The chapter because of which we named this book, the Book of the Meanings of the Reports

The chapter of the meaning of a noun

The chapter of the meaning of «Bism-il-Laah-ir-Rahmaan-ir-Raheem»

Another chapter regarding the meaning of «Bism-il-Laah»

The chapter of the meaning of Allah, Glorious and Exalted is He

The chapter of the meaning of the One

The meaning of «al-Samad»

The meaning of the Saying of the Imams, peace be upon them, that Allah, Blessed and Exalted is He, is a Thing

The meaning of «Glorified be Allah»

The meaning of Monotheism and Justice

The meaning of «Allah is Greater»

The chapter of the meaning of the First and the Last

The meaning of terms mentioned in the Book and the Tradition about Monotheism

The meaning of the satisfaction of Allah, Exalted and Glorious is He, and His wrath

The meaning of guidance, aberration, success and abandonment from Allah, Blessed and Exalted is He

The meaning of «There is no force nor strength except by Allah»

The meaning of the separated letters at the beginning of the chapters of the Qur’an

The meaning of evening above the Throne

The meaning of the Throne and the Chair

The meaning of the Tablet and the Pen

The meaning of the scales by which the deeds of the servants are measured

The meaning of the Path

The meaning of the letters of the Adhan and Iqamah

The meaning of the letters of the alphabet

The meaning of the letters of sentences

The meaning of the names of the Prophets and Messengers, peace be upon them, and other than that

The meaning of the names of the Prophet, Allah’s blessings be upon him and his Family, and his Household, peace be upon them

The meaning of the names of Muhammed, Ali, Fatima, Hasan, Hussain and the Imams, peace be upon them

The meaning of the saying of the Prophet, Allah’s blessings be upon him and his Family: «Whoever I am his Leader, then Ali is his Leader»

The meaning of the saying of the Prophet, Allah’s blessings be upon him and his Family, to Ali, peace be upon him: «You are to me in the same position as Harun to Musa, except that there is no Prophet after me»

The meaning of the saying of the Prophet, Allah’s blessings be upon him and his Family, to Ali, Hasan and Hussain: «You are the ones considered weak after me»

The meaning of terms mentioned about the characteristic of the Prophet, Allah’s blessings be upon him and his Family

The meaning of Two Weighty Things and the Family

The meaning of aal, ahl, ‘itra  and ummah

The meaning of the Clear Imam

The meaning of the saying of the Prophet, Allah’s blessings be upon him and his Family, with regards to Ali bin Abi Talib, peace be upon that, that he is the Master of the Arabs

The meaning of the marriage of the Light to the Light

The meaning of the one who wrongs himself, the moderate and the forerunner

The meaning of what is narrated with regards to that Fatima shielded her private organ, to which Allah forbade her offspring from the Fire

The meaning of what is narrated with regards Fatima, peace be upon her, that she is the Mistress of the women of all the worlds

The meaning of the Trusts which Allah, Exalted and Glorious is He, had ordered His servants to deliver to their people

The meaning of the Trusts that were presented upon the Heavens, the earth and the mountains, but which they refused to carry and feared, and which the human being carried

The meaning of the Abandoned Well and the Lofty Palace

The meaning of Tuba

The meaning of the hiding of Allah, Exalted and Glorious is He, to four within four

The meaning of the column whom the Messenger of Allah, Allah’s blessings be upon him and his Family, saw during the Night of the Ascension, whose origin is of silver, center is of ruby and peridot and top is of red gold

The meaning of Prophethood

The meaning of the sun, the moon, zuhra  and Two farqads

The meaning of the sending of blessings upon the Prophet, Allah’s blessings be upon him and his Family

The meaning of the Means

The meaning of Three Sanctities

The meaning of disobedience to parents, fugitivity from masters and the sheep who strayed from the shepherd

The meaning of the saying of the Prophet, Allah’s blessings be upon him and his Family: «I am the Young Man, son of the Young Man, brother of the Young Man»

The meaning of adolescence and manhood

The meaning of the Father of Sand

The meaning of the Saying of the Commander of the Believers, peace be upon him: «I am Zaid bin Abd-Manaf bin ‘Amer bin Amru bin Mughaira bin Zaid bin Kilab»

The meaning of the Family of Yasin

The meaning of the narration that has been narrated of the Prophet, Allah’s blessings be upon him and his Family: «Do not antagonize the Days, lest they antagonize you»

