Alhassanain(p) Network for Heritage and Islamic Thought

LESSON FIFTY FOUR: MARTYRDOM AND PURITY

Islam’s Prophet (s.a .) said:

إذا مُتَّ عَلَى طَهارَة تَكُونُ شَهِيْداً

Translation

When you pass away in purity, you shall be ranged with the martyrs.[53]

Brief description

The above tradition refers to part of instructions of Prophet (s.a .) to one of his companions namedOnse saying: `if you can, perform ritual ablution day and night, because if you die in this condition, you shall be considered as a martyr'.Although the first meaning of tradition is performing ritual ablution, but at the meantime, it refers to a more important fact that is living and dying innocently. those who are chaste, their heart is pure and have a pure life and mind, and leave the world in the condition, surely will be ranged with martyrs because martyrdom is not limited to being killed in the battle field.there are also other traditions mentioned in the sources of the prophet's house which confirm this truth.

LESSON FIFTY FIVE: SELF SACRIFICING LOVERS

ImamBaghir (a.s .) says:

إنَّ أَصْحَابَ جَدِّىَ الْحُسَيْنِ لَمْ يَجِدُوا أَلَمَ مَسِّ الْحَدِيْدِ

Translation

The devoted companions of my grandfather, Imam Hussein (a.s .) did not feel any pain under the strokes of sword and spear of enemy.[54]

Brief description

When man's affection to one goal is in a love stage, especially an excessive love, all of his feelings are concentrated in that point, and thus any inconvenience is tolerable for him. Not only tolerable, but also he does not feel uneasiness. Wherein Egyptian women seeing Joseph's face, based on a figurative transient love, lost their awareness and cut their fingers instead of fruits, it is not surprising that restless lovers in the path of god, and self-sacrificing persons in the path of truth and virtue do not feel pain and toil of heavy strokes of enemy. First, one shall be a lover, and then self- sacrifice and tolerance would be the inevitable result.

LESSON FIFTY SIX: THE WISE AND THE FOOL

Imam Ali (a.s .) says:

اَلعاقِلُ يَعْتَمِدُ عَلى عَمَلِهِ وَ الْجاهِلُ يَعْتَمِدُ عَلَى أَمَلِهِ

Translation

The wise man relies on his endeavor and action and the fool one relies on his wishes.[55]

Brief description

The wise are positive and truth seeking individuals. so they always look for their high objectives in the external existence, and since attainment to them is not possible without endeavor and attempt, they focus their effort on their action, while unaware fools are drowned in a sea of wishes and imaginations, and seek for what they have lost in the world of imaginations, and since access to fancies does not require work and attempt, negative tendencies are manifested in all aspects of their life. They are always contented withawaiting for subjective victories in tomorrow which has not come yet and may never come, and so they do not have any support in life save wishes.

LESSON FIFTY SEVEN: THERE ARE A FEW REAL RELIGIOUS MEN

Imam Hussein (a.s .) said:

اَلنّاسُ عَبيْدُ الدُّنْيا وَ الدِّينُ لَعِقٌ عَلَى أَلْسِنَتِهِمْ يَحُوطُونَهُ ما دَرَّتْ بِهِ مَعايِشُهُمْ فَإذا مُحِّصُوا بِالْبَلاءِ قَلَّ الدَّيآنُونَ !

Translation

Most of the people are servants of materialistic world, and religion is only on their tongue. As far as their life is in good conditions under the grace of religion, they support it. But when they are examined with hard events, there are a few religious people.[56]

Brief description

Religion, particularly a religion like Islam, preserves rights of society's people and supports their real and fair interests. But sometimes religion is a barrier for personal and private interests of individuals. Herein, real religious people are distinguished from those who only claim for religion.

Most people look everything from the view of their own interest and advocate religion when it preserves their personal rights, but when religion is separated from their private interests; they leave it totally and become the evidence of `we believe in some and disbelieve in the others'. But real religious people are those who are faithful in religion in any situation, and religion and belief determine the main lines of their life, not personal interests.

