Alhassanain(p) Network for Heritage and Islamic Thought

1278 - تَداوُلُ الأيدي فِي المَعروفِ‏

1278. CIRCULATION OF GOOD ACTS FROM HAND TO HAND

4174. رسولُ اللَّهِ صلى اللَّه عليه وآله : مَن تَصَدَّقَ بِصَدَقَةٍ عَلى‏ رَجُلٍ مِسكينٍ كانَ لَهُ مِثلُ أجرِهِ ، ولَو تَداوَلَها أربَعونَ ألفَ إنسانٍ ثُمّ وَصَلَت إلى‏ مِسكينٍ كانَ لَهُم أجراً كامِلاً1

4174. The Prophet (SAWA) said, ‘He who offers charity to a poor man gets the reward befitting the action, but if forty thousand people pass the same offering from hand to hand until it reaches the poor man, they all receive a complete reward for it.’2

4175. الإمام الصّادقُ عليه السلام : لَو جَرَى المَعروفُ عَلى‏ ثَمانينَ كَفّاً لَاُجِروا كُلُّهُم فيهِ ، مِن غَيرِ أن يُنقَصَ صاحِبُهُ مِن أجرِهِ شَيئاً3

4175. Imam al-Sadiq (AS) said, ‘If an act of charity [or courtesy] goes through eighty changes of hands, all of them receive the reward for it, without any decrease in the reward of the initiating good-doer.’4

Notes

1. ثواب الأعمال : 342 / 1

2. Thawab al-Amal, p. 342, no. 1

3. الكافي : 4 / 18 / 2

4. al-Kafi, v. 4, p. 18, no. 2

1279 - النَّهيُ عَنِ الامتِنانِ بِالمَعروفِ‏

1279. PROHIBITION OF MAKING SOMEONE FEEL OBLIGED FOR AN ACT OF COURTESY

4176. الإمامُ عليٌّ عليه السلام: أحْيِ مَعروفَكَ بِإماتَتِهِ1

4176. Imam Ali (AS) said, ‘Give life to your act of courtesy by killing it [i.e. by killing your expectation of receiving anything in return].’2

4177. الإمامُ عليٌّ عليه السلام : إذا صُنِعَ إلَيكَ مَعروفٌ فَاذكُرْ ، إذا صَنَعتَ مَعروفاً فَانْسَهُ3

4177. Imam Ali (AS) said, ‘If an act of courtesy is done unto you, then be sure to remember it, and if you do an act of courtesy unto someone else, then be sure to forget it.’4

4178. الإمامُ عليٌّ عليه السلام: مِلاكُ المَعروفِ تَركُ المَنِّ بِهِ5

4178. Imam Ali (AS) said, ‘The yardstick [used to measure the goodness] of an act of courtesy is the absence of expectation accompanying it.’6

(اُنظر) الصدقة : باب 1117

(See also: CHARITY: section 1117)

Notes

1. غرر الحكم : 2282

2. Ghurar al-Hikam, no. 2282

3. غرر الحكم : 4000 - 4001

4. Ibid. nos. 4000-4 001

5. غرر الحكم : 9724

6. Ibid. no. 9724

1280 - إتمامُ المَعروفِ‏

1280. COMPLETION OF A GOOD ACT

4179. رسولُ اللَّهِ صلى اللَّه عليه وآله: استِتمامُ المَعروفِ أفضَلُ مِنِ ابتِدائهِ1

4179. The Prophet (SAWA) said, ‘Bringing a good act to completion is better than [merely] initiating it.’2

4180. الإمام عليٌّ عليه السلام: مَن لَم يُرَبِّ مَعروفَهُ فقَد ضَيَّعَهُ3

4180. Imam Ali (AS) said, ‘One who does not sustain his good action loses it.’4

4181. الإمامُ الكاظمُ عليه السلام : الصَّنيعَةُ لا تَتِمُّ صَنيعَةً عِندَ المُؤمِنِ لِصاحِبِها إلّا بِثَلاثَةِ أشياءَ : تَصغيرِها ، وسَترِها ، وتَعجيلِها ، فمَن صَغَّرَ الصَّنيعَةَ عِندَ المُؤمِنِ فقَد عَظَّمَ أخاهُ ، ومَن عَظَّمَ الصَّنيعَةَ عِندَهُ فقَد صَغَّرَ أخاهُ ، ومَن كَتَمَ ما أولاهُ مِن صَنيعِهِ فقَد كَرَّمَ فِعالَهُ ، ومَن عَجَّلَ ما وَعَدَ فقَد هَنِئَ العَطِيَّةَ5

