The Shiites Under Attack

Was Ibn Saba the Organizer of the Revolt Against 'Uthman in Basra, Kufa, and Egypt?

Should a reader of Islamic history be liberated from his emotions towards or against the Third Caliph, he can be assured that the call for a revolt against the Caliph did not start in Basra, Kufa, Syria, or Egypt.

The agitation against the Caliph started in Medina by prominent and influential individuals. The most prominent among them were 'A'ishah, the mother of believers, Talhah, Zubayr, Abdul Rahman Ibn Awf, Amr Ibn Al-’As, and Ammar Ibn Yasir.

The Third Caliph, 'Uthman, was given the allegiance of the people with the stipulation that he would manage the affairs of the nation according to the Book of God and the teachings of the Prophet. He was to follow the method of Abu Bakr and 'Umar, if there was no instruction from the Qur'an or the Prophet.

It is well-known that the first two caliphs lived very simple lives. They did not give members of their clans a preference over other people, nor did they appoint any of their relatives to prominent positions in the State.

'Uthman, on the other hand, had his own opinions. He allowed himself to live luxuriously. He put members of his clan in prominent and strong positions in the State, preferring them over other Muslims. However, his relatives were not righteous. 'Uthman thought that his preference towards them was in accordance with the Book of God because the Qur'an urges people to be kind to their relatives. This method of handling the affairs of the State did not please many companions. They found it extravagant and extreme.

They criticized the Caliph for the following things:

(1). He brought his uncle Al-Hakam Ibn Al-’As, (son of Umayyah, son of Abd Shams), to Medina after the Prophet had exiled him from Medina.

It was reported that Al-Hakam used to hide and listen to the words of the Prophet as he spoke secretly to prominent companions and circulated what he heard. He used to imitate and ridicule the Prophet in the way he walked. The Prophet one time looked at him while he was being imitated and said: "This way you will be." Al-Hakam started immediately shaking and continued that way until he died.

One day, while sitting with some of his companions, the Messenger of God said, "A cursed man will enter the room." Shortly thereafter, Al-Hakam entered. He was the cursed man. (Yusuf Ibn Abd Al-Barr, AI-Isti'ab, part one, pages 359-360)

(2). After bringing him to Medina, 'Uthman gave his uncle Al-Hakam 300,000 dirhams.

(3). He made Marwan, son of Al-Hakam, his highest assistant and top advisor, giving him influence equal to his own. Marwan bought a fifth of the spoils of North Africa for 500,000 dinars. However, he did not pay this amount. The Caliph allowed him to keep the money. This amount was equal to ten million dollars.

(4). The Caliph appointed his foster brother Abdullah Ibn Sa'd governor of Egypt. At that time, Egypt was the largest province in the Muslim State.

Ibn Sa'd had declared his Islam and moved from Mecca to Medina. The Prophet enlisted him as a recorder of the revelation. However, Ibn Sa'd then deserted the faith and returned to Mecca. He used to say: "I shall reveal equal to what God revealed to Muhammad."

When Mecca was conquered, the Prophet ordered the Muslims to kill Ibn Sa'd. He was to be killed even if he was found tying himself to the cloth of the Ka'bah. Ibn Sa'd hid himself at the house of 'Uthman. When the situation calmed down, 'Uthman brought Ibn Sa'd to the Prophet and informed him that he had put Ibn Sa'd under his protection. The Prophet remained silent for a long while, hoping that one of those present would kill Ibn Sa'd before he honored 'Uthman's request. The companions, however, did not understand what the Prophet meant by his long silence. Since no one moved to kill Ibn Sa'd, the Prophet approved the protection of 'Uthman.

(5). The Caliph 'Uthman appointed Al-Walid Ibn 'Uqbah (one of his Umayyad relatives), governor of Kufa after dismissing the previous governor, the famous companion Sa'd Ibn Abi Waqqas. Sa'd was a famous marksman known for combating enemies of Islam in front of the Prophet at the Battle of Uhud. The Prophet prayed for him saying:

"Lord, I ask Thee to make his arrow accurate as I ask Thee to respond to his prayer."

Walid's past during the time of the Prophet was not honorable. The Qur'an discredited him and called him a transgressor. For instance, the Messenger sent him to Banu Al-Mustalaq to collect their Zakat. Walid witnessed from a distance the Mustalaqites coming toward him on their horses. He became frightened due to a previous hostility between the Mustalaqites and him. He returned to the Messenger of God and informed him that the Mustalaqites wanted to kill him. This was not true. However, Walid's information infuriated the Medinite Muslims, and they wanted to attack the Mustalaqites. At this time, the following revelation came down:

"Oh you believe, if a transgressor comes to you with news, try to verify it, lest you inflict damage on people unwittingly; then you may consequently regret your hasty action. (49:6)

Walid continued in his non-Islamic way for the rest of his life. He used to drink wine and several witnesses testified to the Caliph that they had witnessed Walid drunk while leading a congregational prayer. Upon the testimony of good witnesses, Walid was lashed eighty times and was dismissed by the Caliph. The Caliph was expected to replace this transgressor with a good companion of the Prophet but, instead, he replaced Walid with Sa'id Ibn Al-’As, one of his Umayyad relatives.

The Companions Of Medina Wrote To The Companions Outside Medina

Al -Tabari reported that when people witnessed what 'Uthman had done, the companions living in Medina wrote to the companions living in other provinces:

"You have left Medina to endeavor in the way of God and promote the religion of Muhammad. The religion of Muhammad has been corrupted. Come back and straighten the religion of Muhammad."

The companions came from every province and killed the Caliph. (Al-Tabari, al-Ta'rikh, part 4, page 367)

Talhah

Talhah Ibn Ubaydullah was one of the biggest agitators against 'Uthman. It is reported that Imam Ali said to Talhah:

"I ask you in the name of Allah to deter people from attacking 'Uthman."

Talhah retorted: "No, by God, until the Umayyad returns to the people their rights." 'Uthman was the head of the Umayyads. (Al-Tabari, page 405)

'Uthman was besieged in Medina while Imam Ali was in Khaybar. The Imam came to Medina and found people gathering at the residence of Talhah, one of the influential people in Medina. 'Uthman came to Imam Ali and said:

"You owe me my Islamic right and the right of brotherhood and relationship. If I have none of these rights and if I were in the pre-Islamic era, it would still be a shame for a descendant of Abd-Manaf (of whom both Ali and 'Uthman are descendants) to let a man of Taym (Talhah) rob us of our authority." Imam Ali said to 'Uthman: "You shall be informed of what I do." The Imam went to Talhah's house. There were a lot of people there. Imam Ali spoke to Talhah saying: "Talhah, what is this predicament in which you have fallen?"

Talhah said: "Abu al-Hasan, it is too late." The Imam went to the treasury and ordered people to open it. Unable to find the key, he broke the door and distributed some of the money among the people. People then deserted Talhah. 'Uthman was very pleased.

