُ الخُشوعِ

1

614 THE VIRTUE OF HUMILITY

(أَلَمْ يَأْنِ لِلَّذِينَ آمَنُوا أَنْ تَخْشَعَ قُلُوبُهُمْ لِذِكْرِ اللَّهِ)2

“Is it not time yet for those who have faith that their hearts should be humbled for Allah's remembrance.” 3

1848. إرشاد القلوب : في حديثِ المِعراجِ : ما عَرَفَني عَبدٌ وخَشَعَ لي إلّا خَشَعَ لَهُ كُلُّ شي‏ءٍ4

1848. In the tradition recounting the Prophet's Ascension, Allah says, 'No sooner does a servant come to know Me and humble himself before Me than everything is humbled before him.'5

1849. الإمامُ عليٌّ عليه السلام : نِعْمَ عَونُ الدُّعاءِ الخُشوعُ6

1849. Imam Ali (AS) said, 'The best aid for supplication is humility.'7

1850. الإمامُ زينُ العابدينَ عليه السلام - في الدُّعاءِ - :

وأَعوذُ بكَ مِن نَفْسٍ لا تَقْنَعُ وبَطْنٍ لا يَشْبَعُ ، وقَلبٍ لا يَخْشَعُ8

1850. Imam Zayn al-Abidin (AS) said in his supplication, 'I seek refuge in you from a soul which is never content, a stomach which is not satisfied and a heart which has no humility.'9

Notes

1. الخشوع امام عظمة اللَّه جلّ وعلا .

2. الحديد : 16 .

3. Qur'an 57 :11

4. إرشاد القلوب : 203 .

5. Irshad al-Qulub, p. 203

6. غرر الحكم : 9945 .

7. Ghurar al-Hikam, no. 9945

8. الإقبال : 1 / 174 .

9. Iqbal al-Amal, p. 20

615 - صِفاتُ الخاشِعينَ‏

615 THE CHARACTERISTICS OF THE HUMBLE

1851. رسولُ اللَّهِ صلى اللَّه عليه وآله : أمّا عَلامَةُ الخاشِعِ فأربَعةٌ: مُراقَبَةُ اللَّهِ في السِّرِّ والعَلانِيَةِ ، ورُكوبُ الجَميلِ ، والتَّفَكُّرُ ليَومِ القِيامَةِ ، والمُناجاةُ للَّهِ1

1851. The Prophet (SAWA) said, 'There are four distinguishing marks of the humble ones: they pay constant attention to Allah in private and in public, they carry out good works, they contemplate about the Day of Resurrection, and they engage in intimate supplication with Allah.'2

1852. الإمامُ عليٌّ عليه السلام : مَن خَشَعَ قَلبُهُ خَشَعَتْ جَوارِحُهُ3

1852. Imam Ali (AS) said, 'One whose heart is humble, his limbs also humble themselves.'4

(اُنظر) عنوان 47 « البكاء» ؛ القلب : باب 1554

(See also: WEEPING 47; THE HEART: section 1554)

Notes

1. تحف العقول : 20 .

2. Tuhaf al-Uqul, no. 20

3. غرر الحكم : 8172 .

4. Ghurar al-Hikam, no. 8172

127 - الخطبة

127 THE SERMON

616 - الخُطبَةُ

616 THE SERMON

(وَشَدَدْنَا مُلْكَهُ وَآتَيْنَاهُ الْحِكْمَةَ وَفَصْلَ الْخِطَابِ)1

“We made his kingdom firm and gave him wisdom and conclusive speech.” 2

1853. سعدُ بنُ إبراهيمَ عن أبيهِ : أوَّلُ مَن خَطَبَ على‏ المِنْبَرِ إبراهيمُ عليه السلام حينَ اُسِرَ لُوطٌواسْتَأسَرَتْهُ‏الرُّومُ ، فغَزا إبراهيمُ حتّى‏ اسْتَنْقَذَهُ مِن الرُّومِ‏3

1853. Sad b. Ibrahim narrates from his father who said, 'The first person to deliver a sermon from the pulpit was Prophet Abraham (AS) when Prophet Lot4 (AS) was captured by the Romans and Abraham fought with them till he rescued him from the Romans.'5

1854. جابرٌ : كانَ [النّبيُّ صلى اللَّه عليه وآله‏] إذا خَطَبَ احْمَرَّتْ عَيْناهُ ، وعلا صَوْتُهُ ، واشْتَدَّ غَضَبُهُ ، كأنَّهُ مُنْذِرُ جَيْشٍ يَقولُ : صَبَّحَكُم مَسّاكُم !6

