The ahl ul-bayt ; ethical role-models chapter3

The ahl ul-bayt ; ethical role-models

Chapter3

Woman in Islam 

Woman in Islam 

While discussing the marital rights, I feel it is important to refer to women�s ranks in Islam and to tell how this religion cares for and treat women with utter kindness. This is the reason beyond women�s being happy and respectful under the shades of Islam. To prove so, it is essential to compare between women of the first age of Islam and women of other ages in the light of the divine principles and genuine standards, away from capricious and ignorant tendencies and control of the customs and traditions that are unsuitable to be 

considered as true criteria in examining, evaluating, and distinguishing the genuine facts from the false, since some facts may take the color of their surroundings or circumstances. As a matter of fact, custom, sometimes, regards evil manners as good and good traits as evil. It can be trusted and accepted as arbiter only when it agrees with the wise guidance of God. Only then, custom will not misjudge and will not go astray from justice. 

Woman in the Ancient Ages 

The social standard of women�s evaluation in the different ancient ages varied to great extent and swing between negligence and excessiveness, deprived of any state of moderation. Woman, first, was regarded as lowly, imperfect creature. Then, she was regarded as a devil that inspires with sinning and evil. Then, she was regarded as the mistress of the society who has absolute control over everything. Then, she was regarded as a worker that must be exerting all efforts for saving her livelihood. 

During most of these ages, woman used to suffer misery and humiliation, since her rights were usurped and her soul was enslaved by man who had the right to use her for any purpose. 

During the Roman civilization, woman�s values were unstable. First, she was decided as a slave and servant of man, who had all the freedom to domineer her. Then, she was overestimated when she was freed from the fist of fathers and husbands and granted all rights of possession, heritage, divorce, indecorum, and indecency to the degree that a Roman woman used to marry a number of men 

shamelessly. 

A Roman writer mentioned the story of a woman who moved in the laps of eight men in less than five years. Another saint referred to the story of that woman whose last marriage was the twenty- third to the man who married twenty times before her. [485] 

Furthermore, the Roman woman was allowed to practice sexual deviation freely, and that was the main reason beyond the corruption that affected the Roman society. 

In the custom of the Greek civilization, woman was added to the rubbish. She was sold, purchased, and regarded as devilish infection. 

The ancient codes of India decided that epidemic, death, hell, poison, snakes� etc. are better than woman. Hence, the Indian women�s rights to live were ceased with the death of their husbands who were their absolute masters and lords. Hence, they had to throw themselves in the fire in which the bodies of their husbands were thrown; lest, the eternal curse would befall them. 

From the viewpoint of the Torah, the rank of woman can be noticed through the following words that are recorded in the Exodus, Chapter 14, paragraph 17: 

�My heart and I wandered so as to know, search, and seek wisdom and reason, and to know that evil is ignorance and idiocy is insanity. I found that woman who is snare and whose heart is trap and hands are fetters, is bitterer than death. �[486] 

Christianity, in the Middle Ages, considered woman as a devilish, profane creature that should be kept away. 

In his book titled �History of Ethics of Europe�, Liki says that people used to 

escape women�s shadows and deem sinful to approach or meet them. They also believed that to meet by chance in the way or talk to any woman, including mothers, wives, or sisters, abort righteous deeds and spiritual efforts. 

Thus, the Western society used to underestimate women. In 586 A. D. , a conference was held in France to decide whether woman is human being or not! After discussions, they decided that woman is human being that is created for serving man! 

In England, Henry VIII deemed unlawful for women to recite the Holy Scriptures. Until 1850 A. D. , women were not regarded as citizens, and until 1882, they had no personal rights and had no right to possess anything. Hence, women were dissolved in the personalities of their fathers or husbands. [487] 

Woman in the Pre-Islamic Arab Society 

Mr. An-Nadawi could summarize the life of women in the pre-Islamic Arab society by the following words: 

�Women were the subjects of wronging and oppression. Their rights were violated and properties were extorted. They were deprived of their heritage, prevented �after being divorced or widow- from choosing husbands, and inherited just like properties or riding animals. They were also given deficient measures. Man could enjoy all of his rights, while woman enjoyed nothing. Even in food, there were definite meals allowable for men, but forbidden for women. Man also had the right to marry any number of women. They also hated the newborn girls to the degree that they used to bury them alive. They also used to kill girls so savagely. It happened that a newborn girl was kept 

alive until her father would come back from a journey that took, sometimes, months or even more. When that father came back, he would kill that girl who began to grow up mentally and physically! Some, furthermore, used to throw girls from tremendous heights. � 

Woman in the Modern Western Civilization 

After long strife and big sacrifices, woman could win her freedom and rights when the modern Western civilization came to its climax. Woman, hence, have been able to feel her being equal to man and share him in offices, shops, industries, and various social activities. The Western woman has been glad at these gains that she could obtain after centuries of shedding tears and suffering misfortunes. Unfortunately, she has ignored the reality of the wrong and loss that she has to encounter in this field. If woman used the criterion of logic for comparing the gains that she has achieved with the losses that have befallen her, she would feel grief, disappointment, and damage. The propagandists of liberalism in this material civilization have certainly deceived, beguiled, and exploited women�s innocence so meanly and cunningly. First, they exploited her to compete with man who demanded with raising the wages and decreasing the working hours, and she was deceived when she accepted to do men�s jobs with fewer wage. Because she has the ability to attract customers, they exploited her femininity in commercial fields so as to double their material profits, deriving benefit from the sexual potentials. After that, she has to do her feminine tasks, such as pregnancy, giving birth, education, and 

household management in addition to her strife for seeking earnings so as to get rid of ghosts of hunger, because man, in most cases, had deserted his mission of securing her living. 

In spite of the achievements of the European woman, she is, still, decided as loser according to the logical standards. This is because, as she sought freedom, lost her religion, morality, and dignity, and became in such a disgusting state of dissoluteness and degradation. We have previously shown that the Western scholars themselves have testified to this fact. Let us focus more light on this fact through the following discussions: 

Woman�s Liberation in Islam 

part 1 

With the rising of the dawn of Islam, the inconsiderate traditions and the ragged customs were thrown away. Instead, an everlasting constitution befitting the intellects and sound nature and escorts humankind all over ages was issued. One of the reformations of that constitution was rectifying and rehabilitating the values of women, by granting them all their material and moral rights in such a wise, moderate style away from negligence and exaggeration. During the luminous age of Islam, woman occupied a high rank that has never been achieved by women of any other nation. 

Islam has shed lights on women�s reality and equality to man in the human concepts, principles, sanctity of soul, honor, and property, and gain of the afterlife rewarding. Thus, Islam has canceled all the pre-Islamic allegations of woman�s coming after man in these fields: 

�People, We have created you all male and female and have made you nations and tribes so that you 

would recognize each other. The most honorable among you in the sight of Allah is the most pious of you. Allah is All-knowing and All-aware (49: 13). � 

�All righteously believing male or female will be granted a blessed happy life and will receive their due reward and more. (16: 97) � 

As some of the Arabs used to bury their newborn girls alive and kill them wrongfully, Islam, granting girls dignity and right to live, reproached the committers of such a crime and threatened them with painful punishment: 

�And when the female infant buried alive is asked for what sin she was killed? (81: 8-9) � 

�Do not kill your children for fear of poverty. We will give sustenance to all of you. To kill them is certainly a great sin. (17: 31) � 

The pre-Islamic customs decided to control woman so wrongfully by coercing her to marry the one she does not like, preventing her from marriage, or inheriting her just like properties and giving the right to the heir to do anything with her�such as giving her in marriage and seizing her dowry or preventing her from marriage until she redeemed herself or died so that he would inherit her. Islam freed woman from all these forms of slavery and granted her the right to choose for her marriage the one she sees well-qualified. As an Islamic law, it is inadmissible to give a woman in marriage before obtaining her satisfaction. Islam, also, deemed forbidden to inherit a woman coercively: 

�Believers, it is not lawful for you to inherit women against their will as part of 

the legacy. Do not create difficulties for your wives in order to force them to give-up part of what you had given to them to set themselves free from the bond of marriage, unless they have clearly committed adultery. Always treat them reasonably. If you dislike them, you could be disliking that which Allah has filled with abundant good. (4: 19) � 

One of the customs of the Arabs before Islam, and even some of the Western societies in recent times, was depriving women of ownership. Claiming that inheritance is a right dedicated to men of the tribe who defend it with their swords, the Arabs before Islam deprived woman of right of inheritance. 

When Islam prevailed, these false traditions were cancelled and women were granted all their rights of possession and inheritance. Islam, also, decided their shares of inheritance, as mothers, wives, sisters, daughters, or other titles: 

�Men and women will both be rewarded according to their deeds, rather pray to Allah for His favors. Allah knows all things. (4: 32) � 

�Male and female are entitled to their legal share in the legacy of their parents and relatives, whether it be small or large. (4: 7) � 

Islam has also imposed upon husbands to cover the needs of their wives even if they are rich and wealthy. 

Thanks to the principles and ethics of Islam, Muslim woman could be the ideal examples of rationality, faith, and high nobility. Islam has also raised women�s social ranks to the degree that they could dispute with even the caliphs�the highest authority in the Islamic state: 

Omar ibn al-Khattab, once, 

was addressing to people not to exaggerate in dowries, but an ordinary woman opposed him saying: �You have no right to say so. � 

He asked: �Why? � 

She answered: �This is because God says: �Do not take back the dowry which you had paid even if what you paid was a large amount of gold. To do this is a slanderous act and a manifest sin (4: 20). �� 

Hence, Omar unsaid declaring: �Omar was wrong, and a woman was right. � 

History has recorded bright pages about the glories and heroic situations of Muslim women, and narrators could not hide their admiration of such situations; therefore, they related them with fascinating styles showing their esteem and wonder: 

Naseeba al-Maziniyya used to participate in the campaigns of the Prophet (s) with her son. In one of the battles, her son wanted to flee, but she attacked him saying: �Son, do you want to leave God and His Messenger? � Hence, her son was back to the battle, but a man attacked and killed him. As she saw this situation, she took the sword from her son�s hand and attacked that killer and could kill him. Referring to her situation, the Prophet (s) addressed to her: �God bless you, Naseeba. � 

This lady used to stop in front of the Prophet (s) so as to protect him. Because of that, she was injured heavily. [488] 

The following is another story showing heroic situations of a lady: 

During his reign, Muawiya �the Umayyad caliph- performed the hajj and, during his stay in Mecca, he asked about a black, fat lady from the 

tribe of Banu Kinana. She was residing in al-Hujoun and was named �Daramiyya al-Hujoun. � When he was informed that she was still alive, he summoned her, and she was brought before him. 

He said: �How are you, daughter of Ham? �[489] 

She answered: �You should not have dishonored me for my belonging to Ham. I am a woman from the tribe of Banu Kinana, and from the tribe of your father. �

He said: �You have said the truth. Do you know why I summoned you? � 

She answered: �None but God knows the unseen? � 

He said: �I summoned you to ask you why you have loved and supported Ali and hated and antagonized me. � 

She requested: �Will you allow me not to answer you? � 

He said: �No, I will not. � 

She said: �Well, you have insisted. I have loved Ali for his justice among the subjects and for his equitable distribution. And I have hated you for you fought those whom are more deserving than you are of this position and for you asked for that which it is not rightful for you to ask. I have supported Ali for the obligation of the loyalty to him that was declared by the Prophet (s) , and for he loved the poor and reverenced the religious. And I have antagonized you for you shed the respectful blood, sowed discord among Muslims, ruled unfairly, and issued judges according to your own caprices. � 

Muawiya said: �Therefore, your belly is puffed up, is it not? � 

She said: �Listen you, it is Hind whom is cited as example of puffed bellies, not me. �[490] 

Muawiya 

said: �Listen you, stop it. I have not meant something disgraceful. I have only intended goodness. � 

Hence, she stopped. 

Muawiya then asked her: �Did you see Ali? � 

She answered: �Yes, by God, I did. � 

He asked: �How was he? � 

She answered: �He was not seduced by the authority that seduced you and was not engaged by the grace that engaged you. �

part 2 

He asked: �Did you ever hear his words? � 

She answered: �Yes, by God, I did. His words polished hearts from blindness in the same way as oiling polishes rust. � 

He commented: �You have said the truth. Do you have any need that I can settle for you? � 

She wondered: �Will you really settle my need if I say it to you? � 

He answered: �Of course I will. � 

She said: �Then, I want one hundred red she-camels with their male and cameleer. � 

He asked: �What do you intend to do with these? � 

She answered: �I will feed the babies with their milk and feed the adults with their meat, win noble deeds through them, and use them for reconciling the disagreeing tribes. � 

Muawiya said: �Well, if I give you these camels, will I occupy the same position that Ali occupied in your heart? � 

She answered: �This will never happen. A great difference lies between Ali and you. � 

He said: �By God I swear, Had Ali been alive, he would not have given you a single camel. � 

She answered: �Of course he would have never done it. Furthermore, he would not have given a single hair of a camel so long as they are within the public treasury. �[491] 

Let us now mention another 

story in this regard: 

Az-Zarqaa bint Edi was a strong lady from Kufa who stopped, during the battle of Siffeen, among the rows of Imam Ali�s army calling loudly at them with statements of the highest degree of encouragement on fighting. Her words were so affective that they urged even the coward to fight, the absconder to attack, the peaceable to go into battle, the fugitive to assail, and the unstable to resist. 

A long time after the battle, Muawiya summoned her. When she attended, he asked her: �Do you know why I summoned you? � 

She answered: �Except God, nobody knows the unseen. � 

He asked: �It was you who rode the red camel during the battle of Siffeen and stopped between the rows of the soldiers kindling the fire of war and urging on fighting, were you not? � 

She answered: �Yes, it was I. � 

He asked: �What for did you do so? � 

She answered: �Chief of the believers, the head died, the tail was amputated, that which departed will never come back, time is changeable, he who thinks will realize the truth, and matters will surely be followed by others. � 

He said: �You have said the truth. Now, do you still remember your words in that situation? � 

She answered: �No, by God, I do not. I have forgotten. � 

He said: �How excellent you are! I do remember you when you said: �O people! Pay attention and think well. You have been engaged in a seditious affair. You have been covered by the gowns of gloom that took you away from the very course. It is 

surely a blind, deaf, and mute ordeal that does not respond to the whooping and does not become mild to its leader. A lantern cannot shine in sunlight, stars cannot shine in moonlight, and mules cannot win over mares. Likewise, nothing can cut the iron except the iron. We will surely lead him who seeks guidance and we will surely answer him who has questions. O people! The right has certainly gained its long-sought goal. O Muhajirs and Ansar! Be steadfast against difficulties, for the reunification shall very soon be achieved, the word of justice shall very soon prevail, and the right shall very soon overcome the wrong. For sure, the right and the wrong are not the same. (Is he then who is a believer like him who is a transgressor? They are not equal. ) Go on fighting and be steadfast. It is certainly that women�s dye is henna, while men�s is blood. Patience surely achieves the best result. Wage war without regression, for this day will be followed by other alike days. � 

These were your words of urging on fighting, were they not? � 

She answered: �Yes, they were. � 

Muawiya said: �You are the partner of Ali in every single drop of blood that he shed during that war. � 

She answered: �Chief of the believers, God may reward you excellently and keep you in safety for such great tidings that you have born to me. You are, now, surely worthy of telling good news and pleasing the sitters. � 

He wondered in astonishment: �Has my accusation been great tidings in 

your sight? � 

She answered: �Yes, by God, it has. Had I been actually participating him! � 

Muawiya laughed and said: �Verily, your loyalty to Ali after his death is more astonishing than your love for him during his lifetime. �[492] 

Let us now cite a third story in this field: 

On the day of Ashura, the mother of Wahab ibn Abdullah ibn Khabbab al-Kelbi said to her son: �Son, stand up to support the son of the Prophet�s daughter. � 

He responded: �Of course, mother, I will do without showing any neglect. � 

Hence, the son proceeded for fighting, reciting his famous rajaz. [493] When he attacked, he could kill a number of the enemies. He then returned to his mother and wife, saying proudly: �Mother, are you satisfied? � 

She answered: �I will not be satisfied before you fight until you will be killed before al-Hussein (a). � 

When his wife shouted at him, �By God, do not distress me,� his mother said: �Son, do not listen to her words. Go to fight in front of the son of the Prophet�s daughter so that he will intercede for you before God on the Day of Resurrection. � 

He listened to his mother�s words and went on fighting. He could kill nineteen horsemen and twelve soldiers before his hands were cut. Seeing this, his mother took a post and came towards him shouting: �I may sacrifice my father and mother for you, fight for protecting the Immaculate�the harem of the Prophet (s). � When the son tried to convince her to go back with the other women, she hanged to his clothes saying: 

�No, I will not go back before I will be killed with you. � 

Imam al-Hussein (a) intruded in the situation to say: �God may reward you and your family excellently. Join the other women. � 

Only then, she went back, and her son went on fighting until he was martyred. [494] 

How great the difference between such honorable, virtuous women and the modern Muslim ones, most of whom call to primping up, casting away the Islamic traditions, and imitating the Western women in their showing off and dissoluteness, is!

Equality of the sexes 

Among the various heresies that invaded the East was the idea of the complete equality of man and woman in political, economical, and social fields. The na�ve Muslims, having been deceived by this fallacy, went on calling to it, ignoring its being in violation of the principles of nature and conscience, because of the great differences between the two sexes and the dissimilarity of their qualifications in this life. By proving the great differences between man and woman, it becomes easy to realize the falsity of this idea that is full of negligence and waste of the characteristics of both sexes. 

Generally, man is huger, stronger, and more steadfast against ordeals than woman is. He is also more broad-minded, sagacious, and experienced. 

Woman, on the other hand, is, generally, more handsome, less physically powerful, more sensitive, and more delicate than man is, since she is prepared for her maternal tasks. 

Symptoms of menstruation, pregnancy, and suckling that occur to women and influence effectively their lives and physical states are factors that increase the difference 

between the two sexes. During their monthlies, women suffer symptoms that cause them to be unfamiliar. 

Dr. Jebb Hard says that it is infrequent to find a woman who does not suffer a disorder during her menstrual period. Most women, however, suffer headache, exhaustion, pain under navels, and anorexia. They also become aggressive and sleepers. Because of these symptoms, it is possible to say that women become ill during their monthlies and that they have to suffer such illness once a month. Hence, such physical changes naturally affect women�s intellectual faculties and bodily processes. 

Thus, many researchers have proved the impossibility of the equality of the sexes. 