4181. Imam al-Kazim (AS) said, ‘A good favour done to a fellow believer is not considered complete until accompanied by three things: underestimation of the act, concealing it, and hastening its completion. He who underestimates his good turn to a fellow believer has esteemed his brother highly indeed, whereas he who esteems his good turn to be great has deemed his brother to be insignificant. He who conceals the good turn that he has done has honoured his action, and he who hastens to fulfil his promise takes pleasure in the gift too.’6

Notes

1. الأمالي للطوسي : 596 / 1235 ، كنز العمّال : 16256

2. Amali al-Tusi, p. 596, no. 1235

3. غرر الحكم : 9115

4. Ghurar al-Hikam, no. 9115

5. تحف العقول : 403

6. Tuhaf al-Uqul, no. 403

1281 - النَّهيُ عَن تَحقيرِ المَعروفِ‏

1281. PROHIBITION OF HOLDING ACTS OF COMMON COURTESY IN CONTEMPT

4182. رسولُ اللَّهِ صلى اللَّه عليه وآله : لا تُحَقِّرَنَّ شَيئاً مِنَ المَعروفِ ، ولَو أن تَلقى‏ أخاكَ ووَجهُكَ مَبسوطٌ إلَيهِ1

4182. The Prophet (SAWA) said, ‘Never underestimate any act of common courtesy, even simply meeting a fellow brother with a face displaying pleasure at seeing him.’2

4183. الإمامُ عليٌّ عليه السلام : لا تَستَصغِر شَيئاً مِنَ المَعروفِ قَدَرتَ عَلَى اصطِناعِه إيثاراً لِما هُوَ أكثَرُ مِنهُ ؛ فإنَّ اليَسيرَ في حالِ الحاجَةِ إلَيهِ أنفَعُ لأِهلِهِ مِن ذلكَ الكَثيرِ في حالِ الغَناءِ عَنهُ ، واعمَلْ لِكُلِّ يَومٍ بِما فيهِ تَرشُدُ3

4183. Imam Ali (AS) said, ‘Never deem any act of common courtesy that you are able to carry out as insignificant in comparing it to a greater act, for verily the simple act performed when the need for it arises is more beneficial to its receptor than the great act for which there is no need. Perform for each day good acts that befit it and you will grow on the right course.’4

Notes

1. كنز الفوائد : 1 / 212

2. Kanz al-Fawa’id li al-Karajiki, v. 1, p. 212

3. الجعفريّات : 233

4. al-Jafariyyat, p. 233

1282 - عَلامَةُ قَبولِ المَعروفِ‏

1282. The Mark of Acceptance of A GOOD ACT

4184. الإمامُ عليٌّ عليه السلام : خَيرُ المَعروفِ ما اُصيبَ بِهِ الأبرارُ1

4184. Imam Ali (AS) said, ‘The best act of common courtesy is that which good people are able to benefit from.’2

4185. الإمامُ الصّادقُ عليه السلام - لَمّا سُئلَ عَن عَلامَةِ قَبولِ العَبدِ عِندَ اللَّهِ - : عَلامَةُ قَبولِ العَبدِ عِندَ اللَّهِ أن يُصيبَ بِمَعروفِهِ مَواضِعَهُ ، فإن لَم يَكُن كذلكَ فلَيسَ كذلكَ3

4185. Imam al-Sadiq (AS) was once asked what the mark of acceptance of a servant with Allah is, to which he replied, ‘The mark of acceptance of a servant with Allah is that his good acts reach the objects of their intention. If not, then that is not the case.’4

