Alhassanain(p) Network for Heritage and Islamic Thought

Did the Second Caliph desire Ali to be Caliph after him?

Here is one more conjecture that propagates good ties between Amirul Momineen (a.s.) and the Second Caliph:

“Umar in his last speech commits his tongue to a language that he never uttered throughout his life in any of his speeches. In this speech, he opens the window of his heart. In fact, it is his will: “O believers! Faithful ones! I recommend you to select Ali Ibne Abi Talib (a.s.) for Caliphate after me.”![378]

Before we scrutinize this conjecture, one thing seems necessary to be pointed out here. Efforts are rife to establish a conjecture alongside this by claiming that:

“Another fact which must not be ignored is that Ali after passing away of Prophet did not succeed to Caliphate. Similarly, after the martyrdom of Umar too did not succeed to Caliphate.”![379]

The mind of the reader is from the usurpation of the Caliphate of Amirul Momineen (a.s.).

While the behavior of the Second Caliph whether in the lifetime of the Prophet in the event of the pen and ink or whether in instituting a six-member committee of Shura is openly opposed to this claim:

“Umar by vesting special powers to Abul Rahman bin Auf weakened Ali’s position and strengthened Uthman’s hand; and indirectly ensured Uthman’s appointment to the office. He was already aware of qualities in Ali besides his knowledge that it was Ali’s right. He neglected all this. In short, he closed the way for Ali. He, in fact, formed that committee with the intention that Ali could be sidelined. The committee itself was an obstacle in the way of Ali to Caliphate.”[380]

“Umar made the committee to appease the rancor of Quraish against Bani Hashim progeny. Whether Bani Teem have cooperated with Ali if Ali were opponent of their Shaykh (i.e. chief)?

The rancor of Umayyad dynasty was never to be mitigated which had taken root since years long. Their fathers had fed their children with this rancor. Therefore one generation carried it to the next. Umar was in his deathbed. However he designed a plot so shrewdly that he brought forward all the motives of national prejudices against Ali. It was clear that the victim was Ali. Abdul Fattah Abdul Maqsood writes: For the Quraish the principle of age of ignorance was a fixed policy. Further, a staunch attachment to tribal bigotry to limits of worship was their characteristic. Members of the committee were from such a tribe with such an outlook. To break down family unity of Bani Hashim was an ambition and aspiration of Quraish. Umar performed his duty, which was to isolate Caliphate from Bani Hashim. This was already in efforts since passing away of Prophet.

There was no possibility left for Ali to win the contest. Whoever heard the names of the members of this committee became sure of the choice of Uthman.”[381]

“How Umar introduced each member of Shura, highlighting their defects and kept them in line with Ali? His motive is clear. He wanted that the man most deserving to this office and most competent to this job should not come to power.”[382]

In the same way Umar told Ibne Abbas while speaking to him about Ali refusing him to accompany to Syria unveiling the matter of the pen and paper by confessing that:

“The Prophet during his sickness wanted to introduce Ali as his successor but I prevented him.”[383]

On another occasion the Second Caliph says:

“His Eminence, during his illness decided to clarify this matter but I prevented him.”[384]

These confessions nicely disclose the plots he had designed one after another to hinder the way for Ali to attain the Caliphate.

In conclusion, it can be said:

“Not only the behavior of Caliphs was not good with Ali (a.s.) and Ali did not cooperate with him whole-heartedly, the behavior of Abu Bakr towards him was very cold and Umar did not give any office to Bani Hashim.

On the contrary, he used to give key positions to Bani Umayyah and by reviving practices and malice of the days of ignorance he compelled Ali (a.s.) to isolation.

In a gathering Umar told Saeed bin Aas, an Umayyad, in the presence of Ali: You are looking at me as if I have killed your father, while it was Ali who killed your father.”[385]

Allamah Askari has narrated the aforesaid conversation in his book Saqifah. His source is Tabaqaat of Ibne Saad (Vol. 5, Pg. 20-22). His analysis is this:

“It shows his provoking and inciting the people against Ali. Do such words of Umar not excite and provoke to revenge the blood of their nearest ones shed by Ali? Does it not encourage Saeed to take revenge of his father’s death by assassinating Ali?”[386]

Scrutiny of the legend of Second Caliph’s Marriage with Umme Kulthum

This is an issue of dispute in Islamic societies. It has indulged many into doubt and several others into confusion while to some it is setting out in search of an answer in a barren desert of uncertainty hit time to time by confounding sands of surmise. It is the marriage of Umme Kulthum, daughter of Amirul Momineen (a.s.), with Umar.

It is obvious that the aim by this claim is to obtain specific results. For instance, such as:

A) The prosperity in the next world for Umar by means of this marriage

Thus it is alleged:

“It is a well-known fact that devotion to Ahle Bayt exercises a positive influence on the fate of man - in this world and the next. Overall, love for the progeny of Prophet ensures mercies from heaven and Divine pardon besides the favorable attention of the Prophet himself. In the year 17 A.H. Umar decided to strengthen his ties with Ali. So with this motive he sought the hand of Umme Kulthum from her father, Ali, in marriage.”![387]

B) Immunity of Second Caliph about crimes committed against Ahle Bayt (a.s.)

“Hazrat Ali (a.s.) has given his daughter, Umme Kulthum in marriage to Umar. So Ali was the father-in-law and Hazrat Fatima, mother-in-law of Umar. According to this things told about Hazrat Umar have no foundation according to the belief of Sunni Muslims. They are only to create disunity and nothing else.”![388]

“His Eminence, Ali (a.s.) gave his daughter in marriage to Umar and Hazrat Umar was Ali’s son-in-law…therefore all the supposed enmities are also invalidated.”![389]

“But Hazrat Ali (a.s.) had family ties with them. Ali was Umar’s father-in-law. Umar was Ali’s son-in-law. How can such close ties be established between enemies?”![390]

C) Suggestion of Umar having gained the satisfaction of Ahle Bayt particularly that of Hazrat Zahra (s.a.)

Thus it is alleged:

“Umme Kulthum daughter of Ali Ibne Abi Talib (a.s.) and Fatima Zahra was married to Umar. This could not have been possible without consent of Imam Hasan and Husain and her sister Zainab and especially her mother, Fatima.”![391]

D) Baraat, a principle of Shia belief now is put under question

Thus it is alleged:

“If Ali had approved abuse and insult of the Caliphs how he could have given his daughter in marriage to Umar?”![392]

E) Enmity and rancor of Umar towards Ali is covered

Thus it is alleged:

“Hazrat Umar loved Hazrat Ali and wanted to express it. So by his marriage to Umme Kulthum he perfected his attachment with Ali.”![393]

F) To show relations between Ali and Umar to be friendly

Thus it is alleged:

“Hazrat Ali gave his daughter, Umme Kulthum in marriage to Umar. This is the greatest proof of intimacy and sincerity among them. Ali had a great regard for Umar.”![394]

“The friendship between the two was so strong that Ali gave his daughter, Umme Kulthum in marriage to Farooq-e-Aazam.”![395]

G) Giving legitimacy to Umar’s Caliphate and distancing it from the term of usurpation

Hence it is said:

“If Umar had not been the rightful Caliph and had usurped Caliphate from Ali and had opposed the words of Prophet, it would not have been right for Ali to give Umme Kulthum, his daughter from Fatima, in marriage to him.”![396]

“Even if we suppose that Ali inspite of his unwillingness acknowledged Umar’s Caliphate, how did he give his daughter from Hazrat Zahra in marriage to Umar?”![397]

Therefore this matter is of much importance to be checked for authenticity, because it is being used for their undue benefit and made a pretext under which every stain is washed to the extent that Umar too was infallible like them. So it must be made clarified.

Before the scrutiny we would like to clarify a point.

Can only marriage with bin Hashim be a proof of friendship?

A marriage can take place with several and different motives and it can be for convenience also.

“Such marriages are many in history.

For instance, marriage by force took place between Hajjaj bin Yusuf the Thaqafi[398] and the daughter of Abdullah bin Ja’far bin Abi Talib. Later it resulted in insult to the family of Bani Hashim. The great jurisprudent of Sunni sect, Ibne Jauzi, writes in his book Akhbaar Al-Nisa:

“Hajjaj married the daughter of Abdullah bin Ja’far. When she entered, he saw her crying - tears flowing down her cheeks. He asked what made her to cry. She said, “The honor getting low and the low getting to honor.”[399]

Can marriage wipe out all those crimes and atrocities he (Hajjaj) committed against Ahle Bayt because of this marriage? The crimes of Hajjaj that are so plenty in history can they be forgotten and forgiven?”[400]

Criticism and Investigation

Outlook of Shia scholars with regard to the marriage of Umme Kulthum with Umar can be classified into two categories:

View of the first category of Shia scholars

This category of scholars in which there is Shaykh Mufeed also, totally denies occurrence of such a marriage. They consider it a lie and a thing fabricated by enemies of Ahle Bayt.

We quote here the reasoning of the great scholar and authority Shaykh Mufeed, while answering the issue in his book Masail Sirwiya:

“First: It is not creditable that Ali gave his daughter to Umar because such a thing is not proved. Its narrator is Zubair bin Bakr. This narrator does not enjoy a good reputation in the circle of researchers. They do not give any credit to his words.

He is known of being inimical to Ali. For this reason, he is not trustworthy. In his narrations, he is always against Bani Hashim.

Second: The tradition he has narrated contradicts itself in its wordings as there is no uniformity in it.[401] For example, in one place he says Ali gave his daughter in marriage to Umar. In another place, he says that Abbas (Ali’s uncle) took this job upon his own responsibility. Somewhere he says that no marriage codes took place that his marriage did not happen. Somewhere he says that there was coercion and threats from the side of Umar. Somewhere else he says that the marriage was the result of sacrifice. Some narrators say that the fruit of this marriage was a son named Zaid. But some narrators claim that Umar was assassinated before he could go into a nuptial bed with her. Some claim that Zaid had sons while some say that he was killed and he had no son.

There is another group that says that Zaid was killed with his mother while some say that the mother outlived her son.

So such narrations by such a narrator with so many contrasts and contradictions within itself are far from any credibility. It cannot be authentic to believe or to accept. The very creation of such a tradition, which is from its very start is rife with differences, cannot be taken into account.”[402]

“There is difference in this marriage. Shaykh Mufeed has opened an independent chapter for this subject.[403]

Shaykh Mufeed, Abu Sahl Naubakhti and Ibne Shahar Aashob - all these scholars have denied this marriage. Muhammad Ali Dokhaiyyal in his article: ‘Life of Umme Kulthum’ has discussed the subject and rejected its authority as well as its authenticity. Shaykh Muhammad Jawad Balaghi (d. 1325 Hijra) has denied this marriage in his lengthy article. Besides these, scholars like Abdul Razzaq Mukarram and Sayyid Nasir Husain of India (Lucknow) died in 1361 Hijra have flatly repudiated this marriage from its base.[404] ”[405]

The confusion that surrounds this subject had impelled Ali Muhammad Dokhaiyyal to dwell on the matter in his book Elaam al-Nisa. He writes:

“Among the imaginary marriages which are not few, there is this marriage too - daughter of Ali, Umme Kulthum, with Umar.

Ibne Abdul Barr and Ibne Hajar and others mention that Umar asked Ali to give her to him.

Ali told Umar that she was still a girl.

Umar said that he would keep her better than others.

Ali told him that he would send her to him. If he is pleased he (Ali) would tie her in marriage to him. Ali gave a cloth to Umme Kulthum and sent her to Umar. Ali told her to tell Umar that the cloth was the same he had told about. She did the same.

Umar said her to tell her father that he was satisfied. Then Umar touched her leg, uncovering it.

She was shocked and asked him why he was doing that. She also told him if he were not Lord of Believers, she would have knocked down his nose. She came out of the house, went to her house and asked her father why he sent her to a bad old man.

Ali told her: Daughter, he is your husband.” (Ref: Al-Isaabah Vol. 4, Pg. 492; Al Istiab Pg. 490)”[406]

He has similarly said:

“All who have mentioned this marriage have said: Her marriage took place after assassination of Umar with Aun. Aun was killed in the battle of Tustar[407] in the year seventeen Hijra during Umar’s Caliphate. So it cannot be accepted that he[408] married her[409] after Aun was killed?...

