A Brief of Thirty Selected Boroujerdi’s Lessons for Seekers of Truth

Mr. Boroujerdi, the founder of Monotheism without Borders, is an Iranian religious critic and researcher who himself had spent more than three decades in religious activities including education, teaching and studies in form of an Islamic cleric. Although his father and ancestors were the grand Islamic scientists, religious references and the promoters and protectors of Islam in their era and despite of having a strong religious background, he is currently criticizing the religion and sharia laws based on a scientific approach. It is very unique and unprecedented that he is an Islamic critic living within an Islamic country, under the rule of Islamic government with dictatorship and suppressive attitude, while he has used the religious documents and scriptures as proofs for his criticizing ideas.

Thus, the Iranian regime and his supporters who have abused the religion for exploiting the people, could never confront him unless to use power for suppression and revenge. Hence, Boroujerdi have been arrested, jailed and tortured for several times, the last for eleven years in Evin medieval prison; so that he has lost his youth and health, the aftermaths of which are several chronic diseases all medically documented.

However, due to such pressures during the jail period, Boroujerdi gradually found new thoughts in contrary to religious ideas of his ancestors. He abandoned the religious fanaticism and instead of to continue supporting the religion and advocating the truthiness of religious texts, he conducted new studies. He has concluded that in spite of having love for the creator of universe, all religious followers have been actually misled throughout the history. He found that the entire religious belongings are against the reality, so he has begun to research and investigate about the true monotheism, the results of which so far have been collected as a book called “The Encyclopedia of Appearance”, including several thousands of documents and records as a proof of his new ideas, all based on a scientific, research and religious approach.

Unlike some authors such as Salman Rushdie who are basically supporting anti-Islamism ideas, Boroujerdi respects all religions, religious leaders and believers, but he just has extracted and presented the defects, ambiguities and bugs of religions to all truth seekers. Therefore, Boroujerdi is rejecting the entirety of religion by detecting the inadaptability between religious records and religious contexts to prove that what have been documented in those texts are too far away of what have been really happened and observed. Although the prophets and messengers were chanting and asking the followers to move towards God for salvation, it has been observed that many nations and societies have followed them, but they have been always living in misery and degradation. Because the god which has been introduced by religions, is so small and is restricted to the earth planet. Although our planet is nothing compared to the entire universe, this god is involved in monitoring of human life even the simple matters.

Boroujerdi is asking all awakened consciences that what have been the advantages or achievements of all religions throughout the history of mankind? Half of what the religions have promised to their followers, have never been fulfilled and another half is addressed for the future which no one has seen or experienced so far to find the reality. Actually, it is impossible to trust on the paradise or the hell promised by religions, because according to the religious contexts, even the Prophet Abraham asked God to show him the afterlife, when he could not accept the Resurrection!

Based on the available Islamic documents, Boroujerdi has proved that this religion is falsified, since its holy book Quran and its contexts including the Hadith and religious narratives have been manipulated or censured. It is observed that the Prophet Mohammed and his mission have been ridiculed within the Islamic contexts from Sunni sect whereas in Shiite sect, all Imams has spoken with precautionary dissimulation (so called Taqiyya) or concealment depending to the understanding capacity of their audiences. For example, while a character called Satan is mixed with an angel called Jibril in Islamic contexts whom had been permitted to enter the prophet’s house in form of someone called Dihyah al-Kalbi, then there will be no reputation and validity for the Islamic holy scriptures. Therefore, it is concluded that the Prophet and Imams were not able to transfer their faith and beliefs perfectly, to the extent that according to them, ninety percent of this religion is still unrevealed. As a justification, if the Quran and Sunnah (the traditional customs of the Prophet) according to Sunni Muslims were enough or if the Quran and Etrat (the prophet’s family) according to Shiite Muslims were sufficient to lead the followers after the his death, why he had requested to write his testament before death or why he had collected more than hundred and twenty thousands of followers in the day of Ghadir to inform them about his successor (Shiite belief).

In general, if the prophets could completely convey their monotheistic message to people, why they have advised the followers to wait for a Savior?

According to Boroujerdi, the religions should fulfill the requirements of mankind in his life, not to promise something in hell or paradise in future, probably after billions of years! Even the slogan of Quran and Islam is to use your sense and reasoning, so that everything confirmed by wisdom, is approved by religion. Nowadays the mankind’s wisdom is demonstrating that all claims and concepts included in the terrestrial monotheism is invalid, vacuous and meaningless. As a result, the human beings have no knowledge about their creator. Because the god of religions and what the prophets have received and presented, is too far from the reality of monotheism.

Having the slogan of “Monotheism without Borders”, Boroujerdi is seeking the true God, the highest essence of holiness, the real director of the entire existence, who is the origin of peace, justice and human values. For enhancing the awareness of society and in order to remove the fake and manipulated information from the mankind’s mind, he has taught for long years and so far, he has trained many followers and students.

Since the scientists in each branch of science have been able to solve many complex problems, it is also possible to find a solution for the problem of Monotheism, but through a global collaboration and converging. So that everybody with each scientific background is welcomed to share his observations and findings with the truth seekers.

Currently Boroujerdi is still under pressures, persecution and tortures which have jeopardized his health. At the same time, his followers and supporters are being arrested and tortured.

We invite you to assist Boroujerdi for the sake of establishment of sustainable and lasting peace and justice under the name of a borderless monotheistic society. Some samples of his researches and findings collected in Encyclopedia of Appearance, have been attached for your information.

A Brief of Thirty Selected Boroujerdi’s Lessons for Seekers of Truth

The following content is selected as an introduction from parts of the results of Mr. Boroujerdi’s research and studies who is well known as the founder of Monotheism without Borders. The main topics discussed in this brief are listed as below:

• Religiousness in Conflict with Inborn Monotheism

• Religions and their Inability to Introduce God

• Sedition and Violence in Religions

• Underestimation and Humiliation of God for Promotion of Religion

• The Invalidity of the Revelation

• How Quran was Compiled • The Invalidity of Quranic Verses

• Wine, an Example of Inconsistency in Quran

• How the Hijab Sentence Issued for Women

• The Invalidity of the Spiritual Position of the Prophet

Religiousness in Conflict with Inborn Monotheism

At the beginning of creation, all were looking to a messenger of divine light. Human was like an angel and no reaction could influence him in that primitive nature. There is a script from the Quran states that the people were originally one and that there were no boundaries between them, including ethnicity, race and regional issues. Until God sent the prophets to promise the people Paradise and to warn them about Resurrection and Hell, and also sent down the books to the prophets to settle down the disputes. It is important that this script clarify that there was no disputes and divisions between the people and all were living in one unity, before sending the prophets. Actually, the religions caused people to be divided and caused discord and disunity. Hence, all of problems started when the unity of the world community collapsed! In fact, the religions caused concision and enmity among the societies, instead of uniting them towards true God; whom is still unknown for us, but we can call him as the Holiest Essence of Mightiness. As the history testifies, religions, sects and religious differences have in fact been the root of many historical and current wars, massacres and unrests. Therefore, the authenticity of the god introduced by religions must be doubted (Lesson 4124).

