The narrations of Moses the Kalimullah

Written by,

Sayyid Hossein Kazemaini Broujerdi, God’s servant


Moses is given the title Kalimullah (Arabic: ‫كليم هللا‬, Transliteration: Kalīmullāḥ, Meaning: The one who talked to God well) in Islam.

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 mighty God

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 towards them I am away from myself, and then I am free


May you kill the pharaoh of your time with Moses’ guiding hand May god shed light upon his guiding hand Moses trusts his divine power, the rod, and people trust their dream, magic When will the people forsake getting satisfaction from their dream

Composed by sayyid Hossein kazemeini broojerdi
in Evin Prison in July / 26/2013

Note: The boldfaced words of those of those of the author, and the italicized words are narrations attributed to Jesus Christ. 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 , even in 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

20. God’s viewpoint is different and is in contrast with human’s ideological image ...................................................................... 55 21. Talking behind people’s back is deterring the emergence, the advent. ...................................................................................... 63 22. Prison, to the help of earthly gods ........................................ 67 23. Do not base your evaluation on superficial measures, and do not judge people by their appearance. ........................................ 68 24. Having treated David that way, how is he going to treat others?....................................................................................... 72 25. Governmental division between divinity and humanity .. 76

1. Iranians’ Genealogy ْٚ :‫ق‬ ٌُ َ ‫ذ إعذب‬ َ ‫س‬ ُ ُُ٘ ‫ط‬ ِ ‫ً فب‬ ُ ٘‫أ‬
I have found a rather rare and a quite sensitive matter from a book entitled Mizan Al Hekmat inasmuch as the book is written by Mr. Ray shahri, who is a member of the regime. The prophet of Islam

has stated that Iranians are descendants of Isaac. ْٚ :‫ق‬ ٌُ َ ‫ذ إعذب‬ َ ‫س‬ ُ ُُ٘ ‫ط‬ ِ ‫ً فب‬ ُ ٘‫أ‬ Who is Isaac? He is Abraham’s son. Abraham had two sons; Ishmael and Isaac. Ishmael is known to be the father to Arabs, and Isaac is known to be the father 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's children was the follow-up Israelite patriarch Jacob, who too is venerated an Islamic pr ophet. Isaac as described in the Hebrew Bible and the Qur’an was the only son Abraham had with his wife Sarah, and was the father of Jacob and Esau. Isaac was one of the three patriarchs of the Israelites.


Iranians are the descendants of Isaac, which means that Iranians are Jewish whose race are descended from Isaac.
Mizanol-Hekam,the cover 8 ,Forspart,page 85. Kanzol-Omal, narration 138, page 34.

2. In respect to religious minorities ‫قُوماً نَبی وَ اَصحابُه لِجِنازةِ یَهُودی قیلَ اِنَّهُ یَهودیٌ فَقالَ اَلَیسَت‬ .‫نَفساً؟ فَتَبارَکَ اهللُ اَحسَنَ الخالِقین‬ The fact that prophetic vision on people is engrossed with kindness and merci, and that it does not view people from different perspectives as either of us or of others is very interesting and is worth mentioning. ‫دی‬ٛٙ ُ َ٠ ‫ح‬ ِ ‫جٕبص‬ ِ ٌِ ُٗ‫ اَصذبث‬ٚ َ ‫ِب َٔجی‬ُٛ‫ل‬ Once the prophet of Islam alongside his followers was sitting beside a road, and a funeral of a Jewish was ongoing; the participants in the funeral were passing by; the prophet asked his followers to rise and respect, and so they did.

Some who were surprised criticized this act and reminded the prophet that they need not rise because that was the corpse of a Jewish person. ‫غذ َٔفغب؟‬ َ ١ٌََ‫ي ا‬ َ ‫فَمب‬ The prophet’s reply was interesting. He asked, “Was he not a spirit? Was he not a human? Was he not a creature?” and he continued, ٓ١‫ٌم‬ َ‫غ‬ ِ ‫ٓ اٌخب‬ َ ‫ک للا ُ اَد‬ َ ‫س‬ َ ‫فَزَجب‬ “God takes pride in all his creatures and asserts that he deserves to be bowed to and to be respected as he is the best of creators for his creatures ; ٓ١‫ل‬ٍٛ‫ّخ‬ َّ ‫ک للا ُ ٌِخآ‬ ِ‫ص‬ َ ‫س‬ َ ‫فَزَجب‬ َ ٌ‫خ ا‬ he does not say for some specific creatures. He does 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


3. in response to the important questions asked by the Jewish people from Hijaz. ْ‫س‬ َ ٟ‫ث‬ ْ‫طا‬ ‫ء ََل‬ ْ َ‫ه ػَْٓ أ‬ َ ٌََ‫عؤ‬ ُ ٠‫س‬ َ‫ث‬ َ ‫د‬ ْ َ‫ذ أَْْ أ‬ ْ ٟ ٍ ٌ ُ َ١ٌ ُ ‫أ‬ َ ‫َب‬١‫ش‬ ِ ‫غب‬ ِ‫ػ‬ ِ ٛٙ َ َٝ‫أَر‬ ِ ‫ت‬ ِ ُ‫ أ‬ِّٟٔ‫إ‬ ِ َ‫ٓ أ‬ َّ ٍ ْ ‫د فَيئَِّْ ا‬ ْ ‫ايب ا‬ َ َ‫َيب أ‬٠ ً ‫ذ‬ َ ‫ؼي‬ ْ َ‫ُ ث‬ ْ َ٠ ُ َ١ٌ ِ ‫ٌمَيب‬ ِ ٛ‫ي‬ٙ َ ‫ي‬ ِ ٚ َ ّ ْ َ‫ أ‬ٟ َ ٚ ِ ‫ب‬ٙ ْ ‫عي‬ ِ َٔ ٟ ُّ ‫ص‬ ٌّ ‫ج‬ ِ َٔ ‫إ ََّل‬ ُ َ ٍ‫ؼ‬ َْ َ ‫ لَيب‬ٟ‫جي‬ َ َ ْ َ٠ ْ‫ب‬ ْ َ‫ِْٓ أ‬ ُ ٟ‫ف‬ َ َ‫اسر‬ َ ٟ ‫ز‬ َ ‫و‬ ْ ‫ِب‬ ْ‫غ‬ ِْ ِ‫ا‬ ِ َُٗ‫ىج‬ َ١ ِِ ِ ‫َّب‬٠َ‫ً أ‬ ِ ‫زسا‬ ِ َ‫ؼز‬ ِ ‫ٍمَب‬ َ ٗ ُ ٍَُٛ٠ ٚ ِّ ‫و‬ ُ ٟٔ ِّ ‫ج‬ ِ ٌَّٕ‫ا‬ َ ُ ٖ‫ش‬ ْ ‫ٍَيُٗ فَيئَِّْ ا‬١ٍ ْ َٔ ٚ َ ٗ ْ‫يب‬ َ ‫وي‬ َ ‫ؼي‬ ْ َ‫ُ ث‬ ْ ‫ ر‬ٟٕ ْ َ٠ ٚ ْ َ‫ط ث‬ ِ‫ج‬ ِ ‫صي‬ َ ‫ذ‬ ِ ‫ٌمَيب‬ ِ ‫َذ‬ ِ ٌَُ‫غيؤ‬ ِ‫ؼ‬ َ١ َ َ ٟ‫زيي‬ َ ٟ‫دمِّي‬ ِ ‫يبد‬ ِ ‫مي‬ َْ ُ َ ْ ‫د‬ ٞ‫ش‬ ْ ُ٠ ٚ ُ‫ذ‬ ُٚ ِ‫ص‬ ِ‫س‬ ِ ٟٔ ِ‫س‬ َ ‫س‬ َِ ْ ‫س٘ب ػَْٓ أ‬ ِِ ِ ِٛ ُ ‫اْل‬ ِ ‫ا‬ٛ ِ ‫ُشَب‬٠ َ ٟ‫ف‬ One of the prominent figures of the Jews descended upon Imam Ali and said, ْ‫س‬ ْ‫طا‬ ‫ء‬ ْ َ‫ه ػَْٓ أ‬ َ ٌََ‫عؤ‬ ُ ٠‫س‬ َ‫ث‬ َ ‫د‬ ْ َ‫ذ أَْْ أ‬ ْ ٟ ٍ ٌِ‫ غَب‬ٟ‫ث‬ ُ َ١ٌ ُ ‫أ‬ َ ‫َب‬١‫ش‬ ِ ٛٙ َ َٝ‫أَر‬ ِ ‫ت‬ ِ ُ‫ أ‬ِّٟٔ‫إ‬ ِ َ‫ٓ أ‬ َّ ٍِ‫ػ‬ He had a few hard questions to ask, whose responses could only be provided by either the prophet or the prophet’s administrator. ْ ‫اب ا‬ َ َ‫َب أ‬٠ ً "‫د‬ ْ َ٠ ُ َ١ٌ ِ ٛٙ َ ‫ي‬ َ ّ ْ‫ع‬ ٌّ ‫ج‬ ِ َٔ ‫ب إِ ََّل‬ٙ ُ َ ٍ‫ؼ‬ َ ‫" لَب‬، " ٟ Imam Ali gracefully allowed him to ask his questions and addressed him THE JEWISH BROTHER.


He addressed him using the same words twenty three more times, which clearly indicates that real Islam defines no boundaries to separate beliefs. Respect must be bestowed upon all members of shariat , and all those who worship god. The Jewish Brother asked a number of questions, two of which I intend to discuss to prove the righteousness of Imam Ali, and to condemn those who took his position as caliph away from him. ْ َ٠ ْ‫ب‬ ْ ‫" فَئَِّْ ا‬ ُ ِٟ‫زسا ف‬ َ ٟ "ٗ َ ‫و‬ َ‫ؼ‬ ِْ ْ َ‫ُ ث‬ ِِ ِ ‫َّب‬٠َ‫ً أ‬ ِ َ‫ؼز‬ ِّ ‫و‬ ُ ِٟٔ‫ٍمَب‬ ِّ ‫ج‬ ِ ٌَّٕ‫ذ ا‬ َ ِْ‫ٌمَب‬ Imam Ali asserted that Abu-Bakr , who unjustly took the position of caliph away from him, repeatedly apologized to Imam Ali any time he ran into him during his ten-year reign.


Those people who are agent execution of divine laws from God .Sharia (‫" ;شريعةت‬way" or "path") is the sacred law of Islam. Muslims believe Sharia is derived from two...

. Abu Bakr (Abdullah ibnAbiQuhafa) (Arabic: ‫ررررت‬ ‫عبررررب هللا بررررا ةبرررر‬, Transliteration: ʿAbdAllāhibnAbīQuḥāfah, c. (573 CE – 23 August 634 CE). Abu-Bakr & Omar were two people who arrogated the Ali the son of Abitaleb's substitute.


َ َ " ُ ٖ‫ش‬ ْ‫غ‬ َ١ َ " ُ ٍَُٛ٠ ٚ Abu Bakr considered Omar responsible for the treason. Omar devised such a cunning plan to take away Imam’s rightful position as caliph and encouraged Abu Bakr to conduct it, thereby; posing Abu Bakr as a traitor. ْ َ‫ِْٓ أ‬ َ َ‫اسر‬ " ِّٟ‫دم‬ ْ ‫ِب‬ َ ‫ز‬ ِ‫ا‬ ِ َُٗ‫ىج‬ َ " Did Abu -Bakr apologize to Imam Ali just because he took away his right? The right of being a caliph was bestowed upon Imam Ali by god, not by people, so they had no right to take that right away from him. ْ َٔ ٚ "ٟ‫ز‬ ْ َ‫ط ث‬ ِ‫ؼ‬ َ١ َ ِ ‫م‬ Abu Bakr had sworn an oath of allegiance in a place known as Ghadir , and then he abandoned
5 After 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 close to 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.


his oath in front of the same people who had witnessed that event. "ٍَُٗ١ٍ ْ ‫ ر‬ٟٕ ْ َ٠ ٚ ِ ‫َذ‬ ِ ٌَُ‫غؤ‬ َ " Imam Ali said, “Seeing me every day, Abu Bakr repeatedly asked me to forgive him.” This is an important historical document. The importance lies within the righteousness of the Islam that was supposed to be presented by Imam Ali and within the well-known holy Koran’s verse that unfortunately remained unfulfilled.

ّْ ْ ‫“ا‬ ْ َ‫َ أ‬ ُ َٕ٠‫د‬ ُ ٌَ ُ‫ٍذ‬ ُ‫ى‬ ِ ُ ْ َ١ٌ ْ‫ى‬ َ‫و‬ َٛ

Today, the religion in its perfect side is bestowed upon you. (The Ghadir Event)

It is needless to say that Imam Ali’s absence as caliph, while others are unjustly taking this position away from him is such an adverse event.

