Chapter 12: The trumpet will be blown, alteration of earth and skies
Chapter 12: The trumpet will be blown, alteration of earth and skies
Khajeh Nasir, in chapter 12 of the beginning and the end book, said, “Blowing in the resurrection is two types. Blowing to die and blowing to revive. The blowing to die is for creatures on the earth and the skies, and this is for whoever thinks they are alive. “And the Trumpet will be blown, whereupon everyone in the heavens and the earth will be stunned, except whomever God wills” (Az-Zumar:68). Their death is because of returning dissertations and trusts to their owner until they see (not know) with their existence, knowledge, and understanding of the truth that “You and what you worship besides God are fuel for Hell. You will descend into it” (Al-Anbiya:98). And truly believe that “And when the Word has fallen on them, We will bring out for them from the earth a creature which talks to them; indeed, the people are uncertain of Our revelations” (An-Naml:82). The second blowing was to revive them after they died and woke up from the sleep of ignorance. “Then it will be sounded another time, whereupon they will rise up, looking on” (Az-Zumar:68). This is the “Ba’s” (rise up), which in it is resurrection. “Then, on the Day of Qiyama, you will be resurrected” (Al-Mu’minun:16). So, there be reward and punishment, and there be those whose worldly life and hereafter are united. Amir Al-Mu’minin Ali (A) said, “If the veils are removed, my certainty will not increase”. So, they don’t need to be told, “So, We lifted your screen from you, and your vision today is keen” (Qaf:22). So, their action and reward should be the same. Narration from infallibles says, “I worship God not out of the desire for reward nor out of fear of His wrath, but I worship Him because He deserves to be honored, and I deserve to worship”. Such people are not waiting for resurrection and reward, but other than them, they will be revealed in a second that their existence was nothingness and their nothingness is exist. Their essence is without essence, and their no essence is the essence, and their attribute is no attribute, and their attribute less is the attribute. So, then they will see that the appearances of things are not what they thought they were, and the inside and truth of things are not what they thought they were. With the removal of external and internal veils, they will reach the truth of essence and essences. For them, the earth will not be the earth they knew in their first life, and the sky will not be the sky they thought was the sky in their previous life. “On the Day when the earth is changed into another earth, and the heavens and they appear before God, the One, the Irresistible” (Ibrahim:48).
In the discussion of self-knowledge about resurrection, we said that resurrection exists now and resurrection is not in the time of the world. It is not like that one day (specific time) will come, and the resurrection will happen. “You were in neglect of this, so We lifted your screen from you, and your vision today is keen” (Qaf:22). Some people say that God has said in the Quran that there will be a day when the earth will become a thing other than earth and the day when the sun will be rolled up, and the mountains will be beaten like wool. We do not see these to have happened; “When the sun is rolled up. (1) When the stars are dimmed. (2) When the mountains are set in motion. (3) When the relationships are suspended. (4) When the beasts are gathered. (5) When the oceans are set aflame. (6)” (At-Takwir:1-6). we answered that the sun is without light now and the truths of the Day of Judgment are present, but we do not see them. For the people who reached resurrection, these have already happened. The people who reached resurrection see these signs. They see the divine faces of people not apparent. “On the Day when some faces will be whitened, and some faces will be blackened” (Al-i_Imran:106). For such people, the heavens and the earth are wrapped, and they see that the mountain has no strength of its own, and they see that all creatures lose their attributes; they see that the sun has no light of its own, that is, creatures lose their independence. When people are in this world and busy with their egos, they think that beings are independent. “The Day when no friend will avail a friend in any way, and they will not be helped” (Ad-Dukhan:41). Now kingdom only belongs to God. “To whom does the sovereignty belong today? To God, the One, the Irresistible” (Ghafir:16). It is the same now, but we don’t see it because our divine vision is not opened. If it opens up, we will see that people are in groups. “The Day when the Trumpet is blown, and you will come in droves” (An-Naba’:18). The dead will wake up from sleep. The resurrection is like sleep. Dead is like sleep but longer. We proved that death means the separation of the soul from the body.
Blowing is present, but we don’t see it. Blowing is of two types, the blowing of dying and the blowing of coming back to life, which has different degrees. We are dying and returning to life every moment compared to the last moment. A child comes out of the mother’s womb, dies in the mother’s womb, and comes back to life in this world, so someone who died in one place will be resurrected in another place. On the Day of Resurrection, people will be grouped and will be gathered with those they love, the good people will gather together, and the evil will gather together. Blowing trumpets does not mean that the trumpet will be blown on one of the days of this world, but it is constantly blowing because the Qiyama (resurrection) is nearby. “The Hour has drawn near” (Al-Qamar:1). How close is it? Because we see closeness only in terms of proximity in time, God in Quran speaks to us in a language that allows us to understand that the Day of Judgment is near. “The coming of the Hour is only as the twinkling of the eye, or even nearer” (An-Nahl:77). If this blinking is in the dimension of time, why does Qiyama not come? Because Qiayama has surrounded us, but we do not see it, when the veil is removed, we see that all were there, but we could not perceive it. One of those is blowing the trumpet, which already exists.
Allameh Hassanzadeh explained, “In one interpretation, Israfil blows the trumpet and gives life to everyone in every moment, just as Gabriel gives knowledge to everyone in any moment, whether in sleep, waking, revelation, or inspiration. Michael also gives sustenance to everyone at any moment, and Izrael also makes everyone dead, but death makes the creatures more alive. Things do not increase until they die, so why should you be afraid of death? Has anyone ever died and decreased? Things die, and they multiply and grow. There is no moment of rest, in the work of these divine angels, provided that you know that God Almighty is the giver of life, the giver of knowledge, the giver of sustenance, cause of death, with these Names (angels here), as he says: “All that are in the heavens and the earth entreat Him. Every day He is on task” (Ar-Rahman:29). “It is He Who gives life and causes death” (Al-Mu’minun:80). “The Merciful One (1) has taught the Qur’an, (2) has created man, (3) and has taught him articulate speech” (Ar-Rahman:1-4). “Who taught by the pen, (4) taught man what he did not know” (Al-Alaq:4-5). “Surely Allah is the Bestower of all provision, the Lord of all power, the Strong” (Adh-Dhariyat:58). “It is Allah Who takes away the souls of people at the hour of their death and takes away at the time of sleep the souls of those that have not died. Then He retains the souls of those against whom He had decreed death and returns the souls of others till an appointed time. Surely there are Signs in this for people who reflect” (Az-Zumar:42). “Allah has the most excellent Names” (Al-A’raf:180). This is the condition in Islamic monotheism that “unity in multiplicity and multiplicity in unity”. “He is the First and the Last, and the Apparent and the Hidden” (Al-Hadid:3). Therefore, in one sense, blowing of trumpets means awakening and renewing creatures from moment to moment in the newfound world and changing times. Reviving in the spring season is obvious to most people, So think carefully and know the second (moment) like this example.
Allamah said that Angel Israfil (A) blows the trumpet moment by moment and gives life to all of us, and that is why we are all alive. Our life is not our own. Nothing is ours. We have already explained that “Possible Existence” (Mumkin Al-Wojud) is nothing but the emergence of “Necessary Existence” (Wajib Al-Wojud). God’s relationship with the creatures is of the kind of “Izafi-e-Ishraqi” (Shining addition). Sometimes the addition is two-way, like a father and a son who are two things, or like the car and the owner of a car, or a car and a human, but in “Izafi-e-Ishraqi”, this addition is one-way, that is, they are not two things that are added together. It is a relationship without analogy and without form. This is the relationship of God with His creatures. It is not that I am something that God gives me grace. Or I am a being, and then God will give me grace. Rather, I am God’s grace. In fact, Creatures are divine mercy. So, It is not like adding grace to creatures, but this addition is illuminative or shining addition; it is one-sided. God’s grace and mercy formed, and this glass exists; otherwise, this glass has nothing of its own. “O people, it is you who stand in need of Allah; as for Allah, He is Self-Sufficient, Immensely Praiseworthy” (Fatir:15). If the divine grace is cut off for a moment, everyone will be nothing. We have given an example many times, like the cinema screen where light reaches the screen from the apparatus. If the light does not reach the screen for a moment, all those pictures on the screen will disappear. All the creatures that we see in the seen and unseen world have “Izafi-e-Ishraqi” (Shining addition) to the Almighty, and it is one-sided. They have nothing of their own, life is not theirs, and therefore we attribute everything to God Almighty. “With the power of God, we rise up and stand”. We are sitting with God’s power. We are listening with God’s power.
