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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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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/Ishmael8/14/2019 The narrations of Moses the Kalimullah
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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.
********************
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
********************
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.
********************
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.
********************
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/Arabic8/14/2019 The narrations of Moses the Kalimullah
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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_Islam8/14/2019 The narrations of Moses the Kalimullah
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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-Bayt8/14/2019 The narrations of Moses the Kalimullah
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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).
********************
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
********************
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
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21. Talking behind peoples back is deterring the
emergence, the advent.
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.
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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.
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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
emergence, the advent.
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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