LESSON FIFTY EIGHT: JUSTICE AMONG CHILDREN

Islam’s prophet (s.a .) says:

إِعْدِلُوا بَيْنَ أَوْلادِكُمْ كَما تُحِبُّونَ أَنْ يَعْدِلُوا بَيْنَكُمْ

Translation

Observe justice among your children as you like that they render justice among you.[57]

Brief description

One of the capital mistakes is discrimination among children. Some people favor their older and so called senior child and some others are the same with their younger child. Sometimes they exceed the bounds in this concern and render all of their kindness, property and affections to one of them, and deprive the others totally.

This provokes the fire of malice and envy in their hearts, and later they will become enemy with each other and vindictive with their parents and even seek vengeance in the society.

LESSON FIFTY NINE: YOU ARE ALWAYS UNDER CONTROL.

Imam MuhammadTaghi (ImamJavad ) (a.s .) said:

إِعْلَمْ أَنَّكَ لَنْ تَخْلُو مِنْ عَيْنِ اللّهِ فَانْظُرْ كَيْفَ تَكُونُ

Translation

You shall know that you will not go out of god's sight. Now see how you shall be?[58]

Brief description

The first impression of belief in the great god is feeling a constant and overall control from his knowledge side. Not only there is not any point out of his knowledge's sight, but also his watchmen have surrounded us in all directions.

The higher degree of belief results in more and deeper feeling for this control so that man finds himself constantly in his presence. This feeling is the greatest motive for correction of individual and society as well as the most beautiful manifestation of belief, and reestablishing it arranges the most important social disorders.

LESSON SIXTY: NEITHER FLATTERY, NOR ENVY

Imam Ali (a.s .) said:

الثَناءُ بِأَكْثَرَ مِنَ الاسْتِحْقاقِ مَلَقٌ و التَّقْصِيرُ مِنَ الأسْتِحْقاقِ عَىٌّ أَوْ حَسَدٌ

Translation

Praise and commendation more than merit and desert is flattery and less than merit is either debility in expression or envy.[59]

Brief description

Undoubtedly, the worthy individuals and their good attributes and deeds should be praised and appreciated, and in this way we shall encourage and support them in the way they are preceding.

But this should be exactly in accordance with the merit of individuals. Otherwise, it would have negative and harmful consequences. If it is more than merit, is called flattery both hurting the dignity of speaker and also causing self-conceit and self-admiration of the doers. And if it is less than merit, discourages the good doers and shows envy or debility of speaker.

LESSON SIXTY ONE: BE AT DISPOSAL OF YOUR BROTHERS.

ImamSadigh (a.s .) said:

مَنْ كَانَ فِى حاجَةِ أَخِيْهِ الْمُسْلِم كَانَ اللّهُ فى حاجَتِهِ

Translation

Whosoever engages in fulfilling requirements and needs of his religious brothers, god will fulfill his requests.[60]

Brief description

People often think that if they involve in solving the problems of others, they would be retarded from progress in their own life, while Islam’s logic is something else. The prophet (s.a .) says if you engage in solving people's problems and fulfilling their requirements, god, whose power is beyond your power and all powers, helps you and solves your problems. We have been witness that the problems of those who help others are solved wonderfully and this is a divine bounty.

LESSON SIXTY TWO: MISTAKE IN LIFE

Imam Ali (a.s .) says:

لاتُشْغِلْ قَلْبَكَ الْهَمَّ عَلَى مافاتَ فَيُشْغِلَكَ عَنِ الاْسْتِعْدادِ بِما هُوَ آت

Translation

Do not engage your heart with grief for the past because you will lose readiness for the future.[61]

Brief description

A few people could be found without any mistake and not-losing some opportunities in their life.

Herein, there are two groups of people. Some of them waste their time through regretting for the past and lose their remaining energies in this way. But some others assume the past as finished and forget it and only take some lessons from them for organizing the future and use all of their powers and forces for constructing today and tomorrow. Surely, they will become victorious as imam Ali (a.s .) has mentioned in the above tradition.

