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The narrations of Moses the Kalimullah

Written by,

Sayyid H ossein Kazemaini Broujerdi,

God’s servant

1Moses is given the title Kalimullah (Arabic: م :Transliteration ,كKalīmullā ḥ, Meaning: The one who talked to God well) in Islam.

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Moses, who talks, talked to the heavenly skies

With every word of his, he conducted his very courtesy

With every word of his, he turned the world to his very voice

And sent the pharaoh to his very end

………………………………………………………

Oh the waiting people, read about the Sinai

Oh the waiting people, behold the center for love and faith

Having reached up there, the Moses got wings to fly

Having reached up there, the Moses beheld the all mightyGod

……………………………………………………….

I have words to say to the Moses and the Jesus

I am fascinated by the guiding hand and the divine spirit

I am to forsake myself, and then I am on my way towardsthem

I am away from myself, and then I am free

………………………………………………………

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May you kill the pharaoh of your time with Moses’ guidinghand

May god shed light upon his guiding hand

Moses trusts his divine power, the rod, and people trust theirdream, magic

When will the people forsake getting satisfaction from their

dream

Composed by

sayyid Hossein kazemeini broojerdi

in Evin Prison in July / 26/2013

Reference:

Note:

The boldfaced words of those of those of the

author, and the italicized words are narrationsattributed to Jesus Christ.

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Reference:

1. Iranians’ Genealogy ................................................................ 1

2. In respect to religious minorities .............................................. 2

3. in response to the important questions asked by the Jewish people from Hijaz. ....................................................................... 4

4. Arafe prayer ............................................................................ 9

5. explanation of the saying,” there is always a ray of hope , evenin total despair.” ........................................................................ 10

6. The reason behind calling a healer Tabib ............................... 12

7. from Khidr, the green man, and the Moses............................. 13

8. The permission to mind-murder ............................................. 16

8. The anatomy of the scientist; who is an omniscient? .............. 19

9. Alas the gates to compliance are closed ................................. 24

10. The downfall of the era of religion ....................................... 27

11. Be you own teacher: ............................................................ 31

12. Look at me; look at me in a friendly manner ........................ 33

13. Gaps between us and the divine existence ............................ 35

14. Open up your heart for your secret ships to descend............. 38

15. And so has been done to traitors .......................................... 40

16. Who does the creator of all creatures like the most? ............. 43

17. Prophets’ personal desires are the signs of occultation ......... 45

19. Even prophets give in to fatalism ......................................... 53

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20. God’s viewpoint is different and is in contrast with human’sideological image ...................................................................... 55

21. Talking behind people’s back is dete rring the emergence, theadvent. ...................................................................................... 63

22. Prison, to the help of earthly gods ........................................ 67

23. Do not base your evaluation on superficial measures, and donot judge people by their appearance. ........................................ 68

24. Having treated David that way, how is he going to treatothers?....................................................................................... 72

25. Governmental division between divinity and humanity .. 76

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1. Iranians’ Genealogy

ق ب ع إ سط ب :أ

I have found a rather rare and a quite sensitivematter from a book entitled Mizan Al Hekmatinasmuch as the book is written by Mr. Ray shahri,who is a member of the regime. The prophet of Islamhas stated that Iranians are descendants of Isaac.

ق ب ع إ سط ب :أ

Who is Isaac?

He is Abraham’s son. Abraham had two sons;Ishmael and Isaac. Ishmael is known to be thefather to Arabs, and Isaac is known to be thefather to the Jews, and as the prophet has stated,

2. Isaac, along with Ishmael , is highly important for Muslims for continuing to preach the message of monotheism after his father Abraham . Among Isaac'schildren was the follow-up Israelite patriarch Jacob , who too is venerated anIslamic pr ophet. Isaac as described in the Hebrew Bible and the Qur’an was theonly son Abraham had with his wife Sarah, and was the father of Jacob andEsau. Isaac was one of the three patriarchs of the Israelites.

http://en.wikipedia.org/wiki/Ishmael



http://en.wikipedia.org/wiki/Monotheism



http://en.wikipedia.org/wiki/Abraham



http://en.wikipedia.org/wiki/Jacob







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Iranians are the descendants of Isaac, which

means that Iranians are Jewish whose race aredescended from Isaac.

Mizanol-Hekam,the cover 8 th ,Forspart,page 85. Kanzol-Omal, narration 138, page 34.

********************

2. In respect to religious minorities

م صوق ة ز هقدج ی لد سف

س رک سناف ح خ . ا

The fact that prophetic vision on people is

engrossed with kindness and merci, and that itdoes not view people from different perspectivesas either of us or of others is very interesting andis worth mentioning.

ثجب حب ص ب ٠

Once the prophet of Islam alongside his followerswas sitting beside a road, and a funeral of a Jewishwas ongoing; the participants in the funeral were

passing by; the prophet asked his followers to riseand respect, and so they did.

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Some who were surprised criticized this act and

reminded the prophet that they need not risebecause that was the corpse of a Jewish person.

ي ب غم ١ ب غ

The prophet’s reply was interesting. He asked, “Washe not a spirit? Was he not a human? Was he not acreature? ” and he continued,

سک ب زج غ ١ م ب

“God takes pride in all his creatures and assertsthat he deserves to be bowed to and to be respectedas he is the best of creators for his creatures ;

سک ب خزج ١

he does not say for some specific creatures. Hedoes assert that all his creatures including

Muslims are of the same rank in front of him;that is, they all are creatures of god, created by

god.”

Maad Falsafi adopted from Bihar al-Anwar volume 18, page254 from prophet

********************

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3. in response to the important questions asked

by the Jewish people from Hijaz. ء ١ب أ ه أعؤ أ س٠ ت ب أث ث ١ أر سأط

ث ئ مب ٠ب أب ١ ي ع ب ج ج أ ب ٠

و س ز ٠مب ج وب ٠ أ٠ب أ ب سرىج ١ش ج ب ث ئ مب ١ ر ٠غؤ ث١ز م م وب

أش سب ٠ س س بس ٠

One of the prominent figures of the Jewsdescended upon Imam Ali and said,

ء ١ب أ ه أعؤ أ س٠ ت ب أث ث أر سأط ١

He had a few hard questions to ask, whose responsescould only be provided by either the prophet or the

prophet’s administrator .

ج ب ٠" " ١ ٠ب أب ي ع "ب

Imam Ali gracefully allowed him to ask his questionsand addressed him

THE JEWISH BROTHER.

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He addressed him using the same words twenty

three more times, which clearly indicates that realIslam defines no boundaries to separate beliefs.Respect must be bestowed upon all members ofshariat , and all those who worship god.The Jewish Brother asked a number of questions,two of which I intend to discuss to prove therighteousness of Imam Ali, and to condemn thosewho took his position as caliph away from him.

س" ز ٠مب ج وب ث ئ مب أ٠ب " و

Imam Ali asserted that Abu-Bakr , who unjustly tookthe position of caliph away from him, repeatedlyapologized to Imam Ali any time he ran into himduring his ten-year reign.

3 Those people who are agent execution of divine laws from God .Shariaت) ي ر way" or "path") is the sacred law of Islam. Muslims believe Sharia is" ;شderived from two...

4. Abu Bakr (Abdullah ibnAbiQuhafa) (Arabic: ت ر ر ر ر ر ر ر ر ر ة ر ر ر ر ر ر ر :Transliteration ,عʿAbdAllāhibnAbīQu ḥāfah , c. (573 CE – 23 August 634 CE). Abu-Bakr & Omar were two peoplewho arrogated the Ali the son of Abitaleb's substitute.

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" ٠ "١ش

Abu Bakr considered Omar responsible for thetreason. Omar devised such a cunning plan to takeaway Imam’s rightful position as caliph andencouraged Abu Bakr to conduct it, thereby;posing Abu Bakr as a traitor.

م" أ "ب سرىج

Did Abu -Bakr apologize to Imam Ali justbecause he took away his right? The right ofbeing a caliph was bestowed upon Imam Ali by

god, not by people, so they had no right to takethat right away from him.

ث١ز " م

Abu Bakr had sworn an oath of al legiance in aplace known as Ghadir

, and then he abandoned

5After completing his last pilgrimage (Hajjatul-Wada'), Prophet [s] was leaving Makkah toward

Madinah, where he and the crowd of people reached a place called GhadirKhumm (which is closeto today's al-Juhfah). It was a place where people from different provinces used to greet each other

before taking different routes for their homes.

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his oath in front of the same people who had

wi tnessed that event." ١ ر " ٠غؤ

Imam Ali said, “ Seeing me every day, Abu Bakrrepeatedly asked me to forgive him.”

This is an important historical document. Theimportance lies within the righteousness of the Islamthat was supposed to be presented by Imam Ali andwithin the well- known holy Koran’s verse thatunfortunately remained unfulfilled.

