Dictionary / Arabic - Turkish Terminology

‘AMAL AS-SÂLIH - اعمال الصالح


Literally: Sâlih is good. Serviceable. Valid. Upright. Righteous. Pious. The one who carries out the commands of Allah. The virtuous people of taqwâ.

Literally: ‘Amal is an act. An action. A work. Practice. Performance. Performing a religious obligation. Obedience. ‘Ibâdah.

‘Amal as-Sâlih is a good or pious act that are in the sphere of the Sharîah. An act of beneficence for Allah's sake. An act or work by shunning from the sins. Abstaining from sins. Rendering the material and ma’nawî rights of the ‘abds of Allah.


through the indication of a five-hundred-year distance of Jannah being bestowed and seventy thousand palaces and houris being given to a single man in the âkhirah and everyone among the people of Jannah being perfectly satisfied with his share, it is demonstrated that there is no cause for rivalry in the âkhirah, nor can there be rivalry. In which case, there cannot be rivalry in ‘amal as-sâlih belonging to the âkhirah; jealousy has no place in it. The one jealous is either a hypocrite; he seeks worldly results by means of ‘amal as-sâlih, or a faithful ignorant, he does not know where ‘amal as-sâlih looks towards and does not understand that ikhlas is the rûh and foundation of ‘amal as-sâlih.

 The Twentieth Flash – 7th Cause


A man who is very closely connected with us often makes the dreadful complaint saying: “I am not getting anywhere, I have become worse, I am not able to see the results of my ma’nawî services.” He asks for help. We write to him that:

“This world is the abode of service, it is not the place for receiving rewards. The rewards, fruits and nûrs of ‘amal as-sâlih will be in the barzakh and in the âkhirah. To bring those eternal fruits down to this world and to desire them in this world, is to make the âkhirah submit to your world. Thereby, the ikhlas in your ‘amal as-sâlih will be lost and you will lose its nûr. Yes, those fruits cannot be expected and they cannot be intended. If the fruit is given, one would think of it as an incentive and offer shukr to Allah.”

Yes, as was mentioned in one or two letters, in this age, the life of this world has provoked, wounded and excited this temperament so much, that even a blessed, elderly hoja who is sâlih, in a way, desires the azwaq of the âkhirah in this world and what governs him in the first degree are the pleasures of worldly life.

 Kastamonu Addendum (148-149)


(This letter is very important)

My ‘Azîz, Siddîq brothers

In recent times, I have considered the principles of taqwâ and ‘amal as-sâlih which, in the view of Al-Qur’an Al-Hakîm is regarded as the highest principle after îmân. Taqwâ is to abstain from prohibitions and sins. ‘Amal as-sâlih is acting in accordance with the circle of command and the gain of virtue. Repelling sharr is always superior to attracting good. And in the age of such destruction, dissoluteness and alluring desires, taqwâ, which is this repulsion of evil and abstaining from kabâir is a fundamental principle and has gained significant precedence.

Since the destruction and negative current are terrifically intensified in this age, taqwâ is the greatest principle against this destruction. Those who perform the fardh and who do not commit the kabâir will be saved. In times like these when kabâirs are prevalent, the likelihood of successfully achieving ‘amal as-sâlih with ikhlas is extremely difficult. Also, under these conditions, even a minor ‘amal as-sâlih is considered as great.

Also, a form of ‘amal as-sâlih is present within taqwâ. Since abstaining from haram is wâjib; performing a single wâjib has rewards equivalent to performing many sunnahs. In these times – due to the attacks of thousands of sins- a single act of abstaining from hundreds of sins with a simple ‘amal, is equivalent to performing hundreds of wâjibs. With the intention of this significant point, under the name of taqwâ and with the purpose of avoiding sin, what is derived from this passive ‘ibâdah is important ‘amal as-sâlih.

The most important duty for the students of the Risale-i Nur in this age is to act in accordance with the principle of taqwâ against destructions and sins. Since in today’s social life, hundreds of sins are attacking people every minute. Indeed taqwâ and the intention of refraining from sins is equivalent to performing hundreds of ‘amal as-sâlih.” Kastamonu Addendum (164)




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