In another similar document, it has written that people were just one nation before what so called the Noah's Flood. They were by nature the followers of the true God without having a prophet. They were neither misguided nor guided, but they were moving towards their creator according to their own nature. So, the people were free from rules called religion, but it was religion that appeared and caused disagreements between them (lesson 4124).

After Abraham, All the prophets considered themselves Abrahamic, and they introduced their religion as one of the Abrahamic religions. But the majority of the unknown prophets, did not have the duty to introduce a specific religion or present a book or to cause war and division among human beings; they were only guiding humans (Lesson 4124). According to the Prophet Mohammed, God does not forgive a person who has made a religion out of himself. If this word is from the true God, the owner of the universe, then basically the question is that whatever the religions have brought is from themselves or from the true God? If they are from the true God, then why there are a lot of inadaptability in their contexts and why their promises have not been fulfilled? Therefore, by using reason and wisdom and better understanding, we come to a challenge showing that Religions and Holy books are full of inconsistencies based on their own documents and those are not related to the true God, who is the general director of the entire universe (Lesson 4468).

Religions and their Inability to Introduce God

According to another religious document, if all the celestial and terrestrial beings, including humans and angels and even prophets, come together to introduce God, they will never be able to. Based on this document, it can be concluded that what religions have offered as the definition of God, are not compatible with his status and dignity. That is why it has been written in religious contexts that the sedition of Islam arises from the Quran. Because this book has offered an earthly description for God's and presented terrestrial points of view regarding monotheism. Actually, the director of the whole universe must be described from the realm beyond creation, but religions have underestimated and minimized him to the capacity of human understanding in order to place God in people’s hearts (Lesson 4632).

It is written in religious literature that Sura Tawhid from Quran has been descended in response to the seeking minds of next generations; because with the progress and evolution of humans in future, along with the completeness of human reason and development of research and exploration, they will never accept anything without proof and justification. To criticize this claim, it is necessary to say that looking to the context of Sura Tawhid, there is nothing unless inadaptability and incomplete definition of God along with underestimation and humiliation of the Lord which proves the discredit of this book. Because notwithstanding the compliments about Quran, this book is not even able to give a valid definition of God. Such false claims and wrong approaches about the monotheism observed within the religious contexts, is a proof of their dysfunctionality. So, we conclude that if the conscience is dead and there is no justice, if there is no equity and the crime is rampant and the humanity is immersed in adversity, it is all because of the way religions described our God. By humiliating the Lord and deceiving God seekers, the religions have led them to absolute ignorance. Certainly, God is far superior to the ideas that have limited him to the earth, while this planet is nothing comparing the whole universe (Lesson 4633).

Sedition and Violence in Religions

A horrific story has been referred in Quran and some other religious documents that the Jews threw 20,000 of Christians in fire and burned them because of refusing to accept Jewish religion. However, Islam itself has dealt with violence against human and, for example, has considered inhumane punishments such as burning, beheading or throwing from a mountain to punish homosexuality. So, when religions create borders and barricades, their followers destroy each other, each in the name of one religion. Since there is no truth behind those faiths, the followers tend to commit the crimes (Lesson 5558).

According to a religious document, the Prophet Muhammad said that the East is a place of sedition and appearance of Satan; however, all religions have emerged in the East and all the prophets were from the East. History shows that these were theologians and religious officials who made sedition, as the Jewish scholars ordered the assassination of Jesus Christ. Or the Prophet of Islam, who wanted to invite everyone to Islam by force of the sword or by spending his wealth, and opened the door of Islam for everyone. Hence, without changing their nature and behavior, crowds of people gathered around Islam and later even they tried to destroy Islam itself and waged sectarian wars and stormed the followers of other religions (Lesson 4121).

Underestimation and Humiliation of God for Promotion of Religion

In a religious document related to the Ascension of Prophet Muhammad, the story of which is more like a space travel and fantasy adventure, it is said that the Prophet departed to heaven, as if the God is only in heaven and nowhere else! Then the Prophet approached him so much that he recognized that their distance was as much as a bow and arrow. The question is how can God be described in a limited place? Is it possible that the Creator is restricted to a particular location in the heaven? This story would not raise the prophet's position, but also makes God so humble that no sane person would believe in such a God. So, the more we despise God, the lower the status of his Prophet and his religion will be. Such religious literature which defines God in this manner, is nothing else but the present religions that promises human to heaven and hell and is not compatible with the common sense of modern age. Hence, the god introduced by religions differs to the director of the universe (Lesson 4394).

The Invalidity of the Revelation

It is written in Quran that God has inspired to the bee what path to follow in its life. In addition, it is also written that the Moses' mother had been inspired to throw her child into the Nile river. It is therefore concluded that not only a human, but also an insect has received revelation directly from God. However, it has been written that the Prophet, with so described greatness, must receive revelation through the Holy Spirit or Gabriel. Basically, these contexts are kind of inadaptability which is incompatible with intellect. The reason why such challenges and arguments were not arisen when the Quran was descended or compiled, is that the audience's perceived capacity was not more. As an excuse, one might say that these two kinds of revelations are different from each other, but the answer is that there is another verse in Quran saying “this Quran is easy to read and understand”. So, reading this book should not be confusing. Because we know that the Muslims and their Caliphs were doing the same. For example, they had looked just to the apparent meaning of the verse of Ghadir or the verse of Tat’hir, when they decided to reject the Imamate of Ali, and they attributed the meaning of the first to trade and the second to wives of the Prophet, didn't they? (Lesson 3706).

In a religious document, it is written that the Prophet had been hallucinated and made a mistake in selling things with gifts, while in many of the same documents, it has been insisted that the prophet is innocent and always without mistake, hence the revelation is sent down to him. Therefore, the first should not be accepted because he should not be suffered from hallucination. Moreover, it has been said that the Prophet had divine knowledge and knew everything from the past, present time and future. After all, the one who narrated this story, has actually addressed the Prophet with disrespect, because given his position among the people at that time, such behavior seems strange. All of these indicates there is inadaptability between the religious records and contexts (Lesson 3771).

According to religious documents, the work of Devil and Angel are the same, and both are involved in seducing man. During the story that is said the Prophet have had a journey to heaven, known as the Ascension, he encountered various angels in several different places, and during the conversations, it became clear that each of these angels was the owner and agent of inducing one of the moral vices, such as worldliness, arrogance, selfishness, being deluded in worship, jealousy and creating a veil between God and human beings. Therefore, the path of communicating these vices is from the top to down, and the devil does not interfere in it. This could be another reason why man's sins were inspired in him from above, and man has no choice in whether or not to commit a sin. Accordingly, all problems, obstacles, ugliness, evils and sins are from angels and not Satan or probably they cooperate with each other. Thus, if the angels are so involved in the perversion of human beings, how can we trust the source of revelation, which was also supposedly by an angel named Gabriel? (Lesson 5773).