In his book that proved the inequality of the sexes through natural experiments and observations, Antoine Namilav; the Russian physician, records that �we must not deceive ourselves by claiming that it is easy to equalize between man and woman in the practical life. In fact, none in this world exerted the efforts that we, the Soviet, had exerted for making the equality of the sexes practical, and none enacted such innocent, but fanatical, laws that we have enacted in this field. Nevertheless, woman�s familial position has hardly ever changed. Moreover, woman�s social position has also hardly ever changed. The conception of the impossibility of the equality of the sexes is still deep-rooted in the minds of all the classes of the Soviet society. �[495] 

Dr. Alexis Carrel, who received the 1912 Nobel Prize for Physiology, says that it is essential for educationists to pay a great deal of attention to the mental and 

organic characteristics as well as natural functions of both male and female since there are innumerable differences between the sexes. Hence, it is necessary, for constructing a civilized world, to take in consideration these differences. 

As a matter of fact, we cannot consider man�s surpassing woman in the scientific and theoretical fields as a standard that is applied to all men. It happens that woman surpasses man in such fields. This, however, cannot deny the fact that woman, in most cases, falls behind man. Some people claim that woman�s falling behind man has been the reason of social traditions and educational systems that prevailed on her life. This is not accurate because most of such traditions and systems have ceased to exist in most of the dissolute nations where the difference between the sexes faded away and woman have enjoyed all opportunities that are gained by men. Yet, woman, in these societies, has still occupied the second position after man. This is another evidence on the impossibility of the equality of the sexes, which is, such being the case, considered as a sort of idiocy and silliness. 

As the propagandists of equality of the sexes are completely incapable of developing man�s qualifications so as to make him fit to do the female tasks, they cannot make women assume masculine manners and do the jobs that are purely men�s. 

The Divine Wisdom has prepared each sex for definite function and tasks in this life. Hence, it is unavoidable to distribute jobs among them according to each one�s qualifications and 

abilities. It is said that �everything is prepared for doing its job. � 

Man�s task is to practice the arduous works and the out-of-house affairs, work hard for securing means of livelihood for the family members, and guarantee material and moral protection and pleasure for them. Women, however, are unqualified enough to do such tasks so expertly. 

Woman�s task, on the other hand, is to be good housewife and bring up well-qualified men. None but woman can change her house and society into a paradise where man can find release of the life difficulties and children can feel the warm affection and factors of growth and prosperity. To insert women in men�s fields and encourage her competing with him in his own tasks is regarded as forfeiture of their qualifications. It also plays the role of immobilizing men�s right to practice their vital activities that, nobody except him, can do, as well as his right to create a family. 

The results of modern women�s competition with men in the fields of their specialization have been dangerous moral, social, and mental evils whose disadvantages have surpassed greatly their advantages. 

Because women have failed to do their genuine tasks and joined the mixed society, the family structure has become the victim of loss, immorality, and misery, and has suffered the commonness of moral deviation and collapse. 

On another page of his aforementioned book, the Russian researcher records that �symptoms of sexual disorder have disappeared on all the workers. This is in fact serious danger that threatens termination to socialism. Hence, we must fight 

with every weapon such symptoms. However, fighting at this front has many problems and difficulties. I can refer to thousands of events that demonstrate the fact that the infection of sexual libertinism spread into the educated individuals of the proletariat in addition to the ignorant ones. �[496] 

It is however acceptable for women to practice certain jobs pertaining to and befitting their sex, such as teaching girls or treating women. In case a woman does not have a family provider or when the breadwinner is incapable of securing her essential requirements, it becomes acceptable for her to practice a job that saves her from the charms of the mixed association and saves others from her charms. 

Islam, having protected her dignity, has saved the earnings of the needy women without letting them need for such suffering. If Muslims defray the zakat, poverty will find no place in the Islamic society. Thus, what do the propagandists of the equality of the sexes want? If they intend to dignify and free women from social wronging, Islam has certainly freed women, raised their ranks, and granted them their moral and material rights. They in fact intend to deceive and humiliate women so as to approximate them from the eyes and flirts of the wolves. What do the liberalist women want? Do they seek the absolute equality with man, or do they seek the freedom of dissoluteness and indecorum? 

Because they all are immoral purposes, Islam has forbidden both man and woman to respond to such calls so as to save them from 

the slips of charms and the tragedies of the mixing of the sexes. 

Distinction Between the Sexes

distiction between the sexes 

Islam has freed women from the offensive traditions and customs of the pre-Islamic era, honored them, raised their ranks, and decided their being equal to man in humanity, principles, sanctity of blood, honor, and property, and the deserving of the rewards and penalties of the life to come. On bases of fairness and wisdom, it has identified women�s values and standings to men. In some situations, Islam, depending upon advisability and rightness, has deemed women as same as men, but it, because of the different qualifications and responsibilities in the various fields of life, has also made a distinction between them through nominating certain rights, duties, and rulings for each. 

In all these affairs, Islam has aimed at achieving wisdom, uprightness, and fair evaluation of humankind�s natures and traits. By preferring man in certain rulings, Islam has not aimed at humiliating or wronging woman. Its one and only purpose has been the achievement of justice through granting each sex the rights that befit the qualifications and responsibilities. 

We, hereinafter, will refer to the most significant points of distinction between the two sexes so as to realize the reasons of the Islamic rulings in this regard: 

1. Maintenance 

Each society, no matter how small it is, is in need for a well-qualified guardian whose mission is to supervise its affairs and achieve prosperity and development. From this cause, each family is in an inevitable need for a guardian and supervisor who, though engaged in serious task requiring sagacity, practice, willpower, and enough experience in this life, must govern his family 

member with well management and secure means of acceptable livelihood. 

Now, which one is the worthiest of supervising and maintaining the family? Is it man or woman? 

Owing to his qualifications, man is more experienced in the life affairs, more competent of supervising the family morally and materially, and more capable of achieving means of good living than woman is. This matter has been decided by the eternal constitution of Islam: 

�Men are the maintainers of women because Allah has made some of them to excel others and because they spend out of their property. (4: 34) � 

Maintenance, however, does not mean absolute dominance and policies of severity and violence against the family members, since such practices are in violence of the ethics of Islam. The true maintenance relies upon mutual understanding, cooperation, and emotional and intellectual consent between the paterfamilias and his family members: 

�Women have benefits as well as responsibilities. Men have a status above women. (2: 228) � 

In view of her femininity, woman is tenderhearted, sensitive, and touchy. Frequently, women�s emotions prevail on their minds. All these matters qualify her to fulfill the mission of maternity whose functions require such feelings, and take her way from the leadership of family that requires sagacity, emotional balance, tolerance, and firmness. All these traits are found with man; therefore, he is more qualified than woman is in fields of maintaining the family. 

Finally, positive woman usually disrespects the inactive, feeble husband and honors the husband of great and attractive personality. 

2. Man�s Preference to Woman in Inheritance 

The Islamic Sharia has decided that man should enjoy the double of woman�s share 

of heritage. Some simple-minded people misthink that such a law is considered as mortification and wronging for woman. In fact, Islam has never degraded or wronged woman. Because of man�s big responsibilities, Islam has decided for him double share of heritage so that fairness and equity can be achieved. 

Unlike woman, man is responsible for securing his family members� food, clothing, house, education, and medical treatment. He is, unlike woman too, responsible for protecting Islam by all possible means. Finally, man is responsible for many social obligations that require spending. In the light of this comparison, it is fair to decide for man a double share of heritage. Woman, however, is luckier than man is, since she is not responsible for many family and social obligations. Hence, Islam has decided: 

�Let the male inherit twice as much as the female. (4: 11) � 

Finally, woman�s possessive and vested rights are completely saved for her alone, and man has no right to do anything to such properties before her satisfaction and permission are obtained. Woman, in this field, is equal to man. 

3. Testimony 

The Islamic Sharia has considered two women�s testimony as one man�s so as to protect woman�s testimony from falsity and to guard the litigants� rights from wronging and waste. 

As she is prevailed by agitated emotions, sensitivity, and passivity towards a definite party, woman deviates from justice and neglects the right and the obligation of providing exact testimony. Evading so, Islam has decided the joining of two women in testimony so that one may remind the other and prevent her 

from false testifying: 

�Let two men or one man and two women whom you choose, bear witness so that if one of them makes a mistake the other can correct him. (2: 282) � 

Modern medical experiments have proved that some women, during their monthlies, suffer symptoms causing their mental powers to be enfeebled. Hence, they become oblivious. [497] Such experiments support the necessity of joining two women during bearing testimonies. 

4. Polygamy 

The enemies have waged wrong campaigns against Islam using various forms of bitter criticism and empty censure one of which is their vituperating Islam�s permitting polygamy, which is, as they have claimed, considered as injury and confusion for the marital life. 

First of all, Islam was not the originator of polygamy. Many centuries before Islam, polygamy was decided by the divine religions and positive laws. 

�Polygamy was not forbidden in the most ancient code. Likewise, it was not forbidden in the Torah and the Gospel. Since the reign of Prophet Abraham up to the Nativity, none of the prophets forbade polygamy. In the Gospel, we cannot find a single text telling the illegality of a matter which was decided as legal in the Old Testament. Everything that is mentioned in the Gospel asserts the legality of polygamy in every situation except one: the bishop who shows failure in standing monasticism must satisfy himself with a single wife� 

Edward Westermarck, whose major interests were history of marriage, says that �polygamy, as the Church confesses, perpetuated until the seventeenth century. Moreover, it occurred frequently beyond the sights of the Church and the ruling authorities. � 

Hence, 

Islam, allowing polygamy, has not brought something heretic. However, the new thing that Islam has brought in this regard was reforming the disorder created by absolute polygamy and taking in consideration the necessities that God does not neglect. In some circumstances, or even general social circumstances, the allowance of polygamy is more beneficial than its forbiddingness. �[498] 

As a matter of fact, those who denied Islam�s allowing polygamy have certainly practiced it by means of deviation and sinful relations. Had they thought about the matter perceptively and impartially, they would have found that polygamy is the one and only solution for the problems and crises that befall individuals and societies. 

Justifications of Polygamy 

In the light of the following justifications, we may refer to the purposes beyond Islam�s allowing polygamy: 

First, it happens that a wife may be affected by a physical or mental defect that impedes her from doing her duties, responding to her husband�s desires, or paying attention to the family members. Such crises may create disorder; therefore, it is essential to find acceptable and firm solution. This solution must be that: 

(a) Either the husband, suffering the deprivation of his marital rights, is neglected without treatment and left slipping in the depths of vice, and the family members, as well, are left for disorder. This is in fact wrongness against the husband and the family members, 

(b) Or the husband leaves the diseased wife, by means of divorcement, suffering the agonies of ailment in addition to the bitterness of rejection and loneliness. This is absolutely denied by sound sense, 

for it contradicts the principles of humanity, 

(c) Or the husband, after obtaining the diseased wife�s permission, marries another wife who can respond to his desires, reunite the scattered family, and encompass the diseased wife with kindness. 

This is in fact the best and most acceptable solution. 

Second, in some circumstances, it happens that a wife is incapable of giving birth. Husbands, in such cases, have to choose one of two�either deprive themselves of sons and stand the burning feelings of being heirless. This is however nobility. Or marry another woman capable of giving birth. The second is in fact more logic since it is decided by nature and instincts. Very rare are those who deny this fact. 

Third, women, as a rule, are more numerous than men because, practicing dangerous and deadly jobs in factories, mines, and the like, men encounter fatal dangers. Men, naturally, are less immunized and more subjected to the infections of diseases and epidemics than women are. Biologists, referring to this fact, say that women enjoy physical abilities that men lack and nearly all diseases affect men, not women. On this account, there are 7,700,000 widows living, currently, in the U. S. A. The office of American Census predicts that numbers of this class will raise in the rate of two million per one decade. 

Dr. Marion Langer, the sociologist, says that there are two solutions only for covering the reduction in the numbers of men�either polygamy or inventing a method that elongates men�s ages! 

War is another reason beyond women�s being more than men in numbers. Wars 

in fact terminate great numbers of men and cause horrible decrease in their rates in proportion to women. In the First World War, the number of the casualties was 21,000,000. The Second World War consumed about 50,000,000 men. This huge number of casualties caused a big space in the numbers of men and created an international crisis that needed a decisive treatment. 

The Western nations, because they prohibited polygamy, faced this problem with puzzlement; therefore, they had to treat it by means of moral corruption that rumored profanity, prostitution, and bastards as well as moral disorder. 

Using such a unique, nonesuch method befitting the nature of humankind and requirements of circumstances, Islam has treated this problem with polygamy through which individuals and societies are saved from many tragedies: 

�Marry such women as seem good to you, two and three and four; but if you fear that you will not do justice between them, then marry only one. 4: 4) 

Having allowed polygamy, Islam has not opened its door at random. Protecting women�s rights and dignity, it has specified justice and equality between wives as stipulations for the validity of polygamy. Nevertheless, the stipulation of justice is dedicated to the material requisites of life. The other emotional aspects are not controlled by human beings. Hence, man is incapable of achieving fairness among wives in the emotional matters: 

�You will never be able to maintain justice among your wives, no matter how hard you try. (4: 129) � 

Some people may claim that the Western woman does not need marriage since she is able to practice 

jobs and seek earnings. This claim is untrue. The actuality of the human nature and the inner instincts prove the opposite. Woman�s need for man is not restricted in material aspects only. It is in fact an urgent mental need without which woman cannot perfect her entity. The same thing can be said about man. 

Fourth, some men are characterized by excessive sexual energy that requires extreme carnal need. This energy can be controlled by polygamy; otherwise, it may find a deviant course. This is the very thing that occurred in the societies that banned polygamy and, in return, were affected by poly-girlfriends or poly-paramours.

Divorce in Islam 

Islam has been also criticized nonsensically for allowing divorce, which, from the viewpoint of the criticizers, threatens woman�s entity with ruination. Hence, for a single state of stupidity of the husband, the wife may change into homeless, heartbroken woman. 

This is in fact one of the false accusations against Islam. Since the most ancient ages, divorce was enacted in such an improvised form that wasted the wife�s rights and dignity. Unconditional divorce was common among the Greek. The Romans, though their first generations forbade it, allowed divorce in their religious and governmental laws. The Jewish code narrowed the zone of divorce and made it lawful in three cases only: fornication, barrenness, and moral or physical defect. Christianity forbade divorce except in two cases: fornication of one or both spouses and barrenness. 

These were the reasons that urged the modern Western nations importunately to codify the civil divorce, even if this may contradict the 

religion. 

When Islam emerged with its prosperous reign and inclusive legislation, it has enacted divorce and encompassed it with a number of precautionary measures that contribute in reducing its problems. 

In sight of Islam, divorce is the most discommended legal matter to God. There are certain states in which the disagreement between spouses reaches climax to make any association and mutual understanding impossible. Treating such cases, Islam provides solutions step by step. It does not hurry to untie the sacred matrimonial bond at first blush, but it tries the best to fasten it. First of all, Islam repeats the words of God: 

�Always treat them reasonably. If you dislike them, you could be disliking that which Allah has filled with abundant good. (4: 19) � 

This is an invitation to wait and be patient even in case of dislike. 

If the matter surpasses the question of like or dislike to reach to alienation, divorce is still not the first solution that Islam advances. It should be preceded by efforts of other parties who intend righteousness: 

�And if you fear a breach between the two, then appoint judge from his people and a judge from her people; if they both desire agreement, Allah will effect harmony between them, surely Allah is Knowing, Aware. 4: 35� 

�And if a woman fears ill usage or desertion on the part of her husband, there is no blame on them, if they effect reconciliation between them, and reconciliation is better. 4: 129� 

If this mediation is of no use, too, then the matter has reached a considerable stage of seriousness, and there 

must have been impossibility to continue. Such being the case, it is futile to coerce the two spouses to stand such a situation, and it is wise to put an end for this manner of life so long as there is no other way. 

Such separation may create in the mentalities of the two spouses the desire to begin anew. It frequently happens that we feel the advantages of a thing after we lose it. Hence, there is still an opportunity: 

�A marital relation can only be resumed after the first and second divorce, otherwise it must be continued with fairness or terminated with kindness. 2: 229� 

There is also the term of waiting for the consummated wives. During this term, it is obligatory upon the divorcing husbands to meet the material needs of their divorcees generously. During this term, also, it is permissible for the regretting husbands to reassume marriage and begin new marital life without being in need for any matrimonial procedures. 

If the term of waiting passed without reconciliation between the spouses, they, also, can reassume their matrimonial life, but with a new matrimonial contract. 

This is, so far, the first experiment for both the spouses to realize the reality of their feelings towards each other and the seriousness of the reasons that led to separation. If these reasons, or any others, rise again to cause the husband to declare a second divorcement, he then will lose the second opportunity, and will have to encounter a very difficult situation, because of his frivolity, if he repeats the divorce 

for a third time: 

�After a divorce for the third time, it is not lawful for the husband to resume marital relations with her or remarry her until she has been married and divorced by another husband. 2: 230� 

Why then are the blabbers criticizing Islam for allowing divorce? Do they want to annul the law of divorce so that the tragedies that have been suffered by the Catholic nations whose laws of forbidding divorce and polygamy obliged people to take numbers of girlfriends and commit fornication� do they want such tragedies to prevail on the Islamic society?

RIGHTS OF THE RELATIVES 

Merits of the Relatives 

Relatives are the family to whom one belongs. Man�s relatives are the most similar, affectionate, and helpful. Describing the relatives, Amir ul-Mu'minin (a) said: 

�Man, though wealthy, cannot dispense with his clan. He is in need for their defending him with hands and tongues. They are one�s greatest backers, best reuniters, and most affectionate when a misfortune befalls. �[499] 

The best relatives are those who love, sympathize, and cooperate with one another for achieving their goals and interests. For its elevated social rank and great influence on reforming the Islamic society, the Islamic Sharia has paid the greatest attention to the family affairs. 