LESSON SIXTY THREE: ISLAM BECOMES UNIVERSAL

Islam’s prophet (s.a .) says:

لا يَبْقَى عَلَى ظَهْرِ الأَرْضِ بَيْتُ مَدَر وَ لا وَبَر إلاّ أَدْخَلَهُ اللّهُ كَلِمَةَ الإِسْلامِ

Translation

There will not remain any house on the earth, even earthen houses and woolen tents, unless Allah enters Islam’s religion therein.[62]

Brief description

Everyday this reality becomes more obvious that world has two alternatives: either it will accept Islam, or it will not accept any religion. And since being irreligious is against man's nature, it shall finally accept Islam. At present a wave of attention to Islam has covered different parts of world.

But this matter would be accomplished upon advent of imamMahdi (may our soul be sacrificed to him). In that day, idolatry and polytheism would be removed from the earth and Islam will govern throughout the world. The prophet (s.a .) has given good tiding in the above tradition.

LESSON SIXTY FOUR: DO NOT ASSUME ANY SIN LITTLE!

Imam HassanAskari (a.s .) says:

مِنَ الذُّنُوبِ الَّتِى لا يُغْفَرُ: ليتنى لا اُؤاخَذُ إلاّ بِهَذا !

Translation

One of the sins which would not be forgiven is thata man say , `I wish my sin to be only this one'.[63]

Brief description

Minor sins are changed to major sins due to several factors, one of which is assuming them little and unimportant, being one of the dangerous satanic temptations.

Those sins which man fears of them and he assumes them great are not so dangerous because he is always careful for not committing them. but when he assumes a sin little and does not afraid from it, he is easily exposed to it, and repeating it continuously, as one of the factors changing minor sins to major, keeps him away from happiness and prosperity for ever. Furthermore, a sin, whatsoever it may be, is great in one respect that is exceeding bound of rules of great god.

LESSON SIXTY FIVE: EXCELLENCE OF KNOWLEDGE

ImamMousabne Ja'far (a.s .) says:

فَضْلُ الْفَقِيهِ عَلَى الْعابِدِ كَفَضْلِ الشَّمسِ عَلَى الْكَواكِبِ

Translation

Excellence of a scholar over a votary is alike to excellence of sun over the stars.[64]

Brief description

The stars of sky are only luminous by their own, but fail to present a luminosity to us and to illuminate the path for us, but sunlight and its golden and shiny ray, not only is reviving and animating, but also causes all inhabitants of spheres in the solar system to distinguish the path from deviated path and high road from crag. And this is the difference of a scholar and a votary.

The latter only gets overhis own difficulties, and the former tries to save those who are drowned.

We also know that planets of solar system enjoy sunlight, and if there was not a scholar, there was not a votary.

LESSON SIXTY SIX: MUTUAL RIGHTS

Islam’s prophet (s.a .) says:

يَلْزَمُ الْوالِدَيْنِ مِنَ الْحُقُوقِ لِوَلَدِهِما مَا يَلْزَمُ الْوَلَدَ لَهُما مِنْ حُقُوقِهِما

Translation

As the children are responsible for disregarding parents' rights, parents are also responsible for not observing the children's rights.[65]

Brief description

There is not any right, not accompanied with a duty in the world.that is to say there is an obligation besides any right and the greater rights call for greater duty and responsibility.

On this account, parents who have a great right on their children, which is mentioned inquran besides god's right, shall bear a heavy responsibility for them.they shall not neglect from training them even for a minute and try for improving their soul and body as well as maintaining them from mental and moral taints, and tumult of their life shall not hinder them from this great duty.

LESSON SIXTY SEVEN: SPEND MONEY FOR OBEDIENCE SO YOU WOULD NOT SPEND FOR SIN

ImamKazim (a.s .) said:

إيّاكَ أنْ تَمْنَعَ فى طاعَةِ اللّه فَتُنْفِقَ مِثْلَيهِ فى مَعْصِيَةِ اللّه

Translation

Do not refrain spending your wealth for god's obedience, otherwise you will have to spend twice of it for disobedience and sin.[66]

Brief description

There are some people who are strict in paying, for example, for the cost of their hygiene, and this causes to pay twice for treating their diseases.