Talhah came to 'Uthman and said: "Amir Al-Mu'minin, I tried to do something but Allah prevented me from doing it."

'Uthman said: "By God, you did not come as repenter; you came only because you were defeated. May God punish you for your intention." (Ibn Al-Athir, AI-Kamil, part 3, page 84).

Al-Tabari reported in his history that when 'Uthman was besieged, Ibn Abbas came to see him. 'Uthman said: "Ibn Abbas, come with me." He made him listen to some of the conversations among the besiegers outside the house. They witnessed Talhah pass and ask the people: "Where is Ibn 'Udays (the leader of the Egyptian revolters)?"

Ibn 'Udays came and conferred secretly with Talhah. Ibn 'Udays then returned to his group and said: "Do not let anyone enter or leave 'Uthman's house."

'Uthman said to Ibn Abbas: "This is an order from Talhah. God, I ask Thee to take care of Talhah Ibn Ubaydullah. He instigated these people against me. By God, I hope his share of the caliphate is zero and that his blood is shed." (Al-Tabari, part 4, page 379)

'Aishah

Talhah was not the only collaborator against 'Uthman. His cousin, 'A'ishah, was collaborating and campaigning against 'Uthman as well. She was hopeful that Talhah would be the successor to 'Uthman. She said to Ibn Abbas while both were performing the pilgrimage:

"Ibn Abbas, you are endowed with an effective tongue. I ask you in the name of God not to try to scatter people away from Talhah by putting doubt in their minds. The situation of 'Uthman has become obvious. People have come from many locations for something big that is about to happen. I know that Talhah Ibn Ubaydullah has acquired the keys of the treasury houses. If Talhah succeeds 'Uthman, he will follow the path of his cousin Abu Bakr . ." (Al- Tabari, page 407)

Al-Baladhuri in his history (Ansab Al-’Ashraf) said that when the situation became extremely grave, 'Uthman ordered Marwan Ibn Al-Hakam and Abdul Rahman Ibn Attab Ibn Asid to try to dissuade 'A'ishah from campaigning against him. They went to her while she was preparing to leave for pilgrimage and said:

"We pray that you stay in Medina and that Allah may through you save this man ('Uthman)."

'A'ishah said: "I have prepared my means of transportation and vowed to perform the pilgrimage. By God, I shall not honor your request."

Marwan and Ibn Attab stood up and Marwan said: "Bishr built the fire to stir up the people against me; and when the fire became large he left the scene."

'A'ishah said:

"Marwan, I wish that he ('Uthman) was in one of my sacks, and that I could carry him. I would then throw him into the sea." (AI-Baladhuri, part 1 of Vol.4, page 75)

Certainly the revolution against the Third Caliph started in Medina, not in Basra, Kufa, or Egypt. The prominent people of Medina are the ones who wrote to those outside of Medina and instigated them against 'Uthman. To say that a Jew named Ibn Saba is the one who inspired people to revolt against the Caliph is not logical unless we say he is the one who inspired 'A'ishah, Talhah, and Zubayr to revolt. But those who speak of Ibn Saba and his role do not include 'A'ishah and the people of her position as followers of Ibn Saba.

The alleged role of Ibn Saba, in the revolt against 'Uthman, would also be credible if we were to say that Ibn Saba was the one who persuaded the Caliph to follow a path contrary to that of the first two Caliphs, and that he was the one who advised 'Uthman to give Islamic funds to his relatives and appoint them governors of Islamic provinces.

The manner in which 'Uthman conducted the affairs of the Islamic State gave 'A'ishah, along with Talhah, Zubayr, and others, reason to instigate the Muslims against 'Uthman. However, those who attribute the revolution against 'Uthman to Ibn Saba do not accept that Ibn Saba was the one who advised 'Uthman to follow that wrong policy. They are correct, because that alleged Jew never existed except in the imagination of Sayf Ibn 'Umar Al-Tamimi.

It is amazing that such an important role in the revolution against 'Uthman is attributed to a man whose existence has no evidence. Yet historians forget the important role which was played by a person well known in Islamic history, namely: Amr Ibn Al-’As. He was more intelligent and more clever than any Jew that ever existed in that era. Amr had all the reasons to conspire against the Caliph and he had all the abilities to instigate most of the Medinite personalities against him.

Amr Ibn Al-’As

Amr Ibn Al-’As was one of the most dangerous agitators against 'Uthman. He was the governor of Egypt during the reign of the second Caliph. However, the Third Caliph dismissed him and replaced him with his foster brother Abdullah Ibn Sa'd Ibn Abi Sarh. Amr became extremely hostile towards 'Uthman.

He returned to Medina and started a malicious campaign against the Third Caliph, accusing him of many wrong doings. 'Uthman blamed Amr and spoke to him harshly. This made Amr even more bitter. He used to meet Zubayr and Talhah and conspire against 'Uthman. He used to meet the pilgrims and inform them of the numerous deviations of 'Uthman. When 'Uthman was besieged, Amr left Medina and went to Palestine. He rested in an area called Al-Saba. He dwelt in a palace called Al-Ajlan. He would repeatedly say "I wonder what news is coming about 'Uthman."

While he was at his palace accompanied by his two sons Muhammad and Abdullah, along with Salamah Ibn Zanba'a Al-Juthami, a traveler passed by. Amr called him and the following conversation took place:

Q. Where did you come from? A. From Medina. Q. What is 'Uthman doing? A. I left him heavily besieged.

As soon as Amr finished his conversation with the traveler, another traveler appeared. Amr asked:

Q. What is 'Uthman doing? A. He was killed.

Amr retorted saying:

"I am Abu Abdullah. When I scratch an ulcer, I cut it. I used to campaign against him vehemently. I even instigated the shepherds at the top of the mountains to revolt against him."

Salamah Ibn Zanba'a Al-Juthami said:

"You, the Qurayshites, have broken a strong door between yourselves and the Arabs. Why did you do this?"

Amr answered: "We wanted to bring the truth out of the falsehood." (AI-Tabari, part 4, pages 356-57)

The dividers of Muslims ignored what is well-known in the history of Islam and which was reported by a host of good reporters. The revolution against 'Uthman was a result of the efforts of prominent personalities in Medina, such as 'A'ishah, Talhah, Zubayr, Abdul Rahman Ibn Awf, and Amr Ibn Al-’As.

Instead of attributing the revolution to real people who rebelled against 'Uthman and brought about the revolution, the dividers of the Muslims refuse to accept the truth or mention it. They attribute the revolution to an imaginary Jew, relying on the report of Sayf Ibn 'Umar Al-Tamimi, a man who was accused by prominent Sunni scholars to be a man of lies and deviations. They chose to accept Sayf's report in order to cover up for the Caliph, 'A'ishah, Talhah, and Zubayr.