Regard of Relatives 

The leading moral principles on which the Islamic Sharia has imposed and confirmed is the regard of relatives by means of showing kindness, rendering material aid, protecting against misfortunes, and participating in sorrow and joy: 

The Prophet (s) said: �I advise every present and absent individual of my umma, including those who are in their fathers� spines 

and mothers� wombs up to the Day of Resurrection�I advise all these to regard their relatives, even if the way to them takes one hundred year walking. Regard of the relatives is part of the religion. �[500] 

�He who is pleased if Allah adds to his age and increases his sustenance must regard his relatives. On the Day of Resurrection, the family relation will say with glib accent: O Lord, regard him who regarded his relatives and disregard him who disregarded his relatives. �[501] 

�Warrant for me one and I warrant for you four: warrant for me that you regard your relatives and I warrant for you that Allah will love you, increase your sustenance, add to your age, and take you to the promised Paradise. �[502] 

Imam al-Baqir (a) said: �Regard of the relatives purifies the deeds, increases the wealth, repels misfortunes, makes the Judgment easier, and postpones the deadline of life. �[503] 

Imam as-Sadiq (a) said: �We do not know anything that adds to the age like regard of the relatives. It happens that a man whose age is decided to be three years may add to it thirty years if he regards his relatives. Hence, his age become thirty-three. A man whose age is decided to be thirty-three years may decrease to three years if he disregards his relatives. �[504] 

�Regard your relatives even by serving them a drink of water. The best way of regarding the relatives is to save them from harm. Regard of relatives surely postpones the deadline of life and endears to the family members. �[505] 

�Regard of the relatives 

and charity make the Judgment �on the Day of Resurrection- easier and protect against committing sins. Hence, you are advised of regarding your relatives and doing charity even by saying nice salaams and responding others� salutations. �[506] 

Imam as-Sadiq (a) narrated that, once, a man said to the Prophet (s): �God�s Messenger, my relatives have rallied against me, disregarded me, and reviled at me. Should I disavow them? � The Prophet (s) answered: �If you do, Allah will disavow all of you. � He wondered: �How should I do, then? � The Prophet (s) instructed: �You should regard those who disregarded you, give those who deprived you (of their endowments) , and pardon those who wronged you. If you do it, Allah will support you against them. �[507] 

A family contains individuals of various standings. There is the rich and the poor, the strong and the weak, and the celebrity and the ignoble. Except by means of solidarity and mutual sympathy, a family cannot achieve might and luxury and cannot face the life problems with steadfastness. 

In his last hours, Aktham ibn Saifi; the famous wise man, summoned his sons, collected a group of sticks, and asked each of them to break it. None could break that group. He then gave a single stick to each of them to break. They could break easily. Commenting on this situation, he said to them: �Like these sticks, always be together so that you cannot be broken. � 

Disregard of the Relatives 

Disregard of the relatives stands for any word or deed that oppresses the relatives, such as revilement, backbiting, 

alienation, and deprivation of feelings of sympathy. According to the Islamic Sharia, it is a grand sin threatened with punishment: 

�If you ignore the commands of Allah would you then also spread evil in the land and sever the ties of kinship? (47: 22). � 

�Those who break their established covenant with Him and the relations He has commanded to be kept and spread evil in the land are the ones who lose a great deal. (2: 27) � 

The Prophet (s) said: �Four matters are the quickest in punishment: to recompense the favor with mistreatment, to trespass him who does not show hostility, to break the faith of the party who keeps up his faith, and to rupture the relations with the relatives who regard you properly. �[508] 

Imam al-Baqir (a) said that the following statements are recorded in Ali�s book: �The bearers of three ill manners will not die before they suffer the consequence of them: oppression, disregard of the relatives, and perjury against Allah. The reward of regard of the relatives is the most hastened. Even the sinful people will be enriched and wealthy when they regard each other (by means of good mutual relations). Perjury and disregard of the relatives change countries into deserted wastelands and cut off the progeny. �[509] 

One of the companions narrated that he, once, told Imam as-Sadiq (a) that his brothers and cousins had dismissed him from his house and that they would beat him if he disputed with them. 

Imam as-Sadiq (a) said to him: �Be patient. Allah will surely relieve you. � 

The man was sufficed with these 

words; hence, he left. 

In the year 131, people were affected by plague, and the man�s brothers and cousins were within its victims. When the man visited Imam as-Sadiq (a) , he asked him about their manners. He told of their death. The Imam (a) said: �That was certainly the punishment for what they had done to you when they disregarded their relative. Do you wish were they alive even if they would mistreat you? � The man answered: �Yes, I do. �[510] 

- Shuaib al-Aqarqoufi narrated that Ya�qoub al-Maghzili, once, visited Imam al-Kadhim (a) who said to him: �Ya�qoub, you and your friend were engaged in disagreement in a place yesterday, and you reviled at each other. My fathers� and my religion does not accept such deeds. We, likewise, do not order any of such ethics. Hence, you should fear Allah alone. Death will separate you from your friend who will die during his journey before he arrives in his town. You will be sorry for your revilement at him. Because you have disregarded each other, Allah will cut off your ages. � 

The man asked: �What about my time of death? � 

The Imam answered: �Because you regarded your aunt, twenty years were added to your age. � 

(Shuaib commented) After some time, the man told me that his friend had died during his journey. [511] 

RIGHTS OF FRIENDS 

Merits of Friends 

Man has longed for making friendships so that he can obtain individuals supporting him, alleviating his troubles, and sharing in his sorrow and joy. 

Amir ul-Mu'minin (a) said: �Try to have as many as possible true friends, for they are 

the supplies in joy and the shelters in misfortunes. �[512] 

Imam as-Sadiq (a) said: �A friend occupies a great position to the degree that even the inhabitants of Hell will seek his help before the relatives. In this regard, Allah, conveying the words of the inhabitants of Hell, says: �so, we have no intercessors, nor a true friend. (26: 100-1) �� 

A wise man said: �The true friends are the most favorable gain in this world. They are adornment in luxury, support in misfortune, and aid for acquiring good living and good deeds. � 

As a wise man was asked whether he prefers his brother or friend, he answered: �I prefer my brother when he is a friend of mine. �

Reality of Friendship 

Some people may think that the true friend is the one who treats them courteously and bright-facedly, but if such one is tested, his falsity is proved. Old and modern writers have gone on complaining about friends� alienations in spite of the love that is born for them. This is because of: 

(1) The ignorance of the reality of friendship and the incapability of making distinction between the true and false friends, or 

(2) Most of the friends are characterized by common social weak points, such as changeableness and disloyalty. 

Amir ul-Mu'minin (a) said: �There are two classes of friends: friends of confidence and friends of grimace. The friends of confidence represent the hand, the wing, the family, and the wealth. Regarding your relation with the friends of confidence, you should offer your wealth and body to them, act with sincerity towards him who acts 

with sincerity towards them, antagonize him who antagonizes them, conceal their secrets and flaws, and publicize their nice qualities� You should know that friends of confidence are as rare as red sulfur. Friends of grimace are those from whom you can gain pleasure; therefore, you should not prevent them from gaining pleasure through you. Do not expect anything more from them. As long as they show you good humor and good wording, you must show them the same. �[513] 

Imam as-Sadiq (a) said: �Friendship is nil unless its limits are kept. He who does not keep these limits should not be regarded as friend. The first limit is that the inner self and the appearance should be identical. The second limit is that the friend should regard your goodness as his goodness and your evil as his evil. The third limit of friendship is that a position or fortunes should not change the relation with the friends. The fourth limit is that the friend should not deprive his friend of anything that he is capable of doing. The fifth limit �which is the most comprehensive-, is that the friend should never leave his friend alone in calamities. �[514] 

Friends� Selection 

The characteristics of friends move between them very quickly. The bad, however, move in greater speed. It frequently happens that well-behaved individuals have gone astray because of the influence of their bad friends. So, it is important for every man of reason to choose friends that are characterized by good mannerism and behavior. 

The Ideal Friend 

The first characteristic of the ideal friend is intelligence. In fact, the companionship of the foolish is vicious and malicious because the foolish injures his friend when he intends to benefit him: 

Amir ul-Mu'minin (a) said: �The foolish does not advise you of good and is not expected to save you from any problem even if he does his best. Moreover, he may harm you as he intends to benefit you. His death is better than his life, his silence is better than his words, and his remoteness is better than his closeness. �[515] 

Friends must be characterized by faith, uprightness, and well mannerism. Friends who are empty of such traits are insignificant since they are anticipated to mislead their associates: 

�It will be a hard day for the unbelievers. It will be a day when the unjust will bite their fingers, (regretfully) saying, "Would that we had followed the path of the Messengers. Woe to us! Would that we had not been friends with so and so. He led me away from the true guidance after it had come to us. Satan is a traitor to people. " (25: 27-9) � 

The Prophet (s) said: �Man imitates his friends. Hence, you must consider them whom you want to befriend. �[516] 

Amir 

ul-Mu'minin (a) said: �To sit with the evils causes mistrust in the good. To sit with the good attaches the evils to the good. The sinful ones� sitting with the good ones attaches the sinful ones to the good ones. If you cannot discern the belief of somebody, you should investigate his associates. If they are following the right creed, he will inevitably be on the right creed. If they are not, he then has no share in the religion of Allah. The Prophet (s) used to say: He who believes in Allah and the Final Day should not fraternize with any disbeliever or associate with any sinful. He whoever fraternizes with a disbeliever or associates with a sinful one is certainly regarded as disbeliever and sinful. �[517] 

Imam al-Baqir (a) said: My father Ali ibn al-Hussein, once, advised me: �O son, do not associate, talk, or accompany five classes of people. � �Who are they, father? � asked I, and he (a) answered: �Beware of associating with the liar, for he is as same as mirage: he shows you the near as remote and shows you the remote as near. Beware of associating with the sinful, for he will disappoint you for a single bite or even something less valuable. Beware of associating with the stingy, for he will let you down when you are in urgent need of his property. Beware of associating the foolish, for he harms you when he intends to do you favor. Beware of associating with the disregardful of his relatives, for I 

found him cursed in the Book of Allah. �[518] 

Friends should exchange expressive desires of affection and fraternity so that their handle of friendship will be firmer. But if such tendencies fade away, the relation will be enfeebled, and the alienated party will expose himself to criticism and revulsion. 

Amir ul-Mu'minin (a) said: �To alienate the one who desires for making friendship with you is diminution of reason, and to desire for him who does not want you is humility. �[519] 

Standards of Love 

Aspects of love may be confused among people in general and friends in particular. Suspect may creep into the relations of friendship. Solving this problem, the Ahl ul-Bayt (a) identified definite mental standards that reveal the actual feelings and hiddens. 

Imam as-Sadiq (a) answered the man who asked him how he would realize the real feelings of those who claim bearing love towards him: �You should test your heart. If you really love him, he will really love you. �[520] 

Imam al-Baqir narrated that, while he was dying, Amir ul-Mu'minin (a) gathered al-Hasan, al-Hussein, Mohammed ibn al-Hanafiyya, and the other sons and commanded them: �� Sons, you should associate with people in such a way that they will long for you when you are absent and will weep for you when you depart this life. Sons, hearts are well-mobilized troops; they recognize each other by means of amiability as well as hatred. Hence, you should expect good from the one whom you love without seeing any good from him. Likewise, you should beware of the one whom you dislike although you 

have not seen any ill behavior from him. �[521] 

Friendship between Ebb and Flow 

�Which is better: to have many friends or to be friendless? � 

Answering this question, people of reason have had various opinions. Anticipating the pleasures of sociability and benefits of solidarity, some people have preferred having many friends to being friendless. Others, however, have opted for the opposite, claiming the many problems of friendship that originate hatred an enmity. 

In fact, the question has nothing to do with the number of friends. It is related to the traits of nobility and sincerity that friends must bear. However, the noble, sincere friends are, unfortunately, very few. A single sincere friend is of course better than thousand insincere ones. In this regard, Alexander said: �He who has many friends arbitrarily is as same as him who has many stones, and he who has few, but selective, friends is as same as him who has selective pearls. �

Rights of Friends 

1. Material Care 

It is incumbent to help the friend who suffers an economical crisis. This is in fact one of the obligatory rights of friendship and one of the proofs of loyalty. God, in the holy Quran, praises some peoples who showed altruism: 

�They give preference to them over themselves - even concerning the things that they themselves urgently need. (59: 9). � 

Imam al-Kadhim (a) , once, asked one of his close companions: �How do you behave concerning your mutual association and relief? � The man answered: �We are in the best manner in this regard. � 

The Imam (a) asked: �Are you pleased when one of your needy associates come to your shop or house to take that which they 

need? � The man answered: �No, we are not. � 

The Imam (a) commented: �Now, you are not behaving as I want you to do in this regard. �[522] 

- Abu Ismaeel narrated that he told Imam al-Baqir (a) that numbers of the Shia were great. The Imam (a) said: �Do the rich ones among them act with kindness toward the poor, the good-doers overlook the evildoers, and they help each other? � I answered: �No, they do not. � The Imam (a) commented: �They are not Shia. The true Shia are only those who do these acts. �[523] 

Al-Waqidi related the following story: 

The Eid day was about to come while I had no single dirham in possession. My wife, noticing this manner, asked me to do something since our children would be very depressed if they saw the other children with new clothes. Hence, I had to send a letter to my Hashemite friend asking him for help. He therefore sent me a bag of one thousand dirhams. As soon as I received them, another friend of mine sent me a letter complaining about neediness. I had to send him that very bag. Because I was embarrassed to see my wife, I spent that night in the mosque. The next morning, I went home and told her of the story. She did not blame me for so. In fact, she praised me for such a doing. 

After a while, my Hashemite friend came to me bearing the very bag of one thousand dirhams. He asked me to tell him the truth; therefore, I told 

the whole story. He said: �When I received your letter, I had nothing at all but that bag. Nevertheless, I sent it to you. I, then, wrote a letter to our friend asking for help, and he sent me the very bag. Hence, we may distribute that sum among us. � 

This story was told before al-Ma�mun �the Abbasid caliph- who summoned me and gave seven thousand dirhams. The share of each of us was two thousand, and my wife was given one thousand. 

2. Moral Care 

Mental crises and misfortunes may befall some people who, in such cases, become in urgent need for aid and relief. The loyal friends are the first people who must hurry in providing such help by means of words and authorities. This is in fact the true standard of love and the distinctive mark between genuine and false friends. 

Amir ul-Mu'minin (a) said: �The true friend is only he who regards his friend in three situations: ordeal, absence, and death. �[524] 

3. Excusation 

Like all people, friends, even if they enjoy the highest ranks of mannerism, are subjects to erring. Therefore, one must overlook and excuse so long as one trust their love and loyalty. Such overlooking will perpetuate the relation of friendship since excessive criticism leads to reluctance. 

Amir ul-Mu�minin said: �Bear yourself towards your brother in such a way that if he disregards kinship, you keep to it; when he turns away, be kind to him and draw near to him; when he withholds spend for him; when he goes away approach him; when he is 

harsh be lenient; when he commits wrong think of (his) excuse for it, so much as though you are a slave of him and he is the benevolent master over you. But take care that this should not be done inappropriately, and that you should not behave so with an undeserving person. Do not take the enemy of your friend as a friend because you will thus antagonize your friend. Never use trickery. It is the manner of the evil ones. Give true advice to your brother, be it good or bitter. Help your brother in any case, and go with him wherever he goes, and never retaliate him even if he throws dust in your mouth. Prevail your enemy by doing favor to him. This is more successful. You will save yourself from people by good manners and swallowing the anger. I did not find a sweeter thing than swallowing one�s anger in the end, and nothing more pleasant in consequence. Never suspect in your brother and never leave him without blaming. Be lenient to him who is harsh to you for it is likely that he will shortly become lenient to you. Rupture of relations is very ugly. What an ugly thing is the alienation after brotherhood, enmity after affection, betraying those who trust you, disappointing those who expect your good, and cheating those who confide in you! 

If you intend to cut yourself off from a friend, leave some scope for him from your side by which he may resume friendship if it 

so occurs to him some day. If anyone has a good idea about you prove it to be true. Do not disregard the interests of your brother depending upon your terms with him, for he is not your brother if you disregard his interests. Your family should not become the most miserable people because of you. Do not lean towards him who turns away from you. Do not turn away from him who leans towards you when he deserves association. Your brother should not be firmer in his disregard of kinship than you in paying regard to it. You should exceed in doing good to him than is evil to you, giving to him than is withholding, and favoring him than is ceasing. Do not feel too much the oppression of a person who oppresses you, because he is only busy in harming himself and benefiting you. The reward of him who pleases you is not that you displease him. Livelihood is of two kinds -a livelihood that you seek and a livelihood that seeks you, which is such that if you do not reach it, it will come to you. �[525] 

Imam al-Hasan (a) said to one of his sons: �O son, do not befriend anyone before you know his means and sources. When you try him and please to associate with him, you should then befriend him on bases of pardoning his faults and consoling him in misfortunes. �[526] 

It is recommended to neglect the friend�s offense so as to show trust in him. This will certainly 

cause the offensive friend to admire his friend and try to keep good relations with him. 

It is also required to accept the friend�s apologies without strictness or obstinacy so as to achieve the high moral standard. 

Gentle reproof is recommended in this regard, because negligence of reproof may make the friend feel his friend�s negligence or hidden rage. Unless it is characterized by gentleness and sensation, reproof is useless and unappealing. Excessive reproof may lead to the friend�s alienation and dissatisfaction. 

�Only through the Divine Mercy have you (Muhammad) been able to deal with your followers so gently. If you had been stern and hardhearted, they would all have deserted you a long time ago. Forgive them and ask Allah to forgive (their sins) and consult with them in certain matters. But, when you reach a decision, trust Allah. Allah loves those who trust Him. (3: 159) � 

�And not alike are the good and the evil. Repel (evil) with what is best, when lo! He between whom and you was enmity would be as if he were a warm friend. And none are made to receive it but those who are patient, and none are made to receive it but those who have a mighty good fortune. (41: 34-5) � 

The Prophet (s) said: �In the same way as He has ordered me of performing the religious duties, my Lord has ordered me to treat people courteously. �[527] 

�The most intelligent are the most courteous with people. �[528] 

It is worth mentioning that within the strong factors of prosperity of friendly relations is that each party 

should avoid giving credence to the backbiters and talebearers who, according to the description of the Prophet (s) , are the evilest of people.

Moderation with Friends 

It is wise to choose moderation in dealing with friends. Excessive love and confidence in friends are unacceptable since it happens that a friend may change into an enemy and use the secrets that he had shown as weapons. 

