CHAPTER 19
SURA MARYAM
(Mary)
(98 VERSES)
VERSES 1 – 50
بِسْمِ اللهِ الرَّحْمنِ الرَّحِيمِ
Brief Introduction of Sura Maryam (19):
Sura Maryam (98 verses) was revealed in Makkkah.[1] The Sura 19 is named ‘Maryam’ after Verse 19:16, where Mary’s story begins.
Sa’ad Bin Abdullah asked Al-Qaim-asws about the interpretation of Kaf Ha Ya Ayn Suad [19:1].
He-asws said: ‘These are the Words from the News of the Hidden matters which Allah-azwj Notified His-azwj servant Zakariyya-as, then Related these to Muhammad-saww. And that Zakariyya-as asked his-as Lord-azwj to Teach him-as the five Names (of the resemblances), so Jibraeel-as descended upon him-as and taught him-as these. Whenever Zakariyya-as remembered Muhammad-saww, and Ali-asws, and (Syeda) Fatima-asws, and Al-Hassan-asws, his-as stress would be relieved and his-as grief would end. But, whenever he-as remembered Al-Husayn-asws the tears would suffocate him-as and fainting would occur upon him-as.
So, one day he-as said: ‘My God-azwj! What is it with me-as that whenever I-as remember four of them-asws my-as stress goes away, but whenever I-as remember Al-Husayn-asws, my-as eyes fill up with tears and my-as sighs erupt?’
Allah-azwj Blessed and Exalted Gave him-as the news of its story, and He-azwj Said: “Kaf Ha Ya Ayn Suad [19:1]”. So the Kaf (refers to) the name Karbala; And the Ha (refers to) the massacre of the Family-asws; and the Ya (refers to) Yazeed-la and he-la is the one unjust to Al-Husayn-asws; and the Ayn (refers to) his-asws thirst; and the Suad (refers to) his-asws patience”.
When Zakariyya-as heard that, he-as did not separate from his-as Masjid for three days, and forbid the people to come up to him-asws, and remained upon the crying and the wailing. And his-as lamentation was: ‘My-as Allah-azwj! Will the best of Your-azwj creatures be mourning its son-asws? My-as Allah-azwj! Will the affliction of this affliction descend with its severity? My-as Allah-azwj! Will Ali-asws and (Syeda) Fatima-asws be clothed (subjected to) with this difficulty? My-as Allah-azwj! Will the adversity of this disaster be resolved in their-asws surroundings?’
Then he-as was saying: ‘My-as God-azwj! Grace a son-as upon me-as by whom my-as eyes would be delighted upon the adversity. So when You-azwj do Grace him-as to me-as, then Test me-as with my-as love for him-as. Then Make me-as to lament over him-as as Muhammad-saww, Your-azwj Beloved would be lamenting over his-as son-asws (Al-Husayn-asws)’.
Therefore, Allah-azwj Bestowed Yahya-as to him-as and he-as was lamenting for him-as. And Yahya-as was borne (pregnancy) for six months, and the bearing of Al-Husayn-asws was like that’’.[2]
‘From Abu Ja’far-asws regarding the Words of the Exalted: Mention the Mercy of your Lord unto His servant Zakariyya [19:2]. He-asws said: “Your Lord-azwj Mentioned His-azwj servant, so He-azwj had Mercy upon him-as”.
When he called out to his Lord, a secretive calling [19:3] He said: ‘My Lord! Surely the bones have weakened from me – he-as is saying, ‘(Physical) weakness’.
And I have not been unfortunate in my supplicating You, Lord!’ [19:4] – he-as is saying: ‘I-as have not been disappointed in my-as supplication in Your-azwj Presence’.
‘And I fear my successors from after me [19:5], he-asws said: ‘I-as fear for the inheritance from after me-as.
And my wife is barren. He-asws said: In those days there was no son for Zakariyya-as who would stand in his-as place and inherit from him-as. And the Children of Israel used to gift it and vow these for the Rabbis, and Zakariyya-as was the chief of the Rabbis, and the wife of Zakariyya-as was a sister of Maryam-as the daughter of Imran-as Bin Masan-as, and the clan of Masan were the chiefs of the Children of Israel and the sons of their kings, and they were from the children of Suleyman-as Bin Dawood-as.
Zakariyya-as said: therefore Grant me an heir from You [19:5] Who would inherit me and inherit from the Progeny of Yaqoub, and Make him, my Lord, the one whom You are well Pleased with’ [19:6] (The Angel said): ‘O Zakariyya! We Give you glad tidings of a boy whose name shall be Yahya. We have not Made it to be a name from before (for anyone else)’ [19:7]. He-azwj Saying, No one had been named as ‘Yahya’ before him-as.
He said: “Lord! How can there happen to be a son for me and my wife was sterile, and I have reached infirmity from old age?’ [19:8]. So, it is the despair. He said: ‘Like that (it shall be). Your Lord Says: “It is easy upon Me, and I have Created you from before and you were not a thing” [19:9] He said: ‘Lord! Make a Sign to be for me!’ He Said: “Your Sign is, you will not speak to the people for three consecutive nights” [19:10] – While being healthy without having an illness’’.[3]
Abu Ja’far-asws said regarding the Words of the Exalted, Majestic is His-azwj Mention: We have not Made it to be a name from before (for anyone else)’ [19:7]: ‘Yahya Bin Zakariyya-as, there did not happen to be (this) name for anyone before him-as; and Al-Husayn-asws Bin Ali-asws, there did not happen to be (this) name for anyone before him-as; and the sky wept upon them both-as for forty mornings, and like that the sun wept upon them-as, and their crying was that redness emerged and redness disappeared’’.[4]
‘From Al-Sadiq-asws having said: ‘Amir Al-Momineen-asws said when they asked him-asws about the meaning of the Revelation: ‘From it is the Revelation of the Prophet-hood, and from it is the Revelation of the Inspiration, and from it is the Revelation of the indication’, and continued it up to he-asws said: ‘And as for the Revelation of the indication, is (like) His-azwj Words: So he went out to his people from the prayer niche, and he revealed to them that they should be Glorifying (Allah) morning and evening [19:11] – i.e., he-as indicated to them, to the Words of the Exalted: you should not speak to the people for three days except by gestures [3:41]’’.[5]
‘From Abu Ja’far-asws, he (the narrator) said, ‘I said, ‘What does Allah-azwj Mean by His-azwj Words regarding Yahya-as: And tenderness from Us and purity, [19:13]?’ He-asws said: ‘Allah-azwj was Tender (with him-as)’.
He (the narrator) said, ‘I said, ‘So what reached from the Tenderness of Allah-azwj upon him-as?’ He-asws said: ‘It was so that whenever he-as said: ‘O Lord-azwj! Allah-azwj Mighty and Majestic Said to him-as: ‘Here I-azwj am, O Yahya-as’’.[6]
‘From Abu Abdullah-asws: ‘Amir Al-Momineen-asws was reciting: And I fear my successors from after me, and my wife is barren, [19:5]’ – Meaning that he (Zakariyya-as) did not have an inheritor for himself-as until Allah-azwj Granted for him-as after the old age’’.[7]
‘I heard Abu Al-Hassan Al-Reza-asws saying: ‘The loneliest (time) for these creatures (people) is during three times – The day of birth and he comes out from the belly of his mother so he sees the world; and the day he dies, so he sees the Hereafter and its inhabitants; and the day he is Resurrected alive, so he sees Judgements that he never saw in the house of the world.
And Allah-azwj Mighty and Majestic had Sent Peace upon Yahya-as in these three times and Settled his-as fear, so He-azwj Said: And peace be on him on the day he was born, and on the day he died, and on the day he would be Resurrected alive [19:15]. And Isa-as Bin Maryam-as has sent Peace upon himself-as in these three times, so he-as Said: And the Peace was upon me on the day I was born, and on the day I die, and on the day I am Resurrected alive [19:33]’’.[8]
‘I saw Abu Abdullah-asws enter the orchards of Al-Kufa and he-asws ended up to a palm tree and performed Wudu at it, then performed Ruku and Sajdah, and I counted five hundred Glorifications during his-asws Sajdah. Then he-asws leant on the palm tree and supplicated by a supplication, then said: ‘O Hafs! By Allah-azwj it is the palm tree which Allah-azwj, Majestic is His-azwj Mention, Said to Maryam-as: And shake towards you the palm trunk, it would drop upon you ripe dates [19:25]’’.[9]
‘Abu Ja’far-asws said: ‘When the virgins spoke the slander, and they were seventy, to Maryam-as: You have come with an amazing thing [19:27], Allah-azwj Caused Isa-as to speak during that, and he-as said to them: ‘Woe be unto you all! Are you fabricating upon my-as mother-as? I-as am a servant of Allah-azwj. He-azwj Gave me-as the Book, and I-as swear by Allah-azwj, I-azwj shall strike every woman from you with a legal penalty due to your fabrication upon my-as mother-as’.
Al-Hakam said, ‘I said to (Imam) Al-Baqir-asws, ‘Did Isa-as strike (rebuke) them after that?’ He-asws said: ‘Yes, and for Allah-azwj is the Praise and the Favour’’.[10]
‘The Prophet-as said: ‘This Isa-as Bin Maryam-as, Allah-azwj Mighty and Majestic Said regarding him-as: So he (the child) called out to her from beneath her: ‘Do not grieve! Your Lord has Made a stream (to flow) beneath you’ [19:24] – up to His-azwj Words: a human’ [19:26].
He-as spoke to his-as mother-as at the time of his-as birth and said when So she gestured towards him. They said, ‘How can we speak to one who was a child in the cradle?’ [19:29] He said: ‘I am a servant of Allah; He Gave me the Book and Made me a Prophet [19:30] – up to the last Verse.
He-as spoke during the time of his-as birth, and was Given the Book and the Prophet-hood, and he-as was Advised with the (praying of the) Salat, and the Zakat within three days from his-as birth, and they spoke to him-as during the second day from his-as birth’’.[11]
Abu Baseer, from Al-Sadiq-asws in a Hadeeth: ‘Ibrahim-as had supplicated to Allah-azwj that He-azwj Makes for him-as And Make for me a truthful tongue among the latter ones [26:84]. Allah-azwj the Exalted Said: We Endowed to him Is’haq and Yaqoub, and each one of them We Made a Prophet [19:49] ‘وَ وَهَبْنا لَهُمْ مِنْ رَحْمَتِنا وَ جَعَلْنا لَهُمْ لِسانَ صِدْقٍ عَلِيًّا يَعْنِي عَلِيَّ بْنَ أَبِي طَالِبٍ ع’ And We Endowed to them from Our Mercy, and We Made for them a truthful tongue of Ali [19:50] – meaning Ali-asws Bin Abu Talib-asws’’.[12]
‘The Prophet-saww prepared his-saww companions in his-saww presence when he-saww said, and gestured by his-saww hand towards Ali-asws: ‘This is the Straight Path [19:36], so follow him-asws. The Prophet-saww said: ‘He-asws will suffice you, O my-saww enemies!’’[13]
Abu Ja’far-asws has said: ‘When Allah-azwj Enters the people of the Paradise into the Paradise, and the people of the Fire into the Fire, they will come with death in the image of a ram until it is paused between the Paradise and the Fire’.
Then a Caller would Call out, the people of the two houses (Paradise and Hell) would all hear it in their entirety: “O people of the Paradise! O people of the Fire!” So, when they hear the voice they would approach, and he would say to them: “Do you know what this is? This, it is the death which you were fearing from in the world!”
He-asws said: ‘The people of the Paradise would say, ‘O Allah-azwj! Do not let the death enter upon us’. And the people of the Fire would say, ‘O Allah-azwj! Enter the death upon us’.
He-asws said: ‘Then it would be slaughtered just as you tend to slaughter the sheep. Then a Caller would Call out: “There shall be no death, forever! Be certain of the eternal life!”
He-asws said: ‘The People of Paradise will be happy with such happiness that if anyone could have died on that day, he would have died of happiness’.
He (the narrator) said, ‘Then he-asws recited these Verses: ‘Is it so we would not be dying [37:58] Except our first death, and we shall not be Punished?’ [37:59] Surely, this is the mighty success’ [37:60] For the like of this, so let the workers be working [37:61].
He-asws said: ‘And the people of the Fire would gasp. If one of them could have died from the gasping, he would have. And these are the Words of Allah-azwj Mighty and Majestic: And warn them of the Day of Regret, when the matter would have been Decided [19:39]’’.[14]
Imam Abu Ja’far-asws (5th Imam) has narrated that Rasool Allah-saww was asked about the Statement of Allah-azwj: On the Day We will Gather the pious to the Beneficent as a (Royal) delegation [19:85], so he-saww said: ‘O Ali-asws! Surely, the delegation will not come up except on rides. These will be the men who feared Allah-azwj, so Allah-azwj Loved them and Specialised them and being Pleased with their deeds and therefore they have been named as the pious ones’. Then he-saww said to him-asws: ‘O Ali-asws! By the One-azwj Who Split the seed and Brought life out of it, they will be coming out from their graves and the Angels will be welcoming them by a she-camel from the she-camels of honour on which will be saddles of gold crowned with pearls and sapphire, and it will be covered in brocade and silk, and its braid will be purple, and it will fly with them to the place of Resurrection (see the Hadeeth in Appendix I).[15]
Tafseer Al-Numani, by the chain which is in the ‘book of the Quran’, from Amir Al-Momineen-asws having said: ‘The Words of the Exalted: And there is not one of you but shall pass over it. This was an Ordained Decree upon your Lord [19:71] is Abrogated by His-azwj Words: Surely those for whom the good has preceded from Us, they would be remote from it [21:101]’’.[16]
‘From Abu Abdullah-asws, he (the narrator) said, ‘I said to him-asws, ‘Surely, those who are believing and are doing righteous deeds, the Beneficent would Make cordiality to be for them [19:96]. He-asws said: ‘Wilayah of Amir Al-Momineen-asws, it is the cordiality which Allah-azwj the Exalted Speaks of’’.[17]
‘From Abu Abdullah-asws having said ‘Rasool-Allah-saww supplication for Amir Al-Momineen-asws at the end of his-saww Salat, raising his-saww voice with it making the people hear. He-saww said: ‘O Allah-azwj! Cause the cordiality for Ali-asws to descend into the chests of the Momineen-asws, and the awe and the might into the chests of the hypocrites!’
Allah-azwj Revealed: Surely, those who are believing – up to His-azwj Words: cordiality [19:96]. He-asws said: ‘Wilayah of Amir Al-Momineen-asws, it is the cordiality which Allah-azwj Said, and to warn by it a contentious people [19:97] – clan of Umayya’.
Rum’a said, ‘By Allah-azwj! A Sa’a of dates in a torn decayed rag is more beloved to me than what Muhammad-saww has asked his-saww Lord-azwj. Could he-saww not have asked for an Angel to support him-saww, or treasure to prevail with it over his-saww destitution?’ So Allah-azwj Revealed regarding him ten Verses from (Surah) Hud. Its beginning is, So, perhaps you will leave part of what is Revealed unto you [11:12]’’.[18]
‘From Abu Abdullah-asws, the (the narrator) said, ‘His-azwj Words: And how many have We Destroyed [19:98] – the Verse’. He-asws said: ‘Allah-azwj Destroyed from the communities what cannot be counted, and He-azwj Said: Do you sense from any one of them or hear a sound of them? [19:98], i.e. mention’’.[19]
‘From Abu Abdullah-asws regarding His-azwj Words: They shall not be controlling the intercession, except one who takes a Pact with the Beneficent [19:87]. He-asws said: ‘Neither will He-azwj Intercede, nor will He-azwj Let (anyone) intercede for them, nor will they (be allowed to) intercede (for others), except one who takes a Pact with the Beneficent [19:87] – except one who has permission for him by the Wilayah of Amir Al-Momineen-asws and the Imams-asws from after him-asws, for it is the Pact with Allah-azwj’’.[20]
MERITS
ابن بابويه: بإسناده المتقدم في فضل سورة الكهف، عن الحسن، عن عمر، عن أبان، عن أبي عبد الله (عليه السلام)، قال: «من أدمن قراءة سورة مريم لم يمت حتى يصيب ما يغنيه في نفسه و ماله و ولده، و كان في الآخرة من أصحاب عيسى بن مريم (عليه السلام)، و اعطي في الآخرة مثل ملك سليمان بن داود (عليهما السلام) في الدنيا
Ibn babuwayh, by his chain which preceded in the merits of Surah Al-Kahf (Chapter 18), from Al Hassan, from Umar, from Aban,
‘Abu Abdullah-asws has said: ‘The one who habitually recites Surah Maryam-as would not die until he attains what enriches him regarding himself, and his wealth, and his children, and in the Hereafter he would be from the companions of Isa-as Bin Maryam-as, and he would be Given in the Hereafter the like of the kingdom of Sulayman-as Bin Dawood-as (was Given) in the world’.[21]
و عن الصادق (عليه السلام): «من كتبها و جعلها في إناء زجاج ضيق الرأس نظيف، و جعلها في منزله كثر خيره، و يرى الخيرات في منامه، كما يرى أهله في منزله،
And from Al-Sadiq-asws having said: ‘The one who writes it (Chapter 19) and makes it to be in a clean glass container with a narrow head, and makes it to be in his house would get abundant goodness, and he would see goodness in his dreams, just as he sees his family in his home.
و إذا كتبت على حائط البيت منعت طوارقه و حرست ما فيه،
And when it is written upon a wall of the house, it would prevent its violation and fortify whatever is in it.
و إذا شربها الخائف أمن بإذن الله تعالى».
And when its (water) is drunk by the scared (person), he would be secure by the Permission of Allah-azwj’.[22]
و من (خواص القرآن): روي عن النبي (صلى الله عليه و آله) أنه قال: «من قرأ هذه السورة اعطي من الحسنات بعدد من ادعى لله ولدا سبحانه لا إله إلا هو، و بعدد من صدق زكريا و يحيى و عيسى و موسى و إبراهيم و إسماعيل و إسحاق و يعقوب (عليهم السلام) عشر حسنات، و عدد من كذب بهم،
And from (the book) Khawas al Quran –
‘It is reported from the Prophet-saww having said: ‘One who recites this Chapter (Surah Maryam-as) would be Given from the Rewards of the number of one who claimed a son to be for Allah-azwj, there is no god except Him-azwj, and of the number of the ones who ratified Zakariyya-as, and Yahya-as, and Isa-as, Musa-as, and Ibrahim-as, and Ismail-as, and Is’haq-as, and Yaqoub-as, ten Rewards, and the number of the ones who belied them-as.
و يبنى له في الجنة قصر أوسع من السماء و الأرض في أعلى جنة الفردوس، و يحشر مع المتقين في أول زمرة السابقين، و لا يموت حتى يستغني هو و ولده، و يعطى في الجنة مثل ملك سليمان (عليه السلام):
And there would be built for him in the Paradise, a castle vaster than the sky and the earth, in the top Garden of Al Firdows; and he would be Gathered with the pious ones and be in the first clique of the foremost ones; and he would not die until he and his children are enriched; and he would be Given in the Paradise similar to the kingdom Sulayman-as (was Given) in the world.
و من كتبها و علقها عليه لم ير في منامه إلا خيرا، و إن كتبها في حائط البيت منعت طوارقه، و حرست ما فيه، و إن شربها الخائف أمن».
And one who writes it and attaches upon him, would not see in his dream except for goodness. And if he writes it in a wall of the house, it would prevent its trespass, and it would guard whatever is in it. And if it is drunk (its water) by a scared one, he would be secure’’.[23]
VERSE 1
كهيعص {1}
Kaf Ha Ya Ayn Suad [19:1]
ابن بابويه، قال: أخبرنا أبو الحسن محمد بن هارون الزنجاني- فيما كتب إلي على يدي علي بن أحمد البغدادي الوراق- قال: حدثنا معاذ بن المثنى العنبري، قال: حدثنا عبد الله بن أسماء، قال: حدثنا جويرية، عن سفيان بن سعيد الثوري، قال: قلت لجعفر بن محمد بن علي بن الحسين بن علي بن أبي طالب (عليهم السلام): يا بن رسول الله، ما معنى قول الله عز و جل كهيعص؟ قال: «معناه: أنا الكافي، الهادي، الولي، العالم، الصادق الوعد
Ibn Babuwayh said, ‘Abu Al Hassan Muhammad Bin Haroun Al Zanjany informed us – with regards to what he wrote upon the hands of Ali Bi Ahmad Al Baghday Al Waraq – from Ma’az Bin Al masny Al Anbary, from Abdullah Bin Asma, from Juweyriya, from Sufyan Bin Saeed Al Sowry who said,
‘I said to Ja’far-asws Bin Muhammad-asws Bin Ali-asws Bin Al-Husayn-asws Bin Ali-asws Bin Abu Talib-asws, ‘O son-asws of Rasool-Allah-saww! What is the Meaning of the Words of Allah-azwj Mighty and Majestic: Kaf Ha Ya Ayn Suad [19:1]?’ He-asws said: ‘Its Meaning is- I-azwj am the Sufficient, and Guide, the Guardian, the All-Knowing, and True of Promise (الكافي، الهادي، الولي، العالم، الصادق الوعد)’.[24]
و عنه: عن محمد بن إبراهيم بن إسحاق الطالقاني (رضي الله عنه)، قال: حدثنا عبد العزيز بن يحيى الجلودي، قال: أخبرنا محمد بن زكريا، قال: حدثنا جعفر بن محمد بن عمارة، عن أبيه، قال: حضرت عند جعفر ابن محمد (عليهما السلام)، فدخل عليه رجل فسأله عن كهيعص، فقال (عليه السلام): «كاف: كاف لشيعتنا، هاء: هاد لهم، ياء: ولي لهم، عين: عالم بأهل طاعتنا، صاد: صادق لهم وعده، حتى يبلغ بهم المنزلة التي وعدها إياهم في بطن القرآن
And from him, from Muhammad bin Ibrahim Bin Is’haq Al Talaqany, from Abdul Aziz Bin Yahya al Jaloudy, from Muhammad Bin Zakariyya, from Ja’far Bin Muhammad Bin Amarat, from his father who said,
‘I was in the presence of Ja’far-asws Bin Muhammad-asws when a man came up to him-asws, so he asked him -asws about: Kaf Ha Ya Ayn Suad [19:1]. So he-asws said: ‘Kaf – Sufficient for our-asws Shias; Ha – As a Guide for them; Ya – A Guardian for them; Ayn – Knowing of the people who are obedient to us-asws; Suad – True to His-azwj Promise to them – until He-azwj Makes them reach the status which He-azwj has Promised to them in the esoteric of the Quran’.[25]
علي بن إبراهيم: عن جعفر بن أحمد، عن عبد الله بن موسى، عن الحسن بن علي بن أبي حمزة، عن أبيه، عن أبي بصير، عن أبي عبد الله (عليه السلام) قال: «كهيعص هذه أسماء مقطعة
Ali Bin Ibrahim, from Ja’far Bin Ahmad, from Abdullah Bin Musa, from Al Hassan Bin Ali Bin Abu Hamza, from his father, from Abu Baseer,
‘From Abu Abdullah-asws having said: ‘Kaf Ha Ya Ayn Suad [19:1] – These are Abbreviated Names’.
و أما قوله كهيعص، قال: «الله هو الكافي، الهادي، العالم، الصادق، ذو الأيادي العظام، و هو قوله كما وصف نفسه تبارك و تعالى
And as for His-azwj Words: Kaf Ha Ya Ayn Suad [19:1], he-asws said: ‘He-azwj is the Sufficient, the Guide, the Knowing, the Truthful, with Patience upon the enemies, and these are His-azwj Words just as He-azwj Described Himself-azwj’’.[26]
The esoteric explanation
تأويله: ماروى الطبرسي (ره) في الاحتجاج وغيره في غيره مرفوعا إلى سعد بن عبد الله بن أبي خلف القمي (ره) قال: أعددت نيفا وأربعين مسألة من صعاب المسائل لم أجد لها مجيبا فقصدت مولاي أبا محمد الحسن عليه السلام بسر من رأى فلما انتهينا منها إلى باب سيدنا عليه السلام فاستأذنا، فخرج الاذن بالدخول
Its explanation is what is reported by Al Tabarsy in (the book) Al Ihtijaj, and other in other (books) raising it to Sa’ad Bin Abdullah Bin Abayy Khalaf Al Qummi who said,
‘I prepared around forty questions from the most difficult questions for which I could not find answers for, and I headed to my Master-asws Abu Muhammad Al-Hassan (Al-Askari-asws) at Surmanrayy. So when we ended from it to the door of our Master-asws, we sought permission, and there came out the permission for the entry.
قال سعد: فما شبهت مولانا أبا محمد عليه السلام حين غشينا نور وجهه إلا بدرا قد استوفى ليالي أربعا بعد عشر، وعلى فخذه الايمن غلام يناسب المشتري في الخلقة والمنظر، فسلمنا عليه فألطف لنا في الجواب وأومأ لنا بالجلوس
Sa’ad said, ‘Our Master-asws Abu Muhammad-asws did not resemble when his-asws radiance overwhelmed us, except with the full moon having appeared during a night of the fourteenth (of a month), and upon his-asws right thigh was a boy fitting the star regarding the creation and the appearance. So we greeted upon him-asws, and he-asws was kind towards us in the answer, and gestured towards us with seating.