It is even more amazing that 'A'ishah, Talhah, Zubayr, and Mu'awiyah Ibn Abi Sufyan fought the Imam in two wars, unprecedented in the history of Islam. They were the most zealous to smear the reputation of Imam Ali and his followers. Yet the opponents of Imam Ali did not accuse his supporters of being students of Ibn Saba.

History clearly states that Mu'awiyah commanded all the Imams of the mosques throughout the Muslim World to curse Imam Ali at every Friday prayer. If the imaginary Ibn Saba had any small role in the revolution against 'Uthman, Mu'awiyah would have made it the main topic of his defamation campaign against the Imam and his supporters. He would have publicized throughout the Muslim World that those who killed 'Uthman were students of Ibn Saba and that they were the ones who brought Ali to power. However, neither Mu'awiyah nor 'A'ishah took this route because Ibn Saba's story was invented by Sayf Ibn 'Umar Al-Tamimi who lived in the second Hijra century after their death.

Who Started The Battle Of Basra?

The circulators of false accusations against the followers of the members of the House of the Prophet say that the followers of Ibn Saba started the battle of Basra at night just before the negotiations between Imam Ali and his three opponents ('A'ishah, Talhah, and Zubayr) were about to succeed. They started the battle at night by attacking the two armies simultaneously in order to make them plunge into battle. This would abort the peaceful efforts whose stipulations were supposed to include the punishment of 'Uthman's killers. This allegation is opposed to many clear historical facts of which the following events were recorded by Al-Tabari in his history (part 4).

(1). Al-Shi'abi reported the following:

"The right side of Amir Al-Mu'mineen 's army attacked the left side of Basra's army. They fought each other and people resorted to 'A'ishah and most of them were from Dabba and Al-Azd tribes."

"The Battle started after sunrise and continued until afternoon. This means that the fight did not start during the night as the inventors of Ibn Saba claim. The Basrites were defeated and a man from the tribe of Al-Azd said:

'Come back and attack.' Muhammad, son of Imam Ali (Ibn Al-Hanafiyya), hit him with his sword and severed his hand. The man shouted: 'Azdites, run away.' When the Azdites were overwhelmed by the army of the Imam, the Azdites shouted: 'We belong to the religion of Ali Ibn Abi Talib.' " (Al- Tabari, page 312)

(2). The report of Qatadah said:

"When the two armies faced each other, Zubayr appeared on his horse while he was well armed. People said to the Imam, 'This is Zubayr.' The Imam said: Zubayr is the more expected of the two to remember God, if he is reminded." Talhah also came to face the Imam. When Imam Ali faced them, he said:

"Certainly you have prepared arms, horses, and men. Did you prepare an excuse for the Day of Judgement when you meet your Lord? Fear God and do not be like the lady who unravels her weaving after she had woven it strongly. Was I not your brother and you used to believe in the sanctity of my blood? Did anything happen to make it legal for you to shed my blood?"

Talhah said:

"You have instigated people against 'Uthman," Imam Ali retorted, quoting from the Qur'an:

"On the Day of Judgement, Allah will pay them their just due, and they will know that He (Allah) is the Manifest truth."

The Imam continued:

"Talhah, you are fighting for the blood of 'Uthman? May God curse those who killed 'Uthman.

"Zubayr, do you remember the day when you passed by with the Messenger of God at Banu Ghunam and he looked at me and smiled? I smiled back at him and you said to him: 'Ibn Abi Talib is always conceited.' The Messenger of God said to you: 'He is not conceited, and you shall fight him unjustly."'

Zubayr retorted:

"By God, this is true. Had I remembered that, I would not have made this journey. By God, I shall never fight you."

Zubayr left and informed 'A'ishah and his son Abdullah that he took an oath never to fight Imam Ali. His son counseled him to fight the Imam and pay atonement. Zubayr agreed and made his atonement by freeing his slave Makhul. (Al-Tabari, pages 501-502)

This event tells us that Talhah and Zubayr confronted the Imam before the start of the battle, and the confrontation was in the day time rather than at night. Otherwise, people could not have seen the confrontation or heard the conversation between the Imam and his opponents. We are sure that there was no electricity for light, nor was there any voice amplifier to make conversations heard.

Since the conversation and the confrontation took place before the start of the battle, it is clear that the report of Sayf about the battle starting during the dark night is a sheer lie.

(3). Al-Zuhri reported that Imam Ali had a dialogue with Zubayr and Talhah before the battle. He said that the Imam said:

"Zubayr, do you fight me for the blood of 'Uthman after you killed him? (by his instigation) May God give the most hostile to 'Uthman among us the consequence which he dislikes. He said to Talhah: 'Talhah, you have brought the wife of the Messenger of God ('A'ishah) to use her for war and hid your wife at your house (in Medina)! Did you not give me your allegiance?"'

Talhah said:

"I gave you the allegiance while the sword was on my neck."

At this point, the Imam tried to invite them to peace, leaving them no excuse. He addressed his army saying:

"Who among you will display this Qur'an and what is in it to the opposing army with the understanding that if he loses his hand he will hold the Qur'an with his other hand...?"

A youth from Kufa said: "I will take the mission."

The Imam went through his army offering them the mission. Only the youth accepted it. The Imam said to him:

"Exhibit this Qur'an and say to them: 'It is between you and us from its beginning to its end. Remember God, and spare your blood and our blood."'

As the youth called upon them to resort to the Qur'an and surrender to its judgement, the Basrites attacked and killed him. At this time, Imam Ali said to his army: "Now the fight has become legal." The battle started. (Al-Tabari, page 905)

All these reports clearly indicate that the battle started in the day time rather than at night, as Sayf Ibn 'Umar has alleged. Had the confrontation between Imam Ali and Talhah and Zubayr taken place at night, it would have had no benefit because the two armies would not have been able to witness it or hear their conversation. Also, the confrontation between the carrier of the Holy Qur'an and the Basrites would have been useless. None of the opposing soldiers could have seen the Qur'an in the hands of the young man at night.

Furthermore, the alleged agreement between the Imam and the three leaders, to punish the ones who shared in 'Uthman's murder, would be logical only if the three leaders were serious in seeking punishment for the killers. But the three leaders were the main agitators who induced people to kill the Third Caliph.

Had the revolters elected Talhah or Zubayr instead of the Imam as Caliph, they would have given the killers of 'Uthman the biggest prize. Certainly the leaders did not seek revenge for the blood of 'Uthman. They only pretended to do that as a means of destroying the Imam's caliphate.

THE FIRST INFALLIBLE: THE PROPHET OF ALLAH THE MESSENGER OF ISLAM (S.W.A) "AND FORTY DISCOURSES" FROM HIM

THE FIRST INFALLIBLE PROPHET OF ISLAM(PBUH and His Family)

Name: Mohammad, Ahmed(P.B.U.L.T) Famous Title Apostle of Allah. Sub Title: AbulQasim.