Notes

1. غرر الحكم : 4983

2. Ghurar al-Hikam, no. 4983

3. بحار الأنوار : 74 / 419 / 47

4. Bihar al-Anwar, v. 74, p. 419, no. 47

1283 - ثَوابُ المَعروفِ‏

1283. THE REWARD FOR GOOD ACTS

4186. رسولُ اللَّهِ صلى اللَّه عليه وآله : مَن قادَ ضَريراً أربَعينَ خُطوَةً عَلى‏ أرضٍ سَهلَةٍ ، لا يَفي بِقَدرِ إبرَةٍ مِن جَميعِهِ طِلاعُ الأرضِ ذَهَباً ، فإن كانَ فيما قادَهُ مَهلَكَةٌ جَوَّزَهُ عَنها وَجَدَ ذلكَ في ميزانِ حَسَناتِهِ يَومَ القِيامَةِ أوسَعَ مِنَ الدّنيا مِائةَ ألفِ مَرَّةٍ1

4186. The Prophet (SAWA) said, ‘He who leads a blind man forty steps on level ground, even if he was to be rewarded the whole world’s worth of gold, it would not be enough to recompense a needle’s worth of what that act deserves. And if there is a danger on the path which he averts him from, he will find that act on the Day of Resurrection within his balance of good deeds, larger than one hundred thousand times the expanse of the earth.’2

4187. رسولُ اللَّهِ صلى اللَّه عليه وآله : دَخَلَ عَبدٌ الجَنَّةَ بِغُصنٍ مِن شَوكٍ كانَ عَلى‏ طَريقِ المُسلِمينَ فأماطَهُ عَنهُ3

4187. The Prophet (SAWA) said, ‘A servant [of Allah] entered Paradise because of a thorn branch that he removed from the path of fellow Muslims.’4

4188. رسولُ اللَّهِ صلى اللَّه عليه وآله : مَن بَنى‏ عَلى‏ ظَهرِ الطَّريقِ ما يَأوي عابِرَ سَبيلٍ بَعَثَهُ اللَّهُ يَومَ القِيامَةِ عَلى‏ نَجيبٍ مِن دُرٍّ ، ووَجهُه يُضي‏ءُ لأِهلِ الجَنَّةِ نوراً5

4188. The Prophet (SAWA) said, ‘He who builds a structure on the road affording shelter to a traveller, Allah will raise him on the Day of Resurrection mounted on a fine-bred camel adorned with pearls, and his face will radiate light for all the dwellers of Paradise.’6

4189. رسولُ اللَّهِ صلى اللَّه عليه وآله : مَن رَدَّ عَن قَومٍ مِنَ المُسلِمينَ عادِيةَ ماءٍ أو نارٍ وَجَبَت لَهُ الجَنَّةُ7

4189. The Prophet (SAWA) said, ‘He who averts an impediment of water or fire from a group of Muslims becomes deserving of obligatory entrance into Paradise.’8

4190. الإمامُ الصّادقُ عليه السلام : رَأيتُ المَعروفَ كَاسمِهِ، ولَيسَ شَي‏ءٌ أفضَلَ مِنَ المَعروفِ إلّا ثَوابَهُ9

4190. Imam al-Sadiq (AS) said, ‘I have witnessed the act of common courtesy to be exactly as its name suggests, and nothing excels the act of common courtesy than its own reward.’10

Notes

1. بحار الأنوار : 75 / 15 / 8

2. Ibid. v. 75, p. 15, no. 8

3. الخصال : 32 / 111

4. al-Khisal, v. 32, p. 111

5. ثواب الأعمال : 343 / 1

6. Thawab al-Amal, p. 343, no. 1

7. الكافي : 5 / 55 / 3

8. al-Kafi, v. 5, p. 55, no. 3

9. مكارم الأخلاق : 1 / 294 / 915

10. Makarim al-Akhlaq, v. 1, p. 294, no. 915

273 - المعروف (2) «الأمر بالمعروف والنّهي عن المنكر »

273. ACTS OF COMMON COURTESY (2)

ENJOINING GOOD AND PROHIBITING WRONG

1284 - أهَمِّيَّةُ الأمرِ بِالمَعروفِ وَالنَّهيِ عَنِ المُنكَرِ

1284. IMPORTANCE OF ENJOINING GOOD AND PROHIBITING WRONG

( وَلْتَكُنْ مِنْكُمْ اُمَّةٌ يَدْعُونَ إلَى الْخَيْرِ وَيَأْمُرُونَ بِالْمَعْرُوفِ وَيَنْهَوْنَ عَنِ الْمُنْكَرِ وَأُولئِكَ هُمُ الْمُفْلِحُونَ)1