فلما جلسنا سألته شيعته عن امورهم في دينهم وهدايتهم، فنظر أبو محمد الحسن عليه السلام إلى الغلام، وقال: يا بني أجب شيعتك ومواليك، فأجاب كل واحد عما في نفسه وعن حاجته من قبل أن يسأله عنها بأحسن جواب وأوضح برهان حتى حارت عقولنا في غامر علمه وإخباره بالغائبات
When we were seated, his-asws Shias asked him-asws about their matters regarding their Religion and their guidance. Abu Muhammad-asws looked at the boy and said: ‘O my-asws son-asws! Answer your-asws Shias and the ones in your-asws Wilayah!’ So he-asws answered each one about whatever was within himself and about his need before he had even questioned him-asws about it, with excellent answerers and clear proofs until our intellects were confused regarding the flood of his-asws knowledge of the unseen.
ثم التفت إلي أبو محمد عليه السلام وقال: ما جاء بك يا سعد ؟ قلت: شوقي إلى لقاء مولانا
Then Abu Muhammad-asws turned towards me and said: ‘What have you come with, O Sa’ad?’ I said, ‘My desire to meet our Master-asws’.
فقال: المسائل التي أردت أن تسأل عنها ؟ قلت: على حالها يا مولاي. قال: فاسأل قرة عينى عنها – وأوما إلى الغلام – عما بدالك منها
He-asws said: ‘The questions which you wanted to ask about?’ I said, ‘(These are) upon their state, O my Master-asws!’ He-asws said: ‘Then ask the delight of my-asws eyes about these’ – and he-asws gestured towards the boy-asws, ‘About whatever comes to you from these’.
فكان بعض ما سألته أن قلت له: يابن رسول الله أخبرني عن تأويل * (كهيعص) *؟
And part of what I asked him-asws was that I said to him-asws, ‘O son-asws of Rasool-Allah-saww! Inform me about the interpretation of Kaf Ha Ya Ayn Suad [19:1]?’
فقال: هذه الحروف من أنباء الغيب أطلع الله عزوجل عليها زكريا عليه السلام، ثم قصها على محمد صلى الله عليه وآله، وذلك أن زكريا عليه السلام سأل الله عزوجل أن يعلمه أسماء الخمسة (الاشباح) ، فأهبط إليه جبرئيل عليه السلام فعلمه إياها فكان زكريا إذا ذكر محمدا وعليا وفاطمة والحسن سري عنه همه وانجلى كربه، وإذا ذكر [ اسم ] الحسين خنقته العبرة، ووقعت عليه البهرة
He-asws said: ‘These are the Words from the News of the Hidden matters which Allah-azwj Notified His-azwj servant Zakariyya-as, then Related these to Muhammad-saww. And that Zakariyya-as asked his-as Lord-azwj to Teach him-as the five Names (of the resemblances), so Jibraeel-as descended upon him-as and taught him-as these. Whenever Zakariyya-as remembered Muhammad-saww, and Ali-asws, and Fatima-asws, and Al-Hassan-asws, his-as stress would be relieved and his-as grief would end. But, whenever he-as remembered Al-Husayn-asws the tears would suffocate him-as and fainting would occur upon him-as.
فقال ذات يوم: يا إلهي ما بالي إذا ذكرت أربعا منهم تسلت همومي، إذا ذكرت الحسين تدمع عيني وتثور زفرتي
So, one day he-as said: ‘My God-azwj! What is it with me-as that whenever I-as remember four of them-asws my-as stress goes away, but whenever I-as remember Al-Husayn-asws, my-as eyes fill up with tears and my-as sighs erupt?’
فأنبأه الله عزوجل عن قصته، فقال: (كهيعص) فالكاف إسم كربلاء، والهاء هلاك العترة، والياء يزيد وهو ظالم الحسين والعين عطشه، والصاد صبره،
Allah-azwj Blessed and Exalted Gave him-as the news of its story, and He-azwj Said: “Kaf Ha Ya Ayn Suad [19:1]”. So the Kaf (refers to) the name Karbala; And the Ha (refers to) the massacre of the Family-asws; and the Ya (refers to) Yazeed-la and he-la is the one unjust to Al-Husayn-asws; and the Ayn (refers to) his-asws thirst; and the Suad (refers to) his-asws patience”.
فلما سمع بذلك زكريا لم يفارق مسجده ثلاثة أيام ومنع فيهن الناس من الدخول عليه وأقبل على البكاء والنحيب وكانت ندبته: إلهي أتفجع خير جميع خلقك بولده، إلهي أتنزل هذه الرزية بفنائه، إلهي أتلبس عليا و فاطمة ثياب هذه المصيبة إلهي أتحل كره هذه الفجيعة بساحتهما.
When Zakariyya-as heard that, he-as did not separate from his-as Masjid for three days, and forbid the people to come up to him-asws, and remained upon the crying and the wailing. And his-as lamentation was: ‘My-as Allah-azwj! Will the best of Your-azwj creatures be mourning its son-asws? My-as Allah-azwj! Will the affliction of this affliction descend with its severity? My-as Allah-azwj! Will Ali-asws and Fatima-asws be clothed (subjected to) with this difficulty? My-as Allah-azwj! Will the adversity of this disaster be resolved in their-asws surroundings?’
ثم قال: إلهي ارزقني ولدا تقربه عيني على الكبر، واجعله وارثا رضيا يوازي محله مني محل الحسين من محمد صلى الله عليه وآله فإذا رزقتنيه فأفتني بحبه ثم افجعني به كما تفجع محمدا حبيبك بولده الحسين،
Then he-as was saying: ‘My-as God-azwj! Grace a son-as upon me-as by whom my-as eyes would be delighted upon the adversity, and Make him-as to be an inheritor and a successor, and make his-as place from me-as to be the place of Al-Husayn-asws from Muhammad-saww. So when You-azwj do Grace him-as to me-as, then Test me-as with my-as love for him-as. Then Make me-as to lament over him-as as Muhammad-saww, Your-azwj Beloved would be lamenting over his-as son-asws Al-Husayn-asws’.
فرزقه الله يحيى وفجعه به. وكان حمل يحيى وولادته لستة أشهر، وكان حمل الحسين وولادته كذلك.
Therefore, Allah-azwj Bestowed Yahya-as to him-as and he-as was lamenting for him-as. And Yahya-as was borne (pregnancy) for six months, and the bearing of Al-Husayn-asws was like that’.
ومعنى قوله: وافجعني به كما تفجع محمدا، ومحمد صلى الله عليه وآله توفى قبل قتل الحسين عليه السلام وكذلك زكريا عليه السلام وهذا يدل على أن الانبياء عليهم السلام أحياء عند ربهم يرزقون،
(The narrator) said, ‘And the meaning of his-as words: ‘Then Make me-as to lament over him-as as Muhammad-saww’ – and Muhammad-saww passed away before the killing of Al-Husayn-asws, and similar to that was Zakariyya-as, and this indicates that the Prophets-as are alive in the Presence of their-as Lord-azwj, being Sustained.[27]
VERSES 2 – 4
ذِكْرُ رَحْمَتِ رَبِّكَ عَبْدَهُ زَكَرِيَّا {2}
Mention the Mercy of your Lord unto His servant Zakariyya [19:2]
إِذْ نَادَىٰ رَبَّهُ نِدَاءً خَفِيًّا {3}
When he called out to his Lord, a secretive calling [19:3]
قَالَ رَبِّ إِنِّي وَهَنَ الْعَظْمُ مِنِّي وَاشْتَعَلَ الرَّأْسُ شَيْبًا وَلَمْ أَكُنْ بِدُعَائِكَ رَبِّ شَقِيًّا {4}
He said: ‘My Lord! Surely the bones have weakened from me, and the head shines with grey hair, and I have not been unfortunate in my supplication You, Lord!’ [19:4]
علي بن إبراهيم: روى أبو الجارود، عن أبي جعفر (عليه السلام) قوله تعالى: ذِكْرُ رَحْمَتِ رَبِّكَ عَبْدَهُ زَكَرِيَّا يقول: «ذكر ربك عبده فرحمه
Ali Bin Ibrahim said, ‘And in a report of Abu Al Jaroud,
(It has been narrated) from Abu Ja’far-asws regarding the Words of the Exalted: Mention the Mercy of your Lord unto His servant Zakariyya [19:2]. He-asws said: “Your Lord-azwj Mentioned His-azwj servant, so He-azwj had Mercy upon him-as”.
إِذْ نادى رَبَّهُ نِداءً خَفِيًّا قالَ رَبِّ إِنِّي وَهَنَ الْعَظْمُ مِنِّي يقول: «ضعف
When he called out to his Lord, a secretive calling [19:3] He said: ‘My Lord! Surely the bones have weakened from me – he-as is saying, ‘(Physical) weakness’.
وَ لَمْ أَكُنْ بِدُعائِكَ رَبِّ شَقِيًّا يقول: «لم يكن دعائي خائبا عندك
And I have not been unfortunate in my supplicating You, Lord!’ [19:4] – he-as is saying: ‘I-as have not been disappointed in my-as supplication in Your-azwj Presence’’.[28]
VERSES 5 – 10
وَإِنِّي خِفْتُ الْمَوَالِيَ مِنْ وَرَائِي وَكَانَتِ امْرَأَتِي عَاقِرًا فَهَبْ لِي مِنْ لَدُنْكَ وَلِيًّا {5}
And I fear my successors from after me, and my wife is barren, therefore Grant me an heir from You [19:5]
يَرِثُنِي وَيَرِثُ مِنْ آلِ يَعْقُوبَ ۖ وَاجْعَلْهُ رَبِّ رَضِيًّا {6}
Who would inherit me and inherit from the Progeny of Yaqoub, and Make him, my Lord, the one whom You are well Pleased with’ [19:6]
يَا زَكَرِيَّا إِنَّا نُبَشِّرُكَ بِغُلَامٍ اسْمُهُ يَحْيَىٰ لَمْ نَجْعَلْ لَهُ مِنْ قَبْلُ سَمِيًّا {7}
(The Angel said): ‘O Zakariyya! We Give you glad tidings of a boy whose name shall be Yahya. We have not Made it to be a name from before (for anyone else)’ [19:7]
قَالَ رَبِّ أَنَّىٰ يَكُونُ لِي غُلَامٌ وَكَانَتِ امْرَأَتِي عَاقِرًا وَقَدْ بَلَغْتُ مِنَ الْكِبَرِ عِتِيًّا {8}
He said: “Lord! How can there happen to be a son for me and my wife was sterile, and I have reached infirmity from old age?’ [19:8]
قَالَ كَذَٰلِكَ قَالَ رَبُّكَ هُوَ عَلَيَّ هَيِّنٌ وَقَدْ خَلَقْتُكَ مِنْ قَبْلُ وَلَمْ تَكُ شَيْئًا {9}
He said: ‘Like that (it shall be). Your Lord Says: “It is easy upon Me, and I have Created you from before and you were not a thing” [19:9]
قَالَ رَبِّ اجْعَلْ لِي آيَةً ۚ قَالَ آيَتُكَ أَلَّا تُكَلِّمَ النَّاسَ ثَلَاثَ لَيَالٍ سَوِيًّا {10}
He said: ‘Lord! Make a Sign to be for me!’ He Said: “Your Sign is, you will not speak to the people for three consecutive nights” [19:10]
علي بن إبراهيم: روى أبو الجارود، عن أبي جعفر (عليه السلام) قوله تعالى: وَ إِنِّي خِفْتُ الْمَوالِيَ مِنْ وَرائِي » يقول: «خفت الورثة من بعدي» وَ كانَتِ امْرَأَتِي عاقِراً يقول: «لم يكن لزكريا يومئذ ولد يقوم مقامه، و يرثه، و كانت هدايا بني إسرائيل و نذورهم للأحبار، و كان زكريا رئيس الأحبار، و كانت امرأة زكريا اخت مريم بنت عمران بن ماثان، و بنو ماثان، إذ ذاك رؤساء بني إسرائيل و بنو ملوكهم، و هم من ولد سليمان بن داود
Ali Bin Ibrahim said, ‘And in a report of Abu Al Jaroud,
‘The Words of the Exalted: ‘And I fear my successors from after me [19:5], he-asws said: ‘I-as fear for the inheritance from after me-as and my wife is barren. He-asws said: In those days there was no son for Zakariyya-as who would stand in his-as place and inherit from him-as. And the Children of Israel used to gift it and vow these for the Rabbis, and Zakariyya-as was the chief of the Rabbis, and the wife of Zakariyya-as was a sister of Maryam-as the daughter of Imran-as Bin Masan-as, and the clan of Masan were the chiefs of the Children of Israel and the sons of their kings, and they were from the children of Sulayman-as Bin Dawood-as.
فقال زكريا: فَهَبْ لِي مِنْ لَدُنْكَ وَلِيًّا يَرِثُنِي وَ يَرِثُ مِنْ آلِ يَعْقُوبَ وَ اجْعَلْهُ رَبِّ رَضِيًّا يا زَكَرِيَّا إِنَّا نُبَشِّرُكَ بِغُلامٍ اسْمُهُ يَحْيى لَمْ نَجْعَلْ لَهُ مِنْ قَبْلُ سَمِيًّا يقول: لم يسم باسم يحيى أحد قبله
Zakariyya-as said: therefore Grant me an heir from You [19:5] Who would inherit me and inherit from the Progeny of Yaqoub, and Make him, my Lord, the one whom You are well Pleased with’ [19:6] (The Angel said): ‘O Zakariyya! We Give you glad tidings of a boy whose name shall be Yahya. We have not Made it to be a name from before (for anyone else)’ [19:7]. He-azwj Saying, No one had been named as ‘Yahya’ before him-as.
قالَ رَبِّ أَنَّى يَكُونُ لِي غُلامٌ وَ كانَتِ امْرَأَتِي عاقِراً وَ قَدْ بَلَغْتُ مِنَ الْكِبَرِ عِتِيًّا فهو اليؤوس قالَ كَذلِكَ قالَ رَبُّكَ هُوَ عَلَيَّ هَيِّنٌ وَ قَدْ خَلَقْتُكَ مِنْ قَبْلُ وَ لَمْ تَكُ شَيْئاً قالَ رَبِّ اجْعَلْ لِي آيَةً قالَ آيَتُكَ أَلَّا تُكَلِّمَ النَّاسَ ثَلاثَ لَيالٍ سَوِيًّا صحيحا من غير مرض
He said: “Lord! How can there happen to be a son for me and my wife was sterile, and I have reached infirmity from old age?’ [19:8]. So, it is the despair. He said: ‘Like that (it shall be). Your Lord Says: “It is easy upon Me, and I have Created you from before and you were not a thing” [19:9] He said: ‘Lord! Make a Sign to be for me!’ He Said: “Your Sign is, you will not speak to the people for three consecutive nights” [19:10] – While being healthy without having an illness’.[29]
محمد بن العباس، قال: حدثنا محمد بن همام بن سهيل، عن محمد بن إسماعيل العلوي، عن عيسى بن داود النجار، قال حدثني أبو الحسن موسى بن جعفر (عليهما السلام)، قال: «كنت عند أبي يوما قاعدا، حتى أتى رجل فوقف به، و قال: أ فيكم باقر العلم و رئيسه محمد بن علي؟ قيل له: نعم
Muhammad Bin Al Abbas, from Muhammad Bin hamam Bin Saheyl, from Muhammad Bin Ismail Al Alawy, from isa Bin Dawood Al Najaar,
(It has been narrated) from Abu Al-Hassan-asws Musa Bin Ja’far-asws having said: ‘I-asws was seated in the presence of my-asws father-asws one day, until there came a man who paused by him-asws and said: ‘Is there among you-asws the Expounder of the Knowledge (باقر العلم) and its chief Muhammad-asws Bin Ali -asws?’ He-asws said to him-asws: ‘Yes’.
فجلس طويلا، ثم قام إليه، فقال: يا بن رسول الله، أخبرني عن قول الله عز و جل في قصة زكريا: وَ إِنِّي خِفْتُ الْمَوالِيَ مِنْ وَرائِي وَ كانَتِ امْرَأَتِي عاقِراً الآية؟
So, he sat himself stretched, then stood up to him-asws and said, ‘O son-asws of Rasool-Allah-saww! Inform me-asws about the Words of Allah-azwj Mighty and Majestic in the story of Zakariyya-as: And I fear my successors from after me, and my wife is barren, [19:5] – the Verse’.
قال: «نعم. الموالي بنو العم، و أحب الله أن يهب له وليا من صلبه، و ذلك أنه فيما كان علم من فضل محمد (صلى الله عليه و آله)، قال: يا رب، أما شرفت محمدا و كرمته و رفعت ذكره حتى قرنته بذكرك، فما يمنعك- يا سيدي- أن تهب له ذرية من صلبه فتكون فيها النبوة؟
He-asws said: ‘Yes. The successors were the sons of the uncles, and he-as loved it that Allah-azwj should Gift to him-as a successor from his-as own bloodline, and that he-as knew of the merits of Muhammad-saww. He-as said: ‘O Lord-azwj! Did You-azwj not Give nobility to Muhammad-saww, and Honoured him-saww, and Elevated his-saww mentioned to the extent that You-azwj Joined it with Your-azwj Mention? So what is Preventing You-azwj – O my-as Master-azwj – to Endow him-as an offspring from his-as bloodline, so the Prophet-hood would come to be in him?’
قال: يا زكريا، قد فعلت ذلك بمحمد و لا نبوة بعده، و هو خاتم الأنبياء، و لكن الإمامة لابن عمه و أخيه علي ابن أبي طالب من بعده،
He-azwj Said: “O Zakariyya-as! I-azwj have (already) Done that with Muhammad-saww, and there is no Prophet-hood after him-saww, and he-saww is the final of the Prophets-as. But, the Imamate is for the son-asws of his-saww uncle-as, and his-saww brother-asws Ali-asws Bin Abu Talib-asws from after him-saww.
و أخرجت الذرية من صلب علي إلى بطن فاطمة بنت محمد، و صيرت بعضها من بعض، فخرجت منه الأئمة حججي على خلقي، و إني مخرج من صلبك ولدا يرثك و يرث من آل يعقوب، فوهب الله له يحيى (عليه السلام)».
And I-azwj will Bring out the offspring from the rib of Ali-asws to the belly of Fatima-asws the daughter of Muhammad-saww, and render one from the other. So I-azwj shall Bring out from it the Imams-asws as My-azwj Divine Authorities over My-azwj creatures. And I-azwj shall Bring out from your-as bloodline, a son-as who shall inherit you-as and inherit from the Progeny of Yaqoub”. Thus, Allah-azwj Endowed Yahya-as to him-as’.[30]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) أَنَّ أَمِيرَ الْمُؤْمِنِينَ ( عليه السلام ) كَانَ يَقْرَأُ وَ إِنِّي خِفْتُ الْمَوالِيَ مِنْ وَرائِي يَعْنِي أَنَّهُ لَمْ يَكُنْ لَهُ وَارِثٌ حَتَّى وَهَبَ اللَّهُ لَهُ بَعْدَ الْكِبَرِ
Ali Bin Ibrahim, from his father, from Al Nowfaly, from Al Sakuny,
(It has been narrated) from Abu Abdullah-asws that Amir Al-Momineen-asws used to recite: And I fear my successors from after me, and my wife is barren, [19:5]’ – Meaning that he (Zakariyya-as) did not have an inheritor for himself-as until Allah-azwj Granted for him-as after the old age’.[31]
عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ شَرِيفِ بْنِ سَابِقٍ عَنِ الْفَضْلِ بْنِ أَبِي قُرَّةَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) مَرَّ عِيسَى ابْنُ مَرْيَمَ ( عليه السلام ) بِقَبْرٍ يُعَذَّبُ صَاحِبُهُ ثُمَّ مَرَّ بِهِ مِنْ قَابِلٍ فَإِذَا هُوَ لَا يُعَذَّبُ فَقَالَ يَا رَبِّ مَرَرْتُ بِهَذَا الْقَبْرِعَامَ أَوَّلَ فَكَانَ يُعَذَّبُ وَ مَرَرْتُ بِهِ الْعَامَ فَإِذَا هُوَ لَيْسَ يُعَذَّبُ
A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from Shareef Bin Sabiq, from Al Fazl Bin Abu Qurrat,
(It has been narrated) from Abu Abdullah-asws having said: ‘Rasool-Allah-saww said: ‘Isa-as Ibn Maryam-as passed by a grave whose inhabitant was being Punished. Then he-as passed by it afterwards so he was not being Punished. So he-as said: ‘O Lord-azwj! I-as passed by this grave the first year, so he was being Punished, and I-as passed by it this year and he is not being Punished’.
فَأَوْحَى اللَّهُ إِلَيْهِ أَنَّهُ أَدْرَكَ لَهُ وَلَدٌ صَالِحٌ فَأَصْلَحَ طَرِيقاً وَ آوَى يَتِيماً فَلِهَذَا غَفَرْتُ لَهُ بِمَا فَعَلَ ابْنُهُ
Allah-azwj Revealed unto him-as: “A righteous son of his became an adult, so he repaired a road, and sheltered an orphan, thus it is due to this I-azwj Forgave him for what his son had done’.
ثُمَّ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) مِيرَاثُ اللَّهِ عَزَّ وَ جَلَّ مِنْ عَبْدِهِ الْمُؤْمِنِ وَلَدٌ يَعْبُدُهُ مِنْ بَعْدِهِ
Then Rasool-Allah-saww said: ‘(It is) an inheritance of Allah-azwj Mighty and Majestic from a believing servant to be a son who would worship Him-azwj from after him’.
ثُمَّ تَلَا أَبُو عَبْدِ اللَّهِ ( عليه السلام ) آيَةَ زَكَرِيَّا ( عليه السلام ) رَبِّ فَهَبْ لِي مِنْ لَدُنْكَ وَلِيًّا. يَرِثُنِي وَ يَرِثُ مِنْ آلِ يَعْقُوبَ وَ اجْعَلْهُ رَبِّ رَضِيًّا
Then Abu Abdullah-asws recited a Verse of Zakariyya-as: therefore Grant me an heir from You [19:5] Who would inherit me and inherit from the Progeny of Yaqoub, and Make him, my Lord, the one whom You are well Pleased with’ [19:6]’.[32]
مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ سَيْفِ بْنِ عَمِيرَةَ عَنْ أَبِي بَكْرٍ الْحَضْرَمِيِّ عَنِ الْحَارِثِ النَّصْرِيِّ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) إِنِّي مِنْ أَهْلِ بَيْتٍ قَدِ انْقَرَضُوا وَ لَيْسَ لِي وَلَدٌ قَالَ ادْعُ وَ أَنْتَ سَاجِدٌ رَبِّ هَبْ لِي مِنْ لَدُنْكَ وَلِيّاً يَرِثُنِي رَبِّ هَبْ لِي مِنْ لَدُنْكَ ذُرِّيَّةً طَيِّبَةً إِنَّكَ سَمِيعُ الدُّعَاءِ رَبِّ لَا تَذَرْنِي فَرْداً وَ أَنْتَ خَيْرُ الْوَارِثِينَ قَالَ فَفَعَلْتُ فَوُلِدَ لِي عَلِيٌّ وَ الْحُسَيْنُ
Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ali Bin Al Hakam, from Sayf Bin Umeyra, from Abu Bakr Al Hazramy, from Al haris Al Nasry who said,
‘I said to Abu Abdullah-asws, ‘I am from a family that has become extinct and there is no child for me’. He-asws said: ‘Supplicate when you are in Sajdah, ‘Lord-azwj! therefore Grant me an heir from You [19:5] Who would inherit me [19:6] ‘My Lord! Grant me good offspring from You, surely You are the Hearer of the supplication’ [3:38] And Zakariyya, when he called out to his Lord: ‘Lord! Do not leave me as an individual, and you are the best of the inheritors [21:89]’. So I did it, and there were born unto me, Ali and Al-Husayn’.[33]
محمد بن العباس، قال: حدثنا حميد بن زياد، عن أحمد بن الحسين بن بكر، قال: حدثنا الحسن ابن علي بن فضال، بإسناده إلى عبد الخالق، قال: سمعت أبا عبد الله (عليه السلام)، يقول في قول الله عز و جل: لَمْ نَجْعَلْ لَهُ مِنْ قَبْلُ سَمِيًّا قال: «ذلك يحيى بن زكريا، لم يكن له من قبل سميا، و كذلك الحسين (عليه السلام) لم يكن له من قبل سميا، و لم تبك السماء إلا عليهما أربعين صباحا
Muhammad Bin Al Abbas, from Hameed Bin Ziyad, from Ahmad Bin Al Husayn Bin Bakr, from Al Hassan Ibn Ali Bin Fazaal, by his chain going up to Abdul Khaliq who said,
‘I heard Abu Abdullah-asws saying regarding the Words of Allah-azwj Mighty and Majestic: We have not Made it to be a name from before (for anyone else)’ [19:7], he-asws said: ‘That is Yahya-as Bin Zakariyya-as. No one had been of this name before, and like that is Al-Husayn-asws, no one had been of this name beforehand. And the sky did not weep except for the two of them, for forty mornings’.