“ ذ١ ىىأو ٠SURA 5. AL-MAEDA (THE TAB LE, THE TABLE SPREAD)

Today, the r el igion in i ts per fect side is bestowed uponyou. (The Ghadir Event) It is needless to say that Imam Ali’s absence ascaliph, while others are unjustly taking thisposition away from him is such an adverse event.

Second Discussion

ج

ب

ث

مب

ئ وب

س

ب

٠

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During his reign as caliph, Omar assigned Imam Ali

as his counselor in all affairs. س أش سب ٠

This proves the fact that even during Omar’sreign, Imam Ali was in charge; he wasresponsible for all important affairs, and Omarwas just a figure head.

In reference to the prominent Jewish figure whohad the debate with Imam Ali, it is recorded thathe later converted to Islam and learned about the

righteousness of Ali’s Islam and the Muslims whofollowed him. Then, it is written that the greatf igure of the Jews of H ejaz found the r ighteousconcept to the Alavi

I slam and converted to I slamafter these 22 pages of discussion with I mam Al i .

Alkhesal, page 365, narration 58 from JaberJa'fi,Aleghtesas, page 164 from Imam Bagher,

Beharol-anvar,the cover 38 th ,page 167, narration 1 .

********************

6.The Islam which promulgates the prophet's substitution with Ali.

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4. Arafe prayer

رىش ث ر :

In the prayer, there are some lines that read ,” Oh god, I beg you not to play tricks on me; do notdeceive me ” .

Consider how difficult this is to understand. Werethese words stated by anyone except ImamHossein, he would be blamed for blasphemy, yetpeople like him are our guides. He begs god not to

play tricks on him; not to deceive him, but what is

deception? Is it not our ignorance towards god? We arenot able to reform our relationship with god, thus; forthis flaw, gates to the heavenly sky cannot be opened tous. Ok God, you teach us the art of knocking at yourdoor in such a manner you do not reject us.M oses was invi ted by god to the Tour M ountain;

having reached there, he r emained si lent. God askedhi m why he did not say anything. Moses replied,” youhave invited me, so you must teach me what to say, andcomply with my prayer ; you are in charge; you i nvite; you take; you lead, and you manage everyone.”

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Alkafi, the cover 4 th , page 464, Voghoofpart.

********************

5. explanation of the saying,” there is always a rayof hope, even in total despair.”

و أس رش ب ت ١مزجظ ع ئ ه ب رش س ب ج شع ١ شف :ب و أس رش ه بب

رش

It is stated: ” where there is total despair, one canexpect miracles.” This mean s that there are cases, inwhich you expect something to happen, and nothinghappens, yet there are cases in which one has lost allhope, and something miraculous happens.

س ب ت ١مزجظ ع ئ

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This phenomenon is best documented by the

following event that has happened to the Moses.It was night; alongside Tour Mountain, andMoses had just come back from his father in-law’s with his wife and children, when he sawflames on top of the mountain. Having seen that,he decided to reach there and bring some of that firedown from the top to light out and to keep wildanimals away.

شف ١ ب ج شع

Having reached the top of the mountain, hedid not see fire, instead; he saw god. He did notexpect to see that, yet he did, and he was appointed as

god’s messenger. (Nabi and Rasoul)

Osoul- Kafi,the cover 5 th ,page 83, narration 2, Raja(hope) part, page 377.

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6. The reason behind calling a healer Tabib

ت ج١ ٠غ وب ي ب ي ب ء ة س ٠ب ب ؟ ء

ت ج١ ٠غ وب ب

At the time Moses the son of Amram, the Jews called

a doctor a Healer, not Tabib, in other words; theydid not have the word Doctor.

ء ؟ ة س ٠ب

Once Moses asked god,” what is the source of pain?

Who makes pain and illness? ” ي ب

God replied, “I do.” Moses asserted, “ You are thesource of illness and pain, where can its medicinebe found? You are the source of agony and pain,what is to do? How can it be healed? ”

ء ؟ ي ب

God replied,” I provide you with its medicine.” “Sowhy do people refer to the healer?” asked Moses.

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God replies that sick people smell comfort from a

healer, that god is manifested in a healer’s prescription to provide people with health, and that people smell the odor of health, thus; the word Tabibis used for a healer that is derived from the Arabicword Tayyeb, which means good smell.

Osoul- Kafi,the cover 5 th , Teb(medicine) part, page 464. Elalo-Sharaye',page 525, narration 1.

********************

7. from Khidr, the green man, and the Moses

ع ٠ب غه جش رك :

Khidr 7 is a prophet contemporaneouswith Moses. Moses is a resolute prophet.

7Khidr or al-Khidr is a revered figure in Islam, whom the Quran describes as arighteous servant of God, who possessed great wisdom or mystic

knowledge. (Arabic ي : ر ض ل al-Khi ا ḍr "the Green One", also transcribed asKhidar, Khizr, Khyzer, Qhizyer, Qhezar, Khizar, Xizir, Hizir) is a reveredfigure in Islam , whom the Quran describes as a righteous servant of God , who

possessed great wisdom or mystic knowledge. He is most often said to be acontemporary of Moses , but in other variations of his story, he lived at thesame time as Abraham , the mythological Persian king Afridun and Nashiya binAmus. The 18th sura ("The Cave") presents a narrative where Khidraccompanies Moses and tests him about his oath to not ask any questions.Wikipedia

http://en.wikipedia.org/wiki/Arabic



http://en.wikipedia.org/wiki/Islam



http://en.wikipedia.org/wiki/Quran



http://en.wikipedia.org/wiki/God_in_Islam



http://en.wikipedia.org/wiki/Moses_in_Islam


http://en.wikipedia.org/wiki/Abraham_in_Islam



http://en.wikipedia.org/wiki/Fereydun



http://en.wikipedia.org/wiki/Al-Kahf










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Khidr is Moses’ follower, his subordinate. The

Moses is the owner of a divine book and areligious order. Khidr has given a piece of adviceto the Moses that can be helpful for us, that is; headvised Moses to accommodate in patience; toaccommodate in a house located in a city called

patience.

ع ٠ب غه جش رك

What does this mean? It clearly means thatpatience is not an instilment to instill uponyourself, or that you are patient any time youremember to do so. Then, any time you face adisaster in your life, any time you have to managea heavy burden in your life, you are unable to doso. He advises him to accommodate in patience,metaphorically speaking; to buy a house in a

region called patience.

This word in Arabic means place.

غه

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This means that one’s patience is found in his soul,

not in his spirits, not in his body.

Soul is a place of exchange. So how can oneenhance his patience?

رك

At this point, the state of being meek comes tolight, which is undoubtedly a higher level thanpatience is. Patience requires instilment,restoration and self- training, while meek can bewell-established through patience. Meek is a

word that can be equivalent to Halim, an Arabicword. This Arabic word reminds us of a food withthe same name prepared through a process whichcalls for patience. The name of this food isderived from the process which requires patienceand attention to details, otherwise; the endproduct is not favorable.

Mouniatol-Morid, by ShahidEsfehani, instructions in patience, from Beharol-anvar, the cover

1th, page 227.

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8. The permission to mind-murder

ه ن ثم ر ب

The mighty saint stated that one has to kill hiscarnal desires, his stubbornness, his selfishness,his self-interest, and his unreasonable prejudice.

It is also stated in the holy Koran that god asked the followers of Moses to kill themselves. That is to say,to kill their souls.

SURA 2. AL-BAQARA (THE COW) غى أ ز ب

….and you kill [the guilty] yourselves.

ع ي ب و ب ر ثب غى أ ز ى ٠ب مة زب سى ثب ١ش ى ى غى ز أ ب سى ثب زث

١ ة ش ز ١ى

54. And when Moses said unto his people: O my people!

Ye have wronged yourselves by your choosing of the calf[for worship] so turn in penitence to your Creator, andki ll [ the guilty] your selves. That will be best for youwith your Creator and He will relent toward you. Lo!

He is the Relenting, the Merciful.

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It is stated here that this can best be performed by

seeking help from your intellect, and it is sointeresting. How can those who are in favor ofoption and against fatalism and base their reasoningon intellect kill their carnal desires? It seems ratherimpossible to do inasmuch as their intellect is attheir carnal desires’ service.

They asked Imam Ali the very same question; theyasked him to define intellect and its position. Imam

Ali replied that true intellect strives to find god.

م ب

ث

وزغت

ش

ث

ج

ب

They subsequently asked Imam Ali whether or not Muawiyah 8 had intellect, and it is needless to saythat they intended to face Imam with a predicament.If Imam confirmed that Muawiyah had no

intellect, that would bring in mind a number ofquestions, some of which are; how could he push

8Muawiyah h I (Arabic: ر ر ر ة ت ا Mu ر āʿwiyahibn ʾAbīSufyān; 602 – April 29 or May 1, 680) established the Umayyad Dynasty of the caliphate, andwas the second caliph from the Umayyad clan.