“There has to be a nation among you summoning to the good, bidding what is right, and forbidding what is wrong. It is they who are the felicitous.” 2

( كُنْتُمْ خَيْرَ اُمَّةٍ اُخْرِجَتْ لِلنَّاسِ تَأْمُرُونَ بِالْمَعْرُوفِ وَتَنْهَوْنَ عَنِ الْمُنْكَرِ وَتُؤْمِنُونَ بِاللَّهِ وَلَوْ آمَنَ أهْلُ الْكِتابِ لَكانَ خَيْراً لَهُمْ مِنْهُمُ الْمُؤْمِنُونَ وَأكْثَرُهُمُ الْفاسِقُونَ)3

“You are the best nation [ever] brought forth for mankind: you bid what is right and forbid what is wrong, and have faith in Allah. And if the People of the Book had believed, it would have been better for them. Among them [some] are faithful, but most of them are transgressors.” 4

( وَالْمُؤْمِنُونَ وَالْمُؤْمِناتُ بَعْضُهُمْ أوْلِياءُ بَعْضٍ يَأْمُرُونَ بِالْمَعْرُوفِ وَيَنْهَوْنَ عَنِ الْمُنْكَرِ)5

“But the faithful, men and women, are comrades of one another: they bid what is right and forbid what is wrong.” 6

4191. رسولُ اللَّهِ صلى اللَّه عليه وآله : مَن أمَرَ بِالمَعروفِ ونَهى‏ عَنِ المُنكَرِ فهُوَ خَليفَةُ اللَّهِ في الأرضِ ، وخَليفَةُ رَسولِهِ7

4191. The Prophet (SAWA) said, ‘Whoever enjoins good and prohibits wrong is the deputy of Allah and the deputy of His Prophet on the earth.’8

4192. رسولُ اللَّهِ صلى اللَّه عليه وآله : إنَّ اللَّهَ تَبارَكَ وتَعالى‏ لَيُبغِضُ المُؤمِنَ الضَّعيفَ الّذي لا زَبْرَ لَهُ ، وقالَ : هُوَ الّذي لا يَنهى‏ عَنِ المُنكَرِ9

4192. The Prophet (SAWA) said, ‘The Prophet (SAWA) said, ‘Verily Allah, Mighty and Exalted, despises the weak believer who has no religion [i.e. has no devotion to his religion].’ When asked who a believer with no religion is, he replied, ‘He who does not prohibit wrong.’10

4193. الإمامُ عليٌّ عليه السلام : قِوامُ الشَّريعَةِ الأمرُ بِالمَعروفِ، والنَّهيُ عَنِ المُنكَرِ ، وإقامَةُ الحُدودِ11

4193. Imam Ali (AS) said, ‘The basis of Islamic law is the enjoinment of good and the prohibition of wrong.’12

4194. الإمامُ عليٌّ عليه السلام : وما أعمالُ البِرِّ كُلُّها والجِهادُ في سَبيلِ اللَّهِ عِندَ الأمرِ بِالمَعروفِ والنَّهيِ عَنِ المُنكَرِ ، إلّا كَنَفثَةٍ في بَحرٍ لُجِّيٍّ13

4194. Imam Ali (AS) said, ‘All acts of righteousness and striving in the way of Allah are as mere spittle in the deep sea compared to enjoining good and prohibiting wrong.’14

4195. الإمامُ عليٌّ عليه السلام : الأمرُ بِالمَعروفِ أفضَلُ أعمالِ الخَلقِ15

4195. Imam Ali (AS) said, ‘Enjoinment of good is the best of all acts performed by creation.’16

4196. الإمامُ عليٌّ عليه السلام : اعلَموا أنَّ الأمرَ بِالمَعروفِ والنَّهيَ عَنِ‏المُنكَرِلَم يُقَرِّبا أجَلاً ، ولَم يَقطَعارِزقاً17