The chapter of the meaning of the Tree from which Adam and Hawwa’ ate

The chapter of the meaning of the Words received by Adam from his Lord, after which He accepted his repentance

The meaning of the Word of Godfearness

The meaning of the Words with which Ibrahim was tested by his Lord, which he completed

The chapter of the meaning of the Remaining Word in the descendants of Ibrahim, peace be upon him

The meaning of the Infallibility of the Imam

The meaning of the forbidding of the Fire for the spine that (was a cause to have) ejaculated the Prophet, Allah’s blessings be upon him and his Family, the belly (that was caring) that carried him and the home that cared for him

The meaning of the words in which Allah, Exalted and Glorious is He, has gathered all goodness for Adam, peace be upon him

The meaning of the disbelief that does not reach (the extent of) polytheism

The meaning of impurity

The meaning of Iblees

The meaning of the kohl of Iblees, the material he licks and his snuffle

The meaning of the Stoned

The meaning of the Treasure of Speech

The meaning of the Concealed Things

The meaning of the Master of Forgiveness-seeking

The meaning of the saying of al-Sadiq, peace be upon him: «Beware from being benefactors»

The meaning of equivalence and thankfulness

The meaning of the knowledge which ignorance of does not harm, and which knowledge of does not benefit

The meaning of the hypocrite

The meaning of complaint during illness

The meaning of the wind that causes forgetfulness and bestows

The meaning of the saying of al-Sadiq, peace be upon him: «People are two: one who relieves, and another who rests»

The meaning of the secret and what is more hidden

The meaning of the Arabization of the Nabatean, and the Nabateaization of the Arab

The chapter of the meaning of what has been narrated with regards to that a woman has no equal, neither for her good, nor for her bad

The chapter of the meaning of consulting Allah, Exalted and Glorious is He

The chapter of the meaning of aggravation

The chapter of the meaning of the most sincere of names and the best of them

The chapter of the meaning of the unseen and the witnessed

The chapter of the meaning of that which deceives the eyes

The chapter of the meaning of the kantar

The meaning of baheera, sa’iba, waseela and haam

The meaning of the cruel and the villainous

The meaning of the drinking of thirsty cattle

The meaning of the two small, the two big and the two guises

The meaning of generosity of the grace

The meaning of the evil-wisher

The meaning of few

Another meaning of few

The meaning of the report which narrated that ill-omen is in three: in a woman, a riding animal and a home

The meaning of the saying of the Prophet, Allah’s blessings be upon him and his Family: «Any man who leaves two dinars, they are to burn between his eye»

حدثنا أبي - رحمه الله - قال: حدثنا سعد بن عبد الله، قال: حدثنا أحمد بن محمد بن عيسى، عن محمد بن إسماعيل بن بزيع، عن منصور بن يونس، عن جليس لأبي حمزة، عن أبي حمزة قال: قلت لأبي جعفر عليه السلام: قول الله تعالى " كل شئ هالك إلا وجهه " قال: فيهلك كل شئ ويبقى الوجه، إن الله عز وجل أعظم من أن يوصف بالوجه، ولكن معناه كل شئ هالك إلا دينه والوجه الذي يؤتي منه.

1.	We were told by my father, may Allah grant him mercy, that he said: We were told by Sa’d bin Abdullah, that he said: We were told by Ahmad bin Muhammed bin ‘Isa, from Muhammed bin Isma’il bin Bazee’, from Mansur bin Yunus, from an attendant at Abu Hamza, from Abu Hamza, that he said: I said to Abu Ja’far, peace be upon him: The saying of Allah, Exalted is He: «Everything is to perish, except for His Face» (28:88) He said: Everything is to perish and His Face will remain. Indeed, Allah, Exalted and Glorious is He, is Greater than being characterized with a face, however, its meaning is: Everything is to perish, except for His religion and the face from which He is approached.

حدثنا محمد بن موسى بن المتوكل، قال: حدثنا علي بن الحسين السعد آبادي، عن أحمد بن أبي عبد الله البرقي، عن أبيه، عن ربيع الوراق، عن صالح بن سهل عن أبي عبد الله عليه السلام في قول الله عز وجل " كل شئ هالك إلا وجهه " قال: نحن.