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the mighty Imam Ali away and rein the Islamic

community of that era? How could he dominate,supervise and rein thirty countries? So, the clearconclusion would be that he had intellect, andsuch a good one. Imam replied that what was inMuawiyah’s possession was nothing but politicalmischief. Therefore, one can conclude thatintellect is like a computer, at whose disposal aprogram must be put, otherwise it will not work.Our intellect is raw; it is limited, and it isblocked; it comes to existence with our birth anddisappears with our death. It is capable of beingcorrupted through madness, and Alzheimer. Oncecorrupted, it must be assisted. How? There aretwo spirits; one is reproaching, which is full ofinspiration and can kill the carnal desires if itcomes to assist the intellect, and the other is

Carnal, which will have the opposite effect toassisting if it is applied. It stands against god andrebuts everything.

ه ن ثم ر ب

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There is another narration regarding intellect. As

Joseph said ,

سث سث ء إ ب س غ سح ثب ب ظ غ ا ب ثش١س س

SURA 12. YUSUF or J oseph

Unl ess my Lord do bestow H is M ercy

53. "Nor do I absolve my own self [of blame]: the[human] soul is certainly prone to evil, unless my Lorddoes bestow H is M ercy : but surely my Lord is oft

forgiving, most Merciful."

Nahjol- Balagheh, page 607, FROM Amir-Al- Momenin( Imam Ali)

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8. The anatomy of the scientist; who is anomniscient?

ب ج ٠ ث ج ٠ز

Everyone considers themselves omniscient, nomatter they are junior or senior, with very little orvery high educational background. Everyone

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considers them omniscient or others address them

omniscient or scientist.

Our overlord Imam Ali has defined omniscient; Whois an omniscient? The one who is wearing a cloakand a turban? The one who has an office with acard and with fame? Is this person an

omniscient?

ب ج ٠ ث ج ٠ز

“No” he replies, and he maintains that anomniscient is the one whose thirst for knowledge and

science is unquenchable, eternal and borderless.

ب ج ٠

One cannot say that science is over once he isgraduated; there is no end to science. It isacceptable to say that one is done with the extentof science that is accessible. A professor may saythat he has reached the end of science, and somay the holder of Doctor of Philosophy. Thismeans that they have reached the extent that isdefined and accessible, and this is of no worth in

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comparison to what lies beyond the extent of our

knowledge that is prevalent in the mystery ofcreation and the mystery of nature.

ب ج ٠

An omniscient knows no such thing asboundary to science. One like me cannotsay that he is aware of all there is toknowledge just because he is an Islamic

jurisprudent.

Ali the son of Abī ā lib 9, the twenty ninth of my

forefathers, the one who has taught thesenarrations to us, and the one who is capable of

solving problems, states that if he wanted to write abook regarding only the first letter of the Arabicscr ipt of I n The Name of God the M erci ful and the

9AlīibnAbī Ṭālib (Arabic: :Transliteration , ة طلع ʿAlīibnAbī Ṭālib,Arabic pronunciation: [ ʕæli iːbnʔæbi tː ʕ æ lːib]; 13th Rajab, 22 or 16 BH – 21stRama ḍān, 40 AH; September 20, 601 or July 17, 607 or 600 – January 27, 661)was the cousin and son-in-law of Islamic prophet Muhammad, ruling over theIslamic Caliphate from 656 to 661. A son of Abu Talib, Ali was also the firstmale who accepted Islam. Shias regard Ali as the first Imam and consider himand his descendants the rightful successors to Muhammad, all of which aremembers of the Ahl al-Bayt , the household of Muhammad.

http://en.wikipedia.org/wiki/Ahl_al-Bayt




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Compassionate of the Hamd which is a sura in the

holy Koran, he would have to cover such a greatnumber of books equal to the burden that can becarried by seven hundred camels. Beware that this is

stated by Imam Ali, who addresses god saying thatin comparison to god’s knowledge, he is an ignora ntand in possession of no knowledge.

؟ ب ب ٠ش ب ب ب ذ ب ٠

It means; My God, you are knowledgeable, and I amunwise, who will help to this unwise except you, theknowledgeable one!

He also states that there is no end to an omniscient’squest for knowledge. Neither is his thirst forknowledge quenchable, nor does he pretends that itis quenched.

ب ج ٠ ث ج ٠ز

He says that the scientist is the one neither saturatednor pretending to be saturated . You will never heara true omniscient say, “I am an omniscient, thereis no one higher or more important than me, or

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no matter what you are looking for, just come to

me.” I have already di scussed a sample from theholy Koran that is as follows.

Moses is a resolute prophet. A resolute prophet isa prominent figure on earth during his era, onetrue representative of god on earth. He is Moses

the son of Amram, the Kalimullah 10 , who talksdirectly to god. He is of such prominence that godchooses to talk to him in a direct manner. He is soclose to god that there is no need for Gabriel toact as an intermediary between god and him.

Given all these virtues, he asks god if there is anyone more knowledgeable that he is. God replies,”there is, and that is Khidr the prophet.” It can beconcluded that an omniscient is unquenchable,who is never arrogant, and who never says he isof higher and more important position.

GhorarolHekam&DorarolHekam, season 1, Alefletter (the first letter).

10Moses is given the title Kalimullah (Arabic: م :Transliteration ,كKalīmullā ḥ, Meaning: The one who talked to Allah) in Islam .In Islamictradition Moses is called (Kalimullah) (Whom the Lord spoke to) becauseAllah spoke to him and revealed His verses to him directly.

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9. Alas the gates to compliance are closed

ى س ب ر ى ط ب Whoever is a tyrant ruler, who bases his reign on

tyranny, cruelty, torture and oppression is doomedto collapse inasmuch as his nation prays for it, butthese prayers are not always complied with,because one’s expectation means one’s desire,and subsequently; one’s desire must be compliedwith only by god.

ت ١ ٠ غأ ٠ى ب :ش

(SURA 27. AN- NAM L (TH E ANT , TH E ANT S) verses62)

62. Is not He [best] who answereth the wronged onewhen he crieth unto Him and removeth the evil, andhath made you viceroys of the earth? Is there any Allahbeside Allah? Little do they reflect !

62.Non è Luicherispondequandol'affranto Lo invoca,cheliberadalmale e che ha fatto di voiluogotentisulla

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terra. Vi è forseun'altradivinitàassieme ad Allah?

Quantopocoriflettete!

What if one prays for something and it is notcomplied with? This is considered to be apredicament. This situation can lead to troubleinasmuch as one asks for his expectations, and

prayers to be complied with by god, and they arenot. Imam Ali asserts that whoever rules his peoplewith tyranny is doomed by his nation’s prayersagainst him. But what is good in that? Don’tpeople want their prayers against a tyrannical

leader lead to his collapse in an immediatemanner? When this desire amongst people is notfulfilled, they start developing suspicion andlosing faith in all these prayers. They startdeveloping doubt about the identity of Shariat,which is an Arabic word referring to the waterthat rains down on people from the heavenly sky,and which is derived from an Arabic wordmeaning river or lake. When people’s thirst is notquenched by this water that is from the heavenlysphere, they remain thirsty. They gradually lose

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faith in religion. Religion, Mazhab in Arabic, is

derived from a word in Arabic which meanspathway, where people come and go, whichmetaphorically is a way that reaches out to god.Once people’s desires are not fulfilled, god startsfading away from people’s lives, in other words,people’s insight into g od, their recognition of god,and their love of god start submerging. Peopleare created with an attribute that makes themsearch for god. But god himself has defined someterms and conditions that are supposed to beundergone by people throughout a year. Theseterms and conditions could be the occult, chance,fate, or heavenly decrees that are of certain effecton the fulfillment of people’s desires. Unaware ofthese, people are gradually more pessimistictowards religion, at which point transformation

happens. Transformation could better beunderstood through an image of a large group ofpeople sitting round a dining table, whogradually take leave of the table. Then, ageneration or so passes, and people are no longer

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religious, they are pagans. Lay your thoughts on

the idol worshippers whom co-existedcontemporary to the prophet of Islam, and askyourself,” since when had they transformed toidol worshipping? Did they not have the legacy ofthe prophets prior to Mohammad, such as Moses,Jesus, Abraham, an d Noah?”

They all had faith in god, but they got engagedwith the same trouble that we are engaged withtoday, not being granted of their desires. So theygradually decided that no news would ever come

from beyond.(Ghorarolhakam and Dorarolhekam, 77 seasons, the 2th cover, page 678.)

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10. The downfall of the era of religion

ج ي :ب ب ٠

ب ز ث وب ٠ ز ب إ ث

Imam Ali had a son called Omar.