The most surprising thing, which has incited a group to believe this story, is the statement of Ibne Abdul Barr. He says Muhammad bin Ja’far bin Abi Talib is the same who married Umme Kulthum after the death of Umar.

While in the same book he says:

Aun bin Ja’far and his brother Muhammad bin Ja’far were martyred in Tustar district (of Iran). He knows that the battle of Tustar happened during Umar’s Caliphate seven years before his death. Considering the date how can we give credit to this story?”[410]

Therefore it can be said:

A group of Sunni sect denies the narrations of marriage because they consider it an insult to Umar as the narrations mention his behavior with Umme Kulthum. Therefore to safeguard Umar’s honor they have no way but to deny it.

Why this rumor gained currency?

Possibly a question may arise, why the rumor has gained such currency among the people if this marriage had not taken place?

“This tradition became famous as Abu Muhammad Hasan bin Yahya has quoted it in his in his book, Al-Nasab. So many people think that since he is a Shia, the report must be correct even though he has taken it from Zubair bin Bukkar.”[411]

Similarly it can be said in reply to this question that:

“Perhaps this misunderstanding arose because one of the wives of Umar was named Umme Kulthum. She was the mother of Ubaidullah bin Umar and daughter of Jurul Khizayia. Since her name was the same as that Ali’s daughter they took for granted that she was Ali’s daughter. When the name Umme Kulthum is mentioned, the minds naturally go to Ali’s daughter. For this reason many have believed that Ali’s daughter was Umar’s wife.

On the other hand there was another Umme Kulthum also, who was Abu Bakr’s daughter and Ayesha’s sister. Umar had approached Abu Bakr to marry his daughter - Umme Kulthum. This story is like this:

Abul Faraj Isfahani (a Sunni scholar) writes in his book, Aghani[412] (songs): A man from Quraish asked Umar bin Khattab why he should not marry Umme Kulthum, daughter of Abu Bakr to preserve his position after Abu Bakr’s death and creep into his family through this link.

Umar appreciated the proposal and asked him to go to Ayesha and inform her and bring back the answer.

So he did. Ayesha pretended as if she received the news with happiness and got pleased by it. The man left her. Immediately after his exit Mughaira bin Shoba came to Ayesha and found her out of sorts. He inquired for the reason and she told him the whole story and added that her sister was still too young for him and that she wanted her to live in ease, calm, peace and a mild life better than Umar. What she meant was that Umar could not provide her such a life when he himself was a harsh and rough man.

Mughaira told her to leave the matter to him and that he would resolve the difficulty. Then Mughaira went to Umar and told him: Be happy and be father of many sons. I have heard you want to enter into Abu Bakr’s family through marriage with his daughter Umme Kulthum? Umar answered: Yes, so it is.

Mughaira said that it was good but in one way it was not because she was just a girl, too young and he was too rough and harsh. Occasions would rise when he would treat her roughly and beat her and she would cry calling her father, so all would remember Abu Bakr. Your harsh behavior would remind all of them to remember Abu Bakr afresh. This will increase agony for them. As such the marriage, because of you, would turn into a daily calamity.

Umar asked: Where have you been that you are speaking in such a tone? Mughaira answered: I am coming from Ayesha just now. Umar said: I swear by God and I witness that they (the House of Abu Bakr) do not like me. So you assured them that you will make me forgo the matter and ignore it. Well, it does not matter. I too desire her no more.

Mughaira again rushed to Ayesha and informed her of the fresh development, which he had promised her to do. Umar too did not contact them in this respect.

So dear readers! You might have grasped that there were two women by the name of Umme Kulthum (mother of Ubaidullah bin Umar and daughter of Abu Bakr). So people mistake her to be Ali’s daughter.”[413]

Outlook of second category of Shia scholars

Many Shia scholars believe that the marriage took place because of force and coercion. Umar used to threaten Ali, time and again. Ali had no way but to agree to this marriage.

The second category of scholars fall back upon proofs to establish what they have concluded. We refer to few of them here:

“The late Kulaini, the great traditionist, has written in his book Kafi: Hisham bin Salim narrates on the authority of Imam Ja’far (the sixth Imam). The story is such:

When Umar went to Ali to seek Umme Kulthum’s hand in marriage, Ali told him that she was still a young girl. Then Umar went to the uncle of Ali - Abbas who asked him what was wrong with him (Umar)?

Abbas asked: What is the matter?

Umar replied: I had been to your nephew, Ali, to seek his daughter’s hand. He refused me. But you know I will pour out the well of Zam-Zam until it goes dry.[414] I shall destroy all of you. I shall keep no honor, no distinction for any of you. I shall produce two witnesses that Ali has committed theft. Then I’ll cut off his hand.

Abbas went to Ali and informed him about the whole matter and asked Ali to leave the matter to him. Ali did so.[415]

There is another narration in this text:

Umar sent Abbas bin Abdul Muttalib to Ali with an errand to get Umme Kulthum in marriage for Umar. Abbas went and conveyed to him the message. Ali refused.

Abbas hurried back to Umar and informed him of Ali’s refusal.

Umar said to Abbas: By God! If he (Ali) does not accept and persists in his refusal I would kill him.[416]

Abbas again went back to Ali and reported Umar’s words.

But Ali repeated his negative answer.

Abbas informed Umar accordingly. Umar asked Abbas to come to mosque on Friday and hear directly what he says there and see for himself that he (Umar) could kill Ali if he wished.

Abbas went to the mosque on Friday. Umar after finishing prayers and the lectures told the audience that in the town, there exists a companion of Prophet who has committed fornication inspite of his married status. Of course no one knew it except himself. So what do you say?

All from various directions cried: If the Caliph knows, it suffices. No need for others to know it.[417] The judgment of God must be carried out against that fornicator.

After this Umar told Abbas to go and tell Ali what he heard and saw. He further added that if Ali still persists tomorrow he would announce among the people that the person he meant yesterday was Ali.[418]

Abbas went to Ali and narrated the details.

Ali said: Yes, these things are easy to him. He can do that without any hesitation and fear of God.

But Abbas told him if he could not agree, to leave the matter to him and he told Ali not to interfere. Then he (Abbas) went to Umar and told him that he would do what he wanted.

Umar called for a public meeting and announced: This is Abbas - uncle of Ali Ibne Abi Talib. Ali has given the responsibility of his daughter (Umme Kulthum) to his uncle, Abbas to perform her marriage with me. Thus he informed the people about the marriage that was to take place in the near future. He wanted to make the event familiar to them. He was circumspect to avoid the thing from being a surprise. After a period of time Abbas performed the marriage.[419] ”[420]

This story is also narrated in a different version, which runs thus:

“Umar at the close of his Friday’s last sermon said: O, people! If the Caliph knows that one of you has committed fornication, but he has no witness at all; what would you do?

They said: The word of Caliph is an authority to us. If he commands, we shall stone the fornicator.

So Umar fell silent and came down from the pulpit and taking Abbas to a corner whispered into his ear: Did you see?

Abbas said: Yes.

Umar: By God! If Ali persists on his refusal I would tell the people tomorrow that the man I spoke about was Ali. Execute him![421] ”[422]

On the basis of this it should be said:

On the strength of evidences and proofs it is an established fact that the marriage took place by force - neither Ali nor Umme Kulthum herself was in agreement with this marriage.

Umar had always fulfilled his desire by every means possible ignoring whether it was prohibited or the means adopted were good and reasonable. Whether God would be pleased or it would incur His displeasure, it least mattered to him. What mattered was to satisfy himself. Therefore he took advantage of his position as Caliph and the power, which was at his disposal, so he always swore because he was sure of his act and therefore nothing stood to hold him to see whether his desire would incur God’s wrath or please Him.

For the house where descended angels with God’s Messages such tyranny was rather too much. To see these things against the sacred house of prophethood saddens one and foments such feelings that one does not know what to call such a tyranny.

So we can guess how lonely Ali was! And how alone he was among all those cruelties and tyrannies! Not a friend to him to hear his heart and be consolation for him. Not one there that he could trust him in his agony. Not an intimate one to wipe away his tears. As such he was the first victim of Islam. So it is not odd that he used to lean into the well and complain of his pain to draw comfort and ease. How the agonies crushed his breast; and how bitter was the aggression upon him. Imam Sadiq (the sixth Imam) says:

“This was a sanctity taken from us by force.”[423]

The point worth noting here is what when late Shaykh Hurr Amili wanted to write about this marriage in his book Wasaelush Shia, he first put it under the title: ‘Permission for marriage with enemy under need and dissimulation’.

Regarding the threats of Caliph it can be said:

“Shia and Sunni are unanimous that Umar threatened Ali when he persisted on his refusal to demand of Umar to marry Umme Kulthum. Sunni scholars have mentioned it in Tabaqaat Ibne Saad, Zurriat al-Tahera of Dolabi and Majma az-Zawaid.[424] In these two books the cane of Umar[425] is referred to.”[426]

Therefore if there be truth in this marriage and there be a reality in the whole incident then it is self-evident and self-explanatory about Ali’s victimization. Further, it explains the political conditions ruling over Muslims at that time. It shows a plot designed by Ayesha, Umar and Amr Aas for this marriage to take place.

“Many Sunni sources, including Tabari, have written: Umar bin Khattab first went to Abu Bakr to ask his daughter, Umme Kulthum, in marriage. Ayesha conveyed this errand to her sister (Umme Kulthum). Umme Kulthum in reply said that she has no business with him.

Ayesha asked her whether she (Umme Kulthum) did not like the Lord of the believers.

In reply, Umme Kulthum said: Yes, I don’t like him. He is harsh and hard to live with. Beside he has a negative behavior and a very rough conduct with women.

Ayesha sent a message to Amr Aas to inform him about the development.

Amr Aas assured her that he would adjust the things. Then he went to Umar bin Khattab and told him that he had heard news, which he wished from God to be not true.

Umar asked what it was.

Then he replied that he had heard that he (Umar) had asked for Abu Bakr’s daughter in marriage.

Umar said: Yes. Do you think me not fit to her or she to me?

Amr Aas told Umar (bin Khattab): No, nothing of these two. Umme Kulthum is too young. She is treated by her sister (Ayesha) too mildly and affectionately. On the other hand you are extremely hard and harsh. We are afraid of you because we cannot change any of your habits…I will direct you to one better than her. Another Umme Kulthum - daughter of Ali bin Abi Talib.[427] “[428]

Opinion of Ustad Sayyid Ali Husaini Milani

[429]

“As of scrutiny and research on the second matter, that is marriage of Umme Kulthum, daughter of His Eminence, Amirul Momineen (a.s.) with Umar bin Khattab, it must be said:

This case must be seen from two angles:

1 - Through Shia narrations.

2 - Through Sunni narrations.

Through Shia narrations, this story rests within three narrations.[430] Let us see one by one:

Umar bin Khattab asked Ali bin Abi Talib to give his last daughter, Umme Kulthum, to him in marriage. Because she was young and not ready for marriage he rejected the request. After some days, Umar met Abbas - uncle of the Prophet. He asked Abbas if there was any stain on his morals or conduct to be cause for disgrace? Abbas was amazed and asked what the matter was. Umar told him the story then threatened Abbas and all bin Hashim in these words: I swear by God that I will destroy the greatness and glory of Bani Hashim in Mecca and Medina from its root. Further, I will provide two witnesses to the effect that Ali has committed theft and carry on him the punishment prescribed in Quran.

Abbas came to Ali and told him what he was told by Umar and requested Ali to leave the task of Umme Kulthum’s marriage to him. Ali finally accepted his uncle’s proposal. Then Abbas performed the marriage of Umme Kulthum with Umar bin Khattab. When Umar was assassinated, Ali brought his daughter home.

When Imam Sadiq was asked about this marriage he answered: That honorable lady was usurped from us.[431]

That which comes to hand from Shia sources is nothing other than what is narrated.

Prior to entering into the scrutiny of Sunni narrations, there is a point to consider:

The marriage in question is not mentioned in any of the six books, called Sihah which are of much credit among Sunni sect; besides this marriage is not found in any other book of repute also.

It is questionable as to why this marriage which is important to them because it goes a great deal to provide a confirmation to Caliphate of their Caliphs must be ignored or overlooked, what must be the reason for it?

But it appears that this marriage is bereft of a base. Else, a marriage of so much importance is not possible to be missed by the pen of historians. In our belief (as Shia), the issue of Imamate and Caliphate cannot be established by an event such as this if at all this could be true, though the case is doubtful.

