Qom and The Virgin of The City

Qom and The Virgin of The City60%

Qom and The Virgin of The City Author:
Translator: Abdullah al-Shahin
Publisher: Ansariyan Publications – Qum
Category: Supplications and Ziyarat
ISBN: 964-438-430-X

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Qom and The Virgin of The City

Qom and The Virgin of The City

Author:
Publisher: Ansariyan Publications – Qum
ISBN: 964-438-430-X
English

This book is corrected and edited by Al-Hassanain (p) Institue for Islamic Heritage and Thought


1

Lamps in the heart of darkness

The snows of (Bahman) that year were falling heavily. Muhammad went into his room and closed the door while the storm remained blowing violently. When the snow fell while the wind was blowing, the (kolak)[110] would be badly cold. Therefore Muhammad gave up the idea of going home and he preferred to stay in his small room near the gate of qibla (in the holy shrine).

He could go home and come back to the haram of Lady Fatima early because he had to light the lamps in the minarets of the haram.

Muhammad was a middle-aged man. He had accustomed his family not to wait for him because he might think of spending his night in the shrine of Lady Fatima (s) to offer night prayers. He found in that the sweetness of faith especially in this holy peaceful place.

The mad storm at that night chilled the passer-bys and travelers. Muhammad preferred to stay in his small warm room.

The old heater gave a faint light and spread warmth about. He lit a small lamp and sat on his bed. His eyes

fell on some old books. Among them were books of du’a[111] and some books of history. In a special place on the shelf there was the holy Qur’an wrapped with a green kerchief.

He had read the holy Qur’an many times. When he wanted to recite the Qur’an, he used to close his eyes and then he whispered submissively with praying Allah to bless Muhammad and his family (s) then he opened the holy Book and recited the two pages.

As usual in the winter nights Muhammad opened the Holy Book and the sura of (Fussilat)[112] appeared to him. The first verse in the beginning of the right page was the verse (39). Muhammad began to recite the verses with a moving voice and pondered on their meaning in Persian because he was careful to understand what he read:

"And among His signs is this, that you see the earth still, but when We send down on it the water, it stirs and swells: most surely He Who gives it life is the Giver of life to the dead; surely He has power over all things."[113]

The wind was still whistling while roving through the curved narrow lanes of Qom. The sound of the wind mixed with Muhammad’s voice while reciting the Qur’an:

And if We had made it a Qur'an in a foreign tongue, they would certainly have said: Why have

not its communications been made clear? What! a foreign (tongue) and an Arabian! Say: It is to those who believe a guidance and a healing…".[114]

"And certainly We gave the Book to Musa, but it has been differed about, and had not a word already gone forth from your Lord, judgment would certainly have been given between them; and most surely they are in a disquieting doubt about it."[115]

The wind was still storming and Muhammad was reciting the Qur’an with a nice voice until he reached the last verse in the left page:

"We will soon show them Our signs in the Universe and in their own souls, until it will become quite clear to them that it is the truth. Is it not sufficient as regards your Lord that He is a witness over all things?."[116]

Muhammad kissed the holy Book and put it back in its place.

The warmth of bed and the whistling of the cold wind outside made him sleep early.

The snows were still falling heavily to cover everything; the streets, the lanes and the trees. The city became as heaps of carded cotton. Nothing of its marks could be seen.

Muhammad did not know how much time passed when he wakened from his sleep. There were some drops of

sweat on his forehead. He looked at his old silver watch, whose hands told him that it was two o’clock after midnight. The sound that he had heard in the dream was still clear in his mind:

“Get up and light the lamps of the minarets!”

He got up from his bed and looked at the heavy falling snow. The minarets of the haram seemed silent waiting for the appearance of the dawn.

He thought that what he had seen in his sleep was just a confused dream so he went back to his warm bed.

Again he saw in his sleep the same young girl ordering him to get up. He did not see her face. She was standing behind white curtains emitting lights.

He got up from his bed. The sound filled his inners. He drove away his sleepiness. He put on his coat, held the lamp and went toward the stairs.

The minarets were lit. They became as springs of light. They seemed from far as if they were lighthouses in ports facing the wind.

Muhammad came back to his room. Three hours remained before the appearance of the dawn. He thought that his awake mind refused to sleep. The vision had shaken him and lit inside him thousands of lamps. The young girl, whom he had seen behind the white curtains with the emitted lights, was still dominating his mind. For the first time in his life he was invaded by irresistible feelings inviting him to know more and more about that virgin, who had stopped at Qom one thousand years ago. The old books on the shelf seemed as if they invited him to a journey to the bottom of history. Thus Muhammad had begun

his journey to probe the past so that he might see from near the virgin of Qom!

History is the memory of mankind…That old man drowned in the years and events, rubbed his forehead, which was full of wrinkles, to light a candle in this age or that, in this point of the wide world or that. So what had he talked about that young girl, who had come to Qom by the fate?

The cold wind was still blowing and the snow was still falling heavily. The small city slumbered. Only the travelers alone in that land, which had drowned in the night and snow, opened their eyes difficultly to move their steps on the right way. Muhammad was sitting with the sheikh listening to his loud silence.

* * *

The sun shone in a clear sky save from bits of clouds scattered here and there. The wind stopped blowing.

Muhammad put on his suit to stand at the gate of the shrine. The sun overcame the domes and minarets with its shining lights.

Muhammad was still under the effect of the vision. The angelic voice, which he had heard in his sleep, still circulated inside him.

The visitors from among the people of Qom began to come to the haram. Some of them saluted while approaching toward the dome.

Near the gate there were some travelers covering themselves with woolen cloths. They were sitting drinking tea and talking with each other.

One of them shook his head saying:

“How do we thank the Alawite lady for her favor on us last night?!”

The other said: “It was a terrible (kolak). We lost the way”

--“If lighting the minarets was delayed some minutes, we should have perished.”

--“Suddenly we saw a light shining like the light of lighthouses in the ports.”

--“O my friend, it is Ahlul Bayt (s)! They are the harbor for straying people.”

--“After tomorrow we shall go to Mashhad[117] to visit her brother ar-Redha (s).”

--“Let us stay for some days here near al-Ma’ssooma (s) and then we depend upon Allah to set out.”

Ar-Radhawi was listening to the talks of the travelers surprisedly. He approached to them and his eyes were full of tears. He said to them:

“O brothers, it was me, who lit the lamps of the minarets. I did not do that by myself. I saw in my sleep a young girl like a houri covered with light. She said to me:

“Get up and light the lamps of the minarets!”

She said that three times.”

One of the travelers cried astonishedly:

“Do you mean that the minarets are not lit at such a time?”

Ar-Radhawi replied:

“No, they are not. We put out the lamps before midnight and then we light them for one hour at the dawn.”

The eyes were filled with tears because of love, sincerity and devoutness.

Muhammad ar-Radhawi had recorded the details of this charisma.[118]

Every year when this warm anniversary came, Muhammad lit the lamps of the minarets to celebrate this occasion.

At those hours in every year when the heavy snows of Bahman fall, the travelers see the minarets shining like a port.

Ziyaraof lady Fatima al-Ma’ssooma (s)

[119]

السَّلامُ على آدَمَ صفوَةِ اللهِ

Peace be upon Adam, the choice of Allah,

السَّلامُ على نوحٍ نَبيِّ اللهِ

peace be upon Noah, the prophet of Allah,

السَّلامُ على إبراهيمَ خَليلِ اللهِ

peace be upon Ibraheem (Abraham), the friend of Allah,

السَّلامُ على مُوسى كَليمِ اللهِ

peace be upon Musa (Moses), the speaker to Allah,

السَّلامُ على عيسى رُوحِ اللهِ

peace be upon Eesa (Jesus), the spirit of Allah,

السَّلامُ عليكَ يا رَسولَ اللهِ

peace be upon you O messenger of Allah,

السَّلامُ عليكَ يا خَيرَ خَلقِ اللهِ

peace be upon you O the best of the creatures of Allah,

السَّلامُ عليكَ يا صَفيَّ اللهِ

peace be upon you O the choice of Allah,

السَّلامُ عليكَ يا مُحَمّدُ بنَ عَبدِ اللهِ خاتَم النَّبِيِّينَ

peace be upon you O Muhammad the son of Abdullah the last of the prophets,

السَّلامُ عليكَ يا أميرَ المُؤمنينَ عَليّ بنَ أبي طالبٍ وَصِيّ رسولِ اللهِ

peace be upon you O ameerul mo’mineen Ali bin Abu Talib the guardian of the messenger of Allah,

السَّلامُ عليكِ يا فاطِمةُ الزهراءُ سيّدةَ نِساءِ العَالمين

peace be upon you O Fatima the head of the ladies of the worlds,

السَّلامُ عليكُما يا سِبطَيْ نَبِيِّ الرّحْمَةِ وَسَيِّدَيْ شَبابِ أهْلِ الجَنَّةِ

peace be upon you O the two grandson of the prophet of mercy, O you the two masters of the youths of Paradise,

السَّلامُ عَليكَ يا عَلِيّ بنَ الحُسينِ سيّدَ العابدينَ وقُرَّةَ عَينِ النّاظِرينَ

peace be upon you O Ali bin al-Husayn the master of the worshippers and the delight of the eyes,

السَّلامُ عليكَ يا مُحَمَّد بنَ عَليٍّ باقِرَ العِلمِ بعد النّبِيِّ

peace be upon you O Muhammad bin Ali al-Baqir, who have cut open knowledge after the Prophet,

السَّلامُ عليكَ يا جَعفَر بنَ مُحَمّدٍ الصّادقُ البارُّ الأمِينُ

peace be upon you O Ja’far bin Muhammad as-Sadiq the truthful, the pious, the faithful,

السَّلامُ عليكَ يا مُوسى بنَ جَعفَرٍ الطّاهِرُ الطُّهْرُ

peace be upon you O Musa bin Ja’far the pure in utmost purity,

السَّلامُ عليكَ يا عَليّ بنَ موسَى الرِّضا المُرتَضَى

peace be upon you O Ali bin Musa ar-Redha the contented,

السَّلامُ عَليكَ يا مُحَمَّدُ بنَ عَلِيٍّ التّقِيّ

peace be upon you O Muhammad bin Ali the pious,

السَّلامُ عليكَ يا عَليّ بنَ مُحَمَّدٍ النّقِيُّ النّاصِحُ الأمِينُ

peace be upon you O Ali bin Muhammad the pure,

السَّلامُ عَليكَ يا حَسَنُ بنَ عَلِيٍّ

peace be upon you O Hasan bin Ali,

السَّلامُ على الوَصِيِّ مِنْ بَعدِهِ

peace be upon the guardian after you.

اللّهُمّ صَلِّ عَلى نورِكَ وَسِراجِكَ وَوَلِيِّ وَلِيِّكَ وَوَصِيِّ وَصِيِّكَ وَحُجَّتِكَ عَلَى خَلْقِكَ

O Allah, bless Your light, the guardian of Your guardian and Your authority upon Your people.

