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 أحمد بن محمد بن عبد الرحمن المروزي الحاكم المقري، قال: حدثنا أبو عمرو محمد بن جعفر المقري الجرجاني، قال: حدثنا أبو بكر محمد بن الحسن الموصلي ببغداد، قال: حدثنا محمد بن عاصم الطريفي، قال: حدثنا أبو زيد عباس بن يزيد بن الحسن الجمال مولى زيد بن علي، قال: أخبرني [أبي] يزيد بن الحسن، قال: حدثني موسى ابن جعفر بن محمد، عن أبيه محمد بن علي، عن أبيه علي بن الحسين، عن أبيه الحسين بن علي بن أبي طالب عليهم السلام قال: كنا جلوسا في المسجد إذ صعد المؤذن المنارة فقال: الله أكبر، الله أكبر فبكى أمير المؤمنين علي بن أبي طالب عليه السلام وبكينا لبكائه، فلما فرغ المؤذن قال: أتدرون ما يقول المؤذن؟ قلنا: الله ورسوله ووصيه أعلم قال: لو تعلمون ما يقول لضحكتم قليلا ولبكيتم كثيرا! فلقوله " الله أكبر " معان كثيرة منها أن قول المؤذن: " الله أكبر " يقع على قدمه وأزليته وأبديته وعلمه وقوته وقدرته وحلمه وكرمه وجوده وعطائه وكبريائه. فإذا قال المؤذن " الله أكبر " فإنه يقول: الله الذي له الخلق والامر و بمشيته كان الخلق، ومنه كل شئ للخلق، وإليه يرجع الخلق، وهو الأول قبل كل شئ لم يزل، والآخر بعد كل شئ لا يزال، والظاهر فوق كل شئ لا يدرك، والباطن دون كل شئ لا يحد، وهو الباقي وكل شئ دونه فان. والمعنى الثاني: الله أكبر، أي العليم الخبير عليهم بما كان ويكون قبل أن يكون. والثالث: الله أكبر، أي القادر على كل شئ يقدر على ما يشاء، القوي لقدرته، المقتدر على خلقه، القوي لذاته، قدرته قائمة على الأشياء كلها، إذا قضى أمرا فإنما يقول له كن فيكون. والرابع: الله أكبر، على معنى حلمه وكرمه، يحلم كأنه لا يعلم، ويصفح كأنه لا يرى، ويستر كأنه لا يعصى، لا يعجل بالعقوبة كرما وصفحا وحلما. والوجه الآخر في معنى " الله أكبر " أي الجواد جزيل العطاء كريم الفعال. والوجه الآخر الله أكبر فيه نفي صفته وكيفيته كأنه يقول: الله أجل من أن يدرك الواصفون قدر صفته الذي هو موصوف به، وإنما يصفه الواصفون على قدرهم لا على قدر عظمته وجلاله، تعالى الله عن أن يدرك الواصفون صفته علوا كبيرا. والوجه الآخر " الله أكبر " كأنه يقول: الله أعلى وأجل، وهو الغني عن عباده، لا حاجة به إلى أعمال خلقه. وأما قوله: " أشهد أن لا إله إلا الله " فإعلام بأن الشهادة لا تجوز إلا بمعرفته من القلب كأنه يقول: أعلم أنه لا معبود إلا الله عز وجل وأن كل معبود باطل سوى الله عز وجل وأقر بلساني بما في قلبي من العلم بأنه لا إله إلا الله وأشهد أنه لا ملجأ من الله إلا إليه ولا منجا من شر كل ذي شر وفتنة كل ذي فتنة إلا بالله. وفي المرة الثانية " أشهد أن لا إله إلا الله " معناه: أشهد أن لا هادي إلا الله ولا دليل لي إلى الدين إلا الله و اشهد الله بأني أشهد أن لا إله إلا الله واشهد سكان السماوات وسكان والأرضين وما فيهن من الملائكة والناس أجمعين وما فيهن من الجبال والأشجار والدواب والوحوش وكل رطب ويابس بأني أشهد أن لا خالق إلا الله ولا رازق ولا معبود ولا ضار ولا نافع ولا قابض ولا باسط ولا معطي ولا مانع ولا ناصح ولا كافي ولا شافي ولا مقدم ولا مؤخر إلا الله، له الخلق والامر، وبيده