4196. Imam Ali (AS) said, ‘Know that enjoinment of good and prohibition of wrong never reach an end, and never cut off sustenance.’18

4197. الإمامُ الحسينُ عليه السلام : كانَ يُقالُ : لا تَحِلُّ لِعَينٍ مُؤمِنَةٍ تَرَى اللَّهَ يُعصى‏ فتَطرِفُ حتّى‏ يُغَيِّرَهُ19

4197. Imam al-Husayn (AS) said, ‘It is not permissible for a believing eye to watch Allah being disobeyed and close without first changing the situation.’20

4198. الإمامُ الباقرُ عليه السلام : إنَّ الأمرَ بِالمَعروفِ والنَّهيَ عَنِ المُنكَرِ سَبيلُ الأنبياءِ ، ومِنهاجُ الصُّلَحاءِ ، فريضَةٌ عَظيمَةٌ بِها تُقامُ الفَرائضُ ، وتَأمَنُ المَذاهِبُ ، وتَحِلُّ المَكاسِبُ ، وتُرَدُّ المَظالِمُ ، وتَعمُرُ الأرضُ ، ويُنتَصَفُ مِنَ الأعداءِ ، ويَستَقيمُ الأمرُ21

4198. Imam al-Baqir (AS) said, ‘Verily the enjoinment of good and the prohibition of wrong is the path of the prophets, the way of the righteous, a great obligation on which all other obligations are founded and on which ideologies are secured, by which earnings are made lawful, by which iniquities are redressed, through which the earth flourishes, justice is sought from enemies and all affairs are kept upright.’22

(اُنظر) الجهاد (1) : باب 379

(See also: STRIVING (1): section 379)

Notes

1. آل عمران : 104

2. Qur’an 3 :104

3. آل عمران : 110

4. Qur’an 3 :110

5. التوبة : 71

6. Qur’an 9 :71

7. مستدرك الوسائل : 12 / 179 / 13817

8. Mustadrak al-Wasa’il, v. 12, p. 179, no. 13817

9. معاني الأخبار : 344 / 1

10. Maani al-Akhbar, p. 344, no. 1

11. غرر الحكم : 6817

12. Ghurar al-Hikam, no. 6817

13. نهج البلاغة : الحكمة 374

14. Nahj al-Balagha, Saying 374

15. غرر الحكم : 1977

16. Ghurar al-Hikam, no. 1977

17. الكافي : 5 / 57 / 6

18. al-Kafi, v. 5, p. 57, no. 6

19. تنبيه الخواطر : 2 / 179

20. Tanbih al-Khawatir, v. 2, p. 179

21. الكافي : 5 / 56 / 1

22. al-Kafi, v. 5, p. 56, no. 1

1285 - خَطَرُ تَركِ الأمرِ بِالمَعروفِ وَالنَّهيِ عَنِ المُنكَرِ

1285. THE DANGER OF ABANDONING the Enjoinment of Good and THE PROHIBITION OF WRONG

4199. رسولُ اللَّهِ صلى اللَّه عليه وآله : لَتَأمُرُنَّ بِالمَعروفِ ولَتَنهُنَّ عَنِ المُنكَرِ ، أو لَيَعُمَّنَّكُم عَذابُ اللَّهِ1

4199. The Prophet (SAWA) said, ‘You must enjoin good indeed and you shall prohibit wrong otherwise the chastisement of Allah will surely overtake you.’2

4200. الإمامُ عليٌّ عليه السلام - مِن وَصِيَّتِهِ لِلحَسَنَينِ عليهما السلام بعدَ أن ضَرَبَهُ ابنُ مُلجَمٍ - : لا تَترُكوا الأمرَ بِالمَعروفِ والنَّهيَ عَنِ المُنكَرِ فَيُوَلّى‏ عَلَيكُم شِرارُكُم ثُمَّ تَدعونَ فلا يُستَجابُ لَكُم3

4200. Imam Ali (AS) said in his last will to Imam Hasan and Imam Husayn (AS) after he had been struck by Ibn Muljim, ‘Never abandon the enjoinment of good and the prohibittion of wrong lest the evil ones amongst you gain mastery over you whereafter you will supplicate [Allah] but you will not be answered.’4