السَّلامُ عَلَيكِ يا بِنتَ رَسولِ اللهِ

Peace be upon you O the daughter of the messenger of Allah,

السَّلامُ عَلَيكِ يا بِنتَ فَاطِمَةَ وَخَدِيجَة

Peace be upon you O the daughter of Fatima and Khadeeja,

السَّلامُ عَلَيكِ يا بنْتَ أمِيرِ المُؤمِنِينَ

peace be upon you O the daughter of ameerul mo’mineen,

السَّلامُ عَلَيْكِ يا بِنْتَ الحَسَنِ وَالحُسَيْنِ

peace be upon you O the daughter of al-Hasan and al-Husayn,

السَّلامُ عَلَيكِ يا بِنْتَ وَلِيِّ اللهِ

peace be upon you O the daughter of the guardian of Allah,

السَّلامُ عَلَيكِ يا أُخْتَ وَلِيِّ اللهِ

peace be upon you O the sister of the guardian of Allah,

السَّلامُ عَلَيكِ يا عَمَّةَ وَلِيِّ اللهِ

peace be upon you O the aunt of the guardian of Allah,

السَّلامُ عَلَيْكِ يَا بِنْتَ مُوسَى بنِ جَعْفَرٍ وَرَحْمَةُ اللهِ وَبَرَكاتُهُ

peace, mercy and blessing be upon you O the daughter of Musa bin Ja’far.

السَّلامُ عَلَيْكِ

Peace be upon you.

عَرَّفَ اللهُ بَيْنَنا وَبَيْنَكُمْ فِي الجَنَّةِ

We pray Allah to make us close to you in Paradise,

وَحَشَرَنا فِي زُمْرَتِكُمْ

to insert us in your group,

وَأَوْرَدَنا حَوضَ نَبِيِّكُمْ

to bring us to the pond of your prophet,

وَسَقَانَا بِكَأسِ جَدِّكُمْ مِنْ يَدِ عَلِيِّ بْنِ أَبِي طَالِبٍ

to water us with the cup of your grandfather by the hand of Ali bin Abu Talib.

صَلَواتُ اللهِ عَلَيْكُمْ

The blessings of Allah be upon you all.

أَسْأَلُ اللهَ أنْ يُرِيَنَا فِيكُمُ السُّرورَ وَ

I pray Allah to make us delighted by your

وَالفَرَجَ

deliverance

وَأَنْ يَجْمَعَنا وَإِيّاكُمْ في زُمْرَةِ جَدِّكُمْ مُحَمَّدٍ صَلّى اللهُ عَلَيْهِ وَآلِهِ

and to gather us with you in the group of your grandfather Muhammad, peace be upon him and upon his progeny,

وَأَنْ لا يَسْلُبَنَا مَعْرِفَتَكُمْ

and not to deprive us of believing in you,

إنَّهُ وَلِيٌّ قَدِيرٌ

He is guardian, He is powerful.

أَتَقَرَّبُ إلَى اللهِ بِحُبِّكُمْ

I approach to Allah via loving you,

وَالْبَرَاءَةِ مِنْ أعْدائِكُمْ

detesting your enemies

وَالتَّسْلِيمِ إلَى اللهِ راضِياً بِهِ

and submitting to Allah contentedly,

غَيْرَ مُنْكِرٍ وَلا مُسْتَكْبِرٍ

neither denying nor priding,

وَعَلَى يَقِينِ مَا أَتَى بِهِ مُحَمَّدٌ وَبِهِ رَاضٍ

and believing sincerely in what Muhammad has brought and being satisfied with it.

اللّهُمّ وَأَسْأَلُكَ رِضَاكَ وَالدَّارَ الآخِرَةَ

O Allah, I pray You to be pleased with me and to enter me into Your paradise!

يا فَاطِمَةُ اشْفَعِي لِي فِي الجَنَّةِ فَإنَّ لَكِ عِنْدَ اللهِ شَأناً مِنَ الشّأْنِ

O Fatima, intercede for me in Paradise because you have a great standing near Allah.

اللَّهُمَّ إنِّي أَسْأَلُكَ أنْ تَخْتِمَ لِي بِالسَّعَادَةِ

O Allah, I pray You to end my life with happiness

فَلا تَسْلُبْ مِنِّي مَا أنا فِيهِ

and not to deprive me of what I am in.

وَلا حَوْلَ وَلا قُوَّةَ إلاّ بِاللهِ العَلِيِّ العَظِيمِ

There is no power save in Allah, the Most High, the Great.

اللَّهُمَّ اسْتَجِبْ لَنا وَتَقَبَّلْهُ بِكَرَمِكَ وَعِزَّتِكَ

O Allah, respond to us and accept (our deeds) with Your generosity, honor,

وَبِرَحْمَتِكَ وَعَافِيَتِكَ

Mercy and peace.

وَصَلَّى اللهُ عَلى مُحَمَّدٍ وَآلِهِ الطّاهِرِينَ وَسَلَّمَ تَسْليماً

O Allah, make Your blessing and peace be upon Muhammad and his pure progeny,

يَا أرْحَمَ الرّاحِمِينَ

You are the Most Merciful.

The etiquette of ziyara

Knowing the etiquette of ziyara is considered as one of the necessary matters that a visitor has to pay attention to in order to gain the reward of his ziyara.

Here are some of these etiquettes:

1. Taking a bath before offering the ziyara.

2. Doing ziyara with a pure spirit and being ready for repentance.

3. A visitor has to have done wudu’[120] and worn pure and perfumed cloths.

4. Proceeding with utmost sincerity, devoutness, submission, mentioning Allah and walking with short steps.

5. Going in with the right leg (the first step) and coming out with the left.

6. Mentioning (blessing and peace upon Muhammad and his progeny) when seeing the pure tomb.

7. Stopping-during ziyara- near the head (of the buried one in the tomb) and saying-before reciting the ziyara- Allahu akbar (Allah is great) thirty-four times, subhanallah (glory be to Allah) thirty-three times and alhamdu lillah (praise be to Allah) thirty-three times. Such it has been narrated from Imam ar-Redha (s).

8. Putting the right and left sides of the face on the pure tomb and praying Allah to grant one what he likes.

9. A visitor is to offer two rak’as prayer and to gift its reward to Lady Fatima al-Ma’ssooma (s).

10. Offering the prayer of jama’a[121] before ziyara if it is the time for the due prayer.

11. Being busy with asking Allah to forgive one, invocating upon Allah for oneself and for the other believers and reciting the Qur’an, du’a and ziyara that have been narrated from the infallible imams (s).

Finally we refer to two important points:

1. When having the honor of doing the ziyara in the shrines of the infallible imams (s) and their children, we have to avoid the conducts that do not fit the believers like prostrating when seeing the tomb because such doings please neither Allah nor the one in the tomb. Such doings just give our enemies excuses to accuse us and fabricate lies against us.

2. Muslim women and young girls, when visiting the saints of Allah, have to care much for the Islamic uniform and not to appear in a way that dissents from the Islamic principles; otherwise there will be no use of this ziyara.

The Tombs of the infallible imams’ children in Qom

Qom, since the Ash’arite Arabs had come to live in it, received hundreds of children of the infallible imams (s). Their honored tombs became as lamps shining in all sides of the city of Qom.

Here are some of them:

1) The pure tombs of Zaynab, Maymoona and Umm Muhammad, the daughters of Imam Muhammad at-Taqiy (al-Jawad).[122] They have been buried beside the holy tomb of Lady Fatima al-Ma’ssooma (s).

2) The tomb of Musa al-Mubarqa’, the son of Imam Muhammad at-Taqiy (s) (in Chihil Akhtaran (forty stars) Quarter).

3) The tomb of Shahzada[123] Ahmad, the son of Musa al-Mubarqa’ (beside his father’s tomb).

4) The graveyard of Chihil Akhtaran (beside the shrine of Musa al-Mubarqa’).

5) Imamzada[124] Sultan Muhammad Shareef (in Chahar Mardan Street).

6) Imamzada Hamza bin Musa (opposite to Kuhna Square in Azar Street).

7) Imamzada Ahmad bin Musa (beside Shahzada Ahmad).

8) Shahzada Ibraheem and Shahzada Muhammad, grandsons of Imam Musa al-Kadhim (s) (in Shahzada Ibraheem Street).

9) Imamzada Ahmad bin Qassim (at the end of Mu’allim Street).

10) Shahzada Sayyid Ali (at the end of Bajak Street, near Jihad Square).

11) Imamzada Sayyid Sarbakhsh (in Azar Street after Kuhna Square-opposite to Chihil Akhtaran).

12) Shahzada Nasir, one of Imam Hasan’s grandsons (opposite to Imam Hasan Askari Mosque).

13) Chahar (four) Imamzada, Imam Zaynulaabideen’s grandsons (at the end of Bajak Street).

14) Imamzada Khak Faraj (at the end of Imam Musa as-Sadr Street-Khak Faraj Quarter).

15) Imamzada Shah Jamal (Arak Highway, near Salarya).

16) Imamzada Abu Ahmad, one of Muhammad bin al-Hanafiyya’s grandsons (between Shah Sayyid Ali and Chahar Imamzada-15 Khurdad Street).

17) Imamzada Ali bin Ja’far (at the end of Chahar Mardan Street-near Golzar Shuhada’).

18) Shahzada Hadi and Shahzada Mahdi (in Jamkaran).

19) Imamzada Tayyib and Imamzada Tahir (on the side of Qom-Saraja Highway).

20) Shahzada Ja’far Ghareeb (Jamkaran crossroad- near Baqee’ Graveyard).

21) Imamzada Zayd (opposite to the tomb of Musa al-Mubarqa’).

22) The tombs of Bagh Gombad Sabz-the garden of the green dome (tombs of the walis of Qom from the dynasty of Ali as-Safiy- opposite to the shrine of Ali bin Ja’far).

Numbers and addresses

Note: [added by www.alhassanain.org/english]

The telephone numbers have been changed in 16-05-2013 and Qom Code into (0)25 from (0)251 while a digit of “3” is added to every local number: like +98-(0)25-37110100, so please if you to visit Qom and need to dial any number, just note this point.

www.alhassanain.org/english

SOME INQUIRING AND EDUCATIONAL ESTABLISHMENTS IN QOM

1- Ahlul Bayt estab. of Ihya’ut Turath: Fatimi St., la.9, bldg. 1,3, tel. 7730001-5.

2- Al-Ishragh studio: Shuhada St., tel. 7745270.

3- Computational inquiries of Islamic sciences center: Mu’allim St., tel. 8843413.

4- Darul Hadith: 19 Dey St. la.10 tel. 7701575-10.

5- Estab. of arranging and publishing the works of Imam Khomeini: Shuhada St., Mumtaz, bldg. 84, tel. 7742247-9.

6- Establishment of Baqir al-Uloom: Aastana square, upper floor of Hadhrati market, tel. 7740369.

7- Establishment of Nahjol Balagha: Shaheed Muhammad Muntadhary St. la. 34 bldg. no.28 tel. 7742594.

8- International assembly of Ahlul Bayt: Fatimy St. after la.21, bldg.41, tel.7740771-3.

9- International center of Islamic studies: Hujjatiyya St., opposite to Hujjatiyya school, tel. 7743289.

10- Islamic sciences and knowledge estab. for studies: Shaheed Muntadhari St., la. 8, tel. 7742010.

11- Library of Ayatollah al-Gulbaygani’s school: Ayatollah an-Najafi (Iram) St., tel. 7703076.

12- Library of Ayatollah al-Khamana’iy: Sahil (coast) St., tel. 7720760.

13- Library of Ayatollah an-Najafi: Ayatollah an-Najafi (Iram) St., tel. 7741970.

