CHAPTER 79

AL-NAZIAAT

(Soul Snatchers)

(46 VERSES)

VERSES 1 – 46

بِسْمِ اللهِ الرَّحْمنِ الرَّحِيمِ

Brief Introduction of Al-Naziaat (79):

Sura Al-Naziaat (46 verses) was revealed in Makkah.[1] Imam Mohammed Baqir^-asws Says: In his saying: “So the preceding ones would be preceding [79:4],” meaning the souls of the believers will precede their souls to Paradise with the like of the world, and the souls of the unbelievers will precede their souls to Hell with the like of that. Also, Abu Ja’far^-asws regarding His^-azwj Words: ‘Would we be restored in the graves?’ [79:10]: ‘They are saying regarding a new creation. And as for His^-azwj Words: ‘Would we be restored in the graves?’ [79:10], Al-Sahira is the ground which was in the graves. So, when they do hear the Scream, they would come out from their graves, and they would even out upon the ground’’.^[2]

MERITS

ابن بابويه: بإسناده، عن أبي عبد الله (عليه السلام)، قال: «من قرأ سورة النازعات، لم يمت إلا ريانا، و لم يبعثه الله إلا ريانا، و لم يدخله الجنة إلا ريانا

Ibn Babuwayh, by his chain, who has reported:

‘From Abu Abdullah^-asws having said: ‘One who recites the Surah Al-Naziaat will not die except as satiated and Allah^-azwj will not Resurrect him except as sated, and will not enter the Paradise except as sated’.[3]

و من (خواص القرآن): روي عن النبي (صلى الله عليه و آله)، أنه قال: «من قرأ هذه السورة أمن من عذاب الله تعالى، و سقاه الله من برد الشراب يوم القيامة

And from Khawas Al-Quran –

It has been reported from the Prophet^-saww having said: ‘The one who recites this Surah (Al-Naziaat), would be safe from the Punishment of Allah^-azwj the Exalted, and Allah^-azwj would Quench him from a cool drink on the Day of Judgement.

و من قرأها عند مواجهة أعدائه انحرفوا عنه و سلم منهم و لم يضروه

And one who recites it during a confrontation with his enemies, they would divert themselves away from him, and he would be safe from them, and they will not harm him’.[4]

و قال الصادق (عليه السلام): «من قرأها و هو مواجه أعداءه لم يبصروه، و انحرفوا عنه

And Al-Sadiq^-asws said: ‘The one who recites it (Surah Al-Naziaat), and he is in confrontation with his enemies will not be harmed from them, and they would divert away from him.

و من قرأها و هو داخل على أحد يخافه نجا منه و أمن بإذن الله تعالى

And one who recites it when he is coming up to anyone whom he fears, would be rescued from him, and would be safe by the Permission of Allah^-azwj’.[5]

VERSES 1 – 4

وَالنَّازِعَاتِ غَرْقًا {1}

(I Swear) by the snatchers snatching away (the soul) [79:1]

وَالنَّاشِطَاتِ نَشْطًا {2}

And others who act more nimbly [79:2]

وَالسَّابِحَاتِ سَبْحًا {3}

And as those floating by [79:3]

فَالسَّابِقَاتِ سَبْقًا {4}

And still others racing past [79:4]

الطبرسي، في معنى ذلك: أنه يعني الملائكة الذين ينزعون أرواح الكفار عن أبدانهم بالشدة، كما يغرق النازع في القوس فيبلغ فيها غاية المد، قال: و روي ذلك عن علي (عليه السلام)

Al-Tabarsy reports:

Regarding the Meaning of that, ‘It Means the Angels who pull out the souls of the Kafirs out from their bodies with severity, just as you pull on the string of the bow so it extends’. He said, ‘And that has been reported from Ali^-asws’.[6]

و قال في معنى الناشطات: عن علي (عليه السلام): «أنها الملائكة تنشط أرواح الكفار ما بين الجلد و الأظفار حتى تخرجها من أجوافهم بالكرب و الغم

And (Tabarsy) said:

Regarding the Meaning of: And the rippers tearing out [79:2], from Ali^-asws: ‘These are the Angels who draw out the souls of the Kafirs (from) what is between the skin and the nails until it comes out from their hearts with the anguish and grief’.[7]

الشيباني في (نهج البيان): عن علي بن أبي طالب (عليه السلام)، قال: وَ النَّازِعاتِ غَرْقاً، قال «الملائكة تنزع نفوس الكفار إغراقا كما يغرق النازع في القوس

Al Shaybani in (the book) Nahj Al Bayan –

‘From Ali^-asws Bin Abu Talib^-asws, he (the narrator) said: ‘(I Swear) by the snatchers snatching out [79:1], he^-asws said: ‘The Angels snatching the souls of the Kafirs with a pulling, just as the string is pulled in the bow’’.[8]

ابن فهد في (العدة): في حديث معاذ بن جبل، عن النبي (صلى الله عليه و آله)، قال لمعاذ: «لا تمزقن‏ الناس فتمزقك كلاب أهل النار، قال الله تعالى: وَ النَّاشِطاتِ نَشْطاً، أ فتدري ما الناشطات؟ هي كلاب أهل النار، تنشط اللحم و العظم

Ibn Fahad in (the book) Al Iddat (Al Da’aiy) – in a Hadeeth of Muaz Bin Jabal,

‘From the Prophet^-saww having said to Muaz: ‘Do not tear the people for the hounds of the inhabitants of the Fire would tear you. Allah^-azwj the Exalted Said: ‘And the rippers tearing out [79:2]. Do you know what is the ‘tearing’? These are the hounds of the inhabitants of the Fire, tearing the flesh and the bones’’.[9]

ثم قال: و في رواية أبي الجارود، عن أبي جعفر (عليه السلام)، في قوله تعالى: فَالسَّابِقاتِ سَبْقاً: «يعني أرواح المؤمنين تسبق أرواحهم إلى الجنة بمثل الدنيا، و أرواح الكفار بمثل ذلك إلى النار

Then (Ali Bin Ibrahim) said:

‘And in a report of Abu Al-Jaroud, from Abu Ja’far^-asws regarding the Words of the Exalted: So the preceding ones would be preceding [79:4], he^-asws said: ‘It Means the souls of the Momineen, their souls would be preceding to the Paradise, and the souls of the Kafirs, similarly to that, to the Fire’.[10]

VERSE 5

فَالْمُدَبِّرَاتِ أَمْرًا {5}

To regulate some matters! [79:5]

ابن بابويه، قال: حدثنا أبو الحسن محمد بن القاسم الجرجاني (رضي الله عنه)، قال: حدثنا أحمد ابن الحسن الحسيني، عن الحسن بن علي، عن أبيه، عن محمد بن علي، عن أبيه الرضا، عن أبيه موسى بن جعفر (عليهم السلام)، قال: «كان قوم من خواص الصادق (عليه السلام) جلوسا بحضرته في ليلة مقمرة، فقالوا: يا بن رسول الله، ما أحسن أديم هذه السماء، و أنوار هذه النجوم و الكواكب

Ibn Babuwayh said, ‘It has been narrated to us by Abu Al-Hassan Muhammad Bin Al-Qasim Al-Jarjany, from Ahmad Ibn Al-Hassan Al-Husayni, who has reported the following:

‘Al-Hassan^-asws Bin Ali^-asws, from his^-asws father^-asws, from Muhammad^-asws Bin Ali^-asws, from his^-asws father^-asws Al-Reza^-asws, from his^-asws father^-asws Musa^-asws Bin Ja’far^-asws having said: ‘There was a group of the special ones of Al-Sadiq^-asws seated in his^-asws presence during a moonlit night, so they said, ‘O son^-asws of Rasool-Allah^-saww! How beautiful is the canopy of this sky, and the rays of these stars and the planets!’

فقال الصادق (عليه السلام): إنكم لتقولون هذا، و إن المدبرات أربعة: جبرئيل، و ميكائيل، و إسرافيل، و ملك الموت (عليهم السلام)، ينظرون إلى الأرض، فيرونكم و إخوانكم في أقطار الأرض، و نوركم إلى السموات و الأرض أحسن من أنوار هذه الكواكب، و إنهم يقولون كما تقولون: ما أحسن أنوار هؤلاء المؤمنين

So Al-Sadiq^-asws said: ‘You all are saying this, and the regulators are four – Jibraeel^-as, and Mikaeel^-as, and Israfeel^-as and the Angel of Death^-as, who are looking towards the earth, and they^-as see you and your brothers in the countries of the earth, and your light emanating from you to the sky is more beautiful to them^-as than these planets, and they^-as are (also) saying just as you all are saying: ‘How beautiful are the rays (emission of light) of these Momineen!’[11]

VERSES 6 & 7

يَوْمَ تَرْجُفُ الرَّاجِفَةُ {6}

Some day, a rumbling will be felt; [79:6]

تَتْبَعُهَا الرَّادِفَةُ {7}

Another will follow on its heels! [79:7]

رجعة السيد المعاصر: عن جعفر بن محمد بن مالك، قال: حدثنا محمد بن القاسم بن إسماعيل، عن علي بن خالد العاقولي، عن عبد الكريم بن عمرو الخثعمي، عن سليمان بن خالد، قال: قال أبو عبد الله (عليه السلام)، في قوله تعالى: يَوْمَ تَرْجُفُ الرَّاجِفَةُ تَتْبَعُهَا الرَّادِفَةُ، قال: «الراجفة: الحسين بن‏ علي (عليهما السلام)، و الرادفة: علي بن أبي طالب (عليه السلام)

(In the book) Raj’at of Al Syed Al Ma’seer, from Ja’far Bin Muhammad Bin Malik, from Muhammad Bin Al Qasim Bin Ismail, from Ali Bin Khalid Al Aqouly, from Abdul Kareem Bin Amro Al Khas’amy, from Suleyman Bin Khalid who said,

‘Abu Abdullah^-asws said regarding His^-azwj Words: The Day the shaking one will shake (the dust from him) [79:6] The subsequent one would follow him [79:7]: ‘The shaking one is Al-Husayn^-asws Bin Ali^-asws, and the subsequent one is Ali^-asws Bin Abu Talib^-asws.