Notes

1. وسائل الشيعة : 11 / 407 / 12

2. Wasa’il al-Shia, v. 11, p. 407, no. 12

3. نهج البلاغة : الكتاب‏47

4. Nahj al-Balagha, Letter 47

1286 - مَن رَضِيَ بِفِعلِ قَومٍ‏

1286. HE WHO CONTENTS HIMSELF WITH A PEOPLE’S (WRONG) ACTION

4201. الإمامُ عليٌّ عليه السلام : الرّاضي بِفِعلِ قومٍ كالدّاخِلِ فيهِ مَعَهُم ، وعَلى‏ كُلِّ داخِلٍ في باطِلٍ إثمانِ : إثمُ العَمَلِ بِهِ ، وإثمُ الرِّضا بِهِ1

4201. Imam Ali (AS) said, ‘The one who contents himself with the wrong action of a group of people is as one who plunges into it with them, and every person who plunges into wrongdoing is guilty of two sins: the sin of having committed the wrong and the sin of being content with it.’2

4202. الإمامُ الجوادُ عليه السلام : مَنِ استَحسَنَ قَبيحاً كانَ شَريكاً فيهِ3

4202. Imam al-Jawad (AS) said, ‘He who approves of a wicked deed partakes in it.’4

4203. الإمامُ الجوادُ عليه السلام : مَن شَهِدَ أمراً فكَرِهَهُ كانَ كمَن غابَ عَنهُ ، ومَن غابَ عَن أمرٍ فرَضِيَهُ كانَ كمَن شَهِدَهُ5

4203. Imam al-Jawad (AS) said, ‘He who witnesses a misdeed and abhors it is as one who was absent thereat, whereas he who is absent from a misdeed and yet contents himself with it is as one who witnessed it.’6

Notes

1. نهج البلاغة : الحكمة 154

2. Ibid. Saying 254

3. كشف الغمّة : 3 / 139

4. Kashf al-Ghamma, v. 3, p. 139

5. تحف العقول : 456

6. Tuhaf al-Uqul, no. 456

1287 - شَرائِطُ الآمِرِ بِالمَعروفِ‏

1287. THE CONDITIONS TO BE OBSERVED BY ONE WHO ENJOINS GOOD

4204. رسولُ اللَّهِ صلى اللَّه عليه وآله : مَن أمَرَ بِمَعروفٍ فليَكُنْ أمرُهُ ذلكَ بِمَعروفٍ1

4204. The Prophet (SAWA) said, ‘One who enjoins good should do so using good means.’2

4205. رسولُ اللَّهِ صلى اللَّه عليه وآله - لَمّا قيلَ لَهُ : لا نَأمُرُ ولا نَنهى‏ إلّا بِما عَمِلنا بِهِ أو انتَهَينا عَنهُ كُلِّهِ - : لا ، بَل مُروا بِالمَعروفِ وإن لَم تَعمَلوا بِهِ كُلِّهِ، وانهَوا عَنِ المُنكَرِ وإن لَم تَنتَهوا عَنهُ كُلِّهِ.3

4205. The Prophet (SAWA) was once told, ‘We only enjoin that which we ourselves practice absolutely and we only prohibit that which we refrain from absolutely’, to which he replied, ‘No, rather enjoin good even if you yourself do not practice it absolutely and prohibit wrong even if you yourself do not refrain from it absolutely.’4

4206. الإمامُ عليٌّ عليه السلام: إنّي لأَرفَعُ نَفسي أن أنهى‏ النّاسَ عَمّا لَستُ أنتَهي عَنهُ ، أو آمُرَهُم بِما لا أسبِقُهُم إلَيهِ بعَمَلي5

4206. Imam Ali (AS) said, ‘Verily, it is below my dignity to prohibit people from that which I myself do not refrain from, or to enjoin them that which I myself have not performed before them.’6

4207. الإمامُ عليٌّ عليه السلام : لَعَنَ اللَّهُ الآمِرينَ بِالمَعروفِ التّارِكينَ لَهُ ، والنّاهينَ عَنِ المُنكَرِ العامِلينَ بِهِ7