الخير كله، تبارك الله رب العالمين. وأما قوله: " أشهد أن محمدا رسول الله " يقول: اشهد الله أنه لا إله إلا هو وأن محمدا ع��ده ورسوله ونبيه وصفيه ونجيه أرسله إلى كافة الناس أجمعين بالهدى ودين الحق ليظهره على الدين كله ولو كره المشركون، واشهد من في السماوات والأرض من النبيين والمرسلين والملائكة والناس أجمعين أن محمدا سيد الأولين والآخرين. وفي المرة الثانية " أشهد أن محمدا رسول الله " يقول: أشهد أن لا حاجة لأحد [إلى أحد] إلا إلى الله الواحد القهار الغني عن عباده والخلائق والناس أجمعين، وأنه أرسل محمدا إلى الناس بشيرا ونذيرا وداعيا إلى الله بإذنه وسراجا منيرا، من أنكره وجحده ولم يؤمن به أدخله الله عز وجل نار جهنم خالدا مخلدا لا ينفك عنها أبدا. وأما قوله: " حي على الصلاة " أي هلموا إلى خير أعمالكم ودعوة ربكم، وسارعوا إلى مغفرة من ربكم، وإطفاء ناركم التي أوقدتموها، وفكاك رقابكم التي رهنتموها، ليكفر الله عنكم سيئاتكم، ويغفر لكم ذنوبكم، ويبدل سيئاتكم حسنات، فإنه ملك كريم ذو الفضل العظيم، وقد أذن لنا معاشر المسلمين بالدخول في خدمته، والتقدم إلى بين يديه. وفي المرة الثانية " حي على الصلاة " أي قوموا إلى مناجاة الله ربكم، وعرض حاجاتكم  على ربكم، وتوسلوا إليه بكلامه، وتشفعوا به، وأكثروا الذكر والقنوت والركوع والسجود والخضوع والخشوع، وارفعوا إليه حوائجكم، فقد أذن لنا في ذلك. وأما قوله: " حي على الفلاح " فإنه يقول: أقبلوا إلى بقاء لا فناء معه، ونجاة لا هلاك معها، وتعالوا إلى حياة لا موت معها، وإلى نعيم لا نفاد له، وإلى ملك لا زوال عنه، وإلى سرور لا حزن معه، وإلى أنس لا وحشة معه، وإلى نور لا ظلمةمعه، وإلى سعة لا ضيق معها، وإلى بهجة لا انقطاع لها، وإلى غنى لا فاقة معه، وإلى صحة لا سقم معها، [وإلى عز لا ذل معه] وإلى قوة لا ضعف معها، وإلى كرامة يا لها من كرامة، واعجلوا إلى سرور الدنيا والعقبى، ونجاة الآخرة والأولى. وفي المرة الثانية " حي على الفلاح " فإنه يقول: سابقوا إلى ما دعوتكم إليه، وإلى جزيل الكرامة، وعظيم المنة، وسني النعمة، و الفوز العظيم، ونعيم الأبد في جوار محمد صلى الله عليه وآله في مقعد صدقعند مليك مقتدر. وأما قوله " الله أكبر " فإنه بقول: الله أعلى وأجل من أن يعلم أحد من خلقه ما عنده من الكرامة لعبد أجابه وأطاعه وأطاع أمره وعبده وعرف وعيده واشتغل به وبذكره وأحبه وآمن به واطمأن إليه ووثق به وخافه ورجاه واشتاق إليه ووافقه في حكمه وقضائه ورضي به. وفي المرة الثانية " الله أكبر " فإنه يقول: الله أكبر وأعلى وأجل من أن يعلم أحد مبلغ كرامته لأوليائه وعقوبته لأعدائه ومبلغ عفوه وغفرانه ونعمته لمن أجابه وأجاب رسوله، ومبلغ عذابه ونكاله وهو انه لمن أنكره وجحده. وأما قوله " لا إله إلا الله " معناه: لله الحجة البالغة عليهم بالرسول والرسالة و البيان والدعوة، وهو أجل من أن يكون لأحد منهم عليه حجة، فمن أجابه فله النور والكرامة، [ومن أنكره] فإن الله غني عن العالمين، وهو أسرع الحاسبين. ومعني " قد قامت الصلاة " في الإقامة أي حان وقت الزيارة والمناجاة وقضاء الحوائج ودرك المنى   والوصول إلى الله عز وجل وإلى كرامته وعفوه ورضوانه وغفرانه.

