the narrations of moses the kalimullah

8/14/2019 The narrations of Moses the Kalimullah

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The narrations of Moses the Kalimullah1

Written by,

Sayyid Hossein Kazemaini Broujerdi,

Gods servant

1Moses is given the title Kalimullah (Arabic: :, Transliteration

Kalmull, 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 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


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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 ............................................................................. 10

5. explanation of the saying, there is always a ray of hope, evenin total despair........................................................................... 11

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

7. from Khidr, the green man, and the Moses ............................. 14

8. The permission to mind-murder .............................................. 17

8. The anatomy of the scientist; who is an omniscient? .............. 21

9. Alas the gates to compliance are closed .................................. 26

10. The downfall of the era of religion ........................................ 30

11. Be you own teacher: .............................................................. 34

12. Look at me; look at me in a friendly manner ........................ 36

13. Gaps between us and the divine existence ............................ 39

14. Open up your heart for your secret ships to descend ............ 41

15. And so has been done to traitors ........................................... 44

16. Who does the creator of all creatures like the most? ............. 48

17. Prophets personal desires are the signs of occultation......... 51

19. Even prophets give in to fatalism .......................................... 60


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20. Gods viewpoint is different and is in contrast with humans

ideological image ........................................................................ 62

21. Talking behind peoples back is deterring the emergence, the

advent. ......................................................................................... 71

22. Prison, to the help of earthly gods ......................................... 75

23. Do not base your evaluation on superficial measures, and do

not judge people by their appearance. ......................................... 76

24. Having treated David that way, how is he going to treatothers? ......................................................................................... 80

25. Governmental division between divinity and humanity........ 84


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The narrations of Moses the Kalimullah

1. Iranians Genealogy

: 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.

: Who is Isaac?

He is Abrahams son. Abraham2 had two sons;

Ishmael and Isaac. Ishmael is known to be the

father to Arabs, and Isaac is known to be the

2. Isaac, along withIshmael,is highly important for Muslims for continuing to

preach the message ofmonotheismafter his fatherAbraham.Among Isaac's

children was the follow-up Israelite patriarchJacob,who too is venerated an

Islamic prophet. Isaac as described in the Hebrew Bible and the Quran 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.
http://en.wikipedia.org/wiki/Ishmaelhttp://en.wikipedia.org/wiki/Ishmaelhttp://en.wikipedia.org/wiki/Ishmaelhttp://en.wikipedia.org/wiki/Monotheismhttp://en.wikipedia.org/wiki/Monotheismhttp://en.wikipedia.org/wiki/Monotheismhttp://en.wikipedia.org/wiki/Abrahamhttp://en.wikipedia.org/wiki/Abrahamhttp://en.wikipedia.org/wiki/Abrahamhttp://en.wikipedia.org/wiki/Jacobhttp://en.wikipedia.org/wiki/Jacobhttp://en.wikipedia.org/wiki/Jacobhttp://en.wikipedia.org/wiki/Jacobhttp://en.wikipedia.org/wiki/Abrahamhttp://en.wikipedia.org/wiki/Monotheismhttp://en.wikipedia.org/wiki/Ishmael


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father to the Jews, and as the prophet has stated,Iranians are the descendants of Isaac, which

means that Iranians are Jewish whose race are

descended from Isaac.

Mizanol-Hekam,the cover 8th

,Forspart,page 85. Kanzol-Omal, narration 138, page 34.

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2. In respect to religious minorities .

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. 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


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passing by; the prophet asked his followers to riseand 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.

The prophets reply was interesting. He asked, Was

he not a spirit? Was he not a human? Was he not a

creature?and he continued,

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;

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;


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that is, they all are creatures of god, created bygod.

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

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3. in response to the important questions askedby the Jewish people from Hijaz.

One of the prominent figures of the Jews

descended upon Imam Ali andsaid,

He had a few hard questions to ask, whose responses

could only be provided by either the prophet or the

prophets administrator.

" " "


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Imam Ali gracefully allowed him to ask his questionsand addressed him

He addressed him using the same words twentythree more times, which clearly indicates that real

Islam defines no boundaries to separate beliefs.

Respect must be bestowed upon all members of

shariat3, 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.

""

3 Those people who are agent execution of divine laws from God .Sharia

; "way" or "path") is the sacred law of Islam. Muslims believe Sharia is)derived from two...

THE JEWISH BROTHER.


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Imam Ali asserted that Abu-Bakr

4

, who unjustly tookthe position of caliph away from him, repeatedly

apologized to Imam Ali any time he ran into him

during his ten-year reign.