Where does our life come from? Is it ours? If it is ours, why can’t we keep it forever? Why didn’t we have it before, and why do we lose it? As we become old, we don’t have the same power as youth. If it is ours, why can’t we keep it forever? It is from somewhere else. Israfil gives life to all creatures moment by moment, and blows the trumpet in every moment; similarly, Gabriel gives knowledge to creatures, whether in a dream, awakening, inspiration, or revelation. In the self-knowledge lessons, we explained that every science that man acquires is from the supernatural world. Books, teachers, tapes, and studies do not give us knowledge; these are just tools. Knowledge is absolutely given from beyond the material world. Experimental science, inventions, and discoveries are such that a spark is created in the mind. Where does this spark come from? Or when we understand, where does this understanding come from? The teacher explains something, and we understand. We dream and understand something; where do these come from? Where does the inspiration that reaches the human heart come from? Even animals and plants, some people say that their actions are instinctive. Where do they learn this? “Your Lord inspired the bee, saying: “Set up hives in the mountains and in the trees and in the trellises that people put up” (An-Nahl:68). Therefore, angel Gabriel (A) is giving knowledge to the creatures moment by moment, and just like angel Michael who is moment by moment providing sustenance to the creatures, so is angel Izrael who is causing everyone to die moment by moment. If we want to go to a higher level, we have to die from the previous level; this is a limitation in the material world. Mulana Jalaluddin Balkhi in a poem, says:
I became a plant and died from a solid body
I changed from plants to animals
I died from an animal and become human
So why should I fear? when did I decrease after dying?
Another attack, I will die from humanity
Up to the emblem of angels with feathers
I also have to look for a higher level
All will perish but He (Al-Qasas:88).
Once again, I will be dying from the angel.
I become a thing that cannot be imagined and understood.
So, I become nothing, the nothing which is like harmonium
He will be saying, “Indeed, All return to Him“.
Prophet Moses (A) heard a call from the tree saying, “Verily I am Allah. There is no god beside Me. So, serve Me and establish Prayers to remember Me” (Taha:14).
Did that tree speak at that moment? The poet says that there is no one like Moses who can hear the voice of “I am Truth”; otherwise, this voice is not in any tree. If a person reaches the rank of Prophet Moses (A), he will hear that voice from every tree. Prophet Musa (A) said I saw all the plants and stones sending salutations to Muhammad (S) and his family. If we open our ears, we will hear these blessings. These are not related to a specific time or place. God’s mercy flows from moment to moment. If we become talented and prepared, the revelation based on religion will be revealed to us. God is generous and not stingy. Grace flows constantly; we are not ready to receive divine grace. God’s mercy is always there. After Dhuhr’s prayer, we say, “O God, I beg You for that which incites Your Mercy”. We ask God for the talent to receive His grace; We have to acquire this talent in this world.
Although we say that angel Gabriel gives us knowledge, angel Israfil gives us life, angel Michael gives us sustenance, and angel Israel causes death, in principle, it is God who does all this, but Israfil is the channel of life, and Michael is the channel of sustenance, etc. All these are manifestations of God. Someone asked: Angels came for the help of Prophet Muhammad (S) in the Battle of Badr; why didn’t God come? The questioner thought that God is a being who sits together with the angels. God orders the angels to go and help my prophet. They do not know that the appearance of God’s power becomes an angel, and the appearance of God’s knowledge becomes Gabriel. The manifestation of divine life becomes Israfil; of course, these angels themselves have manifestations at lower levels. Therefore, at one time, God attributes death to the angels; on the one hand, He attributes it to “The angel of Death” (Izrael), and on the other hand, He attributes it to Himself. “Those whose souls the angels seize while they are in a state of purity” (An-Nahl:32). “Tell them: The angel of death who has been charged with your souls shall gather you, and then you shall be brought back to your Lord” (As-Sajda:11). “It is Allah Who takes away the souls of people at the hour of their death and takes away at the time of sleep the souls of those that have not died. Then He retains the souls of those against whom He had decreed death and returns the souls of others till an appointed time. Surely there are Signs in this for a people who reflect” (Az-Zumar:42).
Some people may ask, do the angels do this? Does Izrael do this, or does God do it? The answer is that all of these are true, and they are one thing. Angels are manifestations of Izrael; Izrael is a manifestation of God, and they are one. It is not such that God is one thing and angel Izrael is another. Angels are His manifestation. In many verses, God says, “Allah has the most excellent Names” (Al-A’raf:180)”. What are the Beautiful Names of God? Names are existential truths. All things are manifestations of divine Names. “And in your holy Names that fill the foundation of every being”. Our hearing is the manifestation of the “As-Sami’” (Hearer) Name, which, if it is not manifested, we do not hear. Our seeing is the manifestation of the name of “Al-Basir” (Seer). Our knowledge is the manifestation of the Name of “Al-Aleem” (Knower). Our strength is the manifestation of the Name of “Al-Qadir” (Powerful), and our thought is the manifestation of the Name of the “Al-Khaliq and Al-Musawir” (Creator and Fashioner). In short, every attribute in all worlds are manifestations of God’s attributes. Therefore, from the point of view of knowledge, we say that it is Gabriel; from the point of view of life, we say that it is Israfil, and the same for the rest of the divine names. If we look at Existence from a Knowledge viewpoint, He is Alim (Knower), and so on.
Allameh said the condition of Islamic monotheism is “unity in multiplicity and multiplicity in unity”. Monotheism means to know that in all seen and unseen worlds, there is no one except God. “La Ilah Illa Allah” (There is no God except Allah). “He it is Who is God in the heavens and the earth” (Az-Zukhruf:84). Everything is absolutely dependent on God. This is Islamic monotheism. It is not right to place God in a corner, separate from the earth and the heavens, consider the creatures as independent, and then say what God does with these creatures. Unity is in multiplicity, and multiplicity is in unity, like the sea and the waves of the sea. The wave of the sea is not separate from the sea, but it is not the sea. If there is no sea, the wave does not exist or appear. When the wave moves up and down, we say the wave goes up and down, but in reality, it is the sea that goes up and down. I get up and sit down, but in fact, it is by God’s power that I get up and sit down, and God Almighty is not separated from His power. Think of creatures as shapes on a movie screen, none of them are inherently independent, and none of them are cut off from the sea of existence. The important point is that a person should intuit this matter, not only know it. “Sovereignty on that Day belongs to God” (Al-Hajj:56). “The Day when no soul will avail another soul anything; and the decision on that Day is God’s” (Al-Infitar:19). “The decision rests only with God” (Yusuf:67). “He is the First and the Last, and the Outer and the Inner” (Al-Hadid:3). Hu (هو) is the divine hidden identity. First is God, Last is God, Apparent is God, and Hidden is God. (He is all of those Names at the same time, all times, and beyond time). Mystics see God in each rank. Everything and every order return to Him. “All orders are returned to God” (Al-Baqara:210). “To God, we belong, and to Him, we will return” (Al-Baqara:156). Some people think that when we die, we return to God; This is not the case, my dear; we are returning to God now. The world is being renewed moment by moment, which mystics call “Tajddud-e-Amthal” (Renewal resemblance). If the book in my hand wants to be in the same place at the next moment, I have to hold it; otherwise, it will fall. We must have existence in all moments. Humans think that they have life. They consider life for themselves, while life is absolutely only for God, “Huwa Al-Hay” (He is only alive). There is no living being except God Almighty, if there is a living being, it is completely up to God Almighty, and it is the life that has manifested from God. Manifestation is always, and if it is interrupted for a moment, we become dead.
