Alhassanain(p) Network for Heritage and Islamic Thought

LESSON NINETY: DO NOT DEMAND ANYTHING FROM

Anybody as far as you can!

ImamSadjad (a.s .) said:

طَلَبُ الْحَوائِجِ إِلىَ النّاسِ مَذَلَّةٌ لِلْحَياةِ وَ مَذَهَبَةٌ لِلْحَياءِ وَ إِسْتِخْفافٌ بِالْوَقارِ وَ هُوَ الفَقْرُ الْحاضِرُ

Translation

Demanding from people is abasement in life and destroys modesty and degrades man's dignity, and is a poverty which man provides forhimself .[89]

Brief description

Some people leave themselves to poverty assuming that they are escaping from it. They make themselves dependent and needy through unnecessary demands from the others and thereby ruin their human rank.

Islam instructs to its followers to be self-sufficient as far as they can and avoid dependent life because reliance on others is the very indigence.

LESSON NINETY ONE: WOE UNTO SUCH PERSON!

ImamSadjad (a.s .) said:

يا سَوْ أَتاهُ غَلَبَتْ إحْداتُهُ عَلَى عَشَراتِهِ !

Translation

Woe unto one whose units precede his tenfold.[90]

Brief description

Holy Quran says: one who performs a good deed will be rewarded tenfold, but one who commits a sin shall be punished for the same (cattle, 161).

Considering this verse, interpretation of above tradition is clarified.

Helpless is one who leaves obedience of god's command with such a lot of great reward and commits sin.

LESSON NINETY TWO: DO NOT HOPE IN SOLVING PROBLEM BY SIN!

Imam Hussein (a.s .) said:

مَنْ حَاوَلَ أَمْراً بِمَعْصِيَةِ اللّهِ كانَ أَفْوَتُ لِما يَرجُو و اَسْرَعُ لِما يَحْذِرُ

Translation

One, who asks for performance of a work through disobedience to god, will lose sooner whatsoever he desires, and whatsoever he fears of will happen to him sooner.[91]

Brief description

Some people suppose that if they use unlawful means for obtaining their goals, they will attain their ends sooner. However, above tradition says that they will lose their desires sooner and will fall into the pits which fear of them sooner. For example, he seeks tranquility from earning unlawful wealth while first of all he loses tranquility as a result of it and is involved in distress and anxiety of which he feared.

LESSON NINETY THREE: THE SELF-CONCEITED!

Imam Ali (a.s .) says:

مَنْ رَضِىَ عَنْ نَفْسِهِ كَثُرَ السّاخِطُ عَلَيْهِ

Translation

He who is self-conceited, there shall be a lot of people dissatisfied with him.[92]

Brief description

Although self-love and self-concern in proper levels is necessary for continuation of life, but if it exceeds bounds, it would be changed to selfishness and self-conceit.

The self-conceited people never look at their own faults and considerthemselves responsible, pure, faultless, serious, active, nice and important in the society, and for this reason, they have a lot of unreasonable expectations from people, and this causes people's flood of anger to fall down them.

LESSON NINETY FOUR: NEAR AND FAR KINSFOLK

ImamMojtaba (a.s .) says:

اَلْقَريْبُ مَنْ قَرَّبَتْهُ الْمَوَدَّةُ وَ إنْ بَعُدَ نَسَبُهُ وَ الْبَعيدُ مَنْ باعَدَتْهُ الْمَوَدَةُ وَ إِنْ قَرُبَ نَسَبُهُ

Translation

Near kinsfolk are those being more affectionate, although they may be genealogically far, and far kinsfolk are those who are less affectionate, although they may be genealogically near.[93]

Brief description

Kinsfolk relation is one of the most important social relations in Islam and it actually forms more consolidated groups in the heart of great human society who would have closer cooperation with each other and would help and collaborate with each other in solving critical problems.

But the criterion of relationship in Islam (as per above tradition) is based on affection and friendship, not merely vicinity of genealogical relation.