2.	We were told by Muhammed bin Musa bin Mutawakkil, that he said: We were told by Ali bin Husain al-Sa’d-Abadi, from Ahmad bin Abi Abdillah al-Barqi, from his father, from Rabee’ al-Warraq, from Salih bin Sahl, from Abu Abdillah, peace be upon him, with regards to the saying of Allah, Exalted and Glorious is He: «Everything is to perish, except for His Face» (28:88). He said: Us.

حدثنا محمد بن إبراهيم بن أحمد بن يونس المعاذي، قال: حدثنا أحمد بن محمد بن سعيد الكوفي الهمداني، قال: حدثنا علي بن الحسنفضال، عن أبيه، قال: سألت الرضا علي بن موسى عليهما السلام عن قول الله عز وجل " كلا إنهم عن ربهم يومئذ لمحجوبون " فقال: إن الله تبارك وتعالى لا يوصف بمكان يحل فيه فيحجب عنه فيه عباده، ولكنه عز وجل يعني أنهم عن ثواب ربهم محجوبون. وسألته عن قول الله عز و جل " وجاء ربك والملك صفا صفا " فقال: إن الله عز وجل لا يوصف بالمجئ و الذهاب، تعالى عن الانتقال، إنما يعني بذلك: وجاء أمر ربك والملك صفا صفا. و سألته عن قول الله عز وجل: " هل ينظرون إلا أن يأتيهم الله في ظلل من الغمام والملائكة " قال: يقول: هل ينظرون إلا أن يأتيهم الله بالملائكة في ظلل من الغمام، وهكذا نزلت وسألته عن قول الله عز وجل: " سخر الله منهم " وعن قوله: " الله يستهزئ بهم " وعن قوله: " ومكروا ومكر الله (6) " وعن قوله: " يخادعون الله وهو خادعهم " فقال: إن الله تبارك وتعالى لا يسخر ولا يستهزئ ولا يمكر ولا يخادع ولكن الله عز وجل: يجازيهم جزاء السخرية وجزاء الاستهزاء وجزاء المكر وجزاء الخديعة تعالى الله عما يقول الظالمون علوا كبيرا.

3.	We were told by Muhammed bin Ibrahim bin Ahmad bin Yunus al-Mu’adhi, that he said: We were told by Ahmad bin Muhammed bin Sa’eed al-Kufi al-Hamdani, that he said: We were told by Ali bin Hasan bin Faddal, from his father, that he said: I asked al-Rida, Ali bin Musa, peace be upon him, about the saying of Allah, Exalted and Glorious is He: «No! Verily, they are, from their Lord, on that Day, indeed, obstructed» (83:15) to which he said: Indeed, Allah, Blessed and Exalted is He, is not characterized by a place in which He is embodied and in which His servants will be obstructed from Him, however, He, Exalted and Glorious is He, means that they will be, from the reward of their Lord, obstructed. Also, I asked him about the saying of Allah, Exalted and Glorious is He: «And your Lord came, and the Angels, rows after rows» (89:23) to which he said: Indeed, Allah, Exalted and Glorious is He, is not characterized by coming and going. Exalted is He above movement. He only means by that: And the commandment of your Lord came, and the Angels, rows after rows. Also, I asked him about the saying of Allah, Exalted and Glorious is He: «Do they wait but that Allah will come to them in shadows of clouds, and so the Angels» (2:210). He said: He says: «Do they wait but that Allah will bring to them Angels in shadows of clouds.» [1] This is how it was revealed. Also, I asked him about the saying of Allah, Exalted and Glorious is He: «Allah ridiculed them» (9:78) and about His saying: «Allah derides them» (2:15) and about His saying: «And they plotted, and Allah plotted» (3:54) and about His saying: «They attempt to deceive Allah, whilst He deceives them» (4:142) to which he said: Indeed, Allah, Blessed and Exalted is He, does not ridicule, nor mock, nor plot, nor deceive, however, Allah, Exalted and Glorious is He, will reward them with the reward of ridiculing, and the reward of mocking, and the reward of plotting, and the reward of deception. Exalted is Allah above what the wrongdoers say, a Great Highness.

حدثنا محمد بن محمد بن عصام الكليني - رضي الله عنه - قال: حدثنا محمد بن يعقوب الكليني قال: حدثنا علي بن محمد المعروف بعلان الكليني قال: حدثنا محمد بن عيسى بن عبيد قال: سألت أبا الحسن علي بن محمد العسكري عليهما السلام عن قول الله عز وجل " والأرض جميعا قبضته يوم القيامةوالسماوات مطويات بيمينه " فقال: ذلك تعيير الله تبارك و تعالى لمن شبهه بخلقه، ألا ترى أنه قال: " وما قدروا الله حق قدره – إذ قالوا: إن - الأرض جميعا قبضته يوم القيامة والسماوات مطويات بيمينه " كما قال عز وجل: " وما قدروا الله حق قدره إذ قالوا ما أنزل الله على بشر من شئ " ثم نزه عز وجل نفسه عن القبضة واليمين فقال: " سبحانه وتعالى عما يشركون ".