We already explained that this world is a shadow and a photo of the upper world. Everything here is an appearance of the upper world. Every beauty, perfection, and existence is from the higher world. The life we think we have is a borrowed life. This life is a trust in our hands, and in other words, it is a manifestation that life is blown. Life and death are not in our hands. We did not become alive by our own will; it is not ours, but the intuition of this will happen only if our resurrection arises. When a person dies, he sees that he has no life of his own. This intuition is from the level of “Fana-e-fi Allah” (Annihilation in God). When the servant becomes annihilated in God, he sees that he has nothing but God and that all possessions are imaginary. He thought that I was the one who had the knowledge and I was the one who had the power. But he intuits that these were the ideas given to us in this material world. In other words, the mystic becomes blind, deaf, and insane. He sees nothing of himself because he does not see himself and only sees God.
Another question that may be raised is whether there will be a resurrection in the intellectual world. Yes, there will be a resurrection there too. “To whom does the sovereignty belong today? To God, the One, the Irresistible” (Ghafir:16). “Say, I have no control over any benefit or harm to myself, except as God wills” (Al-A’raf:188). Achieving this intuition becomes the resurrection of humans.
The verse of the Quran says, “And the Trumpet will be sounded, whereupon everyone in the heavens and the earth will be stunned, except whomever God wills” (Az-Zummar:68). So, there are a group of people who will not pass out after blowing the trumpet because they have passed this stage. We know that God’s will is based on absolute wisdom. Prophet Moses (A) went to Mount Toor and said, “God, show yourself to me.” He heard a voice that you will never see me then God appeared to him, and Moses fell unconscious. “And when Moses came to Our appointment, and his Lord spoke to him, he said, “My Lord, Show me (Thy Self), that I may gaze upon Thee.” He said, “You will not see Me, but look at the mountain; if it stays in its place, you will see Me.” But when his Lord manifested Himself to the mountain, He turned it into dust, and Moses fell down unconscious. Then, when he recovered, he said, Glory be to you, I repent to you, and I am the first of the believers” (Al-A’raf:143). Therefore, Prophet Moses (A) has passed this stage, and the verse of the Quran was revealed to him in this world, and he will not be among the people who will pass out after blowing the trumpet. A narration says, “Die before you die”.
The discussion here is not to know the concept of the unity of existence. We must perceive the annihilation in God and not consider any being independent of God and not worship anything but God because all creations are His. Sayyed-u-Shuhada (master of witness) was asked what the difference between faith and certainty is. Imam Hussain (A) replied: What you hear with your ears and confirm is faith, and what you see with your eyes is a certainty. The Quran says, “And when the Word has fallen on them, We will bring out for them from the earth a “Dabba” (It is a living thing that moves on earth) which talks to them; indeed, the people are uncertain of Our revelations” (An-Naml:82). Who is Dabba? Amir Al-Mu’minin Ali (A) said, I am “Dabba”. In one interpretation, one of the signs of the emergence of Imam Mahdi (AJ) is the exit of Dabba from the earth. In another interpretation, we see that our soul (Nafs) is made from the body, which is matter. Another interpretation is that when humans get close to the level of annihilation in God, the “Wilaya” appear from their soul, and their Imam will emerge for them.
Allameh Hassanzadeh, about “Dabba” said, “Dabba exits from the earth and speaks as human. If we use this verse, we also can conclude that “Nafs” (Self) is a physical occurrence but with spiritual survival. Allameh also said the following poem:
It is with “Bismillah Al-Rahman Al-Rahim” (In the Name of Allah the Most Gracious Most Merciful) that you see that semen is like a precious gem.
Almighty is God who created a splendid creature from the sticky mud.
See that God created a beautiful and sweet angel face (human) from weak water.
With the love flow of life water, grow a plant at first.
Under God’s plan and measure, a face is created which is unique and unparallel.
His (human) essence, attributes, and actions are a complete example of God. (God created humans like His face)
Almighty is God who exhibits His example from smelly mud.
Look at His creation of faces, Traces of forehead, and beautiful face design.
Look at all your precise devices, the hidden ones or the apparent ones.
Now, What does this face maker wants from this human? (just eating and drinking like animals?).
All this was related to the first blowing of the trumpet when man becomes certain that there is nothing but God. When the resurrection of man rises, the Almighty will appear, and what is not God will be annihilated. After the second blowing of the trumpet, the man becomes alive and sees himself as a manifestation of God. Before, he saw multiple things separate from God, Sun, Moon, and Humans, but now he sees all are God’s manifestation. He does not see creatures separate and independent of God. So, we have two types of blowing; the first one is death or destruction, in which the idea of being two or diversity is lost, the concept of ownership is taken away from the worshiper, and the second blowing is the blowing of life. The first position is called “Fana-Fi-Allah” (The position of annihilation in God), and the second position is called “Baqa Bi Allah” (The position of survival with God). In the position of annihilation, there is nothing but God, and it is God who sees, recognizes, and knows God. In the position of survival, the mystic sees himself, but it is different from seeing before. In the second position, the mystic distinguishes between the creation and the creator, unlike before, when he gave independence to the creations like the sun, moon, stars, and people. He sees them as manifestations of God and that the sun is lightless and has no light of its own. The strength of the mountain was not there. In short, the earth will become something other than the earth, one of the Days of resurrection. “On the Day when the earth is changed into another earth, and the heavens, and they will emerge before God, the One, the Irresistible” (Ibrahim:48). “As for those who disbelieve, their works are like a mirage in a desert. The thirsty assumes it is to be water. Until, when he has reached it, he finds it to be nothing, but there he finds God, Who settles his account in full. God is swift in reckoning” (An-Nur:39). Therefore, in the first blow, the wayfarer sees that creatures lose all their attributes and independent existence, and in the second blow, creation reappears. But in the second position, monotheism is broken plurality, and things lose their independent aspect and find the aspect of being a shadow.
Ibn Arabi in Futuhat says that in the eyes of the people, God is veiled, and the creatures are visible, but in our eyes, it is the opposite; God is visible, and the creatures are veiled. Allameh Hassanzadeh in “Ilahi Nameh” says, People are saying, where is? Where is? (God) but Hassan says “Hu”, “Hu”. People are asking for monotheist reasons, but Hassan is asking for the reason of multiplicity. Allameh Hassanzadeh said, Sometimes people do not see God because of creatures; in this statue, creations are veils for not seeing God. Sometimes mystics do not see creatures because of God. In this status, God is a veil for creations. The true belief is that none of them became a veil for others, and mystics must see God and creations, but creatures are dependent and upright with God.
Khajeh Tusi said, “Ba’s” (Raise-up) is happening in Qiyama (resurrection). “Then, on the Day of Resurrection, you will be resurrected” (Al-Mu’minun:16). Allameh Hassanzadeh added that the “Ba’s” (Raise up) happens after Barzakh (Methal world – a world between material and the Day of Qiyama). “And behind them is a barrier (Something between two other things), until the Day they are resurrected” (Al-Mu’minun:100). People will rise up from their graves. “Rightly, God will raise up those in the graves” (A-Hajj:7). Imam Sadiq (A) said, “Graves are the Barzakh”. We have explained that the knowledge and “Malakat” (gained attributes – traits) that man acquires in this world will resemble in Barzakh, and he sits at his table. “Ba’s” (Rise-up) means exiting from the acquired attributes and knowledge of the human soul. The human being is released from the grave in which it was trapped. After the rise-up, a person comes out of this barzakh or grave and sees the truth. “Whereupon they will rise up, looking on” (Az-Zummar:68).
They rise up and look at their rewards and punishments, which were ready for them eternally. “Ma’ad” in Arabic means to return. People will return to their origin and truth. Some people are from heaven, and some from hell, so they return to their truth. “We have destined for Hell multitudes of jinn and humans. They have hearts with which they do not understand. They have eyes with which they do not see. They have ears with which they do not hear. These are like cattle. In fact, they are further astray. These are the heedless” (Al-A’raf:179). We have many traditions which say, “some people’s nature or mud is from heaven and some from hell”.