قلت: فما كان بكاؤها؟ قال: «تطلع الشمس حمراء- قال- و كان قاتل الحسين (عليه السلام) ولد زنا، و قاتل يحيى ابن زكريا ولد زنا
I said, ‘So what was its weeping?’ He-asws said: ‘The sun emerged (with) redness’. He-asws said: ‘The murderer of Al-Husayn-asws was born of adultery (a bastard), and the murderer of Yahya-as Bin Zakariyya-as was born of adultery (illegitimate)’.[34]
وقال في قصة يحيى (يا زكريا إنا نبشرك بغلام اسمه يحيى لم نجعل له من قبل سميا). قال: لم نخلق أحدا قبله اسمه يحيى
(Imam Hassan Al-Askari-asws said): ‘And He-azwj Said in the story of Yahya-as [19:7] O Zakariyya! We give you good news of a boy whose name shall be Yahya: We have not Made before him anyone with his name He-asws said: We-azwj did not Create before him-asws anyone who had the name ‘Yahya’.[35]
أَحْمَدُ عَنِ الْحُسَيْنِ عَنْ مُحَمَّدِ بْنِ عَبْدِ اللَّهِ عَنْ مُحَمَّدِ بْنِ الْفُضَيْلِ عَنْ أَبِي حَمْزَةَ قَالَ سَمِعْتُ أَبَا جَعْفَرٍ ( عليه السلام ) يَقُولُ أَوْحَى اللَّهُ تَعَالَى إِلَى مُحَمَّدٍ ( صلى الله عليه وآله ) أَنِّي خَلَقْتُكَ وَ لَمْ تَكُ شَيْئاً وَ نَفَخْتُ فِيكَ مِنْ رُوحِي كَرَامَةً مِنِّي أَكْرَمْتُكَ بِهَا حِينَ أَوْجَبْتُ لَكَ الطَّاعَةَ عَلَى خَلْقِي جَمِيعاً
Ahmad, from Al Husayn, from Muhammad Bin Abdullah, from Muhammad Bin Al Fuzayl, from Abu Hamza who said,
‘I heard Abu Ja’far-asws saying: ‘Allah-azwj the Exalted Revealed unto Muhammad-saww: “and I have Created you from before and you were not a thing” [19:9], and I-azwj Blew into you-saww of My-azwj Spirit, a Prestige from Me-azwj. I-azwj Honoured you-saww with it when I-azwj Obligated the obedience to you-saww upon My-azwj creatures altogether.
فَمَنْ أَطَاعَكَ فَقَدْ أَطَاعَنِي وَ مَنْ عَصَاكَ فَقَدْ عَصَانِي وَ أَوْجَبْتُ ذَلِكَ فِي عَلِيٍّ وَ فِي نَسْلِهِ مِمَّنِ اخْتَصَصْتُهُ مِنْهُمْ لِنَفْسِي .
The one who obeys you-saww, so he has obeyed Me-azwj, and the one who disobeys you-saww, so he has disobeyed Me-azwj; and I-azwj Obligated that regarding Ali-asws and regarding his-asws offspring from the ones-asws whom I-azwj Chose from them for Myself-azwj’.[36]
و من ذلك، ما رواه من المخالفين ابن شيرويه الديلمي في كتاب (الفردوس) في الجزء الثاني، في باب القاف: عن ابن عباس، قال: قال رسول الله (صلى الله عليه و آله)، في قول الله عز و جل: لَمْ نَجْعَلْ لَهُ مِنْ قَبْلُ سَمِيًّا، قال: «ذلك يحيى، و قرة عيني الحسين
And from that, is what is reported from the adversaries, Ibn Shayrawiya Al Daylami in the book Al Fordows in the second volume, in the chapter of Al Qaf, from Ibn Abbas who said,
‘Rasool-Allah-saww said regarding the Words of Allah-azwj Might and Majestic: We have not Made it to be a name from before (for anyone else)’ [19:7]. He-saww said: ‘That is Yahya-as and the delight of my-saww eyes, Al-Husayn-asws’’.[37]
و عنه، قال: حدثني أبي (رحمه الله)، و علي بن الحسين، عن سعد بن عبد الله، عن أحمد بن محمد ابن عيسى، قال: حدثنا موسى بن الفضل، عن حنان، قال: قلت لأبي عبد الله (عليه السلام): ما تقول في زيارة قبر أبي عبد الله (عليه السلام)، إنه بلغنا عن بعضهم أنها تعدل حجة و عمرة؟
And from him, who said, ‘My father narrated to me and Ali Bin Al Husayn, from Sa’ad Bin Abdullah, from Ahmad Bin Muhammad Ibn Isa, from Musa bin Al Fazal, from Hanan who said,
‘I said to Abu Abdullah-asws, ‘What are you-asws saying regarding visiting the grave of Abu Abdullah-asws (Imam Husayn-asws). It has reached us from some of them that it equates to (performing) a Hajj and an Umrah?’
قال: «لا تعجب، ما أصاب بالقول هذا كله، و لكن زره و لا تجفه، فإنه سيد الشهداء، و سيد شباب أهل الجنة، و شبيه يحيى بن زكريا، و عليهما بكت السماء و الأرض
He-asws said: ‘Do not be astounded what is attained with this statement, all of it, but visit him-asws and do not ignore him-asws, for he-asws is the chief of the martyrs, and chief of the youths of the inhabitants of the Paradise, and his-asws resemblance is Yahya Bin Zakariyya Bin Zakariyya-as, and upon them both did the sky and earth cry’’.[38]
VERSE 11
فَخَرَجَ عَلَىٰ قَوْمِهِ مِنَ الْمِحْرَابِ فَأَوْحَىٰ إِلَيْهِمْ أَنْ سَبِّحُوا بُكْرَةً وَعَشِيًّا {11}
So he went out to his people from the prayer niche, and he revealed to them that they should be Glorifying (Allah) morning and evening [19:11]
(تفسير النعماني) بإسناده: عن الصادق (عليه السلام): «قال أمير المؤمنين (عليه السلام) حين سألوه عن معنى الوحي، فقال: منه وحي النبوة، و منه وحي الإلهام، و منه وحي الإشارة- و ساقه إلى أن قال- و أما وحي الإشارة فقوله عز و جل فَخَرَجَ عَلى قَوْمِهِ مِنَ الْمِحْرابِ فَأَوْحى إِلَيْهِمْ أَنْ سَبِّحُوا بُكْرَةً وَ عَشِيًّا أي أشار إليهم، لقوله تعالى: أَلَّا تُكَلِّمَ النَّاسَ ثَلاثَةَ أَيَّامٍ إِلَّا رَمْزاً
Tafseer Al Nu’mani, by his chain,
‘From Al-Sadiq-asws having said: ‘Amir Al-Momineen-asws said, when he-asws was asked about the meaning of the (word) ‘Revelation’: ‘From it is the Revelation of the Prophet-hood, and from it is the Revelation of the Inspiration, and from it is the Revelation of the Indication’ – and the base of it is that he-asws said: ‘And as for the Revelation of the Indication, so it is in the Words of the Mighty and Majestic: So he went out to his people from the prayer niche, and he revealed to them that they should be Glorifying (Allah) morning and evening [19:11] – i.e., he-as indicated to them, to the Words of the Exalted: you should not speak to the people for three days except by gestures [3:41]’’.[39]
VERSES 12 – 15
يَا يَحْيَىٰ خُذِ الْكِتَابَ بِقُوَّةٍ ۖ وَآتَيْنَاهُ الْحُكْمَ صَبِيًّا {12}
“O Yahya! Grab the Book with strength”; and We Gave him the Wisdom as a boy [19:12]
وَحَنَانًا مِنْ لَدُنَّا وَزَكَاةً ۖ وَكَانَ تَقِيًّا {13}
And tenderness from Us and purity, and he was pious [19:13]
وَبَرًّا بِوَالِدَيْهِ وَلَمْ يَكُنْ جَبَّارًا عَصِيًّا {14}
And rightful with his parents, and he was not insolent, disobedient [19:14]
وَسَلَامٌ عَلَيْهِ يَوْمَ وُلِدَ وَيَوْمَ يَمُوتُ وَيَوْمَ يُبْعَثُ حَيًّا {15}
And peace be on him on the day he was born, and on the day he died, and on the day he would be Resurrected alive [19:15]
الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ أَسْبَاطٍ قَالَ رَأَيْتُ أَبَا جَعْفَرٍ ( عليه السلام ) وَ قَدْ خَرَجَ عَلَيَّ فَأَخَذْتُ النَّظَرَ إِلَيْهِ وَ جَعَلْتُ أَنْظُرُ إِلَى رَأْسِهِ وَ رِجْلَيْهِ لِأَصِفَ قَامَتَهُ لِأَصْحَابِنَا بِمِصْرَ فَبَيْنَا أَنَا كَذَلِكَ حَتَّى قَعَدَ فَقَالَ يَا عَلِيُّ إِنَّ اللَّهَ احْتَجَّ فِي الْإِمَامَةِ بِمِثْلِ مَا احْتَجَّ بِهِ فِي النُّبُوَّةِ فَقَالَ وَ آتَيْناهُ الْحُكْمَ صَبِيًّا وَ لَمَّا بَلَغَ أَشُدَّهُ وَ بَلَغَ أَرْبَعِينَ سَنَةً فَقَدْ يَجُوزُ أَنْ يُؤْتَى الْحِكْمَةَ وَ هُوَ صَبِيٌّ وَ يَجُوزُ أَنْ يُؤْتَاهَا وَ هُوَ ابْنُ أَرْبَعِينَ سَنَةً
Al Husayn Bin Muhammad, from Moala Bin Muhammad, from Ali Bin Asbat who said,
‘I saw Abu Ja’far-asws and he-asws had come out to me. So I took to looking at him-asws and went on looking at him-asws to his-asws head and his-asws legs in order to be able to describe him-asws to our companions in Egypt. While I was during that, he-asws sat down and said: ‘O Ali! Allah-azwj has Argued regarding the Imamate similar to what He-azwj Argued with regarding the Prophet-hood, so He-azwj Said: and We Gave him the Wisdom as a boy [19:12]. until when he reaches his maturity and reaches forty years [46:15]. Thus, it is allowed that he-as be Given the Wisdom and he-as was a child, and it is allowed that He-azwj be Given it and he-as was a man of forty years of age’.[40]
فحكى الله قصته إلى قوله: (يا يحيى خذ الكتاب بقوة وآتيناه الحكم صبيا) قال: ومن ذلك الحكم أنه كان صبيا فقال له الصبيان: هلم نلعب. فقال: اوه والله ما للعب خلقنا، وإنما خلقنا للجد لامر عظيم.
(Imam Hassan Al Askari-asws said): ‘Allah-azwj Relates his-asws story until His-azwj Words: “O Yahya! Grab the Book with strength”; and We Gave him the Wisdom as a boy [19:12]. He-asws said: ‘And from that wisdom of his-as when he-as was a boy, the other boys said to him: ‘Let us play’. He-asws said: ‘Oh, and Allah-azwj did not Create us to play, and we have been Created for a great affair’.
ثُمَّ قَالَ وَ حَناناً مِنْ لَدُنَّا يَعْنِي تُحَنُّناً وَ رَحْمَةً عَلَى وَالِدَيْهِ وَ سَائِرِ عِبَادِنَا وَ زَكاةً يَعْنِي طَهَارَةً لِمَنْ آمَنَ بِهِ وَ صَدَّقَهُ وَ كانَ تَقِيًّا يَتَّقِي الشُّرُورَ وَ الْمَعَاصِيَ وَ بَرًّا بِوالِدَيْهِ مُحْسِناً إِلَيْهِمَا مُطِيعاً لَهُمَا وَ لَمْ يَكُنْ جَبَّاراً عَصِيًّا يَقْتُلُ عَلَى الْغَضَبِ وَ يَضْرِبُ عَلَى الْغَضَبِ، لَكِنَّهُ مَا مِنْ عَبْدٍ، عَبَدَ اللَّهَ عَزَّ وَ جَلَّ- إِلَّا وَ قَدْ أَخْطَأَ أَوْ هَمَّ بِخَطَإٍ مَا خَلَا يَحْيَى بْنَ زَكَرِيَّا، فَإِنَّهُ لَمْ يُذْنِبْ، وَ لَمْ يَهُمَّ بِذَنْبٍ،
Then He-azwj Said: And tenderness from Us [19:13] – Meaning, he-as would be tender upon his-as parents and the rest of Our-azwj servants; and purity – Meaning cleanliness for the one who believes in him-as and ratifies him-as; and he was pious – fearing the evil and the (acts of) disobedience. And rightful with his parents [19:14] – favouring them, obedient to them both; and he did not happen to be insolent, disobedient – fighting upon the anger and striking upon the anger. But, there is none from a servant of Allah-azwj Mighty and Majestic, except that he has sinned or thought of sinning, except from Yahya-as Bin Zakariyya-as, for he-as did not sin, and did not think of sinning (ever).
ثُمَّ قَالَ اللَّهُ عَزَّ وَ جَلَّ: وَ سَلامٌ عَلَيْهِ يَوْمَ وُلِدَ وَ يَوْمَ يَمُوتُ- وَ يَوْمَ يُبْعَثُ حَيًّا.
Then Allah-azwj Mighty and Majestic Said: And peace be on him on the day he was born, and on the day he died, and on the day he would be Resurrected alive [19:15]. [41]
محمد بن العباس، قال: حدثنا علي بن سليمان الرازي، عن محمد بن خالد الطيالسي، عن سيف ابن عميرة، عن حكم بن أيمن، قال: سمعت أبا جعفر (عليه السلام): يقول: «و الله، لقد اوتي علي (عليه السلام) الحكم صبيا، كما اوتي يحيى بن زكريا الحكم صبيا
Muhammad Bin Al Abbas, from Ali Bin Sulayman Al Razy, from Muhammad Bin Khalid Al Tayalasi, from Sayf Ibn Umeyra, from Hakam Bin Ayman who said,
‘I heard Abu Ja’far-asws saying: ‘By Allah-azwj! Ali-asws had been Given the Wisdom while a child, just as Yahya-as Bin Zakariyya-as had been Given the Wisdom while a child’.[42]
أحمد بن محمد بن خالد، قال: و في رواية أبي بصير، قال: قلت لأبي عبد الله (عليه السلام): قول الله تبارك و تعالى في كتابه: وَ حَناناً مِنْ لَدُنَّا؟ قال: كان يحيى إذا دعا و قال في دعائه: يا رب، يا الله ناداه الله من السماء: لبيك يا يحيى، سل حا
Ahmad Bin Muhammad Bin Khalid said,
‘And in a report of Abu Baseer who said, ‘I said to Abu Abdullah-asws, ‘(What about) the Words of Allah-azwj Blessed and Exalted in His-azwj Book: And tenderness from Us [19:13]?’ He-asws said: ‘Whenever Yahya-as used to supplicate, said in his-as supplication: ‘O Lord-azwj, O Allah-azwj!’ Allah-azwj Called out to him-as from the sky: “Here I-azwj am, O Yahya! Ask your-as need!”[43]
ابن بابويه، قال: حدثنا محمد بن الحسن بن أحمد بن الوليد، قال: حدثنا سعد بن عبد الله، عن أحمد بن حمزة الأشعري، قال: حدثني ياسر الخادم، قال: سمعت أبا الحسن الرضا (عليه السلام) يقول: «إن أوحش ما يكون هذا الخلق في ثلاثة مواطن: يوم ولد و يخرج من بطن امه فيرى الدنيا، و يوم يموت فيعاين الآخرة و أهلها، و يوم يبعث حيا فيرى أحكاما لم يرها في دار الدنيا
Ibn Babuwayh said, ‘Muhammad Bin Al Hassan Bin Ahmad Bin Al Waleed narrated to us, from Sa’ad Bin Abdullah, from Ahmad bin Hamza Al Ashary, from Yaaser Al Khadim who said,
‘I heard Abu Al-Hassan Al-Reza-asws saying: ‘The loneliest (time) for these creatures (people) is during three times – The day of birth and he comes out from the belly of his mother so he sees the world; and the day he dies, so he sees the Hereafter and its inhabitants; and the day he is Resurrected alive, so he sees Judgements that he never saw in the house of the world.
و قد سلم الله عز و جل على يحيى (عليه السلام) في هذه الثلاثة مواطن و آمن روعته، فقال: وَ سَلامٌ عَلَيْهِ يَوْمَ وُلِدَ وَ يَوْمَ يَمُوتُ وَ يَوْمَ يُبْعَثُ حَيًّا و قد سلم عيسى بن مريم (عليه السلام) على نفسه في هذه الثلاثة مواطن، فقال: وَ السَّلامُ عَلَيَّ يَوْمَ وُلِدْتُ وَ يَوْمَ أَمُوتُ وَ يَوْمَ أُبْعَثُ حَيًّا».
And Allah-azwj Mighty and Majestic had Sent Peace upon Yahya-as in these three times and Settled his-as fear, so He-azwj Said: And peace be on him on the day he was born, and on the day he died, and on the day he would be Resurrected alive [19:15]. And Isa-as Bin Maryam-as has send Peace upon himself-as in these three times, so he-as Said: And the Peace was upon me on the day I was born, and on the day I die, and on the day I am Resurrected alive [19:33]’.[44]
VERSES 16 – 21
وَاذْكُرْ فِي الْكِتَابِ مَرْيَمَ إِذِ انْتَبَذَتْ مِنْ أَهْلِهَا مَكَانًا شَرْقِيًّا {16}
And mention Maryam in the book when she withdrew from her family to an eastern place [19:16]
فَاتَّخَذَتْ مِنْ دُونِهِمْ حِجَابًا فَأَرْسَلْنَا إِلَيْهَا رُوحَنَا فَتَمَثَّلَ لَهَا بَشَرًا سَوِيًّا {17}
So, she took a veil from besides them. Then We Sent Our Spirit to her. He was resembled to her as a complete man [19:17]
قَالَتْ إِنِّي أَعُوذُ بِالرَّحْمَٰنِ مِنْكَ إِنْ كُنْتَ تَقِيًّا {18}
She said: ‘I seek Refuge with the Beneficent from you, if you were pious’ [19:18]
قَالَ إِنَّمَا أَنَا رَسُولُ رَبِّكِ لِأَهَبَ لَكِ غُلَامًا زَكِيًّا {19}
He said: ‘But rather, I am a Messenger of your Lord to Endow to you a pure boy [19:19]
قَالَتْ أَنَّىٰ يَكُونُ لِي غُلَامٌ وَلَمْ يَمْسَسْنِي بَشَرٌ وَلَمْ أَكُ بَغِيًّا {20}
She said: ‘How can there happen to be a boy for me and no man has touched me and I have not been unchaste?’ [19:20]
قَالَ كَذَٰلِكِ قَالَ رَبُّكِ هُوَ عَلَيَّ هَيِّنٌ ۖ وَلِنَجْعَلَهُ آيَةً لِلنَّاسِ وَرَحْمَةً مِنَّا ۚ وَكَانَ أَمْرًا مَقْضِيًّا {21}
He said: ‘Like that your Lord Said: “It is easy unto Me, and We will Make him to be a Sign for the people and a Mercy from Us”. And it was a matter Ordained [19:21]
Background report
قال علي بن إبراهيم: ثم قص الله عز و جل خبر، مريم بنت عمران (عليها السلام)، فقال: وَ اذْكُرْ فِي الْكِتابِ مَرْيَمَ إِذِ انْتَبَذَتْ مِنْ أَهْلِها مَكاناً شَرْقِيًّا قال: خرجت إلى النخلة اليابسة فَاتَّخَذَتْ مِنْ دُونِهِمْ حِجاباً قال: في محرابها فَأَرْسَلْنا إِلَيْها رُوحَنا يعني جبرئيل (عليه السلام) فَتَمَثَّلَ لَها بَشَراً سَوِيًّا قالَتْ إِنِّي أَعُوذُ بِالرَّحْمنِ مِنْكَ إِنْ كُنْتَ تَقِيًّا يعني إن كنت ممن يتقي الله.
Ali Bin Ibrahim said,
‘The Allah-azwj Mighty and Majestic Related the news of Maryam-as daughter of Imran-as, so He-azwj Said: And the mention of Maryam in the book when she withdrew from her family to an eastern place [19:16]. He said, ‘To the dried up palm trunk, So she took a veil from besides them. He said, ‘To be in her prayer niche, Then We Sent Our Spirit to her, – meaning Jibraeel-as, he was resembled to her as a complete man [19:17] She said: ‘I seek Refuge with the Beneficent from you, if you were pious’ [19:18] – meaning from the ones who were fearing Allah-azwj.
قال لها جبرئيل (عليه السلام): إِنَّما أَنَا رَسُولُ رَبِّكِ لِأَهَبَ لَكِ غُلاماً زَكِيًّا فأنكرت ذلك، لأنها لم يكن في العادة أن تحمل المرأة من غير فحل، فقالت: أَنَّى يَكُونُ لِي غُلامٌ وَ لَمْ يَمْسَسْنِي بَشَرٌ وَ لَمْ أَكُ بَغِيًّا و لم يعلم جبرئيل (عليه السلام) أيضا كيفية القدرة، فقال لها: كَذلِكِ قالَ رَبُّكِ هُوَ عَلَيَّ هَيِّنٌ وَ لِنَجْعَلَهُ آيَةً لِلنَّاسِ وَ رَحْمَةً مِنَّا وَ كانَ أَمْراً مَقْضِيًّا.
Jibraeel-as said to her: ‘He said: ‘But rather, I am a Messenger of your Lord to Endow to you a pure boy [19:19]. But she-as dislike that, because it did not happen to be the norm that the woman would be pregnant from without a male, so She said: ‘How can there happen to be a boy for me and no man has touched me and I have not been unchaste?’ [19:20]. And Jibraeel-as as well did not know the qualitative state of the Ordainment, so he-as said to her-as: He said: ‘Like that your Lord Said: “It is easy unto Me, and We will Make him to be a Sign for the people and a Mercy from Us”. And it was a matter Ordained [19:21].
قال: فنفخ في جيبها، فحملت بعيسى (عليه السلام) بالليل و وضعته بالغداة، و كان حملها تسع ساعات من النهار، جعل الله لها الشهور ساعات،
He said, ‘So he-as blew into her-as pocket, and she-as was pregnant with Isa-as by nightfall, and she-as delivered him-as by the morning. And it so happened that her-as pregnancy lasted nine hours of the day, for Allah-azwj had Made the months to be hours for her-as.[45]
VERSE 22
فَحَمَلَتْهُ فَانْتَبَذَتْ بِهِ مَكَانًا قَصِيًّا {22}
So she bore him, then she withdrew with him to a remote place [19:22]
و عنه: بإسناده، عن أبان، عن رجل عن أبي عبد الله (عليه السلام)، قال: «إن مريم (عليها السلام) حملت بعيسى (عليه السلام) تسع ساعات، كل ساعة شهر
And from him, by his chain, from Abaan, from a man,
‘Abu Abdullah-asws has said: ‘Maryam-as bore Isa-as for nine hours, each hour, (representing) a month’.[46]
الشيخ في (التهذيب): عن محمد بن أحمد بن داود، عن محمد بن همام، قال: حدثنا جعفر بن محمد بن مالك، قال: حدثنا سعد بن عمرو الزهري، قال: حدثنا بكر بن سالم، عن أبيه، عن أبي حمزة الثمالي، عن علي بن الحسين (عليهما السلام)، في قوله: فَحَمَلَتْهُ فَانْتَبَذَتْ بِهِ مَكاناً قَصِيًّا. قال: «خرجت من دمشق حتى أتت كربلاء، فوضعته في موضع قبر الحسين (عليه السلام)، ثم رجعت من ليلتها».
Al Sheykh in Al Tehzeeb, from Muhammad Bin Ahmad Bin Dawood, from Muhammad Bin Hamam, from Ja’far Bin Muhammad Bin Maalik, from Sa’ad Bin Amro Al Zuhry, from Bakr Bin Saalim, from his father, from Abu Hamza Al Sumaly,
(It has been narrated) from Ali-asws Bin Al-Husayn-asws regarding His-azwj Words: So she bore him, then she withdrew with him to a remote place [19:22]. He-asws said: ‘She-as went out from Damascus until she came to Karbala. So she-as placed him-as (Isa-as) at the place of the grave of Al-Husayn-asws, then she-as returned in the same night’.[47]
VERSES 23 – 26
فَأَجَاءَهَا الْمَخَاضُ إِلَىٰ جِذْعِ النَّخْلَةِ قَالَتْ يَا لَيْتَنِي مِتُّ قَبْلَ هَٰذَا وَكُنْتُ نَسْيًا مَنْسِيًّا {23}
Then the (pangs of) labour brought her to the palm trunk. She said: ‘I wish I had died before this, and was completely forgotten!’ [19:23]
فَنَادَاهَا مِنْ تَحْتِهَا أَلَّا تَحْزَنِي قَدْ جَعَلَ رَبُّكِ تَحْتَكِ سَرِيًّا {24}
So, he (the child) called out to her from beneath her: ‘Do not grieve! Your Lord has Made a stream (to flow) beneath you’ [19:24]
وَهُزِّي إِلَيْكِ بِجِذْعِ النَّخْلَةِ تُسَاقِطْ عَلَيْكِ رُطَبًا جَنِيًّا {25}
And shake towards you the palm trunk, it would drop upon you ripe dates [19:25]
فَكُلِي وَاشْرَبِي وَقَرِّي عَيْنًا ۖ فَإِمَّا تَرَيِنَّ مِنَ الْبَشَرِ أَحَدًا فَقُولِي إِنِّي نَذَرْتُ لِلرَّحْمَٰنِ صَوْمًا فَلَنْ أُكَلِّمَ الْيَوْمَ إِنْسِيًّا {26}
So, eat and drink and refresh the eyes. Then if you see anyone from the human beings, then say: ‘I vowed to the Beneficent a Fast, so I will never speak today to a human’ [19:26]
Background report (contd..)
