The Book of Occultation: Kitab al-Ghaibah [Majlisi] (Bilingual Edition) [English = Arabic]

The Book of Occultation: Kitab al-Ghaibah [Majlisi] (Bilingual Edition) [English = Arabic]10%

The Book of Occultation: Kitab al-Ghaibah [Majlisi] (Bilingual Edition) [English = Arabic] Author:
Translator: Hassan Allahyari
Publisher: Ansariyan Publications – Qum
Category: Imam al-Mahdi
ISBN: 978 964 438 478 3

The Book of Occultation: Kitab al-Ghaibah [Majlisi] (Bilingual Edition) [English = Arabic]
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The Book of Occultation: Kitab al-Ghaibah [Majlisi] (Bilingual Edition) [English = Arabic]

The Book of Occultation: Kitab al-Ghaibah [Majlisi] (Bilingual Edition) [English = Arabic]

Author:
Publisher: Ansariyan Publications – Qum
ISBN: 978 964 438 478 3
English

His Atributes, Taits and Lineage

1- ‘Uyu-n Akhba-r al-Redha-: Ahmad al-Qasri narrates from Abu Muhammad al-‘Askari, who narrates from his forefathers, from Musa- Ibn Ja‘far (a.s) saying, “No one can be the Qa-'im but an Imam the son of an Imam and a Successor the son of a Successor.”

2- Ikma-l al-Di-n: ‘Abdullah Ibn ‘Ata-' said, I asked Abu Ja‘far (a.s), “Your Shi-‘a in Iraq are many and by Allah, there is no one in the Ahl al-Bait like you. So why don’t you make an uprise?” He said, “O’ Abdullah Ibn ‘Ata-’, base people have filled your ears. By Allah, I am not your Awaited Patron.” I asked, “So who is our Awaited Patron?” He said, “Watch for the one whose birth will be hidden from the people. He will be your Patron.”

Explanation: That is, you listen to the words of ignorant members of the Shi-‘a community and accept their assertion that we have extensive numbers of supporters and that we must rise and that I am the promised Qa-'im.

3- Al-Ghaiba of Sheikh Tusi: Sufya-n al-Jurairi says, I heard Muhammad Ibn ‘Abdi’r-Rahma-n Ibn Abi Laili- say, “By Allah, the Mahdi will not be but from the progeny of Husain (a.s).”

4- Al-Ghaiba of Sheikh Tusi: Through the same chain of narration on the authority of al-Fudhail Ibn al-Zubair: I heard Zaid the son of ‘Ali Ibn al-Husain (a.s) say, “The Awaited Savior is from the progeny of Husain Ibn ‘Ali, from the children of Husain and from the heirs of Husain. Husain is the victim about whom Allah said, Whosoever is killed innocently, We have assigned to his heir the authority. His heir is a man from his progeny, from his children.” Then he recited, And He made it a word to continue in his posterity. [Al-Zukhruf: 28] So he may not exceed the just limit in slaying. [Al-Isra-’: 33] Zaid (a.s) said, “His authority is in his proof over all God’s creation, so much so that his proof will prevail over all people and no one will have a reason against him.”

صفاته صلوات اللـّه عليه وعلاماته ونسبه

1- عيون أخبار الرضا: محمد بن أحمد بن الحسين البغدادي، عن أحمد بن الفضل، عن بكر بن أحمد القصري، عن أبي محمد العسكري، عن آبائه، عن موسى بن جعفر (ع) قال: لا يكون القائم إلا إمام بن إمام ووصي بن وصي.

2- إكمال الدين: أحمد بن هارون، وابن شاذويه، وابن مسرور وجعفر بن الحسين جميعا، عن محمد الحميري، عن أبيه، عن أيوب بن نوح، عن العباس بن عامر. وحدثنا جعفر بن علي بن الحسن بن عبد الله بن المغيرة، عن جده الحسن، عن العباس بن عامر، عن موسى بن هلال الضبي، عن عبد الله بن عطا قال: قلت لابي جعفر (ع): إن شيعتك بالعراق كثير، ووالله ما في أهل البيت مثلك كيف لا تخرج؟ فقال: يا عبد الله بن عطا، قد أمكنت الحشوة من اذنيك والله ما أنا بصاحبكم قلت: فمن صاحبنا؟ قال: انظروا من تخفى على الناس ولادته فهو صاحبكم.

3- الغيبة للشيخ الطوسي: جماعة، عن التلعكبري، عن أحمد بن علي الرازي، عن محمد بن إسحاق المقري، عن علي بن العباس، عن بكار بن أحمد، عن الحسن بن الحسين عن سفيان الجريري قال: سمعت محمد بن عبد الرحمان بن أبي ليلى يقول: والله لا يكون المهدي أبدا إلا من ولد الحسين (ع).

4- الغيبة للشيخ الطوسي: بهذا الاسناد، عن الجريري، عن الفضيل بن الزبير، قال: سمعت زيد بن علي (ع) يقول: المنتظر من ولد الحسين بن علي، في ذرية الحسين وفي عقب الحسين، وهو المظلوم الذي قال الله: "وَمَنْ قُتِلَ مَظْلُوماً فَقَدْ جَعَلْنا لِوَلِيِّهِ" قال: وليه رجل من ذريته من عقبه ثم قرأ "وجعلها كلمة باقية في عقبه" "سُلْطَاناً فَلا يُسْرِفْ فِي الْقَتْلِ" قال: سلطانه في حجته على جميع من خلق الله حتى يكون له الحجة على الناس ولا يكون لأحد عليه حجة

5- Al-Ghaiba of Sheikh Tusi: Abu al-Ja-ru-d narrates from Abu Ja‘far, from his father, from his grandfather: Said the Prince of the Believers (a.s) on the pulpit, “A man shall come from my progeny in the latter days; he will be white with a touch of red, of a broad abdomen, with legs of ample width, and of high shoulders. On his back are two signs, one sign of the color of his skin and another like the sign of the Messenger (a.s). He has two names. One name will be hidden and the other proclaimed. The one that will be hidden is Ahmad and the one that will be announced isM. U. H. A. M. M. A. D. When his standards will wave, the east and the west will be illuminated for him.

He will put his hand on the heads of people, so there will remain no believer but his heart will be stronger than a block of iron and Allah will grant him the might of forty men. There will remain no dead, but that gaiety will reach him in his heart and in his grave. The dead will be visiting each other and felicitating each other for the news of the rise of al-Qa-'im (a.s).

6- Ikma-l al-Di-n: Through the same chain of narration from Muhammad Ibn Sana-n, from ‘Amr Ibn Shamir, from Ja-bir, from Abu Ja‘far (a.s): “The knowledge of the Book of Allah, the Exalted, and the conduct of His Messenger (a.s) will grow in the heart of our Mahdi like the best growth of a plant. So whoever of you remains there until he meets him, he has to say when he sees him, “Peace be unto you, O’ Household of Mercy and Prophethood, the Source of Knowledge and the Abode of Apostleship.”

It has also been narrated that the proper greeting for the Qa-'im will be as follows: “Peace be unto you O’ Divine Redeemer on His earth. (As-Sala-mu ‘Alaika Ya- Baqiyyat Allah fi Ardhih)

7- Al-Ghaiba of Sheikh Tusi: Ja-bir al-Ju‘fi says, I heard Abu Ja‘far (a.s) say, “‘Omar Ibn al-Khatta-b walked along the Prince of the Believers (a.s) and asked, ‘Please tell me about the Mahdi. What is his name?’” “Said the Prince of the Believers, ‘As for his name, my Beloved has bound me not to talk of his name until Allah brings him forth.’” “‘Omar asked, ‘Then tell me about his qualities.’” “Said the Prince of the Believers, ‘He is a youth with broad shoulders, beautiful face, elegant hair, with his hair flowing over his shoulders. The light of his visage surpasses the blackness of his beard and hair. My father be the ransom of the son of the best of the concubines.’”

Al-Ghaiba of al-Ne‘ma-ni narrates the same from ‘Amr Ibn Shamir.

8- Al-Ghaiba of al-Ne‘ma-ni: ‘Abdullah Ibn ‘Ata- says, I went to Hajj from Wa-sit[5] and entered upon Abu Ja‘far Muhammad Ibn ‘Ali (a.s). He asked me about the people and prices. I said, “I left the people behind while their necks were stretched towards you. Should you rise, the masses will follow you.”

5- الغيبة للشيخ الطوسي: ابن موسى، عن الاسدي، عن البرمكي، عن إسماعيل بن مالك عن محمد بن سنان، عن أبي الجارود، عن أبي جعفر، عن أبيه، عن جده (ع) قال: قال أمير المؤمنين (ع) على المنبر: يخرج رجل من ولدي في آخر الزمان أبيض مشرب حمرة مبدح البطن، عريض الفخذين، عظيم مشاش المنكبين، بظهره شامتان: شامة على لون جلده، وشامة على شبه شامة النبي 1، له اسمان: اسم يخفى، واسم يعلن فأما الذي يخفى فأحمد وأما الذي يعلن فمحمد، فإذا هز رأيته أضاء لها مابين المشرق والمغرب، ووضع يده على رؤس العباد، فلا يبقى مؤمن إلا صار قلبه أشد من زبر الحديد وأعطاه الله قوة أربعين رجلا ولا يبقى ميت إلا دخلت عليه تلك الفرحة في قلبه وفي قبره وهم يتزاورون في قبورهم، ويتباشرون بقيام القائم (ع).