Bayazid Bastami says, “In a spiritual intuition, I wanted to intercede and ask God to forgive all servants. I saw that God is more merciful than me, so I passed this and said, God, have mercy on Satan. I heard a call that said: you are rude; he is from the fire. Keep yourself away from the fire because you can’t stand fire”. The critical point we have already explained is that the heaven and hell of the resurrection differ from the heaven and hell of Barzakh. In Barzakh, the traits acquired by man cause him comfort or torment, but in heaven and hell of resurrection, the torment and comfort return to the essence and reference of beings; that is, it depends on the reference from which that being originated and has now returned to its origin. Therefore, when it is said in the narration that if someone has a bit of love for Amir Al-Mu’minin Ali (A), he will not go to hell, it is referring to hell in the resurrection, but this is not the case in Barzakh.
So, the Qiyama (resurrection) is present now, Some people will die and go through stages and reach it, and some people will reach it while they are in this world. It’s like graduating from high school, where graduation is present now, but we must reach it by passing different stages. Khajeh Tusi said, “There are people for whom this world and resurrection are united”. Allameh Hassanzadeh said, “These are the perfect humans among monotheists. Their Qiyama (resurrection) is raised. In fact, they are the Qiyama (resurrection) themselves, and there is no veil or barrier for them. Mulana Jala-e-ddin said in the following poem:
Ahmad (Prophet Muhammad (S)) is reborn in this world; he is 100 Qiyama (refer to the highest degree) between people.
People asked him about Qiyama. O’ Qiyama, when is Qiyama?
He (Prophet Muhammad (S)) answered them like the one who is Qiyama in Qiyama.
The best messenger said to them the secret of this narration; “Die before death”.
Since perfect humans reached the Qiyama and became Qiyama themselves (based on the unity of perceiver and perceived), the secret will be revealed to them. “On the Day when the secrets are disclosed” (At-Tariq:9). Prophet Jesus (A) said, “Until someone is born twice, he cannot enter the kingdom”. So, the Qiyama is not in time. “The Hour has drawn near” (Al-Qamar:1). “The coming of the Hour is only as the twinkling of the eye, or even nearer” (An-Nahl:77). If Qiyama (resurrection) was in time, it should have arrived by now. When the veils go away, we see that the Qiyama are present, and we were unaware. Prophet Muhammad (S) said, “Die before death”. Amir Al-Mu’minin Ali (A) said, “If all the veils are removed, my certainty will not increase”. It means that there are no veils left for me, and I have reached the Day of Resurrection. Certainty has some signs. The Holy Prophet Muhammad (S) said to Zaid bin Haritha, how are you? Zaid said I woke up in certainty. The Prophet said: What is the sign of your certainty? Zaid said: I have reached a place where I fast during the day and do not sleep at night until morning, and it is as if I am looking at the throne of God and I hear the howling of the people of hell, and I see the people of heaven visiting each other. If you want, I can even say which of your companions is heavenly and which is among hell. The Prophet of God said, “It is enough; you have hit the target, be careful and keep it like this.” Zaid asked Prophet Muhammad (S) to pray for him to become martyred. Prophet prayed, and he was martyred in the war with the infidels.
The verse of the Holy Quran said, “You were in neglect of this, so We lifted your screen from you, and your vision today is keen” (Qaf:22). Allameh Hassanzadeh said, “The screen is neglect (The screen is our ego and self. The veil and screen belong to us. Hafiz Shirazi said in a poem, There is no barrier between the lover and the beloved; Get up from the hijab, Hafez yourself). Negligence means that we have something and are not aware of our possessions. This lack of awareness was due to being absorbed in the world that he had forgotten himself, and when the separation from others other than himself, which is death, occurs, the veil is lifted, and the vision becomes keen. He will realize what he attributed to himself and say that this is mine; all of them were imaginary ownership. In fact, they were separated from him. The real ownership of humans is: “And that human can have nothing but what he strives for (39) And that his deeds will be seen” (An-Najm:39-40). This ownership is like what Quran says, “To Him belongs whatever is in the heavens and whatever is on the earth” (Al-Baqara:255). The real property of man is that it is his inherent affairs and light states of his existence, which are not different from him so that they can be separated from him. Man sees that those attempts were not human-type efforts with which he could improve his existence and gain permanent happiness, and therefore he will say and will hear: “Until, when death comes to one of them, he says: My Lord! Send me back (99) “So that I may do good in that which I have left behind!” No! (Kalla) It is but a word that he speaks; and in front of them is Barzakh until the Day when they will be resurrected” (Al-Mu’minun:99).
There is a polytheist legend, which is interesting, and it says in a nutshell that when the gods created humans, they all wondered where to put the secrets of existence so that humans would not find them. One of the gods said they hid them at the bottom of the seas. The others said that man goes and finds them. Another god said to put them in the heavens, and they said that he would reach there again and find them. In short, everyone said something about where to hide the secrets of existence, but in the end, the great God said to leave the secrets of existence in himself because man will not go after himself. Man goes after whatever he wants, except for himself and his truth. Who am I? He does not go after this. Even if we ask him this question, he laughs and says what kind of question this is. I am I.
Death is separation from others other than yourself. When the veils are removed, man’s vision becomes sharp, and he sees himself. He sees that what he attributed to himself was not real and that it was imaginary ownership. This is mine; This car is mine; this house is mine, etc.
Real and Imaginary Ownership
We have two types of ownership, real and imaginary ownership. Humans are social creatures that live together like ants and bees. The example of humans is like children who play; one becomes the father, one becomes the mother, one becomes the thief, and one becomes the police, and they say to each other, for example, this is mine, this is yours. In reality, none of them are true. We, adults, are also the same. We gathered and decided that one should be the president, one would be the minister, one would be the governor, and one would be the mayor. We also made different officials among ourselves so that society would last. Then according to the imaginary authorities, we have established some regulations, for example, everyone must drive on the right side, and we set a fine for violating these rules. Likewise, we established various contracts among ourselves and obliged each other to observe them to establish a peaceful society. The same is true of ownership. For example, we say that this garden is mine. This is not actual ownership, and the garden is not really mine because it is not my existence or essence. The garden is mine means that the right to use this land has been assigned to me, and only I can use it and benefit from it. Therefore, when someone sells his garden, the garden is no longer his property. It would not be separated from him if it really belonged to him. We made this imaginary ownership. This is my car, my child, or my brother. Another example of imaginary ownership is when we say, “This saddle belongs to the horse”. All these are unreal ownership; actual ownership is what man has by nature and cannot be separated from him. These possessions are established in our minds.
When a person dies, all these imaginary possessions disappear. This is my house; this is my car, this is my brother, this is my money. All will disappear; what remains is righteousness, which is the absolute property of man. “Verily, the most honorable of you with Allah is that (believer) who has At-Taqwa” (Al-Hujurat:13). The real property of a human being is that which unites with a human being’s soul. “And that man can have nothing but what he does. (39) And that his deeds will be seen” (An-Najm:39-40). There is no relationship on the Day of Resurrection. Relationships will disappear. “When the Horn is blown, no relations between them will exist on that Day, and they will not ask after one another” (Al-Mu’minun:101). He is my father; she is my mother; she is my sister; he is my daughter or son; she is my wife; he is my husband. These relationships are made in the material world, In the Hereafter, the earth becomes non-earth, and all imaginary ownership and permissions are lost (Very scary, refuge to Allah the Most Merciful). The Hereafter has other rules. The ownership in the above verse is true for this verse also, “To Him belongs everything in the heavens and everything on earth” (Al-Baqara:255). Here is absolute ownership. Indeed, everything in the heavens and the earth belongs to God; they are not separate from God. They are all manifestations of God’s light and are not separated from Him. Like the waves and the sea, the sea says that the waves are mine. We are all God’s light, and He is the “Qayyum” (Self-Existence and gives existence to others) of all of us. “Allah is the Light of the heavens and the earth” (An-Nur:35). All the heavens and the earth are the light of God. It is the light of God, and we stand by the light of God. So, the actual owner is none other than God.