1.	We were told by Ahmad bin Muhammed bin Abdul-Rahman al-Maruzi, the Magran ruler, that he said: We were told by Abu Amru, Muhammed bin Ja’far al-Miqri al-Jarjani, that he said: We were told by Abu Bakr, Muhammed bin Hasan al-Mosuli in Baghdad, that he said: We were told by Muhammed bin ‘Asim al-Turayfi, that he said: We were told by Abu Zaid, Abbas bin Yazid bin Hasan, the cameleer, the servant of Zaid bin Ali, that he said: I was informed by my father, Yazid bin Hasan, that he said: I was told by Musa ibn Ja’far bin Muhammed, from his father, Muhammed bin Ali, from his father, Ali bin Hussain, from his father, Hussain bin Ali bin Abi Talib, peace be upon them, that he said: We were sitting in the Mosque, and the muezzin climbed up the minaret and said: Allah is Greater, Allah is Greater. Then the Commander of the Believers, Ali bin Abi Talib, peace be upon him, wept and we wept due to his weeping. When the muezzin was finished, he said: Do you comprehend what the muezzin says? We said: Allah, His Messenger and his Successor are more knowledgeable. He said: If you are to know what he says, you would certainly laugh a little and weep much. For his saying: «Allah is Greater» are many meanings, among which is that the muezzin’s saying: «Allah is Greater» implies His Ancientness, Eternity, Perpetuity, Knowledge, Strength, Ability, Forbearance, Generosity, Munificence, Bestowal and Solemnity. Hence, when the muezzin says: «Allah is Greater» then he is saying: Allah is He to whom belongs the creation and the commandment, and with His Volition the creation was, and from Him is everything to the creation, and to Him returns the creation. He is the first before everything, He was not perishing, and the Last after everything, He will not perish. He is the Dominant above everything, He may not be perceived, and the Inside beneath everything. He is the Remaining when everything except Him is to annihilate. The second meaning: Allah is Greater, meaning the Knowing, the Acquainted upon them, with regards to what was and what will be before it is. The third: Allah is Greater, meaning the Powerful over everything, He is Able to do what He wishes, the Strong due to His Strength, the Potent over His creation, the Strong in His Essence. His Ability is established upon all things; if He decides a matter, He only says to it: Be, and it is. Fourth: Allah is Greater, in the meaning of His Forbearance and Generosity, forbearing as if He is not known, pardoning as if He is not seen, veiling as if He is not disobeyed. He does not rush with a punishment, out of generosity, pardon and forbearance. Another indication of the meaning of «Allah is Greater» is the Munificent, giving in magnitude, the Generous in good deeds. Another indication of «Allah is Greater» is that it includes a negation of Him possessing a characteristic and a condition, such as if he is saying: Allah is More Glorious than for the describers to comprehend the degree of His characteristic. By which He is characterized, but that the describers only describe Him based upon their ability (of understanding), not based upon the degree of His Greatness and Glory, Exalted be Allah above the describers to be able to comprehend His characteristic, a Great Exaltation. Another indication of «Allah is Greater» is as if he is saying: Allah is Higher and More Glorious, and He is the Self-Sufficient from His servants, He has no need for the deeds of His creation. As for his saying: «I testify that there is no god but Allah» it is an announcement that the testimony is not possible unless by knowing Him from the heart, as if he is saying: I know that there is none to be worshipped except for Allah, Exalted and Glorious is He, and that every worshipped is false except for Allah, Exalted and Glorious is He, and I acknowledge with my tongue what is in my heart of knowledge that there is no god but Allah, and I testify that there is no refuge from Allah except to Himself, and there is no escape from the evil of every evil and the affliction of every affliction except by Allah. At the second time «I testify that there is no god but Allah» means: I testify that there is no guide except for Allah, and there is no guide for me to Religion except for Allah, and I testify before Allah that I testify that there is no god but Allah, and I testify before the inhabitants of the Heavens and the inhabitants of the Earths, and what is in them of all the Angels and people, and what is in them of mountains, trees, cattle and beasts, and every moist and dry, that I testify that there is no creator except for Allah, and there is no sustainer, worshippers, harmer, helpful, taker, extender, granter, preventor, admonisher, sufficient, first nor last except for Allah, to Him belongs the creation and the order, and in His Hand is