و أول من ينشق عنه القبر و ينفض عن رأسه التراب الحسين ابن علي (عليهما السلام) في خمسة و سبعين ألفاِ

And the first one to break off from his^-asws grave and shake the dust from his^-asws head would be Al-Husayn^-asws Ibn Ali^-asws, among seventy-five thousand’’.[12]

ابن شهر آشوب: عن الرضا (عليه السلام)، في قوله تعالى: تَتْبَعُهَا الرَّادِفَةُ، قال: «إذا زلزلت الأرض فأتبعها خروج الدابة و قد تقدمت الروايات في معنى هذه الآية بهذا المعنى في سورة النمل

Ibn Shehr Ashub –

From Al-Reza^-asws regarding the Words of the Exalted: The subsequent one would follow him [79:7], he^-asws said; ‘When the earth would be in a tremor, it would be followed by the coming out of ‘The Walker’ (Al-Dabbat -Amir Al Momineen^-asws)’’.[13]

محمد بن العباس، قال: حدثنا جعفر بن محمد الحلبي، عن عبد الله بن محمد الزيات، عن محمد ابن عبد الحميد، عن مفضل بن صالح، عن جابر بن يزيد، عن أبي عبد الله الجدلي، قال: دخلت على علي (عليه السلام)، فقال: «أنا دابة الأرض

Muhammad Bin Al-Abbas, from Ja’far Bin Muhammad Al-Halby, from Abdullah Bin Muhammad Al-Zayaat, Muhammad Ibn Abdul Hameed, from MufazzAl-Bin Salih, from Jabir Bin Yazeed, who has said:

‘Abu Abdullah Al-Halby who said, ‘I came up to Ali^-asws, so he^-asws said: ‘I^-asws am the Walker of the Earth (Daabbat Al-Ardh)’.[14]

في كتاب كمال الدين وتمام النعمة باسناده إلى النزال بن سيارة عن أمير المؤمنين عليه السلام حديث طويل يقول فيه وقد ذكر الدجال ومن يقتله وأين يقتل: ألا ان بعد ذلك الطامة الكبرى

In the book KamaAl-Al-Deen Wa Tamaam Al-Ne’mat, by his chain going up to Al-NazaAl-Bin Sayarat, who has reported the following:

Amir-Al-Momineen^-asws, a lengthy Hadeeth in which he^-asws said and mentioned Al-Dajaal^-la and the one who will kill him, and where he^-la would be killed: ‘Indeed! And after that will be the great catastrophe’.

قلنا: وما ذلك يا أمير المؤمنين قال: خروج دابة الارض من عند الصفا، معها خاتم سليمان وعصى موسى عليهما السلام، تضع الخاتم على وجه كل مؤمن فينطبع فيه هذا مؤمن حقا

We said, ‘And what is that, O Amir-Al-Momineen^-asws?’ He^-asws said: ‘The Walker of the earth would come out from Al-Safa. With him^-asws would be the ring of Suleyman^-as, and the Staff of Musa^-as. The ring would illuminate upon the face of every Momin, and it would inscribe on it, ‘This is a true Momin’.

وتضعه على وجه كل كافر فيكتب هذا كافر، حتى أن المؤمن لينادي: الويل لك حقا يا كافر، وان الكافر ينادى: طوبى لك يا مؤمن وددت انى كنت مثلك فأفوز فوزا عظيما

And it would illuminate upon the face of every Kafir, so it would inscribe, ‘This is an Kafir’, to the extent that the Momin would call out, ‘The woe is unto you, truly, O Infidel. And the Infidel would call out, ‘Blessed are you, O Momin! I wish I was like you, so I would have achieved a great success’.

ثم ترفع الدابة رأسها فيراها من بين الخافقين باذن الله جل جلاله، وذلك بعد طلوع الشمس من مغربها، فعند ذلك ترفع التوبة فلا تقبل توبة ولا عمل يرفع، ولا ينفع نفسا ايمانها لم تكن آمنت من قبل أو كسبت في ايمانها خيرا

Then the ‘Walker’ would raise his^-asws head, so he^-asws would see from between the two, by the Permission of Allah^-azwj Majestic is His^-azwj Majesty. And that would be after the emerging of the sun from its west. When that happens, the (door of) repentance would be raised, so no repentance would be Accepted, nor would any deed be raised, and no one would benefit from his belief, if he had not believed before, or gained a good in his belief’.

ثم قال عليه السلام: لا تسألونى عما يكون بعد هذا، فانه عهد إلى حبيبي رسول الله صلى الله عليه وآله ان لا أخبر به غير عترتي

Then he^-asws said: ‘Do not ask me^-asws about what would be taking place after this, for I^-asws have vowed to my^-asws beloved Rasool-Allah^-saww that I^-asws shall not be informing about it to anyone else apart from my^-asws Family^-asws’.[15]

VERSES 8 – 14

قُلُوبٌ يَوْمَئِذٍ وَاجِفَةٌ {8}

Hearts on that day will palpitate [79:8]

أَبْصَارُهَا خَاشِعَةٌ {9}

Their sights humbled [79:9]

يَقُولُونَ أَإِنَّا لَمَرْدُودُونَ فِي الْحَافِرَةِ {10}

They are saying, ‘Would we be restored in the graves?’ [79:10]

أَإِذَا كُنَّا عِظَامًا نَخِرَةً {11}

What! When we become rotten bones?’ [79:11]

قَالُوا تِلْكَ إِذًا كَرَّةٌ خَاسِرَةٌ {12}

They are saying, ‘Then that would be a recurring loss’ [79:12]

فَإِنَّمَا هِيَ زَجْرَةٌ وَاحِدَةٌ {13}

But rather, it would be one Rebuke [79:13]

فَإِذَا هُمْ بِالسَّاهِرَةِ {14}

So, then they would be at Al-Sahira [79:14]

سعد بن عبد الله: عن محمد بن عيسى بن عبيد، عن القاسم بن يحيى، عن جده الحسن بن راشد، قال: حدثني محمد بن عبد الله بن الحسين، قال: دخلت مع أبي على أبي عبد الله (عليه السلام)، فجرى بينهما حديث، فقال أبي لأبي عبد الله (عليه السلام): ما تقول في الكرة؟

Sa’ad Bin Abdullah, from Muhammad Bin Isa Bin Ubeyd, from Al-Qasim Bin Yahya, from his grandfather Al-Hassan Bin Rashid, from Muhammad Bin Abdullah Bin Al-Husayn who said:

‘I came up along with my father, to Abu Abdullah^-asws, and a discussion took place between them. My father said to Abu Abdullah^-asws, ‘What do you^-asws say about the Rajat (returning)?’

قال: «أقول فيها ما قال الله عز و جل، و ذلك أن تفسيرها صار إلى رسول الله (صلى الله عليه و آله) قبل أن يأتي هذا الحرف بخمس و عشرين ليلة، قول الله عز و جل: تِلْكَ إِذاً كَرَّةٌ خاسِرَةٌ إذا رجعوا إلى الدنيا و لم يقضوا ذحولهم

He^-asws said; ‘I^-asws say with regards to it what Allah^-azwj Mighty and Majestic Said, and that is its interpretation from Rasool-Allah^-saww before the coming of the Verse by twenty-five nights. The Words of Allah^-azwj Mighty and Majestic: They are saying, ‘Then that would be a repetition incurring loss’ [79:12], is when they return to the world, and their time has not expired’.

فقال له أبي: يقول الله عز و جل: فَإِنَّما هِيَ زَجْرَةٌ واحِدَةٌ فَإِذا هُمْ بِالسَّاهِرَةِ أي شي‏ء أراد بهذا؟

My father said to him^-asws, ‘Allah^-azwj Mighty and Majestic is Saying: But rather, it would be one Shout [79:13] So then they would be at Al-Sahira [79:14], which thing does He^-azwj Want by this?’

فقال: «إذا انتقم منهم و ماتت الأبدان بقيت الأرواح ساهرة لا تنام و لا تموت

So, he^-asws said: ‘If they are avenged from them, and their bodies died, their souls would remain vigilant, neither sleeping nor dying’.[16]

علي بن إبراهيم، قال: و في رواية أبي الجارود، عن أبي جعفر (عليه السلام)، في قوله تعالى: أَ إِنَّا لَمَرْدُودُونَ فِي الْحافِرَةِ يقول: «في الخلق الجديد

Ali Bin Ibrahim said, ‘And in a report of Abu Al-Jaroud,

‘From Abu Ja’far^-asws regarding the Words of the Exalted: They are saying, ‘Would we be restored in the graves?’ [79:10]: ‘They are speaking about the new creation.

و أما قوله: فَإِذا هُمْ بِالسَّاهِرَةِ و الساهرة: الأرض، كانوا في القبور، فلما سمعوا الزجرة خرجوا من قبورهم فاستووا على الأرض، و أما قوله: بِالْوادِ الْمُقَدَّسِ [أي‏] المطهر، و أما طُوىً فاسم الوادي

And as for His^-azwj Words: So then they would be at Al-Sahira [79:14], and ‘Al-Sahira’ the ground. They used to be inside the graves, so when they hear the Shout, they would come out from the graves and spread out on the earth’’. [17]

And as for His^-azwj Words [79:16] the Holy valley, Touwa, i.e., the pure, and as for ‘Touwa’, so it is the name of the valley’.[18]

محمد بن العباس، قال: حدثنا أبو عبد الله محمد بن أحمد، عن القاسم بن إسماعيل، عن محمد بن سنان، عن سماعة بن مهران، عن جابر بن يزيد، عن أبي جعفر (عليه السلام)، قال: «قال رسول الله (صلى الله عليه و آله): الكرة المباركة النافعة لأهلها يوم الحساب ولايتي و اتباع أمري و ولاية علي و الأوصياء من بعده و اتباع أمرهم

Muhammad Bin Al-Abbas, from Abu Abdullah Muhammad Bin Ahmad, from Al-Qasim Bin Ismail, from Muhammad Bin Sinan, from Sama’at Bin Mahran, from Jabir Bin Yazeed, who has said:

‘From Abu Ja’far^-asws having said: ‘Rasool-Allah^-saww said: ‘The Blessed Raja’t , the beneficial to its people on the Day of the Reckoning, is my^-saww Wilayah, and the following of my^-saww orders, and the Wilayah of Ali^-asws and the successors^-asws from after him^-asws and the following of their^-asws orders.