After this reminder it can be said that:

This incident by adversaries is narrated in their books in two ways:

(1) Way of Ahle Bayt of Prophet.[432]

(2) Way other than of Ahle Bayt.[433]

Within these two ways, scholars and researchers have treated this incident too lightly. They have not given any creditability to it.

The conclusion is that: firstly there appears confusion and disturbance in its text, which goes to make it discreditable and shaky. Furthermore there appears no proof of Ali’s willingness to this marriage. Those who have narrated this marriage have not mentioned any source relative to it, or a tradition to support its occurrence!!

Secondly: In all their other books which have mentioned this event through both channels there is no tradition on which they have unanimity on its authenticity.

Thirdly: There is a strange anxiety in the text of this story. Researchers have rejected many incidents if they find anxiety far less than which exists in this event in question.[434]

On the basis of that which is mentioned above it will be said:

So nothing comes to hand from these narrations. According to its phase from Shia narrations if we accept its having taken place, still it is liable to a deeper search. What is possible to lay hand upon is:

Umar might have contacted Ali with the request of marriage. It could be possible that he might have insisted upon his request besides having had repeated his contacts either by visits or approaches. Such persistence on his part could be the reason for change in answer of Ali from negative to positive. In addition to this, there is another element very much efficacious in this matter. Umar had sought the good offices of Aqeel (Ali’s brother) and Abbas (Ali’s uncle). So their recommendation in between seems to have played an effective role in making Ali change his stand. By the way, Sunni sources attest that Aqeel was in between. In a long run, Umar succeeded in creating compelling conditions for Ali. Finally, there remained no option for Ali but to accept. His acceptance was not on his will or inclination. Finally, he personally does not undertake the responsibility. This is further proof of his unwillingness. He leaves the whole matter to his uncle (Abbas). What could be a better sign of his unwillingness? Abbas performed the marriage and took the girl, Umme Kulthum, to Umar’s house. After this marriage, a short span of time passed and Umar was killed. Then Ali brought back his daughter home.

However this is the reality of the case and the background of the story. Now in view of this background and conditions that prevailed and the circumstances created for Ali, how could it be said that close, friendly and brotherly relations existed between Ali and Umar? A dim ray of reason will suffice to see the facts, a little wisdom is enough to judge the things and a least justice is sufficient to speak the truth far from selfish aims or motives. Shias have repeatedly stated with proof, logic and reason that Caliphate is a divine office as Prophethood. As we cannot appoint or choose a Prophet we cannot choose or appoint a successor to him. It is entirely and absolutely God’s choice and His responsibility. The office of Imamate is sacred and too holy and too high. To occupy this office, everyone, no matter whatever his qualifications, is impaired unless he is chosen by God and is infallible.

Regarding this marriage, the narrations have several stories within a story to weave such as the children born of this marriage and the material used to enhance the beauty of the bride. All these things are false and without a ground.

If at all, anything could be proved it could be this:

The insistence of Umar bin Khattab and nothing else. There is a tradition of the Prophet that: on the Day of Judgment there will not remain any family link or relation except that of mine.[435] To explain, the ties or links with the Prophet, that is the birth ties or links by birth that originate from the Prophet are not breakable. So Umar wanted to attain a family link with Fatima (daughter of the Prophet) and through her enter into family ties with the person of the Prophet to get that distinction.

But the real motive of Umar by this marriage is something else.

This motive can be found in the narration of Muhammad bin Idrees Shafei: When Hajjaj bin Yusuf Thaqafi married the daughter of Abdullah bin Ja’far. Khalid bin Yazid bin Muawiyah told Abdul Malik Marwan: Have you left Hajjaj on his own on this matter of marriage. Abdul Malik replied: Yes, is there any problem in it? Khalid said: By God, this creates great many problems. Abdul Malik asked how and why. Khalid in answer said: By God! O Caliph! From the time I married the widow (daughter of Zubair) all the hatred and rancor that was rankling in my breast towards Zubair has now gone. By these words of Khalid, Abdul Malik woke up as if he was in sleep. He immediately wrote to Hajjaj to divorce the daughter of Abdullah. Hajjaj did the same. In other words, he obeyed the orders of Caliph.[436]

Of course there is no doubt that through marriage one enters into other’s families and new links come into being. Also the inimical relation changes into friendly by a marriage. But the ill-will that Bani Umayyah had towards Bani Hashim always instigated them towards revenge instead of friendship. Bani Umayyah clan was always waiting for any opportunity to cool the fire of hatred burning in their hearts generation after generation.

But the case differed with Umar bin Khattab. By entering into the clan of Bani Hashim and particularly the House of Ali through this newly created link he wanted to change public opinion. He thought that the painful occurrence of Saqifah and his atrocious conduct along with his colleagues that entailed against Zahra could be redressed in the public view.”[437]

How many daughters did Ali have named Umme Kulthum?

Allamah Muhammad Taqi Shushtari writes in Qamoos ar-Rijaal:[438]

“Umme Kulthum - Daughter of Ali:

It is said about her that her title was Zainab al-Sughra. This is drawn from the book Irshad.[439] About the number of children of Ali, the book mentions:

Zainab al-Sughra known as Umme Kulthum was the daughter of Ali and Zahra.

However Shaykh Mufeed writes that she was daughter of Ali. Her mother was not Zahra but a slave girl.

Supposing, if Zahra’s second daughter’s name was Zainab then in such a case the lady in question would have been called Zainab al-Osta not al-Sughra.

In fact, from other’s narrations we can conclude that Umme Kulthum had no other name.

About the daughters of Zahra, it is mentioned they were Zainab al-Kubra and Umme Kulthum al-Kubra.

The other two girls, Zainab al-Sughra and Umme Kulthum al Sughra, were from a slave lady. Refer to the book Nasab Quraish by Musayyab al-Zubairi and also Tarikh Tabari.

In brief, Ali had two daughters by name Umme Kulthum. Umme Kulthum Kubra from Hazrat Zahra (s.a.) and Umme Kulthum Sughra from slave wife and for none of the two are there distinctive names.[440] ”[441]

Probably due to the mistakes of historians the biography and marriage of these two Umme Kulthums are mixed and it led to the false conclusion that Umar bin Khattab married Umme Kulthum the elder, daughter of Hazrat Fatima. (s.a.).

Outlook of Ayatullah Marashi Najafi

“Another research is that Umme Kulthum, wife of Umar bin Khattab, was the daughter of Abu Bakr and Asma Binte Umais. Asma was wife of Ja’far bin Abi Talib. When Ja’far was martyred, Abu Bakr married her. When Abu Bakr died, she became wife of Ali bin Abi Talib. Umme Kulthum was an infant. When Asma came to Ali’s house this infant baby too came along with her mother.

This girl too like her brother, Muhammad bin Abu Bakr, was brought up by Ali. Ali treated her as his own daughter like Muhammad bin Abu Bakr. Later this girl, Umme Kulthum, was married to Umar bin Khattab.

In reply to the inquiry, the great Ayatullah Marashi Najafi answered and the reply of the great Ayatullah Marashi Najafi bears date Rabi al-Awwal 1407 and signed by him under his stamp. The text is as follows:

Umme Kulthum was a stepdaughter of Ali. She was married to Umar bin Khattab. She was daughter of Asma Binte Umais and Abu Bakr. When Abu Bakr died she, (Umme Kulthum) was just an infant. She came to Ali’s house when her mother (Asma) married Ali. She was brought up by Ali as his own daughter. Later she was married to Umar. Mostly she was known as Ali’s daughter…”[442]

Another Analysis about the Marriage of Umme Kulthum with Umar

Historical documents point to the meeting of two shrewd and astute personalities of Arab with Umar bin Khattab.[443] They were Amr bin Aas and Mughaira bin Shoba. In this meeting, two points are detected:

A) Those two exerted their efforts to prevail Umar bin Khattab to forego his lust for Umme Kulthum to marry her; because she was yet too young and besides she was under immediate guardianship of her sister, Ayesha.[444] There are signs one could predict thereon the social, political and periodical conditions that prevailed which necessitated relations with the house of Abu Bakr.

B) Ayesha after the death of her father (Abu Bakr) took the responsibility (the leadership) of her father’s party and its supporters. She was strongly against this marriage.

Her opposition was to the extent that necessitated her to ask help from Mughaira and Amr Aas:

We refer to the outlook of the Great Ayatullah Sayyid Shahabbuddin Marashi Najafi[445] with regard to important points here: Asma Binte Umais (wife of Abu Bakr) had a daughter by Abu Bakr by name Umme Kulthum. This much is enough to guess that Umar wanted to marry any daughter of Abu Bakr. Amr Aas detected the intention of Umar bin Khattab. He (Amr Aas) wanted to foil the hidden desire of Umar bin Khattab. So he tried in this regard.[446] Amr Aas persuaded Umar bin Khattab to ignore her and to go after her sister, Umme Kulthum, brought up by Ali and known among people as his (Ali’s) own daughter. Besides, he incited him that he would not cross Ayesha because she had no truck or any business with her.[447] This appeased and assuaged Umar to a great extent. So he immediately shifted from this girl to that. The attraction to Umar was the possibility of establishing a family link with Bani Hashim. Again, in this marriage he foresaw a possibility of deviating public opinion as they would see him in a different pose in a family tie with Ali and Zahra. This new relation would make them forget his harsh behavior towards Ali and Zahra and his attack on Zahra’s house. So this marriage was a source of moral advantage to him. And also by forcing Amirul Momineen (a.s.) to this marriage he would be able to insult and weaken him.[448]

Part C) Relations of the Third Caliph with the House of Divine Revelation

The claim of friendly relations between Amirul Momineen (a.s.) and the Third Caliph is related to the historical event connected with public attack on Uthman.

So they say:

“People used to come to Ali and complain to him about Uthman. And Ali conveyed people’s complaints to Uthman as he maintained a respectful position among the Caliphs.”[449]

A glance at historical documents

History indicates that relations between Amirul Momineen (a.s.) and Uthman were not friendly as claimed, because we see that:

“Saeed bin Musayyab says: I have seen a very harsh exchange of words between Ali and Uthman. It went to the extent that Uthman lifted the whip on Ali. I came in between and pacified them.”[450]

In the case of Abu Zar’s exile by Uthman, Ali went to see him and bid him goodbye inspite of the fact that Uthman had prohibited it.

“People came to Ali and reported that Uthman was angry by his send off to Abu Zar. Ali did not care and said: His anger is like the anger of a horse from its reins.

At night when Uthman censured Ali for his farewell to Abu Zar inspite of his orders to the contrary.

Ali answered him absolutely emphatically: We shall not follow you in that which is against truth and pleasure of God.[451]

Similarly in the same matter Uthman said to Amirul Momineen (a.s.):

“By God, to me you are not above Marwan!”[452]

Again in the case of Ali’s support to Ammar Yasir:

“A harsh exchange of words took place between the two, which turned into a fracas. Little by little, Uthman could not tolerate the brawl. He said to Ali: You too deserve to be expelled.[453]

The reason for such rows was that:

“Uthman considered Imam’s support to victims and oppressed as a direct war and an insult to him. Imam knew this but he did not forgo helping the victims.”[454]

So the difference went along between the two and became too serious that Uthman told him:

“I don’t know whether I like to see you dead or alive.”[455]

Then during the general riots:

“Marwan and Bani Umayyah used to whisper into the ears of Uthman that Ali was instigating the people against the Caliph to riot. The Egyptians were under Ali’s directions. Therefore Uthman expelled Ali to Yanbuh.”[456]

While this expulsion, in spite of historical evidences in support of it, has been distorted as follows:

“As Ali was more sympathetic to Uthman because of the riots against him, Uthman sent message to Ali to go out of Medina. Ali did so and this happened several times.”[457]

There is another example of such conduct towards Ali:

“Uthman too followed his predecessor Umar and prohibited the Hajj. Ali objected because openly it was wrong. He stood against Caliph in word and deed. He took such a strong stand that his assassination seemed too likely to occur at the hands of Caliph’s men.

Abdullah bin Zubair says: A man from Damascus said, which I will never forget: See the man how he argues with the lord of believers (Uthman). By God, I will kill him if the Caliph orders me.”[458]

There is another incident. Ali objected to the Caliph when Uthman wanted to buy endowed land.