14- Noor cultural, artistic and sporting assembly: Neerogah, tel. 8824615.

15- Radio and TV centre of Islamic inquiries: Ameen St., tel.2933850.

16- University of al-Qur’an al-Kareem: Shuhada St. Mumtaz lane, second alley, bldg. 25, tel.7739073.

CENTERS OF THE HAWZA

17- Az-Zahra’ university: Ameen St., tel. 7741970.

18- International centre of Islamic studies: Hujjatiyya St., tel. 7742389.

19- The administrative body of al-Hawza al-Ilmiyya in Qom: Hadhrati St., Dar al-Shafa’ school, tel. 7740284.

20- The office of Islamic information: Shuhada crossroads, tel. 773001.

21- The society of teachers in al-Hawza al-Ilmiyya in Qom: Mu’allim St., tel. 7740771-3.

SOME PUBLISHING HOUSES IN QOM

22- Al-Ghadeer center for Islamic studies: Inqilab (revolution) St., Graveyard of the martyrs of the Islamic Revolution (Golzar), Department of Islamic Jurisprudence knowledge, tel. 7739999.

23- Ansariyan publications (religious books in different languages): Shuhada St., la.22, tel.7741744.

24- The center of printing the Qur’an: Khakfaraj St., al-Hadi square, beside al-Hadi school, tel. 6611125.

OFFICES OF MARAJI’ AT-TAQLID (MUJTAHIDS)

25- Ayatollah as-Sistani: Mu’allim St., tel. 7741416.

26- Ayatollah at-Tabrizi: Iram St., Ark, tel. 7744286.

27- Ayatollah Bahjat: Ayatollah al-Mar’ashi St., Guzarkhan, tel. 7743271.

28- Ayatollah Fadhil Lankarani: Bazaar crossroads, tel. 7717871.

29- Ayatollah Makarim ash-Shirazi: Shuhada St., tel. 7743111.

30- Ayatollah Noori Hamadani: Shuhada St., Bigdali, tel. 7741850.

31- Ayatollah Safi al-Golbaygani: Inqilab St., tel. 7715511.

32- Ayatollah sayyid Ali Khamana’iy: Shuhada St., tel. 7474.

33- Ayatollah Shubayri Zanjani: Shaheed Muntadhari St., tel. 7740322.

34- Ayatollah Waheed al-Khurasani: Shuhada St., tel. 7740611.

THE DEPARTMENTS IN THE PURE HARAM AND THEIR TELEPHONES

35- Al-Masjid al-A’dham (great mosque) 7742719

36- Culture manager 7735186

37- General manager of the Haram affairs 7743057

38- Health manager 7741439

39- International relations 7741441

40- Public relations 7731591

41- The assistant office 7741437

42- The fax 7741435

43- The library 7741440

44- The museum 7741491

45- The office of the custodian 7741434

46- The police of the yard 7741487

47- Tradal Za’ir library 7742519

ANSWERING RELIGIOUS QUESTIONS CENTERS

48- Legal questions and fatwas in Haram 7741425-33

49- The old yard 3283(internal)

50- Atabaki yard 3268(internal)

51- Post office box 37185-3775

52- Questions about Hadith, Qom 7710010

53- Questions about the belief 7743120-7743111

54- Questions about the Qur’an and Tafseer 7740804

55- Legal questions concerning women 2935848

WEEKLY RITUALS IN THE HARAM

56- Jama’a prayers

57- Fajr prayer (dawn):

The first: led by Ayatollah Salawati.

The second: led by Ayatollah Zanjani.

58- Dhuhr and Asr prayers (noon and after noon):

In the haram: led by Ayatollah Ishtihardi.

In al-Masjid al-A’dham: led by Hujjatol Islam Nadhari (temporary).

59- Magrib and Isha’ prayers (sunset and evening):

In the haram: Ayatollah Zanjani.

In al-Masjid al-A’dham: Ayatollah Ameeni.

RELIGIOUS CEREMONIES

60- Du’a an-Nudba: Fridays’ nights after maghrib and isha’ prayers.

61- Du’a Kumayl: on Wednesdays’ nights.

62- Fee Rihab ath-Thaqalayn: daily program in Arabic before Maghrib prayer in summer including explaining legal laws, elegies, praise poems and preaching.

63- Hareem ath-Thaqalayn: every night by the visitors, who speak Urdu in Dar at-Tilawa in al-Masjid al-A’dham.

64- Morning and evening speeches: everyday at 7:30 in the morning and at 7:00 in the evening in the haram opposite to the tomb of Fatima al-Ma’ssooma (s).

65- Ziyara of al-Jami’a al-Kabeera: Fridays’ nights at ten o’clock.

NECESSARY (TRIPLE) TELEPHONES

66- Al-Amr bil Ma’roof (enjoining the right) centre 145

67- Anesthetics resisting centre 128

68- Courts security 195

69- Data bank 190

70- Electricity accidents 121

71- Fire extinguishing calling centre 125

72- First aid centre 115

73- Gas accidents 194

74- Information 113

75- Inquisition department news centre 124

76- Islamic revolution guards information 114

77- Legal times and talking clock 119

78- Police calling centre 110

79- Police command centre 116

80- Police information 146

81- Police station 130

82- Post office 140

83- Public relations of telephonic communications 135

84- Reserving telephonic calls 126

85- Secretary-general of Anesthetics resisting centre 120

86- Social care centre 128

87- Taxis (wireless) 133

88- Telephone failures 117

89- Telephone information 118

90- Telephonic post 193

91- The Qur’an call 144

92- The weather 134

93- Traffic accidents 197

94- Vocal post 163

95- Ways and transportations office 141

DEPARTMENTS AND ESTABLISHMENTS OF QOM

96- The governorate office: Sahil St., tel. 771610.

97- Local and abroad tourism (Iran gardi wa jahan gardi): Sa’eedi square, tel. 6621577.

98- Visitors service centre: Shaheed Muntadhari St., tel. 7744635.

99- Education department: Ameen St., tel. 2937541-4.

100- Passengers transportation service: Tehran old street, tel. 66203008-11.

101- Religious endowment and charity department: Imam Husayn square, tel. 7756201-3.

102- Inquisition and censorship: tel. 6607088-9.

103- Governmental censures: tel. 6619060-1.

104- Taxis establishment: Seventy-two persons square, tel. 6656556.

105- Railway station: Eestgah square, tel. 6617141-5.

106- Islamic information organization: Aastana square, tel. 7740372-5.

107- Municipality of Qom: Sahil St., tel. 7704001.

108- Radio and TV station: Ameen St., tel. 2930040-2.

109- Ministry of Islamic Culture and Guidance: Mu’allim St., tel. 4437412.

110- The Cultural Heritage: Inqilab St., tel. 7736082.

111- District commissionership of Qom: Jihad square, tel. 7711524.

112- Post office: Seventy-two persons square, tel. 6658439.

113- Bank post (carrying out transactions by post): Imam St., tel. 7757541-3.

114- Shaheed (martyr) Establishment (Bunyad Shaheed): Shaheed Fatimi St., tel. 7736995-6.

115- The weak and handicapped establishment (Bunyad Mustadh’afan wa Janbazan): 15 Khurdad St., tel. 7716926.

116- Amakin (resisting abominable actions): tel. 773674.

POLICE STATIONS AND TRAFFIC ACCIDENTS STATIONS

117- Department of resisting anesthetics: Ameen St., 20 metri St., Golistan, tel. 2933068-128.

118- Department of Social Affairs: Sahil St., tel. 7727900.

119- General Department of Traffic: Ameen St., tel. 2933000- 2922030.

120- Intelligence Agencies: tel. 7722042-130.

121- Police Station of the Railway Station: Ghaffari crossroads, Eestgah St., tel. 617420.

122- Station no. 11: Safa’iyya, Shuhada crossroads, tel. 7742075.

123- Station no. 13: Eestgah St., tel. 6606085.

124- Station no. 15: Ameen St., Sadiqi, tel. 2922390.

125- Station no. 17: Imam Khomeini St., tel. 662033.

126- Station no. 2: Bazaar crossroads, 19 Dey St., tel. 7722044.

127- Station no. 8: Imam Khomeini St., Shaheed Hajji Khodakaram, tel. 660023.

128- Station of 15 Khurdad: 45 meters St., 15 Khurdad, tel. 7722080.

129- Station of Hajji Aabad: Eestgah St., Hajji Aabad crossroads, tel. 252323-3364.

130- Station of Imam Khomeini quarter: Imam Khomeini quarter, tel. 2929292.

131- Station of Ja’far Aabad: Qom-Kazaroon highway, Ja’far Aabad district, tel. 252622-2800.

132- Station of Jamkaran: Kashan highway, Jamkaran Village, tel. 252323-3320.

133- Station of Kuhak: Kashan highway, Kuhak district, tel. 252422-3432.

134- Station of Sheikh Aabad: Sheikh Aabad, tel. 8834715.

PARKING LOTS IN QOM

135- Central parking (Markazi): Ayatollah Najafi (Iram) St., tel.7743017.

136- Mahdiyya: Bajek, 19 Dey St., tel. 7703548.

137- The river (Nahr): beside Pul (bridge) Hujjatiyya.

TAXI SERVICE (BY TELEPHONE)

138- Ameen: Sumayya St., tel. 7734300.

139- Khayyam: Iram St., tel. 6601500.

140- Maytham: Sahil St., tel. 7726300.

141- Muhajir: Mutahhari St., tel. 6602212.

142- Rafah: Neerogah, tel. 8837575.

143- Tawheed: Doorshahr, tel.7733364.

TRAVEL BUREAUS

144- Ay. So. Da: Ameen St., beside Social Insurance, tel. 2933611-3.

145- Fakhir: Ameen St., beside Namoona Restaurant, tel. 2924249.

146- Fardees: Ammar bin Yassir St., Arabistan Lane, tel. 7718771.

147- Hadiyya Tour: 45 metri, Sadooq, lane four, tel. 2927189.

148- Homa Flight Company: Ameen St., Dr. Sadiqi Parking, tel. 2933096.

149- I’timad: 45 metri St., Sadooq, Mufattih square, tel. 2934050-2.

150- Jabaroot: Ameen St., Salarya, tel. 2932442.

151- Kareema: Neyayesh St., beside al-Quds Musalla (place of prayer), tel. 7736073.

152- Marjan Tour: Imam Khomeini square, tel. 6631191.

153- Nadhim Zada: Ameen St., opposite to Zaynabiyya lane, tel. 2314208.

154- Qom Cars Station: Tehran old highway, tel. 6604000.

155- Railway Station: Eestgah St., tel. 6617151.

156- Sajjad: 45 metri St., Ammar bin Yassir, opposite to 7 Teer St., tel. 7710297.

157- Shadi Tour: 45 metri St., Ammar bin Yassir, beside Imam Husayn Mosque, tel. 7718200.

158- Shahab Tour: Neerogah, 20 metri St., Zad, tel. 8823636.

159- Shahin Tour: Ameen St., beside the office of Homa Flight Company, tel. 2932797.

160- Taha Tour: Ameen, opposite to Zaynabiyya Lane, tel. 2392317.

HOTELS IN QOM

FIVE STARS HOTELS:

161- An-Nabi: Bahar St., tel. 7744270-4.

162- Az-Zahra’: Bahar St., tel. 774004-7.