How Quran was Compiled

According to a religious document, following one of the early Islamic wars in which a number of Quran reciters and memorizers were killed, the first and second Caliphs saw fit to compile the Quran so that it would not be destroyed by such events. Although there were eight scribes of the Quran at the same time, it seems the contents which were collected by these eight people was not approved by these two Caliphs. While Abu Bakr, the first Caliph, was worried about how this was done, Omar, the second Caliph, claimed that God had given him the largeness and he has passed it on to Abu Bakr as well. Then they collected the verses in such a way that there is no criterion for confirming or not confirming what they have collected. Even those who were with the Prophet from an childhood were also invited to collaborate. The outcome of their collection is the Quran that is currently available (Lesson 4562).

As a fundamental question, what is this book of the Quran and where did it come from? If it is from God, why is there contradiction and inadaptability within its statements? A religious document answers that it is neither from the Creator nor from the creature, but from the Creator! The answer is given with religious dissimulation (called Taqiya) and in order to create doubt and encourage for more thinking in the audience. Where it is seen in this book that a drink like wine is made lawful once and then became forbidden, it cannot be said that these words are related to the Creator, but it is more similar to the words of the creature. A person who enters the realm of Islam and says, "There is no god but Allah," is asked to believe in the unseen as Quran says "Those who believe in the unseen”. If the unseen was the true God, there was still room for hope. But the unseen eventually ends with Gabriel, who was sometimes with Aisha and sometimes on the cover of Dahiya Kalbi (5343).

In a religious document that clearly shows the efforts of the falsifiers to elevate the dignity of the wife of the Prophet, even at the cost of dishonoring the Prophet and his religion, it is said that among the many wives of the Prophet, only Aisha deserved to receive gifts from the people on the day of intercourse with the Prophet. In addition, in is written that the complain of other wives, asking for justice and receiving the gift, was rejected by the Prophet himself, because the revelation was descended to the Prophet only below the Aisha’s coverlet! These kinds of exaggeration are in fact a prelude to latter conspiracies includes Aisha’s father reaching the succession as the first Caliph, distortion of Quran and religious narratives and also waging war against Imam Ali, so called the Battle of Camel (Lesson 4565).

According to religious texts, there are some cases in which a verse from Quran had been descended for the personal needs of the Prophet Muhammed, and wherever the prophet could not speak due to shyness and excuses in communication, he used to address the issue to revelation. For example, in one case, some Muslims were invited to the house of the prophet as guests and did not leave the house after eating. Then a verse was descended encouraging them to leave the house. These cases should be considered and investigated with more precision. Finding such inadaptabilities can be a confirmation for the invalidity of this book and the God introduced in it, which will be a stimulus to help man discover the truth of knowing the essence of God and finding him (Lesson 5151).

In the late Prophet's life, while he was dying in his house and some people had gathered around him, he asked them to bring a pen and paper to write something so that they would not go astray after his death. First of all, the question is, was not the Quran, Sunnah, manners and actions of the Prophet documented so that the Prophet would not worry about misleading the people? Thus, it is clear that the Quran did not guide the people, because it was full of inadaptabilities. In another document, the same story has been written and said that the Prophet has asked for paper and ink to write something that will prevent a great difficulty and clarify about what and who is entitled to be followed up after his death. So, it is clear that Quran is not worthy and the Prophet of Islam doubted Gabriel and the Holy Spirit who mediated with the God of the Quran, but did not reveal this until his death to prevent division among Muslims. Of course, the Prophet of Islam had been poisoned before this incident, and at the time of this request, no one paid attention to him and he was called crazy and delusional just on the threshold of his death. In fact, the Prophet wished to reinforce the religion to prevent the conflict between Muslims, but the rival group who had plotted, were interested to write and edit the book of Quran after his death and present it as the book of god. Indeed, their slogan was “The book of God is enough for us”, while they themselves had written this book and attributed it to God (Lesson 5764).

In a documentary historical story, it is evident that there is an argument between Muawiyah, the Caliph of the Muslims, whose father was originally an enemy of Islam and later became a Muslim by force of the sword, And Abdullah Ibn Abbas, the cousin of Ali and the Prophet. During the argument, Muawiyah asked him not to reveal against him and not to disclose the truth and the real interpretation of the Quran to the people, but to look at the apparent meaning of the book. Although Muawiyah admitted that he is not right, he still tried to prove himself right by bribery and threatening, so that a coup against him will not take place. On the other hand, by hiring people like Abu Hurairah, they created a factory for the production of Hadith and Islamic narratives, and those lies are now considered the documentary heritage of Islam. That is why it has been said that the Quran itself causes sedition. They were the ones who wrote the Quran as per their wish. Relying on the position of Aisha, the wife of the Prophet, they attributed the revelation to her, which is now the basis of today's dysfunctional religion and the current harsh laws that encourage extremists and terrorist groups to create sedition (Lesson 5578).

According to a religious document, Muawiyah, after defeating Ali and forcing Hassan to make peace, ascended the pulpit at the pick of his power and claimed that the Prophet had told him that “You are the Caliph after me, so you have to establish your capital in the holy land (which means the current Syria, as if Mecca was not sacred to them!), where good people have gathered”, then Muawiyah began to curse Ali. Thereafter, cursing Ali became the slogan of Muawiyah’s government and his ruling system. Then, in another story, he addressed his rulers, judges and Quran reciters to announce that Muawiyah was “the Commander of the Faithful” and was responsible for the revelation and scribe of the Prophet Muhammed, while Prophet himself was illiterate! and because of his illiteracy, he has chosen me to be one of his family and trustworthy. Whenever a revelation came, I would write and he would not know what I was writing. Based on this religious context, are these confessions of Muawiyah, the Caliph of the Muslims and the scribe of revelation, not enough to show the invalidity of the Quran? (Lesson 4969).

In the most optimistic conclusion, a religious document should be addressed that shows the Prophet Muhmmed's involvement in issuing religious rulings and sharia laws which have been attributed to God. According to this document, based on the time conditions and the interest of the society, there is always possibility by the intermediary Wali (the one who is known as having real contact with God), to change or modify the Sharia laws which are called secondary or revised laws. These secondary laws are mostly observed in Haram and Halal (forbidden and unforbidden) and from a religious view, it is considered as a kind of terrestrial interference in divine command. For example, the Prophet himself has determined the laws on the prohibition of wine and the law of blood money. Although wine is praised in Quran, Surah An-Nahl, but this verse is Mansukh or abrogated and another verse is presented in the sanctity of wine which is considered as “Nasikh” or abrogating. According to the same document, the Sharia laws regarding retaliation and blood money have been established by the Prophet as the intermediary Wali and not God. It is written that the reason for these changes by Prophet was likely to test whether the followers of this religion respect the Prophet as an intermediary between God and people or not (Lesson 2120).