"" Abu Bakr considered Omar responsible for the

treason.Omar devised such a cunning plan to take

away Imams rightful position as caliph and

encouraged Abu Bakr to conduct it, thereby;

posing Abu Bakr as a traitor.

" "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 takethat right away from him.

4. Abu Bakr (Abdullah ibnAbiQuhafa) (Arabic: , Transliteration:

AbdAllhibnAbQufah, 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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" Abu Bakr had sworn an oath of allegiance in a

place known as Ghadir5, and then he abandoned

his oath in front of the same people who had

witnessed that event.

" "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 Korans verse that

unfortunately remained unfulfilled.

SURA5. AL-MAEDA (THE TABLE, THE TABLE SPREAD)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.


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Today, the rel igion in its perfect side is bestowed uponyou. (The Ghadir Event)

It is needless to say that Imam Alis absence as

caliph, while others are unjustly taking this

position away from him is such an adverse event.

Second Discussion

During his reign as caliph, Omar assigned Imam Ali

as his counselor in all affairs.

This proves the fact that even during Omars

reign, Imam Ali was in charge; he was

responsible for all important affairs, and Omarwas 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


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4. Arafe prayer :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 isdeception? 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 si lent. 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 invi te;

you take; you lead, and you manage everyone.


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This phenomenon is best documented by thefollowing event that has happened to the Moses.

It was night; alongside Tour Mountain, and

Moses had just come back from his father in-

laws 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.

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

gods messenger. (Nabi and Rasoul)

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

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6. The reason behind calling a healer Tabib


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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.

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

Who makes pain and illness?

God replied, Ido. 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? God replied, I provide you with its medicine. So

why do people refer to the healer? asked Moses.


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God replies that sick people smell comfort from ahealer, that god is manifested in a healers

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.

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

Khidr7is a prophet contemporaneous with

Moses. Moses is a resolute prophet. Khidr

7Khidr 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: al-Khir "the Green One", also transcribed asKhidar, Khizr, Khyzer, Qhizyer, Qhezar, Khizar, Xizir, Hizir) is a revered

figure inIslam,whom theQurandescribes as a righteous servant ofGod,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
http://en.wikipedia.org/wiki/Arabichttp://en.wikipedia.org/wiki/Arabichttp://en.wikipedia.org/wiki/Arabichttp://en.wikipedia.org/wiki/Islamhttp://en.wikipedia.org/wiki/Islamhttp://en.wikipedia.org/wiki/Islamhttp://en.wikipedia.org/wiki/Quranhttp://en.wikipedia.org/wiki/Quranhttp://en.wikipedia.org/wiki/Quranhttp://en.wikipedia.org/wiki/God_in_Islamhttp://en.wikipedia.org/wiki/God_in_Islamhttp://en.wikipedia.org/wiki/God_in_Islamhttp://en.wikipedia.org/wiki/Moses_in_Islamhttp://en.wikipedia.org/wiki/Moses_in_Islamhttp://en.wikipedia.org/wiki/Moses_in_Islamhttp://en.wikipedia.org/wiki/God_in_Islamhttp://en.wikipedia.org/wiki/Quranhttp://en.wikipedia.org/wiki/Islamhttp://en.wikipedia.org/wiki/Arabic


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is Moses follower, his subordinate.The Moses isthe 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.

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 aregion called patience.

same time asAbraham,the mythological Persian kingAfridunand 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
http://en.wikipedia.org/wiki/Abraham_in_Islamhttp://en.wikipedia.org/wiki/Abraham_in_Islamhttp://en.wikipedia.org/wiki/Abraham_in_Islamhttp://en.wikipedia.org/wiki/Fereydunhttp://en.wikipedia.org/wiki/Fereydunhttp://en.wikipedia.org/wiki/Fereydunhttp://en.wikipedia.org/wiki/Al-Kahfhttp://en.wikipedia.org/wiki/Al-Kahfhttp://en.wikipedia.org/wiki/Al-Kahfhttp://en.wikipedia.org/wiki/Fereydunhttp://en.wikipedia.org/wiki/Abraham_in_Islam


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and 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


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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) .andyou kill [the guilty] yourselves.

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

ki l l [the guil ty] yourselves. That will be best for youwith 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


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interesting. How can those who are in favor ofoption 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.

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 pushthe mighty Imam Ali away and rein the Islamic

8Muawiyah h I (Arabic: MuwiyahibnAbSufyn; 602

April 29 or May 1, 680) established the Umayyad Dynasty of the caliphate, and

was the second caliph from the Umayyad clan.