“The argument became a dispute the dispute became a noisy quarrel and the quarrel enraged Caliph so much that he lifted the whip upon Ali and Ali raised the cane which was in his hand. Prophet’s uncle, Abbas came in between and calmed the two.”[459]

2.Infulencing Factors in an Individual's Conduct

The human conduct, itself, forms a relatively objective unit, which is the outcome of different factors and activities, hence, the humanbehaviour , like mercy, honesty, justice, uttering good words, or telling lies,hypocracy , crime, murder, using drugs and practicing monopoly, are clear signs of how different factors are united in itself, thus, by it asymphathetic human being or a criminal one is made or a complicated one who suffers from a nervous andpychological disease. Indeed, the psychological studies and the researches of criminologists andpychologists have been able to present to us analyses and interpretations to the humanbehaviour and refers them to their original factors. These studies and researches discovered that the human conduct, being good or bad - isbiult from diverse factors and causes social, hereditary and natural instincts...etc

It is beneficial to summarize these factors, so as to shed light on some circumstancesepecially thepychological crises and complicated ones, and also the conditions of deviation and unnaturalbehaviours and manners which are clearly visible among the youths. The state of rebellion against the law, sexual deviation, crime, theft and aggressions, degradation of personality and wandering, taking alcohol and drugs, suicide and social vices; which usually turns to bodily diseases, can be attributed to the essential causes and stages that form the human personality.

But whatever the circumstances may be, we ought to understand that man is an existence which has desire and power of change and transformation, and the freedom to choose what is right, instead of deviation; that is why seeking forgiveness is decreed, as well as, enjoining good and prohibiting evil.

However, the main factors which contribute in the formation of individual conducts are:

a. The Family and the Circumstances of the First Upbringing

b. Genetic Composition

c. School Education

d. The Media and Its Affect on the Conduct of the Youths

e. Political Power and Authority

f. The Culture and Beliefs of the Youths

Later on, we will see the role of each of these factors, and their effect on the conduct of the youth in particular. This kind of enlightenment will give the youthvis -a-vis the condition ofcomtemplation and controversy, a forum of dispute and the stimulus of emotion and instinct, as well as, the impulses of conduct, before he attends to them, and takes any stance. Howmarvellous and superb is this guidance of the Holy Prophet, which says: "Should you set your mind on doing something think of its outcome. If it is good, go ahead, but if it is bad, refrain from doing it"(1)

We must understand that among the most important factors behind the corruption in the conduct of the young generation is their unconscious drift toward the stimulus and personal interests, and their submission to the pressures of the sexual instinct and otherbehaviours which affect the personality of the youth; aware or unaware.

However, we can understand this brief explanation, scientifically, by considering the relationship between the intellect, consciousness andbehaviours , as we can see it clearly in some reports and researches in this field, as well as, the record and statistics which show the spreading of crime, deviation and other irregular practices in a community covered by ignorance, intellectual and cultural retardation, disbelief in Allah, which is another result of human ignorance, and the misinterpretation of this world, thus, analyzing it negatively.

a. Family and the Circumstances of the First Upbringing

The Islamic view pointvis -a-vis the scientific perspective for the growing and formation of man through the stages of his existence manifest in the relationships between those stages, from the time of the uniting of the sperm and the egg up to the stages of elderliness. Islam shows that even the relationship between the different kinds of food eaten by the parents and the zygote, which forms the baby, as well as, the behaviors of the parents toward the child in his early stage and the community and the environment which surrounds him, all have a great role in the upbringing of a newly born child.

Accordingly, we see the holy prophet (s.a.w .) explains that a man's embracing a certain ideology andbehaviour in his maturity and responsibility is related to the way he was raised and educated by his parents.

Thus, a person becoming a Muslim, having goodbehaviour , or a person becoming a deviant, shows that his parents and the way he was raised has had a hand in it. But, a person is, initially, born with a pure and clean intellect.

Although his intellect is subject to adjustment and theaccomodating of different ideas andbehaviours , it is in the first stage that a person and his nature is formed from this the saying of the holy prophet (s.a.w .) will become clear, i.e., "Every man is born on moral constitution unless his parents' will causes him to become ajew orchristian or idol worshipper."(2) And the Holy Qur'an talks about this reality, i.e., the relationship between the early education given by the parents and the humanbehaviour after the grade of maturity and intellectually and bodily perfection.

Allah the most high is saying: "And Allah has brought you forth from the wombs of your mothers - when you knew nothing - and He gave you hearing and sight and the hearts that you may give thanks (to Him)". Holy Qur'an (The Bee 16:78)

"O You whobelieve : Save yourselves and your families from a fire whose fuel is men and stones..." Holy Qur'an (Prohibitions 66:6)

In this view, the Holy Qur'an connects what man learns and obtains in his early stage, what he hears, sees and comprehends and with what comes to him after that, hence, it enjoins the parents to educate and discipline their children aright and warns them against negligence and carelessness (toward their children).

Imam Ali (a.s .) in his sermon to his son Imam Hassan (a.s ) also connects between what man obtains and learns during the infancy stage and what his person will become in terms of thought and conduct at his puberty stage. He says: "Certainly, the heart of a young man is like uncultivated land. It accepts whatever is strewn upon it. So, I hastened to mold you properly before your heart hardened up and your mind became occupied, that you might be ready to accept, through your intelligence, the results of the experience of others and be saved from going through these experiences yourself..."(3)

Verily, by this, the Imam (a.s .) proves to us the basis of education, i.e., undertaking the education of a child (before his heart becomes hardened and his mind becomes occupied).

Certainly, this principle of education stands on a scientific or educational basis calling us to undertake the discipline of children and educating them before they grow up and their mind becomes busy with experiences and other corrupt teachings and ideologies, otherwise, we will have to start from the beginning and repeat the education once more. But, most likely, we cannot cure some deviations, and, if so, man becomes a victim and will be left in total distress the whole of his life. Thus, the foundation of most of the problems, social vices and corruption in conducts is the childhood stage which is not founded on the basis of goodness and piety.

The studies conducted on the rate of crimes in the U.S.A., in 1910, shows that 50 % of the 7,598 crimes came from family problems and separation, and that 50 % of the children in reformatorycentres in England and Scotland came from broken homes. Also, the studies conducted by a German researcher on 144criminals shows that all of them came from broken homes. And the research conducted by another German on some 2000 criminals shows that 26 % of them came from families in which the parents were separated for some reason or other. In 1942, a French researcher conducted research in the city of Paris on crime, and it shows that 88 % of the criminals came from separated families.( 4)

In general, the reason for good conduct is correct family education, and, likewise, most social vices, which a person practices in his puberty stage; like jealousy and having an inferiority complex, laziness,dependance , selfishness, aggression, drinking alcohol and using drugs, telling lies, stealing,hypocracy and showing bad behavior toward his fellow being, all these are attributed to the family education and discipline which herecieved in his puberty stage. Man'sbehaviour , morals and attributes grow, even though escaping from them and controlling them is possible. Thus, man is an existence having will, freedom of choice and power of change, although his education, if not undertaken properly, creates difficulties for him, and others may become victims of such erroneous education.

Hence, among the ways a man can understand his personality and the problems he faces or the positive side of his personality is that he should remember the nature of his first growth, and study the environment and atmosphere in which he grew up, in order to understand the source of his problems or the positive side of his personality.

b. Genetic Composition

Studies and field researches performed on the conduct of individuals, particularly the abnormal and unnatural ones, like of those who were inflicted with sexual deviations, tribalism,aggression ...etc. show that there are some biological, physiological, and hereditary factors which have anaffect on the conduct of a person, as well as, other educative, environmental and communal factors. Indeed, it iscomfirmed , scientifically, that the endocrine gland and hormones have a great effect on a person, and their effect increases - both in males and females, in the puberty and youth stages.

However, man, with his power, is able to change his stand and displace or divert his desires, selfishness and personal interests. These scientific studies confirm that the nature of the body structure of a person, and his composition, has an effect on his conduct and humanbehaviour . Therefore, the bodily structure of both a young boy and girl, like beauty and power, or weakness, simplicity and ugliness, has an effect on their variousbehaviours .

Like the affiliation to a certain class or social rank of a person, physicalstrenghth or weakness, and even thecolour and body size of a person, like the breasts and hair in young girls and the strength and height in body in young boys, and eveneloquency in speech, has a great effect on their conduct and humanbehaviour .

By considering all these, the bodily structure of a person has an effect on his conduct andbehaviour , or even in the formation of bad habits, like pride and arrogance, inferiority complex, zeal and jealousy, and the sense of wanting to oppress others. But, Islam has cured all these problems by warning man against pride and arrogance, as it warns him against zeal and jealousy and the feeling of inferiority, and emphasizing that man's value lies in his intellect, conduct andbehaviour . In view of this, humanity has value and worthiness which depends on the intellect, morals and will, not just on man's bodily structure or other material things whichdecieve him. Allah, the Most High, says: "Surely the mosthonourable of you in the sight of Allah is the one among you most careful (of his duty). Holy Qur'an (Inner Apartments 49:13)

Warning against the deception of the bodily structure in the case of theMunafiqeen (hypocrites), Allah, the Almighty, describes them: "When you see them, their exteriors please you; and if they speak; you listen to their words. They are as (worthless as hollow) pieces of wood clad with garments, (unable to stand on their own). They think that every cry is against them. They are the enemies; so beware of them. The curse of Allahbe on them; how are they deluded (away from the truth)." Holy Qur'an (Hypocrites 63:4)

In an advice,Luqman warns his son against pride andarrogancy : "And do not go about in the land exultingly, for you cannot cut through the earth nor reach the mountains in height." Holy Qur'an (Luqman 31:37)

In this respect, the Holy Prophet Muhammad (s.a.w .) says: "Surely the Almighty, Allah, does not look at your structure and wealth, but He looks at your hearts and deeds."(5) Also came a warning against pride and arrogance or pride of the body structure, like havingeloquency in speech, strength, health...etc., and likewise, another warning came against those who feel a sense of deficiency, because they have lost some part of their body. And the spirit of zeal and jealousy sometimes makes them feelembarassment and shame or creates a spirit of retaliation in some of them. Allah the Most High says: "Say: I seek refuge in the Lord of the Dawn, from the evil of what He has created; and from the evil of the utterly dark night when it comes; and from the evil of those who blow on knots, and from the evil of the envious when he envies." Holy Qur'an (The Dawn 113:1-5)

And Allah, the Almighty, also says:

"And do not covet that by which Allah has made some of you excel others. Men shall have the benefit of what they earned and women shall have the benefit of what they earn, and ask Allah of His grace, surely Allah knows all things." Holy Qur'an (Women 4:32)

Surely, the calling to self perfection, and perception of the self and essence without the feeling of inferiority or as a result of what a man has in his structure, is manifested in this supplication of ImamZain-ul Abideen Ali binHussain (a.s .): "O Allah put my wealth in myself."(6) Thus, the supplication summarizes the highest peak of relationship with the self and prevents it from feeling inferior, zealous or jealous. Therefore, in every man, there are certain specifications and qualities with which he enjoys and which are enough to make him satisfied with his personality if he makes good use them.

This is the justice of Allah, the Most high, and it is His wisdom to His creatures, and the feeling of superiority over others opens one's will to work hard and feel that he needs the hand of others. The Holy Qur'an sheds more light on this, when it says: "...And We have exalted some of them above others in degree, that some of them may take others in subjection..."

Holy Qur'an (Adornments 43:32)

Hence, we can see this enlightenment to a cure for this self problem, which came from the bodily structure of a person. In this regard, the Holy Prophet (s.a.w .), describing the attributes of a true believer, says: "Faith and jealousy cannot be gathered together in the heart of a person."(7)

c. School Education

The issue of education and its influence on the futurebehaviour of a person is not regarded as a scientific or practical issue, because it is among the clearest issues in the field of science. Therefore, the educational elements in school life have the most effect in the forming of one's personality and creating one's identity. Thus, a child, in our present world, spends the most important part of his life in the school atmosphere. He starts his life in its environment and from the nursery schools andkindergartens, it participates in the stages of his life through the primary and secondary schools, colleges anduniversites . Thus, he spends his childhood, puberty and youth in a system of life designed and arranged according to particular programs and purposes.

Therefore, he grows and forms his personality according to the philosophy of education and a life system governed by school, whether the schools are run by the state or by private funds and associations.