The Invalidity of Quranic verses

There is a verse in the Quran saying that Humans and Jinn cannot bring anything like “This Quran”, so it should be considered as a miracle. It is explicitly referred to a particular Quran that is determined to be more than one. However, based on another religious document, the miracle is a sign from God and it has not been said that the miracle is only dedicated to God, or others are unable to do so. Assuming that Quran is a miracle, how the inadaptabilities and inconsistencies within this book can be explained? Its truth cannot be confirmed, nor can its meaning be definitively commented on. At the beginning of this book, it is said that “This book is for those who believe in the unseen”; it means there could be no way to question, reasoning or a wise argument against it. Nevertheless, according to the religious documents, the intellect itself is necessary and avoiding a wise approach is criticized and will be faced to punishment, in addition to the fact that Sharia laws should be in agreement with wisdom. Hence, the intellect should approve whether Quran is a miracle or not. Definitely, an intellectual approach determines that this book, although praised to the extent of a miracle, is ineffective and cannot lead the human toward his Creator (Lesson 5658).

It is written in many religious contexts that if you read this verse or that surah of the Quran or recite them in times of trouble, calamities and troubles will be removed and you will be saved! But it is recorded in history that even the great men of Islam, such as the Prophet or the Imams who are actually the owner of this religion and the real symbol of these verses, could not save themselves. For example, if the twelfth Imam of the Shiite Muslims had immunity, why did he hide himself and went to Occultation? If the Prophet was infallible and had immunity, how he was poisoned by his own wife and died? If the sons of Imams, whose graves have become holy shrines for Shiite believers, had the power to help the people, why they could not defend themselves? Why they fled Medina and hide themselves in the mountains and deserts where they eventually fell victims to their enemies, Umayyad and Abbasid Caliphs? Such cases are ridiculous for opponents of religion and a dead end in intellectual thought for scholars and researchers who try, but cannot find the answer (Lesson 5586).

In religious documents, the Quran has been praised many times and it has been called with great names such as Furqan (a criteria between good and evil), Hakim (all wise), Karim (generous), etc. The Prophet says in a religious document that there is no Mesqal (something with a minimum weight) on earth or in heaven that is hidden from God unless it is mentioned in this book. Mesqal means the lowest possible amount in measuring the weight of objects. This is a big claim and it confronts the researcher with a big discrepancy and inadaptability. If this is the case, then the body of an ordinary human is itself combined of billions of Mesqals, while the human being himself is a tiny particle on earth and the earth is a tiny particle in the whole universe. Now the question is, how significant is the content of the Quran in comparison with the whole particles of the earth and the sky? How the name of this book is explained as “Explainer of all things”, while this book is full of inconsistencies, unanswered questions, incomprehensible verses or verses with a multifaceted meaning etc., which is one of the main causes of misguidance and calamity for the followers of Islam (Lesson 3536).

The Quranic promises that announce the victory of its followers were never fulfilled, some of which are as below:

"Indeed, upon us is a duty to help the believers"

"Likewise, we save the believers."

"Indeed, we have granted you a clear triumph”

"and so that God will help you tremendously"

If these victories were only for the Prophet or a certain group of Muslims, then the Quran should be considered only for them. But if the Quran is the book of all Muslims, it should be applicable to all believers in this religion, so the Muslims should be always victorious throughout the history (Lesson 5770).

Wine, an Example of Inconsistency in Quran

According to a religious document, Omar, the second Caliph of the Muslims, in the presence of the Prophet asked God and not the prophet about the sanctity of wine and its religious ruling. In addition to not recognizing the Prophet as an intermediary between God and people, it is obvious that he saw himself as in direct contact with God, or he despised God so much that he regarded the lord as a companion. It is stated in this document that God answered him three times and each time sent a verse about wine! The surprising thing is that in all three verses, there is no definite ruling on the prohibition of wine, rather, the sentence is unclear and indefinite. Therefore, there are something here attributed to a God who acts weakly and does not speak openly. Hence, in such religious literature, everyone including Omar, has been given the right to be rude to such a god, to argue with him about the severity of the sentence, or at best way, like Prophet Ibrahim, to ask him to show the truth before being accepted by human! (Lesson 5223).

Wine is first introduced as a good beverage in Quran, and it is said that only the wise people know its value. But this verse was later abrogated (Mansukh) and another verse as abrogating (Nasikh) was revealed, which considered it as an immoral and rebellious sin. However, it is still said in this abrogating verse that if it is based on rightness, there is no defect. Moreover, in the Quran, wine is introduced as “Mosker”, means sweets, and as “Khamr” which means intoxicating. However, it has never directly commanded not to drink, but it has said this is one of Satanic actions. Thus, there is no strictness regarding wine in this book and it is clear that the principle of monotheism is only having belief in true God, and the details of human life have nothing to do with real monotheism (Lesson 3370).

A number of religious documents list medicinal properties for wine that can expel parasites such as worms from the body and destroy all annoying organisms. These inconsistencies between various documents, one in condemnation and the other in the praising the wine, shows that there are different interpretations of a particular subject in religion, so there is no consistency in monotheistic beliefs which have been arisen from Islam. In such circumstances, these inconsistencies cannot be explained only by excuses such as abrogated and abrogating, because human reason is more perfect today and does not accept such justifications. The reason for the opposition of religions to each other is the same contradictions and lies that are tied to God, otherwise since God is one, there should be no conflict between religions. But as the religions are not connected to God, they fall in conflict with each other and deceive, mislead and sacrifice the innocent people (Lesson 5205).

How the Hijab Sentence Issued for Women

According to one of the religious documents, the verses of the Quran were based on the desire of the companions of the Prophet Muhammed. In this way, in response to Omar’s request, there are some verses descended from Allah to the Prophet, including a verse to determine the position of Ibrahim in the Kaaba, a verse for hijab and another verse about the divorce of women which aimed to force them to follow Islamic norms. Despite of such restrictions against women which were considered by Omar, the second Caliph, one of the wives of the Prophet initiated a battle against Imam Ali several years later, called the Battle of Camel and many famous Muslims followed her regardless of those restrictions (Lesson 4041).

According to a religious document which is quoted from Aisha, one of Prophet Muhammed’s wives, while the wives of the Prophet usually did not wear the hijab, Omar who had a severe personality and loud voice, asked the Prophet with a righteous face to cover his wives with hijab. However, the Prophet was careless and did not accept. Until one day, one of the wives of the Prophet was interrogated and rebuked by Omar for not wearing hijab. According to Aisha, the verse of hijab was descended to Prophet after this event and recorded and written by Uthman, the third caliph. In this case, this verse is suspected and the necessity of hijab for women is a matter of doubt, because it is not possible that God and his Prophet discriminate against half of society (Lesson 4078).

The Invalidity of the Spiritual Position of the Prophet

In a religious document it is written that Fatima, the daughter of the Prophet, said a story about a person named Dahiya Kalbi, who had visited the Prophet and he was the indeed the Gabriel Angel who apparently had wings with a good odor, but the manner of the Prophet's approach to him was like a normal human. The reason why Gabriel had appeared as Dahiya Kalbi was not known. Therefore, according to another document, which says that the devil can be in any form, the rightness of Dahiya Kalbi or Gabriel and what he had handed over to the Prophet in the name of revelation is a matter of question (Lesson 5500).