1854. Jabir narrates, 'When he [the Prophet (SAWA)] would deliver a sermon, his eyes would turn red, his voice would be raised, his fury would intensify as if he was an army watchman warning an army against the danger of imminent enemy attack.'7

1855. المعجم الكبير عن أبي اُمامة : إنَّ رَسولَ اللَّهِ صلى اللَّه عليه وآله كانَ إذا بَعَثَ أميراً قالَ : أقصِرِ الخُطبَةَ ، وأقِلَّ الكَلامَ8

1855. Abu Umama narrates, 'Whenever the Prophet (SAWA) would appoint a commander he would say, 'Keep the sermons short and reduce your speech.'9

1856. سنن أبي داوود عن عمّار بن ياسر : أمَرَنا رَسولُ اللَّهِ صلى اللَّه عليه وآله بِإِقصارِ الخُطَبِ10

1856. Ammar b. Yasir narrates, 'The Prophet (SAWA) ordered us to keep our sermons short.'11

1857. سنن أبي داوود عن جابر بن سمرة السّوائيّ : كانَ رَسولُ اللَّهِ صلى اللَّه عليه وآله لا يُطيلُ المَوعِظَةَ يَومَ الجُمُعَةِ ، إنَّما هُنَّ كَلِماتٌ يَسيراتٌ12

1857. Jabir b. Samura al-Sawa'i narrates, 'The Prophet (SAWA) would not prolong his exhortation on Fridays, rather they [his sermons] would be short speeches.'13

(اُنظر) الصلاة ( 3) : باب 1147 ؛ الكلام : باب 1619

(See also: THE FRIDAY PRAYER (3): section 1147; SPEECH: section 1619)

Notes

1. ص : 20 .

2. Qur'an 38 :20

3. الدرّ المنثور : 1 / 282 .

4. Prophet Lot (AS) is known as Lut in the Arabic tradition (ed.)

5. al-Durr al-Manthur, v. 1 , p. 282

6. كنز العمّال : 17974 .

7. Kanz al-Ummal, no. 17974

8. المعجم الكبير : 8 / 144 / 7640 و ص 7662154 .

9. al-Mujam al-Kabir, v. 8 , p. 144 , no. 7640 , and p. 154 , no. 7662

10. سنن أبي داوود : 1 / 289 / 1106 .

11. Sunan Abi Dawud, no. 1106

12. سنن أبي داوود : 1 / 289 / 1107 .

13. Ibid. no. 1107

128 - الخطّ

128 HANDWRITING

617 - الخَطُّ

617 HANDWRITING

(وَما كُنْتَ تَتْلُوا مِنْ قَبْلِهِ مِنْ كِتَابٍ وَلا تَخُطُّهُ بِيَمِينِكَ إِذاً لَارْتابَ الْمُبْطِلُونَ)1

“You did not use to recite any scripture before it, nor did you write with your right hand, for then the impugners would have been sceptical.” 2

1858. رسولُ اللَّهِ صلى اللَّه عليه وآله : الخَطُّ الحَسَنُ يَزيدُ الحَقَّ وَضَحاً3

1858. The Prophet (SAWA) said, 'Good handwriting increases the clarity of truth.'4

1859. رسولُ اللَّهِ صلى اللَّه عليه وآله - في قولهِ تعالى‏ : (أوْ أثَارَةٍ مِنْ عِلْمٍ )5 - : الخَطُّ6

1859. The Prophet (SAWA), regarding Allah's verse“or some vestige of [divine] knowledge” 7 , said that this means handwriting.'8

1860. الدّر المنثور عن عطاء بن يسار : سُئلَ رسولُ اللَّهِ صلى اللَّه عليه وآله عنِ الخَطِّ ، فقالَ : عَلّمَهُ نَبيٌّ ، ومَن كانَ وافَقَهُ عَلِمَ9

1860. Ata' b. Yasar narrates, 'The Prophet (SAWA) was asked about handwriting and he said, 'It was (first) taught by a prophet and those who were with him learned it.'10