This is a general rule that when a man refrains to spend for necessary consumption, he would have to bear more costs.

those who spare expenses or time for training their children, shall bear onerous costs for their addictions, crimes, deviations and negligence, and those who refrain to pay for fulfilling requirements of society's deprived people, should pay the costs, sometimes several times of it, for preventing the events caused thereby, and also '.

LESSON SIXTY EIGHT: THE GREATEST MARKET OF COMMERCE

ImamHadi (a.s .) says:

الدُّنْيا سُوْقٌ رَبِحَ فِيها قَوْمٌ وَ خَسِرَ آخَرُونَ

Translation

World is a market in which some gain and some lose![67]

Brief description

This world is neither man's main home, nor his permanent residence place. Rather it is a great house of commerce to which man is sent with his great capitals including life time, man power, intellectual and mental gifts in order to gain a valuable interest thereof for his eternal prosperity and everlasting life.

Those who are active, diligent, vigilant, hard-working and attentive are aware of tricks of this great commerce. They do not repose for a moment and are always searching and attempting to choose a valuable goods, eternal merchandise and bright fate for themselves as well as their society by using these capitals. They do not lose all of their capitals in the direction of corruption, destruction and futility and leaving world with an empty hand.

LESSON SIXTY NINE: THE MOST DIGNIFIED PEOPLE

Islam’s prophet (s.a .) says:

إنَّ أَعْظَمَ النَّاسِ مَنْزِلَةً عِنْدَ اللّهِ يَوْمَ القِيامَةِ أَمْشاهُمْ فِى أَرْضِهِ بالنَّصِيحَةِ لِخَلْقِهِ

Translation

The most dignified people in the day of resurrection are those being engaged more in public benevolence.[68]

Brief description

being at public service is one of the greatest Islamic sorbs, and one of the ways of service to god's people is respecting people's interests and their benefits as one's own interest and benefit, and dealing with their interest and benefits sincerely as one's own interests and benefits and not neglecting benevolence in presence or absence of people.

LESSON SEVENTY: THREE BASIC SOCIAL PRINCIPLES

ImamSadigh (a.s .) says:

اَلنّاسُ سَوَاءٌ كَأَسْنانِ الْمِشْطِ وَ الْمَرْءُ كَثِيرٌ بِأَخِيْهِ وَ لا خَيْرَ فِى صُحْبَةِ مَنْ لَمْ يَرَ لَكَ مِثْلَ الَّذِى يَرَى لِنَفْسِهِ

Translation

People are equal (in social rights) with each other like the teeth of a comb! An individual becomes a great society together with his (religious) brothers. And it is not right to associate with one who does not wish for you whatever he wishes for himself.[69]

Brief description

Three basic social principles are mentioned in the above tradition. First, equality and justice among all men from any race, language, and class in all social rights.

Second, relation of an individual with the society and the society with an individual in which one person along with his brothers from a community. and third, necessity of respecting the others interests as one's own interests as the basic term of friendship and companionship.

And the society, in which these triple principles are not ruling, is neither an Islamic, nor a humanitarian society.

LESSON SEVENTY ONE: HASTINESS AND PRECIPITANCE

Imam Ali (a.s .) says:

اَلْحِدَّهُ نَوْعٌ مِنَ الْجُنُونِ لاَِنَّ صاحِبَها يَنْدَمُ فَإنّ لَمْ يَنْدَمْ فَجُنُونُها مُسْتَحْكَمٌ

Translation

Hastiness and precipitance is a kind of insanity because those having this attribute repent of their action very soon, and otherwise it shows that their insanity is stable and constant.[70]

Brief description

Intellect and wisdom necessitate for a man to avoid undue hastiness and precipitance while using the opportunities because in this condition, he often fails to study correctly all aspects and judge truly and soon repents of the consequences of his verdant decisions and unsophisticated actions.

Sometimes, man dissipates all of his speechesby one hastiness in speech, and loses his old intimate friends and penitence is sealed on his heart.