ج ي ب

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Imam Ali said that once the prophet of Islam told

him that religion would end in the hands of thosewho had introduced it.

ب ب ز ث وب ٠ ز ب إ ث

This is a discussion full of elaboration about theemergence of Imam, the study of Imam. In orderto keep moving up this path, one has to enhancehimself from the bottom level to the top. Thisenhancement is not of our body, instead; it is ofour soul. Soul is like a dish whose capacity mustbe elevated, and perfected. Moses asked god toenhance his Sadr, which is an Arabic wordmeaning dish, capacity.

س ش SURA 20. TA-H) .سة A (TA-H A), 25 th verse.)

25. [Moses] said: "O my Lord! expand me my breast;

Having been selected as prophet, Moses saw hehad no followers, thus; his approach would befull of hardship.

Moses addressed god saying that he was notcapable of being a prophet and asked god to

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enhance him and that prayer was complied with.

Prophet of Islam told Imam Ali that god would end Religion by them.

ب ٠ ز ب إ ث

This statement needs to be elaborately discussedin order to be properly understood.

Do you really want to understand or not?Prophet of Islam states that religion will come toits end through them. First off, he does not sayIslam; he says religion, religion itself. Religion

means recognition of god, Tohid.Prophet Mohammad says that the start ofreligion has been by him, by his forefathers. Inother words, religion has come to existence onearth through reason, and people have adopted

the manners, and the traditions which help themapproach god and the recognition of god. Havingsaid all that regarding the origins of religion,prophet of Islam goes on to say that religioncomes to its end through the same people who

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made it appear in the first place. What does it

mean? Is there an end to religion? Is it possiblefor humans to live without religion? Religion is alink to god; can one recognize god without thatlink? By stating that religion will come to an endthrough them, the prophet may mean to refer to theconcept of emergence of Imam, or the advent.

This is the time when religion as has always beenclassified and existed in our mind will mostcertainly fade away. This is the time whenreligion no longer means what it means now. The

prophet intends to clarify the fact that somepeople who claim to have links to the prophet, tohis progeny, and to his shariat will destroyreligion.

٠ ٠ د ث ؤ ٠

He tries to clarify it more simply by puttingreligion against religion, religious beliefs againstreligious beliefs, and recognition of god againstrecognition of god where on is the true one andone is just made up by those who claim to have

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descended from the prophet. Similarly; he wants

to point out to some of his own descendants,sayyids 11 , who will cause religion to fade away.

٠ ز ب . إ ث

Amali, Sheikh Tousi, the cover 21th, page 24, from Omar Ibne Ali the son of Amir-Al- Momenin

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11. Be you own teacher:

جب ٠ رؤ غ أ :ر

His mighty Highness, Imam Ali, has stated that it isnecessary that you sometimes sulk with yourself.You must nurture your soul. You must teach it. Asyou may sulk with others, you sometimes need to

sulk with yourself.

Once your soul demands for much, turn your back toit, sulk with it, frown upon it, ignore it, or evendiscard it. In a sura of holy Koran, the AL-BAQARA, god addresses Moses telling him to

11The children of Ali.

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instruct his followers to kill their souls if they want

to ascend towards god.غى أ ز SURA 2. AL-BAQARA (THE COW) ب

Killing one’s soul is not suicide. One kills his bodyby committing suicide, while by killing his soul, onekills the tyrannical, dictatorial, and totalitarian andblood sucking entity that resides inside him calledme, the soul that resides in you. His mighty highness

says that you must sulk with your soul, turn you backto it, and ignore it.

ر

Sometimes you see your soul is restless, andchallenges you to pick a fight with it, or for

example; encourages you to discuss yourunderstanding of these prescriptions, which maymislead you or cause you to be humiliated or evento get lost, then turn your back to it.

Nahjol-Balagheh, 351 Hekmat

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12. Look at me; look at me in a friendly manner

ش ث١ ١ه ش ثب :

Prayers of Moses with god; His mighty highness,Moses the Kalimullah, the son of Amram, whom

god’s blessing be upon him and all sacredlyheavenly guides of mankind, asked god to look athim.

١ه ش ثب It has been some time that god does not look atus.

١ه ش ثب

Our owner, the mighty god, does not lay his eyeson us. We sometimes like to be in front of thepublic’s eye. Do you consider being seen by otherpeople important? God must look at us, then,everyone sees us. If he does not see us, then no

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one does. God does not look at every one; if he

does look at us, he is in fact humoring us. Nowgod lays his eyes upon us. How does he look atus? Is this a wrathful, a furious, a dispelling or adiscarding manner of looking at us?

١ه ش ثب God may say ,” since you have no god, I do not haveyou, and I do not look at you.”

ش ث١

Take a look at me, well he wants to look, how helooks, now? Angrily, with rejecting look, implyingthe meaning of g o far away! You don’t have anygod and I don’t have the one like you! No, We mayinsist and ask god to lay his kind eyes upon us.

ش ث١

We keep thinking what we have done to raisegod’s wrath against us. We keep thinking; weknow we have made mistakes; we have

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committed such sins to have compelled our god to

tie a heavy weight to our feet and to throw usdown this ocean of sludge.

ش ث١

The word Vodd in Arabic language means friendor comrade; one who accepts you regardless of all

your bad traits and bad tempers. Lay your tenderand affectionate eyes on me.

Beharol-anvar,the cover 94 th ,page 149

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13. Gaps between us and the divine existence

خ س ة ب أ ذإ ل عج١ ذ ش و د ب عج

ب

The one who thinks that the divine existence of

god can be seen must take notice of thisprescription and beware. The lesson I am aboutto teach will make everything clear. We assertthat god is visible, and that we are the

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manifestation of god within the divine extent.

ة إ ل ب أ خعج١ س

It is stated that god has got seventy thousand layersof veil, cover, wall and barrier that are made of bothlight and darkness. Darkness is our ignorance, andlight is god’s guidance. In other words; on the path torecognize god and to see his divine existence, youhave to overcome darkness and go through light foras many times as you face them. Take notice thatthere are seventy thousand layers. It is of paramount

importance that one thinks about these numbers andequations that we constantly mention.

ذ ذ ش و د ب عج ب

If the seventy thousand layers of veil were lifted;

If these barriers were taken down, the wholeuniverse would burn, and the fire would burneverything down.

د ب بعج

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Forty prominent figures of Children Descended

from Israel put Moses in a predicament by askinghim to show them god, or they would not believegod. God instructed Moses to take them to thetop of a mountain and he did as commanded.Moses apologized to god saying that he just triedto fulfill what those forty men had asked him to.God said,” no problem, let them watch.” Godshowed them a little of his divine existence andthey fell off the mountain and burned to death.Moses was distressed because those people wereprominent figures of children descended fromIsrael. He did not know how to handle theirdeath, and how to explain that to the others. Theothers would think that he could not prove god’sdivine existence, so he killed them. As a result, heasked god to return them, to restore their life.

Beharol-anvar,the cover 3th ,page 327, from the people of the prophet's family.

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14. Open up your heart for your secret ships to

descendThis is both a petition and a declaration of need.

س ش SURA 20. TA-HA (TA-HA), 25) .سة th verse)

In that famous sura of the holy Koran, Mosesaddresses god and asks him to enhance hiscapacity, to expand his chest.

ش SURA 20. TA-HA (TA-HA), 25) . سسة th verse.)

You may read this sura with all its various anddifferent applications, which has unfortunatelybeen boycotted, just like some other divineprescriptions. When Moses may all creatures’peace and blessing be upon him, was selected toaccomplish the task of a messenger, and the

duties of a prophet, he asked god to enhance hispatience and to expand his chest. This prayerapplies to all those who are sitting and waiting onthe ship, metaphorically speaking. It is needless12 25. He said: O my Lord! Expand my breast for me,25. Disse: « Aprimiilpetto, Signore,

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to say that Moses lived thousands of years ago,

and was therefore not hard pressed by theconcept of waiting for the emergence or theadvent, thus; the prayer applies to the conditionsexperienced by the deprived people sitting on theship, awaiting the advent. One who prays for theenhancement of his patience at the time whenthere are doors and walls that defy the concept ofwaiting, that reject moving up and down the pathof waiting, that is full of people who tend toescape from the Imam and the allegiance to himdue to all the oppression that has been enforcedon people in the name of religion has got a veryhard task to accomplish and must try very hardto keep his seat on the ship and must keep askinggod to enhance his patience, to expand his chest.

(SURA 20. TA-HA (TA-HA), 25th verse.)

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15. And so has been done to traitors

The worst thing one may do is to slander and tolibel.

ج ١ ١ ب ثغب س ش ج ٠ س ب

This has got two sides to it. The first of the two is

of the one who terrorizes others, creating extremefear and horror.