1861. الإمامُ عليٌّ عليه السلام : الخَطُّ لِسانُ اليَدِ11

1861. Imam Ali (AS) said, 'Handwriting is the hand's tongue.'12

1862. الإمامُ عليٌّ عليه السلام - فيما قالَ لِكاتِبهِ عُبيدِ اللَّهِ بنِ أبي رافعٍ - : ألِقْ دَواتَكَ ، وأطِلْ جِلْفَةَ قَلَمِكَ ، وَفَرّجْ بَينَ السُّطورِ ، وقَرْمِطْ بَينَ الحُروفِ ، فإنَّ ذلكَ أجْدَرُ بصَباحَةِ الخَطِّ13

1862. Imam Ali (AS) said to his scribe ubaydullah b. Abi Rafi, 'Put cotton flake in theinkpot, keep the nib of your pen long, leave space between lines and join up the letters because this is most suited to creating beautiful handwriting.'14

1863. الإمامُ عليٌّ عليه السلام : افْتَحْ بَرْيَةَ قَلَمِكَ ، وأسْمِكْ شَحْمَتَهُ ، وأيْمِنْ قِطّتَكَ يَجُدْ خَطُّكَ15

1863. Imam Ali (AS) said, 'Split the nib of your pen, thicken its blade, slant it to the right and you will beautify your handwriting.'16

Notes

1. العنكبوت : 48 .

2. Qur'an, 29 :48

3. الفردوس : 2 / 200 / 2994 .

4. Al-Firdows, v. 2 , p. 200 , no. 2994

5. الأحقاف : 4 .

6. الدرّ المنثور : 7 / 434 .

7. Qur'an 46 :4

8. al-Durr al-Manthur, v. 7 , p. 434

9. الدرّ المنثور : 7 / 434 .

10. Ibid. v. 7 , p. 434

11. غرر الحكم : 706 .

12. Ghurar al-Hikam, no. 706

13. نهج البلاغة : الحكمة 315 .

14. Nahj al-Balagha, Saying 315

15. غرر الحكم : 2465 .

16. Ghurar al-Hikam, no. 2465

129 - الاخلاص‏

129 SINCERITY

618 - فَضلُ الإخلاصِ‏

618 THE VIRTUE OF SINCERITY

(قَالَ فَبِعِزَّتِكَ لَأُغْوِيَنَّهُمْ أَجْمَعِينَ * إِلّا عِبَادَكَ مِنْهُمُ الْمُخْلَصِينَ)1

“He said, 'By Your might, I will surely pervert them, except Your exclusive servants amongst them.” 2

(اُنظر) البقرة : 112 ، 139 ، 196 ، 207 ، 238 ، 265 و آل عمران : 20 والأنعام : 52 ، 79 ، 162 و يوسف : 24 والكهف : 28 ، 110 و الحجّ : 31 و الروم : 38 ولقمان : 22 و الصافّات : 40 والزمر : 2 ، 3 ، 11 ، 14 ، 29 و غافر : 14 و الجنّ : 18 ، 20 والإنسان : 9 و الليل : 20 والبيّنة : 5

(See also: Qur'an, 2:112, 2:139, 2:196, 2:207, 2:238, 2:265, 3:20, 6:52, 6:79, 6:162, 12:24, 18:28, 18:110, 22:31, 30:38, 31:22, 37:40, 39:2, 39:3, 39:11, 39:14, 39:29, 40:14,72:18, 72:20, 76:9, 92:20, 97:5)

1864. رسولُ اللَّهِ صلى اللَّه عليه وآله : العُلَماءُ كُلُّهُم هَلْكى‏ إلّا العامِلينَ ، والعامِلونَ كُلُّهُم هَلْكى‏ إلّا المُخْلِصينَ، والمُخْلِصونَ على‏ خَطَرٍ3

1864. The Prophet (SAWA) said, 'The men of knowledge will all be ruined except those who acted [upon their knowledge], and those who act will all be ruined except for the sincere ones from among them, and the sincere ones are indeed in danger.'4