163- Be Be: Qom Naw (new Qom), tel.6600324.

164- Iram: Iram St., tel. 7744089-91.

165- Itmeenan: opposite to Pul Aahantchi, Haramnama lane, tel. 6609640.

166- Kawthar: opposite to Pul Aahantchi, tel.7795578.

167- Markazi: Aastana square, tel. 7743321.

168- Muhammad: opposite to Pul Aahantchi, Haramnama lane, tel. 6614861.

169- Mumtaz Munadi: Aastana square.

170- Rose: Imam square, tel. 6613300-1.

171- Sepeeda: Bahar St.

172- Shah Khurasan: Arak St., tel. 6605746.

173- Tawheed: Mutahhari square, tel. 6616119.

FIRST CLASS HOTELS:

174- Atlas: Aastana square.

175- Bo Ali: Aastana square, tel. 7724139.

176- Fadak: opposite to Pul Aahantchi, Haramnama lane.

177- Firdousi: Aastana square, Adabi (passage) market, tel.7741375.

178- Husayni: Iram St.

179- Izzat: Bahar St., tel. 7743725.

180- Kaj: Iram St., tel.7725884.

181- Mahdiyya: Aastana square, tel. 7740381.

182- Meehan: Iram St., tel. 7742918.

183- Sa’di: opposite to Pul Aahantchi.

184- Tawakkuli: Chahar Mardan Jawad St., Bahar St.

SECOND CLASS HOTELS:

185- Adalat Naw: Iram St., tel. 7730835.

186- Azerbaijan: Aastana St., beside Bank Sadirat, tel. 7724142.

187- Furootan: Aastana St.

188- Haramnama: Iram St.

189- Hashimi:

190- Islami: Aastana St., beside Masjid Naw (new mosque), tel. 7726304.

191- Karamat Naw: Guzarkhan, tel. 7742975.

192- Park: Hadhrati St., Bilwar Shadiman, tel. 7722504.

193- Safa: opposite to Pul Aahantchi.

194- Shahin: Aastana square, tel. 7743261.

195- Waheed Najad: Iram St.

196- Zeeba: opposite to Pul Aahantchi, tel. 6633019.

197- FURNISHED APARTMENTS:

198- Al-Quds: Inqilab St., tel. 7735299.

199- Baba Ali: Inqilab St., opposite to Endowment Department, tel.7731919.

200- Safa: Mu’allim St., tel. 7732499.

201- GAS STATIONS

202- Alborz: at the beginning of Tehran old highway, tel. 6640272.

203- Al-Mahdi: Imam square, the end of 45 metri St., Kargar.

204- Imam Khomeini: Imam St., tel. 6620924.

205- Jawadul A’imma: 72 Persons square, tel. 6662233.

206- Muqaddas Zada: at the beginning of Isfahan highway, tel. 2923250.

207- Sadiqi: at the beginning of Arak highway, tel. 8825394.

208- The committee of protecting the prisoners: Neerogah St., tel. 885077.

209- Zabuti: Ayatollah Talaqani St. (Azar), tel. 7725260.

HOSPITALS

210- Ayatollah Golbaygani (charity): Mawlawi St., Mawlawi crossroads, tel. 6615511-5.

211- Dr. Bahishti: Shaheed Bahishti St., tel. 6618111-6.

212- Eezdi maternity (government): Ayatollah Talaqani St., after the gas station, tel. 7711301-5.

213- Kamkar Arab Niya (government): 19 Dey St., tel. 7713511-5.

214- Kodakan (government): Shaheed Luasani St., beside College of Medical Sciences, tel. 7715214-7.

215- Ma’ssoomiyya (charity): Imam Khomeini St., before the bridge of Shaheed Dastghayb, tel. 6651802-9.

216- Nekoey Hidayeti (government): Ayatollah Talaqani St., Nekoey square, tel. 7714001-5.

217- Waly Asr charity hospital: at the end of Yazdanshahr St., tel. 2924310.

ON DUTY (TWENTY-FOUR HOURS) PHARMACIES

218- Bajek (19 Dey): 19 Dey St., beside Kamkar hospital, tel. 7705888.

219- Children Hospital: Shaheed Luasani St., tel. 7715214-7.

220- Dr. Dahqan: Neerogah, after Hafiz square, tel. 8853985.

221- Dr. Sa’eedi: Ayatollah Talaqani St., Nekoey square, tel. 7725348.

222- Dr. Zareen Iqbal: Shuhada square, tel. 7742350.

SOME OF THE RESTAURANTS OF QOM

223- Eeraj: Ameen St., Dr. Sadiqi parking, tel. 2935606.

224- Iran: Ameen St., Dr. Sadiqi parking, tel. 2927968.

225- Marwareed: Ameen St., Zaynabiyya station, tel. 2935653.

226- Meehan: Ayatollah Najafi St., tel. 7743433.

227- Namoona: the beginning of Ameen St., tel. 2935097.

228- Nasir: 45 metri St., Sadooq, tel. 2930377.

229- Omeed: Shuhada St., tel. 7742111.

230- Pizza Kundo: Ameen St., tel. 2934438.

231- Shandeez: 45 metri St., Ammar bin Yassir, tel. 7751475.

232- Tawheed: Shaheed Mutahhari square, tel. 6603094.

PUBLIC PARKS IN QOM

233- Alawi: at the beginning of Isfahan old highway.

234- Al-Mahdi: at the end of 19 Dey St.

235- Awariz: at the beginning of the highway between Qom and Tehran.

236- Laleh: 72 persons square.

237- Shaheed (the Martyr): beginning of Doorshahr, Janbazan (commandos) square.

238- Waly Asr: Waly Asr square.

The Prohibition Of Water

Moawiya was ruling over Syria as its governor for nearly sixteen years; and was secretly planning to grab the Caliphate taking advantage of every possible opportunity. The best excuse for him to revolt against the Central authority and declare his own caliphate was the Othman's murder. He had not done any thing concerning the appeals of Othman for help, during his life time. In fact, he was waiting for him to be murdered, so that he could make it an excuse for his scheme. Othman got murdered and Moawiya immediately sought to exploit the situation for his own purpose.

On the other hand, people after the murder of Othman rallied behind Ali (who because of various reasons, was reluctant to take the responsibility of Caliphate) and declared their allegience to him. Observing that the responsibility was now formally turned to him, he accepted it and his Caliphate was proclaimed in Medina, the capital and centre of Muslim world in those days. All provinces of Is- lamic government submitted to his obedience - with the exception of Syria which was under Moawiya. He refused allegience to Ali, accusing him of shel- tering the murders of Othman. He recruited a large number of Syrian soldiers and made prepara- tion for the declaration of independence of his provinces.

After settling the issue of the battle of Camel (JAMAL), Ali turned his attention to Moawiya. He wrote several letters to him, but in vain. Both sides moved their armies towards each another. Abul Aawar Salmi was leading Moawiya's advanced battalion and Malik Ashtar was in command of the advanced battalion of Ali. They met at the bank of the Euphrates. Ali's directive to Malik was not to be the first to attack. But Abul Aawar made a severe attack to intimidate the soldiers of Ali. Malik then pushed the Syrians far behind. Salmi now thought of another tactics. He reached the Ghat, i.e. the slope on bank of the Euphrates which was the only spot convenient to fetch water. He deployed his spearmen and archers to guard the spot and prevent Malik and his company from coming near it. Soonafter, Moawiya himself arrived with a large army. Happy at the strategy of his commander he further increased the number of the soldiers guarding the approach to river. Soldiers of Ali were put in distress owing to the shortage of water. Moawiya with pleasure said: "This is our first Victory'." Only one man, Amr bin Al-Aas, the shrewd minister of Moawiya did not think it a good policy. On the other side, Ali himself had arrived and was informed of the situation. He sent a letter with Saasa'a to Moawiya notifying:

"We have come here, but, as far as possible we do not like to wage a war of fratricide between the Muslims. We earnestly hope to settle our dif- ferences through negotiations and discussions. But we observe that you and your followers have started using weapons of destruction before trying anything else. Besides, you have denied water on my com- panions. Instruct them to desist from this act, so that we can start negotiations. Of course, if you do not like anything but war, we are not afraid of Moawiya consulted his advisor. The general opinion was to take advantage of the golden op- portunity and ignore the letter. Only Amr bin Al Aas against this view. He said, "You are mistaken. The fact is that Ali and his men do not want to start the war themselves, and it is because of this that they are silent at present and have tried to dissuade you from your scheme through this letter. Do not think they will retreat if you ignore their letter and continue denying them the water. Because then they will take out arms and will not stop till they have driven you away from Euphrates with disgrace." But the majority of advisors was of the opinion that the denial of water would weaken the enemy compelling them to retreat. Moawiya per- sonally was in favour of this idea. Discussion came to end; Saasa'a asked for the reply; Moawiya, using the delaying tactics, said that he would send the reply afterwards. meanwhile, he ordered his sol- diers guarding water to be extra alert and to prevent coming and going of the soldiers of Ali.

Ali was distressed at this development, because it brought to an end every hope of any amicable settlement through talks and negotiations, and showed that the opposite side was devoid of every goodwill. Now, the only way out was to use force He stood before his soldiers and delivered a short but forceful address, the contents of which were as follows:

"These people have started oppression, and opened the door of conflict and welcomed you with hostility. They are hungry for war and are demanding war and blood-shed from you. They have denied you water. Now you have to choose between the two paths. There is no third course.

Either accept the humiliation and oppression and remain thirsty as you are, or satisfy your thirsty swords with their dirty bloods so that. you may quench your thirst with the sweet water. Death is to live a defeated and disgraceful life; and Life is to be victorious even at the cost of death. Verily, Moawiya has gathered around him some ignorant and misguided mob; and is taking advantage of their ignorance, so that they are making their necks targets of the arrows of death."

This address moved the soldiers of Ali and stirred their blood. They made a severe attack and pushed the enemy far back and took the possession of (Shari'ah) Ghat.

Amr bin Al-Aas (whose forecast was now a fact) said to Moawiya: "Now, if Ali and his army pay you with your own coin what will you do? Can you take possession of the "Shariah" (Ghat) from them for the second time?" Moawiya said, "In your opinion, how will Ali deal with us now?"

"I believe, Ali will not behave as you had done. He will not deny us water. He has not come here for such deeds."

The soldiers of Ali after removing the soldiers of Moawiya from Ghat, asked his permission to prevent the enemy from taking water. Ali said, "Don't deny them water. These are the me- thods of ignorant. I do not set my hands to such acts. I am going to start negotiation with them on the basis of the Holy Book of God. If they accept my proposals, well and good; and if they refuse, I shall fight with them, but gentlemenly not by denying them water. I will never do such thing and will not oppress them by shortage of water'."

Not long afterwards soldiers of Moawiya used to come co the Ghat side by side with the soldiers of Ali, and nobody prevented them.

The Silly Shop-Keeper

A heavy built tall man was passing through the market of Kufa, his step firm and assured. He had fine figure and sun-burnt face; encounters of the battle-field had left their marks on him and the corner of one of his eyes was slit. A shop-keeper, to amuse his friends, threw a handful of sweepings onto the man. The man continued his walk in the same assured and firm manner, without raising an eye brow or looking towards the shop-keeper. When he went away, a friend of the shop keeper said:

"Do you know who the man is whom you have insulted just now?"