But if these people do not repent even after observing the bad consequences of their action, they are stable and constant in their insanity.

LESSON SEVENTY TWO: REAL ASCETIC MEN

Islam’s prophet (s.a .) says:

اَلزُّهدُ فى الدُّنْيا قَصْرُ الأَمَلِ وَ شُكْرُ كُلُّ نِعْمَة وَ الوَرَعُ عَنْ كُلِّ مآ حَرَّمَ اللّهُ

Translation

Asceticism in this world is based on three things: shortness of desires, thanksgiving for blessings, and avoiding the prohibited things.[71]

Brief description

Most people misunderstand the concept of Islamic asceticism and consider it as isolation and separation from material and social life, and call real ascetic those who are involved in social seclusion and have left all material pleasures of social life, and thereby assume it an imperialistic program.

While, real asceticism has a corrective social concept towhich is inferred in above tradition.

avoiding usurpation of rights of others as well as illegitimate and unlawful properties, and using material facilities for logical and humanitarian purposes (which is the real concept of thanksgiving) and shortening the desires drowning in which dissociates man from everything save money, position and lust.

LESSON SEVENTY THREE: TRIAL OF DIGNITY

Imam Ali (a.s .) says:

ثَلاثٌ يُمْتَحَنُ بِهَا عُقُولُ الرِّجالِ هُنَّ المالُ وَ الْوِلايَةُ و الْمُصِيبَةُ

Translation

There are three things based on which intellect of dignified individuals is tried: wealth, rank, and calamity.[72]

Brief description

Divine trials are the means of developments and improvements and they do not have special tools.

Men may be tried by any means, but three of them are more important than the others. Whether or not man loses his intellect and wisdom when he gains property and wealth?

When a rank is awarded to him, whether or not his capacity is so small that he forgets everything?

And when an unpleasing event happens to him, does he begin impatience and complaint and lose his countenance, and open his tongue with ingratitude or not? These are the most important things by which man is tried.

LESSON SEVENTY FOUR: CORRECT PROGRAM FOR WORLD AND HEREAFTER

ImamRiza (a.s .) says:

إِعْمَلْ لِدُنْياكَ كَأَنَّكَ تَعِيشُ أَبَداً وَ إِعْمَلْ لاِخِرَتِكَ كَأَنَّك تَمُوتُ غَدَاً

Translation

Work for the world as if you would be alive forever, and work for the hereafter as if you would die tomorrow![73]

Brief description

Above tradition clarifies the attitude of Islam towards the matters concerned with material and immaterial life.a positive and responsible Muslim should observe discipline in the matters concerned with material life as if he would abide there forever, and hereby hypocritical negligence of those claiming for asceticism is rejected.

And he should be so sensitive and aware of immaterial concerns and necessary readiness for the hereafter life that if he will die tomorrow, he would not have any deficiency. He should have purified himself with the water of real repentance and have paid public rights and not have any dark point in his life.

LESSON SEVENTY FIVE: EFFECT OF SIN

ImamSadigh (a.s .) says:

مَنْ يَمُوتُ بالذُّنُوبِ أَكْثَرُ مِمَّنْ يَمُوتُ بِالآجالِ وَ مَنْ يَعِيشُ بِالإِحْسانِ أَكْثَرُ مِمَّنْ يَعِيشُ بِالأَعْمارِ

Translation

Those who die as a result of sin are more than those who die due to natural death, and those who have a long life as a result of beneficence are more than those who have a long life due to natural life.[74]

Brief description

It is proved today that the cause of most physical diseases is spiritual and immaterial factors, and one of the most important causes of mental diseases is the heavy pressures imposed on man's soul by his conscience.a sinner is judged in the court of conscience and suffers painful spiritual punishments and its reaction is manifested in body and soul and even in the form of deaths.on the contrary, the beneficent people are encouraged by their conscience and this spiritual encourage empowers them and makes them cheerful and therefore their life time is increased. Hence, sin shortens life, and beneficence prolongs man's life.