There are many cases in religious documents in which the enemies of the Prophet Muhammed attempted to murder him with poison or by magic. In these cases, it is also said that these harms were ineffective on the Prophet; because he was God's representative on earth or he was under God's protection. On the contrary, in some other cases, his wife, Aisha argued that the Prophet was enchanted to the extent that he lost his consciousness. Apart of that, it is also written in some other documents that the Prophet eventually lost his life due to being poisoned. If the prophet criterion is immunity, so the Prophet must be protected. Otherwise, he is neither a prophet nor the god he has introduced is real. So, it can be concluded that he was not connected to the supernatural, his connection was limited to Gabriel, who was actually Dahiya Kalbi, and the book they have compiled is what have been heard or delivered from Dahiya Kalbi. In any case, he is not connected to God because the words of this book and unfulfillment of its promises contradict the glory of God. Indeed, Gabriel and the Holy Spirit led the prophets to give people the promises of heaven and hell over the next few billion years, while the current conditions of those faiths and their followers are deplorable (Lesson 5537).

According to religious documents, lies have been initiated from the prophets and of course, according to what is written in Surah Al-Alaq, “God taught the human what he did not know”, it means that god is responsible for all these lies as well. It is because this world of “Absence” is essentially the place of lie, since in this time and place the real God is absent. It is narrated in Quran that Prophet Jacob warned his children not to let Joseph be eaten by the wolf. Of course, the sons of Jacob did not have any idea if the wolf eats the human, but Jacob himself inspired this information to them by these words. Hence, when his children informed their father of Joseph's disappearance, they claimed that the wolf had eaten Joseph. That is, they returned what they heard to him. In another document, it is narrated from the Prophet Muhammed that do not swear unless it's clear to you like the sun. The question here is whether what religions, including the religion of Muhammad himself, handed over to mankind was clear? If so, then we must give the second Caliph the right to say that “the book of God is enough for us and we do not need the interpretation, the religious narratives and Hadith, and even the prophet's will”; while it is obvious that what have been claimed in Quran that “An explanation of all things is contained in this book” or the phrase that "Call upon God, he will respond you" are the promises which have never been answered (Lesson 5723).

Ashura (Massacre of Hussain, his Family and Supporters)

When Hussain left Mecca to go to Karbala, he said in response to those who forbade him, "I made Istikhara (asking God for the goodness through his knowledge) and the answer is good, look what will be happening." This story ended badly for him. If Istikharah refers to the Quran, which can be said that this book gave the wrong answer to the Imam of the Muslims, then we should refer to what Gabriel himself said to Prophet Muhammad, that this book is a sedition after your death. On the other hand, if Istikharah means asking for good from God, it shows that the god of this religion does not even assist the grandchild of the Prophet. Thus, Hussain showed to everyone and to the history whether there is goodness in the God of this religion or not. He himself examined the monotheistic beliefs of this religion and proved that the god introduced by religions and faiths, who has been the main ruler in beliefs of religious and monotheistic followers as well as the faithful people, does not have any truth or efficiency (Lesson 5770).

The lessons of the Hussain’s movement, complete the monotheism and show that the earthly religions achieved nothing but deception. In the case of Ashura, it is said that Hussain's representative, named Muslim, was arrested in the city of Kufa and taken to the top of palace of the governor”, Dar al-Imara, to be thrown down. At that time, he began to say "Allah Akbar" means "God is greater" and asked God for forgiveness. In fact, this is a kind of revelation of reality. Because before that, this slogan was used for followers of Islam in victory over non-Muslims, and the Prophet himself used it when he was surprised. In fact, Muslim has reached the end of his disability, to a point where he called only God for help and when there was no answer, he apologized for saying it. Because that god or what so called Allah did not support him. At the same time, he greeted the angels and messengers of God, which is in fact a kind of irony to what is said in religious documents about the help of divine angels or the mission of the prophets who claimed that God helps their followers and is their victory. It was not the people of Kufa who deceived Muslim, but it was the monotheistic ideas presented by this religion that deceived him. Actually, what religion claims that there is a god who helps, deceived him and of course that god did not (Lesson 5770).

If the subject of Muharram and Imam Hussain is carefully studied, important points will be obtained that can be thought and deeply contemplated, because they remove the veils of ambiguity from the religious questions and hidden religious facts. Then, this fundamental question arises as to whether basically this Religion and its sanctities are true, and is the God introduced in this religion real?

• During this battle, he called all the people of Kufa, among them Muslims, believers, Quran reciters and Sharia followers, as infidels. This shows that Islam had not resulted in changing the beliefs of the Arabs until then.

• The people of Kufa told him that the reason for their hatred of Hussain was their enmity with his father Ali, which shows that the power used by the Prophet in forcing people to convert to Islam ended with being poisoned and Ali's sword to help the Prophet, ended with his murder and his son Hussain become tragically slaughtered.

• Hussain introduced himself and spoke about the virtues of his parents and relatives and said that “the true and honest book of God” and revelation is with us. So, these words show that the authors of other books in his opinion, are liars and the religion and faith on which it is based, are also worthless.

• Hussain said that we are God's protection for all people; If so, why were he and his companions not safe?

If these points are studied together, some unknown and important aspects of the event of Ashura will be revealed for the scholars (Lesson 5775).

Hussain cried out to God while losing his life and called him with titles such as highest power and great almighty, the one whose mercy is near, does whatever he wants, and many other definitions to praise him. Then Hussain called himself in need of help. He even called himself helpless in fear and anxiety, and sought help from God, but that god did not respond and never help him (Lesson 5775).

After the story of Ashura and the suppression of Imam Hussain, when the heads of the victims of Karbala were brought into the palace of Yazid, the Caliph of Muslims, he said “I took my right from the Prophet”. So, it turns out that the Prophet owed to Yazid, whose debt was actually his attempts to spread Islam at the cost of destroying the hypocrisy of Abu Sufyan, Yazid's grandfather. So, when the Prophet was looking for many people to increase the population of Islam and by violating the freedom of belief, his slogan was "I have been missioned to kill you, until you say there is no God but Allah", then the Arabs raised their hands and surrendered and entered the realm of Islam. But certainly, they did not believe which proves that the Prophet, in twenty-three years of efforts and Jihad, only was beating the air. Therefore, the reaction of this behavior of the Prophet was reflected in the destruction of Ghadir and the settlement and killing of his family. Consequently, Islam went in a way that became not only a dysfunctional religion, but also a seditionist one (Lesson 5510).