Second Discussion ْ ‫فَئَِّْ ا‬ َ ٗ ٟٔ َ ‫و‬ َ‫ؼ‬ ْ َ‫ُ ث‬ ُٚ ِ‫س‬ ِ‫ج‬ ِ ‫ص‬ َ ‫ذ‬ ِ ‫ٌمَب‬ ِ ‫ُشَب‬٠ ْ‫ب‬ ِ ‫بد‬ َْ

During his reign as caliph, Omar assigned Imam Ali as his counselor in all affairs. ْ ‫د‬ ٞ‫ش‬ ْ ُ٠ ٚ ُ‫ذ‬ ِ‫ص‬ ِ‫س‬ ِ َ ‫س‬ِٛ َِ ْ َ‫س٘ب ػَْٓ أ‬ ِِ ُ ُ‫اْل‬ ِ ‫ا‬ٛ َ ٟ‫ف‬ This proves the fact that even during Omar’s reign, Imam Ali was in charge; he was responsible for all important affairs, and Omar was just a figure head. In reference to the prominent Jewish figure who had the debate with Imam Ali, it is recorded that he later converted to Islam and learned about the righteousness of Ali’s Islam and the Muslims who followed him. Then, it is written that the great figure of the Jews of Hejaz found the righteous concept to the Alavi Islam and converted to Islam after these 22 pages of discussion with Imam Ali.
Alkhesal, page 365, narration 58 from JaberJa'fi, Aleghtesas, page 164 from Imam Bagher, Beharol-anvar,the cover 38 ,page 167, narration 1.


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


4. Arafe prayer ْ ‫ ََل ر‬ٚ ُّ :ٟٕ ْ ‫ذ‬ َ ‫َخ‬ ْ‫ى‬ ُ ٌٍَّ‫ا‬ ِ‫ػ‬ َ ٟ‫ث‬ ْ َ‫ُ ََل ر‬ ِ ‫ش‬ َٙ In the prayer, there are some lines that read,” Oh god, I beg you not to play tricks on me; do not deceive me”. Consider how difficult this is to understand. Were these words stated by anyone except Imam Hossein, he would be blamed for blasphemy, yet people 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 are not able to reform our relationship with god, thus; for this flaw, gates to the heavenly sky cannot be opened to us. Ok God, you teach us the art of knocking at your door in such a manner you do not reject us. Moses was invited by god to the Tour Mountain; having reached there, he remained silent. God asked him why he did not say anything. Moses replied,” you have invited me, so you must teach me what to say, and comply with my prayer; you are in charge; you invite; you take; you lead, and you manage everyone.”

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

5. explanation of the saying,” there is always a ray of hope, even in total despair.” َ ٝ‫ع‬ ْ َ١ٌِ ‫ت‬ ِْ ُ ٗ ْ َ‫ظ ِْل‬ َ ٕ َ ‫ر‬ ْ ‫ّب ر‬ ْ َ‫ أ‬ٛ‫ج‬ ْ ‫ّب ََل ر‬ ُ ‫َش‬ ُ ‫َش‬ ٍِ ِ٘ َ ِ‫مزَج‬ َ ٘ َ ِٛ ِ ٝ‫ج‬ َ ‫س‬ ُ َِّْ‫ فَئ‬ٛ‫ج‬ َ ٌِ ‫ه‬ َ ٌِ ْٓ‫و‬ ِْ ْ ‫َٔبسا فَب‬ ُ :ً‫ع‬ ‫ّب‬ َ ٕ ُ ٚ َ ‫ش‬ ْ َ‫ أ‬ٛ‫ج‬ ْ ‫ّب ََل ر‬ ِْ ْ ٌَِ‫ف إ‬ ُ ‫َش‬ ِ ٝ‫ج‬ َ ‫س‬ َ ‫ش‬ َ‫ص‬ َ ٔ َ٘ َ ُ ْٙ ُ ٟ ٌّ ِ‫ َٔج‬ٛ ِ ١ َ ٌِ ‫ه‬ َ ٌِ ْٓ‫و‬ ٛ‫ج‬ ْ‫ر‬ ُ ‫َش‬ It is stated:” where there is total despair, one can expect miracles.” This means that there are cases, in which you expect something to happen, and nothing happens, yet there are cases in which one has lost all hope, and something miraculous happens.

َ ٝ‫ع‬ ْ َ١ٌِ ‫ت‬ ‫ٗ َٔبسا‬ ْ َ‫ظ ِْل‬ َ ‫ر‬ ِ ٍِ٘ َ ‫ج‬ َ ٘ َ ِٛ ِ َ‫مز‬ ُ َِّْ‫فَئ‬


This phenomenon is best documented by the following event that has happened to the Moses. It was night; alongside Tour Mountain, and Moses had just come back from his father inlaw’s with his wife and children, when he saw flames on top of the mountain. Having seen that, he decided to reach there and bring some of that fire down from the top to light out and to keep wild animals away. ْ ‫فَب‬ ً‫ع‬ ُ ٚ َ ‫ش‬ ِْ ْ َ ٌ‫إ‬ َ ‫ش‬ َ‫ص‬ َ ٔ َ٘ َ ُ ِ ‫ف‬ ْٙ ُ ٟ ٌّ ‫ج‬ ِ َٔ ٛ ِ ١ Having reached the top of the mountain, he did not see fire, instead; he saw god. He did not expect to see that, yet he did, and he was appointed as god’s messenger. (Nabi and Rasoul)
Osoul- Kafi,the cover 5 ,page 83, narration 2, Raja(hope) part, page 377.



6. The reason behind calling a healer Tabib ْ ‫ت ا‬١ َ ٓ َ ‫و‬ ِّ َ٠ ‫ٌج‬ ُ ‫ج‬ ِ ‫ي‬ ِ ‫ي‬ ِ ‫بسة‬ ِ ‫ؼب‬ َّ َ ُ٠ ْ‫ب‬ ِ ّ َّ ِ ِ ّ َّ ِ ٌُ ِ َّ‫ اٌط‬ّٝ َّ ‫غ‬ َ ‫ لَب‬ِِّٟٕ َ ‫ٓ اٌذَّاء لَب‬ ‫اء؟‬ٚ‫ذ‬ َ ٌ‫ا‬ ْ ‫ت ا‬١ َ ‫ؼبٌِج‬ َ ‫و‬ ُ ِ‫ اٌطَّج‬ّٝ َّ َ ُ٠ ْ‫ب‬ ٌُ َّ ‫غ‬ At the time Moses the son of Amram, the Jews called a doctor a Healer, not Tabib, in other words; they did not have the word Doctor. ‫ٓ اٌذَّاء ؟‬ ِّ َ٠ ِ ‫بسة‬ ِ ّ َّ ِ Once Moses asked god,” what is the source of pain? Who makes pain and illness? ” ِِّٟٕ ِ ‫ي‬ َ ‫لَب‬ God replied, “I do.” Moses asserted, “You are the source of illness and pain, where can its medicine be found? You are the source of agony and pain, what is to do? How can it be healed? ” ‫اء ؟‬ٚ‫ذ‬ َ ٌ‫ٓ ا‬ ِ ‫ي‬ ِ ّ َّ ِ َ ‫لَب‬ God replied,” I provide you with its medicine.” “So why do people refer to the healer?” asked Moses.

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 Tabib is used for a healer that is derived from the Arabic word Tayyeb, which means good smell.
Osoul- Kafi,the cover 5th, Teb(medicine) part, page 464. Elalo-Sharaye',page 525, narration 1.

7. from Khidr, the green man, and the Moses ْ َٔ ِّْٓ‫غ‬ٚ :‫ك‬ َ ‫غ‬ َ ٍَْ‫ش ر‬ َ ‫ه‬ ْ‫ص‬ َّ ٌ‫ ا‬ٍَٝ‫ػ‬ َ ‫ف‬ َ ِٛ َ ٝ‫ع‬ ِ‫ج‬ ُ ‫َب‬٠ Khidr7 is a prophet contemporaneous with Moses. Moses is a resolute prophet.

Khidr or al-Khidr is a revered figure in Islam, whom the Quran describes as a righteous servant of God, who possessed great wisdom or mystic knowledge.(Arabic: ‫ الخضري‬al-Khiḍr "the Green One", also transcribed as Khidar, Khizr, Khyzer, Qhizyer, Qhezar, Khizar, Xizir, Hizir) is a revered figure 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 a contemporary of Moses, but in other variations of his story, he lived at the same time as Abraham, the mythological Persian king Afridun and Nashiya bin Amus. The 18th sura ("The Cave") presents a narrative where Khidr accompanies Moses and tests him about his oath to not ask any questions. Wikipedia


Khidr is Moses’ follower, his subordinate. The Moses is the owner of a divine book and a religious order. Khidr has given a piece of advice to the Moses that can be helpful for us, that is; he advised Moses to accommodate in patience; to accommodate in a house located in a city called patience. ْ َٔ ِّْٓ‫غ‬ٚ ْ‫كا‬ ُ َ ‫غ‬ َ ٍَْ‫ش ر‬ َ ‫ه‬ ْ‫ص‬ ُ ٌ َّ ٌ‫ ا‬ٍَٝ‫ػ‬ َ ‫ف‬ َ ِٛ َ ٝ‫ع‬ ِ‫ج‬ ُ ‫َب‬٠ َ ُ ٍ‫ذ‬ What does this mean? It clearly means that patience is not an instilment to instill upon yourself, or that you are patient any time you remember to do so. Then, any time you face a disaster in your life, any time you have to manage a heavy burden in your life, you are unable to do so. He advises him to accommodate in patience, metaphorically speaking; to buy a house in a region called patience. ِّْٓ‫غ‬ٚ َ This word in Arabic means place. ْ َٔ ِّْٓ‫غ‬ٚ ‫ه‬ َ ‫غ‬ َ ‫ف‬ َ

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 one enhance his patience? ْ َ‫ر‬ ُ َ ٍ ُ ٌْ‫ك ا‬ َ ُ ٍ‫ذ‬ At this point, the state of being meek comes to light, which is undoubtedly a higher level than patience is. Patience requires instilment, restoration and self- training, while meek can be well-established through patience. Meek is a word that can be equivalent to Halim, an Arabic word. This Arabic word reminds us of a food with the same name prepared through a process which calls for patience. The name of this food is derived from the process which requires patience and attention to details, otherwise; the end product is not favorable.
Mouniatol-Morid, by ShahidEsfehani, instructions in patience, from Beharol-anvar, the cover 1th, page 227.


8. The permission to mind-murder ْ‫ؼ‬ ‫ه‬ َ ٍ َ ‫ا‬ٛ َ ً ِ‫م‬ َ ِ‫ن ث‬ ِ ‫لَب‬ َ٘ ْ‫ر‬ The mighty saint stated that one has to kill his carnal 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.

ْ ‫فَب‬ ْ َ‫ا أ‬ٍُُٛ‫لز‬ ُ‫غ‬ ُ َ ُ‫ٔف‬ ْ‫ى‬

….and you kill [the guilty] yourselves.

ْ ِ‫إ‬ٚ ْ‫ُا‬ ْ َ‫ُ أ‬ َ ِّ‫ُ ثِبر‬ ُ‫ر‬ ُ‫غ‬ ُ َّ ِٔ‫َ إ‬ ً ْ‫ؼ‬ ٌِ ِ ‫خب‬ َ ُ‫ٔف‬ ِِ ِٛ َ ِٛ ْ َ‫َبل‬٠ ٗ ْ َ‫ ٌِم‬ٝ‫ع‬ ِٛ َ ْ‫ى‬ ْ ُ ‫ّز‬ ْ ٍََ‫ُ ظ‬ ْ‫ى‬ ُ‫و‬ ُ ‫ي‬ َ‫ج‬ َ ‫ر لَب‬ َ ُ ْ ‫ُ فَب‬ ْ َ‫ا أ‬ٍُُٛ‫لز‬ َ ُ ُ ِْ‫س‬ ُ ٌَ ‫ش‬١ ُ ٌِ‫ر‬ ُ‫غ‬ ُ ِْ‫س‬ ‫َبة‬ َ ْٕ‫ػ‬ ْ‫ا‬ َ ‫ُ فَز‬ ِ ُ َ ُ‫ٔف‬ ْ‫ى‬ ْ‫ى‬ ْ‫ى‬ ْ‫ى‬ ْ‫ى‬ ِ ‫ذ ثَب‬ ِ ‫ ثَب‬ٌَِٝ‫ا إ‬ُٛ‫ث‬ُٛ‫فَز‬ ْ ‫اة ا‬ ْ‫ا‬ٛ ُ١ ُ١‫د‬ ُ ُ َِّٗٔ‫ُ إ‬ َ ْ َ ٍ‫ػ‬ َّ ٌ ُ ٛ ِ ‫ش‬ َّ َّ‫ٌز‬ َ٘ ْ‫ى‬
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, and kill [the guilty] yourselves. That will be best for you with your Creator and He will relent toward you. Lo! He is the Relenting, the Merciful.