So, the school that adopts materialistic ideas or notions in its programs and does not give much concern to morals and belief in Allah, will produce licentious personalities who are craving after worldly gains without principles, and whose bases are built on social and political platforms. Surely, such schools will produce materialistic and capitalistic minds. General reforms and changes basically start from the school in its educational philosophy, programs and the ways of life in it and, also, the personality of the teachers who practice teaching. Thus, the school's elements - programs, methods, thebehaviours inside school and the teachers, will play a great role in the formation of one's personality.

Hence, the school teaches a student how to live with tens or hundreds of students and how to deal with different customs and cultures and how to gain from them.

The school builds its educational life on some certain principles and helps in forming the social conditions, choosing what suits its principles and refusing whatever is against its aims and purposes, therefore, it, in essence, is a small model of a community and a state. Certainly, it is more, in that, the school plays a vital role in the life of a student from the time he understands his self and starts to think about his future ambitions andexpections . So, the school becomes an essential source for him to achieve his future aspirations and ambitions. In view of this, the general opinion polls, among the students, will give us the knowledge of hope, opinions and the approaches of the student, as well as, where they are heading in the future. Likewise, failure in their studies will cause great problems for most of them, and can also affect their conduct and the future of their lives; even among their families and communities. Therefore, it is advantageous to study the problems of children and teenagers before they become more complicated and difficult to find solutions for and which may cause them to give up their studies in the primary or secondary stages, without gaining scientific training, culture and knowledge which may help them to achieve their future ambitions.

So often the teacher, or the method of education and the way of dealing with students, plays a vital role in creating problems for children and teenagers. Therefore, it demands that the school employ a social- psychology researcher to study the students' problems according to their ages and conditions, as well as, their problems from their childhood, young age and youth stages with the aim of solving them, before they become complicated anddistructive to the student and his studies, though most of the recent schools have already adopted this method. Also, bad economic conditions play a vital role in causing a student, at this age, to give his studies and his concentration to be fully focused on earning his living, or he gives up studying forever because of being unable to pay his school fees.

Bad companions and friends, also, participate greatly in the failure of the continuation of studies. Because, in this stage, it is easy to attract a child toward vices and bad habits, directing him towards loitering, vagrancy and playing in vain instead of thinking, seriously, to his respected future.

In addition, the culture of the parents and their appreciation of the future of their children, and their good relationship with them or bad habits and negligence toward them,has a great role in the failure or prosperity of their studies and life. All these show the importance of having good relationships with the youth and younger generations, because it helps them a lot in the success of their school life.

It is worth mentioning that Islam considers the seeking of knowledge compulsory for all Muslims on two levels; i.e.,Ainii andKifa'i .?????? It considers knowledge with its diverse branches, as a way to human perfection, faith in the Divine messages, knowing Allah, practicing good conduct, community's growth and life organization. This is clearly seen in thesayings of Allah, the Most High: "...Those truly fear Allah, among His servants, who have knowledge..." Holy Qur'an (The Originator 35:28)

And also says, "...Allah will raise up to (suitable) ranks (and degrees) those of you who believe and who have been granted (mystic) knowledge.." Holy Qur'an (The Woman WhoPleads 58:11) And also says: "Read and your Lord is MostHonourable . Who taught (to write) with the pen, taught man what he knew not." Holy Qur'an (The Clot 96:3-5)

Making a connection between ignorance and moral deterioration, the Almighty, Allah, says: "What! Do you indeed approach men lustfully rather than women? Nay, you are a people who act ignorantly." Holy Qur'an (The Ants 27:55)

And the Most High said: "...And if you turn not away their snare from me, I will yearn towards them and become (one) of the ignorant." Holy Qur'an (Joseph 12:33)

"...and man has turned unfaithful to it; surely he is unjust, ignorant." Holy Qur'an (The Allies 33:72)

"...surely I admonish you lest you may be of the ignorant." Holy Qur'an (Hud 11:46)

"...but I see you are a people who are ignorant." Holy Qur'an (The WindingSandtracts 46:23)

The Holy Qur'an founded the Islamic Message on the principles and basis of knowledge and education, and called for the establishment of faith on the basis of knowledge, evidence and proof. In view of this, the Holy Prophet Muhammad (s.a.w .) continued the call for seeking knowledge and motivated people towards it, and, in addition,he (s.a.w .), himself , propagated knowledge and education. Thus, after the battle ofBadr , the Holy Prophet (s.a.w .) demanded that each of theQuraish's prisoners of war should teach ten of the Muslims to read as a ransom from captivity, so as to show that being free from captivity is equal to being free from ignorance. At various times, we read in the Prophetic traditions, commandments andguidances , motivations and stimulations toward seeking knowledge, like in his (s.a.w .) saying: "Seeking knowledge is compulsory upon every Muslim."(8)

And: "The angels spread their wings to a seeker of knowledge."(9)

And: "Whoever prepares a way for seeking knowledge, Allah will prepare a way to Paradise for him." All thesehadiths , and the like, show us the importance, in Islam, of knowledge and seeking it. And also it makes clear, to us, the interest and concern Islam has toward biologicalknowledges , like pharmacology, engineering, physics, agriculture and chemistry, as well as,differnt professions and works, if we understand that IslamicShari'a regards thoseknowledges and professions as compulsory duties, i.e., it is compulsory to obtain it as much as permissible. Thus, we understand the importance of knowledge and Islam's aim in seeking knowledge.

Both the government and the individual should take the responsibility to execute this duty by preparing some people with knowledge, and teaching them different professions, so that the community will be acquainted with thoseknowledges and professions.

Islam puts great emphasis on the parents with regard to teaching their children, being merciful to them and, also, solving their problems. It is obvious that the family has a great role in providing a suitable atmosphere for their children's education, and encouraging them to seek knowledge, and preventing them from having relations with bad friends who disturb their studies. Likewise, the parents, by cooperating with the schools, can solve their children's problems.

In view of this, what we ought to give special attention to is directing the students toward the rules and principles ofstuding , showing them the importance of knowledge, encouraging them to continue their studies to the higher levels, and giving them advice and guidance which will prevent them from abandoning their studies and their professions. Likewise, the government should participate, greatly, and give a helping hand in education and solving the economic problems of the students which force them to leave their studies.

However, a young man should think, seriously, about his future and that the continuation of his studies and learning other works and having a profession are basic issues in his life, therefore, it is compulsory upon him to put forth more effort on his part and take a lesson from the life of those people who have lost their future, so that he will not become a victim like they.

d. The Media and Its Affect on the Conduct of the Youths

In our present world, the means of communication and conveying thoughts and information, has developed rapidly, seeming to travel at the speed of light and sound, and reaches every angle of the world within a few seconds. There are a great number of institutions, equipment and special devices for mass enlightenment, establishing general opinions and individual resolutions.

In addition, the means of communication and information, like television, radio, internal waves, computers, newspapers, books, magazines...have become the dominant power upon the thoughts and a means of establishing a pattern for conduct. Therefore, the media contributes in the establishment of political thoughts, as well as, individual positions and thoughts, and it contributes immensely, especially the pictorial type, like, television, cinema, Video, and pornographic magazines, in affecting the general thought and conduct of the people.

The youths - especially at the puberty stage - are active and ready, more than other people, to copy other personalities, and are influenced by the people who appear on the screen of television or cinema.

They are influenced by other people who play a vital role in the political, social and revolutionary arena, as well as, great historical heroes. This is because a youth - whether male or female - is in the stage of building his or her personality. Therefore, he or she needs someone to copy. Since instinct and desires, especially the sexual instinct, are at their highest peak and putting pressure on the youths, so they are looking for a solution to it, therefore, the media have contributed, immensely, in stirring and arousing the sexual instinct by means of pornographic and seductive films, pictures, stories, as well as, cultures, like the use of guerilla warfare tactics and aggression in films which contribute, a lot, in deviating the youths and teaching them criminal acts. In view of this, some governments are prohibiting the showing of pornographic and guerilla warfare films, often prohibiting the youth from attending the theaters where these films are shown.

The result of the statistics on viewing videos conducted by Dr. AlexanderAldila in Lebanon shows that: "The viewing of social and emotional films wins the first position while detective films win the second position..."(10)

Another report states that: The studies conducted in the U.S on 110 people in a corrections institute show that 49% of them got the desire of carrying weapons from watching the cinema and 12-21 % of them found the audacity to steal and kill police from the same source. While the studies conducted on 252 deviated young girls, between the ages of 14-18, shows that 25% of them had sexual relationships as a result of watchingpornoqraphic films in the cinema and 41 % of them were led to glamorous ceremonies, night theaters and 54% of them cut school in order to watch films, while 17% of them left their homes as a result of the conflict between them and their family on going to the cinema.

A W.H.O report and, also, a French Judge, about the factors of deviation, say: "I don't have any doubt that some films, especially detective films, play a great, harmful role in most of the cases."

A questionnaire and cross examination on 1344 personalities conducted in Britain on the relationship between the cinema and corruption of children under 16, found that 600 of them answered that there is a relationship between the cinema and children's deviation. Other studies also show that most of the stealing and robbing, which happens in the West, has an effect from the cinema.( 11) At last, it can be concluded that watching emotional films, pornographic and detective films is corrupting people, and furthermore, as scientific studiescomfirm , the youth at this stage, can be influenced by all this, because he is on the verge of his growth. From all these statistics, we can deduce that the work of the mass media in the formation of emotions and conduct involving instinct, as well as, copying the role of the heroes, is important.

e. Political Power and Authority

With the advancement of social living and civilization and its complications, the role of government and its importance in the life of an individual and community becomes high, and the interference of government in vital and necessary issues, becomes apparent, as well as, in social, intellectual, educational, economical, cultural and informative matters.

In addition, it is upon the government to undertake the responsibility of education and its organization, supervise the ministry of information and direct other ministries according to its general politics and aims, and enact rules and regulations governing its citizens, therefore, thegoverment plays a vital role in the formation of individual conduct and culture, positively or negatively.

Thus, the Islamic message considers the formation of an Islamic government as an obligatory matter, and defines Islamic government as: "A government established on the basis of Islam and its principles", and tries to make the government an instrument of execution,indvidual and community building and governing the community on the basis of IslamicShari'a . In view of this, the Islamic scholars term the existence of an Imam (a leader) as a mercy, i.e., he can encourage people toward obedience and submission (to Allah's Commands) and discourages them from sin and disobediences, because he is the one who coordinates life's construction and leads it on the basis of Islamic values and principles through his government.

The government contributes in the formation of an individual's conduct, and the political powers and parties also contribute in the formation of an individual's conduct, especially the youths, because they are more emotional and easy to be affiliated with a particular political group or movement and accept its thoughts and manifestations, whether it carries luminous ideas based on Islamic principles and its original values or being deviated parties, ideas and thoughts. Thus, it is the parents' duty to direct their children toward the right direction, and guard them against affiliating with deviated parties or groups.

f. The Culture and Beliefs of the Youths

"It is He Who brought you forth from the wombs of your mothers when you knew nothing and He gave you hearing and sight and the hearts; that you may give thanks (to Allah)."Holy Qur'an (The Bee 16:78) "Read! and your Lord is MostHonourable , Who taught (to write) with the pen, Taught man that which he knew not. Nay!man is most surely inordinate, because he sees himself free from want." Holy Qur'an (The Clot 96:4-7)

"...those truly fear Allah, among His servants, who have knowledge..." Holy Qur'an (The Originator 35:28)

These holy verses, among others, show the importance of knowledge and education, and the relationship between knowledge and conduct. For instance, thanksgiving and fear, i.e., submission and obedience to the laws and morals, before it transforms into reality, passes certain stages starting from imagination, which is the first step of an action, then, it inclines to this imagination, then, after being satisfied with it, chooses it and transforms it into action.

This is how imagination transforms into action through intellectual and psychological processes. It is clear that the belief and culture of a person contributes in creating the ideas and imaginations governing his stance and actions, as well as, depending on it.

The studies and researches conducted, in this field, show that the culture, ideas and beliefs of a person contribute immensely to his conduct, the statistics confirm that the aggression and deviation in the ignorant people, or who lack civilization and knowledge or who do not believe in Allah or theJudgement Day and the Hereafter, is related to their ignorance and unconsciousness.