LESSON SEVENTY SIX: REAL SHIITE

ImamBagher (a.s .) said to one of his friends:

أَبْلِغْ شِيعَتَنا أَنَّهُ لا يُنالُ ما عِنْدَ اللّه إلاّ بِعَمَل

Translation

Declare to our Shiites that no one receives divine favors and bounties unless through action.[75]

Brief description

this speech of imamBagher (a.s .) is a reply to those who suppose that they could reach the highest position before god only by adopting the name ofShiism and expressing love to the household of prophet (s.a .), while we know that Islam is based on action and real Shiites are those whose practical program is an extraction from practical programs of imam Ali (a.s .) and his companions, and basically Shiite is derived from the word `Moshaieat ' meaning following somebody. Thus those are real Shiite of household of prophet (s.a .) who follow them.

LESSON SEVENTY SEVEN: WITH WHOM WE SHALL CONSULT?

Imam Ali (a.s .) says:

لاتُدْخِلَنَّ فِى مَشْوَرَتِكَ بَخِيلاً يَعْدِلُ عَنِ الْفَضْلِ وَ يَعِدُكَ الْفَقْرَ وَ لاجَبَاناً يُضْعِفُكَ عن الأُمُورِ وَ لا حَرِيصاً يُزَّيِّنُ لَكَ الشّرَة بِالْجَوْرِ

Translation

Do not consult with miser people because they prevent you from service to god's people, and frighten you from poverty, and do not consult with timid people, because they weaken your will for performing important works and also do not consult with greedy persons, because they beautify injustice to you.[76]

Brief description

Consultation is one of the important Islamic instructions, but as consultation with eligible persons helps in improvement of correct programs, consultation with those who have clear weak points is harmful and gives an adverse result. Thus Imam (a.s .) recommends strictly to avoid choosing three groups as consultant specially in important social affairs.

Those who are miser, timid and greedy. one of them prevents man from munificence of divine graces, and the other weakens his will, and the third encourages man to violate rights of others for more greed.

LESSON SEVENTY EIGHT: THE BEST FAVOR

Imam Ali (a.s .) says:

أَجَلُّ النِّعَمِ اَلْعافِيَةُ وَ خَيْرُ مادَامَ فِى الْقَلْبِ الْيَقيِنُ

Translation

The best favor is health and the best thing which could fill man's heart is belief in god.[77]

Brief description

Imam Ali (a.s .) has actually referred to the greatest material and immaterial favors. physical health is not only the greatest divine favor, but also it is the source of all activities, attempts and blessings and among immaterial favors nothing is higher and superior than light of belief and faith which is the most illuminating light for the path of life and most effective remedy for treatment of diseases of ignorance, humbleness, inferiority and taint and tranquilizer of heart and soul!

LESSON SEVENTY NINE: INVISIBLE IMAM (A.S.)

كَيْفَ يَنْتَفِعُ النّاسُ بِالْحُجَّةِ الْغائِب الْمَسْتُور؟ قالَ كَما يَنْتَفِعُونَ بِالشَّمْسِ إذا سَتَرَهَا السَّحآبُ

Translation

ImamSadegh (a.s .) was asked: how the people enjoy existence of an invisible and hidden imam?

Imam said: as they enjoy sunlight behind the clouds.[78]

Brief description

Sunlight is the source of all vital movements on the earth and no living creature is able to continue its life without it, and the same is the light of existence of divine imam and leaders in man's spiritual and human life.

Sunlight behind cloud, just like a light behind a translucent glass, sends out a considerable part of its light and removes the darkness of night and affects on the living plants and creatures. Spiritual and immaterial blessings of Imam (a.s .) shine human world even behind absence curtain, but since each building uses sunlight as much as its openings, people's share from the light of leadership is in proportion with the method and degree of their relation and connection with him.

LESSON EIGHTY: DO NOT LISTEN TO ALL UTTERANCES!