It is stated here that this can best be performed by seeking help from your intellect, and it is so interesting. How can those who are in favor of option and against fatalism and base their reasoning on intellect kill their carnal desires? It seems rather impossible to do inasmuch as their intellect is at their carnal desires’ service. They asked Imam Ali the very same question; they asked him to define intellect and its position. Imam Ali replied that true intellect strives to find god. ْ‫ٗا‬ ْ‫ا‬ ْ‫ؼ‬ ْ‫ا‬ٚ ُْ‫جَٕب‬ ُ ‫ِب‬ َ ِ‫ػج‬ ْ‫ش‬ َّ ٌ‫ٗ ا‬ ِ‫ث‬ َ ‫ُغ‬ ِ ‫وز‬ ِ‫ث‬ ٌَ ِ ٌ َ ُّٓ ِ ‫ت‬ ِ ‫ذ‬ ُ‫م‬ َ‫د‬ َ ً They subsequently asked Imam Ali whether or not Muawiyah8 had intellect, and it is needless to say that they intended to face Imam with a predicament. If Imam confirmed that Muawiyah had no intellect, that would bring in mind a number of questions, some of which are; how could he push

Muawiyah h I (Arabic: ‫مة وعرت ابرا ةبر ار ي‬Muʿāwiyahibn ʾAbīSufyān; 602 – April 29 or May 1, 680) established the Umayyad Dynasty of the caliphate, and was the second caliph from the Umayyad clan.


the mighty Imam Ali away and rein the Islamic community of that era? How could he dominate, supervise and rein thirty countries? So, the clear conclusion would be that he had intellect, and such a good one. Imam replied that what was in Muawiyah’s possession was nothing but political mischief. Therefore, one can conclude that intellect is like a computer, at whose disposal a program must be put, otherwise it will not work. Our intellect is raw; it is limited, and it is blocked; it comes to existence with our birth and disappears with our death. It is capable of being corrupted through madness, and Alzheimer. Once corrupted, it must be assisted. How? There are two spirits; one is reproaching, which is full of inspiration and can kill the carnal desires if it comes to assist the intellect, and the other is Carnal, which will have the opposite effect to assisting if it is applied. It stands against god and rebuts everything. ْ‫ؼ‬ ‫ه‬ َ ٍ َ ‫ا‬ٛ َ ً ِ‫م‬ َ ِ‫ن ث‬ َ٘ ْ ِ‫لَبر‬

There is another narration regarding intellect. As Joseph said, ْ َٔ ‫ا‬ ِّٟ‫سث‬ ُّ ٌ‫ثب‬ ُ ‫ش‬ ِّ َ‫ِب أُث‬ َ َّْ‫إ‬ َ ُ ِ ‫س‬ َ ‫ِب‬ ِ ٛ‫غ‬ َ ‫ِب‬ َ ْ‫إَّْ إٌَّف‬ ِ ‫ف‬ ِ ِّٟ‫سث‬ ِ ٟ‫غ‬ َ ِ ُ ‫سح‬ َّ َ‫ظ َْل‬ َ‫د‬ َ ‫ء إِ ََّل‬ َٚ َ ُ١‫د‬ َّ ‫س‬ُٛ‫غف‬ ِ ‫س‬
SURA 12. YUSUF or Joseph

Unless my Lord do bestow His Mercy
53. "Nor do I absolve my own self [of blame]: the [human] soul is certainly prone to evil, unless my Lord does bestow His Mercy: but surely my Lord is oft forgiving, most Merciful."
Nahjol- Balagheh, page 607, FROM Amir-Al- Momenin( Imam Ali)

8. The anatomy of the scientist; who is an omniscient? ْ‫ؼ‬ ْ‫ا‬ ٗ ْ َ٠ ‫ِْٓ ََل‬ َ َ‫َز‬٠ ‫ ََل‬ٚ َِ ُ َّ ‫شج‬ ُ َ‫شج‬ ِ ِ‫غ ث‬ ِ ٌْ‫ٓ ا‬ ِ ‫غ‬ َ ُ ٍِ ُ ٌِ‫ٌؼَب‬ َ ُ Everyone considers themselves omniscient, no matter they are junior or senior, with very little or very high educational background. Everyone

considers them omniscient or others address them omniscient or scientist. Our overlord Imam Ali has defined omniscient; Who is an omniscient? The one who is wearing a cloak and a turban? The one who has an office with a card and with fame? Is this person an omniscient? ْ‫ؼ‬ ْ‫ا‬ ٗ ْ َ٠ ‫ِْٓ ََل‬ َ َ‫َز‬٠ ‫ ََل‬ٚ َِ ُ َّ ‫شج‬ ُ َ‫شج‬ ِ ِ‫غ ث‬ ِ ٌْ‫ٓ ا‬ ِ ‫غ‬ َ ُ ٍِ ُ ٌِ‫ٌؼَب‬ َ ُ “No” he replies, and he maintains that an omniscient is the one whose thirst for knowledge and science is unquenchable, eternal and borderless. ْ‫ؼ‬ ْ‫ا‬ ُ ْ َ٠ ‫ِْٓ ََل‬ َِ ُ َ‫شج‬ ِ ٌْ‫ٓ ا‬ ِ ‫غ‬ ٍِ ُ ٌِ‫ٌؼَب‬ َ ُ One cannot say that science is over once he is graduated; there is no end to science. It is acceptable to say that one is done with the extent of science that is accessible. A professor may say that he has reached the end of science, and so may the holder of Doctor of Philosophy. This means that they have reached the extent that is defined and accessible, and this is of no worth in

comparison to what lies beyond the extent of our knowledge that is prevalent in the mystery of creation and the mystery of nature. ْ‫ؼ‬ ْ‫ا‬ ُ ْ َ٠ ‫ِْٓ ََل‬ َِ ُ َ‫شج‬ ِ ٌْ‫ٓ ا‬ ِ ‫غ‬ ِ ‫ؼب‬ ٌَ ٍِ ٌُ َ ُ An omniscient knows no such thing as boundary to science. One like me cannot say that he is aware of all there is to knowledge just because he is an Islamic jurisprudent. Ali the son of AbīṬālib9, the twenty ninth of my forefathers, the one who has taught these narrations to us, and the one who is capable of solving problems, states that if he wanted to write a book regarding only the first letter of the Arabic script of In The Name of God the Merciful and the

AlīibnAbīṬālib (Arabic: ‫عل با ةب ط لب‬, Transliteration: ʿAlīibnAbīṬālib, Arabic pronunciation: [ʕæliːibnʔæbiːtˤæːlib]; 13th Rajab, 22 or 16 BH – 21st Ramaḍān, 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 the Islamic Caliphate from 656 to 661. A son of Abu Talib, Ali was also the first male who accepted Islam. Shias regard Ali as the first Imam and consider him and his descendants the rightful successors to Muhammad, all of which are members of the Ahl al-Bayt, the household of Muhammad.


Compassionate of the Hamd which is a sura in the holy Koran, he would have to cover such a great number of books equal to the burden that can be carried by seven hundred camels. Beware that this is stated by Imam Ali, who addresses god saying that in comparison to god’s knowledge, he is an ignora nt and in possession of no knowledge. ْ َ‫ ا‬ٜ ‫اَل اٌؼبٌُ؟‬ َ ٚ ْ َ٠ ً ِ ً ِ ‫ُ اٌجب‬ َ ‫ش‬ ِ ‫أََب اٌجب‬ٚ َ ‫َل‬ٛ َ ‫َل‬ٛ ِْ ِْ َ ً٘ َ ٌُ‫ٔذَ اٌؼب‬ ْ٘ ُ‫د‬ َ٘ َ ‫ب‬٠ ٜ َ It means; My God, you are knowledgeable, and I am unwise, who will help to this unwise except you, the knowledgeable one! He also states that there is no end to an omniscient’s quest for knowledge. Neither is his thirst for knowledge quenchable, nor does he pretends that it is quenched. ْ‫ؼ‬ ْ‫ا‬ ٗ ْ َ٠ ‫ِْٓ ََل‬ َ َ‫َز‬٠ ‫ ََل‬ٚ َِ ُ َّ ‫شج‬ ُ َ‫شج‬ ِ‫ث‬ ِ ٌْ‫ٓ ا‬ ِ ‫غ‬ ِ ‫ؼب‬ ٌَ َ ُ ٍِ ِ ‫غ‬ ٌُ َ ُ He says that the scientist is the one neither saturated nor pretending to be saturated. You will never hear a true omniscient say, “I am an omniscient, there is no one higher or more important than me, or

no matter what you are looking for, just come to me.” I have already discussed a sample from the holy Koran that is as follows. Moses is a resolute prophet. A resolute prophet is a prominent figure on earth during his era, one true representative of god on earth. He is Moses the son of Amram, the Kalimullah10, who talks directly to god. He is of such prominence that god chooses to talk to him in a direct manner. He is so close to god that there is no need for Gabriel to act as an intermediary between god and him. Given all these virtues, he asks god if there is any one more knowledgeable that he is. God replies,” there is, and that is Khidr the prophet.” It can be concluded that an omniscient is unquenchable, who is never arrogant, and who never says he is of higher and more important position.
GhorarolHekam&DorarolHekam, season 1, Alefletter (the first letter).


Moses is given the title Kalimullah (Arabic: ‫كليم هللا‬, Transliteration: Kalīmullāḥ, Meaning: The one who talked to Allah) in Islam .In Islamic tradition Moses is called (Kalimullah) (Whom the Lord spoke to) because Allah spoke to him and revealed His verses to him directly.


9. Alas the gates to compliance are closed ْ٘ ٍَ ُ ‫بط‬ ُ ٗ‫ى‬ ُ ٌَّٕ‫ ا‬َّّٕٝ ِ‫ى‬ ِ ٍِْ ِ ‫س‬ َ ‫جب‬ َ ِْٓ ُ ٟ‫ف‬ َ َ‫ٗ ر‬ َ Whoever is a tyrant ruler, who bases his reign on tyranny, cruelty, torture and oppression is doomed to collapse inasmuch as his nation prays for it, but these prayers are not always complied with, because one’s expectation means one’s desire, and subsequently; one’s desire must be complied with only by god. َ ِ‫ش إ‬ ْ ‫ت ا‬١ ْ َ٠ٚ :‫ء‬ٛ‫غ‬ َ ‫د‬ َ ‫را‬ ْ ّ ُّ ٌ‫شفُ ا‬ َّ َ‫عط‬ ُ ‫ج‬ ِ ‫ى‬ َ ُ ٖ ‫ػب‬ ِ ُ٠ ِٓ ٌُ َّ َ‫ أ‬
(SURA 27. AN-NAML (THE ANT, THE ANTS) verses62)

62. Is not He [best] who answereth the wronged one when he crieth unto Him and removeth the evil, and hath made you viceroys of the earth? Is there any Allah beside Allah? Little do they reflect! 62.Non è Luicherispondequandol'affranto Lo invoca, cheliberadalmale e che ha fatto di voiluogotentisulla

terra. Vi è forseun'altradivinitàassieme ad Allah? Quantopocoriflettete!

What if one prays for something and it is not complied with? This is considered to be a predicament. This situation can lead to trouble inasmuch as one asks for his expectations, and prayers to be complied with by god, and they are not. Imam Ali asserts that whoever rules his people with tyranny is doomed by his nation’s prayers against him. But what is good in that? Don’t people want their prayers against a tyrannical leader lead to his collapse in an immediate manner? When this desire amongst people is not fulfilled, they start developing suspicion and losing faith in all these prayers. They start developing doubt about the identity of Shariat, which is an Arabic word referring to the water that rains down on people from the heavenly sky, and which is derived from an Arabic word meaning river or lake. When people’s thirst is not quenched by this water that is from the heavenly sphere, they remain thirsty. They gradually lose

faith in religion. Religion, Mazhab in Arabic, is derived from a word in Arabic which means pathway, where people come and go, which metaphorically is a way that reaches out to god. Once people’s desires are not fulfilled, god starts fading away from people’s lives, in other words, people’s insight into god, their recognition of god, and their love of god start submerging. People are created with an attribute that makes them search for god. But god himself has defined some terms and conditions that are supposed to be undergone by people throughout a year. These terms and conditions could be the occult, chance, fate, or heavenly decrees that are of certain effect on the fulfillment of people’s desires. Unaware of these, people are gradually more pessimistic towards religion, at which point transformation happens. Transformation could better be understood through an image of a large group of people sitting round a dining table, who gradually take leave of the table. Then, a generation or so passes, and people are no longer

religious, they are pagans. Lay your thoughts on the idol worshippers whom co-existed contemporary to the prophet of Islam, and ask yourself,” since when had they transformed to idol worshipping? Did they not have the legacy of the prophets prior to Mohammad, such as Moses, Jesus, Abraham, and Noah?” They all had faith in god, but they got engaged with the same trouble that we are engaged with today, not being granted of their desires. So they gradually decided that no news would ever come from beyond.
(Ghorarolhakam and Dorarolhekam, 77 seasons, the 2th cover, page 678.)

10. The downfall of the era of religion َ ‫ إَّْ ثِٕب‬،ٍٝ‫بػ‬٠ َ ٓ٠ِّ :‫لبي إٌجی ٌؼٍی‬ َ ‫ُ للاُ اٌذ‬ ُٗ‫َذ‬ َ ‫وّبثِٕب فَز‬ ُّ َ َ ‫از‬ Imam Ali had a son called Omar. ‫لبي إٌجی ٌؼٍی‬


Imam Ali said that once the prophet of Islam told him that religion would end in the hands of those who had introduced it. َ ‫ثٕب‬ َ ٓ٠ِّ َ ‫ُ للاُ اٌذ‬ ُٗ‫َذ‬ َ ‫ثٕب فَز‬ ِ ‫وّب‬ ِ َّْ‫ إ‬،ٍٝ‫بػ‬٠ ُّ َ َ‫از‬ This is a discussion full of elaboration about the emergence of Imam, the study of Imam. In order to keep moving up this path, one has to enhance himself from the bottom level to the top. This enhancement is not of our body, instead; it is of our soul. Soul is like a dish whose capacity must be elevated, and perfected. Moses asked god to enhance his Sadr, which is an Arabic word meaning dish, capacity.
(SURA 20. TA-HA (TA-HA), 25th verse.)