4.	We were told by Muhammed bin Muhammed bin ‘Isam al-Kulayni, may Allah be pleased with him, that he said: We were told by Muhammed bin Yaq’ub al-Kulayni, that he said: We were told by Ali bin Muhammed, known as ‘Allan al-Kulayni, that he said: We were told by Muhammed bin ‘Isa bin Ubayd, that he said: I asked Abu’l-Hasan, Ali bin Muhammed al-Askari, peace be upon him, about the saying of Allah, Exalted and Glorious is He: «The earth, all of it, is His grasp on the Day of Resurrection, and the Heavens are bent in His Right» (39:67) to which he said: That is the expression of Allah, Blessed and Exalted is He, to he who likened Him to His creation. Do you not see that He said: «And they did not appraise Allah His true appraisal» (39:67) when they said: «The earth, all of it, is His grasp on the Day of Resurrection, and the Heavens are bent in His Right»? Moreover, He, Exalted and Glorious is He, said: «And they did not appraise Allah His true appraisal, when they said: Allah did not send down unto a human being, anything.» (6:91) Furthermore, He, Exalted and Glorious is He, Extolled Himself from grasping and (possessing) a right hand, as He said: «Glorified is He, and Exalted, from what they associate.» (9:66).

حدثنا محمد بن محمد عصام الكليني، قال: حدثنا محمد بن يعقوب الكليني قال: حدثنا علي بن محمد المعروف بعلان، قال: حدثنا أبو حامد عمران بن موسى بن إبراهيم، عن الحسين بن القاسم الرقام، عن القاسم بن مسلم، عن أخيه عبد العزيز بن مسلم، قال: سألت الرضا عليه السلام عن قول الله عز وجل " نسوا الله فنسيهم " فقال إن الله تبارك و تعالى لا ينسى ولا يسهو وإنما ينسى ويسهو وإنما ينسى ويسهو المخلوق المحدث ألا تسمعه عز وجل يقول: " وما كان ربك نسيا " وإنما يجازي من نسيه ونسي لقاء يومه بأن ينسيهم أنفسهم كما قال عز وجل: " ولا تكونوا كالذين نسوا الله فأنسيهم أنفسهم أولئك هم الفاسقون " وقوله عز وجل " فاليوم ننسيهم كما نسوا لقاء يومهم هذا " أي نتركهم كما تركوا الاستعداد للقاء يومهم هذا.

5.	We were told by Muhammed bin Muhammed bin ‘Isam al-Kulayni, that he said: We were told by Muhammed bin Ya’qub al-Kulayni, that he said: We were told by Ali bin Muhammed, known as ‘Allan, that he said: We were told by Abu Hamid, Imran bin Musa bin Ibrahim, from Hussain bin Qasim al-Raqqam, from Qasim bin Muslim, from his brother, Abdul-Aziz bin Muslim, that he said: I asked al-Rida, peace be upon him, about the saying of Allah, Glorious and Exalted is He: «They forgot Allah, and so He forgot them» (9:67) so he said: Indeed, Allah, Blessed and Exalted is He, does not forget, nor does He omit, but rather, only the made creature forgets and omits. Do you not hear Him, Exalted and Glorious is He, say: «And your Lord has never been forgetful» (19:64)? Rather, He only rewards he who forgot him and forgot the meeting of His Day by making them forget themselves, like how He, Exalted and Glorious is He, said: «And do not be like those who forgot Allah, to which He made them forget themselves. They are the sinful.» (59:19) As well as His saying, Exalted and Glorious is He: «So, today We will forget them like how they forgot the meeting of this day of theirs.» (7:51) Meaning: We abandon them like how they abandoned preparation to this day of theirs.

حدثنا أبي - رضي الله عنه - قال حدثنا سعد بن عبد الله، عن يعقوب بن يزيد، عن العباس بن هلال قال: سألت الرضا عليه السلام عن قول الله عز وجل: " الله نور السماوات والأرض "؟ فقال: هاد لأهل السماء، وهاد لأهل الأرض. وفي رواية البرقي. هدى من في السماوات، وهدى من في الأرض.