6- إكمال الدين: بهذا الاسناد، عن محمد بن سنان، عن عمرو بن شمر، عن جابر عن أبي جعفر (ع) قال: إن العلم بكتاب الله(عزوجل) وسنة نبيه (ص) ينبت في قلب مهدينا كما ينبت الزرع عن أحسن نباته، فمن بقي منكم حتى يلقاه فليقل حين يراه: السلام عليكم يا أهل بيت الرحمة والنبوة، ومعدن العلم وموضع الرسالة وروي أن التسليم على القائم (ع) أن يقال: السلام عليك يا بقية الله في أرضه.

7- الغيبة للشيخ الطوسي: سعد، عن اليقطيني، عن إسماعيل بن أبان، عن عمرو بن شمر عن جابر الجعفي، قال: سمعت أبا جعفر (ع) يقول: ساير عمر بن الخطاب أمير المؤمنين (ع) فقال: أخبرني عن المهدي ما اسمه؟ فقال: أما اسمه فان حبيبي عهد إلي أن لا احدث باسمه حتى يبعثه الله، قال: فأخبرني عن صفته قال: هو شاب مربوع حسن الوجه، حسن الشعر، يسيل شعره على منكبيه، ونور وجهه يعلو سواد لحيته ورأسه، بأبي ابن خيرة الامآء. غيبة النعمانى: عن عمرو بن شمر مثله.

8- الغيبة للنعمانى: علي بن أحمد، عن عبيد الله بن موسى العلوي، عن محمد بن أحمد القلانسي، عن علي بن الحسين، عن العباس بن عامر، عن موسى بن هلال، عن عبد الله بن عطا قال: خرجت حاجا من واسط، فدخلت على أبي جعفر محمد بن علي (ع) فسألني عن الناس والاسعار فقلت: تركت الناس ما دين أعناقهم إليك لو خرجت لاتبعك الخلق

“O son of ‘Ata-’,” said the Imam, “you have started lending your ears to the fools. By Allah, I am not your Awaited Patron. Every man of us pointed by fingers or signaled by eyebrows will be murdered or will die in the bed.” I said, “And what dying in the bed?” “He dies by rage in his bed until Allah sends the one whose birth is unbeknownst.” “And who is the one whose birth will be unbeknownst?” The Imam replied, “Look who is the one whom people do not know whether he is born or not, he is your Awaited Patron.”

9- Al-Ghaiba of al-Ne‘ma-ni: Ayyu-b Ibn Nu-h says, I said to Abu al-Hasan al-Redha- (a.s), “We hope that you are the Awaited Patron of this Order and that may Allah lead this to you without any effort of the sword. You have been pledged allegiance to. Coins have been minted on your name.” He said, “Anyone of us to whom letters go and come, is pointed at with fingers, is asked questions, and religious dues are taken to, is either assassinated or he dies on his bed until Allah sends a boy from us for this Order. His birth and place of growth will be kept hidden, but he will not be hidden for himself.”

10- Al-Ghaiba of al-Ne‘ma-ni: ‘Abdul-A‘la- Ibn Hasi-n al-Tha‘labi- narrates from his father: I met Abu Ja‘far Muhammad Ibn ‘Ali (a.s) in Hajj or ‘Omra. I said to him, “My age has grown much and my bones have become fragile, and I do not know whether destiny will allow me another time to see you or not. So confide in me a promise and let me know when is the relief?” He said, “The fugitive, the abandoned, the loner, the forlorn, the only one from his house, the son of an un-avenged father, carrying the patronym of his uncle, he is the patron of the banners. His name is the name of an apostle.” I asked him to repeat it for me. He called for a sheet of skin or paper and wrote it for me.

Explanation: “The son of an un-avenged father,” this can be an allusion to al-‘Askari (a.s) or Husain (a.s) or simply the category of father in which case it would include all Imams.

11- Al-Ghaiba of al-Ne‘ma-ni: Sa-lim al-Ashal narrates from Hasi-n al-Taghlubi-: “I met Abu Ja‘far (a.s) …” and then he mentions a similar tradition, except that he says, Then Abu Ja‘far (a.s) looked at me when he had finished his words and said, “Did you memorize this or should I write them for you.” I said, “If you would like so, please.” Then he called for a sheet of skin or a paper and wrote it and gave it to me.

Sa-lim al-Ashal says, Hasi-n took the writing out to us and read it for us, saying, “This is the writing of Abu Ja‘far (a.s).”

12- Al-Ghaiba of al-Ne‘ma-ni: Abu Ja-ru-d narrates from Abu Ja‘far (a.s): “The Patron of this Order is the abandoned, the loner, the son of an un-avenged father, carrying the patronym of his uncle, the only one from his house. His name is the name of a prophet.”

فقال: يابن عطا أخذت تفرش أذنيك للنوكى، لا والله ما أنا بصاحبكم ولا يشار إلى رجل منا بالاصابع ويمط إليه بالحواجب إلا مات قتيلا أو حتف أنفه، قلت: وما حتف أنفه؟ قال: يموت بغيظه على فراشه، حتى يبعث الله من لايؤبه لولادته، قلت: ومن لايؤبه لولادته؟ قال: انظر من لا يدري الناس أنه ولد أم لا؟ فذاك صاحبكم.

9- الغيبة للنعمانى: الكليني، عن عدة من أصحابنا، عن سعد بن عبد الله، عن أيوب بن نوح، قال: قلت لأبي الحسن الرضا (ع): إنا نرجو أن تكون صاحب هذا الامر وأن يسوقه الله إليك عفوا بغير سيف، فقد بويع لك وضربت الدراهم باسمك. فقال: ما منا أحد اختلف الكتب إليه واشير إليه بالاصابع وسئل عن المسائل وحملت إليه الاموال إلا اغتيل أو مات على فراشه، حتى يبعث الله لهذا الامر غلاماً منا خفي المولد والمنشأ غير خفي في نفسه.

10- الغيبة للنعمانى: محمد بن همام، عن الفزاري، عن أحمد بن ميثم، عن عبد الله بن موسى، عن عبد الاعلى بن حصين الثعلبي، عن أبيه قال: لقيت أبا جعفر محمد بن علي(ع) في حج أو عمرة فقلت له: كبرت سني ودق عظمي فلست أدري يقضى لي لقاؤك أم لا؟ فاعهد إلي عهداً وأخبرني متى الفرج؟ فقال: إن الشريد الطريد الفريد الوحيد، الفرد من أهله الموتور بوالده المكنى بعمه هو صاحب الرايات واسمه اسم نبي، فقلت: أعد علي فدعا بكتاب أديم أو صحيفة فكتب فيها.

11- الغيبة للنعمانى: ابن عقدة، عن يحيى بن زكريا، عن يونس بن كليب، عن معاوية بن هشام، عن صباح، عن سالم الاشل، عن حصين التغلبي، قال: لقيت أبا جعفر (ع) وذكر مثل الحديث الاول إلا أنه قال: ثم نظر إلي أبو جعفر (ع) عند فراغه من كلامه فقال: أحفظت (أم) أكتبها لك فقلت: إن شئت، فدعا بكراع من أديم أو صحيفة فكتبها ثم دفعها إلي وأخرجها حصين إلينا فقرأها علينا ثم قال: هذا كتاب أبي جعفر (ع).

12- الغيبة للنعمانى: محمد بن همام، عن الفزاري، عن عباد بن يعقوب، عن الحسن بن حماد، عن أبي الجارود، عن أبي جعفر (ع) أنه قال: صاحب هذا الأمر هو الطريد الفريد الموتور بأبيه المكنى بعمه المفرد من أهله اسمه اسم نبي

13- Al-Ghaiba of al-Ne‘ma-ni: Al-Hasan Muhammad al-Hadhrami and ‘A-mir Ibn Wa-’ila narrate from Ja‘far Ibn Muhammad (a.s): “The one whom you seek and have hopes for will rise from Mecca. But he will not rise from Mecca until he sees what is necessary, even if it happens that organs eat parts of trees.”

14- Al-Ghaiba of al-Ne‘ma-ni: Abu al-Haitham narrates from Abu ‘Abdillah (a.s): “When three names, Muhammad, ‘Ali, and Hasan come in consecution, their fourth one is the Qa-'im (a.s).”

15- Al-Ghaiba of al-Ne‘ma-ni: Da-wood al-Raqqi says, I said to Abu ‘Abdillah (a.s), “May I be your ransom, this matter has taken much long on us, so much that our hearts have run out of patience and the grief is killing us.” He said, “When it reaches the highest level of despair and the severest point of grief, a caller will call from the heavens the name of the Qa-'im and the name of his father.” I said, “May I be your ransom, what is his name?” He said, “His name is the name of a messenger and his father’s name is the name of a successor.”

16- Al-Ghaiba of al-Ne‘ma-ni: Yahya- Ibn Sa-lim narrates from Abu Ja‘far (a.s): “The Patron of this Order is the youngest of us by age and the most concealed of us in person.” I asked, “When will he be?” He said, “When riders march to pledge allegiance to the boy, then every man of power and authority will rise a standard.” Explanation: “When the riders march” means when the news spreads every where. “To pledge allegiance to the boy,” that is, the Qa-'im (a.s).

17- Al-Ghaiba of al-Ne‘ma-ni: ‘Omar al-Yama-ni narrates from Abu ‘Abdillah (a.s): “The Qa-'im will rise while he is not bound by commitment to anyone’s allegiance.”

18- Al-Ghaiba of al-Ne‘ma-ni: Hisha-m Ibn Sa-lim narrates from Abu ‘Abdillah (a.s) that he said, “The Qa-'im will rise while he does not owe anyone any commitment or allegiance.”

19- Al-Ghaiba of al-Ne‘ma-ni: Shu‘aib Ibn Abi Hamzah says, I entered upon Abu ‘Abdillah (a.s) and said to him, “Are you the Awaited Patron of this matter?” He said, “No.” “Then your son?” I asked. “No,” he said. “Then the son of your son?” “No.” “Then the son of your son’s son?” “No.” “Then who is he?” “The one who will fill the earth with equity, just as it will become full of oppression. He may perchance come after a period of absence of Imams, as the Messenger of Allah (a.s) was sent after a period of absence of apostles.”