Can we see the truth? Can we see the truth of beings? What we see are manifestations of the truth, so in order to see the Truth, we must pass this level; Prophet Muhammad (S) said, “O God, Show me the truth of things as they are”. So, we are not seeing the truth of things. Amir Al-Mu’minin said to Kumail, “Truth is the fading away of illusions and appearance of the definite”. If our vision changes, we no longer see multiplicity; we do not see infinite existence; we see a single and continuous truth. In the battle of Badr, Amir al-Mu’minin Ali (A) received the following dhikr from Prophet Khidr (A), “Ya Hu, Ya Man La Hu Illa Hu” which means there is nothing but the divine identity or Nafas-e-Rahmani (the Merciful Breath) that flows through all beings.
Every human being is a verse of God, and every human being is a verse about him in the Holy Quran. The verses of the Qur’an are not only for the time of Prophet Moses (A), Prophet Ibrahim (A), and Prophet Muhammad (S). Imam Sadiq said: The Quran is alive, which means that if the Qur’an belonged to the past, the Quran is dead. Allameh Hassanzadeh always said to recite the Quran carefully and remember the prayers of the prophets, angels, and believers in different events that are in the Quran. In the Holy Qur’an, God commands his servants to pray, and disobeying this command is equivalent to arrogantly turning away from worship, which will lead to entering the fire of hell. “Your Lord has said, “Pray to Me, and I will respond to you. But those who are too proud to worship Me will enter Hell forcibly” (Ghafir:60). Dua and prayers, worship and glorification of the Lord are among the pillars of the universe. Meanwhile, man has a special and unique relationship with God. There is a verse in the Quran that clearly shows this special relationship. “And when My servants ask you about Me, I Am near; I answer the call of the caller when he calls on Me. So let them answer Me, and have faith in Me, that they may be rightly guided” (Al-Baqara:186). This is the only verse in which God speaks to man seven times in the form of a monologue and without using the plural pronoun, which is a common method in the language of the Quran. According to the general structure of the Quran, the Quranic prayers are not gathered in a certain chapter or part of the Quran. Their presence in the Quran is extensive and fragmentary and in the text of life and history, Like the spirit that flows throughout the word of revelation.
For example, Some of the Duas are mentioned here:
Prophet Muhammad (S): “And say, “My Lord, lead me in through an entry of truth, and lead me out through an exit of truth, and grant me from You a supporting power” (Al-Isra:80).
Adam and Eve: “It is He who created you from a single person, and made from it its mate, that he may find comfort with her. Then, when he has covered her, she conceives a light load, and she carries it around. But when she has grown heavy, they pray to God their Lord, “if You give us a good child, we will be among the thankful” (Al-A’raf:189).
Prophet Noah (A): “My Lord! Forgive me and my parents, and anyone who enters my home in faith, and all the believing men and believing women; and do not increase the wrongdoers except in perdition” (Noah:28).
Prophet Abraham (A): “Our Lord, and make us submissive to You, and from our descendants a community submissive to You. And show us our rites and accept our repentance. You are the Acceptor of Repentance, the Merciful” (Al-Baqara:126).
Prophet Moses (A): “He said, “My Lord, put my heart at peace for me. (25) And ease my task for me. (26) And untie the knot from my tongue. (27) So, they can understand my speech. (28) And appoint an assistant for me, from my family. (29) Aaron, my brother. (30) Strengthen me with him. (31) And have him share in my mission. (32) That we may glorify You much. (33) And remember You much. (34) You are always watching over us” (Taha:25-35).
Prophet Jesus (A): “Jesus son of Mary said, “O God, our Lord, send down for us a table from heaven, to be a festival for us, for the first of us, and the last of us, and a sign from You; and provide for us; You are the Best of providers” (Al-Ma’ida:114).
Prophet Jacob (A) said: “And Job, when he cried out to his Lord: “Great harm has afflicted me, and you are the Most Merciful of the merciful” (Al-Anbiya:83).
Prophet Zachariah: “And Zachariah, when he called out to his Lord, “My Lord, do not leave me alone, even though you are the Best of heirs” (Al-Abiya:89).
Prophet Solomon (A): “He said, “My Lord, forgive me, and grant me a kingdom never to be attained by anyone after me. You are the Giver” (Sad:35).
Prophet Loot (A): “He said, “My Lord, help me against the people of corruption” (Al-Ankabut:30).
Prophet Yusuf (A): “My Lord, You have given me some authority, and taught me some interpretation of events. Initiator of the heavens and the earth; You are my Protector in this life and in the Hereafter. Receive my soul in submission, and unite me with the righteous” (Yusuf:101).
Prophet Younus (A): “And Jonah, when he stormed out in fury, thinking We had no power over him. But then He cried out in the darkness, “There is no god but You! Glory to You! I was one of the wrongdoers” (Al-Anbiya:87).
Angels: “Those who carry the Throne, and those around it, glorify their Lord with praise, and believe in Him, and ask for forgiveness for those who believe: “Our Lord, You have encompassed everything in mercy and knowledge; so forgive those who repent and follow Your path, and protect them from the agony of the Blaze” (Ghafir:7).
Jesus Disciples (A): “Our Lord, we have believed in what You have revealed, and we have followed the Messenger, so count us among the witnesses” (Al-i-Imra:53).
People of Understanding: “Our Lord, do not cause our hearts to swerve after You have guided us, and bestow on us mercy from Your presence; You are the Giver” (Al-i-Imran:8).
Believers: “It is You we worship, and upon You we call for help. (5) Guide us to the straight path. (6) The path of those You have blessed, not of those against whom there is anger, nor of those who are misguided” (Al-Fatiha:5-7).
Each of these supplications has different properties, which are known by perfect human beings, and if they are repeated a certain number of times, they will have special effects, and some of them are also mentioned in the hadiths. For the perfect human, whose vision has been keen, their actions and rewards have become one. There are no veils for them.
Then Khajeh Tusi narrated the following tradition from Infallible Imam, “I worship God not out of the desire for reward nor out of fear of His wrath, but I worship Him because He deserves to be honored, and I deserve to worship”. Imam Sadiq, in some narration, called this “Love worship or Thankful worship”. Prophet Muhammad (S) used to stand in prayer for a long time. A person challenged him and said, “God said: “That God may forgive you your sin, past and to come, and complete His favors upon you, and guide you in a straight path“ (Al-Fath:2). Why are you bothering yourself? The Prophet said, “Should I not be grateful?”. It meant my worship is not for heaven and hell but for thankful prayer. When God becomes clear to someone, he should praise Him as He deserves. In this status, the language of praise will be opened involuntarily. The Holy Prophet used to say: “O God, I rub my face in the soil for you, and it is my right to prostrate in front of you”.
Allameh Hassanzadeh said: The Ahrar prayer” (Free-men worshipping) are the ones who are free from worshiping others except for God. They do not worship for heaven’s reward or to be safe from hell, but they worship God because He deserved to be worshiped. Allameh Tabatabaei asked Great Ayatollah Ghazi: “Whatever I do to worship God for Himself, there are things in my heart that I want from God while praying; what should I do to worship God only for Himself? Ayatollah Ghazi introduced him to “Ihraq” (Burning). It means to burn anything other than God. Forget everything except God. It does not mean that we should not Dua for ourselves as Quran says, “Our Lord, avert from us the suffering of Hell, for its suffering is continuous” (Al-Furqan:65). Most of the time, our worship is out of habit. We should purely pray to God, and if we make Dua, it is because He wants us to Dua. We should be like absolute servants. The Imam speaks to the people in a language that is within their understanding, and in fact, each status has its own language. Amir Al-Mu’minin Ali (A) in Dua Kumail says, “My God! My Lord! My Master! My Protector! For which things would I complain to You? And for which of them would I lament and weep? For the pain and severity of chastisement? Or for the length and period of tribulation? So, if You take me to the punishments with Your enemies, And gather me with the people of Your tribulation, And separate me from Your friends and saints, Then suppose, My God, my Master, my Protector, and my Lord, that I am able to endure Your chastisement, How can I endure separation from You? And suppose that I am able to endure the heat of Your fire, How can I endure not gazing upon Your generosity? Or how can I dwell in the Fire while my hope is Your pardon? Continued.