.ٞ ‫س‬ ْ ‫ةا‬ ْ‫ص‬ ْ ‫ش‬ ِّ ‫س‬ َ ٌِٟ ‫ح‬ َ‫ش‬ َ ِ‫ذ‬

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

Having been selected as prophet, Moses saw he had no followers, thus; his approach would be full of hardship. Moses addressed god saying that he was not capable of being a prophet and asked god to

enhance him and that prayer was complied with. Prophet of Islam told Imam Ali that god would end Religion by them. َ ‫ثٕب‬ ٓ٠ِّ َ ‫ُ للاُ اٌذ‬ ِ َّْ‫ إ‬،ٍٝ‫بػ‬٠ ُّ َ َ‫از‬ This statement needs to be elaborately discussed in order to be properly understood. Do you really want to understand or not? Prophet of Islam states that religion will come to its end through them. First off, he does not say Islam; he says religion, religion itself. Religion means recognition of god, Tohid. Prophet Mohammad says that the start of religion has been by him, by his forefathers. In other words, religion has come to existence on earth through reason, and people have adopted the manners, and the traditions which help them approach god and the recognition of god. Having said all that regarding the origins of religion, prophet of Islam goes on to say that religion comes to its end through the same people who

made it appear in the first place. What does it mean? Is there an end to religion? Is it possible for humans to live without religion? Religion is a link to god; can one recognize god without that link? By stating that religion will come to an end through them, the prophet may mean to refer to the concept of emergence of Imam, or the advent. This is the time when religion as has always been classified and existed in our mind will most certainly fade away. This is the time when religion no longer means what it means now. The prophet intends to clarify the fact that some people who claim to have links to the prophet, to his progeny, and to his shariat will destroy religion. ‫ذ‬٠‫ٓ اٌجذ‬٠‫ؤد ثٗ د‬٠ He tries to clarify it more simply by putting religion against religion, religious beliefs against religious beliefs, and recognition of god against recognition of god where on is the true one and one is just made up by those who claim to have

descended from the prophet. Similarly; he wants to point out to some of his own descendants, sayyids11, who will cause religion to fade away.

َ ‫ثٕب‬ ٓ٠ِّ َ ‫ُ للاُ اٌذ‬ ِ َّْ‫إ‬ َ َ ‫از‬

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

11. Be you own teacher: ْ َ‫ِْٓ أ‬ ُ ‫غ‬ :‫ ب‬ٙ َ َ‫ج‬٠‫د‬ ِ ْ‫ُ رَؤ‬ ِ ُ‫ٔف‬ ِ ‫ا‬ٛ ْ ٌَّٛ َ َ‫ر‬ ْ‫ک‬ His mighty Highness, Imam Ali, has stated that it is necessary that you sometimes sulk with yourself. You must nurture your soul. You must teach it. As you may sulk with others, you sometimes need to sulk with yourself. Once your soul demands for much, turn your back to it, sulk with it, frown upon it, ignore it, or even discard it. In a sura of holy Koran, the ALBAQARA, god addresses Moses telling him to
11 The children of Ali.


instruct his followers to kill their souls if they want to ascend towards god.

ْ ‫فَيب‬ ْ ٍُُٛ‫لز‬ ُ ‫غي‬ ُ َ ُ‫ا أَٔف‬ ْ‫ى‬

Killing one’s soul is not suicide. One kills his body by committing suicide, while by killing his soul, one kills the tyrannical, dictatorial, and totalitarian and blood sucking entity that resides inside him called me, the soul that resides in you. His mighty highness says that you must sulk with your soul, turn you back to it, and ignore it. ‫ا‬ٛ ْ ٌَّٛ َ َ‫ر‬ Sometimes you see your soul is restless, and challenges you to pick a fight with it, or for example; encourages you to discuss your understanding of these prescriptions, which may mislead you or cause you to be humiliated or even to get lost, then turn your back to it.
Nahjol-Balagheh, 351 Hekmat


12. Look at me; look at me in a friendly manner ْ ‫ؼ‬ ْ‫ا‬ٚ ْ‫ٓا‬ ْ‫ا‬ٚ :ٟ َ ١ ِّ ٛ َ ‫ه‬ ْ‫ؼ‬ ْ ُ‫ٔظ‬ ْ ٌَِ‫ش إ‬ ِ ‫ط‬ ٌَ َ ِ‫ش ث‬ ٌُ َ ‫د‬ َ ٟ َ ْ‫ا‬ٚ َّ ٌَِ‫ف إ‬ ِ ١ َّ ٍَ‫ػ‬ ِ َ‫ُِْٕٓ ثِبٌَّٕظ‬ Prayers of Moses with god; His mighty highness, Moses the Kalimullah, the son of Amram, whom god’s blessing be upon him and all sacredly heavenly guides of mankind, asked god to look at him.

ٟ َ ١ َ ‫ه‬ ْ ٌَِ‫ش إ‬ َ ْ‫ا‬ٚ َّ ٍَ‫ػ‬ ِ َ‫ُِْٕٓ ثِبٌَّٕظ‬ It has been some time that god does not look at us. ٟ َ ١ َ ‫ه‬ ْ ٌَِ‫ش إ‬ َ ْ‫ا‬ٚ َّ ٍَ‫ػ‬ ِ َ‫ُِْٕٓ ثِبٌَّٕظ‬ Our owner, the mighty god, does not lay his eyes on us. We sometimes like to be in front of the public’s eye. Do you consider being seen by other people important? God must look at us, then, everyone sees us. If he does not see us, then no

one does. God does not look at every one; if he does look at us, he is in fact humoring us. Now god lays his eyes upon us. How does he look at us? Is this a wrathful, a furious, a dispelling or a discarding manner of looking at us? ٟ َ ١ َ ‫ه‬ ْ َ ٌ‫إ‬ ِ ‫ش‬ َ ْ‫ا‬ٚ َّ ٍَ‫ػ‬ ِ َ‫ثبٌَّٕظ‬ ِ ُِْٕٓ
God may say,” since you have no god, I do not have you, and I do not look at you.”

ْ ‫ؼ‬ ْ‫ا‬ٚ ْ‫ٓا‬ ْ‫ا‬ٚ ٟ ِّ ٛ ْ‫ؼ‬ ْ ُ‫ٔظ‬ ِ ‫ط‬ ٌَ َ‫ث‬ ٌُ ِ ‫ف‬ َ ‫د‬ َ َّ ٌَ‫إ‬ ِ ١ ِ ‫ش‬ Take a look at me, well he wants to look, how he looks, now? Angrily, with rejecting look, implying the meaning of go far away! You don’t have any god and I don’t have the one like you! No, We may insist and ask god to lay his kind eyes upon us. ْ ‫ؼ‬ ْ‫ا‬ٚ ْ‫ٓا‬ ْ‫ا‬ٚ ٟ ِّ ٛ ْ‫ؼ‬ ْ ُ‫ٔظ‬ ِ ‫ط‬ ٌَ َ‫ث‬ ٌُ ِ ‫ف‬ َ ‫د‬ َ َّ ٌَ‫إ‬ ِ ١ ِ ‫ش‬ We keep thinking what we have done to raise god’s wrath against us. We keep thinking; we know we have made mistakes; we have

committed such sins to have compelled our god to tie a heavy weight to our feet and to throw us down this ocean of sludge. ْ ‫ؼ‬ ْ‫ا‬ٚ ْ‫ٓا‬ ْ‫ا‬ٚ ‫ف‬ ِّ ٛ ْ‫ؼ‬ ْ ُ‫ٔظ‬ ِ ‫ط‬ ٌَ َ ِ‫ش ث‬ ٌُ َ ‫د‬ َ ِ ١ The word Vodd in Arabic language means friend or comrade; one who accepts you regardless of all your bad traits and bad tempers. Lay your tender and affectionate eyes on me.
Beharol-anvar,the cover 94th ,page 149

13. Gaps between us and the divine existence ْ ُ‫ ظ‬ٚ ُ ٛ ُ‫ذبد‬ َ ٌَْ‫ٓ أ‬١ َ ‫ؼ‬ ْ َ‫شفَذْ َْل‬ ُ ْ‫شلَذ‬ ٍّ ٍ ‫جب‬ َ ُ‫عج‬ َ‫د‬ ِ ‫و‬ ِ ‫ة‬ َ ‫د‬ ِ ‫ف‬ ِ ْ‫عج‬ َ ‫َلِل‬ ِ َّ ِ َّْ‫إ‬ ْ ٌَ ‫خ‬ َ ‫س‬ ٍ ُٛٔ ِْٓ ٍَ ْٚ ُ َُٗٔٚ‫ِب د‬ ِٙ َ ِ ‫ج‬ َ ٗ The one who thinks that the divine existence of god can be seen must take notice of this prescription and beware. The lesson I am about to teach will make everything clear. We assert that god is visible, and that we are the


manifestation of god within the divine extent. ْ ُ‫ ظ‬ٚ ْ َ‫ٓ أ‬١ ‫خ‬ َ ٌ َ ‫ؼ‬ ْ‫ع‬ ٍّ ٍ ‫جب‬ ِ ‫ة‬ َ ‫د‬ ِ ‫ف‬ ِ‫ج‬ َ ‫َلِل‬ ِ َّ ِ َّْ‫إ‬ َ ‫س‬ ٍ ُٛٔ ِْٓ ٍَ
It is stated that god has got seventy thousand layers of veil, cover, wall and barrier that are made of both light and darkness. Darkness is our ignorance, and light is god’s guidance. In other words; on the path to recognize god and to see his divine existence, you have to overcome darkness and go through light for as many times as you face them. Take notice that there are seventy thousand layers. It is of paramount importance that one thinks about these numbers and equations that we constantly mention.

ُ ٛ ْٚ ْ َ‫شفَذْ َْل‬ َُُٗٔٚ‫ِب د‬ ُ ْ‫شلَذ‬ ِٙ َ ُ‫عج‬ َ‫د‬ ِ ‫و‬ ْ ٌَ َ ُ‫ذبد‬ ِ ‫ج‬ َ ٗ If the seventy thousand layers of veil were lifted; If these barriers were taken down, the whole universe would burn, and the fire would burn everything down. ْٚ َُُٗٔٚ‫ٗ ِب د‬ ُ ِٙ َ ُ‫عج‬ َ ُ‫ذبد‬ ِ ‫ج‬

Forty prominent figures of Children Descended from Israel put Moses in a predicament by asking him to show them god, or they would not believe god. God instructed Moses to take them to the top of a mountain and he did as commanded. Moses apologized to god saying that he just tried to fulfill what those forty men had asked him to. God said,” no problem, let them watch.” God showed them a little of his divine existence and they fell off the mountain and burned to death. Moses was distressed because those people were prominent figures of children descended from Israel. He did not know how to handle their death, and how to explain that to the others. The others would think that he could not prove god’s divine existence, so he killed them. As a result, he asked god to return them, to restore their life.
Beharol-anvar,the cover 3th ,page 327, from the people of the prophet's family.


14. Open up your heart for your secret ships to descend This is both a petition and a declaration of need.
(SURA 20. TA-HA (TA-HA), 25 verse)

.ٞ ‫س‬ ْ ‫ةا‬ ْ‫ص‬ ْ ‫ش‬ ِّ ‫س‬ َ ٌِٟ ‫ح‬ َ‫ش‬ َ ِ‫ذ‬

In that famous sura of the holy Koran, Moses addresses god and asks him to enhance his capacity, to expand his chest.
(SURA 20. TA-HA (TA-HA), 25th verse.)

.ٞ ‫س‬ ْ ‫ةا‬ ْ‫ص‬ ْ ‫ش‬ ِّ ‫س‬ َ ٌِٟ ‫ح‬ َ‫ش‬ َ ِ‫ذ‬

You may read this sura with all its various and different applications, which has unfortunately been boycotted, just like some other divine prescriptions. When Moses may all creatures’ peace and blessing be upon him, was selected to accomplish the task of a messenger, and the duties of a prophet, he asked god to enhance his patience and to expand his chest. This prayer applies to all those who are sitting and waiting on the ship, metaphorically speaking. It is needless

25. He said: O my Lord! Expand my breast for me, 25. Disse: « Aprimiilpetto, Signore,


to say that Moses lived thousands of years ago, and was therefore not hard pressed by the concept of waiting for the emergence or the advent, thus; the prayer applies to the conditions experienced by the deprived people sitting on the ship, awaiting the advent. One who prays for the enhancement of his patience at the time when there are doors and walls that defy the concept of waiting, that reject moving up and down the path of waiting, that is full of people who tend to escape from the Imam and the allegiance to him due to all the oppression that has been enforced on people in the name of religion has got a very hard task to accomplish and must try very hard to keep his seat on the ship and must keep asking god to enhance his patience, to expand his chest.
(SURA 20. TA-HA (TA-HA), 25th verse.)