يدخلهم الله الجنة بها، معي [و مع‏] علي وصيي و الأوصياء من بعده

Allah^-azwj would Make them to enter into the Paradise due to it, along with me^-saww, and with Ali^-asws my^-saww successor^-asws, and the successors^-asws from after him^-asws.

و الكرة الخاسرة عداوتي و ترك أمري و عداوة علي و الأوصياء من بعده، يدخلهم الله بها النار في أسفل السافلين

And the detrimental (loss-making) repetition is being inimical to me^-saww, and leaving my^-saww orders, and the enmity to Ali^-asws and the successors^-asws from after him^-asws. Allah^-azwj would Make them to enter into the Fire to be among the lowest of the low’.[19]

VERSES 15 & 16

هَلْ أَتَاكَ حَدِيثُ مُوسَىٰ {15}

Did there come to you a Hadeeth of Musa? [79:15]

أبي، عن سعد، عن إبراهيم بن مهزيار، عن أخيه علي، عن عيسى بن محمد، عن بعض أصحابنا، عن عبد الله بن محمد، عن أبي جميلة، عن زرارة، عن أبي جعفر عليه السلام قال: أملى الله عزوجل لفرعون ما بين الكلمتين أربعين سنة ثم أخذه الله نكال الآخرة و الاولى، وكان بين أن قال الله عزوجل لموسى وهارون: ” قد اجيبت دعوتكما ” وبين أن عرفه الله الاجابة أربعين سنة

My father, from Sa’ad, from Ibrahim Bin Mahziyar, from his brother Ali, from Isa Bin Muhammad, from one of our companions, from Abdullah Bin Muhammad, from Abu Jameela, from Zurara,

‘From Abu Ja’far^-asws having said: ‘Allah^-azwj Mighty and Majestic Dictated to Pharaoh^-la was in between the two phrases, forty years. Then Allah Seized him with the exemplary Punishment of the Hereafter and the former life [79:25]. And there was between Allah^-azwj Mighty and Majestic having Said to Musa^-as and Haroun^-as: “I have Accepted the supplication of both of you, [10:89], and Allah^-azwj Making him^-as realise the Answer, there were (a duration of) forty years’.

ثم قال: قال جبرئيل: نازلت ربي في فرعون منازلة شديدا فقلت يا رب تدعه وقد قال: أنا ربكم الاعلى ؟ فقال: إنما يقول هذا عبد مثلك

Then he^-asws said: ‘Jibraeel^-as said: ‘My^-as Lord^-azwj Made me^-as descend regarding Pharaoh^-la, difficult descents, so I^-as said: ‘O Lord^-azwj! You^-azwj Leave him^-la and he^-la has said, ‘I am your lord, the most exalted!’ [79:24]?’ He^-azwj Said: “But rather a servant like you^-as would say this’’.

وروى أبو بصير، عن أبي جعفر عليه السلام قال: قال رسول الله صلى الله عليه وآله: قال جبرئيل: قلت: يا رب تدع فرعون وقد قال: ” أنا ربكم الاعلى ” فقال: إنما يقول هذا مثلك من يخاف الفوت انتهى

It is reported by Abu Baseer,

‘From Abu Ja’far^-asws having said: ‘Rasool-Allah^-saww said: ‘Jibraeel^-as said: ‘I^-as said: ‘O Lord^-azwj! You^-azwj Leave Pharaoh^-la and he^-la has said, ‘I am your lord, the most exalted!’ [79:24]?’ He^-azwj Said: But he will say this, just like you who fear the death in the end’’.^[20]

إِذْ نَادَاهُ رَبُّهُ بِالْوَادِ الْمُقَدَّسِ طُوًى {16}

When his Lord Called him at the Holy valley of Tuwa [79:16]

و عنه، قال: حدثنا محمد بن علي بن محمد بن حاتم النوفلي المعروف بالكرماني، قال: حدثنا أبو العباس أحمد بن عيسى الوشاء البغدادي، قال: حدثنا أحمد بن طاهر القمي، قال: حدثنا محمد بن بحر بن سهل الشيباني، قال: حدثنا أحمد بن مسرور، عن سعد بن عبد الله القمي، عن القائم الحجة (عليه السلام)- في حديث طويل يتضمن مسائل كثيرة- قال: قلت: فأخبرني، يا بن رسول الله، عن أمر الله تعالى لنبيه موسى (عليه السلام): فَاخْلَعْ نَعْلَيْكَ إِنَّكَ بِالْوادِ الْمُقَدَّسِ طُوىً فإن فقهاء الفريقين يزعمون أنها كانت من إهاب الميتة

And from him, from Muhammad Bin Ali Bin Muhammad Bin Hatim Al Nowfaly Al Ma’rouf At Al karmany, from Abu Al Abbas Ahmad Bin Isa Al Washa Al Baghdady, from Ahmad Bin Tahir Al Qummi, from Muhammad Bin Bahr Bin Sahl Al Sahybani, from Ahmad Bin masrour, from Sa’ad Bin Abdullah Al Qummi,

(It has been narrated) from Al-Qaim Al-Hujjat^-asws – in a lengthy Hadeeth including many issues, (the narrator) said, ‘So inform me, O son^-asws of Rasool-Allah^-saww, about the Command of Allah^-azwj the Exalted: to His^-azwj Prophet^-as Musa^-as: Surely I am your Lord, therefore remove your slippers! You are in the Holy valley of Tuwa! [20:12], for the Jurists are of two groups claiming that these were (made) from dead skin’.

فقال (عليه السلام): «من قال ذلك فقد افترى على موسى (عليه السلام)، و استجهله في نبوته، لأنه ما خلا الأمر فيها من خصلتين: إما أن تكون صلاة موسى فيها جائزة أو غير جائزة، فإن كانت صلاته جائزة، جاز له لبسها في تلك البقعة إذ لم تكن مقدسة، و إن كانت مقدسة مطهرة، فليست بأقدس و أطهر من الصلاة

So, he^-asws said: ‘The one who says that, so he has forged (a lie) against Musa^-as and considered him^-as to be ignorant in his^-as Prophet-hood, because apart from the Command with regards to it, it has two characteristics. Either the Salat of Musa^-as was allowed or not allowed. So, if his^-as Salat was allowed, then it would be allowed for him^-as to wear these in a spot which is not Holy. And if it was Holy, Pure, then it was not Holier and Purer than the Salat (itself).

و إن كانت صلاته غير جائزة فيها، فقد أوجب على موسى (عليه السلام) أنه لم يعرف الحلال من الحرام، و ما علم ما تجوز فيه الصلاة و ما لم تجز، و هذا كفر

And if his^-as Salat was not allowed therein, so it would be more than Obligated upon Musa^-as that he^-as should recognise the Permissible and the Prohibited, and (how come) he^-as did not know what is allowed in the Salat and what is not allowed? And this is Kufr’.

قلت: فأخبرني- يا مولاي- عن التأويل فيها؟

I said, ‘So inform me – O my Master^-asws – about the explanation regarding it?’

قال: «إن موسى (عليه السلام) ناجى ربه بالوادي المقدس، فقال: يا رب، إني قد أخلصت لك المحبة مني، و غسلت قلبي عمن سواك- و كان شديد الحب لأهله- فقال الله تبارك و تعالى: فَاخْلَعْ نَعْلَيْكَ أي انزع حب أهلك من قبلك إن كانت محبتك لي خالصة، و قلبك من الميل إلى من سواي مغسولا

He^-asws said: ‘Musa^-as whispered to his^-as Lord^-azwj at the Holy Valley, so he^-as said: ‘O Lord^-azwj! I^-as am sincere in my^-as love for You^-azwj, and have washed my^-as heart from everyone else apart from You^-azwj’ – and he^-as (also) had intense love for his^-as wife – so Allah^-azwj Blessed and Exalted Said: therefore remove your slippers! [20:12] [20:12], i.e., remove the love for your^-as wife from your^-as heart if you^-as have sincere love for Me^-azwj, and wash away the inclination from your^-as heart apart from (inclination for) Me^-azwj’.[21]

VERSES 17 – 21

اذْهَبْ إِلَىٰ فِرْعَوْنَ إِنَّهُ طَغَىٰ {17}

Go to Pharaoh, he has transgressed [79:17]

فَقُلْ هَلْ لَكَ إِلَىٰ أَنْ تَزَكَّىٰ {18}

So say: ‘Is there (an inclination) to you to purify (yourself)? [79:18]

وَأَهْدِيَكَ إِلَىٰ رَبِّكَ فَتَخْشَىٰ {19}

And I will guide you to your Lord, therefore fear’ [79:19]

فَأَرَاهُ الْآيَةَ الْكُبْرَىٰ {20}

So he showed him the great Sign [79:20]

فَكَذَّبَ وَعَصَىٰ {21}

But he belied and disobeyed [79:21]

عبد الله بن جعفر الحميري، عن الحسن بن ظريف، عن معمر، عن الرضا، عن أبيه موسى بن جعفر (عليهم السلام)، قال: «كنت عند أبي عبد الله (عليه السلام) ذات يوم و أنا طفل خماسي، إذ دخل عليه نفر من اليهود- و ذكر الحديث إلى أن قال- قالوا: أخبرنا عن الآيات التسع التي أوتيها موسى بن عمران

Abdullah Bin Ja’far Al Humeyri, from Al Hassan Bin Zareyf, from Mo’mar,

‘From Al-Reza^-asws, from his^-asws father^-asws Musa^-asws Bin Ja’far^-asws having said: ‘I^-asws was in the presence of my^-asws father^-asws Abu Abdullah^-asws one day, and I^-asws was a child of five (years old), when a number of Jews entered to see him^-asws’ – and he^-asws mentioned the Hadeeth until he^-asws said: ‘They said, ‘Inform us about the nine Signs which were Given to Musa^-as Bin Imran^-as’.

