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 محمد بن إبراهيم بن إسحاق الطالقاني - رحمه الله - قال: حدثنا أبو أحمد القاسم بن بندار المعروف بأبي صالح الحذاء، قال: حدثنا إبراهيم بن نصر بن عبد العزيز الرازي نزيل نهاوند، قال: حدثنا أبو غسان ملك إسماعيل النهدي قال: حدثنا جميع ابن عمير بن عبد الرحمن العجلي، قال: حدثني رجل بمكة، عن ابن أبي هالة التميمي، عن الحسن بن علي عليهما السلام، قال: سألت خالي " هند أبي هالة " - وكان وصافا - عن حلية رسول الله صلى لله عليه وآله، وحدثني الحسن بن عبد الله بن سعيد العسكري قال أخبرنا أبو القاسم عبد الله بن محمد بن عبد العزيزبن منيع، قال: حدثني إسماعيل بن محمد بن إسحاق بن جعفر ابن محمد بن علي بن الحسين عليهم السلام بمدينة الرسول قال: حدثني علي بن موسى بن جعفرابن محمد بن علي، عن موسى بن جعفر، عن جعفر بن محمد، عن أبيه، عن علي بن الحسين عليهم السلام قال: قال الحسن بن علي عليهما السلام: سألت خالي " هند بن أبي هالة " عن حلية رسول الله صلى الله عليه وآله. وحدثني الحسن بن عبد الله بن سعيد، قال: حدثنا عبد الله بن أحمد عبدان وجعفر بن محمد البزاز البغدادي، قالا: حدثنا سفيان بن وكيع، قال: حدثني جميع بن عمير العجلي قال: حدثني رجل من بني تميم من ولد أبي هالة، عن أبيه، عن الحسن بن علي عليهما السلام قال: سألت خالي " هند بن أبي هالة التميمي " - وكان وصافا للنبي صلى الله عليه وآله -: أنا أشتهي أن تصف   لي منه شيئا لعلي أتعلق به. فقال: كان رسول الله صلى الله عليه وآله فخما  ، مفخما، يتلألأ وجهه تلألؤ القمر ليلة البدر، أطول من المربوع، وأقصر من المشذب، عظيم الهامة رجل الشعر، إن انفرقت   عقيقته فرق، وإلا فلا يجاوز شعره شحمة أذنيه إذا هو وفره، أزهر اللون، واسع الجبين، أزج الحواجب  ، سوابغ في غير قرن، بينهما عرق يدره الغضب، أقنى العرنين، له نور يعلوه، يحسبه من لم يتأمله أشم، كث اللحية، سهل الخدين، ضليع الفم، أشنب، مفلج الأسنان، دقيق المسربة، كان عنقه جيد دمية في صفاء الفضة، معتدل الخلق، بادنا، متماسكا، سواء البطن والصدر، بعيد ما بين المنكبين ضخم الكراديس، عريض الصدر، أنور المتجرد، موصول ما بين اللبة والسرة بشعر يجري كالخط، عاري الثديين والبطن مما سوى ذلك، أشعر الذراعين والمنكبين وأعلى الصدر: طويل الزندين، رحب الراحة، شثن الكفين والقدمين، سائل الأطراف، سبط القصب خمصان الا خمسين، مسيح القدمين ينبو عنهما الماء، إذا زال زال قلعا، يخطو تكفؤا ويمشي هونا، ذريع المشية إذا مشى كأنما ينحط في صبب وإذا التفت التفت جميعا، خافض الطرف نظره إلى الأرض أطول من نظره إلى السماء، جل نظره الملاحظة،   يبدر من لقيه بالسلام. قال: فقلت: فصف لي منطقة. فقال: كان عليه السلام متواصل الأحزان، دائم الفكر، ليست له راحة، طويل السكت  ، لا يتكلم في غير حاجة، يفتتح الكلام ويختمه بأشداقه، يتكلم بجوامع الكلم فصلا لا فضول فيه ولا تقصير، دمثا [لينا] ليس بالجافي ولا بالمهين، تعظم عنده النعمة وإن دقت، لا يدم منها شيئا، غير أنه كان لا يذم ذواقا ولا يمدحه، ولا تغضبه الدنيا وما كان لها، فإذا تعوطي الحق لم يعرفه أحد ولم يقم لغضبه شئ حتى ينتصر له، إذا أشار أشار بكفه كلها، وإذا تعجب قلبها، وإذا تحدث اتصل بها، فضرب براحته اليمنى باطن إبهامه اليسرى، وإذا غضب أعرض وأشاح، وإذا فرح غض طرفه، جل ضحكه التبسم، يفتر  عن مثل حب الغمام. إلى ها هنا رواه أبو القاسم بن منيع، عن إسماعيل بن محمد بن إسحاق بن جعفر بن محمد، والباقي رواية عبد الرحمن إلى آخره. قال الحسن - صلوات الله عليه - وكتمتها الحسين عليه السلام زمانا ثم حدثته به فوجدته قد سبقني إليه فسألته عما سأله عنه فوجدته قد سأل أباه عن مدخل النبي صلى الله عليه وآله ومخرجه ومجلسه وشكله، فلم يدع منه شيئا. قال الحسين عليه السلام: سألت أبي عليه السلام عن مدخل رسول الله صلى الله عليه وآله، فقال: كان دخوله لنفسه مأذونا له في ذلك فإذا أوى إلى منزله جزء دخوله ثلاثة أجزاء: جزء لله، وجزء لأهله، وجزء لنفسه، ثم جزء جزءه بينه وبين الناس فيرد ذلك بالخاصة على العامة ولا يدخر عنهم منه شيئا وكان من سيرته في جزء الأمة إيثار أهل الفضل بإذنه وقسمه على قدر فضلهم في الدين، فمنهم ذو الحاجة، ومنهم ذو الحاجتين، ومنهم ذو الحوائج، فيتشاغل بهم ويشغلهم في ما أصلحهم والأمة من مسألته عنهم وبإخبارهم بالذي ينبغي، ويقول: ليبلغ الشاهد منكم الغائب، وأبلغوني حاجة من لا يقدر على إبلاغ حاجته فإنه من أبلغ سلطانا حاجة من لا يقدر على إبلاغها ثبت الله قدميه يوم القيامة لا يذكر عنده إلا ذلك ولا يقيد   من أحد عثرة، يدخلون روادا  ، ولا يفترقون إلا عن ذواق، ويخرجون أدلة . قال: فسألته عن مخرج رسول الله صلى الله عليه وآله كيف كان يصنع فيه؟ فقال: كان رسول الله صلى الله عليه وآله يخزن لسانه إلا عما يعنيه  ، ويؤلفهم ولا ينفرهم، ويكرم كريم كل قوم و يوليه عليهم، ويحذر الناس ويحترس منهم من غير أن يطوي عن أحد بشره ولا خلقه، ويتفقد أصحابه، ويسأل الناس عما في الناس، ويحسن الحسن ويقويه، ويقبح القبيح ويهونه، معتدل الامر، غير مختلف، لا يغفل مخافة أن يغفلوا أو يملوا  ، ولا يقصر عن الحق ولا يجوزه، الذين يلونه من الناس خيارهم، أفضلهم عنده أعمهم نصيحة للمسلمين وأعظمهم عنده منزلة أحسنهم مؤاساة ومؤازرة. فسألته عن مجلسه فقال: كان صلى الله عليه وآله لا يجلس ولا يقوم إلا على ذكر، ولا يوطن الأماكن وينهى عن إيطانها، وإذا انتهى إلى قوم جلس حيث ينتهي به المجلس ويأمر بذلك، ويعطى كل جلسائه نصيبه، ولا يحسب من جلسائه أن أحدا أكرم عليه منه، من جالسه صابره حتى يكون هو المنصرف عنه، من سأله حاجة لم يرجع إلا بها أو بميسور من القول، قد وسع الناس منه خلقه وصار لهم أبا وصاروا عنده في الخلق   سواء، مجلسه مجلس حلم وحياء وصدق وأمانة ولا ترتفع فيه الأصوات، ولا تؤبن فيه الحرم  ، ولا تنثى فلتأته،   متعادلين، متواصلين فيه بالتقوى، متواضعين، يوقرون الكبير، ويرحمون الصغير، ويؤثرون ذا الحاجة، و يحفظون الغريب. فقلت: فكيف كان سيرته في جلسائه؟ فقال: كان دائم البشر  ، سهل الخلق، لين الجانب، ليس بفظ،  ولا غليظ، ولا صخاب  ، ولا فحاش، ولا عياب ولا مداح، يتغافل عما لا يشتهي، فلا يؤيس منه، ولا يخيب فيه مؤمليه، قد ترك نفسه من ثلاث: المراء، والاكثار، وما لا يعنيه، وترك الناس من ثلاث: كان لا يذم أحدا، ولا يعيره  ، ولا يطلب عثراته ولا عورته. ولا يتكلم إلا في ما رجا ثوابه إذا تكلم أطرق   جلساؤه كأنما على رؤوسهم الطير، فإذا سكتتكلموا، ولا يتنازعون عنده الحديث، من تكلم أنصتوا له حتى يفرغ، حديثهم عنده حديث أولهم، يضحك مما يضحكون منه، ويتعجب مما يتعجبون منه، ويصبر للغريب على الجفوة في مسألته ومنطقه حتى أن كان أصحابه ليستجلبونهم، ويقول: إذا رأيتم طالب الحاجة يطلبها فارفدوه  ، ولا يقبل الثناء إلا من مكافئ، ولا يقطع على أحد كلامه حتى يجوز فيقطعه بنهي أو قيام. قال: فسألته عن سكوت رسول الله صلى الله عليه وآله. قال: كان سكوته على أربع: على الحلم والحذر، والتقدير، والتفكر  . فأما التقدير ففي تسوية النظر والاستماع بين الناس وأما تفكره ففيما يبقى أو يفنى، وجمع له الحلم في الصبر، فكان لا يغضبه شئ ولا يستفزه وجمع له الحذر في أربع، أخذه بالحسن ليقتدى به، وتركه القبيح لينتهى عنه، واجتهاده الرأي في صلاح أمته، والقيام فيما جمع لهم من خير الدنيا والآخرة. هذا آخر ما رواه عبدان. وحدثنا أبو علي أحمد بن يحيى المؤدب، قال: حدثنا محمد بن الهيثم   الأنباري قال: حدثنا عبد الله بن الصقر السكري أبو العباس، قال: حدثنا سفيان بن وكيع بن الجراح، قال: حدثني جميع بن عمير العجلي إملاء من كتابه، قال: حدثني رجل من بني تميم من ولد أبي هالة التميمي، عن أبيه، عن الحسن بن علي بن أبي طالب عليهما السلام قال: سألت خالي هند بن أبي هالة التميمي قال: وكان وصافا للنبي صلى الله عليه وآلهوأنا أشتهي أن يضف لي منه شيئا لعلي أتعلق به، فقال: كان رسول الله صلى الله عليه فخما مفخما وذكر الحديث بطوله.

1.	We were told by Muhammed bin Ibrahim bin Ishaq al-Talaqani, may Allah grant him mercy, that he said: We were told by Abu Ahmad, Qasim bin Bandar, known as Abu Saleh al-Hadhha’, that he said: We were told by Ibrahim bin Nasr bin Abdul-Aziz al-Razi, the visitor of Nahavand, that he said: We were told by Abu Ghassan, Malik Isma’il al-Nahdi, that he said: We were told by Jumay’ ibn Umair bin Abdul-Rahman al-‘Ajali, that he said: I was told by a man in Mecca, from Ibn Abi Halah al-Tamimi, from Hasan bin Ali, peace be upon them both, that he said: I asked my maternal uncle, Hind, Abu Halah, and he was a describer [1], about the ornaments of Allah’s Messenger, Allah’s blessings be upon him and his Family. And I was told by Hasan bin Abdullah bin Sa’eed al-Askari, that he said: We were informed by Abu’l-Qasim, Abdullah bin Muhammed bin Abdul-Aziz bin Manee’, that he said: I was told by Isma’il bin Muhammed bin Ishaq bin Ja’far ibn Muhammed bin Ali bin Hussain, peace be upon them, in the city of Allah’s