all good, Blessed be Allah, the Lord of all the worlds. As for his saying: «I testify that Muhammed is the Messenger of Allah» he is saying: I testify before Allah that there is no god but Him and that Muhammed is His Servant, Messenger, Prophet, Chosen and Confidant, whom He sent to the totality of people, all of them, with the guidance and the Religion of Truth, that He may make him victorious above all religion, even if the polytheists dislike it, and I testify before those in the Heavens and the earth of all the Prophets, Messengers, Angels and people that Muhammed is the Master of the first and the last. At the second time «I testify that Muhammed is the Messenger of Allah» he is saying: I testify that there is no need for anyone except for Allah, the One, the Vanquisher, the Self-Sufficient from all His servants, the creations and people, and that He sent Muhammed to the people as a bearer of glad tidings, warner and caller to Allah by His permission, and a brightening lamp; he who denies and rejects him knowingly and does not believe in him, Allah, Exalted and Glorious is He, will enter him into the Fire of Hell, forever, made to abide, not being ever separated from it. As for his saying: «Hasten to prayer» it means: Come to the best of your deeds and the call of your Lord, and rush towards forgiveness from your Lord, the extinguishing of your fire which you have ignited, and the liberation of your necks which you have conditioned, that Allah might expiate from you your misdeeds, forgive you for your sins and replace your misdeeds with good deeds, for indeed, He is a Generous King, possessing Great Favor, and that He has permitted us, all the Muslims, to enter into His service and moving forward to between His Hands. At the second time of «Hasten to prayer» it means: Stand up to supplication to Allah, your Lord, the presentation of your needs before your Lord, and use His speech as a means to Him, and seek intercession with it, increase the remembrance (of Allah), Qunut [1], kneeling, prostration, subordination and submissiveness, and raise to Him your needs, for He has permitted that to us. As for his saying: «Hasten to success», he is saying: Come forward towards a remain after which there is no termination, and salvation with which there is no perishing, and come to a life with which there is no death, to a bliss that has no depletion, to a property from which there is no passing, to a joy with which there is no grief, to a company with which there is no loneliness, to a wealth with which there is no poverty, to a health with which there is no illness, to an honor with which there is no humility, to a strength with which there is no weakness, and to a dignity, how of a dignity is it, and rush towards the joy of this world and the Next, and the salvation of the Hereafter and the First. At the second time of «Hasten to success», he is saying: Precede to what I have called you to, and to the abundant dignification, the great favor, the lofty grace, the great winning, and the bliss of eternity in the vicinity of Muhammed, Allah’s blessings be upon him and his Family, in a Seat of Honor near an All-Sovereign, Perfect in Ability. As for his saying: «Allah is Greater», he is saying: Allah is Higher and More Glorious than for anyone among His creation to know what He has of dignification towards a servant who responds to Him, obeys Him, obeys His commandment, worships Him, knows His threat, occupies himself with Him and His remembrance, loves Him, believes in Him, is assured towards Him, trusts Him, fears Him, seeks Him, misses Him, accords with Him in his ruling and judging and is pleased with Him. At the second time of «Allah is Greater», he is saying: Allah is Greater, Higher and More Glorious than for anyone to know the extent of His dignification of His allies and His punishment of His enemies, the extent of His pardoning, forgiveness and grace towards those who respond to Him and respond to His Messenger and the extent of His torment and exemplary punishment, and that it is for those who denied Him and rejected Him knowingly. As for his saying: «There is no god but Allah» it means: To Allah belongs the ultimate proof upon them, through the Messenger, the Message, the clarification and the call, and He is More Glorious than for anyone of them to have a proof against Him. Hence, he who responds to Him, to him is light and dignity, and he who denies him, then indeed, Allah is Self-Sufficient from all the worlds, and He is the Swiftest of Accountants. The meaning of «Verily, the prayer has been established» in the Iqamah means that the time has come for visitation, supplication, fulfillment of needs, attainment of wishes and reaching Allah, Exalted and Glorious is He, and His dignification, pardoning, satisfaction and forgiveness.