Whoever terrorizes the one, who has faith, andthat is not just the one, who obeys and follows the

subdivisions of jurisprudence; who is in fact theone who has faith in the innate and conscionableallegiance with the savior is into the worst task to

do.

The one who terrorizes a believer in the concept ofwaiting will burn in hell fire; although the terroristmight not be able to harm this deprived, weak,and oppressed believer because god comes to hishelp and neutralizes this slandering and libeling and steers him clear of any harm, he, the terrorist,will suffer from burning in hell fire for his

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intoxicated and disturbed mind inflicting irreparable

harm to the divine artifacts. ج ٠ س ب

He is placed in the fire.

The second one of the two is about the situation

where slandering and libeling works for thetraitor; he is able to submit the made updocuments, the recorded films or the recordedvoice whatsoever to the one who has authority to

inflict harm.

س ث ب ش ؤ ج ١ ١ ب ثغب

At this time, the slandering and those damages areof effect. This spy gave the documents (such as filmor recording ) to the very powerful rank and theyinflict harm and suffering.

ث ب ؤ

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Now, what does god do to him? Now that in contrast to

the first one, this one is working, and the traitor isbeing successful, what is god going to do?

س ب ي ش آ ش

You know that the pharaoh picked a fight against god’s prophet and intended to kill all members ofThe Children of Israel. One side to this treason isthat when he heard that Moses was being born , heissued a decree to kill all pregnant women, to tearopen their bellies. Lay your thoughts on thisdisaster that pregnant women’s bellies were torn

open, while they were fully conscious in order totake out their embryos. If the infant had been agirl, they would have let go of it, if it had been aboy, they would have killed it just in case heturned out to be Moses. It is stated that such a

person who did such criminal acts of killingwomen and their infants would burn in hell firealong with the pharaoh.

Eghabol-Amal, Sheikh Sadoogh, page 584.

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16. Who does the creator of all creatures like the

most?

إ س ي ض ١ه ب ن أ ب ج ب سة أ ٠

The prophet of Islam narrated something about Moses that goes, once Moses, our great prophet,asked god which one of his servants, creatures, heliked most.

ض ن أ ب ج ب سة أ ١ه٠

He expected to hear, the prophets, the believers,the warriors, or the martyrs, yet he did not hearany of those.

إ س ب

God replied, ” I like the one who forgives once he

has power, who does not cut the roots once he layshis hand on a sword, who does not kill people oncehe has got an ax in his hand.”

Having reached the position of power, somepeople start killing, and no one dares to

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complain. God has clearly stated that he likes the

ones who forgive once they are in a position ofpower, even more that the prophets and thefriends of god, the followers. Regardless ofwhether one is a pagan or a renegade, he is lovedby god if he has the above-stated feature; if he isforgiving, and if he is chivalrous.

ز

Arabic calligraphy which means "There is nobrave youth except Ali and there is no sword

which renders service except Zulfiqar

"

13Khatab, Amal (May 1, 1996).Battles of Badr and Uhud.Ta-HaPublishers.ISBN 978-1-897940-39-6. He had the special role of protectingMuhammad when most of the Muslim army fled from the battle of Uhudand itwas said "There is no brave youth except Ali and there is no sword whichrenders service except Zulfiqar."

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There is no one more forgiving and more courageous

that Imam Ali. When asked by god, he kills. Whenit is a personal affair, he forgives, and again heforgives, and again he does even when they set hishouse on fire, when they beat his wife on thealleys.

page 153 of Maniyat Al Morid by Shahid Saani.

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17. Prophets’ personal desires are the signs ofoccultation

I have brought something of great value for you.It is about Moses. Imam Ali states that Moses, theKalimullah, the son of Amram, and the greatprophet is honored by god to be Kalimullah,which metaphorically means god has given him a

gold Medal of Honor amongst a hundred andtwenty four thousand prophets, and whichliterally means he is kalimullah, who can justpick up the phone and talk to god, converse withhim. This is done through creation of a tree or avoice inasmuch as god does not have tongue to

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speak, yet some people see this as a flaw stating

that Moses did not talk directly to god. But howdo they expect this conversation to happen; goddoes not possess a tongue to speak a language.Such people want to downgrade the importanceof this conversatio n. Imam Ali once asked,” Doyou ever know what Moses asked for himself inhis prayers?

جض ٠ؤ ب عؤ

” He continued to say,” I swear to god that he, Moses, the son of Amram 14 , asked for bread, justbread.”

٠ؤ س ثم

He was tired of eating grass, and asked god to givehim bread, wheat, and flour. Now some people

make use of this narration on the basis of whattheir souls require them to do. They say thatMoses does not have the Supreme Name. I

14Amram (disambiguation) and Imran (disambiguation).In the Book of Exodus, Amram (Hebrew:ם Modern AmramTiberian ,עמ ʻAmrām ; Friend of the most high/The people are exalted) Arabicا ي Imran, is the father of Aaron, Moses, and Miriam and the husband of Jochebed ع

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wonder why they say that. How about the White

Hand? How about his rod? It is no ordinary rod.Using it, he cleaves the Nile and makes a pathwayto lead The Children of Israel through the riverin order to escape from the Pharaoh’s attack. It isstated that the rod had seventy applications.Moses would put it on his ear, and he could hearwhat the pharaoh was saying, even though it waskilometers away. The rod would be like ashepherd once he was guarding the herd of sheep.Once he wanted to sleep, the rod would watchhim; it would be a guard to escape away wolveswhile Moses was asleep. It was capable of doingmany other things. Some people keep claimingthat if Moses has the Supreme name, why does henot ask for a splendid food rather than justbread? First off, he does not want to use his

power for personal purposes, and secondly, hewants to show the malice of the absence of god’srepresentatives on earth throughout history, inwhose absence there is hunger, poverty andimprisonment, and those claiming to be ruling

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cannot be representatives of god on earth.

جض ٠ؤ ب عؤ

Remember that when it comes to personal affairs, Moses just asks for bread.

Nahjol- Balagheh, page 498, FROM Amir-Al- Momenin( Imam Ali).

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18. Magic, a weapon that is applied both forgood and for bad

ه ثغش ؤر١ ه ث١ب ث١ ب

Magic is an important issue that concerns everyone of us, and everyone is grunting. A part of it isto do with witchcraft and wizardry. It is auniversal problem of this era, and in a state ofmisery, many people who are involved with it, askme to consider by divination from the holy Koranin order to decide whether they are enchanted orcursed by any magical force. I do so, and I findout they are not enchanted. “So what’s wrong?

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Why is everything in a mess?” I rep ly that the

occult itself, the concept of absence, is the greatestmagic ever. One who has enmity towards youdoes not necessarily need to refer to a magician tostop your business, to disrupt your life, or tocreate rifts amongst members of your family; no,he does not need that. The occult we aregrappling with is devastating our life with theweapon of magic.

There is a nice verse from the holy Koran whichstates that god himself is a magician,

ذ أ ه ث١ب ث١ ب ه ثغش ؤر١ SURA 20. Ta Ha ب ع ىب

58. "But we can surely produce magic to matchthine! So make a tryst between us and thee, whichwe shall not fail to keep - neither we nor thou - in a

place where both shall have even chances."

So magic in itself is not bad as god tells Moses thathe will soon grant him the ability to do magic. Theenemies of Moses can do magic, so why not him?

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Where have they brought this power from? It is

definitely an inspiration by god.ه ؤر١

God says that if your enemies use magic against you, I will give you power over them in order tobreak their magic.

God asks Moses to challenge his enemies to showtheir magic so that everyone can decide whosemagic is the strongest, their magic or god’s m agic.

وش٠ ب ١ش ىش ىشSURA 3. AL-E-IMRAN (THE FAMILY OF 'IMRAN, THEHOUSE OF 'IMRAN)

54. And they [the disbelievers] schemed, and Allah schemed [against them]: and Allah is the best of

schemers.

ه ث١ ث١ب ب Having been challenged by Moses, they all appearwith their magical snakes and asps, but god’s magicis far greater and creates a dragon.

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ب ١ ىش

Now let me tell you the story behind magic. Magiccame down to earth by two angels, both of whomwere cursed and dispelled by god, Haaroot and Maaroot.