15. And so has been done to traitors The worst thing one may do is to slander and to libel. ْ‫غ‬ ِْ ْ ِ ِْ ‫س‬ َ ٚ ْ‫ص‬ ُ َ‫جُٗ ف‬ ُ‫ک‬ ُ ِ‫ِٕب ث‬ ِ ُ٠ ُ ِ َُٗ‫ج‬١‫ص‬ ِ ُ١ٌِ ْ‫ب‬ ِ‫ؤ‬ َ ِْٓ َّ ‫س‬ َٙ ْ ٍََ‫ٖ ف‬ٚ‫ش‬ ٍ َ‫ٍط‬ ِ ‫ فِی إٌَّب‬ٛ ُ ‫ع‬ َ ُٕٗ َ This has got two sides to it. The first of the two is of the one who terrorizes others, creating extreme fear and horror. Whoever terrorizes the one, who has faith, and that is not just the one, who obeys and follows the subdivisions of jurisprudence; who is in fact the one who has faith in the innate and conscionable allegiance with the savior is into the worst task to do. The one who terrorizes a believer in the concept of waiting will burn in hell fire; although the terrorist might not be able to harm this deprived, weak, and oppressed believer because god comes to his help 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

intoxicated and disturbed mind inflicting irreparable harm to the divine artifacts. ‫س‬ ْ‫ص‬ ُ َ‫جُٗ ف‬ ِ ٛ ِ ُ٠ ُ َٙ ْ ٍََ‫ف‬ ِ ‫فی إٌَّب‬ He is placed in the fire. The second one of the two is about the situation where slandering and libeling works for the traitor; he is able to submit the made up documents, the recorded films or the recorded voice whatsoever to the one who has authority to inflict harm. ْ‫غ‬ ِْ ْ ِ ِْ َ ٚ َُٗ‫صبث‬ ُ‫ک‬ ُ ِ‫ِٕب ث‬ َ َ ‫ٖ فَؤ‬ٚ‫ش‬ ِ َُٗ‫ج‬١‫ص‬ ِ ُ١ٌِ ْ‫ب‬ ِ‫ؤ‬ َ ِْٓ َّ ‫س‬ َ ٍ َ‫ٍط‬ ُ ‫ع‬ َ ُٕٗ َ ٚ At this time, the slandering and those damages are of effect. This spy gave the documents (such as film or recording) to the very powerful rank and they inflict harm and suffering.

ٛ ُ َ‫صبثَُٗ ف‬ َ َ ‫فَؤ‬ َٙ


Now, what does god do to him? Now that in contrast to the first one, this one is working, and the traitor is being successful, what is god going to do?

‫فی إٌَّبس‬ َٛ َ ‫ش‬ َٛ َ ‫ش‬ ْ‫ف‬ ْ‫ف‬ ُ َ‫ف‬ ِ ْ ِ ‫آي‬ ِ ‫غ‬ َ ِ ْ‫ػ‬ ْ‫ػ‬ ِ ٚ َ ْ َٙ َ ٛ You know that the pharaoh picked a fight against god’s prophet and intended to kill all members of The Children of Israel. One side to this treason is that when he heard that Moses was being born , he issued a decree to kill all pregnant women, to tear open their bellies. Lay your thoughts on this disaster that pregnant women’s bellies were torn open, while they were fully conscious in order to take out their embryos. If the infant had been a girl, they would have let go of it, if it had been a boy, they would have killed it just in case he turned out to be Moses. It is stated that such a person who did such criminal acts of killing women and their infants would burn in hell fire along with the pharaoh.
Eghabol-Amal, Sheikh Sadoogh, page 584.


16. Who does the creator of all creatures like the most? ُّ ‫ػ‬ ‫ػفب‬ َ ١ َ ‫د‬ َ ‫س‬ َ َ‫ إرا ل‬ٜ‫ي اٌَّز‬ َ ‫نأ‬ ْ َ ٌ‫ض ا‬ ُّ ،‫ة‬ ِّ ‫س‬ َ‫ذ‬ ِ ‫ػجب‬ ِ ٜ‫أ‬ َ ‫ب‬٠ َ ‫ه لب‬ The prophet of Islam narrated something about Moses that goes, once Moses, our great prophet, asked god which one of his servants, creatures, he liked most. ُّ ‫ػ‬ ‫ه‬ َ ١ َ ‫د‬ َ ‫نأ‬ ْ َ ٌ‫ض ا‬ ُّ ،‫ة‬ ِّ ‫س‬ ِ ‫ػجب‬ ِ ٜ‫أ‬ َ ‫ب‬٠ He expected to hear, the prophets, the believers, the warriors, or the martyrs, yet he did not hear any of those. ‫ػفب‬ َ ‫س‬ َ َ‫ إرا ل‬ٜ‫اٌَّز‬ َ‫ذ‬ God replied,” I like the one who forgives once he has power, who does not cut the roots once he lays his hand on a sword, who does not kill people once he has got an ax in his hand.” Having reached the position of power, some people start killing, and no one dares to

complain. God has clearly stated that he likes the ones who forgive once they are in a position of power, even more that the prophets and the friends of god, the followers. Regardless of whether one is a pagan or a renegade, he is loved by god if he has the above-stated feature; if he is forgiving, and if he is chivalrous. ‫َلفزی اَلػٍی‬

Arabic calligraphy which means "There is no brave youth except Ali and there is no sword "which renders service except Zulfiqar

Khatab, Amal (May 1, 1996).Battles of Badr and Uhud.Ta-Ha Publishers.ISBN 978-1-897940-39-6. He had the special role of protecting Muhammad when most of the Muslim army fled from the battle of Uhudand it was said "There is no brave youth except Ali and there is no sword which renders service except Zulfiqar."


There is no one more forgiving and more courageous that Imam Ali. When asked by god, he kills. When it is a personal affair, he forgives, and again he forgives, and again he does even when they set his house on fire, when they beat his wife on the alleys.
page 153 of Maniyat Al Morid by Shahid Saani.

17. Prophets’ personal desires are the signs of occultation I have brought something of great value for you. It is about Moses. Imam Ali states that Moses, the Kalimullah, the son of Amram, and the great prophet is honored by god to be Kalimullah, which metaphorically means god has given him a gold Medal of Honor amongst a hundred and twenty four thousand prophets, and which literally means he is kalimullah, who can just pick up the phone and talk to god, converse with him. This is done through creation of a tree or a voice inasmuch as god does not have tongue to

speak, yet some people see this as a flaw stating that Moses did not talk directly to god. But how do they expect this conversation to happen; god does not possess a tongue to speak a language. Such people want to downgrade the importance of this conversation. Imam Ali once asked,” Do you ever know what Moses asked for himself in his prayers? ُ ّ‫عؤٌَُٗ اَِل‬ ُ ‫َؤ‬٠ ‫جضا‬ ْ‫ا‬ ٍُُٗ‫ک‬ َ ‫ِب‬ َ ، ِ‫ للا‬ٚ ” He continued to say,” I swear to god that he, Moses, the son of Amram14, asked for bread, just bread.” ُ ‫َؤ‬٠ َُّٗٔ‫َل‬ ‫ض‬ ِ ‫ً ثَمٍَٗ اْلس‬ ُ‫ک‬ He was tired of eating grass, and asked god to give him bread, wheat, and flour. Now some people make use of this narration on the basis of what their souls require them to do. They say that Moses does not have the Supreme Name. I

Amram (disambiguation) and Imran (disambiguation).In the Book of Exodus, Amram (Hebrew: ‫ְר ם‬ ָ ‫עמ‬ ַ , Modern AmramTiberianʻAmrām ; Friend of the most high/The people are exalted) Arabic ‫ عميا‬Imran, is the father of Aaron, Moses, and Miriam and the husband of Jochebed


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 pathway to lead The Children of Israel through the river in order to escape from the Pharaoh’s attack. It is stated that the rod had seventy applications. Moses would put it on his ear, and he could hear what the pharaoh was saying, even though it was kilometers away. The rod would be like a shepherd once he was guarding the herd of sheep. Once he wanted to sleep, the rod would watch him; it would be a guard to escape away wolves while Moses was asleep. It was capable of doing many other things. Some people keep claiming that if Moses has the Supreme name, why does he not ask for a splendid food rather than just bread? First off, he does not want to use his power for personal purposes, and secondly, he wants to show the malice of the absence of god’s representatives on earth throughout history, in whose absence there is hunger, poverty and imprisonment, and those claiming to be ruling

cannot be representatives of god on earth. ُ ّ‫عؤٌَٗ ُ اَِل‬ ُ ‫َؤ‬٠ ‫جضا‬ ْ‫ا‬ ُ ٍُٗ‫ک‬ َ ‫ِب‬ ِ ٚ َ ، ‫للا‬ Remember that when it comes to personal affairs, Moses just asks for bread.
Nahjol- Balagheh, page 498, FROM Amir-Al- Momenin( Imam Ali).


18. Magic, a weapon that is applied both for good and for bad
ِْ ‫ػذا‬ َ َٕ١ َ ََّٕ١‫ر‬ ْ َ‫ث‬ٚ ْ َ‫ً ث‬ ْ ٗ ْ‫غ‬ ِ ٛ َ ‫فبج‬ ٍِ ِ‫ث‬ ِ ‫ث‬ ِ ْ‫فٍَََٕؤ‬ ِْ َ ‫ََٕٕب‬١ ْ‫ؼ‬ ٍ‫ذ‬ ِّ ‫ش‬ ِ ‫ه‬ َ ‫ه‬ Magic is an important issue that concerns every one of us, and everyone is grunting. A part of it is to do with witchcraft and wizardry. It is a universal problem of this era, and in a state of misery, many people who are involved with it, ask me to consider by divination from the holy Koran in order to decide whether they are enchanted or cursed by any magical force. I do so, and I find out they are not enchanted. “So what’s wrong?

Why is everything in a mess?” I reply that the occult itself, the concept of absence, is the greatest magic ever. One who has enmity towards you does not necessarily need to refer to a magician to stop your business, to disrupt your life, or to create rifts amongst members of your family; no, he does not need that. The occult we are grappling with is devastating our life with the weapon of magic. There is a nice verse from the holy Koran which states that god himself is a magician, ِْ ْ ُٔ َّ‫ػذا َل‬ َ َٕ١ َ ََّٕ١‫ر‬ َ‫َلَ أَٔذ‬ٚ ْ َٔ ُُٗ‫ٍف‬ ْ َ‫ث‬ٚ ْ َ‫ً ث‬ ْ َ‫ٗ ف‬ ْ‫غ‬ ِ‫خ‬ ِ ٛ َ ‫بج‬ ٍِ ِ‫ث‬ ِ ‫ث‬ ِ ْ‫فٍَََٕؤ‬ ِْ َ ُٓ‫ذ‬ َ ‫ََٕٕب‬١ ْ‫ؼ‬ ٍ‫ذ‬ ِّ ‫ش‬ ِ ‫ه‬ َ ‫ه‬ َِ ٜٛ‫ع‬ ُ ‫ىبٔب‬ َ

SURA 20. Ta Ha

58. "But we can surely produce magic to match thine! So make a tryst between us and thee, which we 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 that he will soon grant him the ability to do magic. The enemies of Moses can do magic, so why not him?

Where have they brought this power from? It is definitely an inspiration by god. ‫ه‬ َ ََّٕ١‫ر‬ ِ ْ‫فٍَََٕؤ‬ God says that if your enemies use magic against you, I will give you power over them in order to break their magic. God asks Moses to challenge his enemies to show their magic so that everyone can decide whose magic is the strongest, their magic or god’s magic. ْ‫شا‬ ّ ٚ ّ ‫ش‬ ْ ٚ‫ش‬ َ ُ‫للا‬ َِ َِ ،ٓ٠ َ ‫ش‬ ْ‫ا‬ ُ١ ُ‫ى‬ ِ ‫ّب‬ َ‫ى‬ َ ُ‫للا‬ َ ‫ا‬ َ ِ‫و‬ ٌَ َ ٚ َ ٚ

54. And they [the disbelievers] schemed, and Allah schemed [against them]: and Allah is the best of schemers. ‫ػذا‬ َ َٕ١ ْ َ‫ ث‬ٚ ْ َ‫ً ث‬ ْ ِ ٛ َ ‫فبج‬ ِْ َ ‫ََٕٕب‬١ ْ‫ؼ‬ َ ‫ه‬ Having been challenged by Moses, they all appear with their magical snakes and asps, but god’s magic is far greater and creates a dragon.


ْ‫ٗا‬ ّْ ‫ؼب‬١ّ ُ‫ى‬ ِ‫ج‬ َ ‫ش‬ ِ ٍٍَِّ‫ف‬ ٌَ Now let me tell you the story behind magic. Magic came down to earth by two angels, both of whom were cursed and dispelled by god, Haaroot and Maaroot. ﴾102 :‫ش﴿البقية‬ َ ّ ْ‫غ‬ ِّ ٌ‫بط ا‬ َ‫ذ‬ َ ٌَّٕ‫ْ ا‬ٛ َ ُ٠ ُ ٍِّ‫ؼ‬
SURA 2. Al-Baqara 102. And they followed what the Shaitans chanted of sorcery in the reign of Sulaiman, and Sulaiman was not an 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 man until they had said, "Surely we are only a trial, therefore do not be a disbeliever." Even then men learned from these two, magic by which they might cause a separation between a man and his wife; and they cannot hurt with it anyone except with Allah's permission, and they learned what harmed them and did not profit them, and certainly they know that he who bought it should have no share of good in the hereafter


and evil was the price for which they sold their souls, had they but known this.
102. Prestaronofede a quelche i demoniraccontaronosulregno di Salomone. Non era statoSalomoneilmiscredente, ma i demoni: insegnaronoaipopoli la magia e ciòche era statorivelatoai due angeliHârût e Mârût a Babele. Essiperò non insegnarononullasenza primaavvertire: "Badatechenoi non siamaltrocheunatentazione: non siatemiscredenti ". E la genteimparò da loro come separarel'uomo dallasuasposa, ma non potevanonuocere a nessunosenzailpermesso di Allah.Imparavanodunqueciòche era lorodannoso e di nessun vantaggio. E ben sapevanoche chi avesseacquistatoquell'arte, non avrebbeavuto parte nell'altra vita. Com'eradetestabilequello in cambio del quale barattarono la loro anima. Se l'avesserosaputo!