حدثني أبو الحسن بن عمر [و] بن علي بن عبد الله البصري، قال: حدثنا أبو محمد خلف بن محمد البلخي بها، عن أبيه محمد بن أحمد، قال: حدثنا عياش بن الضحاك، عن مكي ابن إبراهيم، عن ابن جريح، عن عطاء قال: كنا عند ابن عباسبالطائف أنا وأبو العالية وسعيد بن جبير وعكرمة ، فجاء المؤذن فقال: الله أكبر، الله أكبر. واسم المؤذن قثم ابن عبد الرحمن الثقفي. فقال ابن عباس: أتدرون ما قال المؤذن؟ فسأله أبو العالية فقال: أخبرنا بتفسيره. قال ابن عباس: إذا قال المؤذن " الله أكبر، الله أكبر " يقول: يا مشاغيل الأرض قد وجبت الصلاة فتفرغوا لها، وإذا قال: " أشهد أن لا إله إلا الله " يقول: يقوم يوم القيامة ويشهد لي ما في السماوات وما في الأرض على أني أخبرتكم في اليوم خمس مرات، وإذا قال: " أشهد أن محمدا رسول الله " يقول: تقوم القيامة ومحمد يشهد لي عليكم أني قد أخبرتكم بذلك في اليوم خمس مرات، وحجتي عند الله قائمة. وإذا قال: " حي على الصلاة " يقول: دينا قيما فأقيموه. وإذا قال: " حي على الفلاح " يقول: هلموا إلى طاعة الله وخذوا سهمكم من رحمة الله، يعني الجماعة. (و) إذا قال العبد: " الله أكبر، الله أكبر " يقول حرمت الأعمال. وإذا قال: " لا الله الا الله " يقول: أمانة سبع سماوات وسبع أرضين و الجبال والبحار وضعت على أعناقكم إن شئتم فأقبلوا وإن شئتم فأدبروا.

2.	I was told by Abu’l-Hasan bin Umar and Ibn Ali bin Abdullah al-Basri, that he said: We were told by Abu Muhammed, Khalaf bin Muhammed al-Balkhi, in it [1], from his father, Muhammed bin Ahmad, that he said: We were told by Ayyash bin Dahhak, from Makki ibn Ibrahim, from Ibn Jurayh, from ‘Ataa’, that he said: We were at the place of Ibn Abbas in Ta’if, me, Abu’l-‘Aliya, Sa’eed bin Jubayr and Ikrima, and then the muezzin came and said: Allah is the Greater, Allah is the Greater. The name of the muezzin was Qatham ibn Abdul-Rahman al-Thaqafi. Then Ibn Abbas said: Do you know what the muezzin said? Then Abu’l-‘Alia asked him and said: Tell us of its interpretation. Ibn Abbas said: When the muezzin says: «Allah is Greater, Allah is Greater» he is saying: O those who are occupied with the earth, verily, the prayer has become obligatory, so dedicate yourselves to it. When he says: «I testify that there is no god but Allah» he is saying: The Day of Resurrection will arise, and it will be testified for me by what is in the Heavens and what is in the earth that I have informed you five times a day. When he says: «I testify that Muhammed is the Messenger of Allah» he is saying: The Day of Resurrection will arise, and Muhammed will testify for me before you that I have, verily, informed you of that five times a day, and my argument with Allah is established. When he says: «Hasten to prayer» he is saying: [It is] A right religion, therefore, establish it. When he says: «Hasten to success» he is saying: Come forward to obedience of Allah and take your portion of Allah’s mercy, meaning congregation [1]. When a servant says: «Allah is the Greater, Allah is the Greater» he is saying: Actions have been made forbidden. When he says: «There is no god but Allah» he is saying: The trust of Seven Heavens, Seven Earths, the mountains and the seas have been placed upon your necks, which if you wish so, then accept, and if you wish so, then turn back.

حدثنا علي بن عبد الله الوراق، وعلي بن محمد بن الحسن القزويني المعروف بابن مقبرة ، قال: حدثنا سعد بن عبد الله بن أبي خلف الأشعري، قال: حدثنا العباس ابن سعيد الأزرق، قال: حدثنا أبو نصر، عن عيسى بن مهران، عن الحسن بن عبد الوهاب عن محمد بن مروان، عن أبي جعفر عليه السلام قال: أتدري ما تفسير " حي على خير العمل "؟ قلت: لا. قال: دعاك إلى البر أتدري بر من؟ قلت: لا. قال: دعاك إلى بر فاطمة و ولدها عليهم السلام.