ImamJavad (a.s .) says:

مَنْ أَصْغَى إلى ناطِق فَقَدْ عَبَدَهُ فَاِنْ كَانَ النّاطِقُ عَنِ اللّهِ فَقَدْ عَبَدَ اللّهَ وَ إنْ كانَ النّاطِقُ يَنْطِقُ عَنْ لِسانِ إِبْلِيسَ فَقَدْ عَبَدَ إبْلِيْسَ

Translation

One, who listens to an orator, has worshiped him. Thus if the orator talks from god side, he has worshipped god, and if he talks from the tongue ofIblis , he has worshippedIblis .[79]

Brief description

Utterance, whatsoever and from whoever it may be, has an effect, and listening to the utterances is usually accompanied with an impression in man's heart, and since the purposes of orators are different, some of them talk about the truth and some about the falsehood, submission to each of these two groups is a kind of worship because the essence of worship is nothing else than submission.

Therefore, those who listen to truthful utterances are truth worshippers and those who listen to false utterances are false worshippers. So one should avoid issuing the circles of false speakers and should not allow their dark utterances to reach depths of their souls through the channel of ear.

LESSON EIGHTY ONE: DEVILISH PEOPLE

Islam’s prophet (s.a .) said:

إذا رَأَيْتُمُ الرَّجُلَ لايُبالِى مَا قالَ أَوْ ما قِيْلَ فِيْهِ فَإنَّهُ لَبَغيَّةٌ أَوْ شَيْطانٌ

Translation

when you find someone indifferent to what he says or what is said about him, you shall know that he is either unchaste or Satan.[80]

Brief description

Drowning in various sins makes man indifferent against all accusations. He disregards what he says about others and what is said abouthimself .he charges everybody and is not disturbed for whatsoever is attributed to him. They are mean, inferior and devilish people.

LESSON EIGHTY TWO: REAL FEAST

Imam Ali (a.s .) says:

إنّما هُوَ عِيْدٌ لِمَنْ قَبِلَ اللّهُ صِيامَهُ وَ شَكَرَ قِيامَهُ وَ كُلُّ يَوْم لايُعْصَى اللّهُ فِيهِ فَهُوَ عَيْدٌ

Translation

Today (day of feast of fast-breaking) is the feast of those whose fasts are accepted and their sorbs are favored by god, and any day in which you do not commit a sin, is the day of feast.[81]

Brief description

Feast and happiness after one month of fasting in the blessed month oframadan is actually the feast of overcoming sensual desires, and feast of obedience of god's command. thus this day is only the feast of those who have been victorious in fulfilling this great divine duty and understanding its final philosophy, but for those ashamed people who have not respected this great month and its educational program, it is nothing else than the day of mourning and disgrace.

LESSON EIGHTY THREE: VALUABLE CAPITALS

Islam’s prophet (s.a .) says:

إنَّ اللّهَ لا يَنْظُرُ إلَى صُوَرِكُمْ وَ لا إلى أَمْوالِكُمْ وَ إنَّما يَنْظُر إلى قُلُوبِكُمْ وَ أَعْمالِكُم

Translation

God does not consider the faces and properties; rather he considered your hearts and actions.[82]

Brief description

While the criterion for evaluating dignity of individuals in the most societies is material capitals and physical privileges, Islam explicitly says: selecting these affairs as the criteria for evaluating dignity is an improper selection. Rather, what is considered by God and weights in the scale of truth is thought and action, a pure thought as a source of pure actions.and in the divine court only the owners of these two capitals are victorious.

LESSON EIGHTY FOUR: TWO THINGS CAUSE DESTRUCTION OF PEOPLE

Imam Ali (a.s .) says:

أَهْلَكَ النّاسَ إِثْنانِ خَوْفُ الْفَقْرِ وَ طَلَبُ الْفَخْرِ

Translation

Two things destroy people: fear of poverty and seeking for fanciful honors![83]

Brief description

If we consider the causes of increase in transgressions, larcenies, briberies, thefts, short weighing in different forms as well as irregular greedy and plundering attempts of most people, we find that above two factorshave a deep effect on occurrence of these events.some people, having everything, commit offences only for the fear of poverty and as they say for securing the future, and some others sacrifice the peace of their life and soul for acquiring fanciful honors, while they would live peacefully if they leave these two ugly taints.