4207. Imam Ali (AS) said, ‘Allah curses those who enjoin good but abandon its practice, and those who prohibit wrong but commit it themselves.’8

4208. الإمامُ عليٌّ عليه السلام : وانهَوا عَنِ المُنكَرِ وتَناهَوا عَنهُ ؛ فإنَّما اُمِرتُم بِالنَّهيِ بَعدَ التّناهي9

4208. Imam Ali (AS) said, ‘And prohibit wrong and abstain from it yourselves, for verily you have been commanded to prohibit wrong after abstention from it.’10

4209. الإمامُ الصّادقُ عليه السلام : إنَّما يَأمُرُ بِالمَعروفِ ويَنهى‏ عَنِ المُنكَرِ مَن كانَت فيهِ ثَلاثُ خِصالٍ : عامِلٌ بِما يَأمُرُ بِهِ وتارِكٌ لِما يَنهى‏ عَنهُ ، عادِلٌ فيما يَأمُرُ عادِلٌ فيما يَنهى‏ ، رَفيقٌ فيما يَأمُرُ ورَفيقٌ فيما يَنهى‏11

4209. Imam al-Sadiq (AS) said, ‘Verily the one who enjoins good and prohibits wrong should possess three qualities: he should act upon that which he enjoins and abstain from that which he prohibits; he must be just with regards to what he enjoins and just with regards to what he prohibits; and he must be gentle in what he enjoins and gentle in what he prohibits.’12

(اُنظر) التبليغ : باب 260 ؛ العلم : باب 1359 ؛ الموعظة : باب 1858

(See also: PROPAGATION (OF ISLAM): section 260; KNOW LEDGE: section 1359 ; EXHORTATION: section 1858)

Notes

1. كنز العمّال : 5523

2. Kanz al-Ummal, no. 5523

3. تنبيه الخواطر : 2 / 213

4. Tanbih al-Khawatir, v. 2, p. 213

5. غرر الحكم : 3780

6. Ghurar al-Hikam, no. 3780

7. نهج البلاغة : الخطبة 129

8. Nahj al-Balagha, Sermon 129

9. نهج البلاغة : الخطبة 105

10. Ibid. Sermon 105

11. الخصال : 109 / 79

12. al-Khisal, p. 109, no. 79

1288 - أدنى‏ مَراتِبِ النَّهيِ عَنِ المُنكَرِ

1288. THE LOWEST LEVEL OF PROHIBITION OF WRONG

4210. رسولُ اللَّهِ صلى اللَّه عليه وآله : مَن رَأى‏ مِنكُم مُنكَراً فَلْيُغَيِّرْهُ بِيَدِهِ ، فإن لَم يَستَطِعْ فبِلِسانِهِ ، فإن لَم يَستَطِعْ فبِقَلبِهِ وذلكَ أضعَفُ الإيمانِ1

4210. The Prophet (SAWA) said, ‘He who sees wrong being done should redress the situation with his own hand, and if he cannot do so then with his tongue, and if he cannot do so then with his heart [disapproving the act], and that is the weakest level of faith.’2

4211. رسولُ اللَّهِ صلى اللَّه عليه وآله : ألا لا يَمنَعَنَّ أحَدَكُم هَيبَةُ النّاسِ أن يَقولَ الحَقَّ إذا رَآهُ أن يَذَّكَّرَ بِعِظَمِ اللَّهِ ، لا يُقَرِّبُ مِن أجَلٍ ولا يُبعِدُ مِن رِزقٍ3

4211. The Prophet (SAWA) said, ‘Indeed fear of people must not prevent any of you from speaking the truth when he sees it fit to remind others of the grandeur of Allah, for neither will it [i.e. speaking the truth] hasten your destined end, nor will it ward off your decreed sustenance.’4

4212. الإمامُ عليٌّ عليه السلام : مَن تَرَكَ إنكارَ المُنكَرِ بقَلبِهِ ويَدِهِ ولِسانِهِ فهُوَ مَيِّتٌ بَينَ الأحياءِ5

4212. Imam Ali (AS) said, ‘He who abandons the prohibition of wrong with his heart, his hand and his tongue is a dead man walking amongst the living.’6

