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54 Conversation with Abebe Zegeye in Jerusalem in 2006. On this point, see also Trento , 2007, http://cm.revues.org/164 .
55 The Coordinating Committee of the Armed Forces, Police, and Territorial Army (the Darg) ruled Ethiopia between 1974 and 1987; Mang?stu ?ayla Maryam was its most prominent officer.
56 Interview with ?sate in 2011 in Dire Dawa.
57 Interview with Giulia, in September 2011, outskirts of Addis Ababa.
58 Conversations with Richard Pankhurst in 2009 in Addis Ababa.
59 Interview with ?a?ay, in August 2011 in Harar.
60 Teff ( Eragostis abyssinica ) is an annual cereal grass, widely used and eaten in Ethiopia.
61 Interview with ?aytu in Addis Ababa in September 2012.
63 Riforma del diritto di famiglia (the 1975 set of laws that, among other things, allowed married Italians to recognize their children born outside their marriage).
64 Interview with Giulia, op. cit .
65 Barrera , 2002, p. 21?53.
66 Such difficulties are faced mostly by those who also have family?links with Eritrea, such as Lidia, one of Giulia’s daughters, interviewed in 2011 by Addis Ababa, or Claudio, interviewed in 2011 in Addis Ababa.
67 Such a denigratory expression recurred in numerous interviews I conducted between 2006 and 2011, including the interview with Mario, op.cit .
68 Trento 2007 and 2011, p. 184?205.
69 Greek presence in Ethiopia is well attested since, at least, the 18 th century and it developed in the 19 th century. From 1896 onwards, Greek presence in Ethiopia became more stable and community?oriented. After 1916, more Greek families settled in Ethiopia. By 1935, the Greek community consisted of approximately 3,000 persons, which made it the second foreign community. They were running some 30 factories, 2 cinemas, 4 garages, 15 import?export firms and 20 retail shops. The decline of the Greek community began in the 1960s. In 1974, firms belonging to Greeks were nationalized and their owners left Ethiopia. Since 1991, some of them have worked out agreements with the Ethiopian Privatization Agency and have taken back their properties. Natsoulas and Wion , 2005, p. 879?884. On the Greek population in Ethiopia in 18 th , 19 th and 20 th centuries, see also: Natsoulas 1977, p. 5?239.
70 Interviews with Rina and Annunziata (Ethiopian?Italian sisters currently living, respectively, in Italy and Germany), in Italy, in 2006 and 2007.
Tawba (Part Two): Ten Incidents to enlighten our minds.
Since the stories of the pious are very useful in awaking sleeping souls we present herewith some incidents regarding those who did Tawba, and quote some incidents that support some of the issues raised in this book. We sincerely hope that our respected readers shall benefit from these.
1. Wine changed into Vinegar.
Sabzewari writes in his book Misbahul Qulub that when the order prohibiting wine-drinking was revealed a caller was sent by the Messenger of Allah (S) who announced that henceforth no one shall consume liquor. By chance, one day the Holy Prophet (S) was passing through a bylane when a Muslim man also entered it carrying a bottle of wine in his hand. He was terrified on seeing the Holy Prophet (S) and he said ferverently to the Almighty Allah, “I repent for this and I shall never drink again. Please save me from disgrace.”
When the Messenger of Allah (S) came near he asked, “What is there in the bottle?”
“It contains Vinegar,” replied the man. The Holy Prophet (S) put forward his hand and asked the man to put a little bit on his palm. When the Prophet (S) examined it, it was indeed vinegar. The person was overwhelmed with emotions and he began to weep and say, “By Allah! It was wine!”
“But before this I had repented and begged Allah not to disgrace me,” He added.
The Messenger of Allah (S) said that it was true,
“Allah changes the sins of repenters into good deeds. “They are the ones whose sins are changed into good deeds by Allah.”
2. Repentance is accepted till the last breath.
A tradition is recorded from Muawiyah bin Wahab in the chapter of the time for Tawba in al-Kafi. He says, ‘We were travelling towards Makkah and accompanying us was a religious old man who did not follow the Jafariyya school of thought. Throughout the journey he recited full prayer (as is the practice among Ahle sunnat). The nephew of this old man was also with him and he was a Shia. The old man fell sick during the journey and he told his nephew to explain to him the Shia faith that Allah Almighty make it a way of salvation for him. All his friends were of the opinion that he should be left to die on his previous belief.
The nephew was not able to accept this and he began to say, “O Uncle! After the passing away of the Holy Prophet (S), except for a few people, everyone turned back from Islam. After the Holy Prophet (S), ‘Ali (a.s.) deserved to be obeyed and it was obligatory on the people to follow him.” The old man sighed deeply and said, “I also have faith in this.”
The next moment he was dead. After this we went to meet Imam Ja’far as-Sadiq (a.s.). ‘Ali bin Sara related this incident to Imam Ja’far as-Sadiq (a.s.). He said, that the old man was among the people of Paradise.