Sura Kahf is called Sura Wilaya. There are many secrets that we explained in our Quran interpretation. God says, “You would think them awake, although they were asleep” (Al-Kahf:18). In one inner interpretation, we see God’s guardians and think they are awake, but in one aspect, they talk to us while they are sleeping, and see other things even though they speak to us. A mystic said he has been speaking to God for 30 years, and people think I am speaking with them. “That is because God is the Reality, and what they worship besides Him is falsehood, and because God is the Exalted, the Supreme” (Luqman:30). “And say, “The truth has come, and falsehood has withered away; for falsehood is bound to wither away” (Al-Isra:81). After death, these truths become clear to people other than Guardians of God that their existence was nothingness.
Khajeh Tusi said, “they will be revealed in a second that their existence was nothingness and their nothingness is existence, and their essence is without essence, and their no essence is the essence, and their attribute is no attribute, and their attribute less is the attribute. So, then they will see that the appearances of things are not what they thought they were, and the inside and truth of things are not what they thought they were. With the removal of external and internal veils, they will reach the truth of essence and essences”. There is nothing but Him; the veil (self) has to go away, then we will see our own nothingness. If you see your nothingness, you will see a manifestation of God. As much as your “self” becomes annihilated, you will see the manifestation of the truth. “To whom does the sovereignty belong today? To God, the One, the Irresistible” (Ghafir:16). “The Day when no friend will avail a friend in any way, and they will not be helped” (Ad-Dukhan:41). “That all power is God’s” (Al-Baqara:165). Now I see the power from myself, although I say that there is no movement and power except with God. Man sees that he has no attributes (knowledge and power, life). The man reaches a position that sees there is nothing but God, although man saw and knew other than God. If a person reaches this knowledge and divine intuition, he has reached the high authorities of monotheism that other people will reach during the stages of Barzakh. The appearance of things is not what people see, and the inner of things is not what people think and imagine. God is the First, Last, Visible, and Hidden. Everything is The truth while none of them are. He sees that the attitude he had toward the creatures was not the real viewpoint. There he sees what the truth was. The illusion that goes away reveals the Truth. What we see are delusions, and all differences are due to not seeing the truth.
All praise is to God to the extent that He deserves it.
 -وَنُفِخَ فِي الصُّورِ فَصَعِقَ مَن فِي السَّمَاوَاتِ وَمَن فِي الْأَرْضِ إِلَّا مَن شَاءَ اللَّهُ
– إِنَّكُمْ وَمَا تَعْبُدُونَ مِن دُونِ اللَّهِ حَصَبُ جَهَنَّمَ أَنتُمْ لَهَا وَارِدُونَ
– وَإِذَا وَقَعَ الْقَوْلُ عَلَيْهِمْ أَخْرَجْنَا لَهُمْ دَابَّةً مِّنَ الْأَرْضِ تُكَلِّمُهُمْ أَنَّ النَّاسَ كَانُوا بِآيَاتِنَا لَا يُوقِنُونَ
 -ثُمَّ نُفِخَ فِيهِ أُخْرَىٰ فَإِذَا هُمْ قِيَامٌ يَنظُرُونَ
 -ثُمَّ إِنَّكُمْ يَوْمَ الْقِيَامَةِ تُبْعَثُونَ
 -لو کشف الغطاء ما ازدت یقینا
 -فَكَشَفْنَا عَنكَ غِطَاءَكَ فَبَصَرُكَ الْيَوْمَ حَدِيدٌ
– يَوْمَ تُبَدَّلُ الْأَرْضُ غَيْرَ الْأَرْضِ وَالسَّمَاوَاتُ ۖ وَبَرَزُوا لِلَّهِ الْوَاحِدِ الْقَهَّارِ
– لَّقَدْ كُنتَ فِي غَفْلَةٍ مِّنْ هَٰذَا فَكَشَفْنَا عَنكَ غِطَاءَكَ فَبَصَرُكَ الْيَوْمَ حَدِيدٌ
– إِذَا الشَّمْسُ كُوِّرَتْ ﴿١﴾ وَإِذَا النُّجُومُ انكَدَرَتْ ﴿٢﴾ وَإِذَا الْجِبَالُ سُيِّرَتْ ﴿٣﴾ وَإِذَا الْعِشَارُ عُطِّلَتْ ﴿٤﴾ وَإِذَا الْوُحُوشُ حُشِرَتْ ﴿٥﴾ وَإِذَا الْبِحَارُ سُجِّرَتْ
– يَوْمَ تَبْيَضُّ وُجُوهٌ وَتَسْوَدُّ وُجُوهٌ ۚ فَأَمَّا الَّذِينَ اسْوَدَّتْ وُجُوهُهُمْ
 -يَوْمَ لَا يُغْنِي مَوْلًى عَن مَّوْلًى شَيْئًا وَلَا هُمْ يُنصَرُونَ
– لِّمَنِ الْمُلْكُ الْيَوْمَ ۖ لِلَّهِ الْوَاحِدِ الْقَهَّارِ