These two came down to earth with their hidden weapon, just like a laser gun that cannot be seen but may unexpectedly shoot at any time. This weapon was being kept in the heavenly sky at god’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 earth could easily be enchanted, and a house as big as earth could easily be devastated. Haaroot and Maaroot were exiled to earth and brought this

weapon with them either to sell it or to annoy people with it. They instructed people how to use that, so everyone became a magician.
SURA 20. Ta Ha


19. Even prophets give in to fatalism َ ‫ظيب‬ َّْ‫ا‬ ُ ‫ة‬ َ ٟ‫ٕي‬ ِّ ‫س‬ ِّ ‫س‬ ِ ‫ن‬ َ ‫س‬ ِ ‫ي‬١‫ف‬ ِ ‫ش‬ ِ ٌَّ‫د‬ َ ‫َيب‬٠ ْ‫ػّيشا‬ ِ ٓ‫عی ثي‬ِٛ ‫ة‬ َ ‫َب‬٠ ‫لبي‬ ٍ ‫ِي‬ ْ َ‫ أ‬ٝ‫ػٍَي‬ ِ ٗ ُ ‫ فی‬ٞ‫سظب‬ :ُٖ‫ش‬ ْ ‫اْْ ر‬ َ ‫ رَى‬ٍٟ‫ا ػ‬ٚ‫جش‬ ِ ‫ أذ‬ٚ ‫٘ک‬ ِ ‫کش‬ ِ ‫َص‬ ِ Let’s have an interesting discussion. Moses, the son of Amaram, the kalimullah, the great prophet of the school of monotheism, our dear prophet asked god to be his reason, his justification, and his god. He asked god to ask him to do what god likes so that he would be loved by god. ‫ ؛‬ٌَِّٟٕ‫د‬ َ ‫ظب‬ ُ .‫ن‬ ُ ‫ة‬ َ ٌَِّٟٕ‫د‬ ِّ ‫س‬ َ ‫س‬ ِ ١ِ‫ش ف‬ َ ‫َب‬٠ ٍِ ْ َ‫ أ‬ٍَٝ‫ػ‬ ِ ٗ ‫ش‬ ٍِ ْ َ‫أ‬ The Arabic word implies the concept of emergence or the advent. In summary, he asked god to help him reach to the solution, or the advent

and this is currently the issue of concern for all of us. God states that there is a way through which he is satisfied with his servants, his creatures. He asserts that his satisfaction is with our dissatisfaction. In other words, you want to be, but I want you not to be. You ask to have independence, self-sufficiency and option; you ask to be left to yourself; I am to say, I understand, the power and the reign are all mine, my territory, my expectations, my law, and so forth, but I, god, am against all this. ُ ‫ فی‬ٞ‫سظب‬ ‫٘ک‬ ِ ‫کش‬ ِ ِ َّْ‫ا‬ I like what you do not like. ْ ‫اْْ ر‬ ُ ٖ‫ش‬ َ ‫ رَى‬ٍٟ‫ا ػ‬ٚ‫جش‬ ِ ‫ أذ‬ٚ ِ ‫َص‬ You do not wait for what I like for you, then; I am discontented, and I do not answer you, and in the case of the emergence, or the advent, you will be amongst those who have been dispelled from the ship.

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

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

ْ‫ؼ‬ ْ ‫لبي ٌَُٗ ا‬ ‫ش‬ َ َ‫ إَّّٔب ف‬،ٞ‫ش‬ َ َ‫ِب ف‬ َ ِٛ ِ ٌ ِ ِ ْ ‫ؼٍزُُٗ ػَْٓ أ‬ ِ ِ ْ َ‫ٍزُُٗ ػَْٓ أ‬ َ ٝ‫ع‬ ُ ‫ب‬٠ ‫خعش‬ ‫للا‬
This paragraph is going to discuss what we have previously emphasized on. Through our previous discussions, we formed an opinion about divine names and divine attributes. This opinion is formed through ways so dark and so narrow inasmuch as they are found and explored during the period of absence. During the very stated period, there are no guiding lights, so our opinions are formed based on what we have learned from our definitions and from our mental images, and we present our expectations based on the very stated definitions and images. Now Imam Bagher teaches us a lesson here, through a narration about Khidr and Moses. Moses asked

god whether there was anyone more important, more knowledgeable, more understanding, more connected, and more aware of the universal facts than him. He expected to hear “no” in response. In fact, since he was a resolute prophet and the most knowledgeable of his contemporaries, he assumed that he knew the answer. God replied,” yes, there is one; you go find that person.” And the holy Koran narrates the story. Khidr was a prophet; he was a subordinate to Moses and Moses was a resolute prophet. From this respect, god intends to tell us that selecting one; in this case Moses does not mean that others are not of supreme rank. Khidr did a number of bizarre things; there used to be a deserted city, a forsaken place, to which no one was allowed to enter, no one was welcome to descend upon. He built its walls up and renovated it. Or in another case, he was digging a hole in a ship where a lot of people were on board, and Moses, on the basis of his supreme rank and his names and attributes which were all highlighted in the era of absence,

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 board the ship, and he was digging a hole in it. Most important of all is another case where he cut the head of a child off. The children were playing; he picked one out and cut his head. It was based on the unreasonable rule of punishment before commitment of any crime, which in terms of the Study of God during the era of Absence, was quite unexpected. But this is what we behold of that era. But if you do remember, we discussed a narration before on the basis of a poem which states that one, an iron smith, committed a crime in a city, Balkh15, and another guy was beheaded in a whole different city, Shoos tar16.


.It is a proverb among Iranian with mentioning two territories without any geographical relation, and pointed to injustice resulted from some strange happening. Balkh (Persian/Pashto: ‫ بلخ‬Balkh; Bactrian: Baktra) was an ancient city and centre of Zoroastrianism in what is northern Afghanistan. Today it is a small 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


ْ َ‫ِب فَؼ‬ ٞ‫ش‬ ْ َ‫ٍزُٗ ُ ػَْٓ أ‬ ِِ َ This narration is telling us that our insight into god is mistaken; his names and attributes are defined under the circumstances of the concept of absence. ْ‫ؼ‬ َّ ‫ش‬ ِ‫للا‬ َ َ ‫ّب ف‬ ْ َ‫ٍزُٗ ُ ػَْٓ أ‬ ِِ َ َِّٔ‫إ‬ Khidr told Moses that that he had cut off the head of the child, the innocent child; that he took his life away from him. No, it was not reasonable. No, it was not usual, yes, it was a criminal act. He asserts that he did it, yet it was not what he wanted to do. Yes, he could not easily do that; he should not have done that. God’s affairs are bizarre and hard to comprehend. This is what we practically see in our everyday life; we see that you try hard, and others reap its benefits. It can
Darya. It was one of the major cities of Khorasan. Marco Polo described Balkh as a "noble and great city" 16 It is the name of place in a mentioned proverb. Shushtar (Persian: ‫ ;شوشتي‬also Romanized as Shūshtar and Shūstar, and Shooshtar)[1] is a city in and the capital of Shushtar County, Khuzestan Province, Iran. At the 2012 census, its population was 192,361


often be seen that one establishes a business, a store, spends a lot of money, sets up lights, struggles to attract more customers, and then everyone goes to the next door store. That’s the way it is; the progeny of the prophet strived for perfection on god’s way, then; some criminals and intruders confiscated its superficial benefits. Those high rank, clean people were punished for a crime they had never committed. Next, there is another point, another example. َ َ٘ ‫ت‬ ْ ُ‫فَم‬ َّ ‫ي‬ٛ ‫زا‬ َ‫ث‬ ْ ‫َب ا‬٠ ُ‫ٍذ‬ ُ ‫س‬ َ ‫ْج‬ َ ‫ِب أَػ‬ َ ٓ ِ ‫ع‬ َ ِ‫للا‬ Next, there is another point, another example. This other point is very similar to the story of Kidr and Moses. Once Abu Eshagh Ebrahim Leysi descended upon Imam Bagher, and the Imam was talking to some people. Taking about the bizarre acts and phenomena, Imam States that people on board this ship are humans and are prone to committing sins. Sins are for humans, humans are not angels to remain clear of sins that are why they are given the chance to

repent. Angels do not commit sins, so they do not require repenting. One who commits a sin begs for forgiveness. Imam Bagher states that his followers, who are on board the ship, the ship of guidance, commit sins, do bad acts and make troubles whatsoever; we ask for god’s forgiveness for these people, just the way Moses and Khidr did. Imam says that they divert all bad acts of the people who are on board the ship to the practical, ideological and living style of all those who are against the ship which will lead to the emergence, the advent. And what about the good deeds of those who are not on board the ship? We have had situations like this; it is interesting; all good deeds of those who are not on board the ship and are not amongst believers of ours and have no allegiance to us, but on the other hand; are fond of charitable deeds and are amongst worshippers of god are diverted towards people who are on board the ship inasmuch as those who are not on board the ship do not deserve to be praised for

their good deeds. Having heard this from Imam Bagher, Abu Eshagh was surprised and said, َ٘ ‫زا‬ َ ‫ت‬ َ ‫ْج‬ َ ‫ِب أَػ‬ َ ” I am surprised by Imam’s speech because this speech is in contrast with the concept of justice.” ُ‫ا‬ َ ‫ُؤ‬ ُ ِ‫ؼز‬ ُ ِْ‫ذا‬ ْ‫ر‬ ُ ْ َ‫غَٕبدُ أ‬ ُّ ‫ش‬ َ ‫د‬ َ‫ػ‬ َ ١‫ش‬ ِ ٍَٝ‫ػ‬ َ ُ‫ُ فَز‬ َ ‫د‬ َ ‫ز‬ ْ‫ى‬ ْ‫ى‬ Before further explanation, let me remind you that the definition of justice which is at hand is that of the frame of reference of the era of the absence which is flawed like everything else is, amongst which is our understanding of god.

ٖ ْ َ‫ك ل‬ َّ ‫د‬ َ َ‫ِب ل‬ ُ‫ذ‬ َ ‫للا‬ ِ‫س‬ َ َّ ‫ا‬ٚ‫س‬ َ ِ ‫ذ‬ َٚ

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 ye hide much [thereof], and [by which] ye were not taught that which ye knew not yourselves nor [did] your fathers know it? Say: Allah. Then leave them to their play of caviling.

Abu Eshagh was surprised, he was wondering how the good deeds of those who were opposed to them were diverted towards them without those people’s permission; their good deeds are registered and added to the good deeds of the believers in Sheism. ُ‫ز‬ ُ‫ى‬ َّ ‫ش‬ ِ‫ؼ‬ َ ١‫د ػٍی ش‬ َ ُ‫فَز‬ ُ‫ا‬ َ ‫ُؤ‬ ُ ١‫ع‬ ُ ١ِّ‫ذج‬ ْ‫ر‬ٚ ُ ُّ ‫ش‬ َ ‫د‬ ِْ ِ ‫غ‬ ِ‫ج‬ َ ُ‫ُ فَز‬ ِ ِ َ ‫ز‬ َ ْ‫ى‬ ْ‫ى‬ ُ ٍَٝ‫ػ‬ ُ ُ‫ِّئ َبد‬١‫ع‬ 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 they are weak and miserable and have no choice, but then those off the ship, despite doing good deeds, are amongst deniers of the emergence, of the advent, and they are punished for that. ُ ََ ‫فب‬١‫ؼ‬ َ ٍ ِ‫ظ‬ َ ُْ‫غب‬ َ ٔ‫اْل‬ ِ‫ا‬ ِْ ‫ك‬
SURA 4.Nisaa or the Woman-28

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


Yes one should not be surprised; one should put this narration and the bizarre acts of Khidr which were previously discussed together. Khidr told Moses that the bizarre acts were not done by him, 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


21. Talking behind people’s back is deterring the emergence, the advent. َ ِ‫َبة إ‬ ْ ‫شاْ ا‬ ّْ َّ ‫دی‬ َّ ‫ػ‬ ‫ش‬ َ ُ‫للا‬ ُ ‫آا‬ ُ َ‫َبة ف‬ ُ ‫غز‬ ِ ٛ َ ‫را ر‬ َّ ِ ٓ َ ِٛ َ ‫ض‬ َ ٚ ْ ََ َٙ ْ‫ػ‬ ٌُ ِ ْ‫عی ث‬ ُ ‫جً إٌَِی‬ٚ ْ‫ًا‬ ُ ‫ َذ‬٠ ِْٓ ُ ‫َذ‬٠ ِْٓ ُ ‫َذ‬٠ ِْٓ ً ْ ‫َز‬٠ ُ ُ ‫آا‬ٚ َ ٌْ‫ً ا‬ ِ َ‫جَّٕخ‬ َ ٌ َّ َ‫ أ‬ٛ َ َُٙ‫ُت ف‬ َ َ‫جَّٕخ‬ ْ َ ٌ ِْْ‫إ‬ٚ ُ ‫ْا‬ ُٚ ُ ‫ْا‬ ُ ‫ْا‬ َ ‫ي‬ َ ‫ش‬ َ ‫إٌَّبس‬ Imam Sadiq17 says,” to gossip is to backbite.” Let’s now talk about the concept of gossiping during