قال علي بن إبراهيم: ثم ناداها جبرئيل (عليه السلام): وَ هُزِّي إِلَيْكِ بِجِذْعِ النَّخْلَةِ أي هزي النخلة اليابسة، فهزت، و كان ذلك اليوم سوقا، فاستقبلها الحاكة، و كانت الحياكة أنبل صناعة في ذلك الزمان، فأقبلوا على بغال شهب، فقالت لهم مريم: أين النخلة اليابسة؟ فاستهزءوا بها و زجروها، فقالت لهم: جعل الله كسبكم نزرا، و جعلكم في الناس عارا،
Ali Bin Ibrahim said,
‘Then Jibraeel-as called out to her-as: And shake towards you the palm trunk [19:25] – i.e. the dried up palm trunk. So she-as shook it, and it became fruit-bearing during that very day. Some weavers faced her-as, and it was so that the knitting was the noblest of the professions during that time. They came riding upon young mules, and Maryam-as said to them: ‘Where is the dried up palm tree?’ But they mocked her-as and made her-as angry, so she-as said to them: ‘May Allah-azwj Ruin your earnings, and Make you shamed among the people!’
ثم استقبلها قوم من التجار، فدلوها على النخلة اليابسة، فقالت لهم: جعل الله البركة في كسبكم، و أحوج الناس إليكم،
Then a group of traders came over, and they pointed her-as to the dried up palm tree, so she-as said to them: ‘May Allah-azwj Make Blessings to be in your earnings, and make the people needy to you’.
فلما بلغت النخلة أخذها المخاض، فوضعت عيسى (عليه السلام)، فلما نظرت إليه: قالت: يا لَيْتَنِي مِتُّ قَبْلَ هذا وَ كُنْتُ نَسْياً مَنْسِيًّا ماذا أقول لخالي، و ماذا أقول لبني إسرائيل؟
When she-as reached the palm tree, the labour pangs seized her-as and she-as gave birth to Isa-as. But, when she-as looked at him-as, she-as said: She said: ‘I wish I had died before this, and was completely forgotten!’ [19:23]. What shall I-as say to my-as uncle, and what shall I-as say to the Children of Israel?’
فَناداها عيسى مِنْ تَحْتِها أَلَّا تَحْزَنِي قَدْ جَعَلَ رَبُّكِ تَحْتَكِ سَرِيًّا أي نهرا وَ هُزِّي إِلَيْكِ بِجِذْعِ النَّخْلَةِ أي حركي النخلة تُساقِطْ عَلَيْكِ رُطَباً جَنِيًّا أي طيبا، و كانت النخلة قد يبست منذ دهر طويل، فمدت يدها إلى النخلة، فأورقت و أثمرت، و سقط عليها الرطب الطري، فطابت نفسها.
Isa-as called out to her-as from beneath her: ‘Do not grieve! Your Lord has Made a stream (to flow) beneath you’ [19:24] – i.e. a river, And shake towards you the palm trunk – i.e. tap the palm trunk, it would drop upon you ripe dates [19:25] – i.e., good (dates). And it was so that the palm trunk had dried up since a long time. So she-as extended her-as hand towards the palm trunk, and it sprouted leaves and bore fruit, and the fresh dates dropped upon her-as. Thus, she-as felt good.
فقال لها عيسى قمطيني و سويني، ثم افعلي كذا و كذا، فقمطته و سوته، و قال لها عيسى: فَكُلِي وَ اشْرَبِي وَ قَرِّي عَيْناً فَإِمَّا تَرَيِنَّ مِنَ الْبَشَرِ أَحَداً فَقُولِي إِنِّي نَذَرْتُ لِلرَّحْمنِ صَوْماً و صمتا- كذا نزلت- فَلَنْ أُكَلِّمَ الْيَوْمَ إِنْسِيًّا.
Then Isa-as said her-as: ‘Wrap me-as and prepare me-as, then do such and such’. So she-as wrapped him-as and prepared him-as. And Isa-as said to her-as: ‘So eat and drink and refresh the eyes. Then if you see anyone from the human beings, then say: ‘I vowed to the Beneficent a Fast, – and be silent – like that it was Revealed – so I will never speak today to a human’ [19:26]’.[48]
وَ بِهَذَا الْإِسْنَادِ عَنْ حَفْصٍ قَالَ رَأَيْتُ أَبَا عَبْدِ اللَّهِ (عليه السلام) يَتَخَلَّلُ بَسَاتِينَ الْكُوفَةِ فَانْتَهَى إِلَى نَخْلَةٍ فَتَوَضَّأَ عِنْدَهَا ثُمَّ رَكَعَ وَ سَجَدَ فَأَحْصَيْتُ فِي سُجُودِهِ خَمْسَمِائَةِ تَسْبِيحَةٍ ثُمَّ اسْتَنَدَ إِلَى النَّخْلَةِ فَدَعَا بِدَعَوَاتٍ
And by this chain, from Hafs who said:
I saw Abu Abdullah-asws alone in the gardens of Al-Kufa. He-asws came to a palm tree, so he-asws performed Wudu near it, then Ruku and Sajdah. I counted in his-asws Sajdah five hundred Glorifications (Tasbeeh). Then he-asws leaned on the palm tree and supplicated by a supplication.
ثُمَّ قَالَ يَا أَبَا حَفْصٍ إِنَّهَا وَ اللَّهِ النَّخْلَةُ الَّتِي قَالَ اللَّهُ جَلَّ وَ عَزَّ لِمَرْيَمَ (عليها السلام) وَ هُزِّي إِلَيْكِ بِجِذْعِ النَّخْلَةِ تُساقِطْ عَلَيْكِ رُطَباً جَنِيًّا.
Then he-asws said: ‘O Abu Hafs! By Allah-azwj, (it is) the palm tree about which Allah-azwj Majestic and Mighty Spoke of to Maryam-as: And shake towards you the palm trunk, it would drop upon you ripe dates [19:25]’’.[49]
حدثنا عبد الله عن احمد بن الحسين عن احمد بن ابراهيم عن على بن حسان عن عبد الرحمن بن كثير عن ابى عبد الله عليه السلام قال نزل أبو جعفر عليه السلام بواد فضرب خباه ثم خرج أبو جعفر عليه السلام بشئ حتى انتهى إلى النخلة فحمد الله عندها بمحامد لم اسمع بمثلها ثم قال ايتها النخلة اطعمينا مما جعل الله فيك
It has been narrated to us Abdullah, from Ahmad Bin Al-Husayn, from Ahmad Bin Ibrahim, from Ali Bin Hasaan, from Abdul Rahmaad Bin Kaseer who has said the following:
Abu Abdullah-asws said: ‘Abu Ja’far-asws descended in a valley. He-asws moved briskly in it, then Abu Ja’far-asws came out with something until he-asws ended up at the palm tree. He-asws praised Allah-azwj in a manner that I-asws had not heard the like of it before. Then he-asws said: ‘O Palm tree, feed us from what Allah-azwj has Made in you’.
قال فتساقط رطب احمر واصفر فاكل ومعه أبو امية الانصاري فاكل منه وقال هذه الاية فينا كالاية في مريم إذ هزت إليها بجذع النخلة فتساقط عليها رطبا جنيا.
He (the narrator) said, ‘The dates fell from it, red and yellow. He-asws ate and with him-asws was Abu Umeet Al-Ansary who ate from it, and he-asws said: ‘This is a sign with us-asws like it was regarding Maryam-as: And shake towards you the palm trunk, it would drop upon you ripe dates [19:25]’’.[50]
عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ عِدَّةٍ مِنْ أَصْحَابِهِ عَنْ عَلِيِّ بْنِ أَسْبَاطٍ عَنْ عَمِّهِ يَعْقُوبَ بْنِ سَالِمٍ رَفَعَهُ إِلَى أَمِيرِ الْمُؤْمِنِينَ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) لِيَكُنْ أَوَّلُ مَا تَأْكُلُ النُّفَسَاءُ الرُّطَبَ فَإِنَّ اللَّهَ تَعَالَى قَالَ لِمَرْيَمَ وَ هُزِّي إِلَيْكِ بِجِذْعِ النَّخْلَةِ تُساقِطْ عَلَيْكِ رُطَباً جَنِيًّا
A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from a number of our companions, from Ali Bin Asbaat, from his uncle Yaqoub Bin Saalim,
(It has been narrated) raising it to Amir Al Momineen-asws having said: ‘Rasool-Allah-saww said: ‘Let the first thing what is eaten by the women after childbirth be the dates, for Allah-azwj the Exalted Said to Maryam-as: And shake towards you the palm trunk, it would drop upon you ripe dates [19:25]’.
قِيلَ يَا رَسُولَ اللَّهِ فَإِنْ لَمْ يَكُنْ أَوَانُ الرُّطَبِ قَالَ سَبْعَ تَمَرَاتٍ مِنْ تَمْرِ الْمَدِينَةِ فَإِنْ لَمْ يَكُنْ فَسَبْعَ تَمَرَاتٍ مِنْ تَمْرِ أَمْصَارِكُمْ فَإِنَّ اللَّهَ عَزَّ وَ جَلَّ يَقُولُ وَ عِزَّتِي وَ جَلَالِي وَ عَظَمَتِي وَ ارْتِفَاعِ مَكَانِي لَا تَأْكُلُ نُفَسَاءُ يَوْمَ تَلِدُ الرُّطَبَ فَيَكُونُ غُلَاماً إِلَّا كَانَ حَلِيماً وَ إِنْ كَانَتْ جَارِيَةً كَانَتْ حَلِيمَةً .
It was said, ‘O Rasool-Allah-saww! Suppose it doesn’t happen to be the season for the dates?’ He-saww said: ‘Seven dates from the dates of Al-Medina. So if there do not happen to be, then seven dates from the dates of your cities, for Allah-azwj Mighty and Majestic is Saying: “By My-azwj Magnificence, and the Elevation of My-azwj Status! A woman would not eat the dates during the day she gives birth to a boy except that it would be forbearing (patient), and if it was a girl, she would be forbearing’.[51]
محمد بن يعقوب: عن عدة من أصحابنا، عن أحمد بن محمد، عن الحسين بن سعيد، عن النضر ابن سويد، عن القاسم بن سليمان، عن جراح المدائني، عن أبي عبد الله (عليه السلام) قال: «إن الصيام ليس من الطعام و الشراب وحده- ثم قال- قالت مريم: إِنِّي نَذَرْتُ لِلرَّحْمنِ صَوْماً أي صمتا».
Muhammad Bin Yaqoub, from a number of our companions, from Ahmad Bin Muhammad, from Al Husayn Bin Saeed, from Al Nazar Bin Suweyd, from Al Qasim Bin Suleyman, from Jarah al Mada’iny,
‘Abu Abdullah-asws has said: ‘The Fasting is not from the food and the drink alone’. Then he-asws said: ‘Maryam-as said: ‘I vowed to the Beneficent a Fast [19:26], i.e., silence’.[52]
عنه، عن أبيه، عن محمد بن سليمان الديلمى، عن أبيه، عن أبي عبد الله (ع) قال: قال رسول الله صلى الله عليه وآله: ستة كرهها الله لى فكرهتها للائمة من ذريتي وكرهها الائمة لاتباعهم، العبث في الصلوة، والمن في الصدقة، والرفث في الصيام، والضحك بين القبور، والتطلع في الدور، وإتيان المساجد جنبا.
From him, from his father, from Muhammad Bin Suleyman Al Daylami, from his father,
(It has been narrated) from Abu Abdullah-asws having said: ‘Rasool-Allah-saww said: ‘Six (matters) Allah-azwj has Disliked for me-asws, so I-asws dislike these for the Imams-asws from my-saww offspring, and dislike it for the Imams-asws to follow them – the improperness in the Salat, and the self-conceit in the charity, and the obscenities during the Fasting, and the laughing between the graves, and looking ahead during the circling (of the Kabah), and coming to the Masjid by the side (not attentive and without facing it)’.
قال: قلت: وما الرفث في الصيام؟ – قال: ما كره الله لمريم في قوله ” إني نذرت للرحمن صوما فلن أكلم اليوم إنسيا ” قال: قلت: صمتت من أي شئ؟ – قال: من الكذب.
I said, ‘And what is Al-Rafas during the Fasting?’ He-asws said: ‘What Allah-azwj Disliked for Maryam-as in His-azwj Words: ‘I vowed to the Beneficent a Fast, so I will never speak today to a human’ [19:26]’. I said, ‘Fasted from which thing?’ He-asws said: ‘From the lies’.[53]
عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنِ النَّضْرِ بْنِ سُوَيْدٍ عَنِ الْقَاسِمِ بْنِ سُلَيْمَانَ عَنْ جَرَّاحٍ الْمَدَائِنِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِنَّ الصِّيَامَ لَيْسَ مِنَ الطَّعَامِ وَ الشَّرَابِ وَحْدَهُ ثُمَّ قَالَ قَالَتْ مَرْيَمُ إِنِّي نَذَرْتُ لِلرَّحْمنِ صَوْماً أَيْ صَوْماً صَمْتاً وَ فِي نُسْخَةٍ أُخْرَى أَيْ صَمْتاً فَإِذَا صُمْتُمْ فَاحْفَظُوا أَلْسِنَتَكُمْ وَ غُضُّوا أَبْصَارَكُمْ وَ لَا تَنَازَعُوا وَ لَا تَحَاسَدُوا
A number of our companions, from Ahmad Bin Muhammad, from Al Husayn Bin Saeed, from Al Nazar Bin Suweyd, from Al Qasim Bin Suleyman, from Jarrah Al Madainy,
(It has been narrated) from Abu Abdullah-asws having said: ‘The Fasting is not from the food and the drink alone’. Then said: ‘Maryam-as said: ‘I vowed to the Beneficent a Fast [19:26], i.e., a Fast of silence’. (And in another copy: ‘i.e., silence). Therefore, whenever you Fast, preserve your tongues, and lower your gaze, and neither dispute not envy’.
قَالَ وَ سَمِعَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) امْرَأَةً تَسُبُّ جَارِيَةً لَهَا وَ هِيَ صَائِمَةٌ فَدَعَا رَسُولُ اللَّهِ ( صلى الله عليه وآله ) بِطَعَامٍ فَقَالَ لَهَا كُلِي فَقَالَتْ إِنِّي صَائِمَةٌ فَقَالَ كَيْفَ تَكُونِينَ صَائِمَةً وَ قَدْ سَبَبْتِ جَارِيَتَكِ إِنَّ الصَّوْمَ لَيْسَ مِنَ الطَّعَامِ وَ الشَّرَابِ
He-asws said: ‘And Rasool-Allah-saww heard a woman insulting a maid of her and she was Fasting. So Rasool-Allah-saww called for the food and said to her: ‘Eat’. So she said, ‘I am Fasting’. So he-saww said: ‘How can you happen to be Fasting and you have insulted your slave girl. The Fast is not from the food and the drink (only)’.
قَالَ وَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) إِذَا صُمْتَ فَلْيَصُمْ سَمْعُكَ وَ بَصَرُكَ مِنَ الْحَرَامِ وَ الْقَبِيحِ وَ دَعِ الْمِرَاءَ وَ أَذَى الْخَادِمِ وَ لْيَكُنْ عَلَيْكَ وَقَارُ الصِّيَامِ وَ لَا تَجْعَلْ يَوْمَ صَوْمِكَ كَيَوْمِ فِطْرِكَ .
He (the narrator) said, ‘And Abu Abdullah-asws said: ‘Whenever you Fast, so let your hearing, and your vision Fast from the Prohibition and the ugliness, and leave the disputing and hurting the servant, and let the dignity of the Fast be upon you, and do not make the day of your Fasting to be like a day of your breaking (not Fasting)’.[54]
عَلِيُّ بْنُ مُحَمَّدٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنِ الْوَشَّاءِ عَنْ عَلِيِّ بْنِ أَبِي حَمْزَةَ عَنْ أَبِي بَصِيرٍ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ إِنَّ الصِّيَامَ لَيْسَ مِنَ الطَّعَامِ وَ الشَّرَابِ وَحْدَهُ إِنَّ مَرْيَمَ ( عليها السلام ) قَالَتْ إِنِّي نَذَرْتُ لِلرَّحْمنِ صَوْماً أَيْ صَمْتاً فَاحْفَظُوا أَلْسِنَتَكُمْ وَ غُضُّوا أَبْصَارَكُمْ وَ لَا تَحَاسَدُوا وَ لَا تَنَازَعُوا فَإِنَّ الْحَسَدَ يَأْكُلُ الْإِيمَانَ كَمَا تَأْكُلُ النَّارُ الْحَطَبَ
Ali Bin Muhammad, from Ahmad Bin Muhammad Bin Khalid, from Al Washa, from Ali Bin Abu Hamza, from Abu Baseer who said,
‘I heard Abu Abdullah-asws saying: ‘The Fasts are not from the food and the drink alone. Maryam-as said: ‘I vowed to the Beneficent a Fast [19:26], i.e., silence. Therefore, preserve your tongues, and lower your gaze, and neither envy nor dispute, for the envy consumes the faith just as the fire consumes the firewood’.[55]
VERSES 27 – 29
فَأَتَتْ بِهِ قَوْمَهَا تَحْمِلُهُ ۖ قَالُوا يَا مَرْيَمُ لَقَدْ جِئْتِ شَيْئًا فَرِيًّا {27}
And she came with him to her people, carrying him. They said, ‘O Maryam! You have come with an amazing thing [19:27]
يَا أُخْتَ هَارُونَ مَا كَانَ أَبُوكِ امْرَأَ سَوْءٍ وَمَا كَانَتْ أُمُّكِ بَغِيًّا {28}
O sister of Haroun! Your father was not a bad man, nor was your mother unchaste’ [19:28]
فَأَشَارَتْ إِلَيْهِ ۖ قَالُوا كَيْفَ نُكَلِّمُ مَنْ كَانَ فِي الْمَهْدِ صَبِيًّا {29}
So, she gestured towards him. They said, ‘How can we speak to one who was a child in the cradle?’ [19:29]
Background report (contd. .)
قال علي بن إبراهيم: ففقدوها في المحراب، فخرجوا في طلبها، و خرج خالها زكريا، فأقبلت و هو في صدرها، و أقبلت مؤمنات بني إسرائيل يبزقن في وجهها، فلم تكلمهن حتى دخلت في محرابها، فجاء إليها بنو إسرائيل و زكريا فقالوا لها: يا مَرْيَمُ لَقَدْ جِئْتِ شَيْئاً فَرِيًّا أي عظيما من المناهي يا أُخْتَ هارُونَ ما كانَ أَبُوكِ امْرَأَ سَوْءٍ وَ ما كانَتْ أُمُّكِ بَغِيًّا.
Ali Bin Ibrahim said,
‘They (people) missed her-as in the prayer niche, and they went out seeking her-as, and her-as uncle Zakariyya-as went out, and he-as was among their forefront, and the believing women of the Children of Israel came over laughed in their faces. But she-as did not speak to them until she-as entered back into her-as prayer niche. Then the Children of Israel and Zakariyya-as came over, and they said to her-as, ‘O Maryam! You have come with an amazing thing [19:27] – i.e. a grievous (thing) from the forbidden ones. O sister of Haroun! Your father was not a bad man, nor was your mother unchaste’ [19:28].
من أين هذا البلاء الذي جئت به، و العار الذي ألزمته لبني إسرائيل؟ فأشارت إلى عيسى (عليه السلام) في المهد، فقالوا لها: كَيْفَ نُكَلِّمُ مَنْ كانَ فِي الْمَهْدِ صَبِيًّا!؟
(They said), ‘From where is this scourge you-as have come with, and the shame which you-as have necessitated to the Children of Israel?’ So she-as gestured towards Isa-as in the cradle. They said to her-as: ‘How can we speak to one who was a child in the cradle?’ [19:29].
فأنطق الله عيسى بن مريم (عليه السلام)، فقال إِنِّي عَبْدُ اللَّهِ آتانِيَ الْكِتابَ وَ جَعَلَنِي نَبِيًّا وَ جَعَلَنِي مُبارَكاً أَيْنَ ما كُنْتُ وَ أَوْصانِي بِالصَّلاةِ وَ الزَّكاةِ ما دُمْتُ حَيًّا وَ بَرًّا بِوالِدَتِي وَ لَمْ يَجْعَلْنِي جَبَّاراً شَقِيًّا وَ السَّلامُ عَلَيَّ يَوْمَ وُلِدْتُ وَ يَوْمَ أَمُوتُ وَ يَوْمَ أُبْعَثُ حَيًّا ذلِكَ عِيسَى ابْنُ مَرْيَمَ قَوْلَ الْحَقِّ الَّذِي فِيهِ يَمْتَرُونَ أي يخاصمون.
And Allah-azwj Caused Isa Bin Maryam-as to speak, and he-as said: He said: ‘I am a servant of Allah; He Gave me the Book and Made me a Prophet [19:30] And He has Made me Blessed wherever I may be, and He has Enjoined upon me with the Salat and the Zakat for as long as I live [19:31] And righteousness with my mother, and did not Make me tyrannous, wretched [19:32] And the Peace was upon me on the day I was born, and on the day I die, and on the day I am Resurrected alive [19:33] That is Isa, son of Maryam. The truthful words which they are disputing in [19:34] – i.e. arguing about’.[56]
و عنه: بإسناده، عن وهب بن منبه اليماني، قال: إن يهوديا سأل النبي (صلى الله عليه و آله)، فقال: يا محمد، أ كنت في ام الكتاب نبيا قبل أن تخلق؟ قال: «نعم». قال: و هؤلاء أصحابك المؤمنون مثبتون معك قبل أن يخلقوا؟ قال: «نعم».
And from him (Al Sadouq), by his chain, from Wahab Bin Munbah Al-Yamani who said,
‘A Jew asked the Prophet-saww, so he said, ‘O Muhammad-saww! Were you-saww a Prophet-saww in the Mother of the Book before you-saww were Created (came into this world)?’ He-saww said: ‘Yes’. He said, ‘And these companions of yours-saww, the Momineen were steadfast with you-saww before they were Created?’ He-saww said: Yes’.
قال: فما شأنك لم تتكلم بالحكمة حين خرجت من بطن أمك، كما تكلم عيسى بن مريم على زعمك، و قد كنت قبل ذلك نبيا؟
He said, ‘So what is your-saww matter that you-saww did not speak with the Wisdom when you-saww came out from the belly of your-saww mother-as, just as Isa-as Bin Maryam-as spoke as per your-saww claim, and that he-as was a Prophet-as before that?’
فقال النبي (صلى الله عليه و آله): «إنه ليس أمري كأمر عيسى بن مريم، إن عيسى بن مريم خلقه الله عز و جل من ام ليس له أب، كما خلق الله آدم من غير أب و لا أم، و لو أن عيسى حين خرج من بطن امه لم ينطق بالحكمة، لم يكن لامه عذر عند الناس، و قد أتت به من غير أب و كانوا يأخذونها كما يؤخذ به مثلها من المحصنات، فجعل الله عز و جل منطقه عذرا لامه
The Prophet-saww said: ‘My-saww matter is not like the matter of Isa-as Bin Maryam-as. Allah-azwj Mighty and Majestic Created him-as from a mother-as and there was no father for him-as, just as Allah-azwj Created Adam-as without a father or a mother. And if Isa-as had not spoken with the Wisdom from the belly of his-as mother, there would not have been an explanation for his-as mother-as in the presence of the people. And she-as had come with him-as being without a father, and they used to take it as an example from the chastity. Therefore, Allah-azwj Mighty and Majestic Made him-as to speak as an explanation for his-as mother-as’.[57]
VERSES 30 – 34
قَالَ إِنِّي عَبْدُ اللَّهِ آتَانِيَ الْكِتَابَ وَجَعَلَنِي نَبِيًّا {30}
He said: ‘I am a servant of Allah; He Gave me the Book and Made me a Prophet [19:30]
وَجَعَلَنِي مُبَارَكًا أَيْنَ مَا كُنْتُ وَأَوْصَانِي بِالصَّلَاةِ وَالزَّكَاةِ مَا دُمْتُ حَيًّا {31}
And He has Made me Blessed wherever I may be, and He has Enjoined upon me with the Salat and the Zakat for as long as I live [19:31]
وَبَرًّا بِوَالِدَتِي وَلَمْ يَجْعَلْنِي جَبَّارًا شَقِيًّا {32}
And righteousness with my mother, and did not Make me tyrannous, wretched [19:32]
وَالسَّلَامُ عَلَيَّ يَوْمَ وُلِدْتُ وَيَوْمَ أَمُوتُ وَيَوْمَ أُبْعَثُ حَيًّا {33}
And the Peace was upon me on the day I was born, and on the day I die, and on the day I am Resurrected alive [19:33]
ذَٰلِكَ عِيسَى ابْنُ مَرْيَمَ ۚ قَوْلَ الْحَقِّ الَّذِي فِيهِ يَمْتَرُونَ {34}
That is Isa, son of Maryam. The truthful words which they are disputing in [19:34]
قال علي بن إبراهيم: قال الصادق (عليه السلام)، في قوله وَ أَوْصانِي بِالصَّلاةِ وَ الزَّكاةِ. قال: «زكاة الرؤوس، لأن كل الناس ليس لهم أموال، و إنما الفطرة على الفقير و الغني و الصغير و الكبير
Ali Bin Ibrahim said,
‘Al-Sadiq-asws said regarding His-azwj Words: and He has Enjoined upon me with the Salat and the Zakat for as long as I live [19:31], said: ‘Zakat (is upon) the rich, because all the people do not have the wealth. But rather, the Fitrah is upon the poor and the rich, and the small and the great’.[58]
عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ ابْنِ مَحْبُوبٍ عَنْ هِشَامِ بْنِ سَالِمٍ عَنْ يَزِيدَ الْكُنَاسِيِّ قَالَ سَأَلْتُ أَبَا جَعْفَرٍ ( عليه السلام ) أَ كَانَ عِيسَى ابْنُ مَرْيَمَ ( عليه السلام ) حِينَ تَكَلَّمَ فِي الْمَهْدِ حُجَّةَ اللَّهِ عَلَى أَهْلِ زَمَانِهِ
A number of our companions, from Ahmad Bin Muhammad Bin Isa, from Ibn Mahboub, from Hisham Bin Salim, from Yazeed Al Kunasy who said,
‘I asked Abu Ja’far-asws, ‘Was Isa-as Ibn Maryam-as, when he-as spoke in the cradle, a Divine Authority of Allah-azwj upon the people of his-asws era?’