Father & Mother: Abdullah, Amina

Time & Place of Birth: Dawn of Firday the 17th of Rabi ul .wal year 571 A.D (forty years before the mission of )rophet hood), in Mecca.

Time & place of Death & holy shrine.

Passed away on Monday 28th of the month of safar, the rear, 11 th Hijrah, In Medina at the age of 63 years. His Holy ;hrine, is situated besides the Prophet's mosque, in '1edina.

Life Duration Three Phases

1. Before Prophet hood (40 years).

2. After Prophet hood in Mecca. (13 years)

3. Post migration from Mecca to Medina &. the 'foundation laying of Islamic state (approx 10 years).

اربعون حديثاًعن النبي الاکرم صلی الله عليه وآله و سلم

1- يا عِبادَ اللهِ أَنتُم کَالمَرضَی وَرَبُّ العالَمِينَ کَالطَّبيبِ، فَصَلاحُ المَرضی فيما يَعلَمُهُ الطَّبيبُ وَتَدبِيرُهُ بِهِ،لا فيما يَشتَهِيهِ المَريضُ وَيَقتَرِحُهُ، أَلا فَسَّلِّمُوا لِلّهِ أَمرَهُ تَکُونُوا مِنَ الفاِئزِين.(مجموعة ورّام ج 2 ص 117)

2- مَن اَصبَحَ لا يَهتَمُ بِاُمُورِ المُسلِمِينَ فَلَيسَ مِنهُم وَمَن يَسمَع رَجُلاً يُنادِي يا لَلمُسلِمِينَ فَلَم يُجِبهُ فَلَيسَ بِمُسلِمٍ .(بحارالانوار ج 74 ص 339)

3- إِن النَّبِيَّ بَعَثَ سَرِيَّةً،فَلَمّا رَجَعُوا قالَ: مَرحَباً بِقُومِ قَضَوَُا الجِهادَ الأَصغَرَ وَ بَقِيَ عَلَيهِمُ الجِهادُ الأَکبَرُ فقيلَ: يا رَسُولَ اللهِ مَا الجِهادُ الأَکبَرُ؟ قالَ:جِهادُ النَّفسِ.(وسائل الشيعة ج 11 ص 122)

4- اِذا ظَهَرَت البِدَعُ في اُمَّتي فَليُظهِرِ العالِمُ عِلمَهُ فَمَن لَم يَفعَل فَعَلَيهِ لَعنَةُ اللهِ. (اصول کافی ج1 ص54)

FORTY DISCOURSES FROM HIM

1. Oh servants of Allah! you are like patients &. the lord of mortals is like a physician. So the rectitude &. wel being of the ailment of patients lies in the rule (formula) which the physician knows &. administers with that rule, not in that one which the patient desires. There fore, obey the commands of Allah so that you get to become among the attainers &. vicorious ones. (MAJMOO.A-WARRAM, VOL 2, P 117)

2. One who starts a morning in a condition that he does not make effort about the affairs of the muslims is not one of the muslims.

And a person who hears the voice of a man who calls the muslims to his help but he does not respond him, is not a muslim. (BIHARUL ANWAR, VOL 74, P 339)

3. The Prophet of IslamfP.8.tI./fJ sent a group of muslims to the battle front against the enemies. When they returned to the court of Apostle of Allah he said to them ',Well done, bravo, the group who performed the small jehad (holy war) &. the big jehad has (yet) to be performed by them.' They said 'oh Prohet of Allah what is the great jehad?'

The Prophet replied, 'jehad &. war against the passions. (of ego).' (WASAIL U SHIA, VOL, P 122)

4. When the innovations &. heretical practices become evident in my ummah it is necessary for the scholar to make his knowledge manifested &. open (with regards to making the innovations public) so, curse of Allah be upon the scholar who does not do it.' (USOOL-E .KAFI, VOL, P 544)

5- أَلفُقَهاءُ أُمَناءُ الرُّسُلِ ما لَم يَدخُلوا في الدُّنيا، قيلَ يا رَسُولَ اللهِ : وَما دُخُولُهُم فِي الدُّنيا؟ قالَ: اتّباعُ السُّلطانِ فَإذا فَعَلُوا ذلِکَ فَاحذَرُوهُم عَلی دينِکُم. کنز العمال،الحديث 28952 (اصول الکافی ج1 ص46)

6- اِنّي لا اَتَخَوَّفُ عَلی اُمَّتی مؤمِناً وَلا مشرِکاً، فَامَّا المُؤمِنُ فَيَحجُزُهُ اِيمانُهُ واَمّا المُشرِکُ فَيَقمَعُهُ کُفرُهُ، وَلکِن اَتَخَوَّفُ عَلَيکُم مُنافِقاً عَليمَ للّسانِ يَقُولُ مَا تَعرِفُونَ وَيَعمَلُ مَا تُنکرُونَ. ( بحارالانوار ج2 ص110)

7ـ اِذا کانَ يََومُ القِيامَةِ نادی مُنادٍ اَينَ الظَّلَمَةٌ وَاعَوانُهُم؟ مَن لاقَ لَهُم دَواةً، اَورَبَطَ لَهُم کِيساً، اَومَدَّ لَهُم مَدَّةَ قَلَمٍ،فَاحشُرُوهُم مَعَهُم.( بحارالانوار ج75 ص372)

8ـ فَوقَ کُلِّ بِرًّ بِرٌّ حَتَّی يُُقتَلَ الرَّجُلُ فی سَبيلِ اللهِ فِاِذا قُتِلَ فی سَبيلِ اللهِ عَزَّوجَلَّ فَلَيسَ فُوقَهُ بِرٌّ. ( بحارالانوار ج100 ص10)

9ـ شَرُّ النّاسِ مَن باعَ آخِرَتَهُ بِدُنياهُ، وَ شَّرٌّمِن ذلِکَ مَن باعَ آخِرَتَهُ بِدُنيا غَيرِهِ. ( بحارالانوار ج77 ص46)

10ـ مَن اَرضی سُلطاناً بِما يُُسخِطُ اللهَ خَرَجَ مِن دينِ اللهِ. (تحف العقول ص57)

11ـ مَن أَتی غَنِيّّاً فَتَضَعضَعَ لَهُ ذَهَبَ ثُلُثا دينِهِ. (تحف العقول ص8)

5. Jurspudents are the trustees of the Prophets (trust worthy & dependable representatives) till such time they have not entered the world (affairs)? one of those present asked ',what is their entery into the world (affairs)? The Prophet said in response to him, 'Following the king, so when they do that beware of them about your religion (gaurd your religion from them). (KANZAL AMAL AI Hadieth 28952, USULE KAFI, VOL, P 46)