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There is another narration regarding intellect.AsJoseph said,

SURA 12. YUSUF or Joseph

Unless my Lord do bestow His Mercy53. "Nor do I absolve my own self [of blame]: the

[human] soul is certainly prone to evil, unless my Lord

does bestow H is Mercy: 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?


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Everyone considers themselves omniscient, nomatter 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;Whois 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?

No he replies, and he maintains that an

omniscient is the one whose thirst for knowledge and

science is unquenchable, eternal and borderless.

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


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that he has reached the end of science, and somay 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.

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 Ablib9, the twenty ninthof my forefathers, the one who has taught

9AlibnAblib (Arabic: :, Transliteration AlibnAblib,Arabic pronunciation: [liibnbit lib]; 13th Rajab, 22 or 16 BH21stRaman, 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 theAhl al-Bayt,the household of Muhammad.
http://en.wikipedia.org/wiki/Ahl_al-Baythttp://en.wikipedia.org/wiki/Ahl_al-Baythttp://en.wikipedia.org/wiki/Ahl_al-Baythttp://en.wikipedia.org/wiki/Ahl_al-Bayt


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these narrations to us, and the one who is capableof solving problems, states that if he wanted to write

a book regarding only the first letter of the Arabic

scr ipt of I n The Name of God the Merciful and the

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 togods knowledge, he is an ignorant

and in possession of no knowledge.

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 omniscients

quest for knowledge. Neither is his thirst for

knowledge quenchable, nor does he pretends that it

is quenched.


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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 tome. 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

10Moses is given the title Kalimullah (Arabic: :, Transliteration

Kalmull, Meaning: The one who talked to Allah) in Islam .In Islamictradition Moses is called (Kalimullah) (Whom the Lord spoke to) because

Allah spoke to him and revealed His verses to him directly.


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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).

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9. Alas the gates to compliance are closed

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 ones expectation means ones desire,


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and subsequently; ones desire must be compliedwith only by god.

:

(SURA 27. AN-NAML (THE ANT, THE ANTS) verses62)

62. Is not He [best] who answereth the wronged onewhen 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 Luicherispondequandol'affranto Lo invoca,

cheliberadalmale e che ha fatto di voiluogotentisullaterra. Vi forseun'altradivinitassieme 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 troubleinasmuch 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 nations prayers


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against him. But what is good in that? Dontpeople 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 peoples 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 peoples desires are not fulfilled, god starts

fading away from peoples lives, in other words,

peoples insight into god, their recognition of god,

and their love of god start submerging. People


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are created with an attribute that makes themsearch 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 peoples 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 askyourself, 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?


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They all had faith in god, but they got engagedwith 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.)

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10. The downfall of the era of religion

: Imam Ali had a son called Omar.

Imam Ali said that once the prophet of Islam told

him that religion would end in the hands of those

who had introduced it.


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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 ofour 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), 25thverse.)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.


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

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 themapproach 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


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made it appear in the first place. What does itmean? 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. Theprophet 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.

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


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one is just made up by those who claim to havedescended from the prophet. Similarly; he wants

to point out to some of his own descendants,

sayyids11

, who will cause religion to fade away.

. 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:

: 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.

11The children of Ali.


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Once your soul demands for much, turn your back toit, sulk with it, frown upon it, ignore it, or even

discard it. In a sura of holy Koran, the AL-

BAQARA, god addresses Moses telling him to

instruct his followers to kill their souls if they want

to ascend towards god.

SURA 2. AL-BAQARA (THE COW)Killing ones soul is not suicide. One kills his body

by committing suicide, while by killing his soul, one

kills the tyrannical, dictatorial, and totalitarian andblood 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.

Sometimes you see your soul is restless, and

challenges you to pick a fight with it, or for

example; encourages you to discuss your


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It has been some time that god does not look at

us.

Our owner, the mighty god, does not lay his eyeson us. We sometimes like to be in front of the

publics 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 hedoes 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?

God may say, since you have no god, I do not have

you, and I do not look at you.


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Take a look at me, well he wants to look, how helooks, now? Angrily, with rejecting look, implying

the meaning of go far away! You dont have any

god and I dont have the one like you! No,We may

insist and ask god to lay his kind eyes upon us.

We keep thinking what we have done to raise

gods 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.

The word Vodd in Arabic language meansfriend

or comrade; one who accepts you regardless of allyour bad traits and bad tempers. Lay your tender

and affectionate eyes on me

.

Beharol-anvar,the cover 94th ,page 149


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

13. Gaps between us and the divine existence

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.

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 gods guidance. In other words; on the path to


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recognize god and to see his divine existence, youhave 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.