4213. الإمامُ عليٌّ عليه السلام : أمَرَنا رَسولُ اللَّهِ صلى اللَّه عليه وآله أن نَلقى‏ أهلَ المَعاصي بِوُجوهٍ مُكفَهِرَّةٍ7

4213. Imam Ali (AS) said, ‘The Prophet (SAWA) commanded us to meet the sinners with stern faces.’8

4214. الإمامُ الصّادقُ عليه السلام : حَسبُ المُؤمِنِ عِزّاً إذا رَأى‏ مُنكَراً أن يَعلَمَ اللَّهُ عَزَّوجلَّ مِن قَلبِه إنكارَهُ9

4214. Imam al-Sadiq (AS) said, ‘It is honour indeed for a believer that when he sees wrong being done, Allah, Mighty and Exalted, knows his heart to have rejected it.’10

(اُنظر) الجهاد (1) : باب 377 ؛ المعروف (2) : باب 1288

(See also: STRIVING (1): section 377; section acts of common courtesy (2) 1288)

Notes

1. الترغيب والترهيب : 3 / 223 / 1

2. al-Targhib wa al-Tarhib, v. 3, p. 223, no. 1

3. كنز العمّال : 5570

4. Kanz al-Ummal, no. 5570

5. تهذيب الأحكام : 6 / 181 / 374

6. al-Tahdhib, v. 6, p. 181, no. 374

7. الكافي : 5 / 59 / 10

8. al-Kafi, v. 5, p. 59, no. 10

9. الكافي : 5 / 60 / 1

10. Ibid. p. 60, no. 1

274 - العزّة

274. HONOUR

1289 - تَفسيرُ العِزِّ

1289. THE EXPLANATION OF HONOUR

( الَّذِينَ يَتَّخِذُونَ الْكَفِرِينَ أَوْلِيَآءَ مِن دُونِ الْمُؤْمِنِينَ أَيَبْتَغُونَ عِندَهُمُ الْعِزَّةَ فَإِنَّ الْعِزَّةَ لِلَّهِ جَمِيعًا)1

“- those who take the faithless for allies instead of the faithful. Do they seek honour with them? [If so,] indeed all honour belongs to Allah.” 2

4215. الإمامُ عليٌّ عليه السلام : العَزيزُ بِغَيرِ اللَّهِ ذَليلٌ3

4215. Imam Ali (AS) said, ‘Anyone honoured by other than Allah is actually disgraced.’4

4216. الإمامُ عليٌّ عليه السلام : اِعلَمْ أ نَّهُ لا عِزَّ لِمَن لا يَتَذَلَّلُ للَّهِ‏ِ ، ولا رِفعَةَ لِمَن لا يَتَواضَعُ للَّهِ‏ِ5

4216. Imam Ali (AS) said, ‘Know that the one who does not abase himself in front of Allah has no honour, and that the one who does not humble himself before Allah has no elevation.’6

4217. الإمامُ عليٌّ عليه السلام : ولا عِزَّ كَالحِلمِ7

4217. Imam Ali (AS) said, ‘There is no honour like clemency.’8

4218. الإمامُ زينَ العابدينُ عليه السلام : طاعَةُ وُلاةِ الأمرِ تَمامُ العِزِّ9

4218. Imam Zayn al-Abidin (AS) said, ‘Obedience to the [divinely appointed] authorities of command is a completion of one’s honour.’10

4219. الإمامُ الصّادقُ عليه السلام : العِزُّ أن تَذِلَّ لِلحَقِّ إذا لَزِمَكَ11

4219. Imam al-Sadiq (AS) said, ‘Honour is to submit oneself to the truth when it comes to you.’12

Notes

1. النساء : 139

2. Qur’an 4 :139

3. بحار الأنوار : 78 / 10 / 67

4. Bihar al-Anwar, v. 78, p. 10, no. 67

5. تحف العقول : 366

6. Tuhaf al-Uqul, no. 366

7. نهج البلاغة : الحكمة 113

8. Nahj al-Balagha, Saying 113

9. تحف العقول : 283

10. Tuhaf al-Uqul, no. 283

11. بحار الأنوار : 78 / 228 / 105

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