20- Al-Ghaiba of al-Ne‘ma-ni: Abu Wa-bil says, The Prince of the Believers ‘Ali (a.s) looked at Husain (a.s) and said, “This son of mine is a liege, just as the Messenger of Allah (a.s) named him a liege. Allah will bring from his progeny a man by the name of your Apostle, who will be similar to him in his creation and in his character. He will rise in a time of oblivion of the people, when the Truth will have died and perversion will be manifest.

13- الغيبة للنعمانى: ابن عقدة، عن حميد بن زياد، عن الحسن بن محمد الحضرمي عن جعفر بن محمد(ع)، وعن يونس بن يعقوب، عن سالم المكي، عن أبي الطفيل عن عامر بن واثلة أن الذي تطلبون وترجون إنما يخرج من مكة وما يخرج من مكة حتى يرى الذي يحب ولو صار أن يأكل الاعضاء أعضاء الشجرة

14- الغيبة للنعمانى: محمد بن همام، عن أحمد بن مابنداد، عن أحمد بن هلال، عن أحمد بن علي القيسي، عن أبي الهيثم، عن أبي عبد الله (ع)، قال: إذا توالت ثلاث أسماء: محمد وعلي والحسن كان رابعهم القائم (ع).

15- الغيبة للنعمانى: محمد بن همام، عن الفزاري، عن محمد بن أحمد المديني، عن ابن أسباط، عن محمد بن سنان، عن داود الرقي قال: قلت لابي عبد الله (ع): جعلت فداك قد طال هذا الامر علينا حتى ضاقت قلوبنا ومتنا كمدا! فقال: إن هذا الامر آيس ما يكون وأشد غماً: ينادي مناد من السماء باسم القائم واسم أبيه. فقلت: جعلت فداك ما اسمه؟ قال: اسمه اسم نبي واسم أبيه اسم وصي.

16- الغيبة للنعمانى: محمد بن همام، عن الفزاري، عن عباد بن يعقوب، عن يحيى بن سالم، عن أبي جعفر (ع) أنه قال: صاحب هذا الامر أصغرنا سناً وأخملنا شخصاً. قلت: متى يكون؟ قال: إذا سارت الركبان ببيعة الغلام، فعند ذلك يرفع كل ذى صيصية لواء.

17- الغيبة للنعمانى: علي بن الحسين، عن محمد بن يحيى، عن محمد بن الحسن الرازي عن محمد بن علي الكوفي، عن إبراهيم بن هاشم، عن حماد بن عيسى، عن إبراهيم ابن عمر اليماني، عن أبي عبد الله (ع) أنه قال: يقوم القائم وليس في عنقه بيعة لاحد.

18- الغيبة للنعمانى: الكليني، عن محمد بن يحيى، عن أحمد بن محمد، عن الحسين بن سعيد، عن ابن أبي عمير، عن هشام بن سالم، عن أبي عبد الله (ع) أنه قال: يقوم القائم وليس لأحد في عنقه عقد ولا بيعة.

19- الغيبة للنعمانى: الكليني، عن محمد بن يحيى، عن أحمد بن إدريس، عن محمد بن أحمد، عن جعفر بن القاسم، عن محمد بن الوليد، عن الوليد بن عقبة، عن الحارث بن زياد، عن شعيب بن أبي حمزة قال: دخلت على أبي عبد الله (ع) فقلت له: أنت صاحب هذا الامر؟ فقال: لا، قلت: (فولدك؟ قال: لا، قلت:) فولد ولدك؟ قال: لا، قلت: فولد ولد ولدك؟ قال: لا، قلت: فمن هو؟ قال: الذي يملها عدلا كما ملئت جورا لعلى فترة من الائمة يأتي كما أن رسول الله(ص) بعث على فترة.

20- الغيبة للنعمانى: علي بن أحمد، عن عبيد الله بن موسى، عن بعض رجاله، عن إبراهيم بن الحسين بن ظهير، عن إسماعيل بن عياش، عن الاعمش، عن أبي وابل قال: نظر أمير المؤمنين علي إلى الحسين (ع) فقال: إن ابني هذا سيد كما سماه رسول الله(ص) سيداً وسيخرج الله من صلبه رجلا باسم نبيكم، يشبهه في الخلق والخلق، يخرج على حين غفلة من الناس وإماتة للحق، وإظهار للجور

By Allah, if he does not rise his neck will be severed. The dwellers of the heavens and its inhabitants will rejoice his rise. He is a man of broad forehead, high nose, thick abdomen, and large legs - his right leg bearing a dark mole - and his teeth are distanced from one another. He will fill the earth with equity and justice, just as it will be replete with oppression and inequity.”

21- Al-Ghaiba of al-Ne‘ma-ni: Hamra-n says, I said to Abu Ja‘far (a.s), “May I be your ransom, I entered Medina with a sack on my waste, which has thousand dina-rs in it. I made a pledge to Allah that I will distribute them at your door one by one or you answer me what I want to ask you about.” “Hamra-n,” he said, “Ask and you will get your answers. Do not hate your dina-rs.” “I beseech you by your relation to the Messenger of Allah,” I implored, “are you the Awaited Patron of this affair and the establisher (Qa-'im) thereof?” “No,” he said. I asked, “Then who is he? My father and mother be your ransom.” He said, “He is the one whose pigment has a strike of red, has deep eyes and high eyebrows, is broad between shoulders. There is a scurf on his hair and a mark on his face. May Allah have mercy on Musa-.”

Explanation: “May Allah have mercy on Musa-” perhaps suggests that some people will think that Musa- is the Qa-'im, while he is not. Or he might have said, “so and so,” as in a tradition that is to come, and the Wa-qifiyya have interpreted that to mean Musa-.

22- Al-Ghaiba of al-Ne‘ma-ni: Hamra-n Ibn A‘yun says, I asked Abu Ja‘far (a.s), “Are you the Qa-'im?” He said, “The Messenger of Allah (a.s) has sired me and I am since seeking to avenge the blood and Allah does what He desires.” I repeated the same question to him. He said, “You will realize when you will go. Your Awaited Patron is the one with broad abdomen, and there is scurf on his head, and he is the son of fears.”

23- Al-Ghaiba of al-Ne‘ma-ni: On the authority of the mentioned chain of narration from Abu Basi-r: Abu Ja‘far (a.s) or Abu ‘Abdillah (a.s) - the doubt is Ibn ‘Isa-m’s - said, “O’ Abu Muhammad, the Qa-'im has two marks. There is a nevus on his head and has the ache of hiza-z in his head, and has a nevus between his shoulders on his left side. Below his shoulders is a birthmark below his shoulders like the mark of an a-s. He is the boy of six years and the son of the best of the bondmaids.”

24- Al-Ghaiba of al-Ne‘ma-ni: Zaid al-Kanna-si says, I heard Abu Ja‘far Muhammad Ibn ‘Ali al-Ba-qir (a.s) say, “The Patron of this Order bears a similarity to Yusu-f from a dark bondmaid. Allah will arrange his affair in one night.” He purposed absence by similarity with Yusu-f (a.s).

25- Al-Ghaiba of al-Ne‘ma-ni: Al-Hakam Ibn Abd al-Rahi-m al-Qasi-r says, I asked Abu Ja‘far (a.s), “The saying of the Prince of the Believers, ‘My father be the ransom of the best of the bondmaids’, is she Fa-timah?” He said, “Fa-timah is the best of the Houris.” He said, “His abdomen is big. His pigment is reddish. May Allah bless so-and-so.”

والله لو لم يخرج لضربت عنقه. يفرح بخروجه أهل السماوات وسكانها وهو رجل أجلى الجبين، أقنى الانف، ضخم البطن، أزيل الفخذين لفخذه اليمنى شامة أفلج الثنايا يملأ الأرض عدلاً كما ملئت ظلماً وجوراً.

21- الغيبة للنعمانى: أحمد بن هوذه، عن النهاوندي، عن عبد الله بن حماد، عن ابن بكير، عن حمران قال: قلت لابي جعفر (ع): جعلت فداك إني قد دخلت المدينة وفي حقوي هميان فيه ألف دينار وقد أعطيت الله عهدا أنني انفقها ببابك دينارا دينارا أو تجيبني فيما أسئلك عنه فقال: يا حمران سل تجب، ولا تبعض دنانيرك فقلت: سألتك بقرابتك من رسول الله أنت صاحب هذا الامر والقائم به؟ قال: لا، قلت: فمن هو بأبي أنت وامي؟ فقال: ذاك المشرب حمرة، الغائر العينين المشرف الحاجبين، عريض مابين المنكبين، برأسه حزاز، وبوجهه أثر رحم الله موسى.

22- الغيبة للنعمانى: عبد الواحد بن عبد الله، عن أحمد بن محمد بن رباح، عن أحمد بن علي الحميري، عن الحسين بن أيوب، عن عبد الكريم بن عمر والخثعمي، عن إسحاق بن حريز، عن محمد بن زرارة، عن حمران بن أعين قال: سألت أبا جعفر (ع) فقلت: أنت القائم؟ قال: قد ولدني رسول الله(ص) وإني للطالب بالدم ويفعل الله ما يشاء ثم أعدت عليه فقال: قد عرفت حيث تذهب، صاحبك المدبح البطن ثم الحزاز برأسه ابن الارواع رحم الله فلاناً.