Imam Ali (a) said: �When you cherish someone you should cherish him moderately for he may be your enemy someday, and when you hate someone you should hate him moderately for he may be your friend someday. �[529] 

Imam as-Sadiq (a): �The secrets that you must show before your friends are only those through which your enemies cannot harm you, for a friend may change into an enemy. � 

RIGHTS OF NEIGHBORHOOD 

Cooperation and Mutual sympathy 

Islam has used all means for enjoining Muslims to cooperate and sympathize with each other so that they will be an ideal nation able of achieving its aims and defending its individuals against dangers. Islam has also worked diligently for planting such noble concepts in Muslims� mentalities so as to be powerful bearing the feelings of love and fraternity: 

�Muhammad is the Messenger of Allah and those with him are stern to the disbelievers yet kind among themselves. (48: 29). � 

�Cooperate with each other in righteousness and piety, not in sin and hostility. (5: 2) � 

Within the aspects of cooperation and mutual sympathy is good neighborhood on which Islam has stressed for sake of changing neighbors into a united group exchanging feelings of kindness and cooperating for gaining benefits and preventing dangers: 

�Worship Allah and consider no one equal to Him. Be kind to your parents, relatives, orphans, the destitute, your near and distant 

neighbors, your companions, your mates, wayfarers, and your slaves. (4: 36) � 

The Prophet (s) said: �Forty houses from the front, the back, the right, and the left are neighbors. �[530] 

�The Archangel Gabriel continued in instructing me to keep the neighbor so importunately that I thought the neighbor will be given a share of the heritage. �[531] 

�Good neighborhood constructs the countries and postpones the deadline of ages. �[532] 

�He that passes a single night with satiation while his neighbor is hungry has not believed in me. On the Day of Resurrection, Allah will not regard the inhabitants of a town one of whose individual passes a night with hunger. �[533] 

Imam as-Sadiq (a) said: �He that violates neighborhood is not one of us. �[534] 

Imam as-Sadiq (a) narrated: When he lost his second son, Benjamin, Prophet Jacob supplicated to the Lord: �O Lord, is it not time to have Your mercy upon me? You have taken my sight and taken my sons away from me. � Hence, Allah revealed to him: �Even if I cause them dead, I will certainly give them new life so as to gather you all in one situation. But, you should remember that ewe, which you slaughtered, fried, and ate, while you did not give anything of it to your neighbor who was observing fasting. � 

After that, Prophet Jacob used to call his neighbors, including those who lived more than one mile away from him, to every meal he would make. [535] 

Rights of Neighbors 

Neighbor must be treated with kindness and courtesy, such as greeting him, visiting him during ailment, congratulating him in joys, consoling 

him in sorrows, casting the eyes down against his harem, overlooking his flaws, abstaining from harming him, aiding him if he his needy, borrowing him the household tools, and advising him when he goes astray from the right path. 

It is related that one of the neighbors of Abu Dalaf, in Baghdad, had to sell his house because of debts and crises that had befallen him. �I sell it with one thousand dinars,� he said to the purchasers. �But the real value of your house is only five hundred dinars,� they said. �This is true,� he asserted, �but the neighborhood of Abu Dalaf is the other five hundred dirhams. � 

When Abu Dalaf heard this story, he defrayed the debts of his neighbor and aided him so as to save him from selling his house. 

RIGHTS OF THE ISLAMIC SOCIETY 

Merits of the Islamic Society 

Because of its remarkable qualities, the Islamic society, in the reign of its prosperity, was nonesuch and ideal among the international civilized nations. Its individuals composed one compact family of virtues and dignities. 

It has been a nonesuch example of belief that included secrets of monotheism, showed true traits of divinity, declared the reality of prophesy, and explained the dimensions of the Judgment. Hence, it has become the divinely selected religion: 

�No religion other than Islam (submission to the will of Allah) will be accepted from anyone. Whoever follows a religion other than Islam will be lost on the Day of Judgment. (3: 85) � 

It has been a nonesuch example of the enactment of laws, because the Islamic Sharia has been the comprehensive among the other divine 

codes and has been the most ideal constitution to humankind. 

It has been a nonesuch example of moralities. The ethical values have been perfect and prosperous only during the reign of the Islamic society that is described by the Prophet�s words: 

�The true believer is only he whom Muslims can trust in regard with their estates and souls. The true Muslim is only he whom Muslims are saved from his hand �physical harm- and tongue- verbal harm-. The true Muhajir[536] �emigrant- is that who deserts the sins. �[537] 

It has been a nonesuch example of social moralities. 

Amir ul-Mu�minin said: �O my child, make yourself the measure (for dealings) between you and others. Thus, you should desire for others what you desire for yourself and hate for others what you hate for yourself. Do not oppress as you do not like to be oppressed. Do good to others as you would like good to be done to you. Regard bad for yourself whatever you regard bad for others. Accept that (treatment) from others, which you would like others to accept from you. Do not talk about what you do not know even though what you know be very little. Do not say to others what you do not like to be said to you. �[538] 

Islam has been a nonesuch example of fraternity. It has declared the principle of fraternity among its individuals in such an unprecedented way: 

�Believers are each other's brothers. (49: 10) � 

Accordingly, the Islamic society has become one family applying fraternal terms with each other. That was surely the greatest reformative 

conquest of Islam. 

Islam has been also a nonesuch example of liberality and solidarity. Muslim individual must take interests in the social affairs and benefits and must look kindly at the miserable. 

The Prophet (s) said: �He that begins a day without taking an interest in the affairs of the Muslims is not one of them. �[539] 

�The creatures are subjects of Allah; therefore, the most favorable in the sight of Allah are those who best benefit His subjects and please His household. �[540] 

Rights of the Islamic Society 

rights of the Islamic society 

Individuals are the bricks of society whose happiness is achieved when they are pleased and granted their social rights. In the same way, social depression occurs when they are depressed and deprived of their rights: 

1. Right of Life 

In the sight of Islam, right of life is natural and sacred and it is obligatory to be guarded. Violence of this right is a big crime the punishment of which is immortal abiding in Hell: 

�The punishment for one who purposely slays a believer will be to live in hell fire forever. (4: 93) � 

Not only has Islam settled for the immortal abiding in Hell as punishment for murderers, but also has enacted the retaliation for murder and the undergoing of blood money for unintentional killing so as to guard Muslims� souls and stop crimes of homicide: 

�People of understanding, the law of the death penalty as retaliation grants you life so that perhaps you will have fear of Allah. (2: 179) � 

Moreover, man is not permitted to put an end to his own life by committing suicide. He must protect and guard his soul against dangers and harms: 

�Do not push yourselves into perdition. (2: 195) � 

In the field of sacredness of souls, Islam has reached the climax when it forbade killing the fetuses by abortion and imposed on those who commit such crimes to undergo the identified blood money. 

2. Right of Dignity 

God has honored the faithful believer and covered him with colors of respect and support. He therefore has respected the believer�s dignity, guarded his honor, forbidden any sort of violence to his property or soul, guaranteed his right, conferred upon him with favors, and declared His divine care for him in this life as well as the life to come: 

�To those who have said, "Allah is our Lord, " and who have 

remained steadfast to their belief, the angels will descend saying, "Do not be afraid or grieved. Receive the glad news of the Paradise which was promised to you. We are your guardians in this world and in the life to come, where you will have whatever you call for, a hospitable welcome from the All-forgiving and All-merciful Allah" (41: 30-2). 

�Those who have faith and fear Allah will receive glad news both in this life and in the life hereafter. (10: 64) � 

�We shall help Our Messengers and the believers, in this life and on the day when witness will come forward. (40: 51) � 

For cleaning the society from factors of divergence and dispersing the concepts of dignity among its individuals, Islam has forbidden any matter that may humiliate the believer, such as backbiting, spying, and sarcasm. 

�Believers, stay away from conjecture; acting upon some conjecture may lead to sin. Do not spy on one another or backbite. Would any of you like to eat the disgusting dead flesh of your brother? Have fear of Allah; Allah accepts repentance and is All-merciful. (49: 12) � 

�Believers, let not a group of you mock another. Perhaps they are better than you. Let not women mock each other; perhaps one is better than the other. Let not one of you find faults in another nor let anyone of you defame another. How terrible is the defamation after having true faith. Those who do not repent are certainly unjust. (49: 11) � 

Moreover, Islam has guarded the believer�s reputation in his life and after his death in the same standard. Hence, 

it is obligatory upon Muslims to hold the funeral rites of the dead Muslims and it is forbidden to do any matter that may dishonor even the dead body of Muslim. It has also enacted the law of the doctrinal provisions and blood money so as to guard the believers� souls, properties, and honors. 

�People of understanding, the law of the death penalty as retaliation grants you life so that perhaps you will have fear of Allah. (2: 179) � 

�The only proper recompense for those who fight against Allah and His Messenger and try to spread evil in the land is to be killed, crucified, or either to have one of their hands and feet cut from the opposite side or to be sent into exile. These are to disgrace them in this life and they will suffer a great torment in the life hereafter. (5: 33) � 

Because fornicators despise the sacred honors of people and violate their dignities, Islam has enacted a severe punishment for them: 

�Flog the fornicatress and the fornicator with a hundred lashes each. Let there be no reluctance in enforcing the laws of Allah, if you have faith in Allah and the Day of Judgment. Let it take place in the presence of a group of believers (24: 2). � 

To stop crimes of larceny that disturb peace, Islam has decided a strict provision for the thieves: 

�Cut off the hands of a male or female thief as a punishment for their deed and a lesson for them from Allah. Allah is Majestic and All-wise. (5: 38) � 

In the same manner, the 

Ahl ul-Bayt (a) declared the honor of the believer:

The Prophet (s) said: �To revile at the believers is defection, to fight them is atheism, to backbite them is act of disobedience to Allah, and their wealth is as sacred as their blood (soul). �[541] 

�Allah said: He who dishonors one of My disciples is waging war against Me. The best thing through which My servant seeks nearness to Me is performing that which I have imposed on him. The servant may seek nearness to Me through performing a supererogatory prayer, and I will love him for so. If I love him, I will act as his hearing, sight, tongue, and hand. I will certainly respond to him when he calls upon Me, and I will certainly give him when he asks from Me. The most difficult thing for Me is grasping the soul of My believing servant who hates death and I hate injuring him. �[542] 

�O you who declared being Muslims by tongues but did not have sincere faith in hearts! Do not dispraise Muslims and do not inspect their flaws, for Allah will surely inspect the defects of those who inspect the flaws of Muslims, and will dishonor them even if they are in their own houses. �[543] 

�He who publicizes an ill matter is regarded as him who originated it, and whoever disregards a faithful believer for a matter will not die before that very matter sticks to him. �[544] 

3. Right of Freedom 

Freedom stands for man�s manumission from slavery and enjoyment of his legal rights. It is the most sacred right 

of humankind; therefore, Islam has declared and decided protecting and spreading this right in the Islamic society. 

Unlike the idea of the simple-minded, freedom does not mean release from all regulations that contribute in systematizing, reforming, and protecting the societies. This sort of freedom is the freedom of jungles. The true freedom is to enjoy all the legal rights that are not in violation of others� rights: 

A. Freedom of Religion 

It is rightful for a Muslim to have full freedom in matters relating to his beliefs, rituals, and rulings of Sharia. It is illicit to coerce him to desert or act violently towards the constitution of Islam since such coercion is regarded as flagrant violence to the most sacred freedoms. Muslims, however, are required to be steadfast in matters relating to the belief and against the misleading campaigns aimed at deceiving them. 

B. Civil Freedom 

It is rightful for a Muslim to enjoy latitude and practice all his civil affairs. Hence, it is rightful to reside in any country he chooses, do any job he prefers, study any field of science he likes, and make any contract he wants. Hence, he is free to do all these things in the light of the Islamic Sharia. 

C. Freedom of Propagation of Islam 

This freedom is dedicated to the well-qualified Muslims who are able to publicize the Islamic edification. Such efforts contribute in developing the Islamic society doctrinally, culturally, and socially, and help in purifying it from vices. 

�Let there be a group among you who will invite others to do good deeds, command 

them to obey the Law, and prohibit them from committing sins. These people will have eternal happiness. (3: 104) � 

The Prophet (s) said: �People will live in perpetual goodness so long as they enjoin good, forbid evil, and cooperate on charity. If they stop acting these deeds, blessings will be taken away from them, some of them will rule the others tyrannically, and they will not find any supporter in the earth or in the heavens. �[545]

4. Right of Equality 

Selfishness and class privileges prevailed on the life of the past nations. Class differentiation was the most distinctive feature in the lives of the Arabs in the pre-Islamic era. They used to persecute the weak and treat them as slaves and used not to criticize the celebrities for offenses so as to make distinction between ordinary people and them. 

Omar ibn Hind; the Arab king, for instance, used to talk to people from behind a screen and used to oblige mothers of the chiefs to act as servants in his house. 

Annu�man ibn al-Munthir was another example. He classified his days into days of pleasure and days of rage. He used to endow anyone who meets him on a day of pleasure liberally, and kill every one who visits him on the days of rage. 

Until the French Revolution; 1789, which called to and aroused egalitarianism in the mentalities of the Western people, racial discrimination was a common feature in the Western nations. Casteism, however, have lived in the mentalities of most of them. The German Nazi movement, for instance, has preferred the Aryan 

to others. In the American society, struggles between the white and the black are still current because of the selfishness of the white who disdain associating with the black. Britain, likewise, sowed the seeds of casteism in South Africa where the white are masters and the black are acting as slaves. In the shadows of communism that claims eradication of casteism, the distinction between social classes is clearly noticed. 

Equality in Islam 

Islam has enacted the principle of equality in a nonesuch method. All individuals of the society, whether male or female, white or black, Arabs or non-Arabs, celebrities or ordinary, or rich or poor are the same, just like the teeth of a comb. The one and only measurement of preference is God-fearing and righteous deed: 

�People, We have created you all male and female and have made you nations and tribes so that you would recognize each other. The most honorable among you in the sight of Allah is the most pious of you. Allah is All-knowing and All-aware. (49: 13) � 

All are subject to the Islamic laws and duties, without any distinction. 

The Prophet (s) kept on confirming on the principle of equality so as to achieve the noble fraternity among Muslims: 

�Believers are each other's brothers. (49: 10) � 

As kings used to claim their being preferred to others, God, in the holy Quran, teaches the Prophet (s) to declare his reality among people: 

�Say: I am only a mortal like you but I have received revelation that there is only one Lord. (18: 110) � 

Hence, the Prophet and his immaculate progeny were the 

ideal examples of the application and the call to the principle of equality. 

The Prophet (s) said: �by way of Islam, Allah took away the arrogance and taking pride in ancestors that were followed in the pre-Islamic era. All people are (the offspring) of Adam who was created from dust. The honorable among them in the sight of Allah is the most pious of them. �[546] 

- One day, Omar ibn al-Khattab asked: �If the caliph notices a lady committing fornication, is his testimony regarded as sufficient for subjecting her to the doctrinal provision? � 

Imam Ali (a) answered: �Just like other Muslims, his testimony will be refused and he will be subjected to the lashing that is decided as doctrinal provision of defamation if he does not bring four witnesses. � 

Jebb; the Western author, was astonished by the Islamic principle of equality. He therefore expressed his admiration in his book titled �With Islam�, saying that there is no single association can achieve the success that Islam has achieved in field of combining the disagreeing races of humankind under the principle of egalitarianism. If disputations of the West and the East are decided to be studied, it will be obligatory to depend upon Islam for solving them. 

Having decided equality, Islam has used such a logic style befitting reason and sound nature and corresponding to immortal principles of justice and giving equal opportunities to everybody. Hence, the standard of distinction has been a matter that is within everybody�s capacity: 

The most honorable among you in the sight of Allah is the most pious 

of you. (49: 13) � 

Meanwhile, Islam has decided distinction according to one�s values and worthiness: 

�Say: Are those who know equal to those who do not know? (39: 9) � 

On this standard, too, God made a distinction between the prophets, each according to his efforts: 

�We gave some of Our Messengers preference over others. To some of them Allah spoke and He raised the rank of some others. We gave authoritative proofs to Jesus, son of Mary, and supported him by the Holy Spirit. (2: 253) � 

In the same manner, scholars were given preference to the ignorant and the believers to each other according to standings of knowledge, piety, and uprightness: 

�Allah raises the position of the believers and of those who have received knowledge. (58: 11) � 

People, in fields of sustenance, are preferred to each other, according to abilities and qualifications, because it is not fair to put the intelligent and the idiot on the same level: 

�It is We who have distributed their sustenance in this world and raised the positions of some of them above the others so that they would mock each other. The mercy of your Lord is better than what they can amass. (43: 32) � 

5. Right of Knowledge 

In his capacity as a member of the society, an individual has his own value and influence. According to the abilities and physical and mental qualifications of individuals, degrees of development and civilization of societies are estimated. From this cause, the civilized nations exerted remarkable efforts for educating their sons by various means, such as compulsory education and free education in the first stages of schools. 

In their 

golden age, Muslims were the ideal examples of spreading knowledge and honoring the knowledgeable. Hence, they held the reins of knowledge, constructed the Islamic civilization, and led the other nations to progress and development. 

In his book titled �History of the Arabs�, Sdew says that Muslims, in the Middle Ages, stood alone in the fields of knowledge, philosophy, and arts, and publicized them wherever they stepped. Therefore, these fields of knowledge reached Europe and caused its renaissance and development. 

In the Islamic society, the right of education was available and secured for every individual, apart from race or social class. This was the main reason beyond the prosperity and extensive scope of the Islamic knowledge. The Islamic Sharia has ordained the scholars to publicize their knowledges among Muslims in the same way as it has ordained every male and female Muslim individual to seek knowledge. 

6. Right of Ownership 

The most seditious ordeal all over history is the ordeal of property and ownership that has been originated in this age and caused the world to divide into two disagreeing parties: one allows the private capital unconditionally (namely, the capitalists) , and the other forbids it totally (namely, the communists). 

Islam has settled this problem and treated it so wisely. It neither forbids private capital nor allows it unconditionally. Because man is naturally disposed to love possession and self-benefit, though the imaginary theories that do not believe in man�s natural instincts and tendencies ignore this, Islam does not prevent the private capital, which is a natural right achieving the individuals� dignities and existence and 

frees them from authorities that control people�s sustenance. The private capital, too, causes talents of man to blow up and encourages him to increase his productive energies. 

Meanwhile, Islam, unlike modern capitalism, has not permitted the private capital unconditionally. It has defined definite legal ways for gaining wealth so that it will not be collected by a small group of people, while the majority whose efforts are exploited by the capitalists, are deprived of it: 

- Islam has identified certain ways for gaining wealth and forbidden other ways, such as usury, bribe, monopoly, or usurpation. 

- Islam has enacted the law of inheritance so as to distribute the wealth on a number of heirs of every generation. 

- Islam has ordained the taxes, such as the zakat, khums, and expiations, which are collected for securing good livelihood for the needy. 

Through such economical principles, Islam has been able to sow the spirits of mutual sympathy and achieve social justice among Muslims.

7. Right of Islamic Interests 

Mutual sympathy, fraternal ties, and harmony are the distinctive features of the Islamic society. According to Sharia, Muslims have no right to overlook the social affairs and to avoid participating in the social prosperity and development. 