Therefore, knowledge and cultural adaptation which a person bears, participate in guarding him against failure and practicing crimes and aggression, as it, also, participates, immensely, in the belief in Allah and the Hereafter, good conduct and morals. Thus, a person who is wise and conscious, socially and knowledgeably, about the actions that tempt him, and understands their bad consequences, both in this world and the Hereafter, will refrain from performing these acts due to the knowledge he has.

And a knowledgeable and civilizedperson who is conscious of his knowledge, respects his personality, because he knows the essence of his being in the society and evaluates his responsibilities before the Lord of the worlds Who bestowed on him knowledge and consciousness. Therefore, he refrains from committing crimes, sins and other immoral actions.

However, the more knowledge, piety, chasteness and self-respect in a person increases due to his civilization, social consciousness and his belief in Allah, the more his social dignity, respect for the laws that protect his interest, as well as, the interests of the community will increase. This will also help him in shunning the acts which downgrade his personality, put him under the divine and world by punishments, social contempt and general hatred.Whereas, an ignorant and uncultured person who does not know the essence of his carelessness to commit any kind of atrocity and crime will downgrade his own personality.

It is reported, in one of the traditions of the Holy Imams ofAhlul -Bait (a.s .) about the importance of respecting man's personality, and knowing the essence of his existence and consciousness about the consequences of his actions, thus: "Do not feel secure from the evil of a person who outrages his self."(12) Anotherhadith says: "An ignorant companion is an inconvenience."(13)

And it has come in anotherhadith ; an explanation of the difficulty of guiding an ignorant man after he has become deviated and changing his accustomed conduct, which shows the danger of ignorance and its effect on deviation and committing crimes. In ahadith , ImamJa'far al-Sadiq (a.s .) says: "Teaching an ignorant (person) and changing his accustomed conduct appears to be a miracle."(14) Certainly the researches, field statistics and scientific analyses reveal that self sincerity and conduct require three basic elements, they are: 1. Knowledge and awareness on the conduct and actions which a person will present, thus, a person who knows the harm of beer, drugs, smoking, gambling and recklessness, and the danger of fornication and adultery, will not go close to them talking of committing them. But, as for a person who is controlled by instinct and ignorance, will become the victim of thosedestuctive actions, destroying his wealth, health and dignity in them. Therefore, it is obligatory to enlighten the youths, and educate them on the incidents, statistics and experiences which victimized others (men and women), so that they can be of those who are alert and refrain from committing those acts.

And for strengthening the conduct of a person, there is a need to spread knowledge, awareness, and civilization and control ignorance and illiteracy. The school and cultural curriculum, or system for the people, should be a system which concerns itself with man's guidance against deviated, criminal acts.

Because knowledge gives man awareness on what is going on and understanding it in a true, scientific way, thus, he can have correct relations with it, far from deviation and ignorance. Likewise, it gives his self awareness and understanding of the essence of his existence andpersonality, therefore, he can have good relations with his person and guard his dignity and security. It gives him understanding of the actions and processes which stir in his self and direct him toward his actions, so as to study it and act consciously toward it in order to turn down those which direct him to evil and viciousness and to follow those that guide him to virtue.

Also, knowledge gives man the ability to understand the usefulness and harmfulness of an action which returns to him or his community. He responds to the useful and good ones and rejects the evil and vicious ones. It gives him anablity to understand his past, present and future and protects him against falling into danger, mistakes and wasting good opportunities, as it gives him the understanding of reality and his surroundings and he knows how to deal with it and guard himself against problems...this is how knowledge becomes man's protector and director in life.

2. Beliefs: Beliefs, ideas and civilization of a person forms a basic stimulant upon performing a particular action or refraining from it. Thus, malicious ideas and thoughts, likemarxism and capitalism, which call for unbridled freedom and the malicious ideas of psychologists and other ideas which were formed on a material basis deprived of morals and belief in Allah inflict a lot of damages on the community. Surely, the only pure and real ideology for the human generation is Islam, which has arranged human conduct on the basis of belief, because it prohibits everything which afflicts harmful results on the wellbeing of man, as well as, community interests.

In addition, Islam prohibits fornication, homosexuality, beer, gambling, drugs, slaughter, rape and violation of women, a stage that has reached untold proportions of selling millions of young girls for sexual purposes in Western countries. Therefore, the youth who believe in Allah and the Day ofRessurection , protect themselves against those actions which result in loss of health, wealth and dignity and often end with imprisonment and death, and the downgrading of the personality.

Furthermore, the researches and statistics conducted by some institutions confirmed that the percentage of crime, deviation and social problems and vices in Europe, America, Russia, Japan and other countries of the world, is increasing upon all the educational, scientific and economicaldevelpments enjoyed there. This is because the knowledge, awareness and social welfare (in those countries)does not safeguard man from crime, deviation and negativism.

Man can understand the evil and danger of lying, forgery, fornication, drugs, smoking, extravagance, oppression,manslaugther , stealing, raping, pride...etc., but he is practicing it, because the knowledge which is deprived him of the belief in Allah and the Hereafter will not protect against those crimes...in view of this, the holy Qur'an joins knowledge with belief, and says: "...Allah will raise up to (suitable) ranks (and degrees) those of you who believe and who have been granted (mystic) knowledge.." Holy Qur'an (The Woman Who Pleads 58:11) Therefore man's progress and priority will not be achieved unless through interaction between knowledge and belief.

3. Willingness: Will is the ability to perform an act or refrain from it. In short, it is that stance which shows a human's essence, and willingness is the basis ofsharia's responsibility of doing an act. Thus, a man who has the power of will is able to access the self stances and desires, and face the problems and events... forthis, his conduct will be well founded. The secret of personal power, basically, is will power, as will power is one of the effective ways of man's success, achieving his goals and the security of his future...thus, with the power of will, man can fight against fornication, forbidden wealth and those who want to direct him to evil work. And, likewise, with the power of will, man drinks alcohol, smokes, takes drugs, etc., hence, educating the power of will is Islam's interest and aims at it morally and through education.

Therefore, the youths need to respect their self will, so as to enter the world of life with full dignity founded on good conduct and behavior. Before taking any resolution, he has to weigh the consequences, and think, seriously, about what he wants to do, especially because he is on a dangerous stage. And the most important factors for strengthening the will are: belief in AllahTa'ala , patience, worshipping like Fasting, prayers and jihad, teaching the self to stand against prohibited things, practicing and preserving the obligatory acts, self satisfaction, struggling to achieve good acts and aims and expelling indecision and anxious ideas.

2.Infulencing Factors in an Individual's Conduct

The human conduct, itself, forms a relatively objective unit, which is the outcome of different factors and activities, hence, the humanbehaviour , like mercy, honesty, justice, uttering good words, or telling lies,hypocracy , crime, murder, using drugs and practicing monopoly, are clear signs of how different factors are united in itself, thus, by it asymphathetic human being or a criminal one is made or a complicated one who suffers from a nervous andpychological disease. Indeed, the psychological studies and the researches of criminologists andpychologists have been able to present to us analyses and interpretations to the humanbehaviour and refers them to their original factors. These studies and researches discovered that the human conduct, being good or bad - isbiult from diverse factors and causes social, hereditary and natural instincts...etc

It is beneficial to summarize these factors, so as to shed light on some circumstancesepecially thepychological crises and complicated ones, and also the conditions of deviation and unnaturalbehaviours and manners which are clearly visible among the youths. The state of rebellion against the law, sexual deviation, crime, theft and aggressions, degradation of personality and wandering, taking alcohol and drugs, suicide and social vices; which usually turns to bodily diseases, can be attributed to the essential causes and stages that form the human personality.

But whatever the circumstances may be, we ought to understand that man is an existence which has desire and power of change and transformation, and the freedom to choose what is right, instead of deviation; that is why seeking forgiveness is decreed, as well as, enjoining good and prohibiting evil.

However, the main factors which contribute in the formation of individual conducts are:

a. The Family and the Circumstances of the First Upbringing

b. Genetic Composition

c. School Education

d. The Media and Its Affect on the Conduct of the Youths

e. Political Power and Authority

f. The Culture and Beliefs of the Youths

Later on, we will see the role of each of these factors, and their effect on the conduct of the youth in particular. This kind of enlightenment will give the youthvis -a-vis the condition ofcomtemplation and controversy, a forum of dispute and the stimulus of emotion and instinct, as well as, the impulses of conduct, before he attends to them, and takes any stance. Howmarvellous and superb is this guidance of the Holy Prophet, which says: "Should you set your mind on doing something think of its outcome. If it is good, go ahead, but if it is bad, refrain from doing it"(1)

We must understand that among the most important factors behind the corruption in the conduct of the young generation is their unconscious drift toward the stimulus and personal interests, and their submission to the pressures of the sexual instinct and otherbehaviours which affect the personality of the youth; aware or unaware.

However, we can understand this brief explanation, scientifically, by considering the relationship between the intellect, consciousness andbehaviours , as we can see it clearly in some reports and researches in this field, as well as, the record and statistics which show the spreading of crime, deviation and other irregular practices in a community covered by ignorance, intellectual and cultural retardation, disbelief in Allah, which is another result of human ignorance, and the misinterpretation of this world, thus, analyzing it negatively.

a. Family and the Circumstances of the First Upbringing

The Islamic view pointvis -a-vis the scientific perspective for the growing and formation of man through the stages of his existence manifest in the relationships between those stages, from the time of the uniting of the sperm and the egg up to the stages of elderliness. Islam shows that even the relationship between the different kinds of food eaten by the parents and the zygote, which forms the baby, as well as, the behaviors of the parents toward the child in his early stage and the community and the environment which surrounds him, all have a great role in the upbringing of a newly born child.

Accordingly, we see the holy prophet (s.a.w .) explains that a man's embracing a certain ideology andbehaviour in his maturity and responsibility is related to the way he was raised and educated by his parents.

Thus, a person becoming a Muslim, having goodbehaviour , or a person becoming a deviant, shows that his parents and the way he was raised has had a hand in it. But, a person is, initially, born with a pure and clean intellect.

Although his intellect is subject to adjustment and theaccomodating of different ideas andbehaviours , it is in the first stage that a person and his nature is formed from this the saying of the holy prophet (s.a.w .) will become clear, i.e., "Every man is born on moral constitution unless his parents' will causes him to become ajew orchristian or idol worshipper."(2) And the Holy Qur'an talks about this reality, i.e., the relationship between the early education given by the parents and the humanbehaviour after the grade of maturity and intellectually and bodily perfection.

Allah the most high is saying: "And Allah has brought you forth from the wombs of your mothers - when you knew nothing - and He gave you hearing and sight and the hearts that you may give thanks (to Him)". Holy Qur'an (The Bee 16:78)

"O You whobelieve : Save yourselves and your families from a fire whose fuel is men and stones..." Holy Qur'an (Prohibitions 66:6)

In this view, the Holy Qur'an connects what man learns and obtains in his early stage, what he hears, sees and comprehends and with what comes to him after that, hence, it enjoins the parents to educate and discipline their children aright and warns them against negligence and carelessness (toward their children).

Imam Ali (a.s .) in his sermon to his son Imam Hassan (a.s ) also connects between what man obtains and learns during the infancy stage and what his person will become in terms of thought and conduct at his puberty stage. He says: "Certainly, the heart of a young man is like uncultivated land. It accepts whatever is strewn upon it. So, I hastened to mold you properly before your heart hardened up and your mind became occupied, that you might be ready to accept, through your intelligence, the results of the experience of others and be saved from going through these experiences yourself..."(3)

Verily, by this, the Imam (a.s .) proves to us the basis of education, i.e., undertaking the education of a child (before his heart becomes hardened and his mind becomes occupied).

Certainly, this principle of education stands on a scientific or educational basis calling us to undertake the discipline of children and educating them before they grow up and their mind becomes busy with experiences and other corrupt teachings and ideologies, otherwise, we will have to start from the beginning and repeat the education once more. But, most likely, we cannot cure some deviations, and, if so, man becomes a victim and will be left in total distress the whole of his life. Thus, the foundation of most of the problems, social vices and corruption in conducts is the childhood stage which is not founded on the basis of goodness and piety.