غش ط ب

ق٠ ل 102:ا

SURA 2. Al-Baqara

102. And they followed what the Shaitans chanted of sorcery in the reign of Sulaiman, and Sulaiman was notan unbeliever, but the Shaitans disbelieved, they taught

men sorcery and that was sent down to the two angels at Babel, Harut and Marut, yet these two taught no manuntil they had said, "Surely we are only a trial, thereforedo not be a disbeliever." Even then men learned fromthese two, magic by which they might cause aseparation between a man and his wife; and theycannot hurt with it anyone except with Allah's

permission, and they learned what harmed them and didnot profit them, and certainly they know that he whobought it should have no share of good in the hereafter

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and evil was the price for which they sold their souls,

had they but known this.102. Prestaronofede a quelche i demoniraccontaronosulregno diSalomone. Non era statoSalomoneilmiscredente, ma i demoni:insegnaronoaipopoli la magia e ciòche era statorivelatoai dueangeliHârût e Mârût a Babele. Essiperò non insegnarononullasenza

primaavvertire: "Badatechenoi non siamaltrocheunatentazione: non siatemiscredenti ". E la genteimparò da loro come separarel'uomodallasuasposa, ma non potevanonuocere a nessunosenzailpermesso di

Allah.Imparavanodunqueciòche era lorodannoso e di nessunvantaggio. E ben sapevanoche chi avesseacquistatoquell'arte, nonavrebbeavuto parte nell'altra vita. Com'eradetestabilequello incambio del quale barattarono la loro anima. Se l'avesserosaputo!

These two came down to earth with their hiddenweapon, just like a laser gun that cannot be seenbut may unexpectedly shoot at any time. Thisweapon was being kept in the heavenly sky atgod’s disposal. They did not have this strong,even stronger that an atomic bomb, instead; they

had knives, swords, and their physical power.With magic, the seven billion population on earthcould easily be enchanted, and a house as big asearth could easily be devastated. Haaroot andMaaroot were exiled to earth and brought this

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weapon with them either to sell it or to annoy

people with it. They instructed people how to usethat, so everyone became a magician.

SURA 20. Ta Ha

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19. Even prophets give in to fatalism

ن ب س ١ أش ش ٠ب سة ع ث ي ٠ب سة ب

ش جش رى ر ذ ش :سب

Let’s have an interesting discussion. Moses, theson of Amaram, the kalimullah, the great prophetof the school of monotheism, our dear prophetasked god to be his reason, his justification, and his

god. He asked god to ask him to do what god likes sothat he would be loved by god.

ن ب

س ١

ش

أ .٠ب سة

أش

The Arabic word implies the concept ofemergence or the advent. In summary, he asked

god to help him reach to the solution, or the advent

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and this is currently the issue of concern for all of

us.God states that there is a way through which he issatisfied with his servants, his creatures. Heasserts that his satisfaction is with ourdissatisfaction. In other words, you want to be,

but I want you not to be. You ask to haveindependence, self-sufficiency and option; youask to be left to yourself; I am to say, Iunderstand, the power and the reign are all mine,my territory, my expectations, my law, and so

forth, but I, god, am against all this. ش سب

I like what you do not like.

ش جش رى ر ذ

You do not wait for what I like for you, then; I amdiscontented, and I do not answer you, and in thecase of the emergence, or the advent, you will beamongst those who have been dispelled from theship.

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Javaherol-seniah, page 77, conversation of God with Moses.

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20. God’s viewpoint is different and is in contrastwith human’s ideological image

ش ي أشب ز ب أش إ ز ع ب

This paragraph is going to discuss what we havepreviously emphasized on. Through our previousdiscussions, we formed an opinion about divinenames and divine attributes. This opinion isformed through ways so dark and so narrowinasmuch as they are found and explored duringthe period of absence. During the very statedperiod, there are no guiding lights, so ouropinions are formed based on what we have

learned from our definitions and from our mentalimages, and we present our expectations based onthe very stated definitions and images. NowImam Bagher teaches us a lesson here, through anarration about Khidr and Moses. Moses asked

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god whether there was anyone more important,

more knowledgeable, more understanding, moreconnected, and more aware of the universal factsthan him. He expected to hear “no” in response.In fact, since he was a resolute prophet and themost knowledgeable of his contemporaries, heassumed that he knew the answer. God replied,”yes, there is one; you go find that person.” Andthe holy Koran narrates the story.

Khidr was a prophet; he was a subordinate toMoses and Moses was a resolute prophet. From

this respect, god intends to tell us that selectingone; in this case Moses does not mean that othersare not of supreme rank. Khidr did a number ofbizarre things; there used to be a deserted city, aforsaken place, to which no one was allowed toenter, no one was welcome to descend upon. Hebuilt its walls up and renovated it. Or in anothercase, he was digging a hole in a ship where a lot ofpeople were on board, and Moses, on the basis ofhis supreme rank and his names and attributeswhich were all highlighted in the era of absence,

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complained to him that what he was into doing

was not logical, not reasonable. Moses was right.It was not reasonably just; they were on boardthe ship, and he was digging a hole in it. Mostimportant of all is another case where he cut thehead of a child off. The children were playing; hepicked one out and cut his head. It was based onthe unreasonable rule of punishment beforecommitment of any crime, which in terms of theStudy of God during the era of Absence, wasquite unexpected. But this is what we behold ofthat era.

But if you do remember, we discussed a narrationbefore on the basis of a poem which states thatone, an iron smith, committed a crime in a city,Balkh 15 , and another guy was beheaded in awhole different city, Shoos tar 16 .

15 .It is a proverb among Iranian with mentioning two territories without anygeographical relation, and pointed to injustice resulted from some strangehappening. Balkh (Persian/Pashto: خ Balkh; Bactrian: Baktra) was an ancientcity and centre of Zoroastrianism in what is northern Afghanistan. Today it is asmall town in the province of Balkh, about 20 kilometers northwest of the

provincial capital, Mazar-e Sharif, and some 74 km (46 mi) south of the Amu

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ب ز أش

This narration is telling us that our insight into godis mistaken; his names and attributes are definedunder the circumstances of the concept of absence.

أش ب ز

Khidr told Moses that that he had cut off thehead of the child, the innocent child; that he tookhis life away from him. No, it was not reasonable.No, it was not usual, yes, it was a criminal act. Heasserts that he did it, yet it was not what he

wanted to do. Yes, he could not easily do that; heshould not have done that. God’s affairs arebizarre and hard to comprehend. This is what wepractically see in our everyday life; we see thatyou try hard, and others reap its benefits. It can

Darya. It was one of the major cities of Khorasan. Marco Polo described Balkhas a "noble and great city"16 It is the name of place in a mentioned proverb. Shushtar (Persian: ي ش also ; شRomanized as Shūshtar and Shūstar, and Shooshtar)[1] is a city in and thecapital of Shushtar County, Khuzestan Province, Iran. At the 2012 census, its

population was 192,361

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often be seen that one establishes a business, a

store, spends a lot of money, sets up lights,struggles to attract more customers, and theneveryone goes to the next door store. That’s theway it is; the progeny of the prophet strived forperfection on god’s way, then; some criminalsand intruders confiscated its superficial benefits.Those high rank, clean people were punished fora crime they had never committed. Next, there isanother point, another example.

ذ م ت ب أ سعي ٠ب ث

Next, there is another point, another example.

This other point is very similar to the story ofKidr and Moses. Once Abu Eshagh EbrahimLeysi descended upon Imam Bagher, and theImam was talking to some people. Taking aboutthe bizarre acts and phenomena, Imam Statesthat people on board this ship are humans andare prone to committing sins. Sins are forhumans, humans are not angels to remain clear ofsins that are why they are given the chance to

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repent. Angels do not commit sins, so they do not

require repenting. One who commits a sin begsfor forgiveness. Imam Bagher states that hisfollowers, who are on board the ship, the ship ofguidance, commit sins, do bad acts and maketroubles whatsoever; we ask for god’s forgivenessfor these people, just the way Moses and Khidrdid. Imam says that they divert all bad acts ofthe people who are on board the ship to thepractical, ideological and living style of all thosewho are against the ship which will lead to theemergence, the advent.

And what about the good deeds of those who arenot on board the ship? We have had situationslike this; it is interesting; all good deeds of thosewho are not on board the ship and are notamongst believers of ours and have no allegianceto us, but on the other hand; are fond ofcharitable deeds and are amongst worshippers ofgod are diverted towards people who are onboard the ship inasmuch as those who are not onboard the ship do not deserve to be praised for

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their good deeds. Having heard this from Imam

Bagher, Abu Eshagh was surprised and said,ب ت أ

” I am surprised by Imam’s speech because this speech is in contrast with the concept of justice.”

ر د أ ب زىغ ١ زش ى

Before further explanation, let me remind youthat the definition of justice which is at hand isthat of the frame of reference of the era of theabsence which is flawed like everything else is,amongst which is our understanding of god .

SURA 6. AL-ANAAM (CATTLE, LIVESTOCK)-91 ك س ب س

91. Allah hath naught revealed unto a human being. Say[unto the Jews who speak thus]: Who revealed the Book

which Moses brought, a light and guidance for mankind,which ye have put on parchments which ye show, but yehide much [thereof], and [by which] ye were not taughtthat which ye knew not yourselves nor [did] your fathersknow it? Say: Allah. Then leave them to their play ofcaviling.