23- الغيبة للنعمانى: بهذا الاسناد، عن الحسين بن أيوب، عن عبد الله الخثعمي، عن محمد بن عبد الله، عن وهيب بن حفص، عن أبي بصير قال: قال أبو جعفر (ع) أو أبو عبد الله، (ع) الشك من ابن عصام: يابا محمد بالقائم علامتان: شامة في رأسه وداء الحزاز برأسه، وشامة بين كتفيه، من جانبه الايسر تحت كتفيه ورقة مثل ورقة الآس ابن ستة وابن خيرة الاماء.

24- الغيبة للنعمانى: ابن عقدة، عن محمد بن الفضل بن قيس وسعدان بن إسحاق بن سعيد وأحمد بن الحسن بن عبد الملك ومحمد بن الحسن القطواني جميعا، عن ابن محبوب عن هشام بن سالم، عن زيد الكناسي قال: سمعت أبا جعفر محمد بن علي الباقر (ع) يقول: إن صاحب هذا الامر فيه شبه من يوصف من أمة سوداء يصلح الله له أمره في ليلة يريد بالشبه من يوسف (ع) الغيبة.

25- الغيبة للنعمانى: عبد الواحد بن عبد الله، عن أحمد بن محمد بن رباح، عن أحمد بن علي الحميري، عن الحكم بن عبد الرحيم القصير قال: قلت لابي جعفر (ع): قول أمير المؤمنين (ع) بأبي ابن خيرة الاماء أهي فاطمة؟ قال: فاطمة خير الحراير قال: المبدح بطنه المشرب حمرة رحم الله فلانا

26- Al-Ghaiba of al-Ne‘ma-ni: Abu al-Sabba-h says, I entered upon Abu ‘Abdillah (a.s). He said, “What is the news in the locality behind you?”

I said, “Happiness in your uncle Zaid. He believes he is the ‘boy of six years’ and that he is the Qa-'im of this Ummah and that he is ‘the son of the best of the bondmaids.’” He said, “It is not as he says. If he rises, he will be killed.”

27- Al-Ghaiba of al-Ne‘ma-ni: Yazi-d Ibn Ha-zim says, I left Kufa and when I arrived at Medina, I went to Abu ‘Abdillah (a.s) and greeted him. He asked me, “Was there anyone with you?”

I said, “Yes, a man from the Mu‘tazelites came with me.”

He asked, “Which type of things was he saying?”

I said, “He assumed and hoped that Muhammad Ibn ‘Abdillah Ibn al-Hasan is the Qa-'im. His reason for that was that his name was the name of the Messenger, and his father’s name was the name of the Messenger’s father. I said to him, If you believe on the basis of names, here, it is also in the progeny of Husain: Muhammad Ibn ‘Abdillah Ibn ‘Ali. He said to me, This is a son of a bondmaid, meaning Muhammad Ibn ‘Abdillah Ibn ‘Ali, and this is the son of a wife, meaning Muhammad Ibn ‘Abdillah Ibn al-Hasan Ibn al-Hasan.”

Abu ‘Abdillah (a.s) said to me, “Did you not answer him?”

I said, “I did not have anything to respond to him.”

He said, “Only if you knew he is a boy of six,” meaning the Qa-'im (a.s).

28- Al-Ghaiba of al-Ne‘ma-ni: Abu al-Ja-ru-d narrates from Abu Ja‘far al-Ba-qir (a.s) that he heard him say, “The Order is in the youngest of us by age and the most concealed one of us by name.”

Al-Ghaiba of al-Ne‘ma-ni: Another chain of narration narrates the same from the Abu Ja‘far (a.s).

29- Al-Ghaiba of al-Ne‘ma-ni: Abu Basi-r says, I said to one of them - Abu ‘Abdillah or Abu Ja‘far (a.s) - “Is it possible that this Imamate may reach a person who has not reached puberty?” He said, “That will happen.” “What will he do?” I asked.

“Allah will bequeath him knowledge and epistles, and will not abandon him to himself,” he said.

30- Al-Ghaiba of al-Ne‘ma-ni: Abu al-Ja-ru-d says, Abu Ja‘far (a.s) said to me, “This Order will not be but in the most concealed of us by name and youngest of us in age.”

26- الغيبة للنعمانى: ابن عقدة، عن القاسم بن محمد بن الحسين، عن عبيس بن هشام عن ابن جبلة، عن علي بن المغيرة، عن أبي الصباح قال: دخلت على أبي عبد الله (ع) فقال: ما ورائك؟ فقلت: سرور من عمك زيد خرج يزعم أنه ابن ستة وأنه قائم هذه الامة وأنه ابن خيرة الاماء فقال: كذب ليس هو كما قال إن خرج قتل.

27- الغيبة للنعمانى: ابن عقدة، عن علي بن الحسين، عن محمد وأحمد ابنا الحسن عن أبيهما، عن ثعلبة بن مهران، عن يزيد بن حازم قال: خرجت من الكوفة فلما قدمت المدينة دخلت على أبي عبد الله (ع) فسلمت عليه فسألني هل صاحبك أحد؟ فقلت: نعم، صحبني رجل من المعتزلة، قال: فيما كان يقول؟ قلت: كان يزعم محمد بن عبد الله بن الحسن يرجى هو القائم، والدليل على ذلك أن اسمه اسم النبي واسم أبيه اسم أبي النبي فقلت له في الجواب: إن كنت تأخذ بالاسماء فهو ذا في ولد الحسين محمد بن عبد الله ابن علي فقال لي: إن هذا ابن أمة يعني محمد بن عبد الله بن علي وهذا ابن مهيرة يعني محمد بن عبد الله بن الحسن، بن الحسن، فقال لي أبو عبد الله (ع): فما رددت عليه؟ قلت: ماكان عندي شئ أراد عليه فقال: لو تعلمون أنه ابن ستة يعني القائم (ع).

28- الغيبة للنعمانى: علي بن أحمد، عن عبد الله بن موسى، عن ابن أبي الخطاب، عن محمد بن سنان، عن أبي الجارود، عن أبي جعفر الباقر (ع) أنه سمعته يقول: الامر في أصغرنا سنا وأخملنا ذكرا.

29- الغيبة للنعمانى: محمد بن همام، عن أحمد بن مابنداد، عن أحمد بن هليل، عن أبي مالك الحضرمي، عن أبي السفاتج، عن أبي بصير قال: قلت لاحدهما: لابي عبد الله أو لابي جعفر (ع): أيكون أن يفضى هذا الامر إلى من لم يبلغ، قال: سيكون ذلك، قلت: فما يصنع؟ قال: يورثه علما وكتبا ولا يكله إلى نفسه.

30- الغيبة للنعمانى: عبد الواحد، عن محمد بن جعفر القرشي، عن ابن أبي الخطاب محمد بن سنان، عن أبي الجارود، قال: قال لي أبو جعفر (ع): لا يكون هذا الامر إلا في أخملنا ذكرا وأحدثنا سناً

31- Al-Ghaiba of al-Ne‘ma-ni: Isha-q Ibn Sabba-h narrates from Abu al-Hasan al-Redha- (a.s) that the Imam said, “This will reach to the one for whom is the haml.”

Haml means pregnancy, or to carry someone - possibly meaning that he will need to be carried for his young age - or it may be khaml, which means concealment.

32- Kashf al-Ghumma: Sadaqa Ibn Mu-sa- narrates from his father, who narrates from al-Redha- (a.s): "The Virtuous Heir is from the progeny of Abu Muhammad al-Hasan Ibn ‘Ali. He is the Patron of the Age and he is the Mahdi.”

33- Al-Ghaiba of Sheikh Tusi: Ja-bir narrates from Abu Ja‘far (a.s), “The Mahdi is a man from the progeny of Fa-timah. He is a man of tanned color.”

34- Al-Fusul al-Muhimma: His noble attributes: He is a young man of broad shoulders, handsome face, beautiful hair which flows over his shoulders, fine-looking high nose, and broad forehead. It is said he disappeared in the cellar (serda-b) as the guards were following him. This was in the year two hundred and seventy six.

31- الغيبة للنعمانى: محمد بن همام، عن أحمد بن مابنداد، عن أحمد بن هليل، عن إسحاق بن صباح، عن أبي الحسن الرضا (ع) أنه قال: إن هذا سيفضي إلى من يكون له الحمل.

32- كشف: ابن الخشاب، قال: حدثنا صدقة بن موسى، عن أبيه، عن الرضا (ع) قال: الخلف الصالح من ولد أبي محمد الحسن بن علي وهو صاحب الزمان وهو المهدي.

33- الغيبة للشيخ الطوسي: أحمد بن إدريس، عن ابن قتيبة، عن الفضل، عن محمد بن سنان عن عمار بن مروان، عن المنخل، عن جابر، عن أبي جعفر (ع) قال: المهدي رجل من ولد فاطمة وهو رجل آدم.

34- الفصول المهمة: صفته (ع): شاب مربوع القامة، حسن الوجه والشعر يسيل على منكبيه، أقنى الانف، أجلى الجبهة، قيل: إنه غاب في السرداب والحرس عليه وكان ذلك سنة ست وسبعين ومأتين

8- The Responsibility of Good Manners and Morals:

Being the fact that a youth has a bigger heart, pure nature and higher ability to change from negative to positive, the responsibility of good manners and morals is big and heavy on his shoulders. This is because of Allah's favor towards him.

He is responsible for propagating and spreadingvirutes . Honestyperfomed by everyone is good, but it will be morebeter when it is done by a young man; being patient with others is good, but when it is done by a youth, it is a miracle. Humbleness from a youth is dignity; likewise, kindness is a flower for them. Chastity from them has its decoration; likewise, calmness from a youth that was upset, by some feeling, is good.Brotherhood between youths has its spiritual good and attraction. Their love for good is an indicator of goodness and, likewise, piety is an indicator of firm belief…the more a youth takes hold of morality, the more life will be good and sound.