LESSON NINETY FIVE: THROWING OFF A HABIT

Imam HassanAskari (a.s .) says:

رَدُّ الْمَعْتادِ عَنْ عادَتِهِ كَالْمُعْجِزْ

Translation

Throwing off wrong habits of individuals is like a wonder.[94]

Brief description

Habit is one of the great divine favors because it facilitates difficult works for man and automates a lot of complicated and necessary tasks of life (such as speaking, walking, etc).

But when habit is misused in wrong works, it is changed into a dangerous addiction that throwing off it is mostly difficult so that Imam HassanAskari (a.s .) has compared it with a wonder.

LESSON NINETY SIX: EPIC OF KARBALA

Imam Hussein (a.s .) says:

لا وَاللّهِ لا أُعْطِيهِمْ بِيَدِيْ إعْطَاءَ الدَّليلِ وَ لا أَفِرُّ فِرارَ الْعَبِيْد... إنِّىْ لا أَرَىَ الْمَوْتَ إلاّ سَعادَةً و الحَياةَ مَعَ الظّالِمِينَ إلاّ بَرَما

Translation

I swear by god that I shall never join hands with them like the humbled, anddo not escape like the slaves'. I assume death nothing else than prosperity, and life with the unjust nothing else than the cause of blame and misfortune.[95]

Brief description

Karbala is the great and everlasting epic of man's history.

Ashura is a non-forgettable day in the history of people and nations who want to remain honorable, live honorably and die honorably, and above two sentences from the speeches of Imam Hussein (a.s .) are two clear signs of this reality.

LESSON NINETY SEVEN: WHO IS WISE?

Imam Ali (a.s .) was asked to describe a wise man? He replied:

اَلْعاقِلُ هُوَ الّذِى يَضَعُ الشَّىءَ مَواضِعَهُ

Translation

The wise is one who puts everything in its right place.[96]

Brief description

There are a lot of remarks about the meaning and concept of wisdom, but above short phrase is the best interpretation made in this concern. wisdom is nothing else than putting everything in its right place, putting everybody in its deserving and suitable place in the society and showing grief and happiness, friendship and enmity, mildness and harshness, kindness and severity, worship, work and occupation and healthy recreation and any other work in its own right place and due time.

LESSON NINETY EIGHT: CAUSE OF ENMITY

Imam Ali (a.s .) says:

اَلنَّاسُ أَعْداءُ مآ جَهِلُوا

Translation

People are enemy with the things which they do not know.[97]

Brief description

We see some people who deny a lot of truths and rise against them while not being able to find any cause for it save ignorance and unawareness. This wise speech is especially truthful in religious matters.in fact, if some people, even those who are professional in other sciences, deny and oppose with them, when wesubtilize , we find that they have not understood depth and philosophy of religion and religious concerns. Otherwise, they would never deny them and this reality has been repeatedly experienced.

LESSON NINETY NINE: THE ZEALOUS

Islam’s prophet (s.a .) says:

إنَّ اللّهَ تَعالَى يُحِبُّ مِنْ عِبادِهِ الْغَيُورَ

Translation

The great god likes his zealous servants.[98]

Brief description

Zeal actually means loyalty to protection of religion or chastity or water and land and Islamic country and or other divine bounties.

A zealous person is one who considers himself committed and responsible for protecting these affairs and becomes very disturbed by aggression and encroachment of aliens to them.

Zeal is one of the prominent attributes of the prophets and men of god. We read about Abraham (a.s .), the idol breaker hero, `surely Abraham was zealous'. In summary, zeal is a powerful barrier against the rush of aliens.

LESSON ONE HUNDRED: A FERTILE BEING

Islam’s prophet (s.a .) said:

مَثَلُ الْمُؤْمِنِ مَثَلُ النَّخْلَةِ ما أَخذْتَ مِنْها مِنْ شَىء نَفَعَكَ

Translation

A believer is like a palm tree, whatsoever you take away from it, is useful and profitable.[99]

Brief description

Palm tree is actually one of the very fertile trees.its fruit is eaten as one of the best foods. Sometimes its stone is burnt, and also mat, hat, table-cloth and such like are woven by its leaves.