6. I do not have the fear of neither the faithfull nor polytheist about my ummah. However, the faith of the faithfull refrains him from harming the

ummah, more over the infidility of the polytheist will become the cause of his abjectness & repression. But I am afraid about you (being harmed) from the glib tongued hypocrite. He utters by his tongue what you believe is good & practically he does what you consider bad (vices). (BIHARUL ANWAR. VOL 2, P 110) ,

7. When the resurrection day sets in, a herald (of Allah)

calls out, Where are the cruel ones, where are the friends of the cruel ones? And those who put a flake of cotton in their inkpots or tied up a bag for them or mended their pen. so, resurrect them all, together with the tyrrants.' (BIHARUL ANWAR, VOL 75. P .327)

8. There is a good deed above each good deed, to the extent that a man is slain on the way of Allah. so when he is slain on the way of Allah then there is no good deed above (better than) it. (BIHARUL ANWAR, VOL 100, P 10)

9. The worst of all men is the one who sells his here after (dooms day) for his world (life), & worse than him is the one who sells (bargains) his ressurection day for the world (benefits) of the others. (BIHARUL ANWAR, VOL 77, P 46)

10. The one who pleases a ruler with something which is the cause of Allah's fury has gone out of Allah's religion. (TUHFUL AQOOL, P 57) 11. One who comes to a rich man & shows humbleness to him (for the sake of his wealth has lost two third of his religion. (TUHFUL AQOOL, P 8)

12- أَمّا عَلامَةُ البارِّ فَعَشرَةٌ : يُحِبُّ فِي اللهِ وَيُبغِضُ فِي اللهِ وَيُصاحِبُ فِي اللهِ وَيُفارِقُ فِي اللهِ وَيغضبُ فِي اللهِ. وَيَرضی في اللهِ وَيَعمَلُ لِلهِ، وَيَطلُبُ إِلَيهِ وَيَخشَعُ لِلهِ خائِفاً، مَخُوفاً،طاهِراً،مُخلِصاً، مُستَحيِياً،مُراقِباً، وَيُحسِنُ فِي اللهِ. (تحف العقول ص21)

13- سَيَأتي زَمانٌ عَلی أُمَّتي لا يَعرِفُونَ العُلَماءَ إلاّ بِثَوٍب حَسَنٍ، وَلا يَعرِفُونَ القُرآنَ إلاّ بِصَوٍت حَسَنٍ، وَلا يَعبُدُونَ اللهَ إلاّ في شَهرِ رَمَضانَ.فَإذا کانَ کَذالِکَ سَلَّطَ اللهُ سُلطاناً لا عِلمَ لَهُ وَلَا حِلمَ لَهُ وَلا رَحمَ لَهُ. ( بحارالانوار ج22 ص454)

14- اِذا کانَ يَومُ القِيامَةِ وُزِنَ مِدادَ العُلَماءِ بِدِماءِ الشُّهَداءِ فَيَرجُحُ مِدادُ العُلَماءِ عَلی دِماءِ الشُّهَداءِ. (لثالی الاخبار ج2 ص272)

15- مَثَلُ اَهلِ بَيتي کَمَثَلِ سَفينَةِ نُوح مَن رَکِبَها نَجاوَمَن تَخَلَّفَ عَنها غَرِقَ. (جامع الصغير ج2 ص533 حديث8162)

16- مَلعُونٌ مَن اَلقی کَلَّهُ عَلَی الناسِ.

(تحف العقول37)

17- إِذا کانَ يَومُ القِيامَةِ لَم تَزِلَّ قَدَما عَبدٍ حَتّی يُسأَلَ عَن أَربَعٍ: عَن عُمرِهِ فِيمَ أَفناهُ.وَ عَن شَبابَهِ فِيم أَبلاهُ، وَعَمَّا اکتَسَبَهُ مِن اَينَ اکتَسَبَهُ وَفِيمَ أَنفَقَهُ. وَعَن حُبَّنَا اَهَلَ البَيتِ. (تحف العقول / ص56)

12. However, there are ten signs of the pious. I. He makes friend for the sake of Allah (pleasure). 2. He makes enemy for the Almighty Allah. 3. He enters companionship for Allah. 4. He gets seperated for Allah. 5. He becomes angry for the sake of Allah. 6. He gets happy for Allah. 7. He acts for the sake of lord. 8. He asks Allah for the fulfillment of his need. 9. He shows humility &. humbleness for Allah, where as, he possesses the virtues of fear from Almighty &. has sincerity modesty, vigilence &. carefulness. 10. He performs good deeds for Allah.

(TUHFUL AQOOL. P21)

I3.An age will come upon my ummah so that people will not recognise the scholar but those wearing beautiful dress, &' will not recognise the Quran but when recited in a melodous tone &. will not serve Allah except in the month of Ramadan. So when the condition of people will becomesuch, Allah will appoint &' set a ruler over them who shall not have knowledge, forbearance &. mercy. (BIHARUL ANWAR. VOL 22. P 454)

14. When the resurretion day will come, the ink of the pen of scholars will be weighed against the blood of martyres, so as a result of weighing the ink of the pen of scholars will get superiority over the bloods of the martyres. (LYALlAL EKHBAR. VOL 2. P 272)

I5. The example of my house hold (Hazrat zahraf.fA.) &. the twelve Imamas) is like that of the Noah'sfA..f) ship. Who so ever boards it will get rescued (salvation) &. the one who opposes the boarding of it, gets drowned. (JAMIASAGHIR VOL 2. P 533 Hadith, 8162)

16. Cursed is the one who puts the load of his life responsibilities upon the shoulders of the people. (TUHFUL AQOOk P37)

17. When the dooms day will come about, man will not move one step from his place till he is questioned about four things.

1. The way how he spent his life? 2. As to how did he wear out his youth? 3. About the wealth, as to where he got it from &' in what way he spent it? 4. And about the love of us the house hold of Prophet. (TUHFUL AQOOk P56)

18- قالَ شَمعُونُ : فَأَخبِرني عَن أَعلامِ الجاهِلِ، فَقَالَ رَسُولُ اللهِ صَلَّی اللهُ عَلَيهِ وَالِهِ: إِن صَحبتَهُ عَنّاکَ، وإِن اعتَزَلتَهُ شَتَمَکَ، وَإِن أَعطاکَ مَنَّ عَلَيکَ،وَإِن أَعطَيتَهُ کَفَرَکَ، وَإِن أسرَرتَ إِلَيهِ خانَکَ وَإِن أَسَرَّ إِلَيکَ اتَّهَمَکَ وَإِنِ استَغنی بَطِرَ، وَکانَ فَظّاً غَليظاً وَإِنِ افتَقَرَ جَحَدَ نِعمَةَ اللهِ وَ لَم يَتَحَرَّج،وَ إِنِ فَرِحَ أَسرَفَ وَطَغی،وَإِن حَزِنَ أَيِسَ، وَإِن ضَحِکَ فَهَقَ، وَإِن بَکی خارَ،يَقَعُ فِي الأبرارِ، وَلا يُحِبُّ اللهَ وَلا يُراقِبُهُ، وَلا يَستَحيي مِن اللهِ وَلا يَذکُرُهُ، إِن أَرضَيتَهُ مَدَحَکَ،وَقالَ فيکَ مِنَ الحَسَنَةِ ما لَيسَ فيکَ،وَ إِن سَخِطَ عَلَيکَ ذَهَبَت مِدحَتُهُ، وَوَقَعَ فيکَ مِنَ السُّوءِ ما لَيسَ فيکَ، فَهذا مَجرَی الجاهِلِ. (تحف العقول ص18- 19)