.Ja'faribnMuhammad,The 6th Imam of Sheism.Established the Ja'fari jurisprudence and

developed the Theology of Shi'a. He instructed many scholars in different fields, including HishamibnHakam in Islamic theology, and Geber in science and alchemy.According to Shi'a


the era of the absence. God addressed our dear, respectful and good prophet, َّ ‫دی‬ َّ ‫ػ‬ ْ‫شا‬ َ ُ‫للا‬ ْ ‫عی‬ َّ ِ ٓ َ ِٛ َ ‫ض‬ َ ٚ ْ َ‫أ‬ ِ ً‫ج‬ٚ ْ‫ػ‬ ِ ‫ث‬ ُ ‫إٌَی‬

Moses the son of Amram, and said, “One who gossips cannot enter the heavens unless he repents, and the one who repents from gossip is the last to enter the heavens. ”

َ ِ‫َبة إ‬ َ ‫جَّٕخ‬ ْ‫ًا‬ ْ‫ا‬ ّْ ُ ‫ َذ‬٠ ِْٓ ُ ‫آا‬ ُ َ‫َبة ف‬ ُ ‫غز‬ َ ٌ ِ ٛ َ ‫را ر‬ َٙ ُ ‫ْا‬ ٌُ َ ‫ش‬ Many people gossip; many people get together and talk behind the back of those who are not present amongst them. Metaphorically speaking, they take a magnifying glass in their hands and look for every little thing you care to name, and sometimes even find what does not exist. One example of this happens during the Nowrouz18, which engages people with such
sources, he was poisoned in Medina, Saudi Arabia on the order of Caliph Al-Mansur.

.Nowrūz (Persian: ‫نرووو‬, IPA: [nouˈɾuːz], meaning "[The] New Day") is the name of the New year in the Persian calendar.[17][18] Nowruz is also referred


adversity in their individual, social and shared lives in terms of different matters, one of which is lack of money which creates a number of quarrels inside people’s homes, which makes people see flaws in others and exonerate themselves claiming that they do not have those flaws. It is crystal clear that one who is at a court as plaintiff with no defendant is bound to win the trial. There is a famous saying that goes one who is to examine others’ flaws in a small sc ale should first examine his flaws in a large scale. In other words, if you are to find flaws in some one, be it your family member, your relative, your friend, or even you enemy, first you must take a close look at your flaws. Don’t you have any? Didn’t you have any? Aren’t they hidden? God said to Moses: if the man who gossips, God tells Moses that one who repents after having gossiped is allowed to enter the heavens. That
to as the "Persian New Year"


means that you have to repent and beg for people’s forgiveness; begging for god’s forgiveness is easy; you may commit countless sins and then ask for forgiveness, and if it is granted, you are allowed to the heavens. Asking for people’s forgiveness is hard. Once you have impaired people’s rights, you have to make it up to them. َ ‫جَّٕخ‬ ْ‫ًا‬ ُ ‫ َذ‬٠ ِْٓ ُ ‫آا‬ٚ َ ٌ ِ ُ ‫ْا‬ َ ‫ش‬ Let me remind you of that second part of god’s speech that one who repents from gossip is the last to enter the heavens. ُ ‫ َذ‬٠ ِْٓ ‫ً إٌَّبس‬ ْ ‫َز‬٠ ُ ُ َ‫ُت ف‬ َّ َ‫ أ‬ٛ َٙ ِٚ َ ْ َ ٌ ْْ‫إ‬ ُ ‫ْا‬ ُٚ َ ‫ي‬ Having impaired people’s rights by gossip and not repenting for that, the backbiter is the first to enter the hell. The repented is the last to enter the heavens and the non- repented is the first to enter the hell. Do you still want to spend your spare time by going to people’s houses, by scrutinizing the ir

lives and by finding faults and magnifying them? Do you really? Do you know that suspicion creates doubt? That ill thought generates more ill thought? You may go to a psychiatrist to talk

to you about this.
Beharolanvarbook,the cover75th, MahajatolBeizaBook,the cover 5th, OsoulKafibook,the cover 2th

. ْ‫خ‬ َ ‫ب‬ٌَِٙ‫زدَ إ‬ ْ ‫َِٓ ا‬ َ َّ‫ٓ ار‬ َٓ١ِٔٛ‫ج‬ ْ ّ ْ َ‫ َْل‬ٞ‫ش‬ ْ‫غ‬ ُ ‫غ‬ َ‫ج‬ ِ َ‫ؼٍََّٕه‬ ِ ١ ِ ِ‫ٌَئ‬ ٌَ

22. Prison, to the help of earthly gods

The pharaoh threatened Moses saying that if he followed any god except him, and that if he promoted another god except him, he would imprison Moses. In other words, imprisonment is the 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 that if he does not remain silent, he will be imprisoned.
Shoara SURA, 29Verss.


23. Do not base your evaluation on superficial measures, and do not judge people by their appearance. َ ْ‫کب‬ َ ٗ َ ْ‫ّشا‬ َ ‫ػ‬ ُ ‫آا‬ ُ ‫خع‬ ُ ‫آا‬ ِ‫ث‬ ِ ٓ‫عی ث‬ِٛ ِ ٌ‫ٗ ا‬ ِ‫ث‬ ِ ‫صی‬َٚ‫ش ِب أ‬ ُ ‫ش‬ ِ ‫صی‬ٚ‫ش ِب أ‬ ‫ت‬ َ ‫أد‬ َ ‫ػ‬ ٍ َٔ‫ذا ثِض‬ ُ ‫خع‬ َ َّْ‫ش‬ َ ِّ١‫ؼ‬ َ ُ‫ّشاْ اَْ لبي ٌَُٗ َل ر‬ ِ ٓ‫عی ث‬ِٛ ِ ٌ‫ا‬ ُ ‫ش‬ Well, I have brought a beautiful version. A little while ago, I told you about Moses and Khidr that is also stated in the holy Koran. I told you that Moses was a great prophet of his time that he was led by god towards Khidr, who was a subordinate prophet, not as high rank as Moses. Moses was a resolute prophet, of the highest rank. As I have said and brought references over these two years, these two had some discussions and some arguments. Moses could not stand what Khidr sometimes did; those bizarre acts and stories Khidr did that could only be interpreted by parameters that exist during the era of presence of Imam, the era of new religion, new book, new sultan and new tradition. Moses evaluated those acts through parameters prevailing in the era of

the absence, therefore; understanding those acts was hard for him and made him ask for the reason behind the acts. Now is the separation time for the two when Khidr states that they have to say goodbye to each other because they see things from two totally different perspectives. Khidr sees things from the point of view of the era of the presence, while Moses sees things from the point of view of the era of the absence. Khidr is approved of the fact that Moses is of much higher rank, but also believes that they cannot move together. When Khidr is moving away, Moses asks him to say something, something of great value. Khidr did so, and he said something very interesting that can be like a light to shed light on our judgments throughout our lives. َ ْ‫کب‬ ْ‫ّشا‬ َ ‫ػ‬ َ ُ ‫خع‬ ُ ‫آا‬ ِ ٓ‫عی ث‬ِٛ ِ ٌ‫ٗ ا‬ ِ ِ‫صی ث‬َٚ‫ش ِب أ‬ ُ ‫ش‬ The last words of Khidr to Moses the son of Amram were as follows. ‫ت‬ َ‫د‬ ٍ َٔ‫ذا ثِض‬ َ ‫شَّْ أ‬ َ ِّ١‫ؼ‬ َ ُ ‫اَْ لبي ٌَُٗ َل ر‬

“Dear Moses, do not ever evaluate anyone on the basis of his sins, do not ever consider anyone bad because of his sins.” َّْ‫ش‬ َ ِّ١‫ؼ‬ َ ُ ‫َل ر‬ The Arabic words imply the concept of evaluating the purity of something, the clarity. It is like buying a piece of gold, where you ask about the purity of it. It also is derived from the word ‫يبس‬١‫ػ‬ which implies what one does not like to express. In other words, one might commit a sin, and you may assert that he is a bad person, a sinful person, and in comparison to him, you are good. This has some disadvantages, some flaws. Firstly, you do remember that one may ask god to help him 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 commits a sin is miserable and weak; that metaphorically speaking, he is the black piece on a chess board, and he is not intended to be the white piece; he is a poor and miserable pawn on the chess board of

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 same position as the sinner was? Thirdly, the sinner has committed 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 see that forgiving spirit, yet you entitle yourself to see the sin and to base your love or your hate on that sin for a lifetime. Nevertheless, god may forgive him in half an hour while you go on evaluating him based on the sin. This is because we see nothing during the era of the absence.
Beharol –anvarbook,the cover 16th ,page 164.



24. Having treated David that way, how is he going to treat others? َّ ‫دی‬ٚ‫أ‬ ُ َ٠ ‫َل‬ َٚ ِْْ‫ذ فَب‬ ُ ٠‫س‬ ُ ٠‫س‬ ُ ٠‫ش‬ ُ ٚٚ َ ‫َب‬٠ ‫د‬ َٚ َ ‫اٌ َی‬ ِ ُ‫للا‬ َ ُ ‫دا‬ ُ ‫دا‬ َ ‫ذ‬ َ ‫ذ‬ ِ ُ‫ِب ا‬ ِ ُ‫ ا‬ٚ ِ ُ‫د ر‬ َ ‫ُْ اِ ََّل‬ٛ‫ک‬ ّ ُ‫ذ َل دک‬ ‫ذ‬ ُ ٠‫ش‬ ُ ٠‫س‬ ُ ٠‫س‬ ْ َ‫َلِل أَػط‬ ْ ‫ذ فَبِْْ أ‬ ْ ‫أ‬ َ ُ‫ز‬١ ِ ‫اَل‬ ِ َ‫ّذ‬ ِ َ‫ّذ‬ ْ َ ٍ‫ع‬ ْ َ ٍ‫ع‬ ِ ُ‫ِب ر‬ ِ ُ ‫ّب ا‬ ِ ُ‫ّب ا‬ َ ‫ک‬ ٌَ ٌَ ُ َ ٠ ‫ُ ََل‬ ْ َ‫ذ أ‬٠‫ّب اس‬ ‫ذ‬ ُ ٠‫س‬ ُ ٠‫ش‬ ْ‫ؼ‬ ْ ُ‫ُ ر‬ ِ ُْٛ‫ک‬ ِ ‫ک‬ َ ُ‫جز‬ َ‫ر‬ ِ ُ ِ‫غ‬ ِ ٚ َ ٍْ ْ ٌَ ْْ‫ا‬ ِ ُ ‫ِب ا‬ َّ ُ‫ذ ث‬ ِ ُ ‫ّب ر‬ َ ‫ا ََّل‬ َ ١‫ف‬ ٌَ
It is quoted from Asbagh Ebn Nobateh, one of Imam Ali’s special followers, that there is a discussion regarding divine determinism.

َّ ‫دی‬ٚ‫أ‬ ‫د‬ َٚ َ ‫للا ُ اٌَِی‬ َ ُ ‫دا‬
The David is a prophet who could reach a kingdom, who could have divine science at his disposal, in other words; he could have the divine words at his disposal. God granted him the words of his special followers, the Olia19, God allowed him to make use of natural and supernatural means in order to reach great authority. God talked to the David in a direct manner and this is of great importance which clearly shows that he is amongst the few prophets who are directly addressed by god. Even the prophet of Islam talked to god through an interface angel, the Gabriel.

.The followers of God.


In addition, sometimes god chooses something as an interface, for instance; he chooses a tree, and then the tree talks on his behalf, or he manifests his voice through something so that it talks on his behalf. Therefore, the fact that god directly addresses the David is suggestive of the David’s high rank, and this high rank is generated through the very same divine words. The more divine words are used for a prophet, the higher his rank is.

َّ ‫دی‬ٚ‫أ‬ ‫د‬ ُ ٚٚ َ ‫َب‬٠ ‫د‬ َٚ َ ‫للاُ اٌِ َی‬ َ ُ ‫دا‬ ُ ‫دا‬
God addressed the David and said,

‫ذ‬ ُ ٠‫س‬ ُ ٠‫ش‬ َ ‫ذ‬ ِ ُ‫ ا‬ٚ ِ ُ‫ر‬
“You decide to do something, and so do I, but contrary to your decision.”

ُ َ٠ ‫ َ ََل‬ٚ ‫ذ‬٠‫س‬ ِ ُ ‫ِب ا‬ َ ‫ُْ اِ ََّل‬ٛ‫ک‬
What would be the result of such contradiction? What would remain after such contradiction? The end result is god’s words. There is a point that could teach you a lesson. The David is a prophet so close to god, talking to god, owner of so many divine words, however, god does

not stand on ceremonies with anyone, and his mighty domination is on all creatures. Prophets are also creatures of god.