Messenger, that he said: I was told by Ali bin Musa bin Ja’far ibn Muhammed bin Ali, from Musa bin Ja’far, from Ja’far bin Muhammed, from his father, from Ali bin Hussain, peace be upon them, that he said: Hasan bin Ali, peace be upon them both, said: I asked my maternal uncle, Hind bin Abi Halah, from the ornament of Allah’s Messenger, Allah’s blessings be upon him and his Family. And I was told by Hasan bin Abdullah bin Sa’eed, that he said: We were told by Abdullah bin Ahmad ‘Abdan and Ja’far bin Muhammed al-Bazzaz al-Baghdadi, that they both said: We were told by Sufyan bin Wakee’, that he said: I was told by Jumay’ bin Umair al-‘Ajali, that he said: I was told by a man from the sons of Tamim, from the sons of Abu Halah, from his father, from Hasan bin Ali, peace be upon them both, that he said: I asked my maternal uncle, Hind bin Abi Halah al-Tamimi, and he was a describer of the Prophet, Allah’s blessings be upon him and his Family: I seek that you describe to me from him something, that I might be connected to him. So he said: The Messenger of Allah, Allah’s blessings be upon him was magnificent, dignified; his face pearling like the pearling of the moon at a night of a full moon; longer than one of mid-height; shorter than one of thinness and long-height; having a great head; crook-haired; if his gathered hair is separated, it separates, otherwise, his hair would not cross the meat of his ear if grew it; his color was lightening [2], wide-foreheaded, having long brows, perfect, not being joined; between them is moisture, poured by anger; having a hooked nose; having a light above him; he who does not contemplate on him considers him highborn; thick-bearded; flat-cheecked; big-mouthed; ashnab [3]; gap-toothed; having a sound torso hair; his neck was in good image of clear silver; he was of moderate build; having a solid body; having even belly and chest; distanced between the shoulder flanks; having large metaphysis; wide-chested; having brightening bare skin; connected between the upper chest and the navel with hair flowing like a line, bare-breasted and bare-bellied from other than that; hairy on the upper arms, shoulder flanks and upper chest; having long forearms; having a spacious palm; coarse in the palms and feet; having fluent sides; having extended bones; having a raised sole; having even feet, from which water flows away; if he is to go, he goes firmly; stepping in harmony and walking calmly; walking with big steps, as if he steps into deep spots; if he turns to look, he turns wholly; having a lowered side; his look was towards the ground, longer than his look towards the sky; most of his looking was observation; he takes initiative to send peace to whom he meets. He said: Then I said: Then describe to me his speech. So he said: He, peace be upon him, was continuously sad; always thinking; having no rest; long-lastingly silent; not speaking while there is no need; opening and sealing the speech with the mouth corners; speaking with inclusive terms, separating, having no overage nor short-doing; kind, mild, not being gross nor humiliating; the grace is magnified for him, even if it is tiny; he would not hide from it anything, except that he used to not condemn a taster nor praise him, nor is he angered by the world and what is for it; if a right was involved into, none would recognize him; nothing arose due to his anger except that he would gain victory for it; if he was to point, he would point with his whole palm; if he is amazed, he would turn it; if he speaks, he would connect to it, and he would hit with his right the inward of his left thumb; if he was angered, he would ignore and turn away; if he became joyful, he looked aside; most of his laughing was smiling; his laugh would be like the uncovering of clouds. Until here is what Abu’l-Qasem bin Manee’ narrated from Isma’il bin Muhammed bin Ishaq bin Ja’far bin Muhammed, and the the rest is the narration of Abdul-Rahman until its end. Hasan, Allah’s blessings be upon him: I concealed it from Hussain, peace be upon him, for a while and then I told him of it, and I found that he had preceded me to it, so I asked him of what he had asked him of, and I found that he had asked his father about the entrance of the Prophet, Allah’s blessings be upon him and his Family, and his exiting, sitting and shape, and he did not leave anything from him. Hussain, peace be upon him, said: I asked my father, peace be upon him, about the entrance of Allah’s Messenger, Allah’s blessings be upon him and his Family, so he said: His entrance for himself was that he was given permission for that. When he would go to his home, he divided his entrance into three parts: I part for Allah, a part for his family and part for himself, and then he divided the part between himself and between the people, and he would then teach this to the specific (people) for the general (people to be taught), and he would not keep from them anything. It was from his tradition with the part of the nation to be benevolent towards the people of virtue by his permission and division on the basis their virtue in religion. Among them were those of one requirement, and among them were those of two requirements, and among them were those of (several) requirements, and so he would be kept busy with them and keep them busy with what is best to them, and so with the nation with regards to his questioning about them and informing of them with what should be, and he would say: Let the witnessing among you inform the absent, and inform me of the requirement of the one who is not able to inform of his requirement, for indeed, the one who informs a ruler of the requirement of the one who is not able to inform of it, Allah will fasten his feet on the Day of Resurrection. Nothing other than that would be mentioned at his presence. He would not restrict from anyone accidentally. They would enter by seeking, not disperse except after tasting and they would leave having been guided. He said: Then I asked him about the exiting of Allah’s Messenger, Allah’s blessings be upon him and his Family: How did he do it? So he said: The Messenger of Allah, Allah’s blessings be upon him and his Family, used to keep his tongue except from that which concerns him; concord with them and not shun them away; be generous with the generous one from every people and appoint him over them; be warned of people and guarded from them without concealing for anyone his extroversion nor manners; check on his companions; ask the people about what goes on among people; declare the good as good and strengthen it; declare the horrid as horrid and degrade it; be moderate in his matter; not be contrasting; not be heedless out of fear that they become heedless or bored; not make short towards the truth, nor exceed it. Those who followed him among the people were the best of them, the best of them to him being the most inclusive in assistance to the Muslims, and those with the greatest position among them to him being the best of them in consolation and aid. Then I asked him about his sitting, so he said: He, Allah’s blessings be upon him and his Family, did not sit nor stand except by performing a remembrance (of Allah); he would not settle in places and prohibit settling in them; if he ends up at a people, he would sit where the gathering ends at, and he would instruct that; he would give all who sit with him his portion; he would not assume from those who sit with them that anyone of them is more generous to him than he is over them. The one who would sit with him, he would remain patient with him until he is the one to leave him. The one who asks him for a need did