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.

Forty prominent figures of Children Descended

from Israel put Moses in a predicament by askinghim 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


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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 gods

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.


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. (SURA 20. TA-HA (TA-HA), 25thverse)In that famous sura of the holy Koran, Moses

addresses god and asks him to enhance his

capacity, to expand his chest.

. 12(SURA 20. TA-HA (TA-HA), 25thverse.)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 needlessto say that Moses lived thousands of years ago,

and was therefore not hard pressed by the

concept of waiting for the emergence or the

12 25. He said: O my Lord! Expand my breast for me,

25. Disse: Aprimiilpetto, Signore,


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advent, thus; the prayer applies to the conditionsexperienced 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.)

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


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15. And so has been done to traitors

The worst thing one may do is to slander and to

libel.

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


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will suffer from burning in hell fire for hisintoxicated and disturbed mind inflicting irreparable

harm to the divine artifacts.

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 toinflict harm.

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.


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

being successful, what is god going to do?

You know that the pharaoh picked a fight against

gods 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 womens bellies were tornopen, 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.


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It is stated that such a person who did suchcriminal acts of killing women and their infants

would burn in hell fire along with the pharaoh.

Eghabol-Amal, Sheikh Sadoogh, page 584.

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


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16. Who does the creator of all creatures like themost?

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.

He expected to hear, the prophets, the believers,

the warriors, or the martyrs, yet he did not hear

any of those.

God replied, I like the one who forgives once hehas 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.


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Having reached the position of power, somepeople 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.

Arabic calligraphy which means "There is no

brave youth except Ali and there is no sword


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which renders service except Zulfiqar13

"

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 thealleys.

page 153 of Maniyat Al Morid by Shahid Saani.

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

13Khatab, 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."


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kilometers away. The rod would be like ashepherd 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 gods

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.

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 for


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good and for bad 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 whats 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 tocreate 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.


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

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. Theenemies of Moses can do magic, so why not him?

Where have they brought this power from? It is

definitely an inspiration by god.

God says that if your enemies use magic against

you, I will give you power over them in order to

break their magic.


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God asks Moses to challenge his enemies to showtheir magic so that everyone can decide whose

magic is the strongest, their magic or gods magic.

SURA 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.

Having been challenged by Moses, they all appear

with their magical snakes and asps, but gods magic

is far greater and creates a dragon.

Now let me tell you the story behind magic. Magiccame down to earth by two angels, both of whom

were cursed and dispelled by god, Haaroot and

Maaroot.

:102


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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 didnot 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 diSalomone. Non era statoSalomoneilmiscredente, ma i demoni:

insegnaronoaipopoli la magia e ciche era statorivelatoai due

angeliHrt e Mrt a Babele. Essiper non insegnarononullasenza

primaavvertire: "Badatechenoi non siamaltrocheunatentazione: non

siatemiscredenti ". E la genteimpar da loro come separarel'uomo

dallasuasposa, ma non potevanonuocere a nessunosenzailpermesso di


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Allah.Imparavanodunqueciche 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. Thisweapon was being kept in the heavenly sky at

gods 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 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


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

19. Even prophets give in to fatalism

:

Lets 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 sothat he would be loved by god.

.

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.


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God states that there is a way through which he issatisfied 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.

I like what you do not like.

You do not wait for what I like for you, then; I am

discontented, and I do not answer you, and in thecase 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.


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images, and we present our expectations based onthe 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


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built its walls up and renovated it. Or in anothercase, 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,


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Balkh

15

, and another guy was beheaded in awhole different city, Shoos tar

16.

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.

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.

15.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: Balkh; Bactrian: Baktra) was an ancientcity 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 AmuDarya. 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: ; alsoRomanized as Shshtar and Shstar, 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


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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; he

should not have done that. Gods 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

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. Thats the

way it is; the progeny of the prophet strived for

perfection on gods 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. Next, there is another point, another example.


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This other point is very similar to the story ofKidr 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 gods forgiveness

for these people, just the way Moses and Khidr

did. Imam says that they divert all bad acts ofthe 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.


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And what about the good deeds of those who arenot 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,

I am surprised by Imams speech because this

speech is in contrast with the concept of justice.

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


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absence which is flawed like everything else is,amongst which is our understanding of god.

SURA 6. AL-ANAAM (CATTLE, LIVESTOCK)-91 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 wonderinghow the good deeds of those who were opposed to

them were diverted towards them without those

peoples permission; their good deeds are

registered and added to the good deeds of the

believers in Sheism.