The studies conducted on the rate of crimes in the U.S.A., in 1910, shows that 50 % of the 7,598 crimes came from family problems and separation, and that 50 % of the children in reformatorycentres in England and Scotland came from broken homes. Also, the studies conducted by a German researcher on 144criminals shows that all of them came from broken homes. And the research conducted by another German on some 2000 criminals shows that 26 % of them came from families in which the parents were separated for some reason or other. In 1942, a French researcher conducted research in the city of Paris on crime, and it shows that 88 % of the criminals came from separated families.( 4)

In general, the reason for good conduct is correct family education, and, likewise, most social vices, which a person practices in his puberty stage; like jealousy and having an inferiority complex, laziness,dependance , selfishness, aggression, drinking alcohol and using drugs, telling lies, stealing,hypocracy and showing bad behavior toward his fellow being, all these are attributed to the family education and discipline which herecieved in his puberty stage. Man'sbehaviour , morals and attributes grow, even though escaping from them and controlling them is possible. Thus, man is an existence having will, freedom of choice and power of change, although his education, if not undertaken properly, creates difficulties for him, and others may become victims of such erroneous education.

Hence, among the ways a man can understand his personality and the problems he faces or the positive side of his personality is that he should remember the nature of his first growth, and study the environment and atmosphere in which he grew up, in order to understand the source of his problems or the positive side of his personality.

b. Genetic Composition

Studies and field researches performed on the conduct of individuals, particularly the abnormal and unnatural ones, like of those who were inflicted with sexual deviations, tribalism,aggression ...etc. show that there are some biological, physiological, and hereditary factors which have anaffect on the conduct of a person, as well as, other educative, environmental and communal factors. Indeed, it iscomfirmed , scientifically, that the endocrine gland and hormones have a great effect on a person, and their effect increases - both in males and females, in the puberty and youth stages.

However, man, with his power, is able to change his stand and displace or divert his desires, selfishness and personal interests. These scientific studies confirm that the nature of the body structure of a person, and his composition, has an effect on his conduct and humanbehaviour . Therefore, the bodily structure of both a young boy and girl, like beauty and power, or weakness, simplicity and ugliness, has an effect on their variousbehaviours .

Like the affiliation to a certain class or social rank of a person, physicalstrenghth or weakness, and even thecolour and body size of a person, like the breasts and hair in young girls and the strength and height in body in young boys, and eveneloquency in speech, has a great effect on their conduct and humanbehaviour .

By considering all these, the bodily structure of a person has an effect on his conduct andbehaviour , or even in the formation of bad habits, like pride and arrogance, inferiority complex, zeal and jealousy, and the sense of wanting to oppress others. But, Islam has cured all these problems by warning man against pride and arrogance, as it warns him against zeal and jealousy and the feeling of inferiority, and emphasizing that man's value lies in his intellect, conduct andbehaviour . In view of this, humanity has value and worthiness which depends on the intellect, morals and will, not just on man's bodily structure or other material things whichdecieve him. Allah, the Most High, says: "Surely the mosthonourable of you in the sight of Allah is the one among you most careful (of his duty). Holy Qur'an (Inner Apartments 49:13)

Warning against the deception of the bodily structure in the case of theMunafiqeen (hypocrites), Allah, the Almighty, describes them: "When you see them, their exteriors please you; and if they speak; you listen to their words. They are as (worthless as hollow) pieces of wood clad with garments, (unable to stand on their own). They think that every cry is against them. They are the enemies; so beware of them. The curse of Allahbe on them; how are they deluded (away from the truth)." Holy Qur'an (Hypocrites 63:4)

In an advice,Luqman warns his son against pride andarrogancy : "And do not go about in the land exultingly, for you cannot cut through the earth nor reach the mountains in height." Holy Qur'an (Luqman 31:37)

In this respect, the Holy Prophet Muhammad (s.a.w .) says: "Surely the Almighty, Allah, does not look at your structure and wealth, but He looks at your hearts and deeds."(5) Also came a warning against pride and arrogance or pride of the body structure, like havingeloquency in speech, strength, health...etc., and likewise, another warning came against those who feel a sense of deficiency, because they have lost some part of their body. And the spirit of zeal and jealousy sometimes makes them feelembarassment and shame or creates a spirit of retaliation in some of them. Allah the Most High says: "Say: I seek refuge in the Lord of the Dawn, from the evil of what He has created; and from the evil of the utterly dark night when it comes; and from the evil of those who blow on knots, and from the evil of the envious when he envies." Holy Qur'an (The Dawn 113:1-5)

And Allah, the Almighty, also says:

"And do not covet that by which Allah has made some of you excel others. Men shall have the benefit of what they earned and women shall have the benefit of what they earn, and ask Allah of His grace, surely Allah knows all things." Holy Qur'an (Women 4:32)

Surely, the calling to self perfection, and perception of the self and essence without the feeling of inferiority or as a result of what a man has in his structure, is manifested in this supplication of ImamZain-ul Abideen Ali binHussain (a.s .): "O Allah put my wealth in myself."(6) Thus, the supplication summarizes the highest peak of relationship with the self and prevents it from feeling inferior, zealous or jealous. Therefore, in every man, there are certain specifications and qualities with which he enjoys and which are enough to make him satisfied with his personality if he makes good use them.

This is the justice of Allah, the Most high, and it is His wisdom to His creatures, and the feeling of superiority over others opens one's will to work hard and feel that he needs the hand of others. The Holy Qur'an sheds more light on this, when it says: "...And We have exalted some of them above others in degree, that some of them may take others in subjection..."

Holy Qur'an (Adornments 43:32)

Hence, we can see this enlightenment to a cure for this self problem, which came from the bodily structure of a person. In this regard, the Holy Prophet (s.a.w .), describing the attributes of a true believer, says: "Faith and jealousy cannot be gathered together in the heart of a person."(7)

c. School Education

The issue of education and its influence on the futurebehaviour of a person is not regarded as a scientific or practical issue, because it is among the clearest issues in the field of science. Therefore, the educational elements in school life have the most effect in the forming of one's personality and creating one's identity. Thus, a child, in our present world, spends the most important part of his life in the school atmosphere. He starts his life in its environment and from the nursery schools andkindergartens, it participates in the stages of his life through the primary and secondary schools, colleges anduniversites . Thus, he spends his childhood, puberty and youth in a system of life designed and arranged according to particular programs and purposes.

Therefore, he grows and forms his personality according to the philosophy of education and a life system governed by school, whether the schools are run by the state or by private funds and associations.

So, the school that adopts materialistic ideas or notions in its programs and does not give much concern to morals and belief in Allah, will produce licentious personalities who are craving after worldly gains without principles, and whose bases are built on social and political platforms. Surely, such schools will produce materialistic and capitalistic minds. General reforms and changes basically start from the school in its educational philosophy, programs and the ways of life in it and, also, the personality of the teachers who practice teaching. Thus, the school's elements - programs, methods, thebehaviours inside school and the teachers, will play a great role in the formation of one's personality.

Hence, the school teaches a student how to live with tens or hundreds of students and how to deal with different customs and cultures and how to gain from them.

The school builds its educational life on some certain principles and helps in forming the social conditions, choosing what suits its principles and refusing whatever is against its aims and purposes, therefore, it, in essence, is a small model of a community and a state. Certainly, it is more, in that, the school plays a vital role in the life of a student from the time he understands his self and starts to think about his future ambitions andexpections . So, the school becomes an essential source for him to achieve his future aspirations and ambitions. In view of this, the general opinion polls, among the students, will give us the knowledge of hope, opinions and the approaches of the student, as well as, where they are heading in the future. Likewise, failure in their studies will cause great problems for most of them, and can also affect their conduct and the future of their lives; even among their families and communities. Therefore, it is advantageous to study the problems of children and teenagers before they become more complicated and difficult to find solutions for and which may cause them to give up their studies in the primary or secondary stages, without gaining scientific training, culture and knowledge which may help them to achieve their future ambitions.

So often the teacher, or the method of education and the way of dealing with students, plays a vital role in creating problems for children and teenagers. Therefore, it demands that the school employ a social- psychology researcher to study the students' problems according to their ages and conditions, as well as, their problems from their childhood, young age and youth stages with the aim of solving them, before they become complicated anddistructive to the student and his studies, though most of the recent schools have already adopted this method. Also, bad economic conditions play a vital role in causing a student, at this age, to give his studies and his concentration to be fully focused on earning his living, or he gives up studying forever because of being unable to pay his school fees.

Bad companions and friends, also, participate greatly in the failure of the continuation of studies. Because, in this stage, it is easy to attract a child toward vices and bad habits, directing him towards loitering, vagrancy and playing in vain instead of thinking, seriously, to his respected future.

In addition, the culture of the parents and their appreciation of the future of their children, and their good relationship with them or bad habits and negligence toward them,has a great role in the failure or prosperity of their studies and life. All these show the importance of having good relationships with the youth and younger generations, because it helps them a lot in the success of their school life.

It is worth mentioning that Islam considers the seeking of knowledge compulsory for all Muslims on two levels; i.e.,Ainii andKifa'i .?????? It considers knowledge with its diverse branches, as a way to human perfection, faith in the Divine messages, knowing Allah, practicing good conduct, community's growth and life organization. This is clearly seen in thesayings of Allah, the Most High: "...Those truly fear Allah, among His servants, who have knowledge..." Holy Qur'an (The Originator 35:28)

And also says, "...Allah will raise up to (suitable) ranks (and degrees) those of you who believe and who have been granted (mystic) knowledge.." Holy Qur'an (The Woman WhoPleads 58:11) And also says: "Read and your Lord is MostHonourable . Who taught (to write) with the pen, taught man what he knew not." Holy Qur'an (The Clot 96:3-5)

Making a connection between ignorance and moral deterioration, the Almighty, Allah, says: "What! Do you indeed approach men lustfully rather than women? Nay, you are a people who act ignorantly." Holy Qur'an (The Ants 27:55)

And the Most High said: "...And if you turn not away their snare from me, I will yearn towards them and become (one) of the ignorant." Holy Qur'an (Joseph 12:33)

"...and man has turned unfaithful to it; surely he is unjust, ignorant." Holy Qur'an (The Allies 33:72)

"...surely I admonish you lest you may be of the ignorant." Holy Qur'an (Hud 11:46)

"...but I see you are a people who are ignorant." Holy Qur'an (The WindingSandtracts 46:23)

The Holy Qur'an founded the Islamic Message on the principles and basis of knowledge and education, and called for the establishment of faith on the basis of knowledge, evidence and proof. In view of this, the Holy Prophet Muhammad (s.a.w .) continued the call for seeking knowledge and motivated people towards it, and, in addition,he (s.a.w .), himself , propagated knowledge and education. Thus, after the battle ofBadr , the Holy Prophet (s.a.w .) demanded that each of theQuraish's prisoners of war should teach ten of the Muslims to read as a ransom from captivity, so as to show that being free from captivity is equal to being free from ignorance. At various times, we read in the Prophetic traditions, commandments andguidances , motivations and stimulations toward seeking knowledge, like in his (s.a.w .) saying: "Seeking knowledge is compulsory upon every Muslim."(8)

And: "The angels spread their wings to a seeker of knowledge."(9)

And: "Whoever prepares a way for seeking knowledge, Allah will prepare a way to Paradise for him." All thesehadiths , and the like, show us the importance, in Islam, of knowledge and seeking it. And also it makes clear, to us, the interest and concern Islam has toward biologicalknowledges , like pharmacology, engineering, physics, agriculture and chemistry, as well as,differnt professions and works, if we understand that IslamicShari'a regards thoseknowledges and professions as compulsory duties, i.e., it is compulsory to obtain it as much as permissible. Thus, we understand the importance of knowledge and Islam's aim in seeking knowledge.

Both the government and the individual should take the responsibility to execute this duty by preparing some people with knowledge, and teaching them different professions, so that the community will be acquainted with thoseknowledges and professions.

Islam puts great emphasis on the parents with regard to teaching their children, being merciful to them and, also, solving their problems. It is obvious that the family has a great role in providing a suitable atmosphere for their children's education, and encouraging them to seek knowledge, and preventing them from having relations with bad friends who disturb their studies. Likewise, the parents, by cooperating with the schools, can solve their children's problems.

In view of this, what we ought to give special attention to is directing the students toward the rules and principles ofstuding , showing them the importance of knowledge, encouraging them to continue their studies to the higher levels, and giving them advice and guidance which will prevent them from abandoning their studies and their professions. Likewise, the government should participate, greatly, and give a helping hand in education and solving the economic problems of the students which force them to leave their studies.