فَقَالَ كَانَ يَوْمَئِذٍ نَبِيّاً حُجَّةَ اللَّهِ غَيْرَ مُرْسَلٍ أَ مَا تَسْمَعُ لِقَوْلِهِ حِينَ قَالَ إِنِّي عَبْدُ اللَّهِ آتانِيَ الْكِتابَ وَ جَعَلَنِي نَبِيًّا. وَ جَعَلَنِي مُبارَكاً أَيْنَ ما كُنْتُ وَ أَوْصانِي بِالصَّلاةِ وَ الزَّكاةِ ما دُمْتُ حَيًّا
He-asws said: ‘He-as was a Prophet-as in those days, a Divine Authority of Allah-azwj without being a Mursil. Have you not listened to his-as words when: He said: ‘I am a servant of Allah; He Gave me the Book and Made me a Prophet [19:30] And He has Made me Blessed wherever I may be, and He has Enjoined upon me with the Salat and the Zakat for as long as I live [19:31].
قُلْتُ فَكَانَ يَوْمَئِذٍ حُجَّةً لِلَّهِ عَلَى زَكَرِيَّا فِي تِلْكَ الْحَالِ وَ هُوَ فِي الْمَهْدِ
I said, ‘In those days was he-as a Divine Authority upon Zakariyya-as in that state, while he-as (Isa-as) was in the cradle?’
فَقَالَ كَانَ عِيسَى فِي تِلْكَ الْحَالِ آيَةً لِلنَّاسِ وَ رَحْمَةً مِنَ اللَّهِ لِمَرْيَمَ حِينَ تَكَلَّمَ فَعَبَّرَ عَنْهَا وَ كَانَ نَبِيّاً حُجَّةً عَلَى مَنْ سَمِعَ كَلَامَهُ فِي تِلْكَ الْحَالِ ثُمَّ صَمَتَ فَلَمْ يَتَكَلَّمْ حَتَّى مَضَتْ لَهُ سَنَتَانِ وَ كَانَ زَكَرِيَّا الْحُجَّةَ لِلَّهِ عَزَّ وَ جَلَّ عَلَى النَّاسِ بَعْدَ صَمْتِ عِيسَى بِسَنَتَيْنِ
He-asws said: ‘Isa-as, in that state, was a Sign for the people and a Mercy from Allah-azwj to Maryam-as when he-as spoke, so he-as expressed on her-as behalf, and he-as was a Prophet-as, a Divine Authority upon the ones who heard his-as speech in that state. Then he-as was silent, so he-as did not speak until two years passed by for him-as, and it was so that Zakariyya-as was the Divine Authority of Allah-azwj Mighty and Majestic upon the people after the silence of Isa-as by two years.
ثُمَّ مَاتَ زَكَرِيَّا فَوَرِثَهُ ابْنُهُ يَحْيَى الْكِتَابَ وَ الْحِكْمَةَ وَ هُوَ صَبِيٌّ صَغِيرٌ أَ مَا تَسْمَعُ لِقَوْلِهِ عَزَّ وَ جَلَّ يا يَحْيى خُذِ الْكِتابَ بِقُوَّةٍ وَ آتَيْناهُ الْحُكْمَ صَبِيًّا
Then Zakariyya-as passed away, so his-as son-as Yahya-as inherited him-as, the Book and the Wisdom, and he-as was a young child. Have you not listened to the Words of the Mighty and Majestic: “O Yahya! Grab the Book with strength”; and We Gave him the Wisdom as a boy [19:12]?
فَلَمَّا بَلَغَ عِيسَى ( عليه السلام ) سَبْعَ سِنِينَ تَكَلَّمَ بِالنُّبُوَّةِ وَ الرِّسَالَةِ حِينَ أَوْحَى اللَّهُ تَعَالَى إِلَيْهِ فَكَانَ عِيسَى الْحُجَّةَ عَلَى يَحْيَى وَ عَلَى النَّاسِ أَجْمَعِينَ وَ لَيْسَ تَبْقَى الْأَرْضُ يَا أَبَا خَالِدٍ يَوْماً وَاحِداً بِغَيْرِ حُجَّةٍ لِلَّهِ عَلَى النَّاسِ مُنْذُ يَوْمَ خَلَقَ اللَّهُ آدَمَ ( عليه السلام ) وَ أَسْكَنَهُ الْأَرْضَ
When Isa-as reached the age of seven years, he-as spoke with the Prophet-hood and the Messenger-ship when Allah-azwj the Exalted Revealed unto him-as. So Isa-as was the Divine Authority upon Yahya-as and upon the people altogether, and the earth doesn’t remain, O Abu Khalid, even for one day without a Divine Authority of Allah-azwj upon the people since the day Allah-azwj Created Adam-as and Settled him-as in the earth’.
فَقُلْتُ جُعِلْتُ فِدَاكَ أَ كَانَ عَلِيٌّ ( عليه السلام ) حُجَّةً مِنَ اللَّهِ وَ رَسُولِهِ عَلَى هَذِهِ الْأُمَّةِ فِي حَيَاةِ رَسُولِ اللَّهِ ( صلى الله عليه وآله)
I said, ‘May I be sacrificed for you-asws! Was Ali-asws a Divine Authority of Allah-azwj and His-azwj Rasool-saww upon this community during the lifetime of Rasool-Allah-saww?’
فَقَالَ نَعَمْ يَوْمَ أَقَامَهُ لِلنَّاسِ وَ نَصَبَهُ عَلَماً وَ دَعَاهُمْ إِلَى وَلَايَتِهِ وَ أَمَرَهُمْ بِطَاعَتِهِ
He-asws said: ‘Yes, the day he-saww nominated him-asws to the people and established him-asws as a flag and called them to his-as Wilayah and ordered them with his-asws obedience’.
قُلْتُ وَ كَانَتْ طَاعَةُ عَلِيٍّ ( عليه السلام ) وَاجِبَةً عَلَى النَّاسِ فِي حَيَاةِ رَسُولِ اللَّهِ ( صلى الله عليه وآله ) وَ بَعْدَ وَفَاتِهِ
I said, ‘And was it so that the obedience to Ali-asws was an Obligation upon the people during the lifetime of Rasool-Allah-saww and after his-saww passing away?’
فَقَالَ نَعَمْ وَ لَكِنَّهُ صَمَتَ فَلَمْ يَتَكَلَّمْ مَعَ رَسُولِ اللَّهِ ( صلى الله عليه وآله ) وَ كَانَتِ الطَّاعَةُ لِرَسُولِ اللَّهِ ( صلى الله عليه وآله ) عَلَى أُمَّتِهِ وَ عَلَى عَلِيٍّ ( عليه السلام ) فِي حَيَاةِ رَسُولِ اللَّهِ ( صلى الله عليه وآله ) وَ كَانَتِ الطَّاعَةُ مِنَ اللَّهِ وَ مِنْ رَسُولِهِ عَلَى النَّاسِ كُلِّهِمْ لِعَلِيٍّ ( عليه السلام ) بَعْدَ وَفَاةِ رَسُولِ اللَّهِ ( صلى الله عليه وآله ) وَ كَانَ عَلِيٌّ ( عليه السلام ) حَكِيماً عَالِماً
He-asws said: ‘Yes, but he-asws was silent, so he-asws did not speak along with Rasool-Allah-saww, and it was so that the obedience to Rasool-Allah-saww was upon his-saww community and upon Ali-asws during the lifetime of Rasool-Allah-saww, and it was so that the obedience for Ali-asws was from Allah-azwj and from His-azwj Rasool-saww upon the people, all of them, after the passing away of Rasool-Allah-saww, and it was so that Ali-asws was wise, knowledgeable’.[59]
قَالَ مُحَمَّدُ بْنُ يَعْقُوبَ الْكُلَيْنِيُّ مُصَنِّفُ هَذَا الْكِتَابِ رَحِمَهُ اللَّهُ حَدَّثَنِي مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ الْحَسَنِ بْنِ مَحْبُوبٍ عَنْ مُعَاوِيَةَ بْنِ وَهْبٍ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنْ أَفْضَلِ مَا يَتَقَرَّبُ بِهِ الْعِبَادُ إِلَى رَبِّهِمْ وَ أَحَبِّ ذَلِكَ إِلَى اللَّهِ عَزَّ وَ جَلَّ مَا هُوَ
Muhammad Bin Yaqoub Al Kulayni, the author of this book, says, ‘Muhammad Bin Yahya narrated to me, from Ahmad Bin Muhammad Bin Isa, from Al Hassan Bin Mhaboub, from Muawiya Bin Wahab who said,
‘I asked Abu Abdullah-asws about the most superior of what would cause the servants to be closer to their Lord-azwj and the most Beloved of that to Allah-azwj Mighty and Majestic, ‘What is it?’
فَقَالَ مَا أَعْلَمُ شَيْئاً بَعْدَ الْمَعْرِفَةِ أَفْضَلَ مِنْ هَذِهِ الصَّلَاةِ أَ لَا تَرَى أَنَّ الْعَبْدَ الصَّالِحَ عِيسَى ابْنَ مَرْيَمَ ( عليه السلام ) قَالَ وَ أَوْصانِي بِالصَّلاةِ وَ الزَّكاةِ ما دُمْتُ حَيًّا .
He-asws said: ‘I-asws do not know of anything, after the recognition (of the Wilayah), anything more superior than this Salāt. Do you not see that the righteous servant Isa-as Bin Maryam-as said: ‘And He has Made me Blessed wherever I may be, and He has Enjoined upon me with the Salat and the Zakat for as long as I live [19:31]?’’[60]
و عنه: عن محمد بن إبراهيم بن إسحاق، قال: حدثنا أحمد بن محمد الهمداني مولى بني هاشم، قال: حدثنا جعفر بن عبد الله بن جعفر بن عبد الله بن جعفر بن محمد بن علي بن أبي طالب (عليه السلام)، قال: حدثنا كثير بن عياش القطان، عن أبي الجارود زياد بن المنذر، عن أبي جعفر محمد بن علي الباقر (عليه السلام)، قال: «لما ولد عيسى بن مريم (عليه السلام) كان ابن يوم كأنه ابن شهرين، فلما كان ابن سبعة أشهر، أخذت والدته بيده و جاءت به إلى الكتاب، فأقعدته بين يدي المؤدب، فقال له المؤدب: قل بسم الله الرحمن الرحيم. فقال عيسى (عليه السلام): بسم الله الرحمن الرحيم.
And from him, from Muhammad Bin Ibrahim Bin Is’haq, from Ahmad Bin Muhammad Al Hamdany, a slave of the Clan of Hashim -as, from Ja’far Bin Abdullah, son of Ja’far Bin Abdullah, son of Ja’far Bin Muhammad Bin Ali Bin Abu Talib -asws, from Kaseer Bin Ayyash Al Qatan, from Abu Al Jaroud Ziyad Bin Al Munzar,
(It has been narrated) from Abu Ja’far Muhammad-asws Bin Ali Al-Baqir-asws having said: ‘When Isa-as Bin Maryam-as was born, he-as was like a boy of two months. So when he-as was a boy of seven months, his-as mother took him-as by his-as hand and came with him-as to the school. She-as seated him-as in front of the teacher, and the teacher said to him-as, ‘Say, ‘In the Name of Allah-azwj the Beneficent, the Merciful’. So Isa-as said: ‘In the Name of Allah-azwj the Beneficent, the Merciful’.
فقال له المؤدب: قل أبجد فرفع عيسى (عليه السلام) رأسه، فقال: و هل تدري ما أبجد؟ فعلاه بالدرة ليضربه، فقال: يا مؤدب، لا تضربني إن كنت تدري، و إلا فسلني حتى أفسر لك. قال: فسره لي.
Then the teacher said to him-as, ‘Say, ‘Abjad’ (The alphabet). Isa-as raised his-as head and said, ‘And do you know what the alphabet is?’ So he raised the stick to hit him-as by it, and he-as said: ‘O teacher! Do not strike at me-as if you know, and detail it for me-as, or else I-as will explain it to you’. He said, ‘Explain it to me’.
فقال: عيسى (عليه السلام): الألف: آلاء الله، و الباء: بهجة الله، و الجيم: جمال الله، و الدال: دين الله، هوز، الهاء: هول جهنم، و الواو: ويل لأهل النار، و الزاي: زفير جهنم، حطي: حطت الخطايا عن المستغفرين، كلمن: كلام الله لا مبدل لكلماته، سعفص: صاع و الجزاء بالجزاء، قرشت: قرشهم فحشرهم.
Isa-as said: ‘Alif – the Blessings of Allah-azwj; and the Ba – the Delight of Allah-azwj; and the Jeem – the Beauty of Allah-azwj; and the Daal – Religion of Allah-azwj; the Haa – the terror of Hell; and the Waaw – Woe of the inhabitants of the Fire; and the Zaay – Exhalation of Hell; Hatayy – Settling of the sins from the Forgiven ones; Kalman – Speech of Allah-azwj, there is no Change to His-azwj Speech; Sa’fayn – A measure of the Recompense with the Recompense; Qarshat – Their squeezing and their ushering’.
فقال المؤدب: أيتها المرأة خذي بيد ابنك فقد علم و لا حاجة له في المؤدب».
The teacher said, ‘O you lady! Take your-as son-as by his-as hand, for he-as knows and he-as has no need for a teacher for him-as’.[61]
عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ يَحْيَى بْنِ الْمُبَارَكِ عَنْ عَبْدِ اللَّهِ بْنِ جَبَلَةَ عَنْ رَجُلٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ فِي قَوْلِ اللَّهِ عَزَّ وَ جَلَّ وَ جَعَلَنِي مُبارَكاً أَيْنَ ما كُنْتُ قَالَ نَفَّاعاً .
A number of our companions, from Sahl Bin Ziyad, from Yahya Bin Al Mubarak, from Abdullah Bin Jabala, from a man,
(It has been narrated) from Abu Abdullah-asws having said regarding the Words of Allah-azwj Mighty and Majestic: And He has Made me Blessed wherever I may be [19:31]: He-asws said: ‘Beneficial (to the people)’.[62]
VERSES 35 & 36
مَا كَانَ لِلَّهِ أَنْ يَتَّخِذَ مِنْ وَلَدٍ ۖ سُبْحَانَهُ ۚ إِذَا قَضَىٰ أَمْرًا فَإِنَّمَا يَقُولُ لَهُ كُنْ فَيَكُونُ {35}
It was not for Allah that He should Take a son; Glorious is He. Whenever He Decrees a matter, He says to it “Be,” so it comes into being [19:35]
وَإِنَّ اللَّهَ رَبِّي وَرَبُّكُمْ فَاعْبُدُوهُ ۚ هَٰذَا صِرَاطٌ مُسْتَقِيمٌ {36}
And surely Allah is my Lord and your Lord, therefore worship Him. This is the Straight Path [19:36]
ابن بابويه، قال: حدثنا جعفر بن محمد بن مسرور (رضي الله عنه)، قال: حدثنا الحسين بن محمد بن عامر، عن عمه عبد الله بن عامر، عن الحسن بن محبوب، عن مقاتل بن سليمان، قال: قال أبو عبد الله الصادق (عليه السلام): «لما صعد موسى (عليه السلام) إلى الطور فناجى ربه عز و جل، قال: رب، أرني خزائنك، فقال: يا موسى، إنما خزائني إذا أردت شيئا أن أقول له: كن، فيكون
Ibn Babuwayh said that it has been narrated from Ja’far Bin Masroor from Al-Husayn Bin Muhammad Bin Aamir, from his uncle Abdullah Bin Aamir, from Al-Hassan Bin Mahboub, from Maqaatil Bin Suleyman who said that,
Abu Abdullah-asws Al-Sadiq-asws said: ‘When Musa-as went to the Toor to speak to his-as Lord-azwj Mighty and Majestic, said: ‘Lord-azwj!, Show me Your-azwj Treasures.’ He-azwj Said: ‘O Musa-as! But My-azwj Treasure is, I-azwj Intend something, I-azwj Say to it: “Be!”, so it comes into being [19:35].’[63]
أَحْمَدُ بْنُ إِدْرِيسَ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ صَفْوَانَ بْنِ يَحْيَى قَالَ قُلْتُ لِأَبِي الْحَسَنِ ( عليه السلام ) أَخْبِرْنِي عَنِ الْإِرَادَةِ مِنَ اللَّهِ وَ مِنَ الْخَلْقِ قَالَ فَقَالَ الْإِرَادَةُ مِنَ الْخَلْقِ الضَّمِيرُ وَ مَا يَبْدُو لَهُمْ بَعْدَ ذَلِكَ مِنَ الْفِعْلِ وَ أَمَّا مِنَ اللَّهِ تَعَالَى فَإِرَادَتُهُ إِحْدَاثُهُ لَا غَيْرُ ذَلِكَ لِأَنَّهُ لَا يُرَوِّي وَ لَا يَهُمُّ وَ لَا يَتَفَكَّرُ وَ هَذِهِ الصِّفَاتُ مَنْفِيَّةٌ عَنْهُ وَ هِيَ صِفَاتُ الْخَلْقِ
Ahmad Bin Idrees, from Muhammad Bin Abdul Jabbar, from Safwan Bin Yahya who said,
‘I said to Abu Al-Hassan-asws, ‘Inform me about the Intention (Will) from Allah-azwj, and from the creature’. So he-asws said: ‘The Intention from the creature (people) is the conscience and begins for them after that from the deed, and as for (the Intention) from Allah-azwj the Exalted, so His-azwj Intention is His-azwj Creation and no other than that, because He-azwj neither narrates, nor whims, nor thinks, and these Attributes are negated from Him-azwj, and these are the attributes of the creatures.
فَإِرَادَةُ اللَّهِ الْفِعْلُ لَا غَيْرُ ذَلِكَ يَقُولُ لَهُ كُنْ فَيَكُونُ بِلَا لَفْظٍ وَ لَا نُطْقٍ بِلِسَانٍ وَ لَا هِمَّةٍ وَ لَا تَفَكُّرٍ وَ لَا كَيْفَ لِذَلِكَ كَمَا أَنَّهُ لَا كَيْفَ لَهُ .
The Intention of Allah-azwj is the deed, not other than that. He-azwj is Saying to it, “Be!” and it comes into being [19:35], without a letter spoken by a tongue, nor a whim, nor thinking, nor is there a ‘where’ for that just as there is no ‘where’ (qualitative state) for Him-azwj’.[64]
VERSES 37 & 38
فَاخْتَلَفَ الْأَحْزَابُ مِنْ بَيْنِهِمْ ۖ فَوَيْلٌ لِلَّذِينَ كَفَرُوا مِنْ مَشْهَدِ يَوْمٍ عَظِيمٍ {37}
But the parties disagreed from between them, so woe be unto those who commit Kufr from being present on a Great Day [19:37]
أَسْمِعْ بِهِمْ وَأَبْصِرْ يَوْمَ يَأْتُونَنَا ۖ لَٰكِنِ الظَّالِمُونَ الْيَوْمَ فِي ضَلَالٍ مُبِينٍ {38}
Hear them and see on the Day they come to Us! But today, the unjust ones are in manifest error [19:38]
محمد بن إبراهيم النعماني، قال: أخبرنا أحمد بن محمد بن سعيد، قال: حدثنا محمد بن المفضل بن إبراهيم بن قيس، قال: حدثنا الحسن بن علي بن فضال، قال: حدثنا ثعلبة بن ميمون، عن معمر بن يحيى، عن داود الدجاجي، عن أبي جعفر محمد بن علي (عليهما السلام)، قال: «سئل أمير المؤمنين (عليه السلام) عن قول الله عز و جل: فَاخْتَلَفَ الْأَحْزابُ مِنْ بَيْنِهِمْ ، فقال: انتظروا الفرج في ثلاث». فقيل: يا أمير المؤمنين، و ما هن؟ فقال: «اختلاف أهل الشام بينهم، و الرايات السود من خراسان، و الفزعة في شهر رمضان».
Muhammad Bin Ibrahim Al-Nu’mani, from Ahmad Bin Muhammad Bin Saeed, from Muhammad Bin Al-Mufazzal Bin Ibrahim Bin Qays, from Al-Hassan Bin Ali Bin Fazaal from Sa’albat Bin Maymoun, from Moamar Bin Yahya, from Dawood Al-Dajajy,
(It has been narrated) from Abu Ja’far Muhammad-asws Bin Ali-asws having said: ‘Amir-Al-Momineen-asws was asked about the Words of Allah-azwj Mighty and Majestic: But the parties disagreed from between them [19:37], so he-asws said: ‘Await the Relief (Rising of Al Qaim-asws) during three (events)’. So it was said, ‘O Amir-ul-Momineen-asws! And what are these?’ He-asws said: ‘Differing of the people of Syria between them, and the black flags from Khurasan, and the terror during the Month of Ramazan’.
فقيل: و ما الفزعة في شهر رمضان؟ فقال: «أو ما سمعتم قول الله عز و جل في القرآن: إِنْ نَشَأْ نُنَزِّلْ عَلَيْهِمْ مِنَ السَّماءِ آيَةً فَظَلَّتْ أَعْناقُهُمْ لَها خاضِعِينَ، هي آية تخرج الفتاة من خدرها، و توقظ النائم، و تفزع اليقظان
It was said, ‘And what is the terror during the Month of Ramazan?’ So he-asws said: ‘Have you not heard the Words of Allah-azwj Mighty and Majestic: If We Desired to, We would Send down upon them a Sign from the sky, so their necks would be humbled to it [26:4]? It is a Sign which would make the young girl come out from her veil, and the sleeping one would be awakened, and the awake one would be terrified’.[65]
العياشي: عن جابر الجعفي، عن أبي جعفر (عليه السلام)، يقول: «الزم الأرض لا تحرك يدك و لا رجلك أبدا حتى ترى علامات أذكرها لك في سنة، و ترى مناديا ينادي بدمشق، و خسفا بقرية من قراها، و تسقط طائفة من مسجدها، فإذا رأيت الترك جازوها، فأقبلت الترك حتى نزلت الجزيرة، و أقبل الروم حتى نزلت الرملة، و هي سنة اختلاف في كل أرض من أرض العرب
Al Ayyashi, from Jabir Al Ju’fy,
‘Abu Ja’far-asws has said: ‘Necessitate the ground! Neither move your hand, nor your feet ever, until you see such Signs in one year which I-asws am mentioning to you. And you will see a caller calling out at Damascus, and a town from the towns gets submerged (in the land), and several of its Masjids fall down, so you will see the Turks move across it. The Turks would come over until they encamp at the Island, and the Romans would come over until they encamp at Al-Ramla, and it is a year in which there would be disputes in every land from the lands of the Arabs.
و أن أهل الشام يختلفون عند ذلك على ثلاث رايات: الأصهب، و الأبقع، و السفياني، مع بني ذنب الحمار مضر، و مع السفياني أخواله من كلب، فيظهر السفياني، و من معه على بني ذنب الحمار، حتى يقتلوا قتلا لم يقتله شيء قط
And the people of Syria would be disputing during that, over three banners – the ‘Bald Eagle’, and the ‘The Arrow-shaped Leaves’, and Al-Sufyani, with the clan of Zanb Al-Himaar Muzir. And with Al-Sufyani would be his maternal uncles from a dog (illegitimate one). So Al-Sufyani and the ones with him would overcome the clan of Zanb Al-Himaar, until they kill them with such a killing which nothing had been killed before.