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

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

21. Talking behind peoples back is deterring the


Imam Sadiq17

says,to gossip is to backbite. Lets

now talk about the concept of gossiping during

the era of the absence. God addressed our dear,

respectful and good prophet,

17

.Ja'faribnMuhammad,The 6thImam of Sheism.Established the Ja'fari jurisprudence anddeveloped 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

sources, he was poisoned in Medina, Saudi Arabia on the order of Caliph Al-Mansur.


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Moses the son of Amram, and said, One whogossips cannot enter the heavens unless he

repents, and the one who repents from gossip is

the last to enter the heavens.

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 andlook 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

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

18.Nowrz (Persian: , IPA: [nouuz], meaning "[The] New Day") is the

name of the New year in the Persian calendar.[17][18] Nowruz is also referred

to as the "Persian New Year"


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quarrels inside peoples homes, which makespeople 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 thetrial. There is a famous saying that goes one who

is to examine others flaws in a small scale 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. Dont you have any? Didnt

you have any? Arentthey hidden?

God said to Moses: if the man who gossips, God

tells Moses that one who repents after havinggossiped is allowed to enter the heavens. That

means that you have to repent and beg for

peoples forgiveness; begging for gods

forgiveness is easy; you may commit countless


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sins and then ask for forgiveness, and if it isgranted, you are allowed to the heavens. Asking

for peoples forgiveness is hard. Once you have

impaired peoples rights, you have to make it up

to them.

Let me remind you of that second part of gods

speech that one who repents from gossip is the last

to enter the heavens.

Having impaired peoples 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 peoples houses, by scrutinizing their

lives and by finding faults and magnifying them?

Do you really? Do you know that suspicion


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creates doubt? That ill thought generates more illthought? You may go to a psychiatrist to talk

to you about this.

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

cover 2th.

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

22. Prison, to the help of earthly gods

The pharaoh threatened Moses saying that if he

followed any god except him, and that if hepromoted 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


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free human. He tells Moses who talks of god thatif 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.

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


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Moses was a great prophet of his time that he wasled 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 haveto 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


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the point of view of the era of the absence. Khidris 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.

The last words of Khidr to Moses the son of Amram

were as follows. Dear Moses, do not ever evaluate anyone on the

basis of his sins, do not ever consider anyone bad

because of his sins. The Arabic words imply the concept of evaluating

the purity of something, the clarity. It is like


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buying a piece of gold, where you ask about thepurity of it. It also is derived from the word 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


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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.

Beharolanvarbook,the cover 16th ,page 164.

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24. Having treated David that way, how is he

going to treat others?

It is quoted from Asbagh Ebn Nobateh, one of Imam

Alis special followers, that there is a discussion

regarding divine determinism.


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God addressed the David and said, You decide to do something, and so do I, but contrary

to your decision.

What would be the result of such contradiction? What

would remain after such contradiction?

The end result is gods 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

not stand on ceremonies with anyone, and his mighty

domination is on all creatures. Prophets are also

creatures of god.

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

god decides for its contrary because god does not try.


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Trying, making effort is for creatures that must pay theprice 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.

God asks the David to listen to him carefully, to give in

to gods will in this dilemma of his own will and

gods, and tells him that if he gives in to gods will

and asserts that what god says is the right thing to do,

then;

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, andafter 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 gods will.


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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.

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.

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

Ibne-Babevey-ghomi)

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25. Governmental division between divinityand humanity


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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), hasgot an expert discussion in connection with the

kind of government that has always been and

now is on the earth.Imam Reza states thatthere are

two kinds, two divisions, two parts to a

government.

20 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

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


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

governor confiscates the power by force.

How is it possible?

That happens when one dominates as a material

governor and sits on a throne. The worddomination 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.


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That means that at this point that again refers toa 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.

The second kind of government is the kind in whichthere is a kingdom with a divine government that

rules on behalf of god.

This kind of government is also

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


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behalf of god and by god because the absolutedivine government happens only in the era of


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 governments

including the government of Solomon the son of

the David which govern under the name god

whose description is brought here so that youhave 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 kindsof 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


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is an explanation for this divine government. Thisis 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.

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.


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And god accepted to grant him a government, togrant 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.

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


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speed of such winds could have reached fivehundred kilometers per hour.

God granted the Solomons divine government wind

as his army.

There is gentle wind that moves clouds, but god

gave him this wind as his weapon.

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 governments disposal.

Once these forces are in place, they are strong

ones because they cannot be seen, because they


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can make passage throughout the earth. Theyhave the capability of going high into the sky,

coming back on earth and even going

underground.

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 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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the narrations of moses the kalimullah

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