– يَوْمَ يُنفَخُ فِي الصُّورِ فَتَأْتُونَ أَفْوَاجًا
 -اقْتَرَبَتِ السَّاعَةُ
 -وَمَا أَمْرُ السَّاعَةِ إِلَّا كَلَمْحِ الْبَصَرِ أَوْ هُوَ أَقْرَبُ
 -يَسْأَلُهُ مَن فِي السَّمَاوَاتِ وَالْأَرْضِ ۚ كُلَّ يَوْمٍ هُوَ فِي شَأْنٍ
 -وَهُوَ الَّذِي يُحْيِي وَيُمِيتُ
 -الرَّحْمَٰنُ ﴿١﴾ عَلَّمَ الْقُرْآنَ ﴿٢﴾ خَلَقَ الْإِنسَانَ ﴿٣﴾ عَلَّمَهُ الْبَيَانَ
 -الَّذِي عَلَّمَ بِالْقَلَمِ ﴿٤﴾ عَلَّمَ الْإِنسَانَ مَا لَمْ يَعْلَمْ ﴿٥﴾
 -إِنَّ اللَّهَ هُوَ الرَّزَّاقُ ذُو الْقُوَّةِ الْمَتِينُ
 -اللَّهُ يَتَوَفَّى الْأَنفُسَ حِينَ مَوْتِهَا وَالَّتِي لَمْ تَمُتْ فِي مَنَامِهَا ۖ فَيُمْسِكُ الَّتِي قَضَىٰ عَلَيْهَا الْمَوْتَ وَيُرْسِلُ الْأُخْرَىٰ إِلَىٰ أَجَلٍ مُّسَمًّى ۚ إِنَّ فِي ذَٰلِكَ لَآيَاتٍ لِّقَوْمٍ يَتَفَكَّرُونَ
 -وَلِلَّهِ الْأَسْمَاءُ الْحُسْنَىٰ
 -وحدت فی الکثرت و الکثرت فی الوحدة
 -هُوَ الْأَوَّلُ وَالْآخِرُ وَالظَّاهِرُ وَالْبَاطِنُ
 -ممکن الوجود
 -واجب الوجود
 -اضافه اشراقی
– يَا أَيُّهَا النَّاسُ أَنتُمُ الْفُقَرَاءُ إِلَى اللَّهِ ۖ وَاللَّهُ هُوَ الْغَنِيُّ الْحَمِيدُ
 -بحول الله و قوة اقوم و اقعد
– وَأَوْحَىٰ رَبُّكَ إِلَى النَّحْلِ أَنِ اتَّخِذِي مِنَ الْجِبَالِ بُيُوتًا وَمِنَ الشَّجَرِ وَمِمَّا يَعْرِشُونَ
– كُلُّ شَيْءٍ هَالِكٌ إِلَّا وَجْهَهُ
 -انا الیه راجعون
– إِنَّنِي أَنَا اللَّهُ لَا إِلَٰهَ إِلَّا أَنَا فَاعْبُدْنِي وَأَقِمِ الصَّلَاةَ لِذِكْرِي
 -اللهم إني أسألك مُوجِبَاتِ رحمتك
 -الَّذِينَ تَتَوَفَّاهُمُ الْمَلَائِكَةُ طَيِّبِينَ
– قُلْ يَتَوَفَّاكُم مَّلَكُ الْمَوْتِ الَّذِي وُكِّلَ بِكُمْ ثُمَّ إِلَىٰ رَبِّكُمْ تُرْجَعُونَ
 -اللَّهُ يَتَوَفَّى الْأَنفُسَ حِينَ مَوْتِهَا وَالَّتِي لَمْ تَمُتْ فِي مَنَامِهَا ۖ فَيُمْسِكُ الَّتِي قَضَىٰ عَلَيْهَا الْمَوْتَ وَيُرْسِلُ الْأُخْرَىٰ إِلَىٰ أَجَلٍ مُّسَمًّى ۚ إِنَّ فِي ذَٰلِكَ لَآيَاتٍ لِّقَوْمٍ يَتَفَكَّرُونَ
 -وَ بِأَسْمائِكَ الَّتى مَلاَتْ اَرْكانَ كُلِّ شَىْءٍ
 -الخالق المصور
 -وَهُوَ الَّذِي فِي السَّمَاءِ إِلَٰهٌ وَفِي الْأَرْضِ إِلَٰهٌ
 -الْمُلْكُ يَوْمَئِذٍ لِّلَّهِ
 -يَوْمَ لَا تَمْلِكُ نَفْسٌ لِّنَفْسٍ شَيْئًا ۖ وَالْأَمْرُ يَوْمَئِذٍ لِّلَّهِ
– إِنِ الْحُكْمُ إِلَّا لِلَّهِ
 -هُوَ الْأَوَّلُ وَالْآخِرُ وَالظَّاهِرُ وَالْبَاطِنُ
 -وَإِلَى اللَّهِ تُرْجَعُ الْأُمُورُ
 -إِنَّا لِلَّهِ وَإِنَّا إِلَيْهِ رَاجِعُونَ
 -تجدد الامثال
 -هو الحی
 -فنا فی الله
 -لِّمَنِ الْمُلْكُ الْيَوْمَ ۖ لِلَّهِ الْوَاحِدِ الْقَهَّارِ
 -قُل لَّا أَمْلِكُ لِنَفْسِي نَفْعًا وَلَا ضَرًّا إِلَّا مَا شَاءَ اللَّهُ
 – وَنُفِخَ فِي الصُّورِ فَصَعِقَ مَن فِي السَّمَاوَاتِ وَمَن فِي الْأَرْضِ إِلَّا مَن شَاءَ اللَّهُ
– وَلَمَّا جَاءَ مُوسَىٰ لِمِيقَاتِنَا وَكَلَّمَهُ رَبُّهُ قَالَ رَبِّ أَرِنِي أَنظُرْ إِلَيْكَ ۚ قَالَ لَن تَرَانِي وَلَٰكِنِ انظُرْ إِلَى الْجَبَلِ فَإِنِ اسْتَقَرَّ مَكَانَهُ فَسَوْفَ تَرَانِي ۚ فَلَمَّا تَجَلَّىٰ رَبُّهُ لِلْجَبَلِ جَعَلَهُ دَكًّا وَخَرَّ مُوسَىٰ صَعِقًا ۚ فَلَمَّا أَفَاقَ قَالَ سُبْحَانَكَ تُبْتُ إِلَيْكَ وَأَنَا أَوَّلُ الْمُؤْمِنِينَ
 -موتوا قبل عن تموتوا
 -ان الله خلق الادم علی صورته
 -فنا فی الله
 -بقا بالله
 -يَوْمَ تُبَدَّلُ الْأَرْضُ غَيْرَ الْأَرْضِ وَالسَّمَاوَاتُ ۖ وَبَرَزُوا لِلَّهِ الْوَاحِدِ الْقَهَّارِ
 -برانگیخته شدن – برپا داشته شدگان
– ثُمَّ إِنَّكُمْ يَوْمَ الْقِيَامَةِ تُبْعَثُونَ
– وَمِن وَرَائِهِم بَرْزَخٌ إِلَىٰ يَوْمِ يُبْعَثُونَ
 -وَأَنَّ اللَّهَ يَبْعَثُ مَن فِي الْقُبُورِ
– فَإِذَا هُمْ قِيَامٌ يَنظُرُونَ
– وَلَقَدْ ذَرَأْنَا لِجَهَنَّمَ كَثِيرًا مِّنَ الْجِنِّ وَالْإِنسِ ۖ لَهُمْ قُلُوبٌ لَّا يَفْقَهُونَ بِهَا وَلَهُمْ أَعْيُنٌ لَّا يُبْصِرُونَ بِهَا وَلَهُمْ آذَانٌ لَّا يَسْمَعُونَ بِهَا ۚ أُولَٰئِكَ كَالْأَنْعَامِ بَلْ هُمْ أَضَلُّ ۚ أُولَٰئِكَ هُمُ الْغَافِلُونَ
– يَوْمَ تُبْلَى السَّرَائِرُ
 -اقْتَرَبَتِ السَّاعَةُ
 -وَمَا أَمْرُ السَّاعَةِ إِلَّا كَلَمْحِ الْبَصَرِ أَوْ هُوَ أَقْرَبُ
 -موتوا قبل عن تموتوا
 -لَّقَدْ كُنتَ فِي غَفْلَةٍ مِّنْ هَٰذَا فَكَشَفْنَا عَنكَ غِطَاءَكَ فَبَصَرُكَ الْيَوْمَ حَدِيدٌ
 -لَّهُ مَا فِي السَّمَاوَاتِ وَمَا فِي الْأَرْضِ
– حَتَّىٰ إِذَا جَاءَ أَحَدَهُمُ الْمَوْتُ قَالَ رَبِّ ارْجِعُونِ ﴿٩٩﴾ لَعَلِّي أَعْمَلُ صَالِحًا فِيمَا تَرَكْتُ ۚ كَلَّا ۚ إِنَّهَا كَلِمَةٌ هُوَ قَائِلُهَا ۖ وَمِن وَرَائِهِم بَرْزَخٌ إِلَىٰ يَوْمِ يُبْعَثُونَ