Indeed, people look at young boys and girls who are well mannered with Islamic morals, with great respect and dignity. Mostly, they used to point at them saying: Look at his/her chastity,faith and righteousness.

And , as a young man, through his pure nature, hates injustice, cheating and many social and political appearances. Therefore, his responsibility comes from his feeling the necessity to establish right and revoke wrong. Therefore, among the moral responsibilities of a youth are: fighting sins and other evils like; lying, backbiting, hypocrisy, disrespecting parents, mockery, humiliating neighbors, pride, arrogance, treason and others. Inaddition of the fact that it is a religious responsibility, it is a social responsibility, too. A youth is worthier thanothers in honoring the elders and respecting the pre-generations even though there are differences of time and approaches. Thus, it is his/her responsibility to have a firm relation and discussion with them, as well as, respecting their experiences: “He is not among us who doesn't have mercy on smaller ones and respect the elders.”

The responsibility of manners requires the youth not to be a block…

As youth, we can work collectively in order to put forward this responsibility,and also to work together with others in order to fight the dangerous evil manners that are decomposed in the social circle. We should be a model of refraining against the act of evil, talking to those who are practicing it in the best way; maybe they will fear Allah and change. Among the moral responsibilities that are important to the youth are fighting the view that the relationship between people must only be material. They have distorted the feeling of love for Allah's sake. Many a time they have destroyed the relationship that is based on tolerance,guidance and sacrifice; turning all these into a source of business.

Among the descending views are: “If you have money, you are something, if not, you are nothing” or “Be like a wolf, and if not, you will be eaten by wolves” and “Make no drop of water fall if I die thirsty” can never be confronted unless by the determination of a youth who feels his social responsibility; who should work hard to correct and change the distorted image of the youth, step by step.

9-Social Responsibility:

As a youth, you are interrelated with the society around you by different chains of relationship: Relationship with parents, family and neighbors, relationships with brothers, friends and companions, and, likewise, the relationship with general people.

Regarding the relation with parents, family and other relatives…you are responsible for doing good to parents and respecting them (Thy Lord hath decreed that ye worship none but Him, and that ye be kind to parents) (Holy Qur'an: 17: 23). This is to say, you must refrain from saying 'a word of contempt' to them, or repelling them and nor hurting them with bad words or actions (accompany them in this world with justice and consideration) (Holy Qur'an: 31:15). And youshould, also, work according to your ability to make them understand your great love towards them, and appreciating their favor on you and your needs toward them in difficult situations. This creates a fatherly atmosphere that will make them feel thathowever you get older and however they get older, having contact with them satisfies a psychological need of you and them, too.

Regardig the relation with the members of the family, you are responsible for respecting the elders and sympathizing with the smaller ones. This will create aspchological rest for all and increases love and affection among them. As you are responsible - in the field of distributinghouseworks - for doing your work assigned to you based on your ability and time, an, here, we should not forget that the best deed is the one which is done voluntarily. However, being related to a respected family amongpeople, makes you have the responsibility of safeguarding its good and pure reputation by not doing something which may destroy or hurts their reputation.

But the relation with brothers, friends and companions, you are responsible for building it on the basis of faith:: (The true believers are but a single brotherhood) (Holy Qur'an: 49:10), so that you may benefit from their companionship and,alos , they benefit from yours, both in this world and the hereafter.And, also, you are responsible for reforming the gap created between your close brothers (and keep straight the relations between yourself) (Holy Qur'an: 8:1). Youshould, also, be their mirror in which they see the beauty of theirbehaviour and its evilness. It is narrated in ahadith that a true brother, on whom youtrusy , is the one who tells you your faults, and that “A believer is a mirror of his fellow believer.” We can widen our understanding of the Prophetic saying “Ask for a companion before (asking for a) way”, that it is not only at the time of traveling, rather even in day-to-day activities. This is because a friendis attached to his friend.

As you are responsible for your family and friends, you are, also, responsible for the people surrounding you in yourbehaviour with them, rendering them a service, reducing their suffering, cooperating with them in doing good that benefits the whole society “The close ones are worthier in goodness.” The spirit of a youth may grow further based on his social activities and faith in helping others.

You can feel good and enjoyment while helping your close relatives, but the enjoyment will increase more when you help those who are not close to you. This is because you will feel that you are out of your limited circle in amore wider one discharging all goods. Itis reported in onehadith : “The best of people is the one who benefits others.”

Surely, the way of building a firm social relationship requires us, as a youth, to know the factors that strengthen such relationship,and, also, what are things that harm and weaken it?And what are its positive effects?Knowing others' rights and respecting them - whether he is a father, mother, friend, close relation and or others - make you a source of their respect, thanks and good will prayers…who knows whether your kindness to him will pour Allah's mercy on you “All creatures are Allah's household, and the best among them is the one who is good to hisfamilys .”

10- Financial Responsibility:

Bythis we mean your responsibility, as a youth, in directing spending and consumption. Indeed, the material outlook has spread and become a wider phenomenon among our youth, boys and girls, to the extent that it makes them spend much on their unnecessary needs and, even sometimes, it may result into extravagancy.

No doubt giving much consideration to physical beauty is good, but having an exaggeration in it such as filling the drawers with so many clothes that one cannot wear, except once or twice and then, leaves it is something of no importance, instead we should spent on necessary things. The youth are responsible for exhorting others towards the 'Culture of Consumption' brought by the mass media based on people's feelings, but, it is necessary to warn people against becoming the victim of a company's advertisement which many time is out of reality.

Economical responsibility, also, requires the youth totake another look into being a tool of hard work till he finishes his studies. Making use of the summer holiday in doing other beneficial things helps a lot, both in experience and getting some money in paying some of their needs. It is a mistake to stay without doing any worktill we graduate from the university, because the course we attend will help us in paving the way for us in doing better and getting much experience.

A group of youth with equal or one opinion can come together and require that a certain amount of money, as a loan in order to start a business even a small venture, will help them at the time of marriage or getting a house to start their new life.

And , likewise, they can require to use a certain plot of land in order to build a town or village for the purpose of living there or developing it, but the cost may come from certain people. Maybe it will be difficult due to other social problems, but with all these, there is the possibility that many locked doors might be opened through it, if not,all our request is meant at least some might be accepted. It has been said: “No right will be lost if it is requested,” and that “Rights are taken and not given”. The economical responsibility requires that a youth who has some wealth to help others, most especially his fellow youth, in solving their problems.

11- Political and the Media's Responsibility:

A PropheticHadith says: “Whoever wakes up without giving much consideration to the Muslim's affairs is not a Muslim.”

This is a wider call toward giving much importance to the Muslim's affairs, wherever they might be. This consideration is not only achieved in feeling pain for their sufferings nor becoming happy with their happiness, rather it includes anything that can make their spiritual and material life better: “The example of Muslims in their love and mercy is like that of a body that can be sick sharing the sickness with other parts.” This social Islamic membership in love,affection and mercy will not allow the hand to say: “Well, I am ok so the pain of the other body doesn't concern me.” It will not allow the eyes to say: “There is nothing to bother me since it is the leg that is suffering”, no it is not like this. The relationship is such that it will have effect on every part of the body.

Based on this, the principle of enjoining good and prohibiting evil is not only limited in calling toward moral reform and fighting social evils, rather, it comprises our responsibility, as Muslims, in making a stand in the whole issue of reform and all evils. We must reform all evils using different methods and abilities, as well as, encouraging the reformed one in order for him to be firm on his stand. Here, we can forward this question to ourselves: Tell me what is your least stand…because a youth who doesn't have a stand is just like a feather in the air; it is not stable rather, it is the air that leads it to every evil and misguidance.

If this young fellow, who is sacrificing his life for the purpose of rescuing his people from the injustice of an unjust ruler in a limited andselffish way thinks and says: It has nothing to do with what belongs to people, no people have been liberated nor any force of darkness has been defeated.

If you kept quite in seeking justice and refrain from defending the rights of the oppressed, you are helping injustice indirectly. Itis said : “Whoever keeps quite against injustice is a worse devil.”

Whatwas called the 'Political Road' contains a large number of youth; a political responsibility requires that the youth must have a say in all affairs. Many a time, the participation of the youth in demonstrations and protests changed the path and he movement here and there. Indeed, your sound is your responsibility…have you not seen how it can help if you give it to a wrong or unjust path? Then, why do not you give it to justice,right and freedom? Are not you a Muslim who is responsible for fighting oppressors and helping the oppressed? “Be harsh to the oppressor and a helper to the oppressed.”

Maybe sanctioning the goods of the occupiers (like the Zionist) cannot be effective on their economy, but it is a great stand…it represents the culture of presence, because sanctions here and there can make the effect wider and harm the enemy more. Therefore, the way of discharging political responsibility follows different channels: One is (consciousness) and a political awareness on what is going on here and there that includes planning, slogans, conferences and other movements both domestic and international.

Then (political presence) in the sense that the youth might have their own opinion in their society's affairs both the present one and the future ones, being a part that can never be separated from the society. A political writer has said: “Retiring from public activities by an Arab is a disaster for thesociety .”

Also , political responsibility calls us toward purifying political activities from lying, controversy, playing with slogans and treason. That is, we must work in order to give politics its moral being. We should not regard depending on forbidden evil as a way to achieve our political goals. No doubt it is a complicated responsibility that can be shouldered by many, but keeping the youth far from it, due to this reason, may make it more complicated, because this can be like releasing the anchor of a ship that can make the shipmore closer to sinking.

But on the part of the media, there is no basis for the saying that there is a young media. Even what is said in the mass media concerning youth affairsdoesn't fully touch on their affairs. It is either against Muslim youth's morals and his culture, values and behavior, or it will bea guidance to the right path. However, the programs relayed by satellite televisions portray the condition of separation between introductory matters and the gains of the youth where he cannot see himself.