Its wood is used in construction of simple buildings and even they are used as bridge for passing through streams.a sort of fragrant and useful essence is extracted from its blossom. In other words, no part of it is useless and shall be discarded.

The believers are the same. Their thoughts are useful, their speeches are profitable, their meetings give lesson, their religion is reforming and they are loyal in friendship, strong in decision and that is to say everything of them is worthy.

LESSON ONE HUNDRED ONE: THE BEST HANDS

Islam’s prophet (s.a .) said

أَلأيدِى ثَلاثَةٌ: سائَلَةٌ و مُمْسِكَةٌ وَ مُنْفِقَةٌ و خَيْرُ الأَيْدِىْ مُنْفِقَةٌ

Translation

There are three types of hands, begging hands, keeping hands and bountiful hands, and the best hands are bountiful hands.[100]

Brief description

Islam tries to teach its followers a high aspiration and wide attempt and endeavor and strong affection and thus it recommends to its followers not to ask anything from anyone as far as they can, and do not beg from anybody, not only do not ask anything from anyone, but also do not restrict to themselves whatsoever they have. Rather, they should make available their bounties to the others as far as they can, and on this account, we read in the above tradition; the best hands are bountiful hands.

LESSON ONE HUNDRED TWO: WORSE THAN DEATH

Imam HassanAskari (a.s .) says:

خَيْرٌ مِنَ الْحَياتِ ما إذا فَقَدْتَهُ أَبْغَضْتَ الْحَياتَ! وَ شَرٌّ مِنَ الْمَوْتِ مَا إِذا نَزَلَ بِكَ أَحْبَبْتَ الْمَوْتَ !

Translation

Better than life is what, you would hate life when you lose it! And worse than death is what, you would welcome death when it happens to you![101]

Brief description

Some people suppose that the highest worth is the worth of this material life while there are a lot of things more valuable than it. There are some moments in life in which man wishes for death, and there are truths for which he sacrifices himself in full satisfaction.

The martyrs for the path of god, virtue, and devotion to justice were those who had understood this meaningful speech of ImamAskari (a.s .), and when they found life unpleasant and death a window to a wider world, as well as god's satisfaction, they bade life farewell and received death.

LESSON ONE HUNDRED THREE: DISTINCTIONBETWEEN A BELIEVERS

And a hypocrite

Islam’s prophet (s.a .) says:

إذا رَأَيْتُمُ الْمُؤْمِنَ صَمُوتاً فَادْنُوْا مِنْهُ فَإنَّهُ يُلْقِى الحِكْمَةَ وَ الْمُؤْمِنُ قَلِيلُ الْكَلامِ كَثِيرُ الْعَمَلِ وَ الْمُنافِقُ كَثِيرُ الْكَلامِ قَلِيلُ الْعَمَلِ

Translation

When you find a believer silent, approach to him because you will hear wise sayings. Believers are taciturn and active but hypocrites are talkative and inexperienced.[102]

Brief description

Man’s power is not unlimited and everlasting. Therefore, when his energies are used in one direction, there will be deficiency in somewhere else. So it is not surprising if talkative people are inexperienced and not active.

Islam’s prophet (s.a .) who advocates positive effect in everywhere and for everything considers attempt for action as the sign of believers instead of speech, while he considers the opposite attribute for the hypocrites.

LESSON ONE HUNDRED FOUR: THE BEST HERITAGE

Imam Ali (a.s .) says:

خَيْرُ ما وَرَثَ الآباءُ لِلأَبْناءَ الاَْدَبَ

Translation

The best heritage which fathers leave for their children is courtesy.[103]

Brief description

Courtesy is the proper encounters and relations associated with respect and honor. Courtesy is sometimes before god's people and sometimes before god.in both cases, it is one of the great human capitals as the code of success in all fields.

And on this account, Imam Ali (a.s .) has called courtesy as the highest heritage which a father leaves for his child. Courtesy is the source of affection, sincerity, friendship, and union and an important factor for the effectiveness of speech and progress in social programs.