References:

Lesson 4124

Quran, Page 33, Surat Al-Baqarah, Verse 213, King Abdollah Publisher, Riyadh, Saudi Arabia, 2014

Bihar al-Anwar, Mohammad-Baqer Majlesi (death 1699 CE), Volume 11, Page 10, Dar Eḥya Al-Toras Al Arabi Publisher, Beirut, Lebanon, 1983

Al-Burhan fi Tafsir al-Quran, Syed Hashim al Bahrani (death 1640 CE), Volume 1, Page 461, Al-Aalami Library, Beirut, Lebanon, 2006

Tafsir Nur al-Tsaqalain, Abdul Ali bin Jum'ah al-'Arusi Huwaizi (death 1700 CE), Volume 1, Page 209, al-Matbaa al-Elmia, Qom, 1963

Usul al-kafi (Kitab al-Kafi), Muhammad ibn Ya'qub al-Kulayni (death 941 CE), Volume 8, Page 82, Dar Al-Ta'arof Lil-Matbu'at, Beirut, Lebanon, 1990

Tafsir Qomi, Ali Ibn Ibrahim Qomi (death 919 CE), Volume 1, Page 108, Dar al-Kitab Publisher, Qom, Iran, 1895

Lesson 4468

Wasa'il al-Shia, Muhammad al-Ḥurr al-Amili (death 1693 CE), Volume 19, Page 108, Hadith 24256, Al al-Bayt L-Ihya' al-Turath Institute, Qom, Iran, 1995

Wasa'il al-Shia, Muhammad al-Ḥurr al-Amili (death 1693 CE), Volume 16, Page 55, Al al-Bayt L-Ihya' al-Turath Institute, Qom, Iran, 1995

Uyoun Akhbar Al-Ridha, Sheikh al-Saduq (death 818 CE), Volume 2, Page 33, Section 31, Jahan Publishers, Tehran, Iran, 1999

Bihar al-Anwar, Mohammad-Baqer Majlesi (death 1699 CE), Volume 100, Page 166, Section 10, Dar Eḥya Al-Toras Al Arabi Publisher, Beirut, Lebanon, 1983

Lesson 4632 Usul al-kafi (Kitab al-Kafi), Muhammad ibn Ya'qub al-Kulayni (death 941 CE), Volume 1 (Kitab al Tawhid, Page 74, Hadith 4, Published by Manshurat Al-Fajr, Beirut, Lebanon, 2007

Lesson 4633

Usul al-kafi (Kitab al-Kafi), Muhammad ibn Ya'qub al-Kulayni (death 941 CE), Volume 1 (Kitab al Tawhid, Page 54, Hadith 4, Published by Manshurat Al-Fajr, Beirut, Lebanon, 2007

Al Tawhid, Sheikh al-Saduq (death 818 CE), Page 277, Hadith 2, Al-Nashr Al-Islami Publisher Institute, Tenth Edition, Qom, Iran, 2009

Al Tawhid, Sheikh al-Saduq (death 818 CE), Section 40, Page 283, Hadith 2, Tabaa Dar Almarifa, Beirut, Lebanon, 2009

Bihar al-Anwar, Mohammad-Baqer Majlesi (death 1699 CE), Volume 3, Page 263, Hadith 21, Dar Eḥya Al-Toras Al Arabi Publisher, Beirut, Lebanon, 1983

Lesson 5585

Qisas Al-Anbiya, Qotb id-din Ravandi (death 1178 CE), Volume 1, Page 449, Astan Quds Razavi Publishers, Mashad, Iran, 1989

Lesson 4121

Al-Burhan fi Tafsir al-Quran, Syed Hashim al Bahrani (death 1640 CE), Volume 3, Page 83, Dar al-Tafsir Publisher, Qom, Iran, 1996

Tafsir Qomi, Ali Ibn Ibrahim Qomi (death 919 CE), Volume 1, Page 52, Dar al-Kitab Publisher, Qom, Iran, 1895

Sahih al-Bukhari, Muḥammad ibn Ismail al-Bukhari (death 870 CE), Page 765, Hadith 3104, Dar Ibn Kathir, Beirut, Lebanon, 2002

Sahih al-Bukhari, Muḥammad ibn Ismail al-Bukhari (death 870 CE), Page 808, Hadith 3279, Dar Ibn Kathir, Beirut, Lebanon, 2002

Sahih Muslim, Muslim ibn al-Hajjaj Nishapuri (death 817 CE), Volume 4, Page 2228, Hadith 2905, Dar al kotob al ilmiyah, Beirut, Lebanon, 1991

Sunan at-Tirmidhi, Muhammad ibn Isa at-Tirmidhi (death 892 CE), Volume 4, Page 115, Bab al-Managib, Hadith 2268, Dar al-Gharb al-Islami, Beirut, Lebanon, 1996

Musnad Ahmad ibn Hanbal, Ahmad ibn Hanbal (death 855 CE), Volume 3, Page 172, Hadith 5227, Dar Al-Kotob Al-ilmiyah, Beirut, Lebanon, 2008

Lesson 4394

Bihar al-Anwar, Mohammad-Baqer Majlesi (death 1699), Volume 18, Page 406, Dar Eḥya Al-Toras Al Arabi Publisher, Beirut, Lebanon, 1983

Al-Burhan fi Tafsir al-Quran, Syed Hashim al Bahrani (death 1640), Volume 3, Page 499, Dar al-Tafsir Publisher, Qom, Iran, 1996

Lesson 3171

Bihar al-Anwar, Mohammad-Baqer Majlesi (death 1699), Volume 16, Page 296, Hadith 1, Dar Eḥya Al-Toras Al Arabi Publisher, Beirut, Lebanon, 1983

Lesson 5773

Bihar al-Anwar, Mohammad-Baqer Majlesi (death 1699), Volume 67, Page 247, Hadith 20, Dar Eḥya Al-Toras Al Arabi Publisher, Beirut, Lebanon, 1983

Al-Burhan fi Tafsir al-Quran, Syed Hashim al Bahrani (death 1640), Volume 44, Page 119, Dar al-Tafsir Publisher, Qom, Iran, 1996

Uddat al-da'i wa najah al-sa'I, Aḥmad bin Muḥammad bin Fahd al-Ḥilli (death 1437 CE), Page 243-244, Dar Al-kotob Al-Islami, Beirut, Lebanon, 1987

Falah Al Sail Wa Najah Al Masail, Sayyed Ibn Tawus (death 1266 CE), Page 122-123, Farhumand Publisher, Tehran, Iran, 1962

Al-Wafi, Mulla Muhsin Fayd Kashani (death 1680 CE), Volume 4, Page 296-297, Atr Etrat Publisher, Isfahan, Iran, 2009

Lesson 4562

Sunan at-Tirmidhi, Muhammad ibn Isa at-Tirmidhi (death 892 CE), Volume 4, Page 180, Hadith 3103, Dar al-Gharb al-Islami, Beirut, Lebanon, 1996

Lesson 5343 Bihar al-Anwar, Mohammad-Baqer Majlesi (death 1699), Volume 89, Page 120, Hadith 59875, Dar Eḥya Al-Toras Al Arabi Publisher, Beirut, Lebanon, 1983

Al-Burhan fi Tafsir al-Quran, Syed Hashim al Bahrani (death 1640), Volume 1, Page 21, Al-Aalami Library, Beirut, Lebanon, 2006