6.	We were told by my father, may Allah be pleased with him, that he said: We were told by Sa’d bin Abdullah, from Ya’qub bin Yazid, from Abbas bin Hilal, that he said: I asked al-Rida, peace be upon him, about the saying of Allah, Exalted and Glorious is He: «Allah is the Light of the Heavens and the earth» (24:35) so he said: A Guide to the people of Heaven, and a Guide to the people of the earth. In the narration of al-Barqi: The Guidance of those who are in the Heavens, and a Guidance to those who are in the earth.

حدثنا إبراهيم بن هارون الهيسي بمدينة السلام قال: حدثنا محمد بن أحمدبن أبي الثلج، قال: حدثنا الحسين بن أيوب، عن محمد بن غالب، عن علي بن الحسين، عن الحسن بن أيوب، عن الحسين بن سليمان، عن محمد بن مروان الذهلي، عن الفضيل بن يسار، قال: قلت لأبي عبد الله الصادق عليه السلام: " الله نور السماوات والأرض " قال: كذلك الله عز وجل. قال، قلت: " مثل نوره "؟ قال لي: محمد صلى الله عليه وآله. قلت: " كمشكاة "؟ قال صدر محمد صلى الله عليه وآله. قلت:؟ " فيها مصباح "؟ قال فيه نور العلم يعني النبوة. قلت: " المصباح في زجاجة "؟ قال: علم رسول الله صلى الله عليه وآله صدر إلى قلب علي عليه السلام. قلت: " كأنها "؟ قال: لأي شئ تقرء " كأنها "؟ قلت: وكيف أقرء جعلت فداك؟ قال: " كأنه كوكب دري " قلت: " توقد من شجرة مباركة زيتونة لا شرقية ولا غربية "؟ قال: ذلك أمير المؤمنين علي بن أبي طالب عليه السلام، لا يهودي ولا نصراني. قلت: " يكاد زيتها يضيئ ولو لم تمسسه نار "؟ قال: يكاد العلم يخرج من فم العالم من آل محمد صلى الله عليه وآله وعليهم من قبل أن  ينطق به. قلت: " نور على نور "؟ قال: الامام على أثر الامام.

7.	We were told by Ibrahim bin Harun al-Haysi – in the City of Peace [1] – that he said: We were told by Muhammed bin Ahmad bin Abi’l-Thalj, that he said: We were told by Hussain bin Ayub, from Muhammed bin Ghalib, from Ali bin Hussain, from Hasan bin Ayub, from Hussain bin Sulayman, from Muhammed bin Marwan al-Dhahli, from Fudail bin Yasar, that he said: I said to Abu Abdillah, al-Sadiq, peace be upon him: «Allah is the Light of the Heavens and the earth» (24:35). He said: That is Allah, Exalted and Glorious is He. He said: I said: «the example of His Light» (24:35). He said: Muhammed, may Allah’s blessings be upon him and his Family. I said: «like a lantern» (24:35). He said: The chest of Muhammed, Allah’s blessings be upon him and his Family. I said: «in which there is a lamp» (24:35). He said: In it is the Light of Knowledge, that is Prophethood. I said: «the lamp is within a glass» (24:35). He said: The knowledge of Allah’s Messenger, Allah’s blessings be upon him and his Family, was issued to the heart of Ali, peace be upon him. I said: «as if it is» [2]. He said: For what thing are you reciting: «as if it is”?!» [3] I said: And how do I read it, may I be sacrificed for you? He said: «As if it [4] is a glimmering planet» (24:35). I said: «That is lit from a blessed olive tree, neither of the east, nor of the west» (24:35). He said: That is the Commander of the Believers, Ali bin Abi Talib, peace be upon him, neither a Jew nor a Christian. I said: «Its oil is about to glow, although it has not been touched by fire» (24:35). He said: It is as if knowledge is about to exit the mouth of the Knowledgeable from the Family of Muhammed, Allah’s blessings be upon him and his Family, before he utters it. I said: «Light upon Light» (24:35). He said: The Imam right after the Imam.