LESSON ONE HUNDRED FIVE: RESPECT TO FREEDOM OF THOUGHT

Islam’s prophet (s.a .) said:

بِئْسَ الْقَوْمُ قَوْمٌ يَمْشِى الْمُؤْمِنُ فيهِمْ بِالتَّقِيَّةِ وَ الْكِتْمانِ

Translation

Those among which a believer has to practice dissimulation are bad people![104]

Brief description

Dissimulation and concealing ideas usually arise when a selfish majority of the society prevents the righteous minority to express their thoughts and divulge their ideas. Surely, such society will not be prosperous. In an Islamic and humanitarian society, the righteous people should have the right of divulging their ideas for public opinions, and common people should not hinder them, and rather respect freedom of thought in the reforming aspects and provide facilities for training and making fruitful these thoughts.

LESSON ONE HUNDRED SIX: THESE SIX ATTRIBUTES DO NOT

Exist in the believers.

ImamSadegh (a.s .) said:

سِتَّةٌ لا تَكُونُ فِى مُؤْمِن: اَلْعُسْرُ وَ النَّكْدُ وَ الْحَسَدُ وَ الْلَّجاجَةُ وَ الْكِذْبُ وَ الْبَغْىُ

Translation

There are six things not existing in the believers: strictness, peevishness, envy, stubbornness, lie and injustice.

Brief description

Those who are satisfied only with the name of belief are unreal, not real, believers. At least, above six ugly attributes should not exist in a believer.it is interesting that all above attributes are concerned with relation and connection of men with each other and social matters. Real believers are those being easy going, good humored, benevolent, submitted to truth, truthful, and just and choosing this sacred and great name without having these attributes is incorrect and unsightly!

LESSON ONE HUNDRED SEVEN: DO NOT DISCONNECT ALL RELATIONS

ImamSadegh (a.s .) said:

اِتَّقِ اللّه بَعْضَ التُّقَى وَ إنْ قَلَّ وَدَعْ بَيْنَكَ وَ بَيْنَهُ سِتْراً وَ إنْ رَقَّ

Translation

Be god-fearing and fear although it may be little, and maintain a curtain between yourself and him, although it may be thin.[105]

Brief description

There are some people who disconnect all relations between themselves and god when they are proceeding in the path of sin and mistake, and ruin all the bridges behind themselves and close all the return doors to themselves.

ImamSadegh (a.s .) in his wise speech says at least do not close the repentance way to yourself, and do not tear all curtains so that there would be a possible way when you repent.

LESSON ONE HUNDRED EIGHT: REAL WORSHIP

Imam Ali (a.s .) said toKomeil :

يا كُمَيْلُ! لَيْسَ الشَّأْنُ أَنْ تُصَلِّىَ وَ تَصُوْمَ وَ تَتَصَدَّقَ، اَلشَّأْنُ أَنْ تَكُونَ الصَّلاةُ بِقَلْب نَقِىٍّ وَ عَمَل عِنْدَ اللّهِ مَرْضِىٍّ وَ خُشُوع سَوىٍّ

Translation

O,Komeil , this is not important to pray and fast and pay alms. It is important that your prayer (and other deeds) to be performed before god with a pure heart and properly accompanied with humility.[106]

Brief description

The actual aspects of a deed as well as its way and quality determine its real value, not its appearance and quantity. As Imam Ali (a.s .) emphasizesKomeil that one should pay attention to the spirit of deed instead of its appearance and considering its quantity, because the final aim of these good deeds is man's education, development and improvement, and it depends on its sincerity not its quantity.

LESSON ONE HUNDRED NINE: DO NOT FORGET YOUR FAULT

ImamSadegh (a.s .) said:

إذا رَأيْتُمُ الْعَبْدَ يَتَفَقَّدُ الذُّنُوبَ مِنَ النّاسِ ناسِياً لِذَنْبِهِ فَاعْلَمُوا أَنَّهُ قَدْ مُكِرَبِهِ

Translation

When you see someone searching for people's sins andcaviling them, but forgetting his own sins, you shall know that he is involved in divine punishment.[107]

Brief description

there are a lot of people who are very insolent, acute, and ingenious in criticizing others while they are completely unaware of their own state, and as per popular proverb, they see a thorn in the foot of others, but do not see a branch in their own eyes!