Showing their high ranks in the sight of Islam, the Ahl ul-Bayt (a) , through their numerous commandments that achieve social and economical perfection if they are applied, urged to respect and settle all the needs of the believing individuals: 

A. Feeding and Watering the Believer 

The Prophet (s) said: �As for anyone who serves a believer with water, although he can obtain it, Allah will give 

him seventy thousand merits for each drink. As for anyone who serves water to a believer who cannot obtain water, Allah will give him the reward of the one who manumitted ten individuals from the offspring of Ishmael the prophet. �[547] 

Imam as-Sejjad (a) said: �As for him who feeds a hungry believer, Allah will feed him from the fruits of Paradise, and as for him who waters a thirsty believer, Allah will water him from the Sealed Pure Drink. �[548] 

Imam as-Sadiq (a) said: �As for him who feeds a believer to satiation, Allah will reward him, in the Hereafter, in such a way that none of His creatures, including the angels and the prophets, can estimate it. To feed the hungry Muslim achieves the forgiveness of Allah. Listen to Allah�s saying: (It is the setting free of a slave or, in a day of famine, the feeding of an orphaned relative and downtrodden destitute person. ) � [549] 

B. Clothing the Believer 

Imam as-Sadiq (a) said: �As for anyone who provides the winter or summer clothing to his friend, Allah will, incumbently, clothe him with the dress of Paradise, alleviate his agonies of death, and enlarge his grave. Moreover, the angels will receive him, as soon as he is resurrected, with glad news. This is the meaning of Allah�s saying: (The angels will come to them with this glad news: "This is your day which was promised to you. " 21: 103) �[550] 

�As for anyone who provides clothing, or supports by any means, to a needy Muslim, Allah will appoint seven thousand angels for 

seeking forgiveness for him up to the day on which the Trumpet will be blown. �[551] 

C. Settling the Believer�s Need 

Imam as-Sadiq (a) said� �For anyone who settles the need of his believing brother, Allah, on the Day of Resurrection, will settle for him one hundred thousand needs the easiest of which is that he, as well as his believing family members, relatives, and friends, will be taken to Paradise. �[552] 

�Any Muslim individual who settles a need for a Muslim will be called by Allah, �I am responsible for your reward, and I will not give you anything less than Paradise. ��[553] 

�On the day of Resurrection, a man will be lead by an angel to Hell. In his way, he passes by a believing individual whom he knew in the worldly life and asks him for help since he used to do him favors and settle his needs in the worldly affairs. The believer then asks the angel to release that man. As Allah hears the believer�s order, He orders the angel to release that man. �[554] 

D. Gladdening the Believer 

The Prophet (s) said: �The most favorable deed in the sight of Allah is gladdening the believers. �[555] 

Imam as-Sadiq (a) said: �For anyone who gives pleasure to a believer, Allah will create a being from that pleasure to meet him at his death and bear to him the glad tidings of winning Allah�s honor and satisfaction. That being will accompany him in his grave and repeat the same glad tidings. When he will be resurrected, that being will accompany him and repeat 

the same glad tidings. With every horror that he has to encounter, that being will accompany him to repeat the same glad tidings. Hence, he will ask, �who are you? � That being will answer, �I am the pleasure that you gave to so-and-so. ��[556] 

E. Visiting the Believer 

Imam as-Sadiq (a) said: �For anyone who visits his ill or healthy friend purely for the sake of Allah, without being cheating him, Allah will appoint seventy thousand angels calling him from behind, �Blessed be you. Enjoy Paradise. You are surely the visitor and the delegation of Allah the All-beneficent. ��[557] 

�Hajjis and performers of Umrah are the delegations to Allah until they are back home. The performers of prayers are in the guardianship of Allah until they finish. Those who visit their believing friends are visiting Allah. Hence, they enjoy the rewards and favors of Allah. � 

OBLIGATIONS OF THE RULERS 

obligations of the rulers 

All over history, rulers, according to their qualifications, have played influential roles in the development and retardation of nations. The ideal, sincere ruler is he who governs his subjects on bases of leniency, justice, and equality. 

The absolute ruler, on the other hand, is he who enslaves, humiliates, and exploits the subjects for his own interests: 

The Prophet (s) said: �On the Day of Resurrection, a caller will cry out: where are the unjust rulers and their supporters, including those who provided them an inkpot, those who untied one of their bags, and those who sharpened a pencil for them. Join all these individuals to those rulers. �[558] 

The unjust rulers will sooner or later suffer punishments that befit 

their acts of oppression. History is full of stories showing the bad results of the absolute rulers. 

Al-Hajjaj ibn Yousuf ath-Thaqafi is the most hideous example of the unjust rulers. He ruled for twenty years during which he killed 120,000 individuals besides those whom were killed during his campaigns. In his cells, there were fifty thousand men and thirty thousand women�etc. Finally, this dictator was affected by canker and severe frost until he perished. 

Rights of Subjects against Rulers 

(A) Justice: 

The absolute authority of the unjust rulers, in most cases, is the result of people�s rebellion against and disobedience to the Lord: 

The Prophet (s) said: �Allah says: I am Allah. There is no god but I. I have created the kings whose hearts are in My hand. I will make the hearts of the kings full of mercy towards the people who obey Me, but I will make them full of rancor towards the people who disobey Me. Do not engage yourselves in reviling at the kings. You must repent to Me so that I will make their hearts full of compassion towards you. � 

(B) Righteousness 

Because most people try to imitate them, it is obligatory upon rulers to be characterized by righteousness and well behavior so as to act as good examples for their subjects. Likewise, the rulers� deviation and misconduct push most people towards deviation. 

(C) Lenience 

Rulers are required to govern people with means of lenience and avoid persecution because despotism is the most disreputable manner of the rulers and the most injurious act towards the subjects. 

The Prophet (s) said: �Lenience will 

beautify anything it accompanies and will disfigure anything it leaves. �[559] 

Amir ul-Mu'minin (a) said: �Habituate your heart to mercy for the subjects and to affection and kindness for them. Do not stand over them like greedy beasts who feel it is enough to devour them, since they are of two kinds, either your brother in religion or one like you in creation. They will commit slips and encounter mistakes. They may act wrongly, willfully, or by neglect. So, extend to them your forgiveness and pardon, in the same way as you would like Allah to extend His forgiveness and pardon to you, because you are over them and your responsible Commander (Imam) is over you while Allah is over him who has appointed you through what He has given to you of the knowledge of His Book and the practices of His Prophet (s). � 

Imam as-Sadiq (a) said: �The lenient can win anything he wants from people. �[560] 

Lenience is of no value unless it is done to the virtuous people. The evildoers who disturb the social peace do not deserve any sort of lenient treatment. 

Aspects of Lenience 

Aspects of lenience can be shown through the words and deeds of the rulers. Hence, the ruler must use good wording and avoid obscenity. He must treat the subjects with kindness through sympathizing with their pains and tragedies and hurrying for helping them in misfortunes and crises. Finally, the ruler must try his best to save the subjects from heavy taxes. 

Results of Lenience 

Lenience creates the subjects� love for their rulers and save 

them from the need for flattering and hypocrisy. 

God praised His Messenger Mohammed (s) for his lenience: 

�Only through the Divine Mercy have you (Muhammad) been able to deal with your followers so gently. If you had been stern and hardhearted, they would all have deserted you a long time ago. (3: 159) � 

(D) Selection of the Retinue 

A ruler, no matter how well-qualified he is, cannot dispense with supporters who help him do his duties properly. Such supporters, in fact, have a great effect in guiding and conditioning the ruler�s morals and opinions. From this cause, it is important for the ruler to select well-qualified and decent retinue so that they will positively help him and contribute in achieving the subjects� pleasure. 

(E) Settlement with the Officials 

Because most of them take pride in their authorities, officials usually challenge and treat people arrogantly and neglect their duties. Such behaviors will surely dissatisfy people with the ruling authorities. From this cause, it is necessary for rulers to supervise and call the officials to accounts so as to reward the dutiful and punish the negligent. By doing so, each individual will perform his duty towards the society properly, tragedies and varieties of flattering to the official will be eradicated, and all the social affairs will he prevailed by justice. 

(F) Achievement of Social Happiness 

The ruler is responsible for the moral and material development of the subjects. This happiness can be achieved when the ruler supervises the subjects, pays attention to their interests, secures their rights of security, justice, and luxury, raises their scientific, physical, 

social, moral, and structural levels, cares for the industrial, agricultural, and commercial development, and encourages the talents and abilities.

Rulers� Rights against Subjects 

The ruler, in his capacity as the pioneer or the national development and civilization, enjoys definite rights imposed upon the subjects. 

In the following words, Amir ul-Mu'minin (a) refers to the rights of the rulers: 

�The ruled cannot prosper unless the rulers are sound, while the rulers cannot be sound unless the ruled are steadfast. If the ruled fulfill the rights of the ruler and the ruler fulfils their rights, then right attains the position of honor among them, the ways of religion become established, signs of justice become fixed and the Sunna gains currency. In this way time will improve, the continuance of government will be expected, and the aims of the enemies will be frustrated. But if the ruled gain sway over the ruler, or the ruler oppresses the ruled, then difference crops up in every word, signs of oppression appear, mischief enters religion and the ways of the Sunna are forsaken. Then desires are acted upon, the commands (of religion) are discarded, diseases of the spirit become numerous and there is no hesitation in disregarding even great rights, nor in committing big wrongs. In such circumstances, the virtuous are humiliated while the vicious are honored, and there are serious chastisements from Allah onto the people. �[561] 

(1) Obedience: 

Rulers enjoy the right of obedience against their subjects in the fields that achieve satisfaction of God. Obedience encourages rulers to treat their subjects sincerely while rebellion and disappointment are 

detestable manners that excite the rulers� rage and punishment. 

Imam al-Kadhim said: �O Shia, do not humiliate yourselves by acting disobediently to the rulers. You should pray to Allah to perpetuate the just rulers and rectify the unjust. Your rectification will be achieved when your rulers are rectified. The just ruler is as same as the compassionate father. Hence, you should love for him that which you love for yourselves and reject for him that which you reject for yourselves. �[562] 

(2) Support 

A ruler cannot dispense with the support of his subjects who help him do his duties properly by means of intellectual and mental efforts. 

(3) Advice 

People of reason are encompassed by the duty of providing advices to the rulers when they tend to despotism enthralling the subjects. If such advices prove futility, then the intellectuals are not blamed. 

The Prophet (s) said: �The ruler is Allah�s shadow on this earth and the shelter of the wronged. If the ruler governs with justice, he will be rewarded and the subjects must thank. If the ruler governs unjustly, he will be punished and the subjects must show tolerance until they are relieved. �[563] 

Nowadays, the rulers have no longer accepted advices; therefore, the civilized governments have permitted criticizing the rulers by way of parliaments, press media, and memoranda. 

PHYSICAL AND MENTAL NECESSITIES 

Human being is the composition of two elements: body and spirit. These two elements are correlated and interacting. Man�s happiness depends totally on the soundness of these two elements each of which has its own desires and necessities. 

The physical necessities are the material factors 

that achieve growth, health, and vitality, such as food, drink, clothing, and other life necessities. 

The mental necessities are the intellectual and spiritual desires, such as knowledge, freedom, justice, peace of mind, and the like. 

For gaining sound body and soul, it is essential to respond to these necessities. For instance, weakness and ailment are the results of depriving the body of its necessities, while puzzlement, worry, and misery are the results of depriving the soul of its necessities. 

Physical Rights 

Briefly, the physical right is to attend to the health regulations, such as moderation in food and drink, evasion of alcoholic drinks and drugs, abstinence from sinful carnal desires, habituating to cleanness, practicing physical activities, treating of the ailments, following the physicians� advices, and the like matters. 

Mental Rights 

Many people ignore the mental health because they are far away from the spiritual values. Few groups of people, however, can realize the mental complications that appear in the form of recalcitrance, rebellion, inclinations to the commitment of sins, excessive fondness of materiality, and desertion of the mental values. In view of that, the treatment for the spiritual defects has been more difficult and more laborious. 

In the same way, scholars and intellectuals have paid a greater attention to self-discipline and mental education; therefore, it is necessary for people of reason to care for such affairs. 

(1) Self-education 

Self-education can be achieved by enlightening with the divine recognition and the true belief and supplying with the beneficial knowledges that lead to the right guidance. Naturally, human souls incline to the belief in God, tend 

to knowledge, and yearn for discovering mysteries of the cosmos and secrets of life. 

(2) Well Intention 

Man enjoys two forms: one is external and represented by his body, and the other is internal and represented by his mental and moral traits. Man�s external form is the target of praise and dispraise, according to its beauty or ugliness. In the same way, the internal form is the target of praise or criticism, according to its goodness or evil. Like beautifying the external forms, rational people are accustomed to beautify their internal forms by means of clinging to well intention and well behavior, and avoiding showing off, hypocrisy, envy, and the like vicious manners. 

Amir ul-Mu'minin (a) said: �Scholars and wise people used to correspond to each other three statements only: As for those whose main concern is the (preparations for the) life to come, Allah will satisfy their worldly concerns. As for those who maintain their hidden intentions, Allah will maintain their public affairs. As for those who establish good relations between Allah and them, Allah will establish good relations between people and them. �[564] 

Imam as-Sadiq (a) said: �As for anyone who keeps secret a good deed, Allah will, sooner or later, reveal a good reputation for him. As for him who keeps secret an evil, Allah will, sooner or later, reveal an ill reputation for him. �[565] 

(3) Self-control 

Due to the charming instincts and desires, mentalities tend to deviation to take to the depths of corruption. Hence, it is essential to control and immunize oneself against sins: 

�� And (I swear) 

by the soul and that (Power) which designed it and inspired it with knowledge of evil and piety, those who purify their souls will certainly have everlasting happiness and those who corrupt their souls will certainly be deprived of happiness. (91: 7-10) � 

�However, those who had feared their Lord and restrained their souls from acting according to their desires, Paradise will be their dwelling. (79: 41) � 

The Prophet (s): �The faith of those who enjoy three traits is perfect: those whose rage does not take them out of the right, whose satisfaction does not take to the wrong, and who pardon when they are powerful. �[566] 

4. Self-Judgment 

Self-judgment is to call oneself to account every day regarding the good-deeds as well as the wrongdoings. If the scale of acts of obedience overweighs the scale of acts of disobedience, we must thank God for such success. But if the scale of acts of disobedience overweighs the scale of acts of obedience, we must discipline ourselves by reproach and criticism for the irregularity and going astray from the courses of the obedience to God.

ENDNOTES

1-106 

1. (s) stands for (peace be upon him and his family). 

2. The Ahl ul-Bayt (the people of the house) , is a term that is dedicated to the family of the Prophet Mohammed (s). Moreover, it is dedicated to definite individuals; namely, Ali ibn Abi Talib, Fatima az-Zahraa (the Prophet Mohammed�s daughter and Ali ibn Abi Talib�s wife) , al-Hassan ibn Ali, and al-Hussein ibn Ali. The nine sinless Imams (namely, Ali ibn al-Hussein as-Sejjad, Mohammed ibn Ali al-Baqir, Ja�far ibn 

Mohammed as-Sadiq, Musa ibn Ja�far al-Kadhim, Ali ibn Musa ar-Redha, Mohammed ibn Ali al-Jawad, Ali ibn Mohammed al-Hadi, al-Hasan ibn Ali al-Askari, and Al-Mahdi the Awaited) are also within the Ahl ul-Bayt. 

3. (a) stands for (peace be upon him/her/ them) 

4. Hadith is the body of traditions concerning the sayings and doings of the Prophet Muhammad (s). 

5. Quoted from al-Kafi. 

6. Quoted from al-Kafi. 

7. Quoted from Men La Yahdhuruh ul-Faqih. 

8. Believer stands for every individual who believes in the fundamental beliefs of Islam. It differs from Muslim in the point that a Muslim is everyone who utters the shahada (The Muslim profession of faith�La ilaha illa (A) llah, Muhammadun rasul Allah 'there is no god but Allah, [and] Muhammad is the messenger of God') verbally, even if he does not believe in it, while the believer is the individual who utters the shahada and believe in it in heart. 

9. Quoted from al-Kafi. 

10. Quoted from al-Kafi. 

11. Mujahid is the performer of jihad. 

12. Quoted from al-Kafi. 

13. Quoted from al-Kafi. 

14. Quoted from Tuhaf ul-Uqoul. 

15. Quoted from Safinat ul-Bihar. 

16. Koreish is the tribe that inhabited Mecca in the time of The Prophet Muhammad (s) and to which he belonged. 

17. Quoted from Safinat ul-Bihar. 

18. Amir ul-Mu'minin (the commander of the faithful) is a name that the Prophet (s) gave exclusively to Ali ibn Abi Talib (a). However, all the leaders that ruled the Islamic states had it to themselves. 

19. Dinar is the golden currency of the Arabs and the Islamic states. 

20. Quoted from Bihar ul-Anwar; vol. 6 

21. Quoted from Safinat ul-Bihar. 

22. Quoted from 

Bihar ul-Anwar; vol. 10, quoted from Uyoun ul-Mahasin; p. 89 

23. Quoted from Bihar ul-Anwar; vol. 10, quoted from Keshf ul-Ghumma. 

24. Quoted from Bihar ul-Anwar; 11/17, quoted from I�lam ul-Wara and al-Irshad. 

25. Lat and Uzza are the two major idols the Arabs were regarding as gods before Islam. 

26. Dirham is the currency of the Arabs as well as the Islamic states. 

27. Quoted from Bihar ul-Anwar; vol. 15 part 2 p. 210. 

28. Jihad is religious warfare or a war for the propagation or defense of Islam. 

29. Sharia: The Islamic code of religious law, based on the teachings of the Koran and the traditional sayings of Prophet Muhammad (s). 

30. Sunna is the body of Prophet Mohammed�s words, deeds, and confirmations. 

31. The Farewell Pilgrimage is the last hajj of the Prophet (s). 

32. Quoted from a-Tabirsi; Alihtijaj. 

33. Quoted from as-Saduq; al-Khissal. 

34. Quoted from al-Kafi. 

35. Quoted from al-Kafi. 

36. Quoted from al-Kafi. 

37. Quoted from al-Kafi. 

38. Quoted from al-Kafi. 

39. Quoted from al-Kafi. 

40. Quoted from al-Kafi and Mel La Yahdhuruh ul-Faqih. 

41. Quoted from al-Kafi. 

42. Quoted from Ilal ush-Sharayii. 

43. Shaitan is the Devil; Satan. 

44. Quoted from al-Kafi. 

45. Quoted from al-Kafi. 

46. Quoted from Sheikh al-Mufid; al-Majalis. 

47. Quoted from Nahj ul-Balagha. 

48. Quoted from al-Kafi. 

49. Quoted from al-Kafi. 

50. Quoted from al-Kafi. 

51. Quoted from al-Kafi. 

52. Quoted from Al-Arbali; Keshf ul-Ghumma. 

53. Quoted from Sheikh as-Saduq; Me�aani al-Akhbar and Uyounu Akhbar ir-Redha. 

54. Quoted from Safinat ul-Bihar; vol. 1. 

55. Mistress Aisha was the Prophet�s widow who mutinied and led an army against Amir ul-Mu'minin (a) and rode a camel due to which that battle was called the Battle of the Camel. She, 

however, lost that battle and was captured by Imam Ali�s army. 