LESSON EIGHTY FIVE: A GOOD DEED IS NOT LITTLE.

ImamSadjad (a.s .) said:

لاَ يَقِلُّ عَمَلٌ مَعَ تَقَوى وَ كَيْفَ يَقِلَّ ما يُتَقَبَّلُ

Translation

A deed accompanied with sincerity and piety is not little, although it may be seemingly little.how it is possible a deed favored by god to be little.!?[84]

Brief description

Holy Quran says: god only accepts the deeds which are accompanied with piety and pure intention. Thus purity in intention and sincerity and piety should be considered more than anything else, not the quantity of action. Such deed is valuable although it may be little because it is favored by god. Is a deed accepted by him, considered little? In summary, a lot of hollow, impure and hypocritical deeds are worthless, but light and a little pure, sincere and true deed is worthy and heavy.

LESSON EIGHTY SIX: DO NOT SIN AND DO NOT APOLOGIZE

Imam Hussein (a.s .) said:

إيّاكَ وَ ما تَعْتَذِرُ مِنْهُ فَانَّ الْمُؤْمِنَ لا يُسِيىءُ وَ لايَعْتَذِرُ وَ الْمُنافِقُ كُلَّ يَوْم يُسِيىءُ وَ يَعْتَذِرُ

Translation

Do not sin so that you have to apologize for it, because a believer does not sin and does not apologize,but a hypocrite everyday sins and apologizes.[85]

Brief description

Everybody is apt to mistake, but believers have one difference with the hypocrites herein. The believers try to sin less so that they would not have to apologize, because they know that apology does not acquit anyone. But the hypocrites do not care for sin and offence and repeatedly apologize, and this is one of the signs of hypocrites outwardly showing repentance due to apology and inwardly indicating non repentance due to repetition of sin.

LESSON EIGHTY SEVEN: THE WORST METHOD OF LIFE

ImamRiza (a.s .) said:

أَسْوَءُ النّاسِ مَعَاشاً مَنْ لَمْ يَعِشْ غَيْرَهُ فِى مَعاشِهِ

Translation

The worst people, in view of economical life, are those who do not offer livelihood to others in their own livelihood, and others do not live in their life.[86]

Brief description

A healthy economy is one which strengthens social relations and embraces all members of the society. Where different economical strings are set in the direction of interests of limited individuals, it is an economical cancer not healthy economy. ImamRiza (a.s .) said, this is the worst type of livelihood and economical life.

LESSON EIGHTY EIGHT: OUR PROMISES ARE OUR DEBTS

ImamRiza (a.s .) said:

إنّا أَهْلُ بَيْت نَرَى وَعْدَنا عَلَيْنا دَيْناً كَما صَنَعَ رَسُولُ اللّهِ(ص )

Translation

We are the household who consider our promises as our debts as god's prophet (s.a .) was so.[87]

Brief description

Debt is not only what man receives from someone and becomes debtor for it. Those who give promises to others in fact undertake a work and accept a responsibility and actually have an undeniable moral duty.

Fulfilling the promise indicates dignity, belief, greatness, honesty, truthfulness and strengthens bases of public confidence in the society and revives the spirit of social cooperation and on this account, Islam has extremely emphasized on fulfillment of promise.

LESSON EIGHTY NINE: ILLEGITIMATE PROPERTIES

ImamBagher (a.s .) says:

إنَّ الرَّجُلَ إذا أَصابَ مالاً مِنْ حَرَام لَمْ يُقْبَلْ مِنْه حَجُّ وَ لا عُمْرَةٌ وَ لا صِلَةُ رَحِم

Translation

Whenever a man gains a property in an illegitimate way, neither greater andlessor pilgrimage with that property is accepted, nor the union of kindred.[88]

Brief description

Sacred aim by itself is not adequate in Islam’s logic. Rather, sacred means of gaining is also necessary. Those who are contented for doing good deeds, but do not think about the means by which they perform good deed, neglect this reality that none of them is accepted by god, unless the means are pure and sacred.Because God accepts only from the virtuous.