قلت: العصا، و إخراجه يده من جيبه بيضاء، و الجراد، و القمل، و الضفادع، و الدم، و رفع الطور، و المن و السلوى آية واحدة، و فلق البحر. قالوا: صدقت

I^-asws said: ‘The staff, and his^-as bringing our his^-as hand from his^-as pocket as white, and the locusts, and the lice, and the frogs, and the blood, and raising the (mount) Toor, and the manna and the quails being one Sign, and splitting the sea’. They said, ‘You^-asws speak the truth’.[22]

و قال علي بن إبراهيم: الآيات: أمير المؤمنين و الائمة (عليهم السلام)، و الدليل على ذلك‏ قول أمير المؤمنين (عليه السلام): «ما لله آية أكبر مني

And Ali Bin Ibrahim said,

‘The Signs are Amir-Al-Momineen^asws and the Imams^asws, and the evidence upon that are the words of Amir-Al-Momineen^asws: ‘There is no ‘Sign’ of Allah^azwj greater than I^asws!’^[23]

محمد بن يعقوب: عن محمد بن يحيى، عن أحمد بن محمد، عن محمد بن أبي عمير أو غيره، عن محمد بن الفضيل، عن أبي حمزة، عن أبي جعفر (عليه السلام)، قال: كان أمير المؤمنين (صلوات الله عليه) يقول: ما لله عز و جل آية هي أكبر مني، و لا لله من نبأ أعظم مني

Muhammad Bin Yaqoub, from Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Muhammad Bin Abu Umeyr or someone else, from Muhammad Bin Al Fazeyl, from Abu Hamza,

From Abu Ja’far^asws having said, Amir-Al-Momineen^asws was saying: ‘There is no ‘Sign’ of Allah^azwj Mighty and Majestic which is greater than I^asws, nor a News from Allah^azwj greater than I^asws!’^[24]

VERSES 22 – 25

ثُمَّ أَدْبَرَ يَسْعَىٰ {22}

Then he turned back (to Kufar) [79:22]

فَحَشَرَ فَنَادَىٰ {23}

So he gathered (people) and called out [79:23]

فَقَالَ أَنَا رَبُّكُمُ الْأَعْلَىٰ {24}

He said: ‘I am your lord, the most exalted!’ [79:24]

ابن الوليد، عن الصفار، عن ابن معروف، عن ابن محبوب، عن ابن سدير، عن رجل من أصحاب أبي عبد الله عليه السلام قال: سمعته يقول: إن أشد الناس عذابا يوم القيامة لسبعة نفر: أولهم ابن آدم الذي قتل أخاه، ونمرود الذي حاج إبراهيم في ربه، واثنان في بني إسرائيل هودا قومهم ونصراهم، وفرعون الذي قال: أنا ربكم الاعلى، واثنان من هذه الامة أحدهما شر هما في تابوت من قوارير تحت الفلق في بحار من نار

Ibn Al Waleed, from Al Saffar, from Ibn Marouf, from Ibn Mahboub, from Ibn Sadeyr,

‘From a man from the companions of Rasool-Allah^-saww said, ‘I heard him^-asws saying: ‘The most severe of the people in Punishment on the Day of Judgment would be seven persons – The first of them being the son of Adam^-as who killed his^-la brother^-as; and Nimrod^-la who argued against Ibrahim^-as regarding his^-as Lord^-azwj; and two from the children of Israel who Judaised their people and Christianised them, and Pharaoh^-la who said, ‘I am your lord, the most exalted!’ [79:24], and two from this community, one of them eviler of the two (Umar) would be in a coffin of glass beneath Al-Falaq in an ocean of fire’’.^[25]

فَأَخَذَهُ اللَّهُ نَكَالَ الْآخِرَةِ وَالْأُولَىٰ {25}

Therefore, Allah Seized him with the exemplary Punishment of the Hereafter and the former life [79:25]

فِي كِتَابِ سَعْدِ السُّعُودِ لِابْنِ طَاوُسٍ (ره) نَقْلًا عَنْ تَفْسِيرِ الْكَلْبِيِّ مُحَمَّدٍ عَنِ الْكَلْبِيِّ عَنْ أَبِي صَالِحٍ عَنِ ابْنِ عَبَّاسٍ‏ أَنَّ جَبْرَئِيلَ قَالَ لِرَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ: يَا مُحَمَّدُ لَوْ رَأَيْتَنِي وَ فِرْعَوْنُ يَدْعُو بِكَلِمَةِ الْإِخْلَاصِ‏ «آمَنْتُ أَنَّهُ لا إِلهَ إِلَّا الَّذِي آمَنَتْ بِهِ بَنُوا إِسْرائِيلَ وَ أَنَا مِنَ الْمُسْلِمِينَ» وَ أَنَا أَدُسُّهُ فِي الْمَاءِ وَ الطِّينِ لِشِدَّةِ غَضَبِي عَلَيْهِ مَخَافَةَ أَنْ‏ يَتُوبَ فَيَتُوبُ اللَّهُ عَزَّ وَ جَلَّ عَلَيْهِ؟

In the book Sa’dy Al Saoud of Ibn Tawoos, copying from Tafseer Al Kalby – Muhammad, from Al Kalby, from Abu Salih, from Ibn Abbas (having said),

‘Jibraeel^-as said to Rasool-Allah^-saww: ‘O Muhammad^-saww! If only you^-saww had seen me^-as, and Pharaoh^-la was supplicating with the sincere phrase, ‘‘I believe that there is no god except the One in Whom the Children of Israel believe in, and I am from the submitters’ [10:90], and I^-as was immersing him^-la in the water and the mud, due to the intensity of my^-as anger upon him^-la, fearing that he^-la might repent, so Allah^-azwj Mighty and Majestic would Turn to Him^-azwj (with Mercy)?’

قَالَ رَسُولُ اللَّهِ: مَا كَانَ شِدَّةُ غَضَبِكَ عَلَيْهِ يَا جَبْرَئِيلُ؟

Rasool-Allah^-saww said: ‘What was (the reason) of your^-as intense anger upon him^-la, O Jibraeel^-as?’

قَالَ: لِقَوْلِهِ‏ أَنَا رَبُّكُمُ الْأَعْلى‏ وَ هِيَ كَلِمَتُهُ الْأُخْرَى مِنْهُمَا قَالَهَا حِينَ انْتَهَى إِلَى الْبَحْرِ وَ كَلِمَتُهُ الْأُولَى‏ «ما عَلِمْتُ لَكُمْ مِنْ إِلهٍ غَيْرِي» فَكَانَ بَيْنَ الْأُولَى وَ الْآخِرَةِ أَرْبَعُونَ سَنَةً

He^-as said: ‘Due to his^-la words: ‘I am your lord, the most exalted!’ [79:24], and it is the latter one from the two. He^-la had said it when he^-la ended up to the sea. And the first phrase was: I do not know of a god for you apart from me [28:38]. So there was between the former and the latter (phrases, a duration of) forty years.

وَ إِنَّمَا قَالَ ذَلِكَ لِقَوْمِهِ‏ «أَنَا رَبُّكُمُ الْأَعْلى‏» حِينَ انْتَهَى إِلَى الْبَحْرِ فَرَآهُ قَدْ يَبِسَتْ فِيهِ الطَّرِيقُ فَقَالَ لِقَوْمِهِ: تَرَوْنَ الْبَحْرَ قَدْ يَبِسَ مِنْ فَرَقِي فَصَدَّقُوهُ لَمَّا رَأَوْا وَ ذَلِكَ قَوْلُهُ عَزَّ وَ جَلَّ: «وَ أَضَلَّ فِرْعَوْنُ قَوْمَهُ وَ ما هَدى‏

And rather he^-la said that to his^-la people: ‘I am your lord, the most exalted!’ [79:24], when he^-la ended up to the sea. So I^-as saw him^-la, the path had been dried up in it. So he^-la said to his^-la people: Do you all see the sea to have dried up due to my^-la separating it?’ So they ratified him^-la when they saw, and these are the Words of the Mighty and Majestic: And Pharaoh led his people astray and did not guide [20:79]’’.[26]

قال: و روى أبو بصير، عن أبي جعفر (عليه السلام)، قال: «قال رسول الله (صلى الله عليه و آله): قال جبرئيل (عليه السلام): قلت: يا رب، تدع فرعون و قد قال: أَنَا رَبُّكُمُ الْأَعْلى! فقال: إنما يقول هذا مثلك من يخاف الفوت

(Al-Tabarsy) said, ‘It has been reported by Abu Baseer:

‘Abu Ja’far^-asws has said that the Rasool-Allah^-saww said: ‘Jibraeel^-as said: ‘I^-as said: ‘O Lord^-azwj! You^-azwj have left Pharaoh^-la to be, and he^-la has said, ‘I am your lord, the most exalted!’ [79:24]?’ He^-azwj Said: “But rather, he^-la is saying this like the (saying of the) one who fears the death’.[27]

و فيه بإسناده‏ إلى إسحاق بن عمّار الصّيرفيّ، عن أبي الحسن الماضي، في حديث طويل يقول في آخره: و إنّ في جوف تلك الحيّة، لسبع صناديق، فيها خمسة من الأمم السّالفة و اثنان من هذه الأمّة

And in it (Sawaab Al-Amaal), by his chain going up to Is’haq Bin Ammar Al-Sayrafi, from Abu Al-Hassan Al-Maazy^-asws (7^th Imam^-asws), in a lengthy Hadeeth, he^-asws is saying at the end of it: ‘And in the interior of that serpent would be seven boxes wherein would be five from the past communities and two from this community’.