56. Quoted from al-Aqqad, Abbas Mahmoud; The Genius of Imam Ali. 

57. Quoted from al-Arbali; Keshf ul-Ghumma. 

58. Quoted from al-Arbali; Keshf ul-Ghumma. 

59. Quoted from Bihar ul-Anwar; 11 as quoted from I�lam ul-Wara and al-Irshad. 

60. Quoted from al-Kafi. 

61. Quoted from Nahj ul-Balagha. 

62. Quoted from Nahj ul-Balagha. 

63. Quoted from al-Kafi. 

64. Son of Adam is a famous expression that refers to man. 

65. Quoted from al-Kafi. 

66. Quoted from Nahj ul-Balagha. 

67. Quoted from Qurb ul-Isnad. A similar narrative is recorded in Ilal ush-Sharaayi. 

68. Quoted from Nahj ul-Balagha. 

69. Quoted from al-Kafi. 

70. Quoted from al-Kafi. 

71. Quoted from Safinat ul-Bihar; vol. 1 p. 415. 

72. Abu Tharr al-Ghefari was one of the heroes of Islam and the four closest friends of Amir ul-Mu'minin (a) who supported him in the tragedy of the usurpation of his leadership. He was well known of his courage and revolutionary. Othman ibn Affan, the third caliph, banished him to a village �because of his public protestation against the caliph�s policy of preferring his relatives and kinsmen to the others� where he died in a tragic situation, and that was an assertion of the Prophet�s prediction to him. 

73. Quoted from al-Barqi; al-Mahasin. 

74. According to the Islamic Sharia, it is unallowable for the Prophet�s family to have or possess anything that is given as alms. 

75. Quoted from Ibn Shahrashoub; al-Manaqib. 

76. Quoted from al-Kafi. 

77. Quoted from Bihar ul-Anwar; vol. 15 part 2 page 209 (quoted from Qurb ul-Isnad. ) There is a similar narrative that is recorded in Sheikh as-Saduq�s Ilal ush-Sharaayi. 

78. Quoted from 

Bihar ul-Anwar; vol. 15 part 3 page 125 (quoted from Sheikh as-Saduq�s al-Khissal. ) 

79. Quoted from Nahj ul-Balagha. 

80. Quoted from al-Wafi; 3: 87 (quoted from al-Kafi). 

81. Quoted from al-Wafi; 3: 150 (quoted from al-Kafi). 

82. Salman al-Farsi (born in 7th century) is a great figure in Islam. He was a companion of the Prophet Muhammad (s) and a close friend of Imam Ali Amir ul-Mu'minin (a) who supported him during the tragedy of the usurpation of his right of leadership after the Prophet. During his caliphate, Imam Ali (a) gave him a governmental office. 

83. Quoted from Bihar ul-Anwar; vol. 15 part 3 page 124 (quoted from Sheikh as-Saduq�s al-Amali. ) 

84. Quoted from ar-Raghib; Muhadharat ul-Udabaa. 

85. Quoted from al-Wafi; part 3 page 79 (quoted from al-Kafi). 

86. Quoted from al-Wafi; part 3 page 78 (quoted from al-Kafi).

87. Quoted from al-Wafi; part 3 page 79 (quoted from al-Kafi). 

88. Quoted from al-Bahaai; al-Kashkul page 371. 

89. Al-Khalil ibn Ahmed al-Farahidi was the founder of prosody and the compiler of the best Arabic-Arabic dictionary; namely Kitab ul-Ayn. 

90. Quoted from Safinat ul-Bihar; part 1 page 426. 

91. Quoted from Safinat ul-Bihar; part 1 page 483. 

92. Quoted from Safinat ul-Bihar; part 2 page 451. 

93. Quoted from al-Bahaai; al-Kashkul. 

94. Quoted from Nahj ul-Balagha. 

95. Eblis is the name of the Devil. 

96. Quoted from al-Wafi; part 3 page 152 (quoted from al-Kafi. ) 

97. Quoted from al-Wafi; 3/154 (as quoted from as-Saduq�s Men la Yahdhuruh ul-Faqih. ) 

98. Quoted from Mir�aat ul-Uqoul; 2 (The Explanation of al-Majlisi�s al-Kafi) as quoted from al-Kafi; page 303. 

99. Quoted from al-Wafi; part 6 page 67 (quoted from al-Kafi). 

100. Quoted from 

Bihar ul-Anwar; vol. 15 part 3 (quoted from al-Imama wat-Tabssira). 

101. Quoted from al-Wafi; part 6 page 68 (quoted from al-Kafi and al-Faqih). 

102. Quoted from al-Wafi; part 6 page 68 (quoted from al-Kafi). 

103. Quoted from al-Kafi. 

104. Zakat is the obligatory payment made annually under Islamic law on certain kinds of property and used for charitable and religious objects. 

105. Khums is obligatory payment of one-fifth of the wealth made once under Islamic laws. 

106. Quoted from al-Wafi; part 6 page 67 (as quoted from al-Faqih).

107- 224 

107. Quoted from al-Wafi; part 6 page 61 (as quoted from al-Kafi and al-Faqih). 

108. Quoted from al-Wafi; part 6 page 61 (as quoted from al-Kafi and al-Faqih). 

109. Quoted from Bihar ul-Anwar; 16 quoted from Kitab ul-Ahsara; 116 and Ilal ush-Sharaayi. 

110. Quoted from al-Wafi; part 6 page 58 (as quoted from al-Faqih). 

111. Quoted from Safinat ul-Bihar; 1/607 (as quoted from Ilal ush-Sharayi). Jirana is a place between Mecca and Ta�if. 

112. Quoted from Safinat ul-Bihar; part 1 page 194 (as quoted from al-Kafi). 

113. Quoted from Bihar ul-Anwar; vol. 9 page 538 (as quoted from al-Kafi). 

114. Quoted from Sayyid A. Sharafuddin�s al-Kalimat ul-Gharraa; page 29. 

115. Quoted from al-Wafi; part 6 page 69 (as quoted from al-Kafi). 

116. Quoted from Nahj ul-Balagha. 

117. Quoted from Nahj ul-Balagha. 

118. Quoted from al-Wafi; part 6 page 69 (as quoted from al-Kafi and al-Faqih). 

119. Quoted from Safinat ul-Bihar; part 1 page 467. 

120. Umma stands for the Islamic community. 

121. Quoted from Bihar ul-Anwar; vol. 15 part 2 page 183 (as quoted from al-Kafi). 

122. Quoted from al-Wafi; part 3 page 65 (as quoted from al-Kafi). 

123. 

Quoted from Bihar ul-Anwar; vol. 15 part 2 page 184 (as quoted from al-Barqi�s al-Mahasin. In al-Kafi, there is a similar narration). 

124. Quoted from Safinat ul-Bihar; 2/79 (as quoted from ar-Rawandi�s ad-Dawaat). 

125. Quoted from Bihar ul-Anwar; vol. 14 page 545 (as quoted from Tibb ul-Ayimma). 

126. Quoted from Safinat ul-Bihar; vol. 1 page 27. 

127. Quoted from al-Wafi; part 11 page 67 (as quoted from al-Kafi). 

128. Quoted from al-Wafi; part 11 page 67 (as quoted from al-Faqih). 

129. Quoted from al-Wafi; part 11 page 67 (as quoted from al-Kafi). 

130. Quoted from Bihar ul-Anwar; 14/876 (as quoted from al-Barqi�s al-Mahasin). 

131. Quoted from as-Saduq�s Thawab ul-A�mal. 

132. Quoted from al-Wafi; part 10 page 112 (as quoted from al-Kafi). 

133. Quoted from al-Wafi; part 3 page 82 (as quoted from al-Kafi). 

134. Quoted from al-Wafi; part 10 page 112 (as quoted from al-Kafi and Tahdhib). 

135. Quoted from the holy Quran; 3: 110. 

136. Quoted from al-Wafi; part 3 page 89 (as quoted from al-Kafi). 

137. Quoted from Bihar ul-Anwar; vol. 15 part 1 page 283 (as quoted from al-Kafi). 

138. Quoted from al-Wafi; part 3 page 90 (as quoted from al-Kafi). 

139. Quoted from al-Wafi; part 3 page 89 (as quoted from al-Kafi). 

140. Quoted from al-Wafi; part 3 page 90 (as quoted from al-Kafi). 

141. Muhajirs: The emigrants. The early Muslims of Mecca who had to flee their homeland to Medina. 

142. Quoted from al-Wafi; part 3 page 99 (as quoted from al-Kafi). 

143. Hajj is the pilgrimage to the Sacred Mosque at Mecca undertaken in the twelfth month of the Hijri year and constituting one of the religious duties of Islam. 

144. 

Quoted from al-Wafi; part 3 page 99 (as quoted from al-Kafi). 

145. Quoted from al-Wafi; part 14 page 48 (as quoted from al-Faqih). 

146. Quoted from al-Wafi; part 14 page 48 (as quoted from al-Faqih). 

147. Quoted from Bihar ul-Anwar; vol. 15 part 2 page 95 (as quoted from Sheikh at-Tusi�s al-Amali). 

148. Quoted from al-Wafi; part 3 page 149 (as quoted from al-Kafi). 

149. Quoted from Bihar ul-Anwar; vol. 16 (as quoted from Kitab ul-Ahsara; page 116 and as-Saduq�s al-Khissal). 

150. Quoted from al-Wafi; part 3 page 89 (as quoted from al-Kafi). 

151. Quoted from Bihar ul-Anwar; vol. 16 (as quoted from Kitab ul-Ahsara; page 116 and Uyounu Akhbar ir-Ridha). 

152. These two narratives are quoted from Sheikh as-Saduq�s Men La Yahdhuruh ul-Faqih. 

153. Quoted from Safinat ul-Bihar; part 1 page 671. 

154. Quoted from Fadhaail ul-Khamsa Mines Sihah is-Sitteh, part 1 page 122 (as quoted from Ibn Madgeh�s Sahih). 

155. Aqil ibn Abi Talib is the brother of Imam Ali, peace be upon him. 

156. Quoted from Bihar ul-Anwar; vol. 9 page 539 (as quoted from al-Kafi). 

157. Quoted from Fadhaail ul-Khamsa Mines Sihah is-Sitteh, part 3 page 15. 

158. Quoted from Bihar ul-Anwar; vol. 2 page 570. 

159. Quoted from Bihar ul-Anwar; vol. 2 page 606. 

160. Quoted from al-Wafi; part 3 page 162 (as quoted from al-Kafi). 

161. Quoted from al-Wafi; part 3 page 162 (as quoted from al-Kafi). 

162. Quoted from al-Wafi; part 3 page 162 (as quoted from al-Kafi). 

163. Quoted from Bihar ul-Anwar; 16/209 (as quoted from as-Saduq�s al-Khissal). 

164. Ibn Yaqttin was holding a high position in the center of caliphate. 

165. Quoted from al-Bahaai�s al-Kashkul; 124. 

166. Quoted 

from al-Wafi; part 10 page 28 (as quoted from al-Faqih). 

167. Quoted from al-Wafi; part 10 page 28 (as quoted from al-Faqih). 

168. Quoted from al-Wafi; part 10 page 28 (as quoted from al-Kafi). 

169. Quoted from al-Kashkul: 21. It is also in Hayat ul-Hayawan; THE PARTRIDGE:. 

170. Quoted from Safinat ul-Bihar; 1/110. It is also recorded in Siraj ul-Mulouk. 

171. Quoted from Bihar ul-Anwar; 15/87 (as quoted from Ibn Fahad�s Oddat ud-Daee). 

172. Quoted from al-Wafi; 14/54 (within the Prophet�s commandment for Abu Tharr). 

173. Quoted from Bihar ul-Anwar; 15/85 (as quoted from Al-Amali and at-Tawhid). 

174. Quoted from Bihar ul-Anwar; 15/87 (as quoted from Ibn Fahad�s Oddat ud-Daee). 

175. Quoted from al-Wafi; part 3 page 147 (as quoted from al-Kafi). 

176. Malik is the angel in charge of Hell. 

177. Quoted from Bihar ul-Anwar; Chapter: Showing off, page 53 (as quoted from Ilal ush-Sharayi and Thawab ul-Aamal). 

178. Quoted from al-Wafi; part 3 page 137 (as quoted from al-Kafi). 

179. Quoted from al-Wafi; part 3 page 147 (as quoted from al-Kafi). 

180. Quoted from Bihar ul-Anwar; vol. 15 page 53 (quoted from Qurb ul-Isnad. ) 

181. Quoted from al-Wafi; part 3 page 147 (as quoted from al-Kafi). 

182. ( (It is unfamiliar to read that Amir ul-Mu'minin Ali, peace be upon him, who was famous of his extraordinary humanity and kindness used to have a stick in the hand for threatening or punishing people As a matter of fact, it was Omar ibn al-Khattab who used to have a stick in the hand about which tens of narrations were reported. ) ) The Translator 

183. Quoted from Bihar ul-Anwar; 15/3 (as quoted from al-Amali). 

184. 

Quoted from Bihar ul-Anwar; vol. 15 part 3 (as quoted from as-Saduq�s al-Khissal). 

185. Quoted from al-Wafi; part 3 page 151 (as quoted from al-Kafi). 

186. Quoted from Bihar ul-Anwar; vol. 15 part 3 (as quoted from as-Saduq�s al-Khissal). 

187. Quoted from al-Wafi; part 3 page 151 (as quoted from al-Kafi). 

188. Quoted from al-Wafi; part 3 page 54 (as quoted from al-Kafi). 

189. Quoted from Bihar ul-Anwar; vol. 15 part 2 page 57 (as quoted from al-Kafi). 

190. Quoted from Bihar ul-Anwar; vol. 15 part 2 page 60 (as quoted from al-Kafi). 

191. Quoted from Bihar ul-Anwar; part 3 page 54 (as quoted from al-Kafi). 

192. Quoted from Safinat ul-Bihar; 2/734 (as quoted from Fiqh ul-Imam ir-Ridha). 

193. Quoted from al-Wafi; part 3 page 33 (as quoted from al-Kafi). 

194. Quoted from al-Wafi; part 3 page 30 (as quoted from al-Kafi). 

195. Quoted from al-Wafi; part 3 page 30 (as quoted from al-Kafi). 

196. Quoted from al-Wafi; part 3 page 30 (as quoted from al-Kafi). 

197. Quoted from al-Wafi; part 3 page 30 (as quoted from al-Kafi).

198. Quoted from al-Wafi; part 3 page 167 (as quoted from al-Kafi). 

199. Quoted from al-Wafi; part 3 page 65 (as quoted from al-Kafi). 

200. Quoted from al-Wafi; part 3 page 65 (as quoted from al-Kafi). 

201. Quoted from al-Wafi; part 3 page 65 (as quoted from al-Kafi). 

202. Quoted from Nahj ul-Balagha. 

203. Quoted from Nahj ul-Balagha. 

204. Quoted from Safinat ul-Bihar; part 2 page 7. 

205. Quoted from Safinat ul-Bihar; 1/614 (as quoted from Uyounu Akhbar ir-Ridha). 

206. Quoted from al-Wafi; part 3 page 63 (as quoted from al-Kafi). 

207. Quoted from al-Wafi; part 3 page 65 (as 

quoted from al-Kafi). 

208. Quoted from al-Wafi; part 3 page 65 (as quoted from al-Kafi). 

209. Quoted from al-Wafi; part 3 page 67 (as quoted from al-Kafi). 

210. Quoted from Safinat ul-Bihar; 15/2/135 (as quoted from Thawab ul-A�mal). 

211. Quoted from al-Wafi; part 3 page 67 (as quoted from al-Kafi). 

212. Quoted from al-Wafi; part 3 page 67 (as quoted from al-Kafi). 

213. Quoted from al-Wafi; part 3 page 67 (as quoted from al-Kafi). 

214. Quoted from al-Wafi; part 3 page 68 (as quoted from al-Kafi). 

215. Quoted from al-Wafi; part 3 page 68 (as quoted from al-Kafi). 

216. Quoted from Safinat ul-Bihar (as quoted from al-Barqi�s al-Mahasin). 

217. Quoted from Safinat ul-Bihar (as quoted from al-Amali). 

218. Quoted from Nahj ul-Balagha. 

219. Quoted from Nahj ul-Balagha. 

220. Quoted from al-Wafi; part 3 page 56 (as quoted from al-Kafi). 

221. Quoted from al-Wafi; part 3 page 56 (as quoted from al-Kafi). 

222. Quoted from Safinat ul-Bihar; 2/683 (as quoted from Bayan ut-Tanzil). 

223. Quoted from Safinat ul-Bihar; vol. 15 part 2 page 113 (as quoted from al-Faqih). 

224. Quoted from al-Wafi; part 3 page 57 (as quoted from al-Kafi).

225- 313 

225. Quoted from al-Wafi; part 3 page 57 (as quoted from al-Kafi). 

226. Quoted from al-Wafi; part 3 page 57 (as quoted from al-Kafi). 

227. Quoted from Bihar ul-Anwar; 15/2/188 (as quoted from as-Saduq�s al-Amali). 

228. Quoted from Ilal ush-Sharaayi. 

229. Munkar and Nakeer: The two angels who interrogate the dead in graves. 

230. Quoted from Bihar ul-Anwar; 5 (as quoted from ar-Rawandi�s Qassas ul-Anbiyaa). 

231. Quoted from Safinat ul-Bihar; 2/451 (as quoted from ar-Rawandi�s an-Nawadir). 

232. Quoted from Jami us-Sa�adat; part 1 page 246. 

233. Quoted from Bihar ul-Anwar; 3/274 

(as quoted from Sheikh as-Saduq�s al-Amali). 

234. Quoted from Bihar ul-Anwar; vol. 3 page 274 (as quoted from al-Barqi�s al-Mahasin). 

235. Quoted from Bihar ul-Anwar; 3/301 (as quoted from as-Saduq�s Thawab ul-Aamal). 

236. Quoted from al-Wafi; part 3 page 59 (as quoted from al-Kafi). 

237. Quoted from Bihar ul-Anwar; 3/301 (as quoted from Uyounu Akhbar ir-Ridha). 

238. In his exegesis of the Verse, � (Muhammad) , say: I do not ask you for any payment for my preaching to you except (your) love of (my near) relatives, (42: 23) � Az-Zamakhshari judges that this narration is uninterruptedly related and that it is beyond suspicion. Furthermore, many compilers of the books of the merits and virtues record this narration in different ways. (Excerpted from Sayyid Abdul-Hussein Sharafuddin�s al-Fusoul ul-Muhimma. ) 

239. Excerpted from Sayyid Abdul-Hussein Sharafuddin�s al-Fusoul ul-Muhimma; page 44. (In his book titled as-Sawaaiq ul-Muhriqa, p. 103, Ibn Hagar records this narration. ) 

240. Shia (lexicographically, adherents, party) is the other major religious group of Muslims, differing from the Sunni in the understanding of the Sunna and in their acceptance of Imam Ali (a) , the Prophet�s son-in-law and the fourth caliph, to be the first true successor of the Prophet (s). Hence, they are called the Shia of Ali. 