Tafsir Ayyashi, Muhammad Ibn Masoud Ayyashi Samarqandi (death: 932 CE), Volume 1, Page 80, Bea’sat Institute Publisher, Qom, Iran, 2000

Lesson 4565

Sunan at-Tirmidhi, Muhammad ibn Isa at-Tirmidhi (death 892 CE), Volume 6, Bab al-Managib, Hadith 3879, Page 180, Dar al-Gharb al-Islami, Beirut, Lebanon, 1996

Sahih Muslim, Muslim ibn al-Hajjaj Nishapuri (death 817 CE), Volume 4, Page 1891, Hadith 2441, Dar Al-kotob Al-ilmiyah, Beirut, Lebanon, 1991

Lesson 5151

Sahih al-Bukhari, Muḥammad ibn Ismail al-Bukhari (death 870 CE), Page 1204, Hadith 4792, Dar Ibn Kathir, Beirut, Lebanon, 2002

Sahih Muslim, Muslim ibn al-Hajjaj Nishapuri (death 817 CE), Volume 2, Page 1049, Hadith 1428, Dar al kotob al ilmiyah, Beirut, Lebanon, 1991

Lesson 5764

Sirr Al-alamiin wa Kashf mā fii Al-darin, Imam Al-Ghazali (death 1111 CE), Page 17, Paper 4, Matbaat Al-Noaman, Najaf, Iraq, 1965

Tadhkirat Al-khawas, Sibt Ibn al-Jawzi (death 1256 CE), Volume 1, Page 65, Al-sharif Al-Razi Publisher, Qom, Iran, 1997

Sahih al-Bukhari, Muḥammad ibn Ismail al-Bukhari (death 870 CE), Page 41, Hadith 114, Dar Ibn Kathir, Beirut, Lebanon, 2002

Sahih Muslim, Muslim ibn al-Hajjaj Nishapuri (death 817 CE), Volume 3, Page 1257, Hadith 1636, Dar Al-kotob Al-ilmiyah, Beirut, Lebanon, 1991

Musnad Ahmad ibn Hanbal, Ahmad ibn Hanbal (death 855 CE), Volume 2, Page 45, Hadith 1963, Dar Al-Kotob Al-ilmiyah, Beirut, Lebanon, 2008

Sharh Nahj al-Balagha, Ibn Abi al-Hadid (death 1258 CE), Volume 2, Page 55, Speech 26, Ayatollah Mar’ashi’s Publisher, Qom, Iran, 1986

Lesson 5578

Bihar al-Anwar, Mohammad-Baqer Majlesi (death 1699), Volume 42, Page 37, Dar Eḥya Al-Toras Al Arabi Publisher, Beirut, Lebanon, 1983

Bihar al-Anwar, Mohammad-Baqer Majlesi (death 1699), Volume 44, Page 123, Dar Eḥya Al-Toras Al Arabi Publisher, Beirut, Lebanon, 1983

Book of Solaim ibn Qays Al-Helali, Solaim ibn Qays Al-Hilali (death 695 CE), Page 316, Section 3, Al-Hadi Publisher, Qom, Iran, 1985

Lesson 4969

Bihar al-Anwar, Mohammad-Baqer Majlesi (death 1699), Volume 33, Page 215, Hadith 492, Dar Eḥya Al-Toras Al Arabi Publisher, Beirut, Lebanon, 1983

Sharh Nahj al-Balagha, Ibn Abi al-Hadid (death 1258 CE), Volume 4, Page 72, Ayatollah Mar’ashi’s Publisher, Qom, Iran, 1986

Lesson 2120 Bihar al-Anwar, Mohammad-Baqer Majlesi (death 1699), Volume 17, Page 6, Dar Eḥya Al-Toras Al Arabi Publisher, Beirut, Lebanon, 1983

Al-Wafi, Mulla Muhsin Fayd Kashani (death 1680 CE), Volume 3, Page 619, Hadith 9-1198, Atr Etrat Publisher, Isfahan, Iran, 2009

Usul al-kafi (Kitab al-Kafi), Muhammad ibn Ya'qub al-Kulayni (death 941 CE), Volume 1, Page 159, Hadith 7, Published by Manshurat Al-Fajr, Beirut, Lebanon, 2007

Lesson 5658

Ilal al-sharayi', Sheikh al-Saduq (death 818 CE), Page 122, Section 100, Hadith 1, Maktabat Al-Heidariah, Qom, Iran, 1999

Quran, Page 291, Surat Al-Isra, Verse 88, King Abdollah Publisher, Riyadh, Saudi Arabia, 2014

Lesson 5586

Al-Burhan fi Tafsir al-Quran, Syed Hashim al Bahrani (death 1640), Volume 8, Page 420, Al-Aalami Library, Beirut, Lebanon, 2006

Wasa'il al-Shia, Muhammad al-Ḥurr al-Amili (death 1693 CE), Volume 6, Page 231, Hadith 7806, Al al-Bayt L-Ihya' al-Turath Institute, Qom, Iran, 1995

Usul al-kafi (Kitab al-Kafi), Muhammad ibn Ya'qub al-Kulayni (death 941 CE), Volume 2 (Kitab al Fadhl al-Quran), Page 345, Hadith 20, Published by Manshurat Al-Fajr, Beirut, Lebanon, 2007

Lesson 3536

Majma‘ al-Bayan fi-Tafsir al-Qur'an, Sheikh Fadhl ibn Hasan Tabresi (death 1073 CE), Volume 5, Page 156, Dar al-Morteza, Beiurut, Lebanon, First Edition, 2006

Lesson 5770

Quran, Page 409, Surat Ar-Rum, Verse 47, King Abdollah Publisher, Riyadh, Saudi Arabia, 2014

Quran, Page 329, Surat Al-Anbyaa, Verse 88, King Abdollah Publisher, Riyadh, Saudi Arabia, 2014

Quran, Page 511, Surat Al-Fath, Verse 1, King Abdollah Publisher, Riyadh, Saudi Arabia, 2014

Quran, Page 511, Surat Al-Fath, Verse 3, King Abdollah Publisher, Riyadh, Saudi Arabia, 2014

The History of the Prophets and Kings, Al-Tabari (Muhammad ibn Jarir al-Tabari, death 923 CE), Volume 4, Page 283, Alaalami- Lel-Matbuat, Beirut, Lebanon, First Edition, 1879

Maqtal Al-Husayn (selection from Tarikh al-Tabari), Al-Tabari (Muhammad ibn Jarir al-Tabari, death 923 CE), Page 41, Maana Gera Publisher, Tehran, Iran, 2008

Lesson 5223

Sunan at-Tirmidhi, Muhammad ibn Isa at-Tirmidhi (death 892 CE), Volume 5, Page 140, Hadith 3049, Dar al-Gharb al-Islami, Beirut, Lebanon, 1996