و يحضر رجل بدمشق، فيقتل هو و من معه قتلا لم يقتله شيء قط، و هو من بني ذنب الحمار، و هي الآية التي يقول الله تبارك و تعالى: فَاخْتَلَفَ الْأَحْزابُ مِنْ بَيْنِهِمْ إلى آخره.
And a man would appear at Damascus, so he and the one with him would be killed with a killing which nothing had been killed at all (before), and he would be from the Clan of Zanb Al-Himaar – and it is the Verse which Allah-azwj Blessed and Exalted is Speaking of is: But the parties disagreed from between them, so woe be unto those who commit Kufr from being present on a Great Day [19:37]’.[66]
VERSE 39 & 40
وَأَنْذِرْهُمْ يَوْمَ الْحَسْرَةِ إِذْ قُضِيَ الْأَمْرُ وَهُمْ فِي غَفْلَةٍ وَهُمْ لَا يُؤْمِنُونَ {39}
And warn them of the Day of Regret, when the matter would have been Decided; and they are (now) in negligence and they are not believing [19:39]
إِنَّا نَحْنُ نَرِثُ الْأَرْضَ وَمَنْ عَلَيْهَا وَإِلَيْنَا يُرْجَعُونَ {40}
Surely, We would Inherit the earth and the ones upon it, and to Us they shall be returning [19:40]
الحسين بن سعيد في كتاب (الزهد): عن النضر بن سويد، عن درست، عن أبي المغرا، عن أبي بصير، قال: لا أعلمه ذكره إلا عن أبي جعفر (عليه السلام)، قال: «إذا أدخل الله أهل الجنة الجنة و أهل النار النار، جيء بالموت في صورة كبش حتى يوقف بين الجنة و النار. قال: ثم ينادي مناد يسمع أهل الدارين جميعا: يا أهل الجنة، يا أهل النار.
Al-Husayn Bin Saeed in the book Al-Zohad, from Al-Nazar Bin Suweyd, from Darast, from Abu Al-Magra, from Abu Baseer who said,
‘I do know that it has been mentioned except from Abu Ja’far-asws having said: ‘When the people of the Paradise enter the Paradise, and the people of the Fire enter the Fire, the death would be brought in an image of a ram until it is paused to be in between the Paradise and the Fire. Then a Caller would Call out which all the dwellers would hear: ‘O people of the Paradise! O people of the Fire!’
فإذا سمعوا الصوت أقبلوا: قال، فيقال لهم: أ تدرون ما هذا؟ هذا هو الموت الذي كنتم تخافون منه في الدنيا. قال: فيقول أهل الجنة: اللهم لا تدخل الموت علينا. قال: و يقول أهل النار: اللهم أدخل الموت علينا.
When they hear the voice, they would respond to it, and it would be said to them: ‘Do you all know what this is? This is the death, which you used to fear from in the world! So the people of the Paradise would say, ‘Our Allah-azwj! Do not let the death to enter to be with us’. And the people of the Fire would be saying, ‘Our Allah-azwj! Enter the death to be with us’.
قال: ثم يذبح كما تذبح الشاة». قال: «ثم ينادي مناد: لا موت أبدا، أيقنوا بالخلود.
Then it would be slaughtered the like slaughtering of the sheep’. Then the Caller would Call out: ‘There no death any more, forever, so be certain of the immortality’.
قال: فيفرح أهل الجنة فرحا لو كان أحد يومئذ يموت من فرح لماتوا، قال: ثم قرأ هذه الآية: أَ فَما نَحْنُ بِمَيِّتِينَ إِلَّا مَوْتَتَنَا الْأُولى وَ ما نَحْنُ بِمُعَذَّبِينَ إِنَّ هذا لَهُوَ الْفَوْزُ الْعَظِيمُ لِمِثْلِ هذا فَلْيَعْمَلِ الْعامِلُونَ
He-asws said: ‘So the people of the Paradise would be so overjoyed, that if one of them could have died of happiness, he would have’. Then he-asws recited these Verses: ‘Is it so that we would not be dying [37:58] Except our first death? And we shall not be Punished?’ [37:59] Surely this is the mighty success [37:60] For the like of this, so let the workers be working [37:61]’.
قال: و يشهق أهل النار شهقة لو كان أحد ميتا من شهيق لماتوا، و هو قول الله عز و جل: وَ أَنْذِرْهُمْ يَوْمَ الْحَسْرَةِ إِذْ قُضِيَ الْأَمْرُ».
He-asws said: ‘And the people of the Fire would gasp. If one of them could have died from the gasping, he would have. And these are the Words of Allah-azwj Mighty and Majestic: And warn them of the Day of Regret, when the matter would have been Decided; and they are (now) in negligence and they are not believing [19:39]’.[67]
علي بن إبراهيم، قال: حدثني أبي، عن الحسن بن محبوب، عن أبي ولاد الحناط، عن أبي عبد الله (عليه السلام)، قال: سئل عن قوله تعالى: وَ أَنْذِرْهُمْ يَوْمَ الْحَسْرَةِ. قال: «ينادي مناد من عند الله، و ذلك بعد ما صار أهل الجنة في الجنة و أهل النار في النار: يا أهل الجنة، و يا أهل النار، هل تعرفون الموت في صورة من الصور؟ فيقولون: لا
Ali Bin Ibrahim said, ‘My father narrated to me from Al Hassan Bin Mahboub, from Abu Walad Al Hanaat,
(The narrator says) ‘I asked Abu Abdullah-asws about the Words of the Exalted: And warn them of the Day of Regret [19:39]. He-asws said: ‘A Caller would Call out from the Presence of Allah-azwj, and that is after the people of the Paradise having gone into the Paradise, and the people of the Fire into the Fire: ‘O people of the Paradise, and O people of the Fire! Are you recognising the death in an image from the images?’ So they would be saying, ‘No!’
فيؤتى بالموت في صورة كبش أملح فيوقف بين الجنة و النار، ثم ينادون جميعا: أشرفوا و انظروا إلى الموت، فيشرفون، ثم يأمر الله به فيذبح،
They would come with the death in an image of a prettiest ram. It would be Paused in between the Paradise and the Fire, and he would Call out to all of them: ‘Turn and look at the death!’ So they would be looking at it. Then Allah-azwj Command for it to be slaughtered.
ثم يقال: يا أهل الجنة خلود فلا موت أبدا، و يا أهل النار خلود فلا موت أبدا، و هو قوله تعالى وَ أَنْذِرْهُمْ يَوْمَ الْحَسْرَةِ إِذْ قُضِيَ الْأَمْرُ وَ هُمْ فِي غَفْلَةٍ أي قضي على أهل الجنة بالخلود فيها، و على أهل النار بالخلود فيها
Then the Caller would say: ‘O people of the Paradise, be immortal and do not die ever! And O people of the Fire, be immortal and do not die ever!’ And these are the Words of the Exalted: And warn them of the Day of Regret, when the matter would have been Decided; and they are (now) in negligence [19:39], i.e., Decided upon the people of the Paradise for them to live eternally therein, and upon the people of the Fire for them to live eternally therein’.[68]
ابن بابويه: عن أبيه، قال: حدثنا سعد بن عبد الله، عن القاسم بن محمد الأصبهاني، عن سليمان ابن داود، عن حفص بن غياث، عن أبي عبد الله (عليه السلام)، قال: «يوم التلاق: يوم يلتقي أهل السماء و أهل الأرض، و يوم التناد: يوم ينادي أهل النار أهل الجنة: أَنْ أَفِيضُوا عَلَيْنا مِنَ الْماءِ أَوْ مِمَّا رَزَقَكُمُ اللَّهُ، و يوم التغابن: يوم يغبن أهل الجنة أهل النار، و يوم الحسرة: يوم يؤتى بالموت فيذبح».
Ibn Babuwayh, from his father, from Sa’ad Bin Abdullah, from Al Qasim Bin Muhammad Al Asbahany, from Suleyman Ibn Dawood, from Hafs Bin Ghayas,
‘Abu Abdullah-asws has said: ‘Day of the Meeting (يوم التلاق) – the Day the people of the sky meet the people of the earth; and Day of the Calling (يوم التناد:) – the Day the inmates of the Fire shall call out to the dwellers of the Paradise, ‘Pour upon us some of the water or from what your Lord has Graced you’. They would say, ‘Allah has Prohibited it upon the Kafirs’ [7:50]; and Day of Separation (يوم التغابن) – The Day the people of the Paradise would be Separated from the people of the Fire; and Day of Regret (يوم الحسرة) – the Day when the death would be brought (in the image of a ram) and slaughtered’.[69]
محمد بن يعقوب: عن علي بن إبراهيم، عن أبيه، عن هارون بن مسلم، عن مسعدة بن صدقة، عن عن أبي عبد الله (عليه السلام)، قال: «قال رسول الله (صلى الله عليه و آله)- في حديث- إن الموت فخر في نفسه، فقال تعالى: لا تفخر فإني ذابحك بين الفريقين: أهل الجنة و أهل النار، ثم لا أحييك أبدا فترجى أو تخاف».
Muhammad Bin Yaqoub, from Ali Bin Ibrahim, from his father, from Haroun Bin Muslim, from Mas’ada Bin Sadaqa,
‘From Abu Abdullah-asws having said: ‘Rasool-Allah-saww said in a Hadeeth: ‘The death prided regarding itself, so the Exalted Said: “Do not pride, for I-azwj will Salughter you between the two parties – the inhabitants of the Paradise and the inhabitants of the Fire, then I-azwj will not be Reviving you ever! Therefore, either hope or fear!”’[70]
VERSES 41 – 48
وَاذْكُرْ فِي الْكِتَابِ إِبْرَاهِيمَ ۚ إِنَّهُ كَانَ صِدِّيقًا نَبِيًّا {41}
And mention Ibrahim in the Book. He was truthful, a Prophet [19:41]
إِذْ قَالَ لِأَبِيهِ يَا أَبَتِ لِمَ تَعْبُدُ مَا لَا يَسْمَعُ وَلَا يُبْصِرُ وَلَا يُغْنِي عَنْكَ شَيْئًا {42}
When he said to his father: ‘O father! Why do you worship what neither hears nor sees, nor does it avail you of anything?’ [19:42]
يَا أَبَتِ إِنِّي قَدْ جَاءَنِي مِنَ الْعِلْمِ مَا لَمْ يَأْتِكَ فَاتَّبِعْنِي أَهْدِكَ صِرَاطًا سَوِيًّا {43}
O father! Surely there has come to me from the knowledge of what has not come to you, therefore follow me, I will guide you to an even path [19:43]
يَا أَبَتِ لَا تَعْبُدِ الشَّيْطَانَ ۖ إِنَّ الشَّيْطَانَ كَانَ لِلرَّحْمَٰنِ عَصِيًّا {44}
O father! Do not worship the Satan. Surely, the Satan was disobedient to the Beneficent [19:44]
يَا أَبَتِ إِنِّي أَخَافُ أَنْ يَمَسَّكَ عَذَابٌ مِنَ الرَّحْمَٰنِ فَتَكُونَ لِلشَّيْطَانِ وَلِيًّا {45}
O father! I fear that a Punishment from the Beneficent may touch you and you would become a friend of the Satan’ [19:45]
قَالَ أَرَاغِبٌ أَنْتَ عَنْ آلِهَتِي يَا إِبْرَاهِيمُ ۖ لَئِنْ لَمْ تَنْتَهِ لَأَرْجُمَنَّكَ ۖ وَاهْجُرْنِي مَلِيًّا {46}
He said, ‘Do you hate my gods, O Ibrahim? If you don’t stop, I will stone you, and leave me alone for a while’ [19:46]
قَالَ سَلَامٌ عَلَيْكَ ۖ سَأَسْتَغْفِرُ لَكَ رَبِّي ۖ إِنَّهُ كَانَ بِي حَفِيًّا {47}
He said, Peace be on you! I shall seek Forgiveness of my Lord for you. He has always been Affectionate with me [19:47]
وَأَعْتَزِلُكُمْ وَمَا تَدْعُونَ مِنْ دُونِ اللَّهِ وَأَدْعُو رَبِّي عَسَىٰ أَلَّا أَكُونَ بِدُعَاءِ رَبِّي شَقِيًّا {48}
And I will withdraw from you and what you call on besides Allah, and I will call upon my Lord, perhaps I shall not become unfortunate in supplicating to my Lord’ [19:48]
ابن بابويه، قال: حدثني علي بن أحمد بن محمد بن عمران الدقاق، قال: حدثنا حمزة بن القاسم العلوي العباسي، قال: حدثنا جعفر بن محمد بن مالك الكوفي الفزاري، قال: حدثنا محمد بن الحسين بن زيد الزيات، قال: حدثنا محمد بن زياد الأزدي، عن المفضل بن عمر، عن الصادق جعفر بن محمد (عليهما السلام)- و ذكر الحديث فيما ابتلى إبراهيم ربه بكلمات- فقال (عليه السلام) فيما ذكر: «ثم العزلة عن أهل البيت و العشيرة مضمن معناه في قوله: وَ أَعْتَزِلُكُمْ وَ ما تَدْعُونَ مِنْ دُونِ اللَّهِ الآية.
Ibn Babuwayh said, ‘It was narrated to me by Ali Bin Ahmad Bin Muhammad Bin Imran Al Daqaq, from Hamza Bin Al Qasim Al Alawy Al Abbasy, from Ja’far Bin Muhammad Bin Malik Al Kufy Al Fazary, from Muhammad Bin Al Husayn Bin Zayd Al Zayyat, from Muhammad Bin Ziyad Al Azdy, from Al Mufazzal Bin Umar,
‘From Al-Sadiq Ja’far-asws Bin Muhammad-asws – and he (the narrator) mentioned the Hadeeth regarding what Ibrahim-as was Tried with by his-as Lord-azwj with certain Words. So he-asws said, in what is mentioned: ‘Then he (Ibrahim-as) withdrew from the family and the clan, as its meaning is embedded in His-azwj Words: And I will withdraw from you and what you call on besides Allah [19:48] – the Verse.
و الأمر بالمعروف و النهي عن المنكر، بيان ذلك في قوله تعالى: يا أَبَتِ لِمَ تَعْبُدُ ما لا يَسْمَعُ وَ لا يُبْصِرُ وَ لا يُغْنِي عَنْكَ شَيْئاً يا أَبَتِ إِنِّي قَدْ جاءَنِي مِنَ الْعِلْمِ ما لَمْ يَأْتِكَ فَاتَّبِعْنِي أَهْدِكَ صِراطاً سَوِيًّا يا أَبَتِ لا تَعْبُدِ الشَّيْطانَ إِنَّ الشَّيْطانَ كانَ لِلرَّحْمنِ عَصِيًّا يا أَبَتِ إِنِّي أَخافُ أَنْ يَمَسَّكَ عَذابٌ مِنَ الرَّحْمنِ فَتَكُونَ لِلشَّيْطانِ وَلِيًّا.
And the enjoining with the goodness and the forbidding from the evil, the explanation of that is in the Words of the Exalted: ‘O father! Why do you worship what neither hears nor sees, nor does it avail you of anything?’ [19:42] O father! Surely there has come to me from the knowledge of what has not come to you, therefore follow me, I will guide you to an even path [19:43] O father! Do not worship the Satan. Surely the Satan was disobedient to the Beneficent [19:44] O father! I fear that a Punishment from the Beneficent may touch you and you would become a friend of the Satan’ [19:45].
(Note: Azar was not father of Ibrahim-as but was uncle and those days uncle was also called father, see the following Hadith!)
و دفع السيئة بالحسنة، و ذلك لما قال له أبوه: أَ راغِبٌ أَنْتَ عَنْ آلِهَتِي يا إِبْراهِيمُ لَئِنْ لَمْ تَنْتَهِ لَأَرْجُمَنَّكَ وَ اهْجُرْنِي مَلِيًّا فقال في جواب أبيه سَلامٌ عَلَيْكَ سَأَسْتَغْفِرُ لَكَ رَبِّي إِنَّهُ كانَ بِي حَفِيًّا.
And he-as repelled the evil with the good, and that is when his-as father said to him-as, He said, ‘Do you hate my gods, O Ibrahim? If you don’t stop, I will stone you, and leave me alone for a while’ [19:46]. So he-as said in answer to his-as (adopted) father: He said, Peace be on you! I shall seek Forgiveness of my Lord for you. He has always been Affectionate with me [19:47].
ثم الحكم و الانتماء إلى الصالحين في قوله: رَبِّ هَبْ لِي حُكْماً وَ أَلْحِقْنِي بِالصَّالِحِينَ يعني بالصالحين الذين لا يحكمون إلا بحكم الله عز و جل، و لا يحكمون بالآراء و المقاييس حتى يشهد له من يكون بعده من الحجج بالصدق،
Then, the judgments and the affiliation is to the righteous ones in His-azwj Words: Lord! Endow to me wisdom, and join me with the righteous ones [26:83] – meaning by the righteous ones, those who are not judging except by the Judgments of Allah-azwj Mighty and Majestic, and are not judging by the opinions and the analogies, to the extent that the ones who come after him from the Divine Authorities, testify for him-as with the truthfulness.
بيان ذلك في قوله: وَ اجْعَلْ لِي لِسانَ صِدْقٍ فِي الْآخِرِينَ أراد في هذه الامة الفاضلة، فأجابه الله، و جعل له و لغيره من أنبيائه لسان صدق في الآخرين، و هو علي بن أبي طالب (عليه السلام)، و ذلك قوله عز و جل وَ جَعَلْنا لَهُمْ لِسانَ صِدْقٍ عَلِيًّا».
The explanation of that is in His-azwj Words: And Make for me a truthful tongue among the latter ones [26:84] – intending in this community, the virtuous one. So Allah-azwj Answered him-as and Made for him-as, and for others from His-azwj Prophets-as a truthful tongue among the latter ones, and he-asws is Ali-asws Bin Abu Talib-asws, and that is in the Words of the Mighty and Majestic: and We Made for them a truthful tongue of Ali [19:50]’’.[71]
عن ابن بابويه حدثنا محمد بن علي ماجيلويه عن عمه محمد بن أبي القاسم عن أحمد بن أبي عبد الله عن أحمد بن محمد بن أبي نصر عن أبان بن عثمان عن محمد بن مروان عن أبي جعفر ص قال كان دعاء إبراهيم ع يومئذ يا أحد يا صمد يا من لم يلد و لم يولد و لم يكن له كفوا أحد ثم توكلت على الله فقال كفيت
From Ibn Babuwayh who said, ‘Muhammad Bin Ali Al Majaylawiya, from his uncle Muhammad Bin Abu Al Qasim, from Ahmad Bin Abu Abdullah, from Ahmad Bin Muhammad Bin Abu Nasr, from Aban Bin Usman, from Muhammad Bin Marwan,
(It has been narrated) from Abu Ja’far-asws having said: ‘The supplication of Ibrahim-as in those days was: ‘O One, O Last, O One who did not beget nor was He-azwj begotten, nor is there anyone who is a match for Him-azwj’ (Chapter 112). Then he-as placed reliance upon Allah-azwj so he-as said: ‘Sufficient!’’
و قال لما قال الله تعالى للنار كُونِي بَرْداً وَ سَلاماً عَلى إِبْراهِيمَ لم تعمل يومئذ نار على وجه الأرض و لا انتفع بها أحد ثلاثة أيام قال و نزل جبرئيل يحدثه وسط النار قال نمرود من اتخذ إلها فليتخذ مثل إله إبراهيم فقال عظيم من عظمائهم إني عزمت على النيران أن لا تحرقه
He-asws said: ‘When Allah-azwj Said to the Fire: Become cool and safe upon Ibrahim!” [21:69] – and in those days fire had neither burnt upon the surface of the earth nor benefitted anyone for more than three days – Jibraeel-as descended to be in the midst of the fire. Nimrod-la said, ‘The one who takes a god should take to a god like the God of Ibrahim-as’. It was a great thing from their great things that one cast upon the fire, and it does not burn him.
قال فخرجت عنق من النار فأحرقته و كان نمرود ينظر بشرفه على النار فلما كان بعد ثلاثة أيام قال نمرود لآزر اصعد بنا حتى ننظر فصعدا فإذا إبراهيم في روضة خضراء و معه شيخ يحدثه
He-asws said: ‘So a neck came out from the fire, and it was burnt. And Nimrod-la used to oversee the fire from a balcony. So when it was after three days, Nimrod-la said to Azar, ‘Ascend with us to look. So they both climbed, and there was Ibrahim-as in a green garden, and with him-as was an old man talking to him-as.
قال فالتفت نمرود إلى آزر فقال ما أكرم ابنك على الله و العرب تسمي العم أبا قال تعالى في قصة يعقوب قالُوا نَعْبُدُ إِلهَكَ وَ إِلهَ آبائِكَ إِبْراهِيمَ وَ إِسْماعِيلَ وَ إِسْحاقَ و إسماعيل كان عم يعقوب ع و قد سماه أبا في هذه الآية
He-asws said: ‘So Nimrod-la turned towards Azar (Uncle of Ibrahim-as) and said, ‘How honourable is your son-as to Allah-azwj’. And the Arabs refer to the uncle, as father. Allah-azwj the Exalted Says in the story of Yaqoub: They said: ‘We will worship your God and the God of your forefathers, Ibrahim and Ismail and Is’haq [2:133]. And Ismail-as was the uncle of Yaqoub-as, and has been Named as father in this Verse’.[72]
و حدثنا بذلك محمد بن علي البشاري القزويني رضي الله عنه قال حدثنا المظفر بن أحمد القزويني قال حدثنا محمد بن جعفر الكوفي الأسدي عن محمد بن إسماعيل البرمكي عن عبد الله بن داهر عن أبي قتادة الحراني عن وكيع بن الجراح عن سليمان بن مهران عن أبي عبد الله الصادق جعفر بن محمد ع و قول النبي ص أنا ابن الذبيحين يريد بذلك العم لأن العم قد سماه الله عز و جل أبا في قوله أَمْ كُنْتُمْ شُهَداءَ إِذْ حَضَرَ يَعْقُوبَ الْمَوْتُ إِذْ قالَ لِبَنِيهِ ما تَعْبُدُونَ مِنْ بَعْدِي قالُوا نَعْبُدُ إِلهَكَ وَ إِلهَ آبائِكَ إِبْراهِيمَ وَ إِسْماعِيلَ وَ إِسْحاقَ و كان إسماعيل عم يعقوب فسماه الله في هذا الموضع أبا
And that has been narrated to us by Muhammad Bin Ali Al Bashaary Al Qazwiny, from Al Muzaffar Bin Ahmad Al Qazwiny, from Muhammad Bin Ja’far Al Kufy Al Asady, from Muhammad Bin Ismail Al Barmakky, from Abdullah Bin Dahir, from Abu Qatada Al Harany, from Qaki’e Bin Al Jarrah, from Sulayman Bin Mahran,
(It has been narrated) from Abu Abdullah Al-Sadiq Ja’far-asws Bin Muhammad-asws having said: ‘And the words of the Prophet-saww I-saww am the son-saww of the two sacrificed ones’, intending by that the uncle, because the uncle has been Named by Allah-azwj Mighty and Majestic as a father in His-azwj Words: Or! Were you witnesses when death presented to Yaqoub, when he said to his sons: ‘Who will you be worshiping after me’? They said: ‘We will worship your God and the God of your forefathers, Ibrahim and Ismail and Is’haq, one God, and to Him we are submitting [2:133]. And Ismail-as was the uncle of Yaqoub-as, but Allah-azwj Named him-as in this place as a father.
و قد قال النبي ص العم والد فعلى هذا الأصل أيضا يطرد قول النبي ص أنا ابن الذبيحين أحدهما ذبيح بالحقيقة و الآخر ذبيح بالمجاز و استحقاق الثواب على النية و التمني فالنبي ص هو ابن الذبيحين من وجهين على ما ذكرناه و للذبح العظيم وجه آخر
And the Prophet-saww spoke of his-saww uncle as father. So upon this origin as well you return to the words of the Prophet-saww: ‘I-saww am the son-saww of the two sacrificed ones’. One of these is the sacrifice in reality, and the other one is the virtual sacrifice, and the deserving of the Rewards is based upon the intention, and the wishing. So the Prophet-saww is the son-saww of the two sacrificed ones from two aspects – one is what we-asws have mentioned it. And the Great Sacrifice is the other aspect’.[73]
[ القرطبي ] قال الثمالي: كل مرجومين في القرآن فهو القتل إلا في مريم: * (لئن لم تنته لارجمنك) * أي لأسبنك.