19- قالَ النَّبِیَّ(صَلَی الله عَلَيهِ وَالِهِ) يا عَلِيُّ تُريدُ سِتَّ مِئَةِ اَلفِ شاةٍ اَوسِتَّ مِئَةِ اَلفِ دِينارٍ اَوستَّ مِئَةِ اَلفِ کَلِمَةٍ؟ قالَ يا رَسُولَ الله سِتَّ مِئةِ اَلفِ کَلِمَةٍ فَقالَ: اَجمَعُ سِتً مِئَةِ اَلفِ کَلِمَةٍ في سِتِّ کَلِماتٍ يَا عَلِیُّ:اِذا رَأَيتَ النّاسَ يَشتَغِلُونَ بِالفَضائِلِ فَاشتَغِل اَنتَ بِإتمامِ

الفَرائِضً،وَ اِذا رَأَيتَ النّاسَ يَشتَغِلُونَ بِعَمَلِ الدُّنيا فَاشتَغِل اَنتَ بِعَمَلِ الآخِرَةِ، وَ اِذا رَأَيتَ النّاسَ يَشتَغِلُونَ بِعُيُوبِ النّاسِ فَاشتَغِل اَنتَ بِعُيُوبِ نَفسِکَ، وَ اِذا رَأَيتَ النّاسَ يَشتَغِلُونَ بِتَزيينِ الدُّنياء فَاشتَغِل اَنتَ بِتَزيينِ الاخِرَةِ،وَ اِذا رَأَيتَ النّاسَ يَشتَغِلُونَ بِکَثرَةَ العَمَلِ فَاشتَغِل اَنتَ بِصَفوَةِ العَمَلِ، وَ اِذا رَأَيتَ النّاسَ يَتَوَسَّلُونَ بِالخَلقِ فَتَوَسَّل اَنتَ بِالخالِقِ. (المواعظ العددية،الباب6 الفصل4 الحديث1)

18. Shamoon (the grandson of Judah. one of the disciples of Essa (christ)(S.W.A) submitted to the Prophet of God (P,S.U.H):Describe to me the signs of ingnorant?'

The Prophet(P,B,U,N) said. 1. If you become his companion he will offend &: grieve you. 2. And if you avoid him he will revile &: vilify you. 3. And if he gives some thing to you he will hold you under obligation. 4. If you give him some thing he will be ungrateful. 5. If you tell him a secret he will commit dishonesty with you (by revealing &: opening it). 6. And if he tells you a secret he will blame you (about it's opening). 7. And if he becomes wealthy he will get proud &: show insolence &: petulence. 8. And if he becomes poor he will refuse the blessings of Allah &: will not care about committing sin. 9. And if he gets glad &: happy he commits insolence &: inordinacy. 10. And if he is grieved he gets disappointed. 11. And if he laughs his laughter is a burst (loud laughter). 12. And if he cries he laments &: wails. 13. Attacks &: assaults the pious ones. 14. He does not love Allah &: does not observe His law. 15. And he does not feel ashamed before Allah. 16. He does not remember Allah. 17. If you please him he admires you &: exaggarates in admiring you &: falsely attributes the things (virtues) which you do not possess.

18. If he gets angry with you all his admiration (for you) finishes up, &: he attributes unworthy things to you. This is the programme of the ignorant. (TUHFUL AQOOL, P 18/19)

19. The Prophet of Allah(P,B.U.H) said to Ali(A.S) 'Oh Ali do you want six hundred thousands sheep or six hundred thousand dinnars or six hundred thousand words (of admonition).

Ali(,4,.f,) submitted 'Or Prophet of Allah I want six hundred thousands of words.' 1. The Prophet(P,B,U,N) said I gather all the six hundred thousands of words into six words. oh Alii When you see that the people are busy with recommended &: desirable good deeds, you get busy with the completing of obligatory (services). 2. And at a time when you see the people busy with the wordly activities, you get busy with the deeds for the here after. 3. And when you see people mentioning ill of others (slandering &: back bitting) you get busy with your own faults (In rectifying them). 4. And at times when you see that the people are busy in decorating of world. get busy with decorating &: beautifying your' resurrection day. 5. While you see people getting busy with (procuring) abundance &: plentifulness of practice get busy in achieving (out standing place) the purity of practice Concentrate upon the quality of Practice). 6. When you see people imploring creature (people) for help, supplicate to Allah. (ALMAWAIZ UL ADADIA, ALBAB, 6, ALFASL, 4 ALHADIETH, 1)

20- مالي أَری حُبَّ الدُّنيا قَد غَلَبَ عَلی کَثيرٍ مِنَ النّاسِ،حَتّی کَأَنَّ المَوتَ في هذِهِ الدُّنيا عَلی غَيرِهِم کُتِبَ، وَکَأَنَّ الحَقَّ في هذِهِ الدُّنيا عَلی غَيرِهِم وَجَبَ هَيهاتَ هَيهاتَ أَما يَتَّعِظُ آخِرُهُم بِأَوَّلِهِم؟ (تحف العقول ص 29)

21-اَوصانی رَبَّي بِتِسعٍ: اَو صاني بِالأخلاصِ فِي السَّرَّوَالعَلانِيَةِ، وَالعَدلِ في الرَّضا وَالغَضَبِ، وَالقَصدِ في الفَقرِ وَالغِنی،وَ اَن اَعفُو عَمَّن ظَلَمَنِي،وَاعطِيَ مَن حَرَمَنِي وَ اَصِلَ مَن قَطَعَنِی، وَ اَن يَکُونَ صَمتي فِکراً وَمَنطِقي ذِکراً وَنَظَري عِبَراً. (تحف العقول ص 36)

22-يَا عَلِیُّ لا تَغضَب، فِإذا غَضِبتَ فَاقعُد،وَتَفَکَّر في قُدرَةِ الرَّبِّ عَلَی العِبادِ،وَحِلمِهِ عَنهُم. (تحف العقول ص14)

23- ما مِن عَبدٍ يُخلِصُ العَمَلَ لِلّهِ تَعالی أَربَعينَ يَوماً إِلآظَهَرَت يَنابِعُ الحِکمَةِ مِن قَلبِهِ عَلی لِسانِهِ. (جامع السادات ج2 ص 404)