"No, I do not recognise him. He was a passer- by like thousands of people passing this way every- day. But tell me who was this man." "Strange! Didn't you recognise him?! He was Malik Ashtar, the renowned Commander-in-Chief of Ali." "Strange! He was Malik Ashtar?! The same Malik whose bravery turns the heart of lion into water and mention of whose name makes his ene- mies tremble with fear?"

"Yes, that was Malik himself" "Woe to me! What did I do? Now he will give order to punish me severely. I must run to him immediately to apologise and pray him to forgive my misbehaviour:"

He ran after Malik. He saw him turning to- wards a mosque. He followed him to the Mosque and saw that he had started praying. He waited till he finished his prayer Humbly introducing him- self he told him:

"I am the man who had committed the silly prank and behaved disrespectfully to you" Malik: "But, by Allah, I did not come in the mosque but for your sake; because I knew that you were a very ignorant and misguided man and that you give trouble to the people without any cause. I felt pity on you and came here to pray for you and ask Allah to lead you onto the right path. No, I did not have any such intentions as you were afraid of "

WHAT DID HAPPEN TO THY SONS?

After the martyrdom of Ali and absolute do- mination of Moawiya over the Caliphate, willy-nilly contacts were taking place between him and the sincere followers of Ali. He tried hard to make them confess that they did not gain anything by their friendship with Ali. Obviously they had lost every- thing on the altar of that friendship. He longed to hear from their mouth atleast some expression of regret and remorse, but this wish never materialised. The followers of Ali, after his martyrdom, had be- come more and more aware of his virtues and great- ness. Whatever their sacrifices during his lifetime, now they were doing more for his love, for his principles and for keeping his mission alive. They were having all kinds of hardship very courageous- ly. And, as a result, the endeavours of Moawiya sometimes produced opposite results.

Adi son of Hatim, the paramount chief of the Tai Tribe, was one of the devoted, sincere and knowledgeable followers of Ali. He had many sons. He, his sons and his tribe were always ready to sacrifice their all for Ali. His three sons named Tarfa, Turaif and Tarif were martyred in the war of Seffin under the banner of Ali. The time went on; Ali was martyred; Moawiya usurped the Caliphate; and once Adi came face to face with Moawiya.

To revive his sad memories and to make him confess how much harm had come to him in the friendship of Ali, Moawiya said:

"What happened to your three sons, Tarfa, Turaif and Tarif?"

"They were martyred in the battle of Seffin under the banner of Ali"

"Ali did not do justice to you"

"Why?"

"Because he threw your sons in the mouth of death and preserved his own sons in safety" "I did not do justice to Ali"

"Why?"

"Because he was killed and I am still alive. I ought to have sacrificed myself for him in his life- time" Moawiya saw that he was not getting what he had aimed at. On the other side, he also wanted to hear about the character and life of Ali from those who had been nearer to Ali and had lived with him day in and day out. Therefore, he asked Adi to narrate to him the character of Ali as he had seen it. Adi asked to be excused; but Moawiya insisted and then Adi said.

"By God, Ali was the most far-sighted and strong man. He talked with righteousness and decided the cases with clarity. He was an ocean of knowledge and wisdom. He hated the worldly pomp and show, and liked the solitude of night. He wept more (in love of Allah) and thought more (about Allah). In solitude, he scrutinized his own self and pitied about the past. He preferred short clothes and simple life. Amongst us he was lice one of us. If we requested him for anything he granted our request. When we visited him he made us sit near him without keeping any distance. Inspite of all this humbleness, his presence was so awe- inspiring that we did not dare utter any words before him. He was so majestic that we could not look at him. When he smiled his teeth appeared like a string of pearls. He respected honest and pious people and was kind to indigent. Neither a strong man had any fear of injustice from him, nor a weak person ever lost hope of his justice. By God, one night I saw him standing in his place of worship when the dark night had engulfed everything; tears were rolling down on his face and beard; he was restless like a snake-bitten person and was weeping like a bereaved man."

"It seems as if even now I am hearing his voice as he was addressing the world: `O World, thou ist coming towards me and wantest to lure me? Go deceive someone else. Thy time is not come. I have divorced thee thrice after when there is no re- turn. Thy pleasure is valueless and thy importance insignificant. Alas! the provision is too little, the journey too long and there is no companion'.'

Hearing these worlds of Adi, Moawiya started crying, then wiping off the tears, he said:

"May God bless Abul Hassan (Ali). He was as you have said. Now tell me how do you feel with- out him?"

"I feel like a mother whose dear one is behead- ed in her lap"

"Wouldn't you ever forget him?"

"Would the world allow me to forget him?"

The Retirement

The old man, a Christian by religion, had worked all his life; but had not been able to save anything for his old age. Lately he had become also blind. Old age, poverty and blindness had joined hands and he had no other way except begging. He used to stand at the corner of a lane for begging. People had compassion for him and gave him some alms from which he ate every day, and so he con- tinued his sad life.

One day Ali, the Leader of the Faithfuls pass- ed through the lane and saw the beggar in that con- dition. Ali, out of his concern for others, enquired about the old man. He wanted to know the factors which led him to that condition. "Had he no son to support him? Or, is there no other way for him to live a respectable life in his old age?"

The people who knew the old man came for-

ward and informed Ali that he was a Christian and,

had worked hard so long as he had his eyes, and was young and strong. Now that he had lost his youth as well as his eyes he was unable to do any work; also he had no savings, so it was natural that he was begging. Ali said, "Strange! Till he had strength you extracted work from him and now you have left him on his own?" His story shows that he had worked when he had the strength. Therefore, it is the duty of the Government and the society to support him till he is alive. Go, and give him a life-pension from the State-treasury ."

IN THE LAND OF MINA

The pilgrims had assembled in Mina. Imam Sadiq and his companions sitting in a place were eating some grapes placed before them. A beggar appeared and asked for alms. The Imam took some grapes to give him, but he refused to accept it and asked for money. Imam told him to excuse him as he did not have money. The beg- gar went away disappointed.

After going a few steps he had second thoughts came back and asked for the same grapes. The Imam now refused to give him those grapes too. Soon after, another beggar appeared. The Imam again took some grapes and gave to him. He accepted it and said, "Thanks to the Lord of universe who gave me my sustenance" On hearing these words, the Imam told him to wait and gave him two handfuls of grapes.

The beggar thanked God for the second time.

The Imam again told him to wait and then turning to one of his friends asked, "How much money is with you?" The man searched his pockets and produced nearly twenty Dirhams which he gave to the beggar at the order of the Imam.

The beggar thanking God for the third time said, "Thanks are exclusively to God. O God! Thou art the Bestower of the good, and thou hast no companion'." On hearing these words, the Imam took off his garment and gave it to the beggar. Now, the beggar changed his tone and spoke a few words of thanks to the Imam himself. Then the Imam did not give him anything and he went away.

His friends and companions who were present there said, "We thought that had the beggar conti- nued thanking God in the same manner as before, the Imam would have continued giving him more and more. But when he cnanged his talk and praised and thanked the Imam himself, the Imam did not continue his help.

The Protection That Was Revoked

Muslims had migrated to Abyssinia because of the torture and persecution by Quraish, but al- ways anxiously waited for some news from their homeland. Those stand-bearers of Unity and justice of God (though an insignificant minority in com- parison to the swarms of idolators who were bent upon maintaining statuesque in religion and social system) were confident that everyday their suppor- ters were increasing and the rank of their adversa- ries was decreasing. They even hoped that soon the curtain of ignorance would be removed from the eyes of the non believers and the whole tribe of Quraish would embrace Islam, casting away their idols.

By chance a rumour took wings in their local- ity in Abyssinia that the whole Quraish had been converted to Islam. Though the news was not con firmed, but the refugees deep faith in their religion, and their strong expectation and hope in the ulti-

mate victory of Islam led a group of them to return to Mecca without waiting for the confirmation of the news from reliable sources. One of them was Othman bin Madh'un, the well-known companion of the Prophet who was extra-ordinarily attached to the Holy Prophet, and was greatly respected by all Muslims. When he reached near Mecca, he realis- ed that the news was not correct; on the contrary, Quraish had intensified the torture and oppression of the Muslims. He was in a bad fix: He could not return to Abyssinia as it was far off; and if he en- tered Mecca,he would immediately become a target of the Quraish's torture. At last, an idea came into his mind. He thought of taking advantage of an Arabian custom by placing himself under the pro- tection of one of the influential men of Quraish.

According to the Arab custom if a person would request an Arab for protection, he usually would grant his request and would protect him even at the cost of his own life. For an Arab, it was a shame if someone asked him for protection and he did not grant that request eventhough he might be his enemy. So Othman entered Mecca at mid-night and went straight to the house of Waleed son of Mughira Makhzumi, a distinguished wealthy and in- fluential Quraishite. He asked for his protection which was readily granted.

Next day, Waleed brought him to the Mosque and made a formal announcement before the elders of the tribe that from that moment Othman was under his protection, anyone doing anything against him would be considered going against Waleed per- sonally. As Waleed was highly respected by Ouraish, nobody dared to trouble Othman any more. He was now a protected person. He moved freely as one of the Quraish attending their sittings.

But at the same time, the persecution of other Muslims continued unbated. It was hard on Oth- man, who was not happy at being Safe while his fellow Muslims continued to suffer. One day he thought to himself that it was not just on his part to be safe under the protection of a pagan whereas his brethren were being persecuted. He came to Waleed and said:

"I am sincerely thankful to you. You gave me protection and saved me; but from today I want to go out from your protection, and join my friends. Let, whatever happens to them, happen to me" "Nephew, perhaps you are not happy with me, or perhaps, my protection could not keep you safe" "Why, I am not unhappy at all. But I don't want to live any longer under protection of anyone except God'."

"Since you have so decided, I would like you to come to the Mosque announce your going out from my protection, as I took you the first day there and announced your protection" "Very well, no objection to it."

They came to the Mosque. When the elders had gathered, Waleed said: "Everybody should know that Othman has come here to announce his exit from my protection"

Othman said: "He is right. I have come here with that very intention, and also to inform you that so long as I was under his protection, he protec- ted me very well and I had no reason to complain. The reason for my going out from his protection is only that I don't like to live under the protection of anyone except God."

This is how the protective period came to end, and he lost his immunity from persecution. But he was still moving freely among Quraish as before.

One day, Labeed bin Rabia, the well-known poet of Arabia came to Mecca to recite his Qasida (poem) which he had recently composed, and which is now considered as a masterpiece and classics of the pre-Islamic period of Arabic literature.

The Qasida begins with the following line:

Know (that Ev ery thing is null and v oid ex - cept God; nothing ex cept A llah is Truth). The Prophet had said about this line, "It is the truest poem has ever composed'."

Anyhow, Labeed came, Quraish gathered to hear such a great poet. There was a pin-drop silence to hear a reputedly best work of Labeed. He started recitation with manifest pride:

(Know that everything is null and void except God).

Before he could recite the second line, Oth- man sitting in a corner said loudly: "Excellent, you have spoken the truth. It is the fact; everything except God is false."

Labeed recited the second line:

end).

(And, without doubt all riches come to an Othman cried, "But this is wrong. Not all riches are to come to an end. This is true only for the material riches of this world. The riches of the life hereafter are immortal and eternal:"

The people were surprised. No body had ex- pected that a man who only a short while ago was under the protection of another person and who now had neither security of his life nor power of any wealth would dare criticising a poet of Labeed's stature in the gathering of chiefs and elders of the Quraish.