Al Qurtuby – Al Sumaly said,
‘Every stoning in the Quran so it is the killing except in (Surah) Maryam-as: He said, ‘Do you hate my gods, O Ibrahim? If you don’t stop, I will stone you, and leave me alone for a while’ [19:46], i.e., I will attack you’.[74]
عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ الْأَشْعَرِيِّ عَنِ ابْنِ الْقَدَّاحِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) رَحِمَ اللَّهُ عَبْداً طَلَبَ مِنَ اللَّهِ عَزَّ وَ جَلَّ حَاجَةً فَأَلَحَّ فِي الدُّعَاءِ اسْتُجِيبَ لَهُ أَوْ لَمْ يُسْتَجَبْ لَهُ وَ تَلَا هَذِهِ الْآيَةَ وَ أَدْعُوا رَبِّي عَسى أَلَّا أَكُونَ بِدُعاءِ رَبِّي شَقِيًّا
A number of our companions, from Sahl Bin Ziyad, from Ja’far Bin Muhammad Al Ashary, from Ibn Al Qaddah,
(It has been narrated) from Abu Abdullah-asws having said: ‘Rasool-Allah-saww said: ‘May Allah-azwj be Merciful upon a servant who seeks a need from Allah-azwj Mighty and Majestic, so he is insistent in the supplication, whether is it Answered for him or not Answered for him’; and he-asws recited this Verse: And I will withdraw from you and what you call on besides Allah, and I will call upon my Lord, perhaps I shall not become unfortunate in supplicating to my Lord’ [19:48]’.[75]
VERSES 49 & 50
فَلَمَّا اعْتَزَلَهُمْ وَمَا يَعْبُدُونَ مِنْ دُونِ اللَّهِ وَهَبْنَا لَهُ إِسْحَاقَ وَيَعْقُوبَ ۖ وَكُلًّا جَعَلْنَا نَبِيًّا {49}
So, when he withdrew from them and what they were worshipping besides Allah, We Endowed to him Is’haq and Yaqoub, and each one of them We Made a Prophet [19:49]
وَوَهَبْنَا لَهُمْ مِنْ رَحْمَتِنَا وَجَعَلْنَا لَهُمْ لِسَانَ صِدْقٍ عَلِيًّا {50}
And We Endowed to them from Our Mercy, and We Made for them a truthful tongue of Ali [19:50]
محمد بن العباس، قال: حدثنا أحمد بن القاسم، قال: حدثنا أحمد بن محمد السياري، عن يونس بن عبد الرحمن، قال: قلت لأبي الحسن الرضا (عليه السلام): إن قوما طالبوني باسم أمير المؤمنين (عليه السلام) في كتاب الله عز و جل، فقلت لهم: من قوله تعالى وَ جَعَلْنا لَهُمْ لِسانَ صِدْقٍ عَلِيًّا. فقال: صدقت، هو ه
Muhammad Bin Al Abbas, from Ahmad Bin Al Qasim, from Ahmad Bin Muhammad Al Sayyari, from Yunus Bin Abdul Rahman who said,
‘I said to Abu Al-Hassan Al-Reza-asws that, ‘There are people who are seeking from me the name of Amir-Al-Momineen-asws in the Book of Allah-azwj Mighty and Majestic, so I said to them, ‘From the Words of the Exalted: and We Made for them a truthful tongue of Ali [19:50]’, so he-asws said: ‘You have spoken the truth. It is like that’.[76]
وعنه، قال: حدثنا أبي، و محمد بن الحسن (رضي الله عنهما)، قالا: حدثنا سعد بن عبد الله، عن يعقوب ابن يزيد، عن محمد بن أبي عمير، عن هشام بن سالم، عن أبي بصير، عن أبي عبد الله (عليه السلام)، في حديث غيبة إبراهيم، إلى أن قال: «ثم غاب (عليه السلام) الغيبة الثانية، و ذلك حين نفاه الطاغوت عن بلده، فقال: وَ أَعْتَزِلُكُمْ وَ ما تَدْعُونَ مِنْ دُونِ اللَّهِ وَ أَدْعُوا رَبِّي عَسى أَلَّا أَكُونَ بِدُعاءِ رَبِّي شَقِيًّا
And from him who said, ‘My father narrated to me, and Muhammad Bin Al-Hassan, from Sa’ad Bin Abdullah, from Yaqoub Ibn Yazeed, from Muhammad Bin Abu Umeyr, from Hisham Bin Salim, from Abu Baseer,
(It has been narrated) from Abu Abdullah-asws, in a Hadeeth of the occultation of Ibrahim-as, until he-asws said: ‘Then he-as went into a second occultation, and that is where the tyrants banished him-as from his-as city. He-as said: And I will withdraw from you and what you call on besides Allah, and I will call upon my Lord, perhaps I shall not become unfortunate in supplicating to my Lord’ [19:48]’.
قال الله تقدس ذكره: فَلَمَّا اعْتَزَلَهُمْ وَ ما يَعْبُدُونَ مِنْ دُونِ اللَّهِ وَهَبْنا لَهُ إِسْحاقَ وَ يَعْقُوبَ وَ كُلًّا جَعَلْنا نَبِيًّا وَ وَهَبْنا لَهُمْ مِنْ رَحْمَتِنا وَ جَعَلْنا لَهُمْ لِسانَ صِدْقٍ عَلِيًّا يعني به علي بن أبي طالب (عليه السلام)، لأن إبراهيم (عليه السلام) قد كان دعا الله عز و جل أن يجعل له لسان صدق في الآخرين، فجعل الله تبارك و تعالى له و لإسحاق و يعقوب لسان صدق عليا،
Allah-azwj, Holy is His-azwj Mention, Said: So when he withdrew from them and what they were worshipping besides Allah, We Endowed to him Is’haq and Yaqoub, and each one of them We Made a Prophet [19:49] And We Endowed to them from Our Mercy, and We Made for them a truthful tongue of Ali [19:50], Meaning by it, Ali-asws Bin Abu Talib-asws, because Ibrahim-as had supplicated to Allah-azwj Mighty and Majestic that He-azwj should Make for him-as a truthful tongue among the latter ones. So Allah-azwj Blessed and Exalted, Made for him-as, and for Is’haq-as, and for Yaqoub-as, (the) truthful tongue of Ali-asws.
فأخبر علي بن أبي طالب (عليه السلام) أن القائم (عليه السلام) هو الحادي عشر من ولده، و أنه المهدي الذي يملأ الأرض عدلا و قسطا، كما ملئت جورا و ظلما، و أنه تكون له غيبة، و حيرة، يضل فيها أقوام، و يهتدي فيها آخرون، و أن هذا كائن كما أنه مخلوق».
Ali-asws Bin Abu Talib-asws informed that Al-Qaim-asws, he-asws is the eleventh guide from his-asws sons-asws, and that he-asws is Al-Mahdi-asws who would be filling the earth with justice and equity, just as it had been filled before with inequity and injustice. And the Occultation would be happening for him-asws, and there would be confusion during which a people would go astray, and another people would become guided. And this has happened just as it was supposed to’.[77]
ومن طريق المخالفين: قوله تعالى: وَ اجْعَلْ لِي لِسانَ صِدْقٍ فِي الْآخِرِينَ عن جعفر بن محمد (عليهما السلام)، قال: «هو علي بن أبي طالب (عليه السلام)، عرضت ولايته على إبراهيم (عليه السلام)، فقال: اللهم اجعله من ذريتي، ففعل الله ذلك
And from the way of the adversaries –
The Words of the Exalted: And Make for me a truthful tongue among the latter ones [26:84] – from Ja’far-asws Bin Muhammad-asws having said: ‘He-asws is Ali-asws Bin Abu Talib-asws. His-asws Wilayah was presented to Ibrahim-as, so he-as said: ‘O Allah-azwj! Make him-asws to be from my-as progeny’. Therefore Allah-azwj did that’.[78]
الطبرسي، قال: بالإسناد يرفعه إلى الثقات الذين كتبوا الأخبار أنهم أوضحوا ما وجدوا بأن لهم من أسماء أمير المؤمنين (عليه السلام)، فله ثلاث مائة اسم في القرآن
Al-Tabrasy said,
‘By the unbroken chain going up to the trustworthy ones who wrote the News (Hadeeth), they have made it clear from what they found of the names of Amir-Al-Momineen-asws (in the Quran). So for him-asws (were found) three hundred names in the Quran.
منها ما رووه بالإسناد الصحيح عن ابن مسعود، قوله تعالى: وَ إِنَّهُ فِي أُمِّ الْكِتابِ لَدَيْنا لَعَلِيٌّ حَكِيمٌ
From these, what has been reported by the correct chain from Ibn Masoud – His-azwj Words: And surely it is in the Mother of the Book with Us, (full of) Wisdom, for Ali [43:4].
و قوله تعالى: وَ جَعَلْنا لَهُمْ لِسانَ صِدْقٍ عَلِيًّا
And the Words of the Exalted: and We Made for them a truthful tongue of Ali [19:50]’.[79]
علي بن إبراهيم: قوله تعالى فَلَمَّا اعْتَزَلَهُمْ يعني إبراهيم (عليه السلام) وَ ما يَعْبُدُونَ مِنْ دُونِ اللَّهِ وَهَبْنا لَهُ إِسْحاقَ وَ يَعْقُوبَ وَ كُلًّا جَعَلْنا نَبِيًّا وَ وَهَبْنا لَهُمْ مِنْ رَحْمَتِنا يعني لإبراهيم و إسحاق و يعقوب، من رحمتنا: رسول الله (صلى الله عليه و آله) وَ جَعَلْنا لَهُمْ لِسانَ صِدْقٍ عَلِيًّا يعني أمير المؤمنين (عليه السلام)
Ali Bin Ibrahim –
‘(Regarding) the Words of the Exalted: So when he withdrew from them – meaning Ibrahim-as, and what they were worshipping besides Allah, We Endowed to him Is’haq and Yaqoub, and each one of them We Made a Prophet [19:49] And We Endowed to them from Our Mercy – meaning, to Ibrahim-as, and Is’haq-as, and Yaqoub-as, from Our-azwj Mercy – Rasool-Allah-saww, and We Made for them a truthful tongue of Ali [19:50] – meaning Amir Al-Momineen-asws’.
قال علي بن إبراهيم: حدثني بذلك أبي، عن الإمام الحسن بن علي العسكري (عليه السلام)
Ali Bin Ibrahim said, – My father narrated to me with that, from the Imam Al-Hassan-asws Bin Ali Al-Askari-asws’’.[80]
ابن شهر آشوب: عن أبي بصير، عن الصادق (عليه السلام)، في خبر: «أن إبراهيم (عليه السلام) كان قد دعا الله أن يجعل له لسان صدق في الآخرين، فقال الله تعالى: وَهَبْنا لَهُ إِسْحاقَ وَ يَعْقُوبَ وَ كُلًّا جَعَلْنا نَبِيًّا وَ وَهَبْنا لَهُمْ مِنْ رَحْمَتِنا وَ جَعَلْنا لَهُمْ لِسانَ صِدْقٍ عَلِيًّا يعني علي بن أبي طالب (عليه السلام)
Ibn Shehr Ashub, from Abu Baseer,
‘From Al-Sadiq-asws, in a news (Hadeeth) (having said): ‘Ibrahim-as had supplicated to Allah-azwj that He-azwj should Make for him a truthful tongue among the latter ones, so Allah-azwj the Exalted Said: We Endowed to him Is’haq and Yaqoub, and each one of them We Made a Prophet [19:49] And We Endowed to them from Our Mercy, and We Made for them a truthful tongue of Ali [19:50] – meaning Ali Bin Abu Talib-asws’’.[81]
See, Appendix II.
Note
قَالَهُ اِبْن عَبَّاس رَضِيَ اللَّه عَنْهُمَا وَمُجَاهِد ” لَدَيْنَا ” أَيْ عِنْدنَا قَالَهُ قَتَادَة وَغَيْره ” لَعَلِيّ = يعني علي ابن أبي طالب .ع
Ibn Abbas said it, and (so did) Mujahid, ‘لَدَيْنَا’ – i.e. ‘With Us’. Qatada and others (also) said it, ‘لَعَلِيّ’ – is Ali-asws Bin Abu Talib-asws.[82]
Appendix I: Interpretation of Holy Verse 19:85
Abu Ja’far-asws having said that: ‘The Rasool-saww of Allah-azwj was asked about the Statement of Allah-azwj: On the Day We will Gather the pious to the Beneficent as a (Royal) delegation [19:85], so he-saww said: ‘O Ali-asws! Surely, the delegation will not come up except on rides. These will be the men who feared Allah-azwj, so Allah-azwj Loved them and Specialised them and being Pleased with their deeds and therefore they have been named as the pious ones’.
ثم قال له: يا علي أما والذي فلق الحبة وبرأ النسمة إنهم ليخرجون من قبورهم، وإن الملائكة لتستقبلهم بنوق من نوق العز، عليها رحائل الذهب مكللة بالدر والياقوت، وجلائلها الاستبرق والسندس، وخطمها جدل الارجوان، تطير بهم إلى المحشر
Then he-saww said to him-asws: ‘O Ali-asws! By the One-azwj Who Split the seed and Brought life out of it, they will be coming out from their graves and the Angels will be welcoming them by a she-camel from the she-camels of honour on which will be saddles of gold crowned with pearls and sapphire, and it will be covered in brocade and silk, and its braid will be purple, and it will fly with them to the place of Resurrection.
مع كل رجل منهم ألف ملك من قدامه وعن يمينه وعن شماله، يزفونهم زفا حتى ينتهوا بهم إلى باب الجنة الاعظم، وعلى باب الجنة شجرة إن الورقة منها ليستظل تحتها ألف رجل من الناس، وعن يمين الشجرة عين مطهرة مزكية،
Along with every man from them will be a thousand Angels in front of them, and on his right, and on his left escorting them with an (honourable) escort until they will end up with them to the Great Door of the Paradise. And at the Door (Entrance) of the Paradise is a tree, a leaf from it can give shade to a thousand men from the people under it. And on the right of the tree is a fountain pure and clear’.
قال: فيسقون منها شربة شربة فيطهر الله بها قلوبهم من الحسد، ويسقط عن أبشارهم الشعر، وذلك قول الله عزوجل: ” وسقاهم ربهم شرابا طهورا ” من تلك العين المطهرة.
He-saww said: ‘They will quench themselves with a drink from it, so Allah-azwj will Purify their hearts by it from the envy and their bodily hair will drop off, and that is the Statement of Allah-azwj: and their Lord would Quench them with a pure drink [76:21]. It will be from that pure fountain’.
قال: ثم ينصرفون إلى عين اخرى عن يسار الشجرة فيغتسلون فيها وهي عين الحياة فلا يموتون أبدا، قال: ثم يوقف بهم قدام العرش وقد سلموا من الآفات و الاسقام والحر والبرد أبدا،
He-saww said: ‘Then they will leave to go to another Fountain on the right of the Tree. So, they will bathe in it, and it is the Fountain of (everlasting) Life, and so they will not be dying ever’. He-saww said: ‘Then they (the she-camels) will pause by them in front of the Throne, and they would have been made safe from the diseases and the illnesses and the heat and the cold for all eternity’.
قال: فيقول الجبار جل ذكره للملائكة الذين معهم: احشروا أوليائي إلى الجنة ولا توقفوهم مع الخلائق فقد سبق رضاي عنهم ووجبت رحمتي لهم، وكيف اريد أن اوقفهم مع أصحاب الحسنات والسيئات ؟
Rasool-Allah-saww said: ‘Then the Compeller Majestic, Who cannot be Described (by any means), will Say to the Angels who will be with them: “Usher My-azwj friends to the Paradise and do not pause them with the creatures from I-azwj am already Pleased with them and My-azwj Mercy has been Obligated for them, and how can I-azwj Want them to be paused, the companions of the good with that of the evil?’
قال: فتسوقهم الملائكة إلى الجنة فإذا انتهوا بهم إلى باب الجنة الاعظم ضرب الملائكة الحلقة ضربة عظيمة تصرصريرا (فبلغ خ ل) يبلغ صوت صريرها كل حوراء أعدها الله عزوجل لاوليائه في الجنان، فيتباشرون بهم إذا سمعوا صرير الحلقة فيقول بعضهم (فيتباشرن بهم إذا سمعن صرير الحلقة فيقول بعضهن ظ) لبعض: قد جاءنا أولياء الله فيفتح لهم الباب
He-saww said: ‘The Angels will lead them to the Paradise. So, when they end up with them at the Great Entrance of the Paradise the Angels will knock hard on the door. Its pleasant sound will reach every Hourie whom Allah-azwj has Prepared for His-azwj friends in the Gardens. They (Houries) will give them the good news of it when they hear the pleasant sound of the ring (doorbell), so some of them will say to the others, ‘The friends of Allah-azwj have come to us, so open the Door for them’.
فيدخلون الجنة وتشرف عليهم أزواجهم من الحور العين والآدميين فيقلن: مرحبا بكم فما كان أشد شوقنا إليكم ! ويقول لهن أولياء الله مثل ذلك.
They will enter the Paradise and their respective wives from the beautiful Houries and the humans will welcome them by saying, ‘Congratulations to you for we have been intensely eager in our desire to be with you’, and the friends of Allah-azwj will say to them similarly’.
فقال علي عليه السلام: يا رسول الله أخبرنا عن قول الله عزوجل: ” غرف مبنية من فوقها غرف ” بماذا بنيت يارسول الله ؟ فقال: يا علي تلك غرف بناها الله عزوجل لاوليائه بالدر والياقوت والزبرجد، سقوفها الذهب محبوكة بالفضة، لكل غرفة منها ألف باب من الذهب، على كل باب منها ملك موكل به، فيها فرش مرفوعة بعضها فوق بعض من الحرير والديباج بألوان مختلفة وحشوها المسك والكافور و العنبر، وذلك قول الله عزوجل: ” وفرش مرفوعة “
Ali-asws said: ‘O Rasool-saww Allah-azwj! Inform us about the Statement of Allah-azwj; However, for those who fear their Lord, for them would be rooms built from above these rooms, [39:20], O Rasool-saww Allah-azwj’. So he-saww said: ‘O Ali-asws! Those are mansions which Allah-azwj has Built for His-azwj friends from the pearls, and the sapphire, and the emeralds, and their ceilings are of gold interwoven with silver. For each of the mansions are a thousand doors of gold upon each of which is an Angel allocated to it. In them are raised couches, one on top of the other from the silk, and the brocades of different colours, and their filling is of musk, and the camphor and ambergris, and that is the Word of Allah-azwj: And raised furnishings [56:34].
إذا ادخل المؤمن إلى منازله في الجنة ووضع على رأسه تاج الملك والكرامة البس حلل الذهب والفضة والياقوت والدر منظوم في الاكليل تحت التاج.
When the Momin enters his house in the Paradise, a crown of kingship and prestige would be placed upon his head, and he will be dressed in the clothes of gold, and silver, and the rubies, and the crystals arranged in designs as a wreath under the crown’.
قال: والبس سبعين حلة حرير بألوان مختلفة وضروب مختلفة منسوجة بالذهب والفضة واللؤلؤ والياقوت الاحمر، فذلك قوله عزوجل: ” يحلون فيها من أساور من ذهب ولؤلؤا ولباسهم فيها حرير ” فإذا جلس المؤمن على سريره اهتز سريره فرحا، فإذا استقر بولي الله عزوجل منازله في الجنان استأذن عليه الملك الموكل بجنانه ليهنئه بكرامة الله عز وجل إياه، فيقول له خدام المؤمن من الوصفاء والوصائف: مكانك فإن ولي الله قد اتكأ على أريكته وزوجته الحوراء تهيأ له فاصبر لولي الله،
Rasool-Allah-saww said: ‘And he will be dressed in seventy garments of silk of different colours, struck with different designs with gold, and the silver, and the pearls, and the red sapphire. So that is the Word of Allah-azwj: They would be adorned therein from bracelets of gold and pearls, and their clothes therein would be of silk [22:23]. So, when the Momin sits upon his bed, it will vibrate with joy. When the friend of Allah-azwj settles down in his house in the Paradise, the Angels allocated to his Garden will seek permission from him so as to congratulate him for the honour Bestowed upon him by Allah-azwj, and they will come to him. The servants of the Momin from the butlers and the maids will say to them, ‘Stay in your place, for the friend of Allah-azwj is leaning upon his couch, and his Hourie wife is grooming herself for him, therefore wait for the friend of Allah-azwj’.
قال: فتخرج عليه زوجته الحوراء من خيمة لها تمشي مقبلة وحولها وصائفها وعليها سبعون حلة منسوجة بالياقوت واللؤلؤ والزبرجد من مسك وعنبر، وعلى رأسها تاج الكرامة، وعليها نعلان من ذهب مكللتان بالياقوت واللؤلؤ، شراكهما ياقوت أحمر، فإذا دنت من ولي الله فهم أن يقوم إليها شوقا فتقول له: يا ولي الله ليس هذا يوم تعب ولا نصب فلا تقم، أنا لك و أنت لي،
Rasool-Allah-saww said: ‘So his Hourie wife will come out to him from her tent, walking to welcome him, and around her will be her maids, and upon her would be seventy garments interwoven with the sapphire, and the pearls, and the emeralds, and scented with musk, and ambergris. And upon her head would be a crown of prestige, and she would be wearing shoes of gold laced with sapphire and pearls, and their laces will be of red sapphire. When she approaches the friend of Allah-azwj, he would understand it and he would get up for her in desire, so she will say to him, ‘O friend of Allah-azwj, this is not a day of tiredness and suffering, so do not get up. I am for you and you are for me’.
فيعتنقان مقدار خمسمائة عام من أعوام الدنيا لا يملها ولا تمله،
‘They will hug each other for a duration of five hundred years from the years of the world. Neither will he get weary of her nor will she get weary of him.
قال: فإذا فتر بعض الفتور من غير ملالة نظر إلى عنقها فإذا عليها قلائد من قصب من ياقوت أحمر وسطها لوح صفحته درة مكتوب فيها: أنت ياولي الله حبيبي، وأنا الحوراء حبيبتك إليك تناهت نفسي، وإلي تناهت نفسك،
Rasool-Allah-saww said: ‘So when he calms down without being disheartened from her, he will look at her neck, so he will see on her a necklace embedded with red sapphire. In the midst of it would be a panel of pears on which would be written, “You, O friend of Allah-azwj is my beloved, and I am the Hourie, beloved to you. My self is devoted to you and your self is devoted to me”.
ثم يبعث الله إليه ألف ملك يهنؤونه بالجنة ويزوجونه بالحوراء، قال: فينتهون إلى أول باب من جنانه فيقولون للملك الموكل بأبواب جنانه: استأذن لنا على ولي الله فإن الله بعثنا إليه نهنئه، فيقول لهم الملك: حتى أقول للحاجب، فيعلمه مكانكم.
Then Allah-azwj will Send to him a thousand Angels to congratulate him for being in the Paradise and having been married to the Hourie’. Rasool-Allah-saww said: ‘So they will end up to the first of the doors of his Gardens. They will say to the Angel allocated for that door of his garden, ‘Grant us permission to the friend of Allah-azwj, for Allah-azwj has Sent us to him to congratulate him’. The Angel will say to them, ‘Wait until I inform the guard to inform him of your places’.
قال: فيدخل الملك إلى الحاجب وبينه وبين الحاجب: ثلاث جنان حتى ينتهي إلى أول باب، فيقول للحاجب: إن على باب العرصة ألف ملك أرسلهم رب العالمين ليهنؤوا ولي الله وقد سألوني أن آذن لهم عليه، فيقول الحاجب: إنه ليعظم علي أن أستاذن لاحد على ولي الله وهو مع زوجته الحوراء،
‘He-saww said: ‘The Angel would come up to the guard, and in between the guard and him would be three Gardens until he will end up at the first door. He will say to the guard that, ‘A thousand Angels are awaiting at the door, having been Sent by the Lord-azwj of the world, Blessed and Exalted, to congratulate the friend of Allah-azwj and have asked me to grant them permission to see him’. The guard will say to the Angel, ‘This is difficult for me that I should permit anyone to the friend of Allah-azwj as he is with his Hourie wife’.
قال: وبين الحاجب وبين ولي الله جنتان، قال: فيدخل الحاجب إلى القيم فيقول له: إن على باب العرصة ألف ملك أرسلهم رب العزة يهنؤون ولي الله فاستأذن فيتقدم القيم إلى الخدام فيقول لهم: إن رسل الجبار على باب العرصة وهم ألف ملك أرسلهم الله يهنؤون ولي الله فأعملوه بمكانهم،
He-saww said: ‘And in between the guard and the friend of Allah-azwj are two Gardens’. He-saww said: ‘So the guard will come up to the supervisor and say to him that, ‘At the door are a thousand Angels whom the Lord-azwj of Honour has Sent to congratulate the friend of Allah-azwj, so grant them permission’. The supervisor will proceed to the servants and say to them that, ‘A thousand Angels are at the door whom Allah-azwj has Sent to congratulate the friend of Allah-azwj, so make their places known to him’.
قال: فيعلمونه فيؤذن للملائكة فيدخلون على ولي الله وهو في الغرفة ولها ألف باب، وعلى كل باب من أبوابها ملك موكل به، فإذا اذن للملائكة بالدخول على ولي الله فتح كل ملك بابه الموكل، به قال: فيدخل القيم كل ملك من باب من أبواب الغرفة، قال: فيبلغونه رسالة الجبار عزوجل، وذلك قول الله عزوجل: ” والملائكة يدخلون عليهم من كل باب ” من أبواب الغرفة ” سلام عليكم ” إلى آخر الآية
He-saww said: ‘So they will make it known to him, and he will tell him to grant permission to the Angels. They will come up to the friend of Allah-azwj, and he would be in a mansion of his, and there will be a thousand doors in it, and at each door of its doors would be an Angel allocated to it. He will allow the Angels to enter to be with the friend of Allah-azwj by opening one door for each of the Angels to enter by. The supervisor would then allow each of the Angels from the door of the doors of the Mansion’. He-saww said: ‘So they would then convey the Message of the Compeller-azwj Majestic and Mighty to him and that is the Word of Allah-azwj: And the Angels would be entering from every door to (meet) them [13:23], from the doors of the Mansion, Greetings be upon you [13:24] – up to the end of the Verse’.