1865. الإمامُ عليٌّ عليه السلام : الإخْلاصُ غايَةُ الدِّينِ5

1865. Imam Ali (AS) said, 'Sincerity is the peak of religion.'6

1866. الإمامُ عليٌّ عليه السلام : الإخْلاصُ عِبادَةُ المُقَرَّبينَ.7

1866. Imam Ali (AS) said, 'Sincerity is the worship of those brought near [to Allah].'8

1867. الإمامُ عليٌّ عليه السلام : الإخْلاصُ مِلاكُ العِبادَةِ9

1867. Imam Ali (AS) said, 'Sincerity is the criterion for worship.'10

1868. الإمامُ عليٌّ عليه السلام : الإخْلاصُ أعْلى‏ الإيمانِ11

1868. Imam Ali (AS) said, 'Sincerity is the summit of faith.'12

1869. الإمامُ عليٌّ عليه السلام : في الإخْلاصِ يَكونُ الخَلاصُ13

1869. Imam Ali (AS) said, 'Salvation is found in sincerity.'14

1870. الإمامُ عليٌّ عليه السلام : طُوبى‏ لِمَن أخْلَصَ للَّهِ عَمَلَهُ وعِلْمَهُ ، وحُبَّهُ وبُغْضَهُ ، وأخْذَهُ وتَرْكَهُ ، وكَلامَهُ وصَمْتَهُ ، وفِعْلَهُ وقَولَهُ15

1870. Imam Ali (AS) said, 'Blessed is he whose knowledge and practice, love and hate, acceptance and refusal, speech and silence, and words and actions are sincerely for the sake of Allah.'16

Notes

1. ص : 82 ، 83 .

2. Qur'an 38 :82-83

3. تنبيه الخواطر : 2 / 118 .

4. Tanbih al-Khawatir, v. 2 , p. 118

5. غرر الحكم : 727 .

6. Ghurar al-Hikam, no. 727

7. غرر الحكم : 667 .

8. Ibid. no. 667

9. غرر الحكم : 859 .

10. Ibid. no. 859

11. غرر الحكم : 860 .

12. Ibid. no. 860

13. تنبيه الخواطر : 2 / 154 .

14. Tanbih al-Khawatir, v. 2 , p. 118

15. تحف العقول : 100 .

16. Tuhaf al-Uqul, no. 100

619 - صُعوبَةُ الإخلاصِ‏

619 THE DIFFICULTY OF SINCERITY

1871. الإمامُ عليٌّ عليه السلام : تَصْفِيَةُ العَمَلِ أشَدُّ مِن العَمَلِ ، وتَخْليصُ النِّيّةِ عنِ الفَسادِ أشَدُّ على‏ العامِلِينَ مِن طُولِ الجِهادِ1

1871. Imam Ali (AS) said, 'Perfecting an action is more difficult than [performing] the action itself, and purifying an intention from corruption is tougher for the striving ones than engaging in lengthy jihad.'2

1872. الإمامُ الصّادقُ عليه السلام : الإبْقاءُ على‏ العَمَلِ حتّى‏ يَخْلُصَ أشَدُّ مِن العَمَلِ3

1872. Imam al-Sadiq (AS) said, 'Persevering with an action until it becomes pure and sincere is harder than [performing] the action itself.'4

Notes

1. بحار الأنوار : 77 / 288 / 1 .

2. Bihar al-Anwar, v. 77 , p. 288 , no. 1

3. الكافي : 2 / 16 / 4 .

4. al-Kafi, v. 2 , p. 16 , no. 4

620 - كِفايَةُ القَليلِ‏مِنَ‏العَملِ مَعَ الإخلاصِ‏

620 THE SUFFICIENCY OF FEW ACTIONS COUPLED WITH SINCERITY

1873. الكافي : فيما ناجى‏ اللَّهُ تباركَ وتعالى‏ موسى‏ عليه السلام : يا موسى‏ ، ما اُريدَ بهِ وَجْهي فكَثيرٌ قَليلُهُ ، وما اُريدَ بهِ غَيري فقَليلٌ كَثيرُهُ1

1873. It is narrated in al-Kafi that Allah - Blessed and most High - addressed Prophet Moses (AS) in intimate conversation saying, 'O Moses, whatever is done for My sake, a little of it is a lot and whatever is done for the sake of others, a lot of it is little.'2

1874. رسولُ اللَّهِ صلى اللَّه عليه وآله : أخْلِصْ قَلبَكَ يَكْفِكَ القَليلُ مِن العَمَلِ3

1874. The Prophet (SAWA) said, 'Purify your heart and few actions will suffice you.'4

Notes

1. الكافي : 8 / 46 / 8 .

2. Ibid. v. 8 , p. 46 , no. 8

3. بحار الأنوار : 73 / 175 / 15 .