Maybe he may find programs on music,sports and other subjects, but it hardly finds a place in the society or pay attention to his problems or an established program of taking him out of it or a firmed culture that gives much consideration to his personality. The media responsibility of a youthis based on criticizing this media. Not only should they forward their complaints to the newspapers and magazines in those western mass media,who are proud of broadcasting youth programs that give much emphasis of sexual stimulants, but they should request that they correct their programs for the benefit of the whole youth population.

The lack of complaints toward those mass media will only encourage them to widen their activities and programs, and, likewise, the broadcasting of pure programs and competing with those evil stations or internet sites might open a way for a youth toward knowledge and understanding. The problem is not from the youth,himself , rather, it is from those who are taking care of his media affairs. Because as we know, if a youth found a nice station that cares about his social affairs and plays a vital role in that field, no doubt he will stick to it and do away with other evil stations.

12- National Responsibility:

“Love for a nation is among faith.” Love is a responsibility…as faith is also a responsibility.

Love and relationship, with one nation and country, grows more and more. It is not just an emotional relation that is related to family, language,culture and ideology, rather, it is a responsible relation in two ways: A nations' responsibility toward its citizens and the citizens' responsibility toward the nation.

It is our big family; can we leave our relationship, help and solving our small family problems? Do not we feel that we are part of it; it hurts us what hurts it and makes us happy what makes it happy? The case is the same with our nation and country…it is our big family that requires a great service in building and developing it, as well as, bringing it out from darkness, dependency, total decay, ignorance and backwardness, as it requires us to protect it from diseases, spiritual and material calamities. This love can also make us take up weapons in order to defend it from its enemy that is against its citizens, security, economy, as well as, sacrifice for its independence and dignity. As it is the responsibility of the occupiers of a small house to defend it, likewise, it is our responsibility to defend our big house (country).

What we see from some of our youth today is lack of national feeling, this is the cultural and educational responsibility. What we mean by national feeling is knowing the state of the nation, its history, the men that sacrificed their lives for its sake, its culture, and politics, as well as, relating to its past, present and future.

Among the requirement of this feeling is to take the responsibility of taking care of its social, economic, political and morals need, and working hard in its development that becomes the target of enemies,weapons and destruction. The national responsibility is of many branches, requiring every ability in developing its components as well as reforming the spoiled part and to be in service of its educational, industrial,intellectual and working fields.

It requires us to work in order to reform its environment, its water, trees, animals and other natural gifts. In addition, we should be its messengers and ambassadors wherever we found ourselves. Imam Ali (a.s .) said: “Your countries have rights upon you, you are responsible even for (its) land and animals.”

13- Historical Responsibility:

The pages of history, both good and evil, are folded…it is the responsibility of the past generations; we will not be questioned on its negativity or otherwise: (That wasa people that hath passed away. They shall reap the fruit of what they did, and ye of what ye do! Of theirmerits there is no question in your case), (Holy Qur'an: 2:134).

Then, what will be our position on history?

Can we lead the best part of our history and legacy even though it has what may benefit our present being? Nodoubt we can be able to deduct new views and experiences through reading history and its lessons. Experience has shown that those who are versed in history and its lessons are more powerful in their views on the present time and future.

It is a historical responsibility to read our history and the history of the world objectively without limit and it should not be fanatically or extremism between rejecting everything and accepting all that is in it. It is the production of a man likeus, it may be correct or otherwise. It may contain things that are not originally there, this may make us not to regard history in the same position with the Holy Qur'an or other pure legacies thatdon't accept argument or refutation. Anything in historyshould be subjected to discussion, argument, study, criticism, and contemplation.

Some youth might say: We are people oftoday, therefore, we are less concerned with what has past. Thus, we are here, we are calling toward looking deep into the past, but can take from our past for our present what benefits us. Indeed, it is aQur'anic call towards us: (Do they not travel through the earth), (Seest thou not how thy Lord dealt with…), (Say Go ye through the earth and see….). Therefore, we should not consider all the conditions of the past and their experiences as correct or unacceptable. Thus, historical responsibility requires that we should look into events and views more than we are looking at signs and men. Those might have passed the road of history; nothing is left of them except views based on studies, thinking and experiences. Nodoubt some of their actions are acceptable while others are rejected.

On the Path of Responsibility

The Responsibilities are Knowledge: Know the details of the responsibilities in order to know what your duty is,and, also, know its importance so that you will react with it and strive towards achieving it.

“Be engaged in the thing that you will be responsible for “, so, whoever becomes busy with something of less importance, wastes the most important…there is not enough time in life for marginal matters that are not of great importance. Monotony and dullness kills thespirit of responsibility…try and change the method of your relationship with responsibilities, and not to be a standstill in a certain condition. Because being at a standstill and blind imitation will turn responsibilities into a heavy load that a middle age man cannot carry.

Do not delay your responsibilities because they will accumulate and at last will become difficult to discharge. It is reported in ahadith : “Beware of stalling, because it is a river where people sink”. Deal with responsibility with an open spirit, as if you are the one who drags it to yourself in order to be able to discharge it as expected. Loving responsibility makes your product improve.

Responsibility has an effect on man's personality; the more time that is spent on discharging a particular responsibility, the more mature your intellect will be, and, likewise, so your power of resistance, experience and knowledge.

Laziness and weariness are enemies of discharging responsibility: “Beware of laziness and weariness, because a lazy person cannot fight for right and a bored man cannot seek his rights.” Laziness,inactiveness andlukewarmness in discharging duties is a great block in discharging responsibility.

The collective spirit in discharging responsibility helps in reducing its burden; helps in inventing, as well as feeling theresponsibilty in achieving common missions which bring far goals closer. Reading the Holy Qur'an and authentichadith encourages one in discharging his responsibility.But what are they? How can we deal with them? How can we accept them with an open heart? How can we understand the present and future outcomes? Thus, it is necessary for young Muslims boys and girls to depend on these two sources in order to know their responsibilities.

Outcomes of being Adhered to Responsibility

Discharging any responsibility in the best way may result in one or more of the following outcomes:

Holding the principle of responsibility opens the door to freedom without any darkness. Subsequently, it is the necessity of responsibility to close doors of deviation,disorder and anarchy.

One of the natures of Islamic responsibility is that it opens a wider field of goodness; there is no limit to the increment of good in all responsibilities.

Responsibility directs man's activities and makes it valuable, i.e., it will turn a responsible man, who is carrying responsibility, to a man of aim and goals who cannot move without having intended goals.

As responsibility tries to create an understanding between opinions and actions, and the views of a Muslim youth,girls and boys, concerning any responsibility on their shoulder, likewise, it encourages them to discharge their duties. Islamic responsibility is out of any geographical boundary; its distance is the whole world. It is true that close relatives are worthier of goodness, but we are responsible for reforming the whole world.But , if this responsibility stands only on the borderline, we will not have seen the kind of propagation of Islam that occurred in every part of the world.

Responsibility with its spirit of commitment, decreases and limits the circles of deviation, crimes, treason and other forms of downfall and all kinds of failure, laziness and dependence. A responsible man respects the requirements of his role in life.

Responsibility in Islam creates a condition of harmony and conformity between Allah's will and that of His servant (a Muslim).They are not two wills, rather it is a single will…Allah requests and man obeys and discharges, i.e., he practices the will of Allah and commits it into practice on earth “The response of the believers, when they are invited to Allah and His Apostle that he may judge between them, is only to say: We hear and we obey; and these it is that we are the successful.” (Holy Qur'an: 24:51).

Positive examples whoshouls undertake theirresponbibilities in the best way and be provocative tools in order to be followed by those who tarry or disown from its burdens. And as long as the other young man or woman has theacapability of performing this or that responsibility,I, also, have the capability of performing this or thatmisson .

A set of Islamic responsibilities maintain the reformation of life and changing the deviated views and feelings, and they cannot be achieved unless through a responsible person and a responsible society. The degree of enduring the heaviness of responsibility, in the world justifies the degree of reward or punishment in the hereafter. It is similar to the annual hardworking of a student in school, a chance that will give an increment in reward for anyone who wants increment.

Conclusion

When the Holy Prophet (s.a.w .) said: “All of you are shepherds and all of you are responsible for his subjects”, he made every Muslim responsible whatever his position in the society is, so that nobody can say: 'I am not assigned this work…it is the duty of others.'“

From here, the condition of despair, pessimism and frustration that are seen in most Muslim communities requires a youth who is well versed in what is going on, to work hard in order to remove this block from people's way, as well as, working in order to put the spirit of action and hope in them. We should always remember that (So verily, with every difficulty, there is relief. Verily, with every difficulty there is relief). (Holy Qur'an:Inshirah : 5-6).

Opening the door of dialogue basedon the basis of respecting others' views, even if they are against ours, is a responsibility of a youth at this time where all doors are opened. This is because the process of knowing each other, as requested by the Almighty Allah, for nations starts with respecting those who have a different view from us.

There is, also, the responsibility of developing feelings of criticism of any opinion and view by tabling it for discussion, even though it is not just a matter of disorder rather it needs planning (I only desire (you) betterment to the best of my ability) (Holy Qur'an: 11: 88). All Praisebe to Allah, the Lord of the Worlds.

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8- The Responsibility of Good Manners and Morals:

Being the fact that a youth has a bigger heart, pure nature and higher ability to change from negative to positive, the responsibility of good manners and morals is big and heavy on his shoulders. This is because of Allah's favor towards him.