قال: وذلك قوله عزوجل: ” وإذا رأيت ثم رأيت نعيما وملكا كبيرا ” يعني بذلك ولي الله وما هو فيه من الكرامة والنعيم والملك العظيم الكبير، إن الملائكة من رسل الله عز ذكره يستأذنون عليه، فلا يدخلون عليه إلا بإذنه، فذلك الملك العظيم الكبير
Rasool-Allah-saww said: ‘And that is the Word of the Majestic and Mighty: And when you see, then you will see Blessings and a great Kingdom [76:20], meaning by that the friend of Allah-azwj and what he would be in from the Prestige and the Bounties, and the Magnificent and Great Kingdom. The Angels Sent by the Message from Allah-azwj Mighty is His-azwj Mention, would seek permission for their entrance to him. They do not come up to him except by his permission. So that is the Magnificent and Great Kingdom’.
قال: والانهار تجري من تحت مساكنهم، وذلك قول الله عزوجل: ” تجري من تحتهم الانهار ” والثمار دانية منهم وهو قوله عزوجل: ” ودانية عليهم ظلالها و ذللت قطوفها تذليلا ” من قربها منهم يتناول المؤمن من النوع الذي يشتهيه من الثمار بفيه وهو متكئ، وإن الانواع من الفاكهة ليقلن لولي الله: ياولي الله كلني قبل أن تأكل هذا قبلي
He-saww said: ‘And the rivers would flow from underneath his dwelling and that is the Word of Allah-azwj: They, for them would be Gardens of Eden, the rivers flowing beneath these. [18:31]. And the fruits would come near to them and it is the Word of Mighty and Majestic: And it shades would stoop unto them, and its selections would droop with humbleness [76:14]. The Momin would eat from the varieties of fruits by its category whilst leaning (relaxed upon the couch), and the varieties of the fruits will say to the friend of Allah-azwj, ‘Eat me before you eat this one’.
قال: وليس من مؤمن في الجنة إلا وله جنان كثيرة معروشات وغير معروشات، وأنهار من خمر، وأنهار من ماء، وأنهار من لبن، وأنهار من عسل، فإذا دعى ولي الله بغذائه اتي بما تشتهي نفسه عند طلبه الغذاء من غير أن يسمي شهوته،
He-saww said: ‘And there is none from the Momin in the Paradise except that for him would be numerous Gardens, with a gazebo or without a gazebo, and rivers of pure drinks, and rivers of water, and rivers of milk, and rivers of honey. So, if the friend of Allah-azwj calls to partake a meal, he would be given whatsoever he desires for from the foods without even having named his desire’.
قال: ثم يتخلى مع إخوانه ويزور بعضهم بعضا، ويتنعمون في جنات في ظل ممدود في مثل مابين طلوع الفجر إلى طلوع الشمس، أطيب من ذلك لكل مؤمن سبعون زوجة حوراء وأربع نسوة من الآدميين، والمؤمن ساعة مع الحوراء وساعة مع الآدمية، وساعة يخلو بنفسه على الارائك متكئا ينظر بعض المؤمنين إلى بعض،
He-saww said: ‘Then he would seclude himself with his wife, and some of them would visit each other, and they would enjoy in their Gardens in extended shade, similar to what is between the break of dawn to the rise of the sun, and better than that. Each of the Momin would have seventy wives from the Houries, and four women from the humans, and the Momin would spend an hour with the Hourie, and an hour with the human (wife), and an hour alone with himself, being relaxed leaning on his couch, some looking at some others’.
وإن المؤمن ليغشاه شعاع نور وهو علي أريكته ويقول لخدامه: ماهذا الشعاع اللامع لعل الجبار لحظني ؟ فيقول له خدامه: قدوس قدوس جل جلاله، بل هذه حوراء من نسائك ممن لم تدخل بها بعد أشرفت عليك من خيمتها شوقا إليك وقد تعرضت لك وأحبت لقاءك، فلما أن رأتك متكئا على سريرك تبسمت نحوك شوقا إليك، فالشعاع الذي رأيت والنور الذي غشيك هو من بياض ثغرها وصفائه ونقائه ورقته،
The Momin would be covered by a shining beam of light and he would be upon his couch, and he would say to his servants, ‘What is this beam of light? Perhaps it is the Brilliance of the Compeller-azwj Who has Observed me’. His servants would say to him, ‘Holy is He-azwj! Holy is He-azwj! Majestic is His-azwj Majesty! But, this is a Hourie from your women (wives) whom you have never entered into. She just looked out of her tent towards you in her desire for you, and wants to present herself to you, and would love to meet with you. When she saw you relaxed upon your couch, she smiled in her desire for you. So that was the brilliant beam that you saw and the light which you were covered in, it was from the whiteness of her mouth (teeth), and her cleanliness, and her purity, and her tenderness’.
فيقول ولي الله: ائذنوا لها فتنزل إلي، فيبتدر إليها ألف وصيف وألف وصيفة يبشرونها بذلك، فتنزل إليه من خيمتها وعليها سبعون حلة منسوجة بالذهب والفضة، مكللة بالدر والياقوت والزبرجد، صبغهن المسك والعنبر بألوان مختلفة، يرى مخ ساقها من وراء سبعين حلة، طولها سبعون ذراعا، وعرض مابين منكبيها عشرة أذرع،
He-saww said: ‘So the friend of Allah-azwj would say, ‘Grant her permission’. A thousand servants and a thousand maids would descend to her to give her the good news of that. She would then come to him from her tent, and she would have upon her seventy garments interwoven with the gold, and silver, laced with gems and the sapphire, and the emeralds cover with musk and ambergris, of different colours. The marrow of her leg would be seen from underneath the seventy garments of seventy cubits of length, and the (distance) between her shoulders would be of ten cubits.
فإذا دنت من ولي الله أقبل الخدام بصحاف الذهب والفضة فيها الدر والياقوت والزبرجد، فينثرونها عليها، ثم يعانقها وتعانقه فلا تمل ولا يمل.
When she approaches the friend of Allah-azwj, the servants would welcome her by a tray of gold and the silver in which would be gems, and the sapphire, and the emeralds, so they would display these to her. Then he would embrace her and she would embrace him. Neither would he be weary nor would she be weary’.
قال: ثم قال أبو جعفر عليه السلام: أما الجنان المذكورة في الكتاب فإنهن جنة عدن، وجنة الفردوس، وجنة نعيم، وجنة المأوى،
He the (narrator) said, ‘Then Abu Ja’far-asws said: ‘But rather the Gardens Mentioned in the Book are the Garden of Eden, and the Garden of Al-Firdows, and Garden of Naeem, and Garden of Al-Ma’wa’.
قال: وإن لله عزوجل: جنانا محفوفة بهذه الجنان، وإن المؤمن ليكون له من الجنان ما أحب واشتهى يتنعم فيهن كيف يشاء، وإذا أراد المؤمن شيئا إنما دعواه إذا أراد أن يقول: سبحانك اللهم، فإذا قالها تبادرت إليه الخدام بما اشتهى من غير أن يكون طلبه منهم أو أمر به، وذلك قول الله جل وعز: ” دعويهم فيها سبحانك اللهم وتحيتهم فيها سلام ” يعني الخدام،
He-asws said: ‘And Allah-azwj has Surrounded these Gardens with other Gardens, and that the Momin would be able to have for him from the Gardens whichever one what he loves, and wants and enjoy wherever he so likes to. And if the Momin intends a thing, or covets it, he would call for it by saying, ‘Glory be to You-azwj, O Allah-azwj!’ So if he says it, the servants would keep coming to him with what he had coveted for even without him having asked them for it or commanded them for it, and that is the Statement of Allah-azwj Mighty and Majestic: Their call therein would be, ‘Glory is Yours, O Allah!’ And their greeting therein would be, ‘Peace’ [10:10], meaning the servants’.
قال: ” وآخر دعواهم أن الحمد لله رب العالمين ” يعني بذلك عند ما يقضون من لذاتهم من الجماع والطعام والشراب يحمدون الله عزوجل عند فراغهم،
He-asws said: and the last of their calls would be, ‘The Praise is for Allah, Lord of the worlds’ [10:10], meaning by that after their having had their enjoyment from the copulation, and the food, and the drinks, they will be Praising Allah-azwj Mighty and Majestic during their being free from that’.
وأما قوله: ” اولئك لهم رزق معلوم ” قال: يعلمه الخدام فيأتون به أولياء الله قبل أن يسألوهم إياه،
And as for His-azwj Word: They, for them is a known sustenance [37:41], he-asws said: ‘The servants know of it, so they bring it to the friend of Allah-azwj before he even asks them for it’.
وأما قوله عزوجل: ” فواكه وهم مكرمون ” قال: فإنهم لا يشتهون شيئا في الجنة إلا اكرموا به.
And as for the Statement of the Mighty and Majestic: Fruits, and they shall be Honoured [37:42], he-asws said: ‘They will not desire anything in the Paradise, except that they will be honoured with it’’.[83]
Appendix II: The supplication of Ibrahim-as for the Shias
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ الْحَسَنِ بْنِ مَحْبُوبٍ عَنْ مَالِكِ بْنِ عَطِيَّةَ عَنْ أَبِي حَمْزَةَ الثُّمَالِيِّ عَنْ أَبِي جَعْفَرٍ (عليه السلام) أَنَّ إِبْرَاهِيمَ (عليه السلام) خَرَجَ ذَاتَ يَوْمٍ يَسِيرُ بِبَعِيرٍ فَمَرَّ بِفَلَاةٍ مِنَ الْأَرْضِ فَإِذَا هُوَ بِرَجُلٍ قَائِمٍ يُصَلِّي قَدْ قَطَعَ الْأَرْضَ إِلَى السَّمَاءِ طُولُهُ وَ لِبَاسُهُ شَعْرٌ قَالَ فَوَقَفَ عَلَيْهِ إِبْرَاهِيمُ (عليه السلام) وَ عَجِبَ مِنْهُ وَ جَلَسَ يَنْتَظِرُ فَرَاغَهُ فَلَمَّا طَالَ عَلَيْهِ حَرَّكَهُ بِيَدِهِ فَقَالَ لَهُ إِنَّ لِي حَاجَةً فَخَفِّفْ
Ali Bin Ibrahim, from his father, from Al-Hassan Bin Mahboub, from Malik Bin Atiyya, from Abu Hamza Al-Thumaly, who has said:
‘Abu Ja’far-asws said that: ‘One day Ibrahim-as went out on a journey by a camel, so he-as passed by a desert from the earth and there was a man who was standing in Prayer whose length had blocked the sky from the earth, and his clothing was his hair. Ibrahim-as paused by him and was astounded from him and sat down awaiting him to be free from his Prayer. So when it became prolonged, he-as moved him with his-as hand and said to him; ‘I-as have a need, so shorten it’.
قَالَ فَخَفَّفَ الرَّجُلُ وَ جَلَسَ إِبْرَاهِيمُ (عليه السلام) فَقَالَ لَهُ إِبْرَاهِيمُ (عليه السلام) لِمَنْ تُصَلِّي فَقَالَ لِإِلَهِ إِبْرَاهِيمَ فَقَالَ لَهُ وَ مَنْ إِلَهُ إِبْرَاهِيمَ فَقَالَ الَّذِي خَلَقَكَ وَ خَلَقَنِي فَقَالَ لَهُ إِبْرَاهِيمُ (عليه السلام) قَدْ أَعْجَبَنِي نَحْوُكَ وَ أَنَا أُحِبُّ أَنْ أُوَاخِيَكَ فِي اللَّهِ أَيْنَ مَنْزِلُكَ إِذَا أَرَدْتُ زِيَارَتَكَ وَ لِقَاءَكَ فَقَالَ لَهُ الرَّجُلُ مَنْزِلِي خَلْفَ هَذِهِ النُّطْفَةِ وَ أَشَارَ بِيَدِهِ إِلَى الْبَحْرِ وَ أَمَّا مُصَلَّايَ فَهَذَا الْمَوْضِعُ تُصِيبُنِي فِيهِ إِذَا أَرَدْتَنِي إِنْ شَاءَ اللَّهُ
He-asws said: ‘So the man shortened it and sat with Ibrahim-as. Ibrahim-as said to him: ‘Who are you Praying to?’ He said, ‘To the God of Ibrahim-as’. He-as said to him: ‘And Who is the God of Ibrahim-as?’ He said, ‘The One Who-azwj Created me’. Ibrahim-as said to him: ‘You have caused me-as to wonder, and I-as would love to make you a brother for the Sake of Allah-azwj. Where is your house, if I-as intend to visit you and meet you?’ The man said to him, ‘My house is behind this drop’ – and he indicated by his hand to the sea, ‘and my Prayer Place is this place. You-as will see me here if you-as want me, Allah-azwj Willing’.
قَالَ ثُمَّ قَالَ الرَّجُلُ لِإِبْرَاهِيمَ (عليه السلام) أَ لَكَ حَاجَةٌ فَقَالَ إِبْرَاهِيمُ نَعَمْ فَقَالَ لَهُ وَ مَا هِيَ قَالَ تَدْعُو اللَّهَ وَ أُؤَمِّنُ عَلَى دُعَائِكَ وَ أَدْعُو أَنَا فَتُؤَمِّنُ عَلَى دُعَائِي فَقَالَ الرَّجُلُ فَبِمَ نَدْعُو اللَّهَ فَقَالَ إِبْرَاهِيمُ (عليه السلام) لِلْمُذْنِبِينَ مِنَ الْمُؤْمِنِينَ فَقَالَ الرَّجُلُ لَا فَقَالَ إِبْرَاهِيمُ (عليه السلام) وَ لِمَ فَقَالَ لِأَنِّي قَدْ دَعَوْتُ اللَّهَ عَزَّ وَ جَلَّ مُنْذُ ثَلَاثِ سِنِينَ بِدَعْوَةٍ لَمْ أَرَ إِجَابَتَهَا حَتَّى السَّاعَةِ وَ أَنَا أَسْتَحْيِي مِنَ اللَّهِ تَعَالَى أَنْ أَدْعُوَهُ حَتَّى أَعْلَمَ أَنَّهُ قَدْ أَجَابَنِي
He-asws said: ‘Then the man said to Ibrahim-as, ‘You-as have a need?’. So Ibrahim-as said: ‘Yes’. He said to him-as, ‘And what is it?’ He-as said, ‘Supplicate to Allah-azwj and I-as shall say ‘Ameen’ to your supplication, and I-as will supplicate and you say ‘Ameen’ over my supplication’. So the man said, ‘So what is it that we are supplicating for to Allah-azwj?’ Ibrahim-as said: ‘For the sinner from the Believers’. So the man said, ‘No’. Ibrahim-as said: ‘And why not?’ He said, ‘Because I have been supplicating to Allah-azwj for the past three years with a supplication, I have never seen its Answer until now, and I am ashamed from Allah-azwj the High that I should supplicate (for more) until I know that He-azwj has Answered me’.
فَقَالَ إِبْرَاهِيمُ (عليه السلام) فَبِمَ دَعَوْتَهُ فَقَالَ لَهُ الرَّجُلُ إِنِّي فِي مُصَلَّايَ هَذَا ذَاتَ يَوْمٍ إِذْ مَرَّ بِي غُلَامٌ أَرْوَعُ النُّورُ يَطْلُعُ مِنْ جَبْهَتِهِ لَهُ ذُؤَابَةٌ مِنْ خَلْفِهِ وَ مَعَهُ بَقَرٌ يَسُوقُهَا كَأَنَّمَا دُهِنَتْ دَهْناً وَ غَنَمٌ يَسُوقُهَا كَأَنَّمَا دُخِسَتْ دَخَساً فَأَعْجَبَنِي مَا رَأَيْتُ مِنْهُ فَقُلْتُ لَهُ يَا غُلَامُ لِمَنْ هَذَا الْبَقَرُ وَ الْغَنَمُ فَقَالَ لِي لِإِبْرَاهِيمَ (عليه السلام) فَقُلْتُ وَ مَنْ أَنْتَ فَقَالَ أَنَا إِسْمَاعِيلُ بْنُ إِبْرَاهِيمَ خَلِيلِ الرَّحْمَنِ فَدَعَوْتُ اللَّهَ عَزَّ وَ جَلَّ وَ سَأَلْتُهُ أَنْ يُرِيَنِي خَلِيلَهُ
Ibrahim-as said: ‘So what is it that you supplicated for?’ The man said to him-as, ‘I was in this Prayer Place one day when a young boy passed by and I saw a wonderful light emerging from his-as forehead and two locks of hair behind him-as, and with him-as were cows that he-as was herding as if they had been painted with oil, and sheep which he-as was herding as if they were energetic and healthy. What I saw astounded me, so I said to him-as, ‘O young boy! To whom do these cows and sheep belong to?’ He-as said to me: ‘To Ibrahim-as’. So I said, ‘And who are you-as?’ He-as said: ‘I-as am Ismail Bin Ibrahim-as, friend of the Beneficent’. So I supplicated to Allah-azwj Mighty and Majestic, and asked Him-azwj to Show me His-azwj friend’.
فَقَالَ لَهُ إِبْرَاهِيمُ (عليه السلام) فَأَنَا إِبْرَاهِيمُ خَلِيلُ الرَّحْمَنِ وَ ذَلِكَ الْغُلَامُ ابْنِي فَقَالَ لَهُ الرَّجُلُ عِنْدَ ذَلِكَ الْحَمْدُ لِلَّهِ الَّذِي أَجَابَ دَعْوَتِي ثُمَّ قَبَّلَ الرَّجُلُ صَفْحَتَيْ إِبْرَاهِيمَ (عليه السلام) وَ عَانَقَهُ ثُمَّ قَالَ أَمَّا الْآنَ فَقُمْ فَادْعُ حَتَّى أُؤَمِّنَ عَلَى دُعَائِكَ فَدَعَا إِبْرَاهِيمُ (عليه السلام) لِلْمُؤْمِنِينَ وَ الْمُؤْمِنَاتِ وَ الْمُذْنِبِينَ مِنْ يَوْمِهِ ذَلِكَ بِالْمَغْفِرَةِ وَ الرِّضَا عَنْهُمْ قَالَ وَ أَمَّنَ الرَّجُلُ عَلَى دُعَائِهِ
Ibrahim-as said to him: ‘So I-as am Ibrahim-as, friend of the Beneficent, and that young boy is my-as son-as’. The man said to him-as due to that, ‘The Praise is due to Allah-azwj Who Answered my supplication’. Then the man kissed the two eyes of Ibrahim-as and his-as neck, then said, ‘But now, arise and supplicate until I say ‘Ameen’ over your supplication’. So Ibrahim-as for the believing men, and the believing women, and the sinners from that day, to be Forgiven, and Allah-azwj to be pleased with them. And the man said ‘Ameen’ over that supplication.
قَالَ أَبُو جَعْفَرٍ (عليه السلام) فَدَعْوَةُ إِبْرَاهِيمَ (عليه السلام) بَالِغَةٌ لِلْمُؤْمِنِينَ الْمُذْنِبِينَ مِنْ شِيعَتِنَا إِلَى يَوْمِ الْقِيَامَةِ.
Abu Ja’far-asws said: ‘So the supplication of Ibrahim-as will reach the Momineen, the sinners from our-asws Shias up to the Day of Judgement’.[84]
[1] تفسير القمي، ج2، ص: 48
[2] Bihar Al-Anwaar– V 14, The book of Prophet-hood, Ch 15 H 14
[3] Bihar Al-Anwaar– V 14, The book of Prophet-hood, Ch 15 H 13
[4] Bihar Al-Anwaar– V 14, The book of Prophet-hood, Ch 15 H 25
[5] Bihar Al-Anwaar– V 14, The book of Prophet-hood, Ch 15 H 19
[6] Bihar Al-Anwaar– V 14, The book of Prophet-hood, Ch 15 H 3
[7] Bihar Al-Anwaar– V 14, The book of Prophet-hood, Ch 15 H 8
[8] Bihar Al-Anwaar– V 14, The book of Prophet-hood, Ch 15 H 11
[9] Bihar Al-Anwaar– V 14, The book of Prophet-hood, Ch 17 H 5
[10] Bihar Al-Anwaar– V 14, The book of Prophet-hood, Ch 17 H 15
[11] Bihar Al-Anwaar– V 14, The book of Prophet-hood, Ch 17 H 32
[12] Bihar Al Anwaar – V 35, The book of History – Amir Al Momineenasws, Ch 2 H 11 y
[13] Bihar Al Anwaar – V 35, The book of History – Amir Al Momineenasws, Ch 16 H 6 a
[14] Bihar Al-Anwaar – V 8, The book of Justice, S 3, Ch 26 H 2
[15] Bihar Al-Anwaar – V 8, The book of Justice, S 3, Ch 23 H 98
[16] Bihar Al-Anwaar – V 8, The book of Justice, S 3, Ch 24 H 66
[17] Bihar Al Anwaar – V 35, The book of History – Amir Al Momineenasws, Ch 14 H 1
[18] Bihar Al Anwaar – V 35, The book of History – Amir Al Momineenasws, Ch 14 H 2
[19] Bihar Al-Anwaar– V 14, The book of Prophet-hood, Ch 31 H 4
[20] Bihar Al-Anwaar – V 8, The book of Justice, S 3, Ch 21 H 9
[21] ثواب الأعمال: 108.
[22] خواص القرآن: 44 (مخطوط)
[23] 6830/ [2]- – Al Burhan
[24] معاني الأخبار: 22
[25] معاني الأخبار: 28/ 6
[26] تفسير القمي 2: 48.
[27] Taweel Al Ayaat Al Zaahira – P 306 H 1, also Bihar ul Anwar, vol. 52.
[28] تفسير القمي 2: 48 9 (Extract)
[29] تفسير القمي 2: 48
[30] تأويل الآيات 1: 301/ 2
[31] Al Kafi – V 7 – The Book of Aqeeqa Ch 1 H 9
[32] Al Kafi – V 7 – The Book of Aqeeqa Ch 1 H 11
[33] Al Kafi – V 7 – The Book of Aqeeqa Ch 4 H 2
[34] تأويل الآيات 1: 302/ 3
[35] Tafseer Imam Hassan Al Askariasws – S 374 (Extract)
[36] Al Kafi V 1 – The Book Of Divine Authority CH 111 H 4
[37] 6841/ [6]- – Al Burhan
[38] كامل الزيارات: 91/ 13، البحار 101: 35/ 44.
[39] المحكم و المتشابه: 16.
[40] Al Kafi V 1 – The Book Of Divine Authority CH 91 H 7
[41] Tafseer Imam Hassan Al Askariasws – S 374 (Extract)
[42] تأويل الآيات 1: 303/ 6.
[43] المحاسن: 35/ 30.
[44] الخصال: 107/ 71
[45] تفسير القمّي 2: 48
[46] الكافي 8: 332/ 516.
[47] التهذيب 6: 73/ 139
[48] تفسير القمّي 2: 48
[49] Al Kafi – V 8 H 14559
[50] Basaair Al Darajaat – P 5 Ch 13 H 2
[51] Al Kafi – V 7 – The Book of Aqeeqa Ch 12 H 4
[52] الكافي 4: 87/ 3.
[53] Al Mahaasin – V 1 Bk 1 H 31
[54] Al Kafi – V 4 – The Book of Fasts Ch 11 H 3
[55] Al Kafi – V 4 – The Book of Fasts Ch 11 H 9
[56] تفسير القمّي 2: 48
[57] علل الشرائع: 79/ 1
[58] تفسير القمّي 2: 50
[59] Al Kafi V 1 – The Book Of Divine Authority CH 91 H 1
[60] Al Kafi V 3 – The Book of Salāt CH 1 H 1
[61] التوحيد: 236/ 1
[62] Al Kafi V 2 – The Book Of Belief and Disbelief CH 70 H 11
[63] التوحيد: 133/ 17
[64] Al Kafi V 1 – The Book Of Tawheed (Oneness of Allahazwj) CH 14 H 3
[65] الغيبة: 251/ 8.
[66] تفسير العيّاشي 1: 64/ 117
[67] الزهد: 100/ 273.
[68] تفسير القمّي 2: 50.
[69] معاني الأخبار: 156/ 1.
[70] الكافي 8: 149/ 129.
[71] معاني الأخبار: 126/ 1.
[72] قصصالأنبياءللراوندي 105
[73] الخصال 1 58
[74] Tafseer Abu Hamza Al Sumaly – Report No. 199 – (Non-Shiah source)
[75] Al Kafi V 2 – The Book Of Supplication CH 10 H 6
[76] تأويل الآيات 1: 304/ 10.
[77] كمال الدين و تمام النعمة: 139/ 7
[78] كشف الغمة 1: 320.
[79] الفضائل لابن شاذان: 174 (Extract)
[80] تفسير القمّي 2: 51.
[81] مناقب ابن شهر آشوب: 3: 107
[82] تفسير ابن كثير = سورة الزخرف
[83] Bihar Al-Anwaar – V 8, The book of Justice, S 3, Ch 23 H 98
[84] Al Kafi – V 8 H 15038