قال: قلت: جعلت فداك! و من الخمسة؟ و من الاثنان؟ قال: أمّا الخمسة: فقابيل الّذي قتل هابيل، و نمرود الّذي حاجّ إبراهيم في ربّه، قال: أَنَا أُحْيِي وَ أُمِيتُ.، و فرعون الّذي قال: أَنَا رَبُّكُمُ الْأَعْلى‏.، و يهود الّذي هوّد اليهود، و بولس الّذي نصر النّصارى. و من هذه الأمة، أعرابيّان

He (the narrator) said, ‘I said, ‘May I be sacrificed for you^-asws! And who are the five? And who are the two?’ He^-asws said: ‘As for the five – so it is Qabeel^-la who killed Habeel, and Nimrod^-la who disputed against Ibrahim^-as regarding his^-as Lord^-azwj. He said: ‘I cause to live and I cause to die’ [2:258]. And Pharaoh^-la who said, ‘‘I am your lord, the most exalted!’ [79:24]. And the Jew who Judaised the Jews, and Paul who Christianised the Christians. And from this community, the two Bedouins (Abu Bakr and Umar)’’.^[28]

VERSES 26 – 33

إِنَّ فِي ذَٰلِكَ لَعِبْرَةً لِمَنْ يَخْشَىٰ {26}

Surely in that is a lesson for one who fears [79:26]

أَأَنْتُمْ أَشَدُّ خَلْقًا أَمِ السَّمَاءُ ۚ بَنَاهَا {27}

Are you the harder to be created or the sky? He Built it [79:27]

رَفَعَ سَمْكَهَا فَسَوَّاهَا {28}

He Raised its ceiling, then Evened it [79:28]

وَأَغْطَشَ لَيْلَهَا وَأَخْرَجَ ضُحَاهَا {29}

And He Covered its night and Extracted its brightness [79:29]

وَالْأَرْضَ بَعْدَ ذَٰلِكَ دَحَاهَا {30}

And the earth, He Expanded it after that [79:30]

أَخْرَجَ مِنْهَا مَاءَهَا وَمَرْعَاهَا {31}

He Brings forth from it, its water and its pasturage [79:31]

وَالْجِبَالَ أَرْسَاهَا {32}

And the mountains, He Affirmed these [79:32]

مَتَاعًا لَكُمْ وَلِأَنْعَامِكُمْ {33}

Being a provision for you and for your cattle [79:33]

عَنْهُ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنْ مُحَمَّدِ بْنِ دَاوُدَ عَنْ مُحَمَّدِ بْنِ عَطِيَّةَ قَالَ جَاءَ رَجُلٌ إِلَى أَبِي جَعْفَرٍ (عليه السلام) مِنْ أَهْلِ الشَّامِ مِنْ عُلَمَائِهِمْ فَقَالَ يَا أَبَا جَعْفَرٍ جِئْتُ أَسْأَلُكَ عَنْ مَسْأَلَةٍ قَدْ أَعْيَتْ عَلَيَّ أَنْ أَجِدَ أَحَداً يُفَسِّرُهَا وَ قَدْ سَأَلْتُ عَنْهَا ثَلَاثَةَ أَصْنَافٍ مِنَ النَّاسِ فَقَالَ كُلُّ صِنْفٍ مِنْهُمْ شَيْئاً غَيْرَ الَّذِي قَالَ الصِّنْفُ الْآخَرُ

From him, from Ahmad Bin Muhammad, from Al-Husayn Bin Saeed, from Muhammad Bin Dawood from Muhammad Bin Atiyya who said:

‘A man from the scholars of the people of Syria came up to Abu Ja’far^-asws. He said, ‘O Abu Ja’far^-asws, I have come to ask you^-asws a question which has exhausted me in finding one who could explain it to me, and I have asked three kinds of the people about it, so each type from them said something other than what the other one said’.

فَقَالَ لَهُ أَبُو جَعْفَرٍ (عليه السلام) مَا ذَاكَ

So Abu Ja’far^-asws said to him: ‘What would that be?’

قَالَ فَإِنِّي أَسْأَلُكَ عَنْ أَوَّلِ مَا خَلَقَ اللَّهُ مِنْ خَلْقِهِ فَإِنَّ بَعْضَ مَنْ سَأَلْتُهُ قَالَ الْقَدَرُ وَ قَالَ بَعْضُهُمُ الْقَلَمُ وَ قَالَ بَعْضُهُمُ الرُّوحُ

He said, ‘I ask you^-asws about the first thing what Allah^-azwj Created from His^-azwj creatures, for some of the ones I asked said it was the Destiny, and some of them said it was the Pen, and some of them said it was the Spirit’.

فَقَالَ أَبُو جَعْفَرٍ (عليه السلام) مَا قَالُوا شَيْئاً أُخْبِرُكَ أَنَّ اللَّهَ تَبَارَكَ وَ تَعَالَى كَانَ وَ لَا شَيْ‏ءَ غَيْرَهُ وَ كَانَ عَزِيزاً وَ لَا أَحَدَ كَانَ قَبْلَ عِزِّهِ وَ ذَلِكَ قَوْلُهُ سُبْحانَ رَبِّكَ رَبِّ الْعِزَّةِ عَمَّا يَصِفُونَ وَ كَانَ الْخَالِقُ قَبْلَ الْمَخْلُوقِ وَ لَوْ كَانَ أَوَّلُ مَا خَلَقَ مِنْ خَلْقِهِ الشَّيْ‏ءَ مِنَ الشَّيْ‏ءِ إِذاً لَمْ يَكُنْ لَهُ انْقِطَاعٌ أَبَداً وَ لَمْ يَزَلِ اللَّهُ إِذاً وَ مَعَهُ شَيْ‏ءٌ لَيْسَ هُوَ يَتَقَدَّمُهُ وَ لَكِنَّهُ كَانَ إِذْ لَا شَيْ‏ءَ غَيْرَهُ

So Abu Ja’far^-asws said: ‘They have not said anything. I^-asws hereby inform you that Allah^-azwj Blessed and Exalted Existed and there was nothing other than Him^-azwj, and He^-azwj was Mighty and there was no one who was mighty before Him^-azwj, and these are is His^-azwj Words: Glorious is your Lord, the Lord of Might, from what they are ascribing [37:180], and He^-azwj was the Creator before the creation, and Had He^-azwj Created something from His^-azwj Creation, something from something, then there would be no termination from it (the chain) ever, and it would never cease if Allah^-azwj had something with Him^-azwj and He^-azwj did not precede it. But He^-azwj Existed when there was nothing other than Him^-azwj.

وَ خَلَقَ الشَّيْ‏ءَ الَّذِي جَمِيعُ الْأَشْيَاءِ مِنْهُ وَ هُوَ الْمَاءُ الَّذِي خَلَقَ الْأَشْيَاءَ مِنْهُ فَجَعَلَ نَسَبَ كُلِّ شَيْ‏ءٍ إِلَى الْمَاءِ وَ لَمْ يَجْعَلْ لِلْمَاءِ نَسَباً يُضَافُ إِلَيْهِ وَ خَلَقَ الرِّيحَ مِنَ الْمَاءِ ثُمَّ سَلَّطَ الرِّيحَ عَلَى الْمَاءِ فَشَقَّقَتِ الرِّيحُ مَتْنَ الْمَاءِ حَتَّى ثَارَ مِنَ الْمَاءِ زَبَدٌ عَلَى قَدْرِ مَا شَاءَ أَنْ يَثُورَ فَخَلَقَ مِنْ ذَلِكَ الزَّبَدِ أَرْضاً بَيْضَاءَ نَقِيَّةً لَيْسَ فِيهَا صَدْعٌ وَ لَا ثَقْبٌ وَ لَا صُعُودٌ وَ لَا هُبُوطٌ وَ لَا شَجَرَةٌ ثُمَّ طَوَاهَا فَوَضَعَهَا فَوْقَ الْمَاءِ

And He^-azwj Created the thing from which are all things, and it is the water from which He^-azwj Created the things. So He^-azwj Lineaged everything to the water and did not Make a lineage for the water to which it can be ascribed. And He^-azwj Created the wind from the water, then Made the wind to overcome the water. So, the wind sent down into the body of the water until foam swirled from the water in accordance with what He^-azwj so Desired it to swirl. So He^-azwj Created from that foam, pure white land with no crack in it, nor any holes, neither ascending nor descending, and no tree. Then He^-azwj Folded it, so He^-azwj Placed it on top of the water.

ثُمَّ خَلَقَ اللَّهُ النَّارَ مِنَ الْمَاءِ فَشَقَّقَتِ النَّارُ مَتْنَ الْمَاءِ حَتَّى ثَارَ مِنَ الْمَاءِ دُخَانٌ عَلَى قَدْرِ مَا شَاءَ اللَّهُ أَنْ يَثُورَ فَخَلَقَ مِنْ ذَلِكَ الدُّخَانِ سَمَاءً صَافِيَةً نَقِيَّةً لَيْسَ فِيهَا صَدْعٌ وَ لَا ثَقْبٌ وَ ذَلِكَ قَوْلُهُ السَّماءُ بَناها رَفَعَ سَمْكَها فَسَوَّاها وَ أَغْطَشَ لَيْلَها وَ أَخْرَجَ ضُحاها

Then Allah^-azwj Created the fire from the water, so the fire bust out of the body of the water until smoke arose from the water in accordance with Allah^-azwj so Desired it to rise. So He^-azwj Created from that smoke, clear and pure sky in which there were no cracks nor any holes, and these are His^-azwj Words: Surely in that is a lesson for one who fears [79:26] Are you the harder to create or the sky? He Built it [79:27] He Raised its ceiling, then Evened it [79:28] And He Covered its night and Extracted its brightness [79:29].

قَالَ وَ لَا شَمْسٌ وَ لَا قَمَرٌ وَ لَا نُجُومٌ وَ لَا سَحَابٌ ثُمَّ طَوَاهَا فَوَضَعَهَا فَوْقَ الْأَرْضِ ثُمَّ نَسَبَ الْخَلِيقَتَيْنِ فَرَفَعَ السَّمَاءَ قَبْلَ الْأَرْضِ فَذَلِكَ قَوْلُهُ عَزَّ ذِكْرُهُ وَ الْأَرْضَ بَعْدَ ذلِكَ دَحاها يَقُولُ بَسَطَهَا

He^-asws said: ‘And there was neither a sun, nor a moon, nor stars nor clouds. Then He^-azwj Folded it and Placed it upon the earth, then Established two creations. Then He^-azwj Raised the sky before the earth, so that is His^-azwj Words, Mighty is His^-azwj Mention: And the earth, He Expanded it after that [79:30] . He^-azwj is Saying that He^-azwj Spread it out’.