‫د‬ ُ ‫ری‬ َ ‫یکُونُ ا اَِل‬ َ ‫و َ ََل‬ ِ ُ ‫ما ا‬
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 in terms of money, running, credit, and validity whatsoever. God does not pay any price; he just monitors and decides.

‫ذ‬ ُ ٠‫س‬ ْ ‫فَبِْْ أ‬ ْ َ ٍ‫ع‬ ِ ُ‫ّب ا‬ َ ٌِ َ‫ّذ‬
God asks the David to listen to him carefully, to give in to god’s will in this dilemma of his own will and god’s, and tells him that if he gives in to god’s will and asserts that what god says is the right thing to do, then;

ّ ُ‫َل دک‬ ‫ذ‬ ُ ٠‫ش‬ َ ُ‫ْز‬١َ‫َلِل أَػط‬ ِ ‫اَل‬ ِ ُ‫ِب ر‬ َ ‫ک‬


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 the starch out of him, after he controls his essence, and after he gives him infallibility. Infallibility is a state in which one sincerely gives up on all he has and says that he is happy with god’s will.

‫ذ‬٠‫ّب اس‬ ُ ٠‫ش‬ ْ ُ‫ُ ر‬ ْ َ‫ثمعبک أَػط‬ ِ ُ ِ‫غ‬ َ ُ ‫ز‬١ َ ‫ذ‬ ٍْ ْ َ ٌ ِْْ‫ ا‬ٚ ِ ُ‫ِب ر‬ ِ ‫سظب‬ ِ ٌَ َ ‫ک‬
If one says no; I do not want it; things must be as I want them to be, and I do not like what you do, then; pain and agony will pursue.

ْ َ‫أ‬ ،‫ذ‬ ُ ٠‫ش‬ ْ‫ؼ‬ َ ُ‫جز‬ َ‫ر‬ ِ ُ‫ّب ر‬ َ ١ِ‫ک ف‬
God says,” are you exhausted with your current state; I annoy you in what is my will, and at last what remains

is my words, and you are just a loser.” ُ َ٠ ‫ُ ََل‬ ‫ذ‬ ُ ٠‫س‬ ِ ُ ‫ِب ا‬ َّ ُ‫ث‬ َ ‫ُْ اِ ََّل‬ٛ‫ک‬

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


******************** 25. Governmental division between divinity and humanity
ِْ ْ‫ا‬ٚ ْ ‫ثب‬ ِْ ِْ ّْ ْ‫ا‬ ٌَ ُ ْ‫ِييؤ‬ ٍَ ‫ٍييه‬ ُ ‫ٍي‬ ْ‫إ‬ َ ٌ ِ ‫غٍَجَ ي‬ ْ ‫جي‬ َ ‫س إٌَّييبط‬ ِ ٚ َ ‫س‬ َ ‫خ‬ ُ ٚ ِ ‫ججَييب‬ ِ ٛ‫ي‬ ِ ‫ر‬ٛ‫ا‬ ُ ْ‫يب‬ ِ ‫ىي‬ ُ ‫ه‬ ٌُ َ ‫ٍييه‬ ِْ ْ َ٠ ‫ٍىب َل‬ ُ ْ‫ِؤ‬ ٞ‫ذ‬ َ ُْ‫ّب‬ ْ َ‫ِْٓ ث‬ ْ ٘ ْ َ ٍ‫ع‬ ٍ‫د‬ ُ ‫ي‬ ِ‫ؼ‬ ِ ‫ذ‬ َ َ‫ ِْل‬ٟ‫غ‬ ِ َ‫ٕج‬ ِ َّ ً ِ ‫ر‬ٛ‫ا‬ ِ َ‫ِْٓ لِج‬ ُ ٌِٟ ‫ت‬ َ١ َ ‫للا فَمَب‬ َ ْ َ ِْ ُ ‫ِؤ‬ ‫ر‬ٛ‫ا‬ ِ ‫س‬ ِ ‫ثً غٍَج‬ َ ‫سإٌبط‬ ُ ٚ ِ ‫اَلججب‬ٚ ِ ٛ‫ اٌج‬ٚ ‫خ‬ ِ ‫ر‬ٛ‫ِؤا‬ٛ٘ َِّْ‫ي ا‬ َ ‫ٍه‬ َ ٛ‫َم‬٠ َْ‫ا‬ َّ ‫ش‬ َّ ‫ش‬ ِْ َّ ‫ع‬ َّ ‫غ‬ ‫ك‬ َّ ٌ‫للاُ ٌَُٗ ا‬ ُ ٚ ٓ١ َ ‫ط‬ َ ‫بغ‬ ِّ ٌ‫للاُ ٌَُٗ ا‬ ِ ٕ ِ َ١‫ش‬ َ‫خ‬ َ ٚ َ ‫ش‬ َ‫خ‬ َ َ‫للا ف‬ ِ َّ ً ِ َ ‫خ‬٠ ِ َ‫ِْٓ لِج‬ َ ُ َ ٍِّ‫ػ‬ ‫ش‬ ْ َّ‫اٌط‬ ِ١
Having discussed all those narrations and quotations regarding the distinction between governments of the era of the emergence, the advent, and of the era of the absence, Imam Reza, (the 8th imam of Sheism), has

got an expert discussion in connection with the kind of government that has always been and now is on the earth. Imam Reza states that there are two kinds, two divisions, two parts to a government.

ّْ ْ‫ا‬ َ ٍِْ ْ ُ ٍ ِ ‫ىب‬ ُ ‫ه‬ ٌُ


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


He uses the Arabic word Molk, not Malek, which refers to the throne, not the king who may sit on it. This is because the throne, the kingdom, is of paramount 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 further
that this type of government familiarizes us with the state of emergence, the advent, So careful thoughts must be given to this concept.

ْ‫ا‬ٚ ِْ َ ٌْ‫ر ثِب‬ٛ‫ا‬ ُ ْ‫ِؤ‬ ‫س إٌَّبط‬ ْ‫إ‬ َ ٌ ِ َ‫غٍَج‬ ْ‫ج‬ ِ ٚ َ ‫س‬ َ ‫خ‬ ِ ‫ججَب‬ ِٛ ُ َ ‫ٍه‬
He brings an example from Solomon21, the prophet

that god will return all customs and traditions he has given to the prophets to them, and will thoroughly and collectively transfer those he has not given to others. We are supposed to enhance

King Solomon (Hebrew: ‫שלמה‬, Shelōmōh; Greek: Σολομών, Solomōn; Latin: Salomon; Arabic: ‫اليم‬, Sulaymān; "peace"), (1036 BC-r.1015 BC-975 BC), was the fourth and last King of the 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 when he began to reign, and he reigned over Israel for forty years.


our familiarity, our insight, and our information about the advent, and one such matter that does so is the government of earthly kind, of human. Imam Reza states that the bodily part of government is of human, of earth and of material. ْ‫ا‬ٚ ِْ َ ٌْ‫ر ثِب‬ٛ‫ا‬ ُ ْ‫ِؤ‬ ‫س إٌَّبط‬ ْ‫إ‬ َ ٌ ِ َ‫غٍَج‬ ْ‫ج‬ ِ ٚ َ ‫س‬ َ ‫خ‬ ِ ‫ججَب‬ ِٛ ُ َ ‫ٍه‬ He further explains that a non-divine government is comprised of four parts, four columns. First, that the governor confiscates the power by force. ُ ْ‫ِؤ‬ ‫ر‬ٛ‫ا‬ َ How is it possible? ْ ‫ثب‬ ‫خ‬ ِ َ‫ٌغٍََج‬ ِ That happens when one dominates as a material governor and sits on a throne. The word domination is indicative of the fact that there is resistance against the governor, that is, a majority does not accept, and does not want, but the governor confiscates the throne by force and once he dominates the people, he turns into a

tyrannical ruler and ignores the concept of justice.

‫س إٌَّبط‬ ْ ِ‫ إ‬ٚ َ ِ ‫ججَب‬ That means that at this point that again refers to a non-divine government, people are reluctant and
are forced to vote for the government; they are forced to comply. It can be concluded from this part of our discussion that the first kind of government, the earthly kind, is comprised of a ruler who sits on a throne despite resistance from the majority of people, who makes a dictatorship and who forces the people to comply.

ِْ َّ ً ُ ْ‫ِؤ‬ ِ‫للا‬ ِ ‫ر‬ٛ‫ا‬ ِ َ‫ِْٓ لِج‬ َ ُ ٚ َ ‫ٍه‬ The second kind of government is the kind in which there is a kingdom with a divine government that rules on behalf of god. ‫ر؛‬ ِ ٛ‫ِؤا‬ This kind of government is also

‫ٓ للا؟‬ َِ ِ ‫ر‬ٛ‫ِؤا‬ It means it is taken by force, but by god. Why does he say” by god”? Why does he not say” directly from god”? It is stated that this government is on behalf of god and by god because the absolute divine government happens only in the era of emergence, the advent. ْ ‫ا‬ٚ ‫صفّب‬ ُ َ ٍّ َ ُّ‫سث‬ َ ‫صفّب‬ َ ‫ه‬ َ ‫ء‬ َ ‫جب‬ َ ٚ َ ‫ه‬ َ ٌَ

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

In the era of absence, there are governments including the government of Solomon the son of the David which govern under the name god whose description is brought here so that you have an insight into what it is and what it gets from god, and that you discover what the manifestation of a divine government against a non-divine one is. We have so far discussed that there are two kinds of government on earth. One is established by

force and imposes itself on people and mistreats them, and the people have to abide by it inasmuch as they cannot do otherwise. The other government is of god, and it is divine. Now there is an explanation for this divine government. This is a verse from the holy Koran. The Solomon says to 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 provides for this request is of great interest. ْ َ٠ ‫ٍِْىب َل‬ ‫ٍِک‬ ْ َ‫ِْٓ ث‬ ْ َ٘ ُْ‫ّب‬ ْ َ ٍ‫ع‬ ٍ‫د‬ ُ ‫ي‬ ِ ٞ‫ذ‬ ِ‫ؼ‬ ِ ‫ذ‬ َ َ‫ ِْل‬ٟ‫غ‬ ِ َ ‫ٕج‬ ُ ‫ِصذاق‬ ُ ٌِٟ ‫ت‬ َ١ َ ‫فَمَب‬ ‫ِٓ لِجً للا‬ ِ ‫ِؤاز‬ Why does he ask god for this? The Solomon says,” oh god, I do not ask for a government that is established by force, bloodshed, oppression and dictatorship, which unfairly dominates people. I do not want this inasmuch as this is the same as a majority of governments that has already been on earth. I want a government that is established according to your will that is clear of force and oppression.”

ِْ َّ ً ُ ْ‫ِؤ‬ ِ‫للا‬ ِ ‫ر‬ٛ‫ا‬ ِ َ‫ِْٓ لِج‬ َ ُ ٚ َ ‫ٍه‬ And god accepted to grant him a government, to grant him four pillars in a spiritual governing of a divine government to stand against the four pillars of all those non-divine governments of the era of the absence. And, this just sets the stage for the original and the ultimate government of the savior. َّ ‫ش‬ َّ ‫غ‬ ‫خ‬ ِّ ٌ‫للا ُ ٌَُٗ ا‬ َ ٠‫ش‬ َ‫خ‬ َ َ‫ف‬ 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, a whirlpool, and it can hit the seas and make tsunamis and can empty seas’ water on lands. There is annoying wind, good wind, disturbing wind, and extricating wind. Some nations were ruptured by storms. It was quoted from some narrations that storms were so strong that they could rupture those nations’ houses, picking up huge stones and destroying their houses. The

speed of such winds could have reached five hundred kilometers per hour. God granted the Solomon’s divine government wind as his army. There is gentle wind that moves clouds, but god gave him this wind as his weapon. َّ ‫ش‬ َّ ‫ع‬ ٓ١ َّ ٌ‫للاُ ٌَٗ ُ ا‬ َ ‫بغ‬ ِ َ١‫ش‬ َ‫خ‬ َ ٚ َ 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 in different shapes and figures, while Satan is made up of fire. Satan is of fire, which generates smoke, not of smoke which cannot by itself generates fire. First there is fire, then; there is smoke. Well, god grants him the diabolical forces, that is; these forces are at the divine government’s disposal. Once these forces are in place, they are strong ones because they cannot be seen, because they can make passage throughout the earth. They

have the capability of going high into the sky, coming back on earth and even going underground. ِْ ‫ش‬ ُ ٚ َ ‫ط‬ ْ َّ‫ك اٌط‬ ِ ٕ ِ١ َ ُ َ ٍِّ‫ػ‬ The god states that the third weapon he gives such a government is the Logics of Birds’ Language. This concept refers to what Jesus Christ once said that science is neither in the sky nor on earth. It lies in hearts, in natures. It is the Mother Science, the Reference Science. One appreciation of the Reference science regarding nature and creation is the language of animals. You may doubt the value of having such knowledge, but it is important. God has four creations, human, spirit, animal, and angel. This means animals make up one fourth of the whole creation.
(Bayan Quran Makarem Book, cover 7th ,page 139. Noor- alsaghalein,cover 4th ,page 459,narration 56.)