They requested Labeed to repeat the lines; the poet repeated the first line and again Othman said: "True, correct'." But when Labeed repeated the second line, Othman again said: "Wrong. It is not true; the riches of that world are not perishable"

This time Labeed himself felt most annoyed. He cried: "O people of Quraish! By God, your gatherings were not like this before. There were not such rude and discourteous persons among you. How is it that now among you I find such persons?"

A man from the audience with the intention of pacifying hire and making him to continue his recitation, said affably: "Please, don't be angry to the talk of this man. He is crazy. And he is not alone. There is a group of some more crazy per- sons in this city. And they have the same belief as this fool. They have gone out from our religion and have chosen a new religion of their own"

Othman replied to that man forcefully. The man lost his temper; moved from his seat and slap- ped at the face of Othman, putting his full strength behind that slap. Othman got a black-eye.

Somebody said to Othman:

"Othman! you did not appreciate the value of the protection of Waleed. Had you still been under his protection, your eye would not have be- come black." "The protection of God is safer and more dig- nified than the protection of any other person. So far as my eye is concerned, the other eye also longs to attain the same honour in the way of Allah:"

Waleed came forward and said:

"Othman, I am ready to take you again under my protection:" "But I have decided not to accept anyone's protection except that of God."

The Prayer That Was Granted

"O God, Do not let me return to my family'." These were the words that Hind, the wife of Amr bin Jamuh, heard, from her husband when he left the house fully armed for participating in the battle of Uhud. It was his first time to fight alongwith the Muslims. He had not fought before as he was very lame, and according to the clear rule of the Qur'an Jihad (holy war against non-believers) is not incumbent upon those who are blind, lame or sick. Though he himself had not participated in Jihad but his four lion-hearted sons were always with the holy Prophet. Nobody had ever thought that Amr, inspite of his genuine excuse, and after sending four sons to Jihad, would want himself to be included among the soldiers of Islam.

When his relatives heard of his decision they came to persude him to change his mind. They said "First of all, you are exempted from Jihad, by rule of "Shariat" (divine law). Secondly, you have four brave sons who are going with the Prophet. So, there is no need for you to go yourself."

He replied: "As my sons want to get eternal bliss and paradise, I too have the same desire. Will it not be strange if they go and achieve martyrdom while I sit in the house with you. No, it is not possible"

His relatives did not accept his views; and one after another came to him to persuade him. At last, he appealed to the Prophet: "O Prophet of God! My relatives want to con- fine me in the house. They are not allowing me to participate in Jihad. By God it is my wish to go to paradise with this lame leg"

"O Amir! After all, you have a genuine ex- cuse. God has exempted you. Jihad is not incum- bent on you" "O Prophet of God! I am aware of that. I know it is not incumbent upon me; even then........."

The Prophet said: "Do not forbid him from Jihad. Let him go. Since he has a desire for attain- ing martyrdom, God may bless him with it."

One of the most spectacular scenes of the battle-field of Uhud was the fighting of Amr bin Jamuh, who with his limping leg was attacking the centre of the enemy's army and was shouting, "I have the desire of paradise'." One of his sons was moving behind him. They fought gallantly till both were killed.

After the war ended, many Muslim women came out of Medina for getting correct news of the whole affair. They were anxious specially in view of the frightening news which had reached the city. Aysha, wife of the Prophet was one of them. When she came out of the city she saw Hind pulling the rein of a camel with three dead bodies on its back. Aysha asked:

"What is the news?"

"Thank God, the Prophet is safe. As he is safe, I have no worries. The other news is that God has made the non-believers suffer a reverse with sorrow."

"Whose corpses are these?"

"They are my brother, my son and my hus- band."

"Where are you taking them?"

"I am taking them to Medina for burial."

Saying this, Hind pulled the rein of the camel towards Medina. But the animal seemed unwilling to proceed and finally sat down. Aysha said: "The load seems heavy; he can't carry it" "No. This camel of ours is very strong and usually carries the load of two camels. There must be some other reason."

Saying this she pulled the rein towards Medina; again the camel sat down. When she turned the camel towards Uhud, to her surprise the animal started walking quickly.

The situation was strange. She thought, "per- haps there is some mystery in it'." She then turned the animal towards Uhud and went streight to the Prophet:

"O Prophet of God! There is a strange story here. I placed these corpses to take them to Medina to bury them. When I pull the rein towards Medina, the animal refuses to obey me. But when I direct him to Uhud, he walks quickly."

"Did your husband say anything while coming to Uhud?"

"O Prophet of God! When he left the house, I heard him saying: `O God, Do not let me return to my family."

"Then this is the reason. The sincere prayer of this martyre has been granted. God does not want this corpse to return. There are men among you, Helpers of the Prophet, who if they ask any- thing from God, the Almighty God grants their wishes. Your husband was one of them."

On the advice of the Prophet, these men were buried in Uhud. Then, the Prophet turned to Hind and said:

"These men shall be together in that world" "O Prophet of God! Pray to Almighty to keep me also with them:"

The Right Of Companionship

In those days, Kufa was the Capital and Centre of the Islamic Government. All eyes of the vast and wide Muslim nation (with the exception of Syria) were fixed at this city waiting as to what orders were being issued and what decisions taken.

Outside the City two gentlemen, a Muslim and the other from People of the Book (Jew, Christian or Zoroastrian) met on the road one day. The Mus lim was going to Kufa and the other gentlemen to another place nearby. Since a part of their jour- ney was common, they decided to travel together.

On the way, they talked and talked on various topics of mutual interest and ultimately arrived at the point where their paths separated. The non- Muslim was surprised to see that his Muslim com- panion did not take the path leading to Kufa but accompanied him on the other path, where he was going. He asked:

"Well, didn't you say you were going to Kufa?" "Yes" "Then why are you coming this way? The other one is the path to Kufa'."

"1 know. I want to walk a few steps with you to see you off. Because our Prophet has said,

` Whenever two persons travel together on the same path, they establish reciprocal rights upon each other. Now you have got a right upon me and for the sake of that right of yours I wish to walk a few steps with you, and then, of course, I shall return unto my own path." "Oh! Such an authority and power which is weilded among people in such a perfect way by your Prophet, and the amazing speed with which his religion has spread in the world, must be, I am sure, because of his such noble character."

The surprise and admiration of this gentlemen reached its peak when he learnt afterwards that his Muslim friend was Ali bin Abi-Talib, the Caliph of that time. Soonafter he embraced Islam and was counted among the most devout and selfsacrificing companions of Ali.

THE BLACK MARKET

The dependants of Imam Ja'afer Sadiq (a.s.) had increased in number; so had his expenses. The I mam decided to invest some money in trade to meet the increased expenses of the house. He arranged for an amount of thousand Dinars which he gave to his slave named 'Musadif' directing him to proceed to Egypt and to invest the amount in business on behalf of Imam.

Musadif purchased some goods usually ex- ported to Egypt, and joined a Caravan of traders, who were taking the same type of merchandise to Egypt.

When they reached near Egypt, they met another Caravan coming out of the City. They en- quired about each other's affairs. During the course of conversation, they learnt that the goods which Musadif and his friends were carrying were not available in Egypt and were in great demand there. They became very happy at their good for- tune. Indeed that was an article of common use and people had to buy it at all costs. The traders on hearing the good news decided to exploit the situation. They agreed together not to sell the goods at less than hundred percent pro- fit.

They entered the city. The situation was same as they had been told. As previously agreed, they created a black market, and did not sell the goods at less than double the cost.

Musadif returned to Medina with a net profit of one thousand Dinars. Happy as he was he went to Imam Sadiq, and placed before him two bags, each containing one thousand Dinars. The Imam asked "What is this?"

"One of the two bags represents the capital you gave me, and the other one (which is equal to the capital) is the profit I have made" "Certainly the profit is unexpectedly high. Tell me how could you make so much profit?" "The fact is when we learnt near Egypt that the merchandise we were carrying had become scarce there, we agreed not to sell the goods at less than double the cost; and we did accordingly'." "Glory be to God! You did such a work! You took oath to create a black market among the Mus- lims! You swore not to sell the goods at less than double the actual cost! No. I don't want such busi- ness and such profit'."

Then picking up one of the bags, he said, "This is my capital." He did not even touch the other one, and said that he did not want to have any connection with that.

Then he said:

"O Musadif! It is easier to fight with a sword than to earn the livelihood lawfully."

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The Prohibition Of Water

Moawiya was ruling over Syria as its governor for nearly sixteen years; and was secretly planning to grab the Caliphate taking advantage of every possible opportunity. The best excuse for him to revolt against the Central authority and declare his own caliphate was the Othman's murder. He had not done any thing concerning the appeals of Othman for help, during his life time. In fact, he was waiting for him to be murdered, so that he could make it an excuse for his scheme. Othman got murdered and Moawiya immediately sought to exploit the situation for his own purpose.

On the other hand, people after the murder of Othman rallied behind Ali (who because of various reasons, was reluctant to take the responsibility of Caliphate) and declared their allegience to him. Observing that the responsibility was now formally turned to him, he accepted it and his Caliphate was proclaimed in Medina, the capital and centre of Muslim world in those days. All provinces of Is- lamic government submitted to his obedience - with the exception of Syria which was under Moawiya. He refused allegience to Ali, accusing him of shel- tering the murders of Othman. He recruited a large number of Syrian soldiers and made prepara- tion for the declaration of independence of his provinces.

After settling the issue of the battle of Camel (JAMAL), Ali turned his attention to Moawiya. He wrote several letters to him, but in vain. Both sides moved their armies towards each another. Abul Aawar Salmi was leading Moawiya's advanced battalion and Malik Ashtar was in command of the advanced battalion of Ali. They met at the bank of the Euphrates. Ali's directive to Malik was not to be the first to attack. But Abul Aawar made a severe attack to intimidate the soldiers of Ali. Malik then pushed the Syrians far behind. Salmi now thought of another tactics. He reached the Ghat, i.e. the slope on bank of the Euphrates which was the only spot convenient to fetch water. He deployed his spearmen and archers to guard the spot and prevent Malik and his company from coming near it. Soonafter, Moawiya himself arrived with a large army. Happy at the strategy of his commander he further increased the number of the soldiers guarding the approach to river. Soldiers of Ali were put in distress owing to the shortage of water. Moawiya with pleasure said: "This is our first Victory'." Only one man, Amr bin Al-Aas, the shrewd minister of Moawiya did not think it a good policy. On the other side, Ali himself had arrived and was informed of the situation. He sent a letter with Saasa'a to Moawiya notifying:

"We have come here, but, as far as possible we do not like to wage a war of fratricide between the Muslims. We earnestly hope to settle our dif- ferences through negotiations and discussions. But we observe that you and your followers have started using weapons of destruction before trying anything else. Besides, you have denied water on my com- panions. Instruct them to desist from this act, so that we can start negotiations. Of course, if you do not like anything but war, we are not afraid of Moawiya consulted his advisor. The general opinion was to take advantage of the golden op- portunity and ignore the letter. Only Amr bin Al Aas against this view. He said, "You are mistaken. The fact is that Ali and his men do not want to start the war themselves, and it is because of this that they are silent at present and have tried to dissuade you from your scheme through this letter. Do not think they will retreat if you ignore their letter and continue denying them the water. Because then they will take out arms and will not stop till they have driven you away from Euphrates with disgrace." But the majority of advisors was of the opinion that the denial of water would weaken the enemy compelling them to retreat. Moawiya per- sonally was in favour of this idea. Discussion came to end; Saasa'a asked for the reply; Moawiya, using the delaying tactics, said that he would send the reply afterwards. meanwhile, he ordered his sol- diers guarding water to be extra alert and to prevent coming and going of the soldiers of Ali.