فَقَالَ لَهُ الشَّامِيُّ يَا أَبَا جَعْفَرٍ قَوْلُ اللَّهِ تَعَالَى أَ وَ لَمْ يَرَ الَّذِينَ كَفَرُوا أَنَّ السَّماواتِ وَ الْأَرْضَ كانَتا رَتْقاً فَفَتَقْناهُما

So, the Syrian said to him^-asws, ‘O Abu Ja’far^-asws, the Words of Allah^-azwj the Exalted: Or do they not see, those who are committing Kufr, that the skies and the earth were joined up, and We Separated them? [21:30]’.

فَقَالَ لَهُ أَبُو جَعْفَرٍ (عليه السلام) فَلَعَلَّكَ تَزْعُمُ أَنَّهُمَا كَانَتَا رَتْقاً مُلْتَزِقَتَيْنِ مُلْتَصِقَتَيْنِ فَفُتِقَتْ إِحْدَاهُمَا مِنَ الْأُخْرَى فَقَالَ نَعَمْ فَقَالَ أَبُو جَعْفَرٍ (عليه السلام) اسْتَغْفِرْ رَبَّكَ فَإِنَّ قَوْلَ اللَّهِ جَلَّ وَ عَزَّ كانَتا رَتْقاً يَقُولُ كَانَتِ السَّمَاءُ رَتْقاً لَا تُنْزِلُ الْمَطَرَ وَ كَانَتِ الْأَرْضُ رَتْقاً لَا تُنْبِتُ الْحَبَّ فَلَمَّا خَلَقَ اللَّهُ تَبَارَكَ وَ تَعَالَى الْخَلْقَ وَ بَثَّ فِيهَا مِنْ كُلِّ دَابَّةٍ فَتَقَ السَّمَاءَ بِالْمَطَرِ وَ الْأَرْضَ بِنَبَاتِ الْحَبِّ

So Abu Ja’far^-asws said: ‘Perhaps you think that these two used to be stuck together and there were separated from each other?’ He said, ‘Yes’. Abu Ja’far^-asws said: ‘Seek Forgiveness from your Lord^-azwj, for it is in the Words Allah^-azwj Mighty and Majestic that they were closed up, meaning that the sky used to be closed up and no rain descended from it, and the earth was closed up and did not grow any seed (vegetation). So, when Allah^-azwj Blessed and Exalted Created the creatures, He^-azwj Spread therein all kinds of animals. He^-azwj Opened up the sky by the rain and the earth by the seed’.

فَقَالَ الشَّامِيُّ أَشْهَدُ أَنَّكَ مِنْ وُلْدِ الْأَنْبِيَاءِ وَ أَنَّ عِلْمَكَ عِلْمُهُمْ

The Syrian said, ‘I testify that you^-asws are from the children of the Prophets^-as and that your^-asws knowledge is their^-as knowledge’.[29]

في كتاب الاحتجاج للطبرسي (ره) عن ابى عبد الله عليه السلام حديث طويل وفيه قال السائل: فخلق النهار قبل الليل ؟ قال: نعم خلق النهار قبل الليل، و الشمس والقمر والارض قبل السماء. قال عز من قائل: اخرج منها ماءها ومرعاها

In the book Al-Ihtijaj Al-Tabarsy:

‘From Abu Abdullah^-asws, a lengthy Hadeeth, in which the questioner asked, ‘The Creation of the day was before (the creation) of the night?’ He^-asws said: ‘Yes. Allah^-azwj Created the day before the night, and the sun and the moon, and the earth, before the sky. The Mighty Said: He Brings forth from it, its water and its pasturage [79:31]’.[30]

VERSES 34 – 36

فَإِذَا جَاءَتِ الطَّامَّةُ الْكُبْرَىٰ {34}

So, when the great calamity comes [79:34]

يَوْمَ يَتَذَكَّرُ الْإِنْسَانُ مَا سَعَىٰ {35}

A Day the human being would recollect what he strove for [79:35]

وَبُرِّزَتِ الْجَحِيمُ لِمَنْ يَرَىٰ {36}

And the Hell will emerge for everyone to see [79:36]

فِي تَفْسِيرِ عَلِيِّ بْنِ إِبْرَاهِيمَ حَدِيثٌ طَوِيلٌ عَنِ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ وَ فِيهِ يَقُولُ: كَفَى بِالْمَوْتِ طَامَّةً يَا جَبْرَئِيلُ فَقَالَ جَبْرَئِيلُ: إِنَّ مَا بَعْدَ الْمَوْتِ أَطَمُّ وَ أَطَمُّ مِنَ الْمَوْتِ

In Tafseer of Ali Ibn Ibrahim –

‘There is a lengthy Hadeeth from the Prophet^-saww and in it he^-saww is saying: ‘Does the death suffice as the calamity, O Jibraeel^-as’. So Jibraeel^-as said: ‘Surely what is after the death is more calamitous, and more calamitous than the death’.

قَوْلُهُ: يَوْمَ يَتَذَكَّرُ الْإِنْسانُ ما سَعى‏ قَالَ: يَذْكُرُ مَا عَمِلَهُ كُلَّهُ

His^-azwj Words: A Day the human being would recollect what he strove for [79:35], he^-saww said: ‘He would remember what he had done, all of it’.

«وَ بُرِّزَتِ الْحَجِيمُ لِمَنْ يَرَى» قَالَ: أُحْضِرَتْ

And the Hell will emerge for everyone to see [79:36], he^-saww said: ‘Presented’.[31]

وَ إِنَّ أَهْلَ الْحَقِّ إِذَا دَخَلَ عَلَيْهِمْ دَاخِلٌ سُرُّوا بِهِ وَ إِذَا خَرَجَ عَنْهُمْ خَارِجٌ لَمْ يَجْزَعُوا عَلَيْهِ وَ ذَلِكَ أَنَّهُمْ عَلَى يَقِينٍ مِنْ أَمْرِهِمْ

And the people of truth, whenever and entering one enters, they are cheered by him, and whenever an exiting one exits, they do not get alarmed upon him, and that is because they are upon ‘يَقِينٍ’ a conviction from their matter.

وَ إِنَّ أَهْلَ الْبَاطِلِ إِذَا دَخَلَ فِيهِمْ دَاخِلٌ سُرُّوا بِهِ وَ إِذَا خَرَجَ عَنْهُمْ خَارِجٌ جَزِعُوا عَلَيْهِ وَ ذَلِكَ أَنَّهُمْ عَلَى شَكٍّ مِنْ أَمْرِهِمْ إِنَّ اللَّهَ جَلَّ جَلَالُهُ يَقُولُ‏ فَمُسْتَقَرٌّ وَ مُسْتَوْدَعٌ

And the people of falsehood are such that whenever an entering one enters to them, they are cheered by it, and when an exiting one exits from them, they are alarmed upon him, and that is because they are upon ‘شَكٍّ’ a doubt from their matter. Allah^-azwj, Majestic is His^-azwj Majesty Says: so there is a (permanent) stable one and a (temporarily) deposited one. [6:98].

قَالَ ثُمَّ قَالَ أَبُو عَبْدِ اللَّهِ ع الْمُسْتَقَرُّ الثَّابِتُ وَ الْمُسْتَوْدَعُ الْمُعَارُ

He (the narrator) said, ‘Then Abu Abdullah^-asws said: ‘The stable one is the steadfast, and the deposited one is the lent (borrowed Eman) one’’.^[32]

VERSES 37 – 41

فَأَمَّا مَنْ طَغَىٰ {37}

So as for one who transgresses [79:37]

وَآثَرَ الْحَيَاةَ الدُّنْيَا {38}

And prefers the life of the world [79:38]

فَإِنَّ الْجَحِيمَ هِيَ الْمَأْوَىٰ {39}

Then surely the Blazing Fire, it is the abode [79:39]

وَأَمَّا مَنْ خَافَ مَقَامَ رَبِّهِ وَنَهَى النَّفْسَ عَنِ الْهَوَىٰ {40}

And as for one who fears standing to his Lord and forbids the soul from the vain desires [79:40]

فَإِنَّ الْجَنَّةَ هِيَ الْمَأْوَىٰ {41}

Then surely the Garden, it would be the abode [79:41]

محمد بن يحيى عن أحمد بن محمد بن عيسى عن على بن الحكم عن عبد الله بن بكير عن حمزة بن حمران عن أبى جعفر عليه السلام قال: الجنة محفوفة بالمكاره والصبر، فمن صبر على المكاره في الدنيا دخل الجنة، وجهنم محفوفة باللذات والشهوات، فمن اعطى نفسها لذتها وشهوتها دخل النار

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Ali Bin Al-Hakam, from Abdullah Bin Bakeyr, from Hamza Bin Hamraan, who has said:

‘Abu Ja’far^-asws has said: ‘The Paradise is surrounded with the hardship and the patience. So, the one who is patient during the hardship will enter the Paradise. And the Hell is surrounded with the pleasures and the desires, so the one who gives its pleasures and its desires to himself, would enter the Hell’.[33]

عَنْهُ عَنْ أَحْمَدَ عَنِ ابْنِ مَحْبُوبٍ عَنْ دَاوُدَ الرَّقِّيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فِي قَوْلِ اللَّهِ عَزَّ وَ جَلَّ وَ لِمَنْ خافَ مَقامَ رَبِّهِ جَنَّتانِ قَالَ مَنْ عَلِمَ أَنَّ اللَّهَ يَرَاهُ وَ يَسْمَعُ مَا يَقُولُ وَ يَعْلَمُ مَا يَعْمَلُهُ مِنْ خَيْرٍ أَوْ شَرٍّ فَيَحْجُزُهُ ذَلِكَ عَنِ الْقَبِيحِ مِنَ الْأَعْمَالِ فَذَلِكَ الَّذِي خَافَ مَقَامَ رَبِّهِ وَ نَهَى النَّفْسَ عَنِ الْهَوَى