حدثنا علي بن أحمد بن محمد - رحمه الله - قال: حدثنا محمد بن أبي عبد الله الكوفي قال حدثنا محمد بن إسماعيل، قال: حدثنا الحسين بن الحسن، قال: حدثنا بكر ، عن أبي عبد الله البرقي، عن عبد الله بن يحيى، عن أبي أيوب الخزاز، عن محمد بن مسلم، قال: سألت أبا جعفر عليه السلام فقلت: قوله عز وجل: يا إبليس ما منعك أن تسجد لما خلقت بيدي  فقال: اليد في كلام العرب القوة والنعمة، قال: واذكر عبدنا داود ذا الأيد  وقال: والسماء بنيناها بأيد: أي بقوة، وقال: وأيدهم بروح منه:  أي قواهم ، ويقال: لفلان عندي يد بيضاء أي نعمة.

8.	We were told by Ali bin Ahmad bin Muhammed, may Allah grant him mercy, that he said: We were told by Muhammed bin Abi Abdillah al-Kufi, that he said: We were told by Muhammed bin Isma’il, that he said: We were told by Hussain bin Hasan, that he said: We were told by Bikr, from Abu Abdillah al-Barqi, from Abdullah bin Yahya, from Abu Ayub al-Khazzaz, from Muhammed bin Muslim, that he said: I asked Abu Ja’far (as) concerning the saying of Allah (swt): «O Iblees, what prevented you from prostrating to what My Hands created? (bi-yadday)» [38:75]. So he said: "The hand, in the words of the Arabs connotes strength and grace. [Allah] has said: «And mention Our servant Dawood, possesser of strength (dhul-yadd)» [38:17] and «The heavens, We constructed [it] with strength (bi-yadd)» [51:47], and «[Allah] strengthened (wa-yaddhum) them with a spirit from Him» [58:22], [all use the word 'hand'] to mean strength. And (the poets) say: 'I have a white hand with so-and-so', meaning grace."

أبي - رحمه الله - قال حدثنا سعد بن عبد الله، قال: حدثنا أحمد بن محمدبن عيسى، عن الحسن بن علي الخزاز، عن أبي الحسن الرضا عليه السلام قال: إن رسول الله صلى الله عليه وآله يوم القيامة آخذ بحجزة الله ، ونحن آخذون بحجزة نبينا، وشيعتنا آخذون بحجزتنا ثم قال، الحجزة النور.

9.	My father, may Allah grant him mercy, said: We were told by Sa’d bin Abdullah, that he said: We were told by Ahmad bin Muhammed bin ‘Isa, from Hasan bin Ali al-Khazzaz, from Abu’l-Hasan al-Rida, peace be upon him, that he said: Indeed, the Messenger of Allah, Allah’s blessings be upon him and his Family, will on the Day of Resurrection grab hold of the Waist Cloth of Allah, and we will grab hold of the Waist Cloth of our Prophet, and our party [1] will grab hold of our Waist Cloth. Then he said: The Waist Cloth is the Light.

أبي - رحمه الله - قال: حدثنا سعد بن عبد الله، قال: حدثنا أحمد بن محمد بن عيسى، عن الحسين بن سعيد، عن فضالة بن أيوب، عن أبان بن عثمان، عن محمد بن مسلم، قال: سمعت أبا عبد الله عليه السلام يقول: إن لله عز وجل خلقا خلقهم من نوره، ورحمة من رحمته لرحمته، فهم عين الله الناظرة، وأذنه السامعة، ولسانه الناطق في خلقه باذنه، وامناؤه على ما أنزل من عذر أو نذر أو حجة، فبهم يمحو الله السيئات، وبهم يدفع الضيم ، وبهم ينزل الرحمة، وبهم يحيي ميتا ويميت حيا، وبهم يبتلي خلقه، وبهم يقضي في خلقه قضية. قلت: جعلت فداك من هؤلاء؟ قال: الأوصياء.

10.	My father, may Allah grant him mercy, said: We were told by Sa’d bin Abdullah, that he said: We were told by Ahmad bin Muhammed ibn ‘Isa, from Hussain bin Sa’eed, from Fadala bin Ayub, from Aban bin Uthman, from Muhammed bin Muslim, that he said: I heard Abu Abdillah, peace be upon him, say: Indeed, to Allah, Exalted and Glorious is He, there are creations which He created from His Light, and a mercy from His mercy to His mercy; they are the observing Eye of Allah, and His hearing Ear, and his Tongue that speaks with his creation by His permission, and His Guardians upon what He has sent down of Justification, Warning or Proof. Hence, by them Allah erases misdeeds, and by them He repels grievance, and by them He sends down mercy, and by them He brings life into a dead and makes dead a living, and by them He tests His creation, and by them He decides in His creation His decision. I said: May I be sacrificed for you, who are these? He said: The Successors.