Surely, curtains of conceit and unawareness have covered the eyes of such people due to being drowned in sin, self-conceit and selfishness, and they are wandering in the deviated paths. One is prosperous who has already refused whatsoever for which he cavils the others.

LESSON ONE HUNDRED TEN: GREAT TORMENT

ImamSadegh (a.s .) says:

مَنْ ساءَ خُلْقُهُ عَذَّبَ نَفْسَهُ

Translation

One who is ill-humored torments himself.[108]

Brief description

It is usually said that ill-humored individuals who are peevish with everybody, torment and annoy their friends and relatives, while they themselves suffer the greatest torments because they embitter life's honey and make unpleasant pure water for themselves.

Ill-humored people have a short life and uneasyspirit, their body is in pain, and suffer more than others.

Good temper is one of the sorbs which Islam has invited its followers to it with a lot of emphasis and it is called an important factor for attainment to the eternal paradise.

LESSON ONE HUNDRED ELEVEN: FRESHNESS OF QURAN

ImamRiza (a.s .) said:

إنَّ اللّه تَعالَى لَمْ يَجْعَلِ الْقُرآنَ لِزَمان دُوْنَ زَمان وَ لا لِناس دُوْنَ ناس فَهُوَ فِى كُلِّ زمانِ جَدِيدٌ وَ عِنْدَ كُلِّ قَوْم غَضٌّ إلى يَوْمِ الْقِيامَةِ

Translation

God has not confined Quran to a special time, neither for a special nation, and so it is new at any time and fresh for each nation.[109]

Brief description

Imam (a.s .) gave the above reply to one who had asked why Quran does not get old by repeated study, recitation and publication? In this saying, imam has a meaningful refer to this reality that Quran is not created by the material world and man's transient and variable thoughts. So dust of oldness does not cover it by lapse of time. Rather, it has originated from the science and knowledge of the great god, whose existence is pre-eternal and everlasting. The more it is read, the more, it becomes new and interesting, and really this is one of the signs of Quran’s magnitude.

LESSON ONE HUNDRED TWELVE: BEWARE OF SENSUALITY

ImamSadegh (a.s .) says:

إحْذَرُوا اَهْوائَكُمْ كَما تَحْذَرُونَ أَعْدائَكُمْ فَلَيْسَ شَىْءٌ أَعْدى لِلرَّجالِ مِنْ إِتِّباعِ أَهْوائِهِمْ وَ حَصائِدِ اَلْسِنَتِهِمْ

Translation

Beware of sensual desires as you take care of your (obstinate) enemies because nothing is moreenemy with man than following sensual desires and the outcomes of his tongue![110]

Brief description

Undoubtedly, inward enemies are more dangerous than outward enemies. Therefore, obstinate desires which affect man inwardly are considered as the most dangerous enemy for man.

Sensuality blinds and deafens man's eye and ear. It removes the light of wisdom, alternates the face of truths and finally leads him to the precipice of corruption.

LESSON ONE HUNDRED THIRTEEN: THE ONLY WAY OF BEING A SHIITE

ImamBagher (a.s .) told tojaber jofi :

بَلِّغْ شَيْعَتى عَنّى السَّلامَ وَ أَعْلِمهُمْ أَنَّهُ لا قَرابَةَ بَيْنَنا و بَيْنَ اللّهِ عَزَّ وَ جَلَّ وَ لا يُتَقَرَّبُ إِلَيْهِ اِلاّ بِالطّاعَةِ لَهُ

Translation

Convey my greeting to my Shiites and say to them that there is not any relationship between us and god. Rather, the only way of proximity to god is submission to his commends.[111]

Brief description

There are a lot of people who suppose only claiming forShiism and interest in the household of the prophet (s.a .) is sufficient for their salvation and prosperity. As if they would be included among the relatives of imams in this way, they would have a special relationship with god too, and everything could be well arranged through recommendation and mediation.Whereas the only relation governing on the relations of creature and creator is obedience and fulfillment of duties.