Ali was distressed at this development, because it brought to an end every hope of any amicable settlement through talks and negotiations, and showed that the opposite side was devoid of every goodwill. Now, the only way out was to use force He stood before his soldiers and delivered a short but forceful address, the contents of which were as follows:

"These people have started oppression, and opened the door of conflict and welcomed you with hostility. They are hungry for war and are demanding war and blood-shed from you. They have denied you water. Now you have to choose between the two paths. There is no third course.

Either accept the humiliation and oppression and remain thirsty as you are, or satisfy your thirsty swords with their dirty bloods so that. you may quench your thirst with the sweet water. Death is to live a defeated and disgraceful life; and Life is to be victorious even at the cost of death. Verily, Moawiya has gathered around him some ignorant and misguided mob; and is taking advantage of their ignorance, so that they are making their necks targets of the arrows of death."

This address moved the soldiers of Ali and stirred their blood. They made a severe attack and pushed the enemy far back and took the possession of (Shari'ah) Ghat.

Amr bin Al-Aas (whose forecast was now a fact) said to Moawiya: "Now, if Ali and his army pay you with your own coin what will you do? Can you take possession of the "Shariah" (Ghat) from them for the second time?" Moawiya said, "In your opinion, how will Ali deal with us now?"

"I believe, Ali will not behave as you had done. He will not deny us water. He has not come here for such deeds."

The soldiers of Ali after removing the soldiers of Moawiya from Ghat, asked his permission to prevent the enemy from taking water. Ali said, "Don't deny them water. These are the me- thods of ignorant. I do not set my hands to such acts. I am going to start negotiation with them on the basis of the Holy Book of God. If they accept my proposals, well and good; and if they refuse, I shall fight with them, but gentlemenly not by denying them water. I will never do such thing and will not oppress them by shortage of water'."

Not long afterwards soldiers of Moawiya used to come co the Ghat side by side with the soldiers of Ali, and nobody prevented them.

The Silly Shop-Keeper

A heavy built tall man was passing through the market of Kufa, his step firm and assured. He had fine figure and sun-burnt face; encounters of the battle-field had left their marks on him and the corner of one of his eyes was slit. A shop-keeper, to amuse his friends, threw a handful of sweepings onto the man. The man continued his walk in the same assured and firm manner, without raising an eye brow or looking towards the shop-keeper. When he went away, a friend of the shop keeper said:

"Do you know who the man is whom you have insulted just now?"

"No, I do not recognise him. He was a passer- by like thousands of people passing this way every- day. But tell me who was this man." "Strange! Didn't you recognise him?! He was Malik Ashtar, the renowned Commander-in-Chief of Ali." "Strange! He was Malik Ashtar?! The same Malik whose bravery turns the heart of lion into water and mention of whose name makes his ene- mies tremble with fear?"

"Yes, that was Malik himself" "Woe to me! What did I do? Now he will give order to punish me severely. I must run to him immediately to apologise and pray him to forgive my misbehaviour:"

He ran after Malik. He saw him turning to- wards a mosque. He followed him to the Mosque and saw that he had started praying. He waited till he finished his prayer Humbly introducing him- self he told him:

"I am the man who had committed the silly prank and behaved disrespectfully to you" Malik: "But, by Allah, I did not come in the mosque but for your sake; because I knew that you were a very ignorant and misguided man and that you give trouble to the people without any cause. I felt pity on you and came here to pray for you and ask Allah to lead you onto the right path. No, I did not have any such intentions as you were afraid of "

WHAT DID HAPPEN TO THY SONS?

After the martyrdom of Ali and absolute do- mination of Moawiya over the Caliphate, willy-nilly contacts were taking place between him and the sincere followers of Ali. He tried hard to make them confess that they did not gain anything by their friendship with Ali. Obviously they had lost every- thing on the altar of that friendship. He longed to hear from their mouth atleast some expression of regret and remorse, but this wish never materialised. The followers of Ali, after his martyrdom, had be- come more and more aware of his virtues and great- ness. Whatever their sacrifices during his lifetime, now they were doing more for his love, for his principles and for keeping his mission alive. They were having all kinds of hardship very courageous- ly. And, as a result, the endeavours of Moawiya sometimes produced opposite results.

Adi son of Hatim, the paramount chief of the Tai Tribe, was one of the devoted, sincere and knowledgeable followers of Ali. He had many sons. He, his sons and his tribe were always ready to sacrifice their all for Ali. His three sons named Tarfa, Turaif and Tarif were martyred in the war of Seffin under the banner of Ali. The time went on; Ali was martyred; Moawiya usurped the Caliphate; and once Adi came face to face with Moawiya.

To revive his sad memories and to make him confess how much harm had come to him in the friendship of Ali, Moawiya said:

"What happened to your three sons, Tarfa, Turaif and Tarif?"

"They were martyred in the battle of Seffin under the banner of Ali"

"Ali did not do justice to you"

"Why?"

"Because he threw your sons in the mouth of death and preserved his own sons in safety" "I did not do justice to Ali"

"Why?"

"Because he was killed and I am still alive. I ought to have sacrificed myself for him in his life- time" Moawiya saw that he was not getting what he had aimed at. On the other side, he also wanted to hear about the character and life of Ali from those who had been nearer to Ali and had lived with him day in and day out. Therefore, he asked Adi to narrate to him the character of Ali as he had seen it. Adi asked to be excused; but Moawiya insisted and then Adi said.

"By God, Ali was the most far-sighted and strong man. He talked with righteousness and decided the cases with clarity. He was an ocean of knowledge and wisdom. He hated the worldly pomp and show, and liked the solitude of night. He wept more (in love of Allah) and thought more (about Allah). In solitude, he scrutinized his own self and pitied about the past. He preferred short clothes and simple life. Amongst us he was lice one of us. If we requested him for anything he granted our request. When we visited him he made us sit near him without keeping any distance. Inspite of all this humbleness, his presence was so awe- inspiring that we did not dare utter any words before him. He was so majestic that we could not look at him. When he smiled his teeth appeared like a string of pearls. He respected honest and pious people and was kind to indigent. Neither a strong man had any fear of injustice from him, nor a weak person ever lost hope of his justice. By God, one night I saw him standing in his place of worship when the dark night had engulfed everything; tears were rolling down on his face and beard; he was restless like a snake-bitten person and was weeping like a bereaved man."

"It seems as if even now I am hearing his voice as he was addressing the world: `O World, thou ist coming towards me and wantest to lure me? Go deceive someone else. Thy time is not come. I have divorced thee thrice after when there is no re- turn. Thy pleasure is valueless and thy importance insignificant. Alas! the provision is too little, the journey too long and there is no companion'.'

Hearing these worlds of Adi, Moawiya started crying, then wiping off the tears, he said:

"May God bless Abul Hassan (Ali). He was as you have said. Now tell me how do you feel with- out him?"

"I feel like a mother whose dear one is behead- ed in her lap"

"Wouldn't you ever forget him?"

"Would the world allow me to forget him?"

The Retirement

The old man, a Christian by religion, had worked all his life; but had not been able to save anything for his old age. Lately he had become also blind. Old age, poverty and blindness had joined hands and he had no other way except begging. He used to stand at the corner of a lane for begging. People had compassion for him and gave him some alms from which he ate every day, and so he con- tinued his sad life.

One day Ali, the Leader of the Faithfuls pass- ed through the lane and saw the beggar in that con- dition. Ali, out of his concern for others, enquired about the old man. He wanted to know the factors which led him to that condition. "Had he no son to support him? Or, is there no other way for him to live a respectable life in his old age?"

The people who knew the old man came for-

ward and informed Ali that he was a Christian and,

had worked hard so long as he had his eyes, and was young and strong. Now that he had lost his youth as well as his eyes he was unable to do any work; also he had no savings, so it was natural that he was begging. Ali said, "Strange! Till he had strength you extracted work from him and now you have left him on his own?" His story shows that he had worked when he had the strength. Therefore, it is the duty of the Government and the society to support him till he is alive. Go, and give him a life-pension from the State-treasury ."

IN THE LAND OF MINA

The pilgrims had assembled in Mina. Imam Sadiq and his companions sitting in a place were eating some grapes placed before them. A beggar appeared and asked for alms. The Imam took some grapes to give him, but he refused to accept it and asked for money. Imam told him to excuse him as he did not have money. The beg- gar went away disappointed.

After going a few steps he had second thoughts came back and asked for the same grapes. The Imam now refused to give him those grapes too. Soon after, another beggar appeared. The Imam again took some grapes and gave to him. He accepted it and said, "Thanks to the Lord of universe who gave me my sustenance" On hearing these words, the Imam told him to wait and gave him two handfuls of grapes.

The beggar thanked God for the second time.

The Imam again told him to wait and then turning to one of his friends asked, "How much money is with you?" The man searched his pockets and produced nearly twenty Dirhams which he gave to the beggar at the order of the Imam.

The beggar thanking God for the third time said, "Thanks are exclusively to God. O God! Thou art the Bestower of the good, and thou hast no companion'." On hearing these words, the Imam took off his garment and gave it to the beggar. Now, the beggar changed his tone and spoke a few words of thanks to the Imam himself. Then the Imam did not give him anything and he went away.

His friends and companions who were present there said, "We thought that had the beggar conti- nued thanking God in the same manner as before, the Imam would have continued giving him more and more. But when he cnanged his talk and praised and thanked the Imam himself, the Imam did not continue his help.

The Protection That Was Revoked

Muslims had migrated to Abyssinia because of the torture and persecution by Quraish, but al- ways anxiously waited for some news from their homeland. Those stand-bearers of Unity and justice of God (though an insignificant minority in com- parison to the swarms of idolators who were bent upon maintaining statuesque in religion and social system) were confident that everyday their suppor- ters were increasing and the rank of their adversa- ries was decreasing. They even hoped that soon the curtain of ignorance would be removed from the eyes of the non believers and the whole tribe of Quraish would embrace Islam, casting away their idols.

By chance a rumour took wings in their local- ity in Abyssinia that the whole Quraish had been converted to Islam. Though the news was not con firmed, but the refugees deep faith in their religion, and their strong expectation and hope in the ulti-

mate victory of Islam led a group of them to return to Mecca without waiting for the confirmation of the news from reliable sources. One of them was Othman bin Madh'un, the well-known companion of the Prophet who was extra-ordinarily attached to the Holy Prophet, and was greatly respected by all Muslims. When he reached near Mecca, he realis- ed that the news was not correct; on the contrary, Quraish had intensified the torture and oppression of the Muslims. He was in a bad fix: He could not return to Abyssinia as it was far off; and if he en- tered Mecca,he would immediately become a target of the Quraish's torture. At last, an idea came into his mind. He thought of taking advantage of an Arabian custom by placing himself under the pro- tection of one of the influential men of Quraish.