241. Excerpted from Sayyid Abdul-Hussein Sharafuddin�s al-Fusoul ul-Muhimma; page 39. (In the book titled as-Sawaaiq ul-Muhriqa, p. 96, this narration is recorded) 

242. Quoted from al-Wafi; part 3 page 172 (quoted from al-Kafi). 

243. Quoted from al-Wafi; part 3 page 172 (quoted from al-Kafi). 

244. Quoted from Bihar ul-Anwar; vol. 3 page 35 (as quoted from Ilal ush-Sharayi). 

245. Quoted from al-Wafi; part 3 

page 172 (quoted from al-Kafi). 

246. Quoted from al-Wafi; part 3 page 57 (as quoted from al-Kafi). 

247. Quoted from al-Wafi; part 3 page 154 (quoted from al-Kafi). 

248. The world is demanding because it tracks its people till they reach the day on which they will depart it �the world-. It is also demanded because people wish to have more than what is limited for them. The world to come is demanding people till trap them when the day on which they depart this life falls. It is demanded because everyone longs for winning the pleasure there. 

249. Quoted from Tuhaf ul-Uqoul. 

250. Quoted from al-Wafi; part 10 page 9 (quoted from al-Kafi). 

251. Quoted from al-Wafi; part 10 page 9 (quoted from al-Kafi). 

252. Quoted from Nahj ul-Balagha. 

253. Quoted from al-Wafi; part 10 page 9 (quoted from al-Kafi). 

254. Quoted from al-Wafi; part 10 page 9 (quoted from al-Kafi). 

255. Quoted from Nahj ul-Balagha. 

256. Harun ar-Rashid (763-809) is the fifth Abbasid caliph of Baghdad 786-809. 

257. Quoted from Bihar ul-Anwar; 1/83 (as quoted from Sheikh as-Saduq�s al-Khissal). 

258. Quoted from al-Wafi; (In the Prophet�s commandment for Abu Tharr). 

259. Quoted from al-Wafi; page 52 (as quoted from al-Kafi). 

260. Eid ul-Adha: Feast of sacrifice. A festival marking the culmination of the annual pilgrimage (Hajj) to Mecca. 

261. Ja�far ibn Yahya the Barmakid was the second personality, after the Abbasid caliph, in the state. 

262. Quoted from Safinat ul-Bihar; vol. 2 page 609. 

263. Quoted from at-Turkani�s al-La�aali. 

264. Quoted from al-Wafi; part 3 page 152 (as quoted from al-Kafi). 

265. Quoted from as-Saduq�s al-Khissal. 

266. Quoted from al-Wafi; part 3 page 60 

(as quoted from al-Kafi). 

267. Quoted from Bihar ul-Anwar; 15/3/131 (as quoted from al-Majalis and al-Amali). 

268. Quoted from Bihar ul-Anwar; 15/3 (as quoted from al-Majazat un-Nabawiyya). 

269. Quoted from Bihar ul-Anwar; 15/3/131 (as quoted from al-Karajaki�s al-Kenz). 

270. Quoted from Bihar ul-Anwar; Kitab ul-Ashara, page 177 (as quoted from al-Kafi). 

271. Quoted from Bihar ul-Anwar; Kitab ul-Ashara, 177 (as quoted from Thawab ul-A�mal and al-Barqi�s al-Mahassin). 

272. Quoted from Bihar ul-Anwar; Kitab ul-Ashara, page 177 (as quoted from Thawab ul-A�mal, al-Barqi�s al-Mahassin, and as-Saduq�s al-Amali). 

273. Quoted from Bihar ul-Anwar; Kitab ul-Ashara, 177 (as quoted from al-Amali). 

274. �Record�, here, stands for the record of the good and bad deeds of every human being that will be shown to him on the Day of Resurrection and according to which he will be judged. In the holy Quran, there are indications to this record, such as in God�s saying: (On the day when We call every nation with their leaders, those whose record of deeds are given to their right hands will read the record and the least wrong will not be done to them. 17: 71) 

275. Quoted from Jami us-Saadat; part 2 page 301. 

276. Quoted from Safinat ul-Bihar; vol. 1 page 324. 

277. Quoted from Bihar ul-Anwar; Kitab ul-Ashara, page 184 (as quoted from al-Kafi). 

278. Quoted from Safinat ul-Bihar; 1/110 (as quoted from Uyounu Akhbar ir-Ridha) 

279. Quoted from al-Wafi; part 3 page 164 (as quoted from al-Kafi). 

280. Quoted from al-Wafi; part 3 page 164 (as quoted from al-Kafi). 

281. Quoted from Bihar ul-Anwar; Kitab ul-Ashara, 190 (as quoted from al-Amali). 

282. Quoted from Safinat ul-Bihar; vol. 

2 page 613. 

283. Quoted from Bihar ul-Anwar; Kitab ul-Ashara, 188, as quoted from Thawab ul-A�mal. 

284. Quoted from Bihar ul-Anwar; Kitab ul-Ashara, 191 (as quoted from al-Imama wat Tabsira). 

285. The Holy Quran, Sura of Al-Israa (17) Verse (64): The whole meaning (that is mentioned in three Verses) is as follows: ( (God said �to the Shaitan�, "Go away. All those who follow you will have hell as ample recompense for their deeds. Draw anyone of them you can into sin by your voice and by your cavalry and infantry, share their property and children with them and make promises to them. Your promises are all lies. You have no authority over My servants. Your Lord is a Sufficient Protector. " 17: 63-5) ) 

286. Quoted from al-Wafi; part 3 page 160 (as quoted from al-Kafi). 

287. Quoted from al-Wafi; part 3 page 160 (as quoted from al-Kafi). 

288. Quoted from al-Wafi; part 3 page 160 (as quoted from al-Kafi and al-Faqih). 

289. Quoted from al-Wafi; part 3 page 160 (as quoted from al-Kafi). 

290. Quoted from al-Wafi; part 3 page 160 (as quoted from al-Kafi). 

291. Quoted from Bihar ul-Anwar; 15/2/192 (as quoted from al-Amali). 

292. Quoted from al-Wafi; part 3 page 160 (as quoted from al-Kafi). 

293. Sind is a province of South East Pakistan, traversed by the lower reaches of the Indus. 

294. Subhanallah (Glory to God) is an expression of astonishment. 

295. Quoted from al-Wafi; part 3 page 161 (as quoted from al-Kafi). 

296. The Sinless are the prophets, the Twelve Imams, and Fatima az-Zahraa (a). 

297. Quoted from al-Wafi; part 3 page 163 (as quoted from al-Kafi). 

298. Quoted 

from al-Wafi; part 3 page 163 (as quoted from al-Kafi). 

299. Quoted from Bihar ul-Anwar; 15/2/192 (as quoted from al-Imama wat Tabssira). 

300. Quoted from al-Wafi; part 3 page 85 (as quoted from al-Kafi). 

301. Quoted from Bihar ul-Anwar; 15/2/192 (as quoted from al-Khissal and al-Amali). 

302. Quoted from al-Wafi; part 3 page 85 (as quoted from al-Kafi). 

303. Quoted from al-Wafi; part 3 page 84 (as quoted from al-Kafi). 

304. Quoted from Mejani al-Adab. 

305. There are two angels, with each human being, whose mission is to record his/her good as well as bad deeds. The angels are standing on the right and the left shoulders of each human being. The angel on the right is charged with recording the good deeds, while the angel on the left is charged with recording the evil deeds. 

306. Quoted from al-Wafi; part 3 page 85 (as quoted from al-Faqih). 

307. Quoted from Bihar ul-Anwar; 15/2/187 (as quoted from Nahj ul-Balagha).

308. Quoted from al-Wafi; part 3 page 85 (as quoted from al-Faqih). 

309. Quoted from al-Wafi; part 3 page 85 (as quoted from al-Faqih). 

310. Qiss ibn Sa�ida and Aktham ibn Saifi were the two Arab personalities well known of their wisdom. 

311. Quoted from Bihar ul-Anwar; 15/3/155 (as quoted from as-Saduq�s al-Amali). 

312. Quoted from Bihar ul-Anwar; 15/3/156 (as quoted from Uyounu Akhbar ir-Ridha). 

313. Quoted from al-Wafi; part 3 page 173 (as quoted from at-Tahtheeb and al-Faqih).

314-393 

314. Quoted from Bihar ul-Anwar; (as quoted from al-Khissal). 

315. Quoted from al-Wafi; part 3 page 167 (as quoted from al-Kafi). 

316. Quoted from al-Wafi; part 3 page 173 (as quoted from al-Kafi). 

317. Quoted 

from al-Wafi; part 3 page 167 (as quoted from al-Kafi). 

318. Quoted from al-Wafi; part 3 page 168 (as quoted from al-Kafi). 

319. Quoted from al-Wafi; part 3 page 173 (as quoted from al-Kafi). 

320. �Kneeling� is an expression of offering prayers, which denotes rites of worship to God. 

321. Quoted from al-Wafi; part 3 page 168 (as quoted from al-Kafi). 

322. Quoted from Bihar ul-Anwar; 3/98 (as quoted from Uyounu Akhbar ir-Ridha). 

323. Quoted from al-Wafi; part 3 page 168 (as quoted from al-Kafi). 

324. Quoted from al-Wafi; part 3 page 184 (as quoted from al-Kafi). 

325. Quoted from Bihar ul-Anwar; vol. 3 page 103 (as quoted from al-Kafi). 

326. Quoted from al-Wafi; part 3 page 182 (as quoted from al-Kafi). 

327. Quoted from al-Wafi; part 3 page 182 (as quoted from al-Kafi). 

328. Quoted from Bihar ul-Anwar; 3/100 (as quoted from as-Saduq�s Thawab ul-A�mal). 

329. Quoted from al-Wafi; part 3 page 183 (as quoted from al-Kafi). 

330. Quoted from al-Wafi; part 3 page 183 (as quoted from al-Kafi). 

331. Quoted from al-Wafi; part 3 page 62 (as quoted from al-Kafi). 

332. Quoted from Bihar ul-Anwar; 15/2/40, as quoted from al-Amali and Me�aani al-Akhbar. 

333. Quoted from al-Wafi; part 3 page 62 (as quoted from al-Kafi). 

334. Quoted from al-Wafi; part 3 page 62 (as quoted from al-Kafi). 

335. Quoted from al-Wafi; part 3 page 62 (as quoted from al-Kafi). 

336. This statement is quoted from the Holy Quran; (36: 12). 

337. Quoted from al-Wafi; part 3 page 168 (as quoted from al-Kafi). 

338. Malik is the angel in charge of Hell. 

339. Quoted from Safinat ul-Bihar; part 1 page 488. 

340. Quoted from al-Wafi; Part: The Prophet�s 

commandment for Abu Tharr. 

341. Quoted from Bihar ul-Anwar; 15/2/165 (as quoted from as-Saduq�s Kemal ud-Din). 

342. Quoted from al-Wafi; part 3 page 63 (as quoted from al-Faqih). 

343. This is because every single day that man lives in decreases his age. This nice maxim was not said by anyone before Imam as-Sejjad (a). Quoted from al-Mufid�s Alikhtissas. 

344. Quoted from al-Wafi; part 3 page 168 (as quoted from al-Kafi). 

345. Quoted from al-Wafi; part 3 page 168 (as quoted from al-Kafi). 

346. Quoted from al-Wafi part: The Prophet�s Commandments for Imam Ali. 

347. Quoted from al-Wafi (within the commandment of the Prophet (s) for Abu Tharr). 

348. Quoted from Bihar ul-Anwar; vol. 15 part 2 page 163 (as quoted from Meaani al-Akhbar, al-Khissal, and al-Amali. ) 

349. Quoted from al-Wafi; part 13 page 92 (as quoted from al-Kafi). 

350. Quoted from al-Wafi; part 13 page 94 (as quoted from al-Kafi). 

351. Quoted from Bihar ul-Anwar; vol 15 part 2 page 49 (as quoted from al-Kafi) 

352. To elucidate this point, we mention the following: Since the Arabic language depends on the vocalization of words, a change of a single vocality in a word may change the whole meaning and give a totally new one. Moreover, the Quran was written without the vocalization symbols on the letters; therefore, people had different views about definite Quranic words and expressions. This was exactly what happened in the Verse concerned. The word about which people differed is (a-m-l). Some people read it as (amalun). Accordingly, the Quranic text meant that that son was not Noah�s. Other people read it as (amileh) , 

and, accordingly, the Quranic Verse meant that Noah�s son had acted unrighteously; therefore, he was not regarded as one of the family of Prophet Noah. However, the problem of numerous forms of reciting the holy Quran has no longer existed, because all the Islamic sects agree unanimously on a definite form of reciting every single word in the Quran, depending on basic principals and authentic traditions that are related to the Prophet (s) , the Ahl ul-Bayt, and the most reliable companions and their followers (a). 

353. Quoted from Bihar ul-Anwar; (as quoted from Meaani al-Akhbar and Uyounu akhbar ir-Ridha). 

354. Quoted from al-Wafi; part 3 page 60 (as quoted from al-Kafi). 

355. Quoted from al-Wafi; part 3 page 61 (as quoted from al-Kafi). 

356. The two Sheikhs, in this regard, are Abu Bakr and Omar ibn al-Khattab. 

357. Quoted from Bihar ul-Anwar; vol. 9 page 533. 

358. Al-Hajjaj ibn Yousuf ath-Thaqafi (born in 661 in at-Ta'if and died in June 714, in Iraq) , was the most despotic personality all over the history of Islam. In the reign of Abd ul-Melik ibn Marwan, the Umayyad caliph, he was appointed as the governor of Iraq, because this province was known of the frequent movements of rebellion against the Ummayads. He exceeded all the limits in persecuting and mistreating the people of Iraq. Unfortunately, some modern writers honor and regard him as an administrative personality in the history of Islam. As a proof on the excessive criminality of al-Hajjaj, Omar ibn Abd ul-Azeez; the fair Umayyad caliph said about him: �If every nation in 

this world presents the most criminal person for competition of criminality, we will certainly overcome when we present al-Hajjaj. � 

359. Abu Turab (father of dust) is one of the names of Imam Ali (a). The Prophet (s) used this name for him because, as traditionists said, he found him taking dust from the earth to disperse on his head, out of his fear of God, as he was acting a rite of worship. 

360. Quoted from Bihar ul-Anwar; vol. 9 page 630. 

361. Abu al-Aswad ad-Dauali is the originator of the syntax of Arabic. He was famous grammarian, poet, and man of virtue. He was one of the intimate companions of Amir ul-Mu'minin (a). 

362. Hind (the daughter of Utba) was the mother of Muawiya. She was one of the well-known most notorious prostitutes in Mecca. In the battle of Uhud, she tried to swallow the liver of Hamza ibn Abd ul-Muttalib (a) , out of her rage and malice, after she had given a great prize to a slave if he would kill him. 

363. Quoted from Safinat ul-Bihar; vol. 1 page 522. 

364. Quoted from Bihar ul-Anwar; vol. 8 page 475. 

365. Quoted from Safinat ul-Bihar; part 1 page 226. 

366. When Muawiya, governor of Syria, refused to recognize Imam Ali (a) as the new caliph, calling instead for vengeance for the blood of his murdered kinsman, the third caliph, 'Uthman, Imam Ali (a) responded by invading Syria. The two armies met along the Euphrates River at Siffin (near the Syrian-Iraqi border) , where they engaged in an indecisive succession of skirmishes, truces, 

and battles, culminating in the appearance of Muawiya's troops with copies of the Qur'an impaled on their lances--supposedly a sign to let God's word decide the conflict. 

367. Quoted from Safinat ul-Bihar; part 2 page 716. 

368. Ashura: The tenth of Muharram, celebrated as a day of mourning (the anniversary of the martyrdom of Imam Al-Hussein (a). ) 

369. Quoted from Imam Ali ibn al-Hussein�s Treatise of Rights. 

370. Quoted from al-Wafi; part 3 page 67 (as quoted from al-Kafi). 

371. Quoted from Bihar ul-Anwar; 6 (Chapter: Moralities and Physical features of the Prophet). 

372. Quoted from Safinat ul-Bihar; vol. 2 page 414. 

373. Ansar (the supporters) are the people of Medina who received, welcomed, and protected the Prophet (s) and the Muhajirs. 

374. Quoted from Bihar ul-Anwar; vol. 6 (Chapter: The Obligation of the love for and the obedience to the Prophet). 

375. Quoted from Bihar ul-Anwar; vol. 6 (Chapter: The Obligation of the love for and the obedience to the Prophet�as quoted from Ilal ush-Sharaayi). 

376. Quoted from al-Wafi; part 3 pages 143-4. 

377. Quoted from Bihar ul-Anwar; 19/78 (as quoted from Meaani al-Akhbar). 

378. Quoted from al-Wafi; part 5 pages 228 (as quoted from al-Kafi). 

379. Quoted from al-Wafi; part 5 pages 227 (as quoted from al-Kafi). 

380. Quoted from al-Wafi; part 5 pages 228 (as quoted from al-Kafi). 

381. Quoted from Fadhaail ul-Khamsa min as-Sihah is-Sitta. (This narration is recorded in as-Sawaaiq ul-Muhriqa; page 87). 

382. Quoted from Bihar ul-Anwar; 7/389 (as quoted from Sheikh al-Mufid�s al-Majalis). 

383. Imamite Shia are those who believe in the divine leadership of the twelve Imams (a). 

384. Ahmed ibn Hanbal was the founder 

of the school of Hanbalism; one of the four major schools of Islamic jurisprudence. Besides, he was one of the most master traditionists. At-Tabarani was also one of the most master traditionists whose books are considered as references of narrations and traditions. Al-Hakim (of Nisapur�a city Northern Persia) was also a famous traditionist whose books are considered as references of narrations and traditions. 

385. Abdullah ibn Abbas (the Prophet�s cousin) is renowned for his knowledge of both sacred and profane tradition and for his critical interpretations of the Quran. From his youth, he gathered information concerning the words and deeds of the Prophet (s) from other companions and gave classes on interpretation of the Quran. 