أبي - رحمه الله - قال: حدثنا علي بن إبراهيم بن هاشم، عن أبيه، عن ابن أبي عمير، عن عمر بن أذينة، عن محمد بن مسلم، قال: سألت أبا جعفر عليه السلام عن قول الله عز وجل " ونفخت فيه من روحي " قال، روح اختاره الله واصطفاه وخلقه وأضافه إلى نفسه وفضله على جميع الأرواح فأمر فنفخ منه في آدم عليه السلام.

11.	My father, may Allah grant him mercy, said: We were told by Ali bin Ibrahim bin Hashim, from his father, from Ibn Abi Umair, from Umar bin Adheena, from Muhammed bin Muslim, that he said: I asked Abu Ja’far, peace be upon him, of the saying of Allah, Exalted and Glorious is He: «And I blew into him from My Spirit» (15:29). He said: It is a Spirit that Allah chose, selected, added to Himself and preferred over all Spirits, and so He ordered and blew from him into Adam, peace be upon him.

حدثني غير واحد من أصحابنا، عن محمد بن أبي عبد الله الكوفي، عن محمد بن إسماعيل، قال: حدثنا الحسين بن الحسن، قال حدثنا بكر، عن القاسم بن عروة، عن عبد الحميد الطائي، عن محمد بن مسلم، قال: سألت أبا جعفر عليه السلام عن قول الله عز وجل: " ونفخت فيه من روحي " كيف هذا النفخ؟ فقال: إن الروح متحرك كالريح، وإنما سمي روحا لأنه اشتق اسمه من الريح، وإنما أخرجه على لفظة الروح لان الروح مجانس للريح، وإنما أضافة إلى نفسه لأنه اصطفاه على سائر الأرواح كما اصطفى بيتا من البيوت فقال: " بيتي " وقال لرسول من الرسل: " خليلي " وأشباه ذلك [وكل ذلك] مخلوق مصنوع محدث مربوب مدبر.

12.	I was told by more than one of our companions, from Muhammed bin Abi Abdillah al-Kufi, from Muhammed bin Isma’il, that he said: We were told by Hussain bin Hasan, that he said: We were told by Bikr, from Qasim bin Urwa, from Abdul-Hameed al-Ta’I, from Muhammed bin Muslim, that he said: I asked Abu Ja’far, peace be upon him, about the saying of Allah, Exalted and Glorious is He: «And I blew into him from My Spirit» (15:29). How was this blowing? So he said: «Indeed, the Spirit is moving like the wind, and it was only named a Spirit [1] because its name was derived from wind [2], and He only extracted it on the phrase of Spirit because a spirit is homogenic to wind, and He only added it to Himself because He selected it over other spirits, like how He has selected one house among the houses and said: My House, and how He said to a Messenger among the Messengers: My Good Friend, and the likes of so. All of that is created, made, subject to a Lord and is managed.

وبهذا الاسناد: عن محمد بن إسماعيل، قال: حدثنا علي بن العباس، قال: حدثنا عبيس بن هشام، عن عبد الكريم بن عمرو، عن أبي عبد الله عليه السلام في قوله عز وجل: " فإذا سويته ونفخت فيه من روحي " قال: من قدرتي.

13.	With this chain, from Muhammed bin Isma’il, that he said: We were told by Ali bin Abbas, that he said: We were told by ‘Abees bin Hisham, from Abdul-Kareem bin Amru, from Abu Abdillah, peace be upon him, with regards to His saying, Exalted and Glorious is He: «And When I proportioned him and I blew into him from My Spirit» (15:29) that he said: (It means) From My Ability.

حدثنا محمد بن الحسن بن أحمد بن الوليد - رضي الله عنه - قال: حدثنا الحسين ابن الحسن أبان، عن الحسين بن سعيد، عن النضر بن سويد، عن ابن سنان، عن أبي بصير، عن أبي عبد الله عليه السلام، قال: أمير المؤمنين عليه السلام في خطبته : أنا الهادي، أنا المهتدي، وأنا أبو اليتامى والمساكين، وزوج الأرامل، وأنا ملجأ كل ضعيف، ومأمن كل خائف، وأنا قائد المؤمنين [إلى الجنة]، وأنا حبل الله المتين، وأنا عروة الله الوثقى، وكلمة الله التقوى، وأنا عين الله، ولسانه الصادق، ويده، وأنا جنب الله الذي يقول: " أن تقول نفس يا حسرتي على ما فرطت في جنب الله " وأنا يد الله المبسوطة على عباده بالرحمة والمغفرة، وأنا باب حطة من عرفني وعرف حقي فقد عرف ربه لأني وصي نبيه في أرضه وحجته على خلقه، لا ينكر هذا إلا راد على الله وعلى رسوله.