He is responsible for propagating and spreadingvirutes . Honestyperfomed by everyone is good, but it will be morebeter when it is done by a young man; being patient with others is good, but when it is done by a youth, it is a miracle. Humbleness from a youth is dignity; likewise, kindness is a flower for them. Chastity from them has its decoration; likewise, calmness from a youth that was upset, by some feeling, is good.Brotherhood between youths has its spiritual good and attraction. Their love for good is an indicator of goodness and, likewise, piety is an indicator of firm belief…the more a youth takes hold of morality, the more life will be good and sound.

Indeed, people look at young boys and girls who are well mannered with Islamic morals, with great respect and dignity. Mostly, they used to point at them saying: Look at his/her chastity,faith and righteousness.

And , as a young man, through his pure nature, hates injustice, cheating and many social and political appearances. Therefore, his responsibility comes from his feeling the necessity to establish right and revoke wrong. Therefore, among the moral responsibilities of a youth are: fighting sins and other evils like; lying, backbiting, hypocrisy, disrespecting parents, mockery, humiliating neighbors, pride, arrogance, treason and others. Inaddition of the fact that it is a religious responsibility, it is a social responsibility, too. A youth is worthier thanothers in honoring the elders and respecting the pre-generations even though there are differences of time and approaches. Thus, it is his/her responsibility to have a firm relation and discussion with them, as well as, respecting their experiences: “He is not among us who doesn't have mercy on smaller ones and respect the elders.”

The responsibility of manners requires the youth not to be a block…

As youth, we can work collectively in order to put forward this responsibility,and also to work together with others in order to fight the dangerous evil manners that are decomposed in the social circle. We should be a model of refraining against the act of evil, talking to those who are practicing it in the best way; maybe they will fear Allah and change. Among the moral responsibilities that are important to the youth are fighting the view that the relationship between people must only be material. They have distorted the feeling of love for Allah's sake. Many a time they have destroyed the relationship that is based on tolerance,guidance and sacrifice; turning all these into a source of business.

Among the descending views are: “If you have money, you are something, if not, you are nothing” or “Be like a wolf, and if not, you will be eaten by wolves” and “Make no drop of water fall if I die thirsty” can never be confronted unless by the determination of a youth who feels his social responsibility; who should work hard to correct and change the distorted image of the youth, step by step.

9-Social Responsibility:

As a youth, you are interrelated with the society around you by different chains of relationship: Relationship with parents, family and neighbors, relationships with brothers, friends and companions, and, likewise, the relationship with general people.

Regarding the relation with parents, family and other relatives…you are responsible for doing good to parents and respecting them (Thy Lord hath decreed that ye worship none but Him, and that ye be kind to parents) (Holy Qur'an: 17: 23). This is to say, you must refrain from saying 'a word of contempt' to them, or repelling them and nor hurting them with bad words or actions (accompany them in this world with justice and consideration) (Holy Qur'an: 31:15). And youshould, also, work according to your ability to make them understand your great love towards them, and appreciating their favor on you and your needs toward them in difficult situations. This creates a fatherly atmosphere that will make them feel thathowever you get older and however they get older, having contact with them satisfies a psychological need of you and them, too.

Regardig the relation with the members of the family, you are responsible for respecting the elders and sympathizing with the smaller ones. This will create aspchological rest for all and increases love and affection among them. As you are responsible - in the field of distributinghouseworks - for doing your work assigned to you based on your ability and time, an, here, we should not forget that the best deed is the one which is done voluntarily. However, being related to a respected family amongpeople, makes you have the responsibility of safeguarding its good and pure reputation by not doing something which may destroy or hurts their reputation.

But the relation with brothers, friends and companions, you are responsible for building it on the basis of faith:: (The true believers are but a single brotherhood) (Holy Qur'an: 49:10), so that you may benefit from their companionship and,alos , they benefit from yours, both in this world and the hereafter.And, also, you are responsible for reforming the gap created between your close brothers (and keep straight the relations between yourself) (Holy Qur'an: 8:1). Youshould, also, be their mirror in which they see the beauty of theirbehaviour and its evilness. It is narrated in ahadith that a true brother, on whom youtrusy , is the one who tells you your faults, and that “A believer is a mirror of his fellow believer.” We can widen our understanding of the Prophetic saying “Ask for a companion before (asking for a) way”, that it is not only at the time of traveling, rather even in day-to-day activities. This is because a friendis attached to his friend.

As you are responsible for your family and friends, you are, also, responsible for the people surrounding you in yourbehaviour with them, rendering them a service, reducing their suffering, cooperating with them in doing good that benefits the whole society “The close ones are worthier in goodness.” The spirit of a youth may grow further based on his social activities and faith in helping others.

You can feel good and enjoyment while helping your close relatives, but the enjoyment will increase more when you help those who are not close to you. This is because you will feel that you are out of your limited circle in amore wider one discharging all goods. Itis reported in onehadith : “The best of people is the one who benefits others.”

Surely, the way of building a firm social relationship requires us, as a youth, to know the factors that strengthen such relationship,and, also, what are things that harm and weaken it?And what are its positive effects?Knowing others' rights and respecting them - whether he is a father, mother, friend, close relation and or others - make you a source of their respect, thanks and good will prayers…who knows whether your kindness to him will pour Allah's mercy on you “All creatures are Allah's household, and the best among them is the one who is good to hisfamilys .”

10- Financial Responsibility:

Bythis we mean your responsibility, as a youth, in directing spending and consumption. Indeed, the material outlook has spread and become a wider phenomenon among our youth, boys and girls, to the extent that it makes them spend much on their unnecessary needs and, even sometimes, it may result into extravagancy.

No doubt giving much consideration to physical beauty is good, but having an exaggeration in it such as filling the drawers with so many clothes that one cannot wear, except once or twice and then, leaves it is something of no importance, instead we should spent on necessary things. The youth are responsible for exhorting others towards the 'Culture of Consumption' brought by the mass media based on people's feelings, but, it is necessary to warn people against becoming the victim of a company's advertisement which many time is out of reality.

Economical responsibility, also, requires the youth totake another look into being a tool of hard work till he finishes his studies. Making use of the summer holiday in doing other beneficial things helps a lot, both in experience and getting some money in paying some of their needs. It is a mistake to stay without doing any worktill we graduate from the university, because the course we attend will help us in paving the way for us in doing better and getting much experience.

A group of youth with equal or one opinion can come together and require that a certain amount of money, as a loan in order to start a business even a small venture, will help them at the time of marriage or getting a house to start their new life.

And , likewise, they can require to use a certain plot of land in order to build a town or village for the purpose of living there or developing it, but the cost may come from certain people. Maybe it will be difficult due to other social problems, but with all these, there is the possibility that many locked doors might be opened through it, if not,all our request is meant at least some might be accepted. It has been said: “No right will be lost if it is requested,” and that “Rights are taken and not given”. The economical responsibility requires that a youth who has some wealth to help others, most especially his fellow youth, in solving their problems.

11- Political and the Media's Responsibility:

A PropheticHadith says: “Whoever wakes up without giving much consideration to the Muslim's affairs is not a Muslim.”

This is a wider call toward giving much importance to the Muslim's affairs, wherever they might be. This consideration is not only achieved in feeling pain for their sufferings nor becoming happy with their happiness, rather it includes anything that can make their spiritual and material life better: “The example of Muslims in their love and mercy is like that of a body that can be sick sharing the sickness with other parts.” This social Islamic membership in love,affection and mercy will not allow the hand to say: “Well, I am ok so the pain of the other body doesn't concern me.” It will not allow the eyes to say: “There is nothing to bother me since it is the leg that is suffering”, no it is not like this. The relationship is such that it will have effect on every part of the body.

Based on this, the principle of enjoining good and prohibiting evil is not only limited in calling toward moral reform and fighting social evils, rather, it comprises our responsibility, as Muslims, in making a stand in the whole issue of reform and all evils. We must reform all evils using different methods and abilities, as well as, encouraging the reformed one in order for him to be firm on his stand. Here, we can forward this question to ourselves: Tell me what is your least stand…because a youth who doesn't have a stand is just like a feather in the air; it is not stable rather, it is the air that leads it to every evil and misguidance.

If this young fellow, who is sacrificing his life for the purpose of rescuing his people from the injustice of an unjust ruler in a limited andselffish way thinks and says: It has nothing to do with what belongs to people, no people have been liberated nor any force of darkness has been defeated.

If you kept quite in seeking justice and refrain from defending the rights of the oppressed, you are helping injustice indirectly. Itis said : “Whoever keeps quite against injustice is a worse devil.”

Whatwas called the 'Political Road' contains a large number of youth; a political responsibility requires that the youth must have a say in all affairs. Many a time, the participation of the youth in demonstrations and protests changed the path and he movement here and there. Indeed, your sound is your responsibility…have you not seen how it can help if you give it to a wrong or unjust path? Then, why do not you give it to justice,right and freedom? Are not you a Muslim who is responsible for fighting oppressors and helping the oppressed? “Be harsh to the oppressor and a helper to the oppressed.”

Maybe sanctioning the goods of the occupiers (like the Zionist) cannot be effective on their economy, but it is a great stand…it represents the culture of presence, because sanctions here and there can make the effect wider and harm the enemy more. Therefore, the way of discharging political responsibility follows different channels: One is (consciousness) and a political awareness on what is going on here and there that includes planning, slogans, conferences and other movements both domestic and international.

Then (political presence) in the sense that the youth might have their own opinion in their society's affairs both the present one and the future ones, being a part that can never be separated from the society. A political writer has said: “Retiring from public activities by an Arab is a disaster for thesociety .”

Also , political responsibility calls us toward purifying political activities from lying, controversy, playing with slogans and treason. That is, we must work in order to give politics its moral being. We should not regard depending on forbidden evil as a way to achieve our political goals. No doubt it is a complicated responsibility that can be shouldered by many, but keeping the youth far from it, due to this reason, may make it more complicated, because this can be like releasing the anchor of a ship that can make the shipmore closer to sinking.