386. For more, refer to Sharafuddin�s al-Kalimat ul-Gharraa fi Tafdheel iz-Zahraa, 18. 

387. Quoted from Bihar ul-Anwar; vol. 7 page 389 (as quoted from Ilal ush-Sharayi, Meaani al-Akhbar, and al-Amali). 

388. Quoted from Bihar ul-Anwar; vol. 7 page 391 (as quoted from al-Khissal). 

389. Quoted from Bihar ul-Anwar; 7/397 (as quoted from al-Barqi�s al-Mahassin). 

390. Quoted from Bihar ul-Anwar; 7/389 (as quoted from Sheikh al-Mufid�s al-Majalis).

391. Quoted from al-Wafi; part 3 page 139 (as quoted from al-Kafi). 

392. Quoted from Imam Sharafuddin�s al-Fussoul ul-Muhimma; page 41. 

393. Quoted from Fadhaail ul-Khamsa min as-Sihah is-Sitta; part 1 page 200. (In the book titled al-Mustadrak ala as-sahihayn; part 3 page 127, this narration is recorded).

394- 507 

394. Quoted from Sharafuddin�s al-Muraja�at; page 22. 

395. Quoted from Sharafuddin�s al-Muraja�at. 

396. Muslim, in his book titled as-Sahih, records this saying of the Prophet (s). 

397. Quoted from Sharafuddin�s al-Muraja�at; page 17. 

398. Quoted from Sharafuddin�s al-Muraja�at; page 

14. 

399. Quoted from Safinat ul-Bihar; (as quoted from Meaani al-Akhbar and Uyounu Akhbar ir-Ridha). 

400. Quoted from Sharafuddin�s al-Muraja�at; page 156. 

401. Wilaya stands for the loyalty to the Imams of the Ahl ul-Bayt (a) , as considered as an obligation. 

402. Quoted from Safinat ul-Bihar; part 2 page 691. 

403. Quoted from Safinat ul-Bihar; part 2 page 691. 

404. Quoted from al-Wafi; part 6 page 38 (as quoted from al-Kafi). 

405. Quoted from Bihar ul-Anwar; 20/57 (as quoted from Uyounu Akhbar ir-Ridha). 

406. Quoted from Bihar ul-Anwar; vol. 20 page 57 (as quoted from as-Saduq�s al-Amali). 

407. Ummi: The inhabitant of Umm ul-Qura: Mecca. 

408. Daniq is a part of dirham. 

409. Quoted from al-Ghadir; 2/189. (The narration is recorded in Khuzanat ul-Adab). 

410. Quoted from al-Ghadir; part 2 page 350-1. 

411. Quoted from Bihar ul-Anwar; 22/ 7 (as quoted from Kamil uz-Ziyara and al-Amali). 

412. Quoted from Bihar ul-Anwar; vol. 22 page 6 (as quoted from uyounu Akhbar ir-Ridha, Ilal ush-Sharaayi, and Ibn Qawlawayh�s Kamil uz-Ziyara). 

413. Quoted from Bihar ul-Anwar; vol. 22 page 6 (as quoted from al-Kafi). 

414. Quoted from Bihar ul-Anwar; vol. 22 page 6 (as quoted from uyounu Akhbar ir-Ridha, Ilal ush-Sharaayi, and Ibn Qawlawayh�s Kamil uz-Ziyara). 

415. Quoted from al-Wafi; part 3 page 40 (as quoted from al-Kafi). 

416. Quoted from Bihar ul-Anwar; vol. 1 page 75 (as quoted from Bassaair ud-Darajat). 

417. Quoted from Nahj ul-Balagha. 

418. Quoted from al-Wafi; part 3 page 40 (as quoted from al-Kafi). 

419. Quoted from al-Wafi; part 3 page 40 (as quoted from al-Faqih). 

420. Quoted from Bihar ul-Anwar; vol. 1 page 74 (as quoted from Ilal ush-Sharayi and Mohammed ibn al-Hasan as-Saffar�s 

Bassaair ud-Darajat). 

421. Quoted from Bihar ul-Anwar; 1/64 (as quoted from ar-Rawandi�s an-Nawadir). 

422. Quoted from Bihar ul-Anwar; 1/59 (as quoted from Sheikh as-Saduq�s al-Khissal). 

423. Quoted from Safinat ul-Bihar; vol. 1 page 81. 

424. Waqf is the endowment or settlement of property under which the proceeds are to be devoted to a religious or charitable purpose. 

425. Quoted from Bihar ul-Anwar; 1/62 (as quoted from Thawab ul-A�mal and al-Amali). 

426. Quoted from Bihar ul-Anwar; vol. 1 page 62 (as quoted from keshf ul-Ghumma). 

427. Quoted from Bihar ul-Anwar; vol. 1 page 62 (as quoted from Sahifat ur-Ridha and Uyounu Akhbar ir-Ridha). 

428. Quoted from al-Wafi; part 1 page 46 (as quoted from al-Kafi). 

429. Quoted from Bihar ul-Anwar; vol. 1 page 62 (as quoted from Rawdhat ul-Waizhin). 

430. Quoted from al-Wafi; part 1 page 42 (as quoted from al-Kafi). 

431. Quoted from The Treatise of Rights; Imam as-Sejjad (a). 

432. Quoted from Bihar ul-Anwar; 1/58 (as quoted from at-Tusi�s al-Amali). 

433. Quoted from al-Wafi; part 1 page 36 (as quoted from al-Kafi). 

434. Quoted from Bihar ul-Anwar; 1/56 (as quoted from Bassaair ud-Darajat). 

435. Quoted from al-Wafi; part 3 page 91-2 (as quoted from al-Kafi). 

436. Quoted from al-Wafi; part 3 page 155 (as quoted from al-Kafi). 

437. Quoted from Bihar ul-Anwar; 16/4/24 (as quoted from Keshf ul-Ghumma). 

438. Quoted from al-Wafi; part 3 page 93 (as quoted from al-Kafi). 

439. Quoted from Bihar ul-Anwar; 16/4/24 (as quoted from al-Amali). 

440. Quoted from al-Wafi; part 3 page 92 (as quoted from al-Kafi). 

441. Quoted from Sharh us-Sahifat us-Sejjadiyya. 

442. Quoted from al-Wafi; part 3 page 92 (as quoted from al-Kafi). 

443. Quoted from Bihar ul-Anwar; 16/4/26 (as 

quoted from al-Imama wat Tabssira). 

444. Quoted from al-Wafi; part 3 page 93 (as quoted from al-Kafi). 

445. Quoted from al-Wafi; 3/92 (as quoted from al-Kafi and at-Tahtheeb). 

446. Quoted from Bihar ul-Anwar; 16/4/23 (as quoted from Sheikh at-Tusi�s al-Amali). 

447. Quoted from al-Wafi; part 3 page 155 (as quoted from al-Kafi). 

448. This is an indication to God�s saying: �If either or both of your parents should become advanced in age, do not express to them words which show your slightest disappointment �such as �ugh�-. Never yell at them but always speak to them with kindness. Be humble and merciful towards them and say, "Lord, have mercy upon them as they cherished me in my childhood. " (17: 24) � 

449. This is a famous supplication whose original text is as follows: (�� �� ���� ������ ����� �� �����ѡ ���� ��� ������ ���� ��� �����ѡ ��� ��� ������ ������. ) 

450. Quoted from Bihar ul-Anwar; 16/4/23 (as quoted from al-Amali). 

451. Quoted from Bihar ul-Anwar; 16/4/22 (as quoted from al-Khissal). 

452. Quoted from al-Wafi; part 14 page 50 (as quoted from al-Faqih). 

453. Quoted from al-Wafi; part 12 page 196 (as quoted from al-Kafi). 

454. Quoted from al-Wafi; part 12 page 196 (as quoted from al-Faqih). 

455. Quoted from al-Wafi; part 12 page 197 (as quoted from al-Kafi). 

456. Quoted from Imam Ali ibn al-Hussein�s Treatise of Rights. 

457. Quoted from al-Wafi; part 12 page 11 (as quoted from al-Faqih). 

458. Quoted from al-Wafi; part 12 page 11 (as quoted from al-Kafi). 

459. Quoted from Bihar ul-Anwar; vol. 23 page 51 (as quoted from at-Tabirsi�s Mekarim ul-Akhlaq). 

460. Quoted from al-Wafi; part 12 page 11 

(as quoted from al-Faqih). 

461. Quoted from al-Wafi; part 12 page 11 (as quoted from al-Faqih). 

462. Quoted from al-Wafi; part 12 page 11 (as quoted from al-Faqih). 

463. Rakaa: The unit of a prayer. 

464. Quoted from al-Wafi; 12/11 (as quoted from al-Faqih and al-Kafi). 

465. Quoted from al-Wafi; 12/16 (as quoted from al-Faqih and al-Kafi). 

466. Quoted from al-Wafi; part 12 page 17 (as quoted from al-Kafi). 

467. Quoted from al-Wafi; 12/18 (as quoted from al-Kafi, al-Faqih, and at-Tahtheeb). 

468. Quoted from al-Wafi; 12/14 (as quoted from al-Kafi and at-Tahtheeb). 

469. Quoted from al-Wafi; 12/15 (as quoted from al-Faqih and al-Kafi). 

470. Quoted from al-Wafi; part 12 page 13 (as quoted from at-Tahtheeb). 

471. Quoted from al-Wafi; 12/12 (as quoted from al-Faqih and al-Kafi). 

472. Quoted from al-Wafi; 12/114 (as quoted from al-Faqih and al-Kafi). 

473. Quoted from al-Wafi; part 12 page 115 (as quoted from al-Kafi). 

474. Quoted from al-Wafi; 12/114 (as quoted from al-Faqih and al-Kafi). 

475. Quoted from Safinat ul-Bihar; part 1 page 133. 

476. Quoted from al-Manfaloutti�s Mukhtarat, page 240. 

477. Hijab, generally, is the way of veiling that is ordained by the Islamic Sharia, and, particularly, the manner of dress for Muslim women, which involves wearing loose, modest clothing and covering the hair. 

478. All the previous indications are quoted from Mr. Al-Mawdoudi�s book titled al-Hijab. 

479. Quoted from Bihar ul-Anwar; vol. 23 page 101 (as quoted from al-Khissal). 

480. Quoted from al-Wafi; part 12 page 127 (as quoted from al-Kafi). 

481. Quoted from al-Wafi; part 12 page 127 (as quoted from al-Faqih). 

482. Quoted from al-Wafi; part 12 page 127 (as quoted from al-Kafi).

483. Quoted from al-Wafi; part 12 

page 127 (as quoted from al-Kafi). 

484. Quoted from al-Wafi; part 12 page 127 (as quoted from al-Faqih). 

485. Quoted from Mr. Al-Mawdoudi�s book titled al-Hijab; page 22. 

486. Quoted from Dr. Ahmed Chalabi�s Comparison of Religions; 3/196. 

487. Quoted from Dr. Ahmed Chalabi�s Comparison of Religions; 3/200. 

488. Quoted from Safinat ul-Bihar; vol. 2 page 585. 

489. Ham is one of the sons of Noah the prophet. He is regarded as the father of the black. 

490. Hind (daughter of Utba) was the mother of Muawiya. She was one of the well-known most notorious prostitutes in Mecca. In the battle of Uhud, she tried to swallow the liver of Hamza ibn Abd ul-Muttalib (a) , out of her rage and malice, after she had given a great prize to a slave if he would kill him. 

491. Quoted from Qissas ul-Arab; part 2. 

492. Quoted from Qissas ul-Arab; part 2. 

493. Rajaz is a sort of Arabic poetry used to be including an introduction of the fighters during battles. 

494. Quoted from Sheikh Abbas al-Qummi�s Nafas ul-Mahmoum. 

495. Quoted from Mr. Al-Mawdoudi�s book titled al-Hijab. 

496. Quoted from Mr. Al-Mawdoudi�s book titled al-Hijab; page 257. 

497. We have referred to this topic in details during discussing the equality of the sexes. 

498. Quoted from Abbas Mahmoud al-Aqqad�s haqaaiq ul-Islam. 

499. Quoted from Nahj ul-Balagha. 

500. Quoted from al-Wafi; part 3 page 93 (as quoted from al-Kafi). 

501. Quoted from Bihar ul-Anwar; Kitab ul-Ashara page 27 (as quoted from Uyounu Akhbar ir-Ridha and Sahifat ur-Ridha). 

502. Quoted from al-Wafi; part 3 page 94 (as quoted from al-Kafi). 

503. Quoted from al-Wafi; part 3 page 94 (as 

quoted from al-Kafi). 

504. Quoted from al-Wafi; part 3 page 94 (as quoted from al-Kafi). 

505. Quoted from al-Wafi; part 3 page 94 (as quoted from al-Kafi). 

506. Quoted from al-Wafi; part 3 page 94 (as quoted from al-Kafi). 

507. Quoted from al-Wafi; part 3 page 94 (as quoted from al-Kafi).

508- 566 

508. Quoted from al-Wafi; 3/63 (quoted from the Prophet�s commandment for Imam Ali). 

509. Quoted from al-Wafi; part 3 page 156 (as quoted from al-Kafi). 

510. Quoted from Safinat ul-Bihar; vol. 2 page 414 (as quoted from al-Kafi). 

511. Quoted from Safinat ul-Bihar; vol. 1 page 5166 (as quoted from al-Kafi). 

512. Quoted from Bihar ul-Anwar; Kitab ul-Ashara; 51 (as quoted from al-Amali). 

513. Quoted from al-Wafi; part 3 page 104 (as quoted from al-Kafi). 

514. Quoted from al-Wafi; part 3 page 104 (as quoted from al-Kafi). 

515. Quoted from Bihar ul-Anwar; Kitab ul-Ashara 56 (as quoted from al-Kafi). 

516. Quoted from Bihar ul-Anwar; Kitab ul-Ashara; 52 (as quoted from al-Amali). 

517. Quoted from Bihar ul-Anwar; Kitab ul-Ashara; 53 (as quoted from Sifat ush-Shia). 

518. Quoted from al-Wafi; part 3 page 105 (as quoted from al-Kafi). 

519. Quoted from Nahj ul-Balagha. 

520. Quoted from al-Wafi; part 3 page 106 (as quoted from al-Kafi). 

521. Quoted from Bihar ul-Anwar; Kitab ul-Ashara page 46 (as quoted from al-Amali). 

522. Quoted from Bihar ul-Anwar; Kitab ul-Ashara; 46 (as quoted from Qadhaa ul-Huqouq). 

523. Quoted from Bihar ul-Anwar; Kitab ul-Ashara 56 as quoted from al-Kafi. 

524. Quoted from Nahj ul-Balagha. 

525. Quoted from Nahj ul-Balagha: Imam Ali�s commandment for Imam al-Hasan. 

526. Quoted from Tuhaf ul-Uqoul. 

527. Quoted from al-Wafi; part 3 page 86 (as quoted from al-Kafi). 

528. Quoted from Sheikh 

as-Saduq�s Meaani al-Akhbar. 

529. Quoted from Nahj ul-Balagha. 

530. Quoted from al-Wafi; part 3 page 97 (as quoted from al-Kafi). 

531. Quoted from al-Wafi; part 3 page 96 (as quoted from al-Faqih). 

532. Quoted from al-Wafi; part 3 page 96 (as quoted from al-Kafi). 

533. Quoted from al-Wafi; part 3 page 96 (as quoted from al-Kafi). 

534. Quoted from al-Wafi; part 3 page 96 (as quoted from al-Kafi). 

535. Quoted from al-Wafi; part 3 page 96 (as quoted from al-Kafi). 

536. Muhajirs: The emigrants. The early Muslims of Mecca who had to flee their homeland to Medina. 

537. Quoted from al-Wafi; part 3 page 99 (as quoted from al-Kafi). 

538. Quoted from Nahj ul-Balagha: Imam Ali�s commandment for Imam al-Hasan. 

539. Quoted from al-Wafi; part 3 page 99 (as quoted from al-Kafi). 

540. Quoted from al-Wafi; part 3 page 99 (as quoted from al-Kafi). 

541. Quoted from al-Wafi; 3/160 (as quoted from al-Kafi and al-Faqih). 

542. Quoted from Safinat ul-Bihar; part 1 page 41 (as quoted from al-Kafi). 

543. Quoted from Bihar ul-Anwar; Kitab ul-Ashara 177 (as quoted from al-Kafi). 

544. Quoted from Bihar ul-Anwar; Kitab ul-Ashara, 177 (as quoted from Thawab ul-A�mal and al-Mahassin). 

545. Quoted from al-Wafi; 9/29 (as quoted from at-Tahtheeb). 

546. Quoted from al-Wafi; 14 (quoted from the Prophet�s commandment for Imam Ali). 

547. Quoted from al-Wafi; 3/121 (as quoted from al-Kafi). 

548. Quoted from al-Wafi; 3/120 (as quoted from al-Kafi). 

549. Quoted from al-Wafi; 3/120 (as quoted from al-Kafi). 

550. Quoted from al-Wafi; 3/121 (as quoted from al-Kafi). 

551. Quoted from al-Wafi; 3/121 (as quoted from al-Kafi). 

552. Quoted from al-Wafi; 3/117 (as quoted from al-Kafi). 

553. Quoted from al-Wafi; 3/117 (as quoted from al-Kafi). 

554. 

Quoted from Bihar ul-Anwar; Kitab ul-Ashara; 86 (as quoted from Thawab ul-A�mal). 

555. Quoted from al-Wafi; 3/117 (as quoted from al-Kafi). 

556. Quoted from al-Wafi; 3/117 (as quoted from al-Kafi). 

557. Quoted from al-Wafi; 3/117 (as quoted from al-Kafi). 

558. Quoted from Bihar ul-Anwar; Kitab ul-Ashara; 218 (as quoted from Thawab ul-A�mal). 

559. Quoted from al-Wafi; part 3 page 86 (as quoted from al-Kafi). 

560. Quoted from al-Wafi; part 3 page 87 (as quoted from al-Kafi). 

561. Quoted from Nahj ul-Balagha. 

562. Quoted from Bihar ul-Anwar; Kitab ul-Ashara page 218 (as quoted from al-Amali). 

563. Quoted from Bihar ul-Anwar; Kitab ul-Ashara page 214 (as quoted from al-Amali). 

564. Quoted from Bihar ul-Anwar; 1/62 (as quoted from al-Khissal, al-Amali, and Thawab ul-A�mal). 

565. Quoted from al-Wafi; 3/147 (as quoted from al-Kafi). 

566. Quoted from Safinat ul-Bihar; vol. 2 page 550 (as quoted from al-Khissal).