4. Bihar al-Anwar, v. 73 , p. 175 , no. 15

621 - مُعامَلَةُ اللَّهِ مَعَ المُخلِصينَ بِخالِصِ سِرِّهِ‏

621 The Dealing of Allah With the SINCERE ONES WITH HIS SINCERE SECRECY

1875. عدّة الداعي عن المُفَضّلِ بن صالح : قالُ الإمامُ الصّادقُ عليه السلام: إنَّ للَّهِ عِباداً عامَلوهُ بخالِصٍ مِن سِرِّهِ ، فعامَلَهُم بخالِصٍ مِن بِرِّهِ ، فهُمُ الّذينَ تَمُرُّ صُحُفُهُم يَومَ القِيامَةِ فُرَّغاً ، وَإذا وَقَفوا بَينَ يدَيهِ تعالى‏ مَلَأها مِن سِرِّ ما أسَرُّوا إلَيهِ فقلتُ : يا مَولاي ، ولِمَ ذلكَ؟ فقالَ : أجَلَّهُم أنْ تَطَّلِعَ الحَفَظَةُ على‏ ما بَينَهُ وبَينَهُم1

1875. Imam al-Sadiq (AS) said to Mufaddal b. Salih, 'Verily Allah has servants who sincerely engage in transaction with Him in secrecy, so Allah gives them from His pure reward andgoodness, for they are the ones who will come on the Day of Resurrection with their book of deeds empty, and when they stand in front of Allah, their books will be filled with the secrets that they had with Him'. [Mufaddal narrates], I asked, 'O my master, why will their books be empty?' The Imam replied, 'Allah holds them in such high regard that He does not even want the guardian angels to be aware of what is between Him and them.'2

Notes

1. عدّة الداعي : 194 .

2. Uddat al-Dai, p. 194

622 - دَورُ الإخلاصِ في قَبولِ الأعمالِ‏

622 THE ROLE OF SINCERITY IN THE ACCEPTANCE OF ACTIONS

1876. الإمامُ الصّادقُ عليه السلام : قالَ اللَّهُ تَبارَك وتعالى‏ : أنا خَيرُ شَريكٍ ، مَن أشْرَكَ بِي في عَمَلِهِ لَن أقْبَلَهُ، إلّا ما كانَ لي خالِصاً1

1876. Imam al-Sadiq (AS) said, 'Allah - most High -has said, 'I am the best partner, so whoever associates a partner with Me in his actions I will never accept them, except those actions that have been performed [sincerely for Me].'2

1877. رسولُ اللَّهِ صلى اللَّه عليه وآله : إذا عَمِلْتَ عَمَلاً فاعْمَلْ للَّهِ خالِصاً ؛ لأ نَّهُ لا يَقْبَلُ مِن عِبادِهِ الأعْمالَ إلّا ما كانَ خالِصاً3

1877. The Prophet (SAWA) said, 'If you perform an action, do it sincerely for the sake of Allah because He only accepts from His servants those actions that have been performed sincerely.'4

Notes

1. تفسير العيّاشي : 2 / 353 / 94 .

2. Tafsir al-Ayyashi v. 2 , p. 353 , no. 94 , and Mustadrak al-Wasa'il, v. 1 , p. 203 , no. 1

3. بحار الأنوار : 77 / 103 / 1 .

4. Bihar al-Anwar, v. 77 , p. 103 , no. 1

623 - تَمامُ الإخلاصِ‏

623 THE PURE SINCERITY

1878. رسولُ اللَّهِ صلى اللَّه عليه وآله : تَمامُ الإخْلاصِ اجْتِنابُ المَحارِمِ1

1878. The Prophet (SAWA) said, 'Complete sincerity is abstaining from the prohibited things.'2

1879. الإمامُ الصّادقُ عليه السلام : مَن قالَ: «لا إلهَ إلّا اللَّهُ» مُخْلِصاً دَخَلَ الجَنّةَ ، و إخْلاصُهُ أنْ يَحْجِزَهُ «لا إلهَ إلّا اللَّهُ» عَمّا حَرّمَ اللَّهُ3

1879. Imam al-Sadiq (AS) said. 'Whoever sincerely says“There is no god but Allah” will enter Paradise and his sincerity should be such that his testimony of“There is no god but Allah” becomes a barrier for him against whatever Allah has forbidden.'4

Notes

1. كنز العمّال : 44399 .

2. Kanz al-Ummal, no. 44399

3. بحار الأنوار : 8 / 359 / 24 .