24- يا عَلِيُّ کُلُّ عَينٍ باکِيَةٌ يَومَ القِيامَةِ إِلّا ثَلاثَ أَعيُنٍ:عَينٌ سَهَرَت في سَبيلِ اللهِ وَعَينٌ غُضَّت عَن مَحارِم اللهِ، وَ عَينٌ فاضَت مِن خَشيَةِ اللهِ. (تحف العقول ص8)

25- اَنَا مَدينَةُ العِلمِ وَ عَلِیٌّ بابها فَمَن اَرادَ العِلمَ فِليَأتِ البابَ. (جامع الصغير ج1 ص415 حديث2705)

20. Why do who I see that the love of World has overwhelmed most of the people to such an extent as if death has been written (made binding) only for the others? And as if the observing of right has only been made obligatory for others than them? Far from it, Far from it, why do the next ones not take lesson from those in the past. (generations) (TUHfUL AQOOL, P. 29)

21. The Lord has recommended nine things to me:

1. Sincerity, secretly and apparently (both in solitude &. public)

2. Observing of justice &. equity in contentment, consent &. anger. 3. Acting moderately in poverty &. wealthy condition. 4. Forgiving the one who comitted excess upon me. 5. Granting that person who deprived me. 6. And to join &. connect with the one who got seperated &. denounced relations with me.

7. And meditating while silent. 8. And rememberance of Allah while conferring. 9. And taking lesson while seeing. (TUHfUL AQOOL, P .36)

22. Oh Ali! do not get furious &. when you (happen to) be enraged then sit down &. meditate about the power (authority) of Allah over His slaves &. His fore forbearance about them. (TUHfUL AQOOL, P 14)

23. There is no servant who practices sincerely forty days for Allah, but the springs of wisdom get apparant (now) from his heart over his tongue. (JAMIA SMDAT, VOL 2, P 404)

24. Oh Ali! all the eyes will weep on the resurrection day except three eyes. (1) The eye which remained waking in the night till morning on the way of Allah (for the defence of Islamic system). &. the eye which refrained

from seeing the things Prohibited by Allah, the eye which shed tear from the fear of Allah. (TUHfUL AQOOL, P 8)

25. I am the city of knowledge &. Ali is it's gate so who so ever intends to acquire knowledge must come through the gate. (JAMIA SAGHIR VOL 1, P 415, Hadieth 2705)

26- يا أَباذَرّ،إغتَنِم خَمساً قَبلَ خَمسِ:شَبابَکَ قَبلَ هرَمِکَ، وَصِحَّتَکَ قَبلَ سقمِکَ وَ غِناکَ قَبلَ فَقرِکَ، وَفَراغَکَ قَبلَ شُغلِکَ وَ حَياتِکَ قَبلَ مَوتکَ. (بحارالانوار ج7 ص75)

27- إنَّ اللهَ تَبارَکَ وتَعالی لَا يَنظُرُ إِلی صُوَرِکُم وَلا إِلی أَموالِکُم وَلکِن يَنظُرُ إِلی قُلُوبِکُم وَأَعمالِکُم. (بحارالانوار ح77 ص88)

28- يا أَيُّهَا النّاسُ إِنّي تَرَکتُ فيکُم مَن [ما] إِن أَخَذتُم بِهِ لَن تَضِلوُّا:کِتاب الله وَعِترَتي أَهلَ بَيتي. (سنن الترمذي،الحديث:4036)

29- قالَ (صَلَّی اللهُ عَلَيهِ وَالِهِ): قالَ عيسَی بنُ مَريَمَ لِلحَوارِّييِنَ:[جالِسُوا] مَن يُذَکِّرُکُمُ اللهُ رُؤيَتُهُ، وَيزيدُ في عِلمِکُم مَنطِقُهُ، وَيُرَغّبُِکُم في الآخِرَةِ عَمَلُهُ. (تحف العقول ص44)

30- اَربَعٌ مَن کُنَّ فيهِ فَهُوَ مُنافِقٌ، وَ اِن کانَت واحِدَةٌ مِنهُنَّ کانَت فيهِ خِصلَةٌ مِنَ النِّفاقِ حَتَّی يَدَعَها:مَن اِذاحَدَّثَ کَذِبَ، وَاِذا وَعَدَاَخلَفَ، وَاِذا عَاهَدَ غَدَرَ،وَاِذا خاصَمَ فَجَرَ. (خصال الصدوق ج1 ص254)

31- أَلا إِنَّ شَرَّ أُمَّتي الَّذينَ يُکرَمُونَ مَخافَةَ شَرِّهِم، أَلا وَمَن أکرَمَهُ النّاسُ اِتّقاءَ شَرِّهِ فَلَيسَ مِنّی. (تحف العقول ص58)

32- لا يُلدَغُ المُؤمِن مِن جُحرٍ مَرَّتينِ. (مسند احمد ابن حنبل ج2 ص115)

26. Oh Abazar! do value &: esteem five things before five others (to happen).

1. your youth before your old age. 2. your health before your ailment. 3. your wealth before your poverty.4. your leisure time before getting busy. 5. your life before your death. (BIHARUL ANWAR. VOL 77. P 75)

27. Allah does not look at (value) your faces &: nor your wealths but He looks at your hearts &: your practices. (BIHARUL ANWAR. VOL 77. P 88).

28. Oh people! I have left among you some thing which if you get (hold of) it, you will not go astray: The book of Allah (Quran) &: my progeny, household. SUN NAN AT TRIMZ.I ALHADIETH 4036)

29. The Prophet of Allah(S.W.A) said that ESSA (christ) (S.W.A)said to his disciples sit with some one (keep company with) the seeing of whome makes you remember (mention) Allah &: his logic (learning) adds to your knowledge &: his practice makes you keen (inclined toward) for the here after. (TUHFUL AQOOL. P 44)

30. There are four dispositions &: Peculiarities, who so ever has got those in him is a hypocrite. And if he has one of those four he has got one peculiarity of hypocrisy in him till such time that he removes it from

himself. (Those four are) 1. who ever tells lies while talking. 2. Promises &: goes back upon his word.