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Abu Eshagh was surprised, he was wondering

how the good deeds of those who were opposed tothem were diverted towards them without thosepeople’s permission; their good deeds areregistered and added to the good deeds of thebelievers in Sheism.

زىزش ١

ى ١ ج زش ى ج١ د ب ع١ ر

It is opposed to the concept of justice to say that people on board the ship do bad deeds, commit sins,

and are diverted from the path of god because theyare weak and miserable and have no choice, butthen those off the ship, despi te doi ng good deeds,are amongst deniers of the emergence, of theadvent, and they are punished for that.

ك ١ غب SURA 4.Nisaa or the Woman-28

28. Allah doth wish to lighten your difficulties]: Forman was created Weak [in flesh].

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Yes one shoul d not be surpr ised; one shoul d put

thi s narration and the bizarr e acts of Khidr whichwere previously discussed together. Khidr toldM oses that the bizarre acts were not done by hi m,that they were all gods’ will, and so is the act of asking for god’s forgiveness by Imams.

From the book of ElaloSharaye from Abou-Eshagh- Abraham- Leisy from Imam Bagher

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21. Talking behind people’s back is deterring theemergence, the advent.

ع ض آش ة رب ة إ زب ش ث ٠ آش خ ٠ إ خ زت٠ أي ٠

س ب Imam Sadiq 17 says ,” to gossip is to backbite .” Let’snow talk about the concept of gossiping during

17 .Ja'faribnMuhammad, The 6 th Imam of Sheism.Established the Ja'fari jurisprudence anddeveloped the Theology of Shi'a. He instructed many scholars in different fields, includingHishamibnHakam in Islamic theology, and Geber in science and alchemy.According to Shi'a

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the era of the absence. God addressed our dear,

respectful and good prophet, أ ع ض ش ث

Moses the son of Amram, and said, “ One who gossips cannot enter the heavens unless he

repents, and the one who repents from gossip isthe last to enter the heavens. ”

ة زب آش ة رب ٠إ خ

Many people gossip; many people get togetherand talk behind the back of those who are notpresent amongst them. Metaphorically speaking,they take a magnifying glass in their hands andlook for every little thing you care to name, and

sometimes even find what does not exist.One example of this happens during theNowrouz 18, which engages people with such

sources, he was poisoned in Medina, Saudi Arabia on the order of Caliph Al-Mansur. 18 . Nowrūz (Persian: و ر IPA: [nou , ن ˈɾu zː], meaning "[The] New Day") is thename of the New year in the Persian calendar.[17][18] Nowruz is also referred

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adversity in their individual, social and shared

lives in terms of different matters, one of which islack of money which creates a number ofquarrels inside people’s homes, which makespeople see flaws in others and exoneratethemselves claiming that they do not have thoseflaws.

It is crystal clear that one who is at a court asplaintiff with no defendant is bound to win thetrial. There is a famous saying that goes one whois to examine others’ flaws in a small sc ale should

first examine his flaws in a large scale. In otherwords, if you are to find flaws in some one, be ityour family member, your relative, your friend,or even you enemy, first you must take a closelook at your flaws. Don’t you have any? Didn’tyou have any? Aren’t they hidden?

God said to Moses: if the man who gossips, Godtells Moses that one who repents after havinggossiped is allowed to enter the heavens. That

to as the "Persian New Year"

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means that you have to repent and beg for

people’s forgiveness; begging for god’sforgiveness is easy; you may commit countlesssins and then ask for forgiveness, and if it isgranted, you are allowed to the heavens. Askingfor people’s forgiveness is hard. Once you haveimpaired people’s rights, you have to make it upto them.

آش ٠ خ

Let me remind you of that second part of god’s speech that one who repents from gossip is the lastto enter the heavens.

زت٠ أي ٠ ب

Having impaired people’s rights by gossip andnot repenting for that, the backbiter is the first to

enter the hell. The repented is the last to enter theheavens and the non- repented is the first to enterthe hell.

Do you still want to spend your spare time bygoing to people’s houses, by scrutinizing the ir

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lives and by finding faults and magnifying them?

Do you really? Do you know that suspicioncreates doubt? That ill thought generates more illthought? You may go to a psychiatrist to talkto you about this.

Beharolanvarbook,the cover75th, MahajatolBeizaBook,the cover 5th, OsoulKafibook,the

cover 2th .22. Prison, to the help of earthly gods

١ غ ه ١ش د إب ر

The pharaoh threatened Moses saying that if he

followed any god except him, and that if he promoted another god except him, he wouldimprison Moses. In other words, imprisonment isthe only tool a tyrannical ruler has in his hands.Pharaoh masters the art of imprisonment of a

free human. He tells Moses who talks of god thatif he does not remain silent, he will beimprisoned.

Shoara SURA, 29Verss.

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23. Do not base your evaluation on superficial

measures, and do not judge people by theirappearance.

ب أآش ش آش ب أث ب ش ث ث

ع ش ر ي ب ش تش١ث ثض أ

Well, I have brought a beautiful version. A littlewhile ago, I told you about Moses and Khidr thatis also stated in the holy Koran. I told you thatMoses was a great prophet of his time that he wasled by god towards Khidr, who was a subordinateprophet, not as high rank as Moses. Moses was aresolute prophet, of the highest rank. As I havesaid and brought references over these two years,these two had some discussions and somearguments. Moses could not stand what Khidrsometimes did; those bizarre acts and stories

Khidr did that could only be interpreted byparameters that exist during the era of presenceof Imam, the era of new religion, new book, newsultan and new tradition. Moses evaluated thoseacts through parameters prevailing in the era of

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the absence, therefore; understanding those acts

was hard for him and made him ask for thereason behind the acts. Now is the separationtime for the two when Khidr states that they haveto say goodbye to each other because they seethings from two totally different perspectives.Khidr sees things from the point of view of theera of the presence, while Moses sees things fromthe point of view of the era of the absence. Khidris approved of the fact that Moses is of muchhigher rank, but also believes that they cannotmove together. When Khidr is moving away,Moses asks him to say something, something ofgreat value. Khidr did so, and he said somethingvery interesting that can be like a light to shedlight on our judgments throughout our lives.

آش ب أب

ش

ث ش ث

The last words of Khidr to Moses the son of Amramwere as follows.

ر ي تش١ب ثض أ

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“Dear Moses, do not ever evaluate anyone on the

basis of his sins, do not ever consider anyone badbecause of his sins.”

ش١ر

The Arabic words imply the concept of evaluatingthe purity of something, the clarity. It is likebuying a piece of gold, where you ask about thepurity of it. It also is derived from the word ب١

which implies what one does not like to express.In other words, one might commit a sin, and youmay assert that he is a bad person, a sinfulperson, and in comparison to him, you are good.This has some disadvantages, some flaws. Firstly,you do remember that one may ask god to helphim to avoid sins. The fourth Imam, al-Sajjad,Zayn al-'Abidin, says that Khidr wants to point

at fatalism in order to say that one who commitsa sin is miserable and weak; that metaphoricallyspeaking, he is the black piece on a chess board,and he is not intended to be the white piece; he isa poor and miserable pawn on the chess board of

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creation; he is not a king or any of the other

important pieces.Secondly, how can you say that you would not

commit the same sin if you were put in the sameposition as the sinner was? Thirdly, the sinner hascommitted a sin that is supposed to be punished

by god, and god is kind who accepts apologies,who forgives just for a tear drop. You do not seethat forgiving spirit, yet you entitle yourself to seethe sin and to base your love or your hate on thatsin for a lifetime. Nevertheless, god may forgive

him in half an hour while you go on evaluatinghim based on the sin. This is because we seenothing during the era of the absence.

Beharol – anvarbook,the cover 16th ,page 164.

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24. Having treated David that way, how is he

going to treat others? أ رش٠ س ٠ ب س ب

ذ ب س ع ذ ب سأ ع أ ل أب ١ ب رشز ب س رغ رشأرجز ٠ ب س

It is quoted from Asbagh Ebn Nobateh, one of ImamAli’s special followers, that there is a discussionregarding divine determinism.

أ

The David is a prophet who could reach a kingdom, who

could have divine science at his disposal, in otherwords; he could have the divine words at his disposal.God granted him the words of his special followers, the Olia 19 , God allowed him to make use of natural andsupernatural means in order to reach greatauthority. God talked to the David in a directmanner and this is of great importance which clearlyshows that he is amongst the few prophets who aredirectly addressed by god. Even the prophet of Islamtalked to god through an interface angel, the Gabriel.

19 .The followers of God.