However, a young man should think, seriously, about his future and that the continuation of his studies and learning other works and having a profession are basic issues in his life, therefore, it is compulsory upon him to put forth more effort on his part and take a lesson from the life of those people who have lost their future, so that he will not become a victim like they.

d. The Media and Its Affect on the Conduct of the Youths

In our present world, the means of communication and conveying thoughts and information, has developed rapidly, seeming to travel at the speed of light and sound, and reaches every angle of the world within a few seconds. There are a great number of institutions, equipment and special devices for mass enlightenment, establishing general opinions and individual resolutions.

In addition, the means of communication and information, like television, radio, internal waves, computers, newspapers, books, magazines...have become the dominant power upon the thoughts and a means of establishing a pattern for conduct. Therefore, the media contributes in the establishment of political thoughts, as well as, individual positions and thoughts, and it contributes immensely, especially the pictorial type, like, television, cinema, Video, and pornographic magazines, in affecting the general thought and conduct of the people.

The youths - especially at the puberty stage - are active and ready, more than other people, to copy other personalities, and are influenced by the people who appear on the screen of television or cinema.

They are influenced by other people who play a vital role in the political, social and revolutionary arena, as well as, great historical heroes. This is because a youth - whether male or female - is in the stage of building his or her personality. Therefore, he or she needs someone to copy. Since instinct and desires, especially the sexual instinct, are at their highest peak and putting pressure on the youths, so they are looking for a solution to it, therefore, the media have contributed, immensely, in stirring and arousing the sexual instinct by means of pornographic and seductive films, pictures, stories, as well as, cultures, like the use of guerilla warfare tactics and aggression in films which contribute, a lot, in deviating the youths and teaching them criminal acts. In view of this, some governments are prohibiting the showing of pornographic and guerilla warfare films, often prohibiting the youth from attending the theaters where these films are shown.

The result of the statistics on viewing videos conducted by Dr. AlexanderAldila in Lebanon shows that: "The viewing of social and emotional films wins the first position while detective films win the second position..."(10)

Another report states that: The studies conducted in the U.S on 110 people in a corrections institute show that 49% of them got the desire of carrying weapons from watching the cinema and 12-21 % of them found the audacity to steal and kill police from the same source. While the studies conducted on 252 deviated young girls, between the ages of 14-18, shows that 25% of them had sexual relationships as a result of watchingpornoqraphic films in the cinema and 41 % of them were led to glamorous ceremonies, night theaters and 54% of them cut school in order to watch films, while 17% of them left their homes as a result of the conflict between them and their family on going to the cinema.

A W.H.O report and, also, a French Judge, about the factors of deviation, say: "I don't have any doubt that some films, especially detective films, play a great, harmful role in most of the cases."

A questionnaire and cross examination on 1344 personalities conducted in Britain on the relationship between the cinema and corruption of children under 16, found that 600 of them answered that there is a relationship between the cinema and children's deviation. Other studies also show that most of the stealing and robbing, which happens in the West, has an effect from the cinema.( 11) At last, it can be concluded that watching emotional films, pornographic and detective films is corrupting people, and furthermore, as scientific studiescomfirm , the youth at this stage, can be influenced by all this, because he is on the verge of his growth. From all these statistics, we can deduce that the work of the mass media in the formation of emotions and conduct involving instinct, as well as, copying the role of the heroes, is important.

e. Political Power and Authority

With the advancement of social living and civilization and its complications, the role of government and its importance in the life of an individual and community becomes high, and the interference of government in vital and necessary issues, becomes apparent, as well as, in social, intellectual, educational, economical, cultural and informative matters.

In addition, it is upon the government to undertake the responsibility of education and its organization, supervise the ministry of information and direct other ministries according to its general politics and aims, and enact rules and regulations governing its citizens, therefore, thegoverment plays a vital role in the formation of individual conduct and culture, positively or negatively.

Thus, the Islamic message considers the formation of an Islamic government as an obligatory matter, and defines Islamic government as: "A government established on the basis of Islam and its principles", and tries to make the government an instrument of execution,indvidual and community building and governing the community on the basis of IslamicShari'a . In view of this, the Islamic scholars term the existence of an Imam (a leader) as a mercy, i.e., he can encourage people toward obedience and submission (to Allah's Commands) and discourages them from sin and disobediences, because he is the one who coordinates life's construction and leads it on the basis of Islamic values and principles through his government.

The government contributes in the formation of an individual's conduct, and the political powers and parties also contribute in the formation of an individual's conduct, especially the youths, because they are more emotional and easy to be affiliated with a particular political group or movement and accept its thoughts and manifestations, whether it carries luminous ideas based on Islamic principles and its original values or being deviated parties, ideas and thoughts. Thus, it is the parents' duty to direct their children toward the right direction, and guard them against affiliating with deviated parties or groups.

f. The Culture and Beliefs of the Youths

"It is He Who brought you forth from the wombs of your mothers when you knew nothing and He gave you hearing and sight and the hearts; that you may give thanks (to Allah)."Holy Qur'an (The Bee 16:78) "Read! and your Lord is MostHonourable , Who taught (to write) with the pen, Taught man that which he knew not. Nay!man is most surely inordinate, because he sees himself free from want." Holy Qur'an (The Clot 96:4-7)

"...those truly fear Allah, among His servants, who have knowledge..." Holy Qur'an (The Originator 35:28)

These holy verses, among others, show the importance of knowledge and education, and the relationship between knowledge and conduct. For instance, thanksgiving and fear, i.e., submission and obedience to the laws and morals, before it transforms into reality, passes certain stages starting from imagination, which is the first step of an action, then, it inclines to this imagination, then, after being satisfied with it, chooses it and transforms it into action.

This is how imagination transforms into action through intellectual and psychological processes. It is clear that the belief and culture of a person contributes in creating the ideas and imaginations governing his stance and actions, as well as, depending on it.

The studies and researches conducted, in this field, show that the culture, ideas and beliefs of a person contribute immensely to his conduct, the statistics confirm that the aggression and deviation in the ignorant people, or who lack civilization and knowledge or who do not believe in Allah or theJudgement Day and the Hereafter, is related to their ignorance and unconsciousness.

Therefore, knowledge and cultural adaptation which a person bears, participate in guarding him against failure and practicing crimes and aggression, as it, also, participates, immensely, in the belief in Allah and the Hereafter, good conduct and morals. Thus, a person who is wise and conscious, socially and knowledgeably, about the actions that tempt him, and understands their bad consequences, both in this world and the Hereafter, will refrain from performing these acts due to the knowledge he has.

And a knowledgeable and civilizedperson who is conscious of his knowledge, respects his personality, because he knows the essence of his being in the society and evaluates his responsibilities before the Lord of the worlds Who bestowed on him knowledge and consciousness. Therefore, he refrains from committing crimes, sins and other immoral actions.

However, the more knowledge, piety, chasteness and self-respect in a person increases due to his civilization, social consciousness and his belief in Allah, the more his social dignity, respect for the laws that protect his interest, as well as, the interests of the community will increase. This will also help him in shunning the acts which downgrade his personality, put him under the divine and world by punishments, social contempt and general hatred.Whereas, an ignorant and uncultured person who does not know the essence of his carelessness to commit any kind of atrocity and crime will downgrade his own personality.

It is reported, in one of the traditions of the Holy Imams ofAhlul -Bait (a.s .) about the importance of respecting man's personality, and knowing the essence of his existence and consciousness about the consequences of his actions, thus: "Do not feel secure from the evil of a person who outrages his self."(12) Anotherhadith says: "An ignorant companion is an inconvenience."(13)

And it has come in anotherhadith ; an explanation of the difficulty of guiding an ignorant man after he has become deviated and changing his accustomed conduct, which shows the danger of ignorance and its effect on deviation and committing crimes. In ahadith , ImamJa'far al-Sadiq (a.s .) says: "Teaching an ignorant (person) and changing his accustomed conduct appears to be a miracle."(14) Certainly the researches, field statistics and scientific analyses reveal that self sincerity and conduct require three basic elements, they are: 1. Knowledge and awareness on the conduct and actions which a person will present, thus, a person who knows the harm of beer, drugs, smoking, gambling and recklessness, and the danger of fornication and adultery, will not go close to them talking of committing them. But, as for a person who is controlled by instinct and ignorance, will become the victim of thosedestuctive actions, destroying his wealth, health and dignity in them. Therefore, it is obligatory to enlighten the youths, and educate them on the incidents, statistics and experiences which victimized others (men and women), so that they can be of those who are alert and refrain from committing those acts.

And for strengthening the conduct of a person, there is a need to spread knowledge, awareness, and civilization and control ignorance and illiteracy. The school and cultural curriculum, or system for the people, should be a system which concerns itself with man's guidance against deviated, criminal acts.

Because knowledge gives man awareness on what is going on and understanding it in a true, scientific way, thus, he can have correct relations with it, far from deviation and ignorance. Likewise, it gives his self awareness and understanding of the essence of his existence andpersonality, therefore, he can have good relations with his person and guard his dignity and security. It gives him understanding of the actions and processes which stir in his self and direct him toward his actions, so as to study it and act consciously toward it in order to turn down those which direct him to evil and viciousness and to follow those that guide him to virtue.

Also, knowledge gives man the ability to understand the usefulness and harmfulness of an action which returns to him or his community. He responds to the useful and good ones and rejects the evil and vicious ones. It gives him anablity to understand his past, present and future and protects him against falling into danger, mistakes and wasting good opportunities, as it gives him the understanding of reality and his surroundings and he knows how to deal with it and guard himself against problems...this is how knowledge becomes man's protector and director in life.

2. Beliefs: Beliefs, ideas and civilization of a person forms a basic stimulant upon performing a particular action or refraining from it. Thus, malicious ideas and thoughts, likemarxism and capitalism, which call for unbridled freedom and the malicious ideas of psychologists and other ideas which were formed on a material basis deprived of morals and belief in Allah inflict a lot of damages on the community. Surely, the only pure and real ideology for the human generation is Islam, which has arranged human conduct on the basis of belief, because it prohibits everything which afflicts harmful results on the wellbeing of man, as well as, community interests.

In addition, Islam prohibits fornication, homosexuality, beer, gambling, drugs, slaughter, rape and violation of women, a stage that has reached untold proportions of selling millions of young girls for sexual purposes in Western countries. Therefore, the youth who believe in Allah and the Day ofRessurection , protect themselves against those actions which result in loss of health, wealth and dignity and often end with imprisonment and death, and the downgrading of the personality.

Furthermore, the researches and statistics conducted by some institutions confirmed that the percentage of crime, deviation and social problems and vices in Europe, America, Russia, Japan and other countries of the world, is increasing upon all the educational, scientific and economicaldevelpments enjoyed there. This is because the knowledge, awareness and social welfare (in those countries)does not safeguard man from crime, deviation and negativism.

Man can understand the evil and danger of lying, forgery, fornication, drugs, smoking, extravagance, oppression,manslaugther , stealing, raping, pride...etc., but he is practicing it, because the knowledge which is deprived him of the belief in Allah and the Hereafter will not protect against those crimes...in view of this, the holy Qur'an joins knowledge with belief, and says: "...Allah will raise up to (suitable) ranks (and degrees) those of you who believe and who have been granted (mystic) knowledge.." Holy Qur'an (The Woman Who Pleads 58:11) Therefore man's progress and priority will not be achieved unless through interaction between knowledge and belief.

3. Willingness: Will is the ability to perform an act or refrain from it. In short, it is that stance which shows a human's essence, and willingness is the basis ofsharia's responsibility of doing an act. Thus, a man who has the power of will is able to access the self stances and desires, and face the problems and events... forthis, his conduct will be well founded. The secret of personal power, basically, is will power, as will power is one of the effective ways of man's success, achieving his goals and the security of his future...thus, with the power of will, man can fight against fornication, forbidden wealth and those who want to direct him to evil work. And, likewise, with the power of will, man drinks alcohol, smokes, takes drugs, etc., hence, educating the power of will is Islam's interest and aims at it morally and through education.

Therefore, the youths need to respect their self will, so as to enter the world of life with full dignity founded on good conduct and behavior. Before taking any resolution, he has to weigh the consequences, and think, seriously, about what he wants to do, especially because he is on a dangerous stage. And the most important factors for strengthening the will are: belief in AllahTa'ala , patience, worshipping like Fasting, prayers and jihad, teaching the self to stand against prohibited things, practicing and preserving the obligatory acts, self satisfaction, struggling to achieve good acts and aims and expelling indecision and anxious ideas.