Whosoever submits to his command is the most intimate, and whosoever disobeys is the farthest, whoever he may be.

LESSON ONE HUNDRED FOURTEEN: RELATION OF WEALTH AND EXPENDITURES!

Imam Ali (a.s .) says:

مَنْ يَكْسِبُ مِنْ غَيْرِ حَقِّهِ يَصْرِفُهُ فِي غَيْرِ أَجْرِهِ

Translation

He, who earns a wealth illegitimately, will spend it in the ways not having any divine reward.[112]

Brief description

This is commonly believed that not all properties deserve to be spent for public welfare or useful and reforming ways. Above tradition is a good proof for this public belief. And it is actually truthful because it has been seen that some individuals have intended to participate in a positive activity using their property, but they have either stopped at the middle of way, or if they have completed the course, their performed action has not had a considerable efficiency or has had a reversed outcome.Whereas there are a lot of faithful and virtuous individuals who have caused great services by their little capital.

LESSON ONE HUNDRED FIFTEEN: THE MOST TRUTHFUL AND WISE

The prophet (s.a .) said:

لِكُلِّ اُمَّة صَديقٌ وَ فارُوقٌ وَ صَدِيقُ هذِهِ الاُْمَّةِ وَ فارُوقُها عَلِىُّ ابْنُ أَبِى طالِب(ع ).

Translation

Any nation has a truthful and distinguisher man, and the truthful and distinguisher man of my nation is Aliebne Abitaleb .[113]

Brief description

For completion of program of a genuine religion, an everlasting religion like Islam, there should be someone familiar with all aspects and details of that religion and able to distinguish between truth and false (deserving the name of distinguisher) after demise of prophet (s.a .), the most part of whose mission was passed while being engaged in different conflicts with obstinate enemies. He should be also very truthful, honest, eloquent and frank so that he can remove any ambiguity for people after demise of first leader.this rank, as per above explicit expression, was allocated to Imam Ali (a.s .).

LESSON ONE HUNDRED SIXTEEN: SIMPLE LIFE AND COOPERATION IN HOUSE-KEEPING

ImamSadegh (a.s .) says:

كانَ عَلِىٌّ عَلَيْهِ السَّلامُ يَحْتَطِبُ وَ يَسْتَقِى وَيَكْنِسُ وَ كانَتْ فاطِمَةُ تَطْحَنُ وَ تَعْجِنُ وَ تَخْبِزُ !

Translation

Ali (a.s .) collected wood (for his home) from the desert andbrouwater and made cleaning, and Fatima (a.s .) made flour, and kneaded it and baked bread.[114]

Brief description

A world of magnificence of spirit and high human rank is hidden in this short tradition in respect to the great leader of Islam, Imam Ali (a.s .) and model woman, Fatima (a.s .) their life was very simple and freestanding but full of sincerity, purity, cooperation and assistance. Work was not a dishonor and cooperation and understanding was considered as a basic privilege, and non- adornment was a big privilege. These affairs are not found any more in the homes and consequently tranquility and peace are disappeared.

LESSON ONE HUNDRED SEVENTEEN: ONE HOUR OF JUSTICE

The prophet (s.a .) said:

عَدْلُ ساعَة خَيْرٌ مِنْ عِبادَةِ سَنَة !

Translation

One hour of justice is better than one year of worship.[115]

Brief description

Worship is the same relation of creature with creator and `possible' with `necessary' and paying attention to this relation and connection. Those worships are important educational lessons which have an effective role on correcting man's spirit and mind.

However, we read in the above tradition, one hour of justice is better and higher than one year of (recommended) worship.

And somewhere else we read one hour of thinking and meditation is higher than one night (or one year) of worship. And these expressions show the critical importance of justice and meditation, both having a common origin. Wherever there is not justice, there is not thinking, meditation and wisdom.