Sunan Abu Dawood, Abu Dawud Al-Azdi al-Sijistani (death 889 CE), Volume 2, Page 415, Hadith 3670, Maktabat Al-Maarif lel-Nashr wa al-Tawzi, Riyadh, Saudi Arabia, 1998

Sunan an-Nasa'i, Aḥmad ibn Shu`ayb al-Nasai (death 915 CE), Volume 3, Page 487, Hadith 5555, Maktabat Al-Maarif lel-Nashr wa al-Tawzi, Riyadh, Saudi Arabia, 1998

Lesson 3370

Bihar al-Anwar, Mohammad-Baqer Majlesi (death 1699), Volume 63, Page 489, Dar Eḥya Al-Toras Al Arabi Publisher, Beirut, Lebanon, 1983

Bihar al-Anwar, Mohammad-Baqer Majlesi (death 1699), Volume 76, Page 145, Dar Eḥya Al-Toras Al Arabi Publisher, Beirut, Lebanon, 1983

Tafsir Ayyashi, Muhammad Ibn Masoud Ayyashi Samarqandi (death: 932 CE), Volume 3, Page 14-15, Hadith 39 and 42, Bea’sat Institute Publisher, Qom, Iran, 2000

Lesson 5205

Bihar al-Anwar, Mohammad-Baqer Majlesi (death 1699), Volume 63, Page 302 & 524, Dar Eḥya Al-Toras Al Arabi Publisher, Beirut, Lebanon, 1983

Bihar al-Anwar, Mohammad-Baqer Majlesi (death 1699), Volume 59, Page 165-166, Dar Eḥya Al-Toras Al Arabi Publisher, Beirut, Lebanon, 1983

Uyoun Akhbar Al-Ridha, Sheikh al-Saduq (death 818 CE), Volume 2, Page 40, Hadith 127, Jahan Publishers, Tehran, Iran, 1999

Teb al-Aemma, Abdollah ibn Bestam Nishapuri (death 979 CE), Page 65, Maktabat Al-Heidariah, Najaf, Iraq, Second Edition, 1996

Usul al-kafi (Kitab al-Kafi), Muhammad ibn Ya'qub al-Kulayni (death 941 CE), Volume 6, Page 330, Dar Al-Kotob al-Islamiah, Qom, Iran, 1987

Al- Mahasen, Ahmad b. Muhammad b. Khalid al-Barqi (death 887), Volume 2, Page 487, Dar Al-Kotob al-Islamiah, Qom, Iran

Lesson 4041

Sahih al-Bukhari, Muḥammad ibn Ismail al-Bukhari (death 870 CE), Page 111, Hadith 402, Dar Ibn Kathir, Beirut, Lebanon, 2002

Sahih Muslim, Muslim ibn al-Hajjaj Nishapuri (death 817 CE), Volume 3, Page 1865, Hadith 2399, Dar al kotob al ilmiyah, Beirut, Lebanon, 1991

Musnad Ahmad ibn Hanbal, Ahmad ibn Hanbal (death 855 CE), Volume 1, Page 106, Hadith 162, Dar Al-Kotob Al-ilmiyah, Beirut, Lebanon, 2008

Lesson 4078

Sahih Muslim, Muslim ibn al-Hajjaj Nishapuri (death 817 CE), Volume 4, Page 1709, Hadith 2170, Dar al kotob al ilmiyah, Beirut, Lebanon, 1991

Sahih al-Bukhari, Muḥammad ibn Ismail al-Bukhari (death 870 CE), Page 50, Hadith 146, Dar Ibn Kathir, Beirut, Lebanon, 2002

Sahih al-Bukhari, Muḥammad ibn Ismail al-Bukhari (death 870 CE), Page 1557, Hadith 6240, Dar Ibn Kathir, Beirut, Lebanon, 2002

Lesson 5500

Bihar al-Anwar, Mohammad-Baqer Majlesi (death 1699), Volume 43, Page 95, Hadith 5, Dar Eḥya Al-Toras Al Arabi Publisher, Beirut, Lebanon, 1983

Lesson 5537

Mishkat ul-Anwar Fi Ghurar il-Akhbar, Sheikh Fadhl ibn Hasan Tabresi (death 1073 CE), Volume 1, Page 228, Maktabat Al-Heidariah, Najaf, Iraq, Second Edition, 1965

Lesson 5723 Bihar al-Anwar, Mohammad-Baqer Majlesi (death 1699), Volume 12, Page 221, Hadith 6290, Dar Eḥya Al-Toras Al Arabi Publisher, Beirut, Lebanon, 1983

Tafsir Nur al-Tsaqalain, Abdul Ali bin Jum'ah al-'Arusi Huwaizi (death 1700 CE), Volume 2, Page 415, al-Matbaa al-Elmia, Qom, 1963

Tafsir al-safi, Mulla Muhsin Fayd Kashani (death 1680 CE), Volume 3, Page 8, Hadith 3361, Maktabat Al-Sadr Publisher, Tehran, Iran, 1994

Wasa'il al-Shia, Muhammad al-Ḥurr al-Amili (death 1693 CE), Volume 27, Page 342, Al al-Bayt L-Ihya' al-Turath Institute, Qom, Iran, 1995

Mustadrak Al-Wasa'il, Mirza Husayn Nuri Tabarsi (death 1902 CE), Volume 17, Page 422, Al al-Bayt L-Ihya' al-Turath Institute, Qom, Iran, 1989

Lesson 5770

Maqtal Al-Husayn, Abu Mikhnaf (Lut ibn Yahya al-Azdi, death 773 CE), Page 64, Elmyiah Publisher, Qom, 1985

Lesson 5770

Maqtal Al-Husayn, Abu Mikhnaf (Lut ibn Yahya al-Azdi, death 773 CE), Page 55, Elmyiah Publisher, Qom, 1985

Irshad fi Marifat Hujaj Allah ala al-Ibad, Sheikh Mufid (death 1022 CE), Volume 2, Page 63, Al al-Bayt L-Ihya' al-Turath Institute, Qom, Iran, 1995

Lesson 5775

Bihar al-Anwar, Mohammad-Baqer Majlesi (death 1699), Volume 45, Page 92, Dar Eḥya Al-Toras Al Arabi Publisher, Beirut, Lebanon, 1983

Ehtejaj, Ahmad ibn Ali ibn Abi Talib Al-Tabarsi, Page 99, Part 168, Dar Al-Kotob al-Islamiah, Qom, Iran, 2008

Maqtal al-Husayn, Al-Muwaffaq ibn Ahmad al-Khwarizmi, Volume 2, Page 37, Dar al-Anwar al-Hoda, Qom, Iran, 1997

Lesson 5510

Bihar al-Anwar, Mohammad-Baqer Majlesi (death 1699), Volume 45, Page 199, Dar Eḥya Al-Toras Al Arabi Publisher, Beirut, Lebanon, 1983

Soon, a comprehensive collection of Boroujerdi's lessons and teachings including his viewpoints and findings in addition to the referred documents and religious scriptures will be publicized in Persian, Arabic and English in below website. vistapedia.us