4. Bihar al-Anwar, v. 8 , p. 359 , no. 24

624 - عَلاماتُ المُخلِصِ‏

624 THE SIGNS OF THE SINCERE

1880. رسولُ اللَّهِ صلى اللَّه عليه وآله : إنَّ لِكُلِّ حَقٍّ حَقيقةً ، وما بَلغَ عَبدٌ حقيقةَ الإخْلاصِ حتّى‏ لا يُحِبَّ أنْ يُحْمَدَ على‏ شي‏ءٍ مِن عَمَلٍ للَّهِ1

1880. The Prophet (SAWA) said, 'Verily for every essential truth is a reality and a servant has not reached the reality of sincerity until he dislikes to be praised [by others] for any act that he does for the sake of Allah.'2

1881. الإمامُ عليٌّ عليه السلام : العِبادَةُ الخالِصَةُ أنْ لا يَرجوَ الرّجُلُ إلّا رَبَّهُ ، ولا يَخافَ إلّا ذَنْبَهُ3

1881. Imam Ali (AS) said, 'Pure worship is that a man does not hope for anything except his Lord and does not fear anything except [the outcome of] his sin.'4

1882. الإمامُ الصّادقُ عليه السلام : العَمَلُ الخالِصُ : الّذي لا تُريدُ أنْ يَحْمَدَكَ علَيهِ أحَدٌ إلّا اللَّهُ عزّوجلّ‏5 .6

1882. Imam al-Sadiq (AS) said, 'The pure action [done out of sincerity], is that which the servant does not wish to be praised for by anyone except Allah - Mighty and Exalted.'7

1883. معاني الأخبار عَن جَبرئيلَ عليه السلام - لَمّا سألَهُ النّبيُّ صلى اللَّه عليه وآله عن تَفسيرِ الإخْلاصِ - : المُخْلِصُ الّذي لا يَسألُ النّاسَ شَيئاً حتّى‏ يَجِدَ ، و إذا وَجدَ رَضِيَ ، و إذا بَقِيَ عِندَهُ شي‏ء أعْطاهُ فِي اللَّهِ ، فإنَّ مَن لَم يَسألِ المَخلوقَ فَقَد أقَرَّ للَّهِ عزّوجلّ بالعُبودِيَّةِ ، و إذا وَجَدَ فرَضِيَ فهُو عنِ اللَّهِ راضٍ ، واللَّهُ تباركَ وتعالى‏ عنهُ راضٍ ، و إذا أعطى‏ للَّهِ عزّوجلّ فهُو على‏ حَدِّ الثِّقَةِ برَبِّهِ عزّوجلّ8

1883. The archangel Gabriel (AS), when he was asked by the Prophet (SAWA) about the meaning of sincerity, replied, 'The sincere one is he who does ask the people anything until he himself finds it, and when he finds it he is pleased. Whenever he has a remainder of a thing, he gives it to others, because if a person does not ask anything from creation, he has established that his servitude is solely for Allah, Mighty and Exalted, and if he finds and he is pleased then he is pleased with Allah and Allah - Blessed and most High - is pleased with him, and if he gives for the sake of Allah then he has reached the station of reliance on his Lord, Mighty and Exalted.'9

Notes

1. بحار الأنوار : 72 / 304 / 51 .

2. Ibid. v. 72 , p. 304 , no. 51

3. غرر الحكم : 2128 .

4. Ghurar al-Hikam, no. 2128

5. الكافي : 2 / 16 / 4 .

6. قالَ أبو حامد الغزّاليّ - في بيان حقيقة الإخلاص بعد ذكر أقاويل الشّيوخ - : الأقاويل في هذا كثيرة ولا فائدة في تكثير النّقل بعد انكشاف الحقيقة ، و إنّما البيان الشافي بيان سيّد الأوّلين والآخرين صلى اللَّه عليه وآله ، إذ سئل عن الإخلاص فقال : هو أن تقول ربّي اللَّه ، ثمّ تستقيم كما امرت أي لا تعبد هواك ونفسك ، ولا تعبد إلّا ربّك ، وتستقيم في عبادته كما أمرك وهذه إشارة إلى قطع كلّ ما سوى اللَّه عزّوجلّ عن مجرى النظر ، وهو الإخلاص حقّاً المحجّة البيضاء : 8 / 133 وأخرج ابن ماجة في السنن تحت رقم 3972 : « أنّ سفيان بن عبداللَّه الثقفيّ قال : قلت : يا رسول اللَّه ، حدّثني بأمر أعتصم به قال : قل ربّي اللَّه ، ثمّ استقم » .

7. al-Kafi, v. 2 , p. 16 , no. 4

8. معاني الأخبار : 261 / 1 .

9. Maani al-Akhbar, p. 261 no. 1