LESSON ONE HUNDRED EIGHTEEN: REAL PHYSICIAN

The prophet (s.a .) says:

اَلطَّبِيب اللّهُ وَ لَعَلَّكَ تَرْفِقُ بِأشْياء تَخْرِقُ بِها غَيْرَكَ

Translation

The real physician is god, and the things useful for you may be harmful for others.[116]

Brief description

The events happening in man's life sometimes are due to his wrong policy, selection or will and there are a lot of painful events like these.

But sometimes seemingly unpleasant events occur due to none of the above factors, actually being the drugs administered by real physician who is god for his servants.Although these drugs are bitter, but they are sometimes an awakening bell, or a means of attention to man's weakness and debility and or removal of his conceit.

LESSON ONE HUNDRED NINETEEN: SUCCESSORS OF PROPHET

The prophet (s.a .) said:

لا يَزَالُ هذَا الدِّينُ عَزِيزاً مَنِيعاً إِلَى إثْنى عَشَرَ كُلُّهُمْ مِنْ قُرَيْش

Translation

This religion will be always honorable and protected from the enemies until twelve persons shall lead it, all of whom belong toGhoreish .[117]

Brief description

Clear and explicit traditions are narrated in respect to twelve successors of prophet (s.a .) in the most creditable books of thesunnites including `sahih bokhari ', `sahih moslem '. `sahih termazi ', `sahih abou dawood ', `masoud ahmad ' and other numerous books, and total number of these traditions narrated byshiites andsunnites are estimated to be 271 traditions! and it is interesting that above traditions are not compatible with none of those leadingmoslems or governed over them after prophet (s.a .) save Shiite twelve imams because neither first four caliphs, notumayyid orabbasid caliphs are the sense of this tradition.

Sosunnite scholars have gotten into difficulty in interpretation of this valid tradition but its interpretation is completely clear in theShiism of prophet's household.

LESSON ONE HUNDRED TWENTY: SINFUL FEAST

ImamSadegh (a.s .) said:

لا يَنْبَغِى لِلْمُؤْمِنِ أَنْ يَجْلِسَ مَجْلِساً يُعْصَى اللّهُ فِيْهِ وَ لا يَقْدِرُ عَلَى تَغْيِيرِهِ

Translation

It is not just that believers participate in a feast wherein sin is performed and theycan not change it.[118]

Brief description

Participation in a sinful feast is a sin, although onedo not commit the sin and do not cooperate with participants of the feast. because participation in such a feast is practically considered as signing the sin, unless one's end is to change the situation and perform the critical duty of bid to goodness and forbid of badness.

Furthermore, observing sinful scenes, while being indifferent towards them, darkens the spirit and decreases the obscenity of sin and accustoms man to sin.

LESSON ONE HUNDRED TWENTY ONE: DO PRODUCTIVE WORKS

ImamSadegh (a.s .) said:

إزْرَعُوا وَ أَغْرِسُوا وَ اللّهِ ما عَمِلَ النّاسُ عَمَلاً أَحَلَّ وَ لا أَطْيَبَ مِنْهُ

Translation

Cultivate and plant tree. By god, people have not done any action more lawful and pure than this.[119]

Brief description

Man’s life is based on productive works, including agriculture, and different businesses, even most of industries would not be meaningful without agriculture because they gain their raw materials from it. In addition,defraudation and trickery is not possible in agriculture as the other things. Because its basis is natural factors and means and its profits is merely the result of sincere efforts of men. On this account, cultivation and planting tree is called the most pure and pleasant work in the above tradition.

LESSON ONE HUNDRED TWENTY TWO: LENGTH AND SHORTNESS OF LIFE

Imam Ali (a.s .) says:

مَوْتُ الاِْنْسانِ بالذُّنُوبِ أَكْثَرُ مِنْ مَوتِهِ بِالأَجَلِ وَ حَياتُهُ بِالْبِرِّ أَكْثَرُ مِنْ حَيَاتِهِ بِالْعُمْرِ

Translation

Early death of men due to sin is more than natural death, and long life of individuals due to their righteousness is more than long life for natural life.[120]

Brief description

Undoubtedly, a lot of sins and bad attributes shorten life directly (such as drinking, gambling, jealousy, envy and vindictiveness) and also a lot of them shorten it indirectly through affecting on the social disorders and taking away public security and occurrence of wars (such as usury, injustice and oppression).on the other hand, righteousness could be the cause of a long life due to its deep effect on the peace of spirit and conscience.