14.	We were told by Muhammed bin Hasan bin Ahmad bin Waleed, may Allah be pleased with him, that he said: We were told by Hussain bin Hasan bin Aban, from Hussain bin Sa’eed, from Nadr bin Suwayd, from Ibn Sinan, from Abu Naseer, from Abu Abdillah, peace be upon him, that he said: The Commander of the Believers, peace be upon him, said in his speech: I am the Guide, I am the Guided, and I am the father of the orphans and the needy and the husband of the widows, and I am the refuge of every weak and the secure place of every fearful, and I am the leader of the believers into Paradise, and I am the Solid Rope of Allah, and I am the Strong Loop of Allah and the Godfearing Word of Allah, and I am the Eye of Allah and His Truthful Tongue and His Hand, and I am the Regard of Allah, about which He says: «For a soul to say: How heartbroken am I for how undutiful I was towards the Regard of Allah» (39:56). And I am the Hand of Allah that is extended towards His servants with mercy and forgiveness, and I am the Door of Humility. The one who knows me and knows my right, then he has known his Lord, because I am the Successor of His Prophet in His earth and His Proof upon His creation; none deny this except for one who rejects Allah and His Messenger.

أبي - رحمه الله - قال: حدثنا سعد بن عبد الله، قال: حدثنا أحمد بن أبي عبد الله البرقي، عن أبيه، عن علي بن النعمان، عن إسحاق بن عمار، عمن سمعه، عن أبي عبد الله عليه السلام أنه قال: في قول الله عز وجل: " وقالت اليهود يد الله مغلولة " لم يعنوا أنه هكذا، ولكنهم قالوا: قد فرغ من الامر فلا يزيد ولا ينقص (2). فقال الله جل جلاله تكذيبا لقولهم: " غلت أيديهم ولعنوا بما قالوا بل يداه مبسوطتان ينفق كيف يشاء " ألم تسمع الله عز وجل يقول: " يمحو الله ما يشاء ويثبت وعنده أم الكتاب ".

15.	My father, may Allah grant him mercy, said: We were told by Sa’d bin Abdullah, that he said: We were told by Ahmad bin Abi Abdillah al-Barqi, from his father, from Ali bin Nu’man, from Ishaq bin Ammar, from those he heard, from Abu Abdillah, peace be upon him, that he said with regards to the saying of Allah, Exalted and Glorious is He: «And the Jews said: The Hand of Allah is chained» (5:64) They did not mean that it is as such, however, they said: He has completed the matter, and so He does not add nor subtract, to which Allah, Glorified be His Glory, said in denial of their saying: «Chained be their hands! And they were cursed for what they said. Rather, His Hands are extended; He spends how He wishes.» (5:64) Have you not heard Allah, Exalted and Glorious is He, say: «Allah erases what He wishes, and He confirms, and with Him is the Mother of the Book» (13:39)?

حدثنا محمد بن الحسن بن أحمد بن الوليد - رضي الله عنه - عن محمد بن الحسن الصفار، عن محمد بن عيسى، عن المشرقي، عن أبي الحسن الرضا عليه السلام قال: سمعته يقول: " بل يداه مبسوطتان ". فقلت له: يدان هكذا - وأشرت بيدي إلى يديه - فقال: لا، لو كان هكذا لكان مخلوقا.

16.	We were told by Muhammed bin Hasan bin Ahmad bin Waleed, may Allah be pleased with him, from Muhammed bin Hasan al-Saffar, from Muhammed bin ‘Isa, from al-Mushriqi, from Abu’l-Hasan al-Rida, peace be upon him, that he said: I heard him say: «Rather, His Hands are extended» (5:64) so I said: Does He have two hands, like this? And I pointed with my hand towards his hands. Then he said: No, if He was like this, He would have been (a) created (thing).

Maʿānī al-ʾAkhbār

Book 1, Chapter 13