3. When makes an agreement (pact) deceives the other side. (breaks &: breaches the pact). 4. When he has enmity with someone, he commits, inequity &: immorality. (KHI5AL SADOOK VOL 1. P 254)

31. Beware, indeed the worst of my ummah are those persons who are respected due to the fear of their evil. Beware One who is respected by the people for the sake of securing &: saving them selves from his evil (harm) is not from me. (TUHFUL AQOOL. P 54, VOL 2, P 115)

33-[ يا ]مَعشَرَ المُسلِمينَ إِياکُم وَالزِّنا فَإِنَّ فيهِ سِتَّ خِصالٍ،ثَلاثُ فِي الدُّنيا وَثَلاثٌ فِي الآخِرَةِ،فَأَمَّا الَّتي فِي الدُّنيا: فَإنَّهُ يَذهَبُ بِالبَهاءِ،وَيُورِثُ الفَقرَ وَيُنقِصُ العُمُرَ، وَأَمَّا الَّتي فِي الآخِرَةِ فَإنَّهُ يُوجِبُ سَخَطَ الرَّبِّ وَسُوءَ الحِسابِ وَالخُلُودَ فِي النَّارِ. (کتاب الخصال للصدوق ج1 ص320)

34- يا عَليُّ: ثَلاثٌ مَن لَم يَکُنَّ فيهِ لَم يَقُم لَهُ عَمَلٌ: وَرَعٌ يَحجُزُهُ عَن مَعاصِي اللهِ عَزَّوَجَلَّ وَ عِلمٌ يَرُدَّ بِهِ جَهلَ السَّفيهِ وَعَقلٌ يُداري بِهِ النّاسَ. (تحف العقول ص7)

35- مَن رَأی مِنکُم مُنکَراً فَليُغَيَّرهُ بِيَدِهِ فِاِن لَم يَستَطِع فَبِلِسانِهِ فَاِن لَم يَستَطِع فَبِقَلبِهِ وَذَلِکَ اَضعَفُ الاِيمانِ. (مسند احمد ابن حنبل ج3 ص49)

36- وَمَن ماتَ عَلی حُبَّ آلِ مُحَمَّدٍ ماتَ شَهيداً اَلا وَمَن ماتَ عَلی حُبَّ آلِ مُحَمَّدٍ ماتَ مَغفُوراً لَهُ اَلا وَمَن ماتَ عَلی حُبَّ آلِ مُحَمَّدٍ ماتَ تائِباً اَلا وَمَن ماتَ عَلی حُبَّ آلِ مُحَمَّدٍ ماتَ مُؤمِناً مُستَکمِلَ الايمانِ اَلا وَمَن ماتَ عَلی حُبَّ آلِ مُحَمَّدٍ بَشَّرَهُ مَلَکُ المَوتِ بِالجَّنَّةِ ثُمَّ مُنکَرٌ وَنَکِيرٌ اَلا وَمَن ماتَ عَلی حُبَّ آلِ مُحَمَّدٍ يُزَفُّ اِلَی الجَنَّةِ کَما تُزَفُّ العَروسُ اِلی بَيتَ زَوجِها. (تفسير الکاشف ج4ص220).

33. Oh community of muslims! definately avoid committing adultary because it has six peculiarities three (will emerge) in this world & three in the here after. More over, those three which appear in this world (consist of): 1. This becomes the cause of getting dishonoured. 2. Causes to bring poverty. 3. Causes the shortening of age.

And those which take place in the hereafter are: 1. It causes the anger of Allah. 2. It causes the severeness & graveness of accounting. 3. It causes the eternity & perpetuity (of man) in the hell fire. (KITAB UL KHISAL LlSSADUK VOL 1, P 320)

34. Oh Alii there are three qualities so that who so ever does not possess these none of his practices will remain constant & firm for him. (His practice will not bring fruit & result)

I. The power of piety which refrains him from committing sin. 2. And the knowledge with which he may repulse the

ignorance of the witless (foolish) persons. 3. Intellect with which he gets along courteously & moderately with the people. (TUHf1JL AQOOL, VOL 7)

35. Who ever of you observes an evil (in society) must change it (object over it) physically with his hand so if he does not have the power of it then he must object over it by his tongue & if he does not have the strength of that, he must object upon it in his heart. (He must not remain indifferent to it) And this is the lowest status of faith. (MASNAD AHMED BIN HANBAL, VOL 3, P 49)

36. Beware! one who died having the love of house hold of Mohammad(P.B.U.H) has died as a martyre. Take heed! One who died with the love of household of prophet has died exonerated & forgiven.

Beware, one who died with the love of Prophet(P.B.U.H) has died, having repented.

Bewarel one who died with the love of house hold of Prophet(P.B.U.H) has died as a faithfull, having a complete faith.

Beware! one who died along with the love of children of Prophet (firstly) the angel of death (Izrael) has given him the glad lidding about Paradise, there after, (two angels) Munkar & Nakeer.

Beware, one who died with the love of the house hold of Prophet(P.B.U.H) has been sent to paradise like the bride is sent to the house of the bridegroom. (TAFSEER UL KASHAF, VOL4, P 2~0)

37- شارِبُ الخَمرِ کَعابِدِ وَثَنٍ ياعَلِیُّ شارِبُ الخَمرِ لا يَقبَلُ اللهُ عَزَّوَجَلَّ صَلاتَهُ أربَعينَ يَوماً،فَإن ماتَ فيِ الأَربَعينِ ماتَ کافِراً. (بحارالانوار ج77 ص47)

38- إِنَّ اللهَ تَبارَکَ وَ تَعالی لَم يَکتُب عَلَينَا الرُّهبانِيّة،إِنَّما رُهبانِيَّةُ أُمَّتِي الجِهادُ في سَبيلِ اللهِ ...(بحارالانوار ج 70 ص 115/ج82 ص114)

39- مَن سَوَّفَ الحَجَّ حَتّي يَمُوتَ بَعَثَهُ اللهُ يَومَ القِيامَةِ يَهُودِيّاًً أَو نَصرانِيّاً. (بحارالانوار ج77 ص58)

40- ألنَّظرَةُ سَهمٌ مَسمُومٌ مِن سِهامِ إِبليسَ، فَمَن تَرَکَها خَوفاً مِنَ اللهِ تَعالی أَعطاهُ اللهُ ايماناً يَجِدُ حَلاوَتَهُ في قَلبِهِ. (جامع السادات ج2 ص12)

37. Drinker is similar to the idolator. Oh Alii Allah does not accept the service of the drinker (up to) forty days. And if he dies with in forty days, he has died as an infidel. (BIHAR UL ANWAR, VOL 77, P 47)

38. Allah has not (written) ordained the monasticism for us (muslims) Indeed monasticism of my ummah is jehad (holy war) on the course of Allah.

(jehad holy war is the monasticism of muslims). (BIHAR UL ANWAR VOL 70, P 115, &: VOL 82, P 114)

39. One who pospones &. delays the peforming pf Hajj (having got it's capacity) till the time he dies. Allah will resurrect him as ajew or christian on the justice day. (BIHAR UL ANWAR, VOL 77, P 58)

40. Sighting (at stranger men, women) is a poisonous arrow out of the arrows of satan. So one who overlooks &. omitts that due to the fear of Allah, Allah bestows upon him a faith, the sweetness of which he will find in his heart. (JAMIASAADAT, VOL 2, P 12)

F.Note

Looking of the Namehram, a stranger man towards a women &. vice versa has been Prohibited by Islam.