According to the Arab custom if a person would request an Arab for protection, he usually would grant his request and would protect him even at the cost of his own life. For an Arab, it was a shame if someone asked him for protection and he did not grant that request eventhough he might be his enemy. So Othman entered Mecca at mid-night and went straight to the house of Waleed son of Mughira Makhzumi, a distinguished wealthy and in- fluential Quraishite. He asked for his protection which was readily granted.

Next day, Waleed brought him to the Mosque and made a formal announcement before the elders of the tribe that from that moment Othman was under his protection, anyone doing anything against him would be considered going against Waleed per- sonally. As Waleed was highly respected by Ouraish, nobody dared to trouble Othman any more. He was now a protected person. He moved freely as one of the Quraish attending their sittings.

But at the same time, the persecution of other Muslims continued unbated. It was hard on Oth- man, who was not happy at being Safe while his fellow Muslims continued to suffer. One day he thought to himself that it was not just on his part to be safe under the protection of a pagan whereas his brethren were being persecuted. He came to Waleed and said:

"I am sincerely thankful to you. You gave me protection and saved me; but from today I want to go out from your protection, and join my friends. Let, whatever happens to them, happen to me" "Nephew, perhaps you are not happy with me, or perhaps, my protection could not keep you safe" "Why, I am not unhappy at all. But I don't want to live any longer under protection of anyone except God'."

"Since you have so decided, I would like you to come to the Mosque announce your going out from my protection, as I took you the first day there and announced your protection" "Very well, no objection to it."

They came to the Mosque. When the elders had gathered, Waleed said: "Everybody should know that Othman has come here to announce his exit from my protection"

Othman said: "He is right. I have come here with that very intention, and also to inform you that so long as I was under his protection, he protec- ted me very well and I had no reason to complain. The reason for my going out from his protection is only that I don't like to live under the protection of anyone except God."

This is how the protective period came to end, and he lost his immunity from persecution. But he was still moving freely among Quraish as before.

One day, Labeed bin Rabia, the well-known poet of Arabia came to Mecca to recite his Qasida (poem) which he had recently composed, and which is now considered as a masterpiece and classics of the pre-Islamic period of Arabic literature.

The Qasida begins with the following line:

Know (that Ev ery thing is null and v oid ex - cept God; nothing ex cept A llah is Truth). The Prophet had said about this line, "It is the truest poem has ever composed'."

Anyhow, Labeed came, Quraish gathered to hear such a great poet. There was a pin-drop silence to hear a reputedly best work of Labeed. He started recitation with manifest pride:

(Know that everything is null and void except God).

Before he could recite the second line, Oth- man sitting in a corner said loudly: "Excellent, you have spoken the truth. It is the fact; everything except God is false."

Labeed recited the second line:

end).

(And, without doubt all riches come to an Othman cried, "But this is wrong. Not all riches are to come to an end. This is true only for the material riches of this world. The riches of the life hereafter are immortal and eternal:"

The people were surprised. No body had ex- pected that a man who only a short while ago was under the protection of another person and who now had neither security of his life nor power of any wealth would dare criticising a poet of Labeed's stature in the gathering of chiefs and elders of the Quraish.

They requested Labeed to repeat the lines; the poet repeated the first line and again Othman said: "True, correct'." But when Labeed repeated the second line, Othman again said: "Wrong. It is not true; the riches of that world are not perishable"

This time Labeed himself felt most annoyed. He cried: "O people of Quraish! By God, your gatherings were not like this before. There were not such rude and discourteous persons among you. How is it that now among you I find such persons?"

A man from the audience with the intention of pacifying hire and making him to continue his recitation, said affably: "Please, don't be angry to the talk of this man. He is crazy. And he is not alone. There is a group of some more crazy per- sons in this city. And they have the same belief as this fool. They have gone out from our religion and have chosen a new religion of their own"

Othman replied to that man forcefully. The man lost his temper; moved from his seat and slap- ped at the face of Othman, putting his full strength behind that slap. Othman got a black-eye.

Somebody said to Othman:

"Othman! you did not appreciate the value of the protection of Waleed. Had you still been under his protection, your eye would not have be- come black." "The protection of God is safer and more dig- nified than the protection of any other person. So far as my eye is concerned, the other eye also longs to attain the same honour in the way of Allah:"

Waleed came forward and said:

"Othman, I am ready to take you again under my protection:" "But I have decided not to accept anyone's protection except that of God."

The Prayer That Was Granted

"O God, Do not let me return to my family'." These were the words that Hind, the wife of Amr bin Jamuh, heard, from her husband when he left the house fully armed for participating in the battle of Uhud. It was his first time to fight alongwith the Muslims. He had not fought before as he was very lame, and according to the clear rule of the Qur'an Jihad (holy war against non-believers) is not incumbent upon those who are blind, lame or sick. Though he himself had not participated in Jihad but his four lion-hearted sons were always with the holy Prophet. Nobody had ever thought that Amr, inspite of his genuine excuse, and after sending four sons to Jihad, would want himself to be included among the soldiers of Islam.

When his relatives heard of his decision they came to persude him to change his mind. They said "First of all, you are exempted from Jihad, by rule of "Shariat" (divine law). Secondly, you have four brave sons who are going with the Prophet. So, there is no need for you to go yourself."

He replied: "As my sons want to get eternal bliss and paradise, I too have the same desire. Will it not be strange if they go and achieve martyrdom while I sit in the house with you. No, it is not possible"

His relatives did not accept his views; and one after another came to him to persuade him. At last, he appealed to the Prophet: "O Prophet of God! My relatives want to con- fine me in the house. They are not allowing me to participate in Jihad. By God it is my wish to go to paradise with this lame leg"

"O Amir! After all, you have a genuine ex- cuse. God has exempted you. Jihad is not incum- bent on you" "O Prophet of God! I am aware of that. I know it is not incumbent upon me; even then........."

The Prophet said: "Do not forbid him from Jihad. Let him go. Since he has a desire for attain- ing martyrdom, God may bless him with it."

One of the most spectacular scenes of the battle-field of Uhud was the fighting of Amr bin Jamuh, who with his limping leg was attacking the centre of the enemy's army and was shouting, "I have the desire of paradise'." One of his sons was moving behind him. They fought gallantly till both were killed.

After the war ended, many Muslim women came out of Medina for getting correct news of the whole affair. They were anxious specially in view of the frightening news which had reached the city. Aysha, wife of the Prophet was one of them. When she came out of the city she saw Hind pulling the rein of a camel with three dead bodies on its back. Aysha asked:

"What is the news?"

"Thank God, the Prophet is safe. As he is safe, I have no worries. The other news is that God has made the non-believers suffer a reverse with sorrow."

"Whose corpses are these?"

"They are my brother, my son and my hus- band."

"Where are you taking them?"

"I am taking them to Medina for burial."

Saying this, Hind pulled the rein of the camel towards Medina. But the animal seemed unwilling to proceed and finally sat down. Aysha said: "The load seems heavy; he can't carry it" "No. This camel of ours is very strong and usually carries the load of two camels. There must be some other reason."

Saying this she pulled the rein towards Medina; again the camel sat down. When she turned the camel towards Uhud, to her surprise the animal started walking quickly.

The situation was strange. She thought, "per- haps there is some mystery in it'." She then turned the animal towards Uhud and went streight to the Prophet:

"O Prophet of God! There is a strange story here. I placed these corpses to take them to Medina to bury them. When I pull the rein towards Medina, the animal refuses to obey me. But when I direct him to Uhud, he walks quickly."

"Did your husband say anything while coming to Uhud?"

"O Prophet of God! When he left the house, I heard him saying: `O God, Do not let me return to my family."

"Then this is the reason. The sincere prayer of this martyre has been granted. God does not want this corpse to return. There are men among you, Helpers of the Prophet, who if they ask any- thing from God, the Almighty God grants their wishes. Your husband was one of them."

On the advice of the Prophet, these men were buried in Uhud. Then, the Prophet turned to Hind and said:

"These men shall be together in that world" "O Prophet of God! Pray to Almighty to keep me also with them:"

The Right Of Companionship

In those days, Kufa was the Capital and Centre of the Islamic Government. All eyes of the vast and wide Muslim nation (with the exception of Syria) were fixed at this city waiting as to what orders were being issued and what decisions taken.

Outside the City two gentlemen, a Muslim and the other from People of the Book (Jew, Christian or Zoroastrian) met on the road one day. The Mus lim was going to Kufa and the other gentlemen to another place nearby. Since a part of their jour- ney was common, they decided to travel together.

On the way, they talked and talked on various topics of mutual interest and ultimately arrived at the point where their paths separated. The non- Muslim was surprised to see that his Muslim com- panion did not take the path leading to Kufa but accompanied him on the other path, where he was going. He asked:

"Well, didn't you say you were going to Kufa?" "Yes" "Then why are you coming this way? The other one is the path to Kufa'."

"1 know. I want to walk a few steps with you to see you off. Because our Prophet has said,

` Whenever two persons travel together on the same path, they establish reciprocal rights upon each other. Now you have got a right upon me and for the sake of that right of yours I wish to walk a few steps with you, and then, of course, I shall return unto my own path." "Oh! Such an authority and power which is weilded among people in such a perfect way by your Prophet, and the amazing speed with which his religion has spread in the world, must be, I am sure, because of his such noble character."

The surprise and admiration of this gentlemen reached its peak when he learnt afterwards that his Muslim friend was Ali bin Abi-Talib, the Caliph of that time. Soonafter he embraced Islam and was counted among the most devout and selfsacrificing companions of Ali.

THE BLACK MARKET

The dependants of Imam Ja'afer Sadiq (a.s.) had increased in number; so had his expenses. The I mam decided to invest some money in trade to meet the increased expenses of the house. He arranged for an amount of thousand Dinars which he gave to his slave named 'Musadif' directing him to proceed to Egypt and to invest the amount in business on behalf of Imam.

Musadif purchased some goods usually ex- ported to Egypt, and joined a Caravan of traders, who were taking the same type of merchandise to Egypt.

When they reached near Egypt, they met another Caravan coming out of the City. They en- quired about each other's affairs. During the course of conversation, they learnt that the goods which Musadif and his friends were carrying were not available in Egypt and were in great demand there. They became very happy at their good for- tune. Indeed that was an article of common use and people had to buy it at all costs. The traders on hearing the good news decided to exploit the situation. They agreed together not to sell the goods at less than hundred percent pro- fit.

They entered the city. The situation was same as they had been told. As previously agreed, they created a black market, and did not sell the goods at less than double the cost.

Musadif returned to Medina with a net profit of one thousand Dinars. Happy as he was he went to Imam Sadiq, and placed before him two bags, each containing one thousand Dinars. The Imam asked "What is this?"

"One of the two bags represents the capital you gave me, and the other one (which is equal to the capital) is the profit I have made" "Certainly the profit is unexpectedly high. Tell me how could you make so much profit?" "The fact is when we learnt near Egypt that the merchandise we were carrying had become scarce there, we agreed not to sell the goods at less than double the cost; and we did accordingly'." "Glory be to God! You did such a work! You took oath to create a black market among the Mus- lims! You swore not to sell the goods at less than double the actual cost! No. I don't want such busi- ness and such profit'."

Then picking up one of the bags, he said, "This is my capital." He did not even touch the other one, and said that he did not want to have any connection with that.

Then he said:

"O Musadif! It is easier to fight with a sword than to earn the livelihood lawfully."

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