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In addition, sometimes god chooses something as an

interface, for instance; he chooses a tree, and thenthe tree talks on his behalf, or he manifests his voicethrough something so that it talks on his behalf.Therefore, the fact that god directly addresses theDavid is suggestive of the David’s high rank, and thishigh rank is generated through the very same divine

words. The more divine words are used for aprophet, the higher his rank is.

أ ٠

God addressed the David and said, سرش

“You decide to do something, and so do I, but contraryto your decision.”

٠ ب س

What would be the result of such contradiction? Whatwould remain after such contradiction?The end result is god’s words. There is a point that could teach you a lesson. TheDavid is a prophet so close to god, talking to god,owner of so many divine words, however, god does

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not stand on ceremonies with anyone, and his mighty

domination is on all creatures. Prophets are alsocreatures of god.

ن و دا م رکو

You may try to go on a path and to do something, but

god decides for its contrary because god does not try.Trying, making effort is for creatures that must pay the

price for what they intend to do. The price may be interms of money, running, credit, and validity whatsoever. God does not pay any price; he just monitors anddecides.

ذ ب سب ع أ

God asks the David to listen to him carefully, to give into god’s will in this dilemma of his own will andgod’s, and tells him that if he gives in to god’s will

and a sserts that what god says is the right thing to do,then;

ل أ ١ ب رشز

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I will give you what you want; god will grant him

what he wants. It is the divinity of god to grant the David what he wants only after he takes down thestarch out of him, after he controls his essence, andafter he gives him infallibility. Infallibility is a statein which one sincerely gives up on all he has and saysthat he is happy with god’s will.

ک أسب ب ١ثم ب ب رشز رغ

If one says no; I do not want it; things must be as I wantthem to be, and I do not like what you do, then; pain

and agony will pursue. رشأرجز

God says,” are you exhausted with your current state; Iannoy you in what is my will, and at last what remainsis my words, and you are just a loser.”

٠ ب س

(GhorarolHekam&Dorarol-Kalem ,the cover 2th/season 88/page 865. Monotheism book ofIbne-Babevey-ghomi)

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25. Governmental division between divinityand humanity

ه هىب ط ب س جب س جخ ثب ؤ ه

ث ب ٠ج ى ت ي ع١ب مب ج ؤ

ي٠ سم ب ج س خ ج ب ؤ ث ه ؤ غش ج ك ١ ١ب عش ش٠ ١ش

Having discussed all those narrations and quotationsregarding the distinction between governments of the

era of the emergence, the advent, and of the era ofthe absence, Imam Reza, (the 8th imam of Sheism), hasgot an expert discussion in connection with thekind of government that has always been andnow is on the earth. Imam Reza states that there aretwo kinds, two divisions, two parts to agovernment.

ه ىب20

20 .In Persian and Arabic the writing and reading of Malek(angel) and Molk(palace) are the same.

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He uses the Arabic word Molk, not Malek, which

refers to the throne, not the king who may sit onit. This is because the throne, the kingdom, is ofparamount importance, not the king himself.

Imam Reza states that there are two kinds of government, Molk. The first kind is the earthly kind,it is of human. Then, he goes on to explain furtherthat this type of government familiarizes us with thestate of emergence, the advent, So careful thoughtsmust be given to this concept.

ه س ب جب س جخ ثب ؤ

He brings an example from Solomon 21, the prophetthat god will return all customs and traditions hehas given to the prophets to them, and willthoroughly and collectively transfer those he hasnot given to others. We are supposed to enhance

21 King Solomon (Hebrew ה : מ ל ,ש Shelōmōh ; Greek : Σολομών , Solomōn ; Latin : Salomon ;Arabic : , Sulaymān ; "peace"), (1036 BC-r.1015 BC-975 BC), was the fourth and last King ofthe United Kingdom of Israel , the son of King David and David's then-favorite wife Bath-sheba . He began to reign in the 477 th year following Exodus of Israel . He was twenty-one years old whenhe began to reign, and he reigned over Israel for forty years.

http://creationwiki.org/Hebrew



http://creationwiki.org/Greek_language



http://creationwiki.org/Latin



http://creationwiki.org/Arabic


http://creationwiki.org/United_Kingdom_of_Israel



http://creationwiki.org/David



http://creationwiki.org/Bath-sheba



http://creationwiki.org/Exodus_of_Israel











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our familiarity, our insight, and our information

about the advent, and one such matter that doesso is the government of earthly kind, of human.

Imam Reza states that the bodily part of governmentis of human, of earth and of material.

ه س جخ ثب س بؤ جب

He further explains that a non-divine government iscomprised of four parts, four columns. First, that the

governor confiscates the power by force.

ؤ

How is it possible?

جخ ثب

That happens when one dominates as a materialgovernor and sits on a throne. The word

domination is indicative of the fact that there isresistance against the governor, that is, a majoritydoes not accept, and does not want, but thegovernor confiscates the throne by force and oncehe dominates the people, he turns into a

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tyrannical ruler and ignores the concept of

justice.

ط ب س جب

That means that at this point that again refers to

a non-divine government, people are reluctant andare forced to vote for the government; they are forcedto comply. It can be concluded from this part of ourdiscussion that the first kind of government, theearthly kind, is comprised of a ruler who sits on athrone despite resistance from the majority of people,who makes a dictatorship and who forces the peopleto comply.

ج ه ؤ

The second kind of government is the kind in which

there is a kingdom with a divine government thatrules on behalf of god.

ؤ

This kind of government is also

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ؤ

It means it is taken by force, but by god. Why doeshe say” by god”? Why does he not say” directly

from god”? It is stated that this government is onbehalf of god and by god because the absolutedivine government happens only in the era of

emergence, the advent.

ب ب ه ء سثه ب SURA 89. AL-FAJR (THE DAWN, DAYBREAK)

22. and thy Lord shall come with angels, rank on rank,

In the era of absence, there are governmentsincluding the government of Solomon the son ofthe David which govern under the name godwhose description is brought here so that youhave an insight into what it is and what it gets

from god, and that you discover what themanifestation of a divine government against anon-divine one is.

We have so far discussed that there are two kindsof government on earth. One is established by

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force and imposes itself on people and mistreats

them, and the people have to abide by itinasmuch as they cannot do otherwise. The othergovernment is of god, and it is divine. Now thereis an explanation for this divine government. Thisis a verse from the holy Koran. The Solomon saysto god,” oh god, grant me a government that no one has ever had, and no one will ever have.”Now the explanation that the Solomon providesfor this request is of great interest.

ي مب ث ب ٠ج ى ت ع١ب ق

ج

ؤ

Why does he ask god for this? The Solomon says,”oh god, I do not ask for a government that isestablished by force, bloodshed, oppression anddictatorship, which unfairly dominates people. I do

not want this inasmuch as this is the same as amajority of governments that has already been onearth.

I want a government that is established according to your will that is clear of force and oppression.”

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ج ه ؤ

And god accepted to grant him a government, to grant him four pillars in a spiritual governing of adivine government to stand against the four pillarsof all those non-divine governments of the era of theabsence. And, this just sets the stage for the

original and the ultimate government of thesavior.

غش ش٠

God grants him a pillar and that helps him

control the wind, which is of paramount importance.Wind can turn into a storm, a whirlwind, awhirlpool, and it can hit the seas and maketsunamis and can empty seas’ water on lands.There is annoying wind, good wind, disturbing

wind, and extricating wind. Some nations wereruptured by storms. It was quoted from somenarrations that storms were so strong that theycould rupture those nations’ houses, picking uphuge stones and destroying their houses. The

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speed of such winds could have reached five

hundred kilometers per hour.God granted the Solomon’s divine government windas his army.

There is gentle wind that moves clouds, but godgave him this wind as his weapon.

١ ١ب عش

By diabolical forces, he does not mean Satan,instead; he means a very hot creature made up of

fire. These creatures are stronger than genies.Genies are made up of smoke and emerge indifferent shapes and figures, while Satan is madeup of fire. Satan is of fire, which generates smoke,not of smoke which cannot by itself generatesfire. First there is fire, then; there is smoke. Well,

god grants him the diabolical forces, that is; theseforces are at the divine government’s disposal.Once these forces are in place, they are strongones because they cannot be seen, because theycan make passage throughout the earth. They

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have the capability of going high into the sky,

coming back on earth and even goingunderground.

١ش ك

The god states that the third weapon he gives such a government is the Logics of Birds’ Language. Thisconcept refers to what Jesus Christ once said thatscience is neither in the sky nor on earth. It lies inhearts, in natures. It is the Mother Science, theReference Science. One appreciation of theReference science regarding nature and creationis the language of animals. You may doubt thevalue of having such knowledge, but it isimportant. God has four creations, human, spirit,animal, and angel. This means animals make upone fourth of the whole creation.

(Bayan Quran Makarem Book, cover 7th ,page 139. Noor- alsaghalein,cover 4th ,page 459 ,narration 56.)

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