But on the part of the media, there is no basis for the saying that there is a young media. Even what is said in the mass media concerning youth affairsdoesn't fully touch on their affairs. It is either against Muslim youth's morals and his culture, values and behavior, or it will bea guidance to the right path. However, the programs relayed by satellite televisions portray the condition of separation between introductory matters and the gains of the youth where he cannot see himself.

Maybe he may find programs on music,sports and other subjects, but it hardly finds a place in the society or pay attention to his problems or an established program of taking him out of it or a firmed culture that gives much consideration to his personality. The media responsibility of a youthis based on criticizing this media. Not only should they forward their complaints to the newspapers and magazines in those western mass media,who are proud of broadcasting youth programs that give much emphasis of sexual stimulants, but they should request that they correct their programs for the benefit of the whole youth population.

The lack of complaints toward those mass media will only encourage them to widen their activities and programs, and, likewise, the broadcasting of pure programs and competing with those evil stations or internet sites might open a way for a youth toward knowledge and understanding. The problem is not from the youth,himself , rather, it is from those who are taking care of his media affairs. Because as we know, if a youth found a nice station that cares about his social affairs and plays a vital role in that field, no doubt he will stick to it and do away with other evil stations.

12- National Responsibility:

“Love for a nation is among faith.” Love is a responsibility…as faith is also a responsibility.

Love and relationship, with one nation and country, grows more and more. It is not just an emotional relation that is related to family, language,culture and ideology, rather, it is a responsible relation in two ways: A nations' responsibility toward its citizens and the citizens' responsibility toward the nation.

It is our big family; can we leave our relationship, help and solving our small family problems? Do not we feel that we are part of it; it hurts us what hurts it and makes us happy what makes it happy? The case is the same with our nation and country…it is our big family that requires a great service in building and developing it, as well as, bringing it out from darkness, dependency, total decay, ignorance and backwardness, as it requires us to protect it from diseases, spiritual and material calamities. This love can also make us take up weapons in order to defend it from its enemy that is against its citizens, security, economy, as well as, sacrifice for its independence and dignity. As it is the responsibility of the occupiers of a small house to defend it, likewise, it is our responsibility to defend our big house (country).

What we see from some of our youth today is lack of national feeling, this is the cultural and educational responsibility. What we mean by national feeling is knowing the state of the nation, its history, the men that sacrificed their lives for its sake, its culture, and politics, as well as, relating to its past, present and future.

Among the requirement of this feeling is to take the responsibility of taking care of its social, economic, political and morals need, and working hard in its development that becomes the target of enemies,weapons and destruction. The national responsibility is of many branches, requiring every ability in developing its components as well as reforming the spoiled part and to be in service of its educational, industrial,intellectual and working fields.

It requires us to work in order to reform its environment, its water, trees, animals and other natural gifts. In addition, we should be its messengers and ambassadors wherever we found ourselves. Imam Ali (a.s .) said: “Your countries have rights upon you, you are responsible even for (its) land and animals.”

13- Historical Responsibility:

The pages of history, both good and evil, are folded…it is the responsibility of the past generations; we will not be questioned on its negativity or otherwise: (That wasa people that hath passed away. They shall reap the fruit of what they did, and ye of what ye do! Of theirmerits there is no question in your case), (Holy Qur'an: 2:134).

Then, what will be our position on history?

Can we lead the best part of our history and legacy even though it has what may benefit our present being? Nodoubt we can be able to deduct new views and experiences through reading history and its lessons. Experience has shown that those who are versed in history and its lessons are more powerful in their views on the present time and future.

It is a historical responsibility to read our history and the history of the world objectively without limit and it should not be fanatically or extremism between rejecting everything and accepting all that is in it. It is the production of a man likeus, it may be correct or otherwise. It may contain things that are not originally there, this may make us not to regard history in the same position with the Holy Qur'an or other pure legacies thatdon't accept argument or refutation. Anything in historyshould be subjected to discussion, argument, study, criticism, and contemplation.

Some youth might say: We are people oftoday, therefore, we are less concerned with what has past. Thus, we are here, we are calling toward looking deep into the past, but can take from our past for our present what benefits us. Indeed, it is aQur'anic call towards us: (Do they not travel through the earth), (Seest thou not how thy Lord dealt with…), (Say Go ye through the earth and see….). Therefore, we should not consider all the conditions of the past and their experiences as correct or unacceptable. Thus, historical responsibility requires that we should look into events and views more than we are looking at signs and men. Those might have passed the road of history; nothing is left of them except views based on studies, thinking and experiences. Nodoubt some of their actions are acceptable while others are rejected.

On the Path of Responsibility

The Responsibilities are Knowledge: Know the details of the responsibilities in order to know what your duty is,and, also, know its importance so that you will react with it and strive towards achieving it.

“Be engaged in the thing that you will be responsible for “, so, whoever becomes busy with something of less importance, wastes the most important…there is not enough time in life for marginal matters that are not of great importance. Monotony and dullness kills thespirit of responsibility…try and change the method of your relationship with responsibilities, and not to be a standstill in a certain condition. Because being at a standstill and blind imitation will turn responsibilities into a heavy load that a middle age man cannot carry.

Do not delay your responsibilities because they will accumulate and at last will become difficult to discharge. It is reported in ahadith : “Beware of stalling, because it is a river where people sink”. Deal with responsibility with an open spirit, as if you are the one who drags it to yourself in order to be able to discharge it as expected. Loving responsibility makes your product improve.

Responsibility has an effect on man's personality; the more time that is spent on discharging a particular responsibility, the more mature your intellect will be, and, likewise, so your power of resistance, experience and knowledge.

Laziness and weariness are enemies of discharging responsibility: “Beware of laziness and weariness, because a lazy person cannot fight for right and a bored man cannot seek his rights.” Laziness,inactiveness andlukewarmness in discharging duties is a great block in discharging responsibility.

The collective spirit in discharging responsibility helps in reducing its burden; helps in inventing, as well as feeling theresponsibilty in achieving common missions which bring far goals closer. Reading the Holy Qur'an and authentichadith encourages one in discharging his responsibility.But what are they? How can we deal with them? How can we accept them with an open heart? How can we understand the present and future outcomes? Thus, it is necessary for young Muslims boys and girls to depend on these two sources in order to know their responsibilities.

Outcomes of being Adhered to Responsibility

Discharging any responsibility in the best way may result in one or more of the following outcomes:

Holding the principle of responsibility opens the door to freedom without any darkness. Subsequently, it is the necessity of responsibility to close doors of deviation,disorder and anarchy.

One of the natures of Islamic responsibility is that it opens a wider field of goodness; there is no limit to the increment of good in all responsibilities.

Responsibility directs man's activities and makes it valuable, i.e., it will turn a responsible man, who is carrying responsibility, to a man of aim and goals who cannot move without having intended goals.

As responsibility tries to create an understanding between opinions and actions, and the views of a Muslim youth,girls and boys, concerning any responsibility on their shoulder, likewise, it encourages them to discharge their duties. Islamic responsibility is out of any geographical boundary; its distance is the whole world. It is true that close relatives are worthier of goodness, but we are responsible for reforming the whole world.But , if this responsibility stands only on the borderline, we will not have seen the kind of propagation of Islam that occurred in every part of the world.

Responsibility with its spirit of commitment, decreases and limits the circles of deviation, crimes, treason and other forms of downfall and all kinds of failure, laziness and dependence. A responsible man respects the requirements of his role in life.

Responsibility in Islam creates a condition of harmony and conformity between Allah's will and that of His servant (a Muslim).They are not two wills, rather it is a single will…Allah requests and man obeys and discharges, i.e., he practices the will of Allah and commits it into practice on earth “The response of the believers, when they are invited to Allah and His Apostle that he may judge between them, is only to say: We hear and we obey; and these it is that we are the successful.” (Holy Qur'an: 24:51).

Positive examples whoshouls undertake theirresponbibilities in the best way and be provocative tools in order to be followed by those who tarry or disown from its burdens. And as long as the other young man or woman has theacapability of performing this or that responsibility,I, also, have the capability of performing this or thatmisson .

A set of Islamic responsibilities maintain the reformation of life and changing the deviated views and feelings, and they cannot be achieved unless through a responsible person and a responsible society. The degree of enduring the heaviness of responsibility, in the world justifies the degree of reward or punishment in the hereafter. It is similar to the annual hardworking of a student in school, a chance that will give an increment in reward for anyone who wants increment.

Conclusion

When the Holy Prophet (s.a.w .) said: “All of you are shepherds and all of you are responsible for his subjects”, he made every Muslim responsible whatever his position in the society is, so that nobody can say: 'I am not assigned this work…it is the duty of others.'“

From here, the condition of despair, pessimism and frustration that are seen in most Muslim communities requires a youth who is well versed in what is going on, to work hard in order to remove this block from people's way, as well as, working in order to put the spirit of action and hope in them. We should always remember that (So verily, with every difficulty, there is relief. Verily, with every difficulty there is relief). (Holy Qur'an:Inshirah : 5-6).

Opening the door of dialogue basedon the basis of respecting others' views, even if they are against ours, is a responsibility of a youth at this time where all doors are opened. This is because the process of knowing each other, as requested by the Almighty Allah, for nations starts with respecting those who have a different view from us.

There is, also, the responsibility of developing feelings of criticism of any opinion and view by tabling it for discussion, even though it is not just a matter of disorder rather it needs planning (I only desire (you) betterment to the best of my ability) (Holy Qur'an: 11: 88). All Praisebe to Allah, the Lord of the Worlds.

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