Therefore, sin, disregarding its harmful spiritual effects, is very effective on shortening man's life, as righteousness is fully effective in long life in addition to all of its other effects.

LESSON ONE HUNDRED TWENTY THREE: COOPERATION WITH SATAN!

Imam Ali (a.s .) says:

لا تَسُبَّنَّ إِبْلِيْسَ فِى الْعَلانِيَةِ وَ أنْتَ صَدِيقُهُ فِى السِّرِ

Translation

Do not curse Satan publicly, while you are his friend inwardly.[121]

Brief description

Some people escape and scare from the words, the words of poverty, hypocrisy, Satan and such like, while they are practically drowned in them.

We know some rich men who live poorly for the fear of poverty. We know hypocrites who repeatedly curse the hypocrites, but their life is full of hypocrisy.

We know devilish people who express publicly `i take refuge in god from Satan, the outcast' by their tongue, but they are his friends inwardly and lay stress on their devilish programs.they are enemy with words not sense and reality.

LESSON ONE HUNDRED TWENTY FOUR: TAKE COUNSEL TO BE GUIDED!

Imam Hassan (a.s .) says:

ما تَشاوَرَ قَوْمٌ إلاّ هُدُوا إلى رُشْدِهِمْ

Translation

There is not a nation consulting with each other unless they are guided to their welfare and benefit.[122]

Brief description

Group work has always caused welfare, benevolence, improvement and development, especially in mental matters and planning programs and solving the problems, being wonderfully affected by consultation.

Those who have accustomed to being self-opinionated and obstinacy often suffer from mistakes and losses. Any mind has an ignition not existing in the other mind. When these ignitions combine with each other, they would produce a bright flame which will illuminate any darkness. Let us all decidefoconsulting with informed and aware people.

LESSON ONE HUNDRED TWENTY FIVE: SALAM, ISLAMIC SALUTATION

Imam Hussein (a.s .) says:

لِلسَّلامِ سَبْعُونَ حَسَنةٌ تِسْعٌ وَ سِتُّونَ لِلْمُبْتَدى وَ واحِدَةٌ لِلْرّادِّ

Translation

Salam (salutation) has 70 rewards, 69 parts of which are for one who salutes and one part of which is for one who returns the salutation.[123]

Brief description

Among the salutations of various nations, `Salam', the Islamic salutation and greeting, has a special luminosity, because it indicates both welcoming and peace, pleasure and friendship, and also wish for peace from god for the other party.for this reason, salutation of the people of paradise is Salam, and angels of mercy receive the virtuous and good-doers with Salam.but unfortunately, some Muslims refuse this Islamic rule supposing that not saluting shows their high dignity and saluting reduces their rank and make themselves deprived from the great virtue mentioned in above tradition.

LESSON ONE HUNDRED TWENTY SIX: NON CONFORMITY OF BELIEF WITH ACTION

Imam Aliebne Hussein (a.s .) says:

اَلا وَ إِنَّ أَبْغَضُ النّاسِ اِلَى اللّهِ مَنْ يَقْتَدىِ بِسُنَّةِ اِمام وَ لايَقْتَدىِ بِاَعْمالِهِ

Translation

The most hated people before god are those who have accepted leadership of an imam, but do not follow his actions.[124]

Brief description

One of the great faults of man is non conformity of his belief and action. He believes in something, but no trace of that belief is practically observed in his action.

He believes in god, but rejects constant observation on his deeds in practice. He believes in the great court of god, but has actually no normal readiness for it.

He believes in prophet (s.a .) as the greatest prophet and Imam Ali (a.s .) as the highest leader, but he does not have any similarity with them in his action. That is to say his belief is in one direction, and his action is in the other.