not return except that he had it or with simple speech. The people were enriched from him due to his manners; he became to them a father; they became to him in creation, equal. His gathering was a gathering of forbearance, modesty, truthfulness and trust; voices were not raised in it, nor were sanctities disgraced, nor were its slight faults spoken of; they were equivalent; being continuously in godfearness during it; humble; they would revere the old and be merciful to the small; they would be benevolent to the one with a requirement; and they would protect the stranger. Then I said: Then how was his tradition with regards to those who sit with him? So he said: He was always extrovert, easy-mannered, mild-sided, not gross, nor harsh, nor screaming, nor obscene, nor excessively disgracing nor praising, ignoring what he does not desire, by which it is not despaired of him, nor disappointing to those who are hopeful in him. He made himself abandon three: quarreling, overage and that which does not concern him, and he abandon three to perform in people: he used to not condemn anyone, nor disgrace him nor seek (to know) his slight faults nor his blemishes. He did not speak except in what he sought its reward; when he would speak, those who sit with him were held themselves as if birds are on their heads; and when he would become silent, they spoke, and they would not quarrel in conversation at his presence; the one who would speak, they listened to him until he is finished; their conversation in his presence would be the conversation of the first of them; he would smile to what they smile to, and be amazed at what they are amazed at; he would be patient to the stranger for his lack of interest in asking him and in his speech, until his companions would draw them; and he would say: If you see a seeker of a need seeking it, then give him. He did not accept commendation, except from one who remunerates, and he would not cut anyone from his speech until it would be permissible, and so he would cut him by prohibition or rising up. He said: Then I asked him about the silence of Allah’s Messenger, Allah’s blessings be upon him and his Family. He said: His silence was due to four: for forbearance, caution, estimation and reflection. As for estimation, it was with regards to having equal look and listening between people, and as for his reflection, it was about what is to remain and what is to terminate. Forbearance was joined for him along with patience, and so nothing would anger him nor provoke him. Caution was joined for him in four: his taking of goodness that he might be followed in it; his abandoning of the horrid that it might be stopped; his diligence in deducing (sound) opinion for the good of his nation; and to perform what was gathered for them from the best of this world and the Hereafter. This is the last of what ‘Abdan narrated. We were also told by Abu Ali, Ahmad bin Yahya, the Teacher, that he said: We were told by Muhammed bin Haitham al-Anbari, that he said: We were told by Abdullah bin Saqr al-Sukkari, Abu’l-Abbas, that he said: We were told by Sufyan bin Wakee’ bin Jarrah, that he said: I was told by Jumay’ bin ‘Umayr al-‘Ajali, dictating from his book, that he said: I was told by a man from the sons of Tamim, from the sons of Abu Halah al-Tamimi, from his father, from Hasan bin Ali bin Abi Talib, peace be upon them both, that he said: I asked my uncle, Hind bin Abi Halah al-Tamimi, that he said – and he was a describer of the Prophet, Allah’s blessings be upon him and his Family – while I had desired that he describes to me something of him that I might be connected to him, and so he said: The Messenger of Allah, Allah’s blessings be upon him, was magnificent, dignified. And he mention the same narration with its length.

Maʿānī al-ʾAkhbār

Book 1, Chapter 32