 -إِنَّ أَكْرَمَكُمْ عِندَ اللَّهِ أَتْقَاكُمْ
 -وَأَن لَّيْسَ لِلْإِنسَانِ إِلَّا مَا سَعَىٰ ﴿٣٩﴾ وَأَنَّ سَعْيَهُ سَوْفَ يُرَىٰ ﴿٤٠﴾
 -فَإِذَا نُفِخَ فِي الصُّورِ فَلَا أَنسَابَ بَيْنَهُمْ يَوْمَئِذٍ وَلَا يَتَسَاءَلُونَ
– لَّهُ مَا فِي السَّمَاوَاتِ وَمَا فِي الْأَرْضِ
 -اللَّهُ نُورُ السَّمَاوَاتِ وَالْأَرْضِ
 -اللهم ارنی الاشیاء کما هی
 -وَقَالَ رَبُّكُمُ ادْعُونِي أَسْتَجِبْ لَكُمْ ۚ إِنَّ الَّذِينَ يَسْتَكْبِرُونَ عَنْ عِبَادَتِي سَيَدْخُلُونَ جَهَنَّمَ دَاخِرِينَ
 -وَإِذَا سَأَلَكَ عِبَادِي عَنِّي فَإِنِّي قَرِيبٌ ۖ أُجِيبُ دَعْوَةَ الدَّاعِ إِذَا دَعَانِ ۖ فَلْيَسْتَجِيبُوا لِي وَلْيُؤْمِنُوا بِي لَعَلَّهُمْ يَرْشُدُونَ
 -وَقُل رَّبِّ أَدْخِلْنِي مُدْخَلَ صِدْقٍ وَأَخْرِجْنِي مُخْرَجَ صِدْقٍ وَاجْعَل لِّي مِن لَّدُنكَ سُلْطَانًا نَّصِيرًا
 -هُوَ الَّذِي خَلَقَكُم مِّن نَّفْسٍ وَاحِدَةٍ وَجَعَلَ مِنْهَا زَوْجَهَا لِيَسْكُنَ إِلَيْهَا ۖ فَلَمَّا تَغَشَّاهَا حَمَلَتْ حَمْلًا خَفِيفًا فَمَرَّتْ بِهِ ۖ فَلَمَّا أَثْقَلَت دَّعَوَا اللَّهَ رَبَّهُمَا لَئِنْ آتَيْتَنَا صَالِحًا لَّنَكُونَنَّ مِنَ الشَّاكِرِينَ
 -رَّبِّ اغْفِرْ لِي وَلِوَالِدَيَّ وَلِمَن دَخَلَ بَيْتِيَ مُؤْمِنًا وَلِلْمُؤْمِنِينَ وَالْمُؤْمِنَاتِ وَلَا تَزِدِ الظَّالِمِينَ إِلَّا تَبَارًا
 -رَبَّنَا وَاجْعَلْنَا مُسْلِمَيْنِ لَكَ وَمِن ذُرِّيَّتِنَا أُمَّةً مُّسْلِمَةً لَّكَ وَأَرِنَا مَنَاسِكَنَا وَتُبْ عَلَيْنَا ۖ إِنَّكَ أَنتَ التَّوَّابُ الرَّحِيمُ
 -قَالَ رَبِّ اشْرَحْ لِي صَدْرِي ﴿٢٥﴾ وَيَسِّرْ لِي أَمْرِي ﴿٢٦﴾ وَاحْلُلْ عُقْدَةً مِّن لِّسَانِي ﴿٢٧﴾ يَفْقَهُوا قَوْلِي ﴿٢٨﴾ وَاجْعَل لِّي وَزِيرًا مِّنْ أَهْلِي ﴿٢٩﴾ هَارُونَ أَخِي ﴿٣٠﴾ اشْدُدْ بِهِ أَزْرِي ﴿٣١﴾ وَأَشْرِكْهُ فِي أَمْرِي ﴿٣٢﴾ كَيْ نُسَبِّحَكَ كَثِيرًا ﴿٣٣﴾ وَنَذْكُرَكَ كَثِيرًا ﴿٣٤﴾ إِنَّكَ كُنتَ بِنَا بَصِيرًا ﴿٣٥﴾
 -قَالَ عِيسَى ابْنُ مَرْيَمَ اللَّهُمَّ رَبَّنَا أَنزِلْ عَلَيْنَا مَائِدَةً مِّنَ السَّمَاءِ تَكُونُ لَنَا عِيدًا لِّأَوَّلِنَا وَآخِرِنَا وَآيَةً مِّنكَ ۖ وَارْزُقْنَا وَأَنتَ خَيْرُ الرَّازِقِينَ
 -وَأَيُّوبَ إِذْ نَادَىٰ رَبَّهُ أَنِّي مَسَّنِيَ الضُّرُّ وَأَنتَ أَرْحَمُ الرَّاحِمِينَ
– وَزَكَرِيَّا إِذْ نَادَىٰ رَبَّهُ رَبِّ لَا تَذَرْنِي فَرْدًا وَأَنتَ خَيْرُ الْوَارِثِينَ
 -قَالَ رَبِّ اغْفِرْ لِي وَهَبْ لِي مُلْكًا لَّا يَنبَغِي لِأَحَدٍ مِّن بَعْدِي ۖ إِنَّكَ أَنتَ الْوَهَّابُ
 -قَالَ رَبِّ انصُرْنِي عَلَى الْقَوْمِ الْمُفْسِدِينَ
– رَبِّ قَدْ آتَيْتَنِي مِنَ الْمُلْكِ وَعَلَّمْتَنِي مِن تَأْوِيلِ الْأَحَادِيثِ ۚ فَاطِرَ السَّمَاوَاتِ وَالْأَرْضِ أَنتَ وَلِيِّي فِي الدُّنْيَا وَالْآخِرَةِ ۖ تَوَفَّنِي مُسْلِمًا وَأَلْحِقْنِي بِالصَّالِحِينَ
 -وَذَا النُّونِ إِذ ذَّهَبَ مُغَاضِبًا فَظَنَّ أَن لَّن نَّقْدِرَ عَلَيْهِ فَنَادَىٰ فِي الظُّلُمَاتِ أَن لَّا إِلَٰهَ إِلَّا أَنتَ سُبْحَانَكَ إِنِّي كُنتُ مِنَ الظَّالِمِينَ
 -الَّذِينَ يَحْمِلُونَ الْعَرْشَ وَمَنْ حَوْلَهُ يُسَبِّحُونَ بِحَمْدِ رَبِّهِمْ وَيُؤْمِنُونَ بِهِ وَيَسْتَغْفِرُونَ لِلَّذِينَ آمَنُوا رَبَّنَا وَسِعْتَ كُلَّ شَيْءٍ رَّحْمَةً وَعِلْمًا فَاغْفِرْ لِلَّذِينَ تَابُوا وَاتَّبَعُوا سَبِيلَكَ وَقِهِمْ عَذَابَ الْجَحِيمِ
– رَبَّنَا آمَنَّا بِمَا أَنزَلْتَ وَاتَّبَعْنَا الرَّسُولَ فَاكْتُبْنَا مَعَ الشَّاهِدِينَ
 -رَبَّنَا لَا تُزِغْ قُلُوبَنَا بَعْدَ إِذْ هَدَيْتَنَا وَهَبْ لَنَا مِن لَّدُنكَ رَحْمَةً ۚ إِنَّكَ أَنتَ الْوَهَّابُ
 -إِيَّاكَ نَعْبُدُ وَإِيَّاكَ نَسْتَعِينُ ﴿٥﴾ اهْدِنَا الصِّرَاطَ الْمُسْتَقِيمَ ﴿٦﴾ صِرَاطَ الَّذِينَ أَنْعَمْتَ عَلَيْهِمْ غَيْرِ الْمَغْضُوبِ عَلَيْهِمْ وَلَا الضَّالِّينَ ﴿٧﴾
 -عبادت الحبی
 -لِّيَغْفِرَ لَكَ اللَّهُ مَا تَقَدَّمَ مِن ذَنبِكَ وَمَا تَأَخَّرَ وَيُتِمَّ نِعْمَتَهُ عَلَيْكَ وَيَهْدِيَكَ صِرَاطًا مُّسْتَقِيمًا
 -عبادت الاحرار
– رَبَّنَا اصْرِفْ عَنَّا عَذَابَ جَهَنَّمَ ۖ إِنَّ عَذَابَهَا كَانَ غَرَامًا
– وَتَحْسَبُهُمْ أَيْقَاظًا وَهُمْ رُقُودٌ
 -ذَٰلِكَ بِأَنَّ اللَّهَ هُوَ الْحَقُّ وَأَنَّ مَا يَدْعُونَ مِن دُونِهِ الْبَاطِلُ وَأَنَّ اللَّهَ هُوَ الْعَلِيُّ الْكَبِيرُ
 -وَقُلْ جَاءَ الْحَقُّ وَزَهَقَ الْبَاطِلُ ۚ إِنَّ الْبَاطِلَ كَانَ زَهُوقًا
– لِّمَنِ الْمُلْكُ الْيَوْمَ ۖ لِلَّهِ الْوَاحِدِ الْقَهَّارِ
– يَوْمَ لَا يُغْنِي مَوْلًى عَن مَّوْلًى شَيْئًا وَلَا هُمْ يُنصَرُونَ
 -أَنَّ الْقُوَّةَ لِلَّهِ جَمِيعًا