From him, from Ahmad, from Ibn Mahboub, from Dawood Al Raqqy,

‘From Abu Abdullah^-asws regarding the Words of Allah^-azwj Mighty and Majestic: And for the one who fears to stand before his Lord are two Gardens [55:46], he^-asws said: ‘The one who knows that Allah^-azwj Sees him and Hears whatever he is saying, and he knows that whatever he does, be it from good or evil, so that would detain him from the ugly ones of the deeds, so that would be the one who fears to stand before His^-azwj Lord^-azwj, and has prevented himself from the personal desires’.[34]

في كتاب الخصال عن الحسن قال: قال رسول الله صلى الله عليه وآله: قال الله تبارك وتعالى: وعزتي وجلالى لا اجمع على عبدى خوفين. ولا أجمع له أمنين. فإذا امننى في الدنيا أخفته في الاخرة يوم القيامة، وإذا خافني في الدنيا امنته يوم القيامة

In the book Al-Khisal:

‘From Al-Hassan^-asws that Rasool-Allah^-saww said: ‘Allah^-azwj Said: ‘By My^-azwj Honour and My^-azwj Majesty, two fears will not be together on My^-azwj servant, nor will two securities come together on him. If he is secure in the world, he will fear in the Hereafter, the Day of Judgement, and if he fears Me^-azwj in the world, he will be secure on the Day of Judgement.’[35]

كتاب (الجنة و النار): أبو جعفر أحمد بن محمد بن عيسى، عن عوف بن عبد الله، عن جابر بن يزيد الجعفي، عن أبي جعفر (عليه السلام)، قال: «إن الجنان أربع، و ذلك قول الله عز و جل: وَ لِمَنْ خافَ مَقامَ رَبِّهِ جَنَّتانِ، و هو أن الرجل يهجم على شهوة من شهوات الدنيا و هي معصية، فيذكر مقام ربه، فيدعها من مخافته، فهذه الآية فيه، فهاتان جنتان للمؤمنين و السابقين

In the book Jannat Wa Al-Naar – Abu Ja’far Ahmad Bin Muhammad Bin Isa, from Auf Bin Abdullah, from Jabir Bin Yazid Al-Ju’fy,

‘Abu Ja’far^-asws said: ‘The Gardens are four, and these are the Words of Allah^-azwj Mighty and Majestic: And for the one who fears to stand before his Lord are two Gardens [55:46]; and he is the man who attacks his lust, from the lusts of the world and these are the sins, which serve as a reminder that he will have to stand before his Lord^-azwj. This is the verse in which two Gardens have been Given to the Momineen and the foremost ones’’.[36]

In the book Jannat Wa Al-Naar – Abu Ja’far Ahmad Bin Muhammad Bin Isa, from Auf Bin Abdullah, from Jabir Bin Yazid Al-Ju’fy,

و أما قوله: وَ مِنْ دُونِهِما جَنَّتانِ، يقول: من دونهما في الفضل، و ليس من دونهما في القرب، و هما لأصحاب اليمين، و هي جنة النعيم و جنة المأوى، و في هذه الجنان الأربع فواكه في الكثرة كورق الشجر و النجوم

And as for His^-azwj Words: And besides these two are two (other) Gardens [55:62] he^-asws said: ‘Besides these are two (more) regarding status, and not regarding proximity. These are the companions of the right hand, and this is the Garden of Bounties and the Garden of Shelter, and in these two Gardens are fruits found in abundance like the leaves of the tree and the stars.

و على هذه الجنان الأربع حائط محيط بها، طوله مسيرة خمس مائة عام، لبنة من فضة، و لبنة من ذهب، و لبنة من در، و لبنة من ياقوت، و ملاطه المسك و الزعفران، و شرفه نور يتلألأ، يرى الرجل وجهه في الحائط، و في الحائط ثمانية أبواب، على كل باب مصراعان، عرضهما كحضر الفرس الجواد سنة

And on these two Gardens are four walls surrounding it, the length of which is the travel of five hundred years, made of bricks of silver, and bricks of gold, and bricks of precious stones, and bricks of sapphire, with mortar of musk and saffron, with light radiating from it. A man can see his face in the wall, and in these walls are eight entrances, on each entrance has two gates, taking the racing horse a year to reach it.’[37]

VERSES 42 – 46

يَسْأَلُونَكَ عَنِ السَّاعَةِ أَيَّانَ مُرْسَاهَا {42}

They are asking you about the Hour, ‘When would it transpire?’ [79:42]

فِيمَ أَنْتَ مِنْ ذِكْرَاهَا {43}

Who are you, from mentioning it [79:43]

إِلَىٰ رَبِّكَ مُنْتَهَاهَا {44}

To your Lord is its ending [79:44]

إِنَّمَا أَنْتَ مُنْذِرُ مَنْ يَخْشَاهَا {45}

But rather, you are a warner to one who fears it [79:45]

كَأَنَّهُمْ يَوْمَ يَرَوْنَهَا لَمْ يَلْبَثُوا إِلَّا عَشِيَّةً أَوْ ضُحَاهَا {46}

On the Day that they see it, it will be as if they did not remain (in the world) except an evening or its day [79:46]

و قال علي بن إبراهيم: أما قوله تعالى: يَسْئَلُونَكَ عَنِ السَّاعَةِ أَيَّانَ مُرْساها فإن قريشا بعثوا العاص بن وائل السهمي و النضر بن حارث بن كلدة و عقبة بن أبي معيط إلى نجران ليتعلموا من علماء اليهود مسائل و يسألوا بها رسول الله (صلى الله عليه و آله). و كان فيها: سلوا محمدا متى تقوم الساعة؟ [فإن ادعى علم ذلك فهو كاذب، فإن قيام الساعة لم يطلع الله عليه ملكا مقربا و لا نبيا مرسلا

And Ali Bin Ibrahim said,

‘As for the Words of the Exalted: They are asking you about the Hour, ‘When would it transpire?’ [79:42] – The Quraysh send Al A’as Al Wa’il Al Sahmy, and Al Nazar Bin Haris Bin Kalada, and Uqba Bin Abu Mueet to Najran in order to learn from the Jewish scholars questions which they could be asking Rasool-Allah^-saww with, and among these was, ‘Ask Muhammad^-saww, when would the Hour be Established?’ So if he^-saww has been Given that knowledge, then he^-saww is a liar, for the Establishment of the Hour, Allah^-azwjhas neither Notified it to an Angel of Proximity, nor a Mursil Prophet^-as’.

فلما سألوا رسول الله (صلى الله عليه و آله): متى تقوم الساعة؟] أنزل الله تعالى: يَسْئَلُونَكَ عَنِ السَّاعَةِ أَيَّانَ مُرْساها قُلْ إِنَّما عِلْمُها عِنْدَ رَبِّي لا يُجَلِّيها لِوَقْتِها إِلَّا هُوَ

So when they asked Rasool-Allah^-saww, ‘When would the Hour be Established?’ Allah^-azwjthe Exalted Revealed: They are asking you about the Hour, ‘When would it transpire?’ Say: ‘But rather, its knowledge is with my Lord. None can manifest its timing except Him [7:187]’.[38]

مهج، مهج الدعوات بِإِسْنَادِنَا إِلَى أَبِي الْمُفَضَّلِ الشَّيْبَانِيِّ مِنَ الْجُزْءِ الثَّالِثِ مِنْ أَمَالِيهِ بِإِسْنَادِهِ نَصُّهُ إِلَى مَوْلَانَا الْحَسَنِ بْنِ مَوْلَانَا عَلِيِّ بْنِ أَبِي طَالِبٍ ع عَنْ أُمِّهِ فَاطِمَةَ بِنْتِ رَسُولِ اللَّهِ ص

(The book) ‘Mahj Al Dawaat’ –

By our chain to Abu Al-Mufazzal Al-Shaybani, from the third volume of his ‘Amaali’, by his chain its text is to our Master Al-Hassan^-asws son^-asws of our Master Ali^-asws Bin Abu Talib^-asws, from his^-asws mother^-asws (Syeda) Fatima^-asws daughter^-asws of Rasool-Allah^-saww!

وَجَدْنَاهُ بِإِسْنَادٍ صَحِيحٍ‏ أَنَّ رَسُولَ اللَّهِ ص قَالَ لِلزَّهْرَاءِ فَاطِمَةَ ع يَا بُنَيَّةِ أَ لَا أُعَلِّمُكِ دُعَاءً لَا يَدْعُو بِهِ أَحَدٌ إِلَّا اسْتُجِيبَ لَهُ وَ لَا يَجُوزُ عَلَيْكِ سِحْرٌ وَ لَا سَمٌّ وَ لَا يَشْمَتُ بِكِ عَدُوٌّ وَ لَا يُعْرِضُ عَنْكِ الرَّحْمَنُ وَ لَا يزغ [يَزِيغُ‏] قَلْبُكِ وَ لَا تُرَدُّ لَكِ دَعْوَةٌ وَ تُقْضَى حَوَائِجُكِ كُلُّهَا

We found it with a correct chain that Rasool-Allah^-saww said to (Syeda) Al-Zahra Fatima^-asws: ‘O daughter^-asws! Shall I^-saww teach you^-asws a supplication not one will supplicate with it except it will be Answered for him, nor will sorcery be allowed upon you^-asws, nor poison, nor will an enemy gloat with you^-asws, nor will the Beneficent Turn away from you^-asws, not will your^-asws heart deviate, nor will a supplication of yours^-asws be rejected, and your^-asws needs will be Fulfilled, all of them?’

قَالَتْ يَا أَبَتِ لَهَذَا أَحَبُّ إِلَيَّ مِنَ الدُّنْيَا وَ مَا فِيهَا

She^-asws said: ‘O father^-saww! It would be more beloved to me^-asws than the world and whatever is in it!’