3.	We were told by Ali bin Abdullah al-Warraq, and Ali bin Muhammed bin Hasan al-Qazwini, known as Ibn Maqbara, that he said: We were told by Sa’d bin Abdullah bin Abi Khalaf al-Ash’ari, that he said: We were told by Abbas ibn Sa’eed al-Azraq, that he said: We were told by Abu Nasr, from Isa bin Mahran, from Hasan bin Abdul-Wahhab, from Muhammed bin Marwan, from Abu Ja’far, peace be upon him, that he said: Do you know what is the interpretation of «Hasten to the best of deeds»? I said: No. He said: He has called you to loyalty. Do you know loyalty to whom? I said: No. He said: He has called you to loyalty to  Fatima and her sons, peace be upon them.

حدثنا علي بن عبد الله الوراق، وعلي بن محمد بن الحسن القزويني، قالا:حدثنا سعد بن عبد الله، قال: حدثنا العباس بن سعيد الأزرق، قال: حدثنا أبو نصر، عن عيسى بن مهران، عن يحيى بن الحسن بن الفرات، عن حماد بن يعلى، عن علي بن الحزور ، عن الإصبع بن نباتة، عن محمد بن الحنفية أنه ذكر عنده الاذان فقال: لما أسري بالنبي صلى الله عليه وآله إلى السماء تناهز إلى السماء السادسة نزل ملك من السماء السابعة لم ينزل قبل ذلك اليوم قط فقال: الله أكبر، الله أكبر. فقال الله جل جلاله: أنا كذلك. فقال: أشهد أن لا إله إلا الله فقال الله عز وجل: أنا كذلك، لا إله إلا أنا. فقال: أشهد أن محمدا رسول الله. قال الله جل جلاله: عبدي وأميني على خلقي، اصطفيته على عبادي برسالاتي ثم قال: حي على الصلاة. قال الله جل جلاله: فرضتها على عبادي، وجعلتها لي دينا، ثم قال: حي على الفلاح. قال الله جل جلاله: أفلح من مشى إليها، وواظب عليها ابتغاء وجهي. ثم قال: حي على خير العمل. قال الله جل جلاله: هي أفضل الأعمال وأزكاها عندي ثم قال: قد قامت الصلاة. فتقدم النبي صلى الله عليه وآله فأم أهل السماء، فمن يومئذ تم شرف النبي صلى الله عليه وآله.

4.	We were told by Ali bin Abdullah al-Warraq, and Ali bin Muhammed bin Hasan al-Qazwini, that they both said: We were told by Sa’d bin Abdullah, that he said: We were told by Abbas bin Sa’eed al-Azraq, that he said: We were told by Abu Nasr, from Isa bin Mahran, from Yahya bin Hasan bin Furat, from Hammad bin Ya’la, from Ali bin Hazzur, from Isba’ bin Nabata, from Muhammed bin Hanafiya, that he mentioned the Adhan at his presence and said: When the Prophet, Allah’s blessings be upon him and his Family, was journeyed to Heaven, he reached the Sixth Heaven, an Angel, descended from the Seventh Heaven, who has never descended before that day, and he said: Allah is the Greater, Allah is the Greater. Then Allah, Glorified be His Glory, said: I am as such. Then he said: I testify that there is no god but Allah. Then Allah, Glorified be His Glory, said: I am as such, there is no god but Me. Then he said: I testify that Muhammed is the Messenger of Allah. Allah, Glorified be His Glory, said: My Servant and Trustee upon My creation, I selected him over My servants for My Message. Then he said: Hasten to prayer. Allah, Glorified be His Glory, said: I have made it obligatory upon My servants, and I have made it to Myself a debt. Then he said: Hasten to success. Allah, Glorified be His Glory, said: Successful shall be the one who walks to it and perseveres it for the sake of My Face. Then he said: Hasten to the best of deeds. Allah, Glorified be His Glory, said: It is the best of deeds and the most pure of it to Me. Then he said: Verily, the prayer has been established. Then the Prophet, Allah’s blessings be upon him and his Family, came forward and lead the people of Heaven (in prayer), and from that day, the esteem of the Prophet, Allah’s blessings be upon him and his Family, was completed.

Maʿānī al-ʾAkhbār

Book 1, Chapter 23