قَالَ تَقُولِينَ يَا أَعَزَّ مَذْكُورٍ وَ أَقْدَمَهُ قِدَماً فِي الْعِزِّ وَ الْجَبَرُوتِ يَا رَحِيمَ كُلِّ مُسْتَرْحِمٍ وَ مَفْزَعَ كُلِّ مَلْهُوفٍ إِلَيْهِ يَا رَاحِمَ كُلِّ حَزِينٍ يَشْكُو بَثَّهُ وَ حُزْنَهُ إِلَيْهِ يَا خَيْرَ مَنْ سُئِلَ الْمَعْرُوفُ مِنْهُ وَ أَسْرَعَهُ إِعْطَاءً يَا مَنْ يَخَافُ الْمَلَائِكَةُ الْمُتَوَقِّدَةُ بِالنُّورِ مِنْهُ

He^-saww said: ‘You^-asws should say: ‘O Mightiest of mentioned, and the most Ancient of the ancient ones in the Might and the Force! O Merciful! Be Merciful and a Shelter for every anxious one sheltering to! O Mercier of every grief-stricken complaining of his sorrow and his grief to! O Best of the one asked for the Act of Kindness from, and Quickest in Giving! O the One feared by the Angels of the Glow and the Noor from!

أَسْأَلُكَ بِالْأَسْمَاءِ الَّتِي يَدْعُوكَ بِهَا حَمَلَةُ عَرْشِكَ وَ مَنْ حَوْلَ عَرْشِكَ بِنُورِكَ يُسَبِّحُونَ شَفَقَةً مِنْ خَوْفِ عِقَابِكَ وَ بِالْأَسْمَاءِ الَّتِي يَدْعُوكَ بِهَا جَبْرَئِيلُ وَ مِيكَائِيلُ وَ إِسْرَافِيلُ إِلَّا أَجَبْتَنِي وَ كَشَفْتَ يَا إِلَهِي كُرْبَتِي وَ سَتَرْتَ ذُنُوبِي

I ask You^-azwj by the Names which bearers of Your^-azwj Throne and the ones around Your^-azwj Throne had supplicated with, by Your^-azwj Noor they are glorifying dreading from fear of Your^‑azwj Punishment, and by the Names which were supplicated with by Jibraeel^-as, and Mikaeel^-as, and Israfeel^-as! Please Respond to me and Remove my distress and Conceal my sins, O my God^-azwj!

يَا مَنْ أَمَرَ بِالصَّيْحَةِ فِي خَلْقِهِ‏ فَإِذا هُمْ بِالسَّاهِرَةِ مَحْشُورُونَ وَ بِذَلِكَ الِاسْمِ الَّذِي أَحْيَيْتَ بِهِ الْعِظَامَ وَ هِيَ رَمِيمٌ أَحْيِ قَلْبِي وَ اشْرَحْ صَدْرِي وَ أَصْلِحْ شَأْنِي

O the One^-azwj who Commanded soundness in His^-azwj creation: So then they would be at Al-Sahira [79:14], gathered, and with that Name which You^-azwj will Revive the bones with and they would have decayed! Revive my heart and Expand my chest, and Correct my affairs!

يَا مَنْ خَصَّ نَفْسَهُ بِالْبَقَاءِ وَ خَلَقَ لِبَرِيَّتِهِ الْمَوْتَ وَ الْحَيَاةَ وَ الْفَنَاءَ يَا مَنْ فِعْلُهُ قَوْلٌ وَ قَوْلُهُ أَمْرٌ وَ أَمْرُهُ مَاضٍ عَلَى مَا يَشَاءُ

O the One^-azwj Who has Specialised Himself^-azwj with the remaining, and Created the death and the annihilation for His^-azwj created beings! O the One^-azwj Whose Action is His^-azwj Word, and His^-azwj is a Command, and His^-azwj Command is Implemented upon whatever He^-azwj so Desires to!

أَسْأَلُكَ بِالاسْمِ الَّذِي دَعَاكَ بِهِ خَلِيلُكَ حِينَ أُلْقِيَ فِي النَّارِ فَدَعَاكَ بِهِ فَاسْتَجَبْتَ لَهُ وَ قُلْتَ‏ يا نارُ كُونِي بَرْداً وَ سَلاماً عَلى‏ إِبْراهِيمَ‏

I ask You^-azwj by the Name which Your^-azwj friend had supplicated with when he^-as was thrown into the fire, so he^-as called You^-azwj with it and You^-azwj Responded to him^-as and Said: “O fire! Become cool and safe upon Ibrahim!” [21:69]!

وَ بِالاسْمِ الَّذِي دَعَاكَ بِهِ مُوسَى‏ مِنْ جانِبِ الطُّورِ الْأَيْمَنِ‏ فَاسْتَجَبْتَ لَهُ وَ بِالاسْمِ الَّذِي خَلَقْتَ بِهِ عِيسَى مِنْ رُوحِ الْقُدُسِ وَ بِالاسْمِ الَّذِي تُبْتَ بِهِ عَلَى دَاوُدَ وَ بِالاسْمِ الَّذِي وَهَبْتَ بِهِ لِزَكَرِيَّا يَحْيَى

And by the Name which Musa^-as had called You^-azwj with from the right side of the (mount) Toor, [19:52], so You^-azwj Responded to him^-as, and by the Name by which You^-azwj Created Isa^‑as from the Holy Spirit, and by the Name by which You^-azwj Turned (with Mercy) to Dawood^‑as, and by the Name by which You^-azwj Gifted Yahya^-as to Zakariya^-as!

وَ بِالاسْمِ الَّذِي كَشَفْتَ بِهِ عَنْ أَيُّوبَ الضُّرَّ وَ تُبْتَ بِهِ عَلَى دَاوُدَ وَ سَخَّرْتَ بِهِ‏ لِسُلَيْمانَ الرِّيحَ‏ تَجْرِي بِأَمْرِهِ‏ وَ الشَّياطِينَ‏ وَ عَلَّمْتَهُ مَنْطِقَ الطَّيْرِ وَ بِالاسْمِ الَّذِي خَلَقْتَ بِهِ الْعَرْشَ وَ بِالاسْمِ الَّذِي خَلَقْتَ بِهِ الْكُرْسِيَّ

And by the Name by which You^-azwj Removed the harm from Ayoub^-as and Turned (with Mercy) to Dawood^-as due to it, and by which You^-azwj Subdued for Suleyman, the raging wind flowing by his orders [21:81], and the Satan(s), and Taught him^-as the speech of birds; and by the Name by which You^-azwj Created the Throne, and by the Name by which You^-azwj Created the Chair!

وَ بِالاسْمِ الَّذِي خَلَقْتَ بِهِ الرُّوحَانِيِّينَ وَ بِالاسْمِ الَّذِي خَلَقْتَ بِهِ الْجِنَّ وَ الْإِنْسَ وَ بِالاسْمِ الَّذِي خَلَقْتَ بِهِ جَمِيعَ الْخَلْقِ وَ بِالاسْمِ الَّذِي خَلَقْتَ بِهِ جَمِيعَ مَا أَرَدْتَ مِنْ شَيْ‏ءٍ وَ بِالاسْمِ الَّذِي قَدَرْتَ بِهِ عَلَى كُلِّ شَيْ‏ءٍ

And by the Name by which You^-azwj Created the spiritual being, and by the Name by which You^-azwj Created the Jinn and the humans, and by the Name by which You^-azwj Gathered entirety of the creatures, and by the Name by which You^-azwj Created entirety of what You^-azwj Wanted from the things, and by the Name by which You^-azwj Determined upon all things!

أَسْأَلُكَ‏ بِحَقِّ هَذِهِ الْأَسْمَاءِ إِلَّا مَا أَعْطَيْتَنِي سُؤْلِي وَ قَضَيْتَ حَوَائِجِي يَا كَرِيمُ فَإِنَّهُ يُقَالُ لَكِ يَا فَاطِمَةُ نَعَمْ نَعَمْ‏

I ask You^-azwj by the right of these Names, please Grant me my request and Fulfil my needs, O Benevolent!’ – for He^-azwj will Say to you^-asws, O (Syeda) Fatima^-asws: “Yes! Yes!”’^[39]

[1] تفسير القمي، ج‏2، ص: 402

[2] Bihar Al-Anwaar – V 6, The book of Justice, S 3, Ch 3 H 28

[3] (ثواب الأعمال: 121.)

[4] Tafseer Al Burhan – H 11348

[5] (خواص القرآن: 28، 57 «مخطوط».)

[6] (مجمع البيان 10: 651.)

[7] (مجمع البيان 10: 652.)

[8] نهج البيان 3: 312 (مخطوط)

[9] عدة الداعي: 244

[10] (تفسير القمّي 2: 403.)

[11] (عيون أخبار الرّضا (عليه السّلام) 2: 2/ 2.)

[12] الرجعة: 60 «مخطوط». (Extract)

[13] (المناقب 3: 102) (Extract)

[14] (تأويل الآيات 1: 403/ 7)

[15] Tafseer Noor Al Saqalayn – CH 79 H 41

[16] (مختصر بصائر الدرجات: 28)

[17] (تفسير القمّي 2: 403.)

[18] (تفسير القمّي 2: 403.)

[19] (تأويل الآيات 2: 742/ 2.)

[20] Bihar Al-Anwaar – V 13, The book of Prophet-hood, Ch 4 H 29

[21] كمال الدين و تمام النعمة: 460. (Extract)

[22] قرب الاسناد: 133.

[23] تفسير القمّي 1: 309.

[24] الكافي 1: 161/ 3 (Extract)

[25] Bihar Al-Anwaar – V 8, The book of Justice, S 3, Ch 24 H 83

[26] تفسير نور الثقلين، ج‏5، ص: 501 – H 25

[27] (مجمع البيان 10: 656)

[28] ( 3) ثواب الأعمال/ 256.

[29] Al Kafi – V 8 H 14515

[30] Tafseer Noor Al Saqalayn – CH 79 H 35

[31] تفسير نور الثقلين، ج‏5، ص: 507 – H 42

[32] Bihar Al Awaar – V 48, The book of History – Musa Al Kazim^asws, Ch 10 H 15

[33] Tafseer Noor Al Saqalayn – CH 79 H 46

[34] Al Kafi V 2 – The Book Of Belief and Disbelief CH 33 H 10

[35] Tafseer Noor Al Saqalayn– CH 55 H 51

[36] الإختصاص: 356.

[37] الإختصاص: 356.

[38] تفسير القمّي 1: 249

[39] Bihar Al-Anwaar V 92 – The Book of Zikr (Chapters on supplication) – Ch 129 H 35