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 عيسى المكتب، قال: حدثنا أحمد بن محمد الوراق، قال: حدثني بشر بن سعيد بن قيلويه المعدل بالمرافقة قال: حدثنا عبد الجبار بن كثير التميمي اليماني قال: سمعت محمد بن حرب الهلالي أمير المدينة يقول: سألت جعفر بن محمد عليهما السلام فقلت له: يا ابن رسول الله في نفسي مسألته أريد أن أسألك عنها. فقال: إن شئت أخبرتك بمسألتك قبل أن تسألني وإن شئت فسل، قال: فقلت له: يا ابن رسول الله وبأي شئ تعرف ما في نفسي قبل سؤالي عنه؟ قال: بالتوسم والتفرس: أما سمعت قول الله عز وجل: " إن في ذلك لآيات للمتوسمين " وقول رسول الله صلى الله عليه وآله: " اتقوا فراسة المؤمن فإنه ينظر بنور الله عز وجل "؟ قال: قلت له: يا ابن رسول الله فأخبرني بمسألتي. قال: أردت أن تسألني عن رسول الله صلى الله عليه وآله لم لم يطق حمله علي عليه السلام عند حطه الأصنام من سطح الكعبة مع قوته وشدته وما ظهر منه في قلع باب القموص بخيبر والرمي بها وراءه أربعين ذراعا وكان لا يطيق حمله أربعون رجلا وقد كان رسول الله صلى الله عليه وآله ير كتب الناقة والفرس والبغلة والحمار وركب البراق ليلة المعراج وكل ذلك دون علي عليه السلام في القوة والشدة. قال: فقلت له: عن هذا والله أردت أن أسألك يا ابن رسول الله فأخبرني. فقال: إن عليا عليه السلام برسول الله شرف، وبه ارتفع، وبه وصل إلى إطفاء نار الشرك وإبطال كل معبود دون الله عز وجل، ولو علا النبي صلى الله عليه وآله لحط الأصنام لكان بعلي عليه السلام مرتفعا وشريفا وواصلا إلى حط الأصنام، ولو كان ذلك كذلك لكان أفضل منه، ألا ترى أن عليا عليه السلام قال: لما علوت ظهر رسول الله صلى الله عليه وآله شرفت وارتفعت حتى لو شئت أن أنال السماء لنلتها، أما علمت أن المصباح هو الذي يهتدي به في الظلمة وانبعاث فرعه من أصله، وقد قال علي عليه السلام: " أنا من أحمد كالضوء من الضوء "، أما علمت أن محمدا وعليا صلوات الله عليهما كانا نورا بين يدي الله جل جلاله قبل خلق الخلق بألفي عام وان الملائكة لما رأت ذلك النور رأت له أصلا قد انشعب فيه شعاع لامع، فقالت: إلهنا وسيدنا، ما هذا النور! فأوحى الله عز وجل إليهم: هذا نور من نوري أصله نبوة وفرعه إمامه، أما النبوة فلمحمد عبدي ورسولي، وأما الإمامة فلعلي حجتي ووليي ولولاهما ما خلقت خلقي، أما علمت أن رسول الله صلى الله عليه وآله رفع يدي علي عليه السلام بغدير خم حتى نظر الناس إلى بياض إبطيهما فجعله مولى المسلمين وإمامهم، وقد احتمل صلى الله عليه وآله الحسن والحسين عليهما السلام يوم حظيرة بني النجار، فلما قال له بعض أصحابه: ناولني أحدهما يا رسول الله. قال: نعم الحاملان ونعم الراكبان وأبوهما خير منهما، وروي في خبر آخر أن رسول الله صلى الله عليه وآله حمل الحسن وحمل جبريل الحسين فلهذا قال: نعم الحاملان. وإنه عليه السلام كان يصلى بأصحابه فأطال سجدة من سجداته، فلما سلم قيل له: يا رسول الله لقد أطلت هذه السجدة. فقال صلى الله عليه وآله: نعم، إن ابني ارتحلني فكرهت أن أعجله حتى ينزل وإنما أراد عليه السلام بذلك رفعهم وتشريفهم، فالنبي صلى الله عليه وآله رسول بني آدم وعلي عليه السلام إمام ليس بنبي ولا رسول فهو غير مطيق لحمل أثقال النبوة. قال محمد بن حرب الهلالي: قلت له: زدني يا ابن رسول الله. فقال: إنك لأهل للزيادة، إن رسول الله صلى الله عليه وآله حمل عليا على ظهره يريد بذلك أنه أبو ولده وإمام الأئمة من صلبه، كما حول رداءه في صلاة الاستسقاء وأراد أن يعلم أصحابه بذلك أنه قد تحول الجدب خصبا. قال: فقلت له: زدني يا ابن رسول الله، فقال: احتمل رسول الله صلى الله عليه وآله عليا يريد بذلك أن يعلم قومه أنه هو الذي يخفف عن ظهر رسول الله صلى الله عليه وآله ما عليه من الدين والعدات والأداء عنه من بعده. قال: فقلت له: يا ابن رسول الله زدني، فقال: إنه احتمله ليعلم بذلك أنه قد احتمله وما حمل، لأنه معصوم لا يحتمل وزرا فتكون أفعاله عند الناس حكمة وصوابا، وقد قال النبي صلى الله عليه وآله لعلي عليه السلام: يا علي إن الله تبارك وتعالى حملني ذنوب شيعتك ثم غفرها لي، وذلك قوله عز وجل: " ليغفر لك الله ما تقدم من ذنبك وما تأخر " ولما أنزل الله تبارك وتعالى عليه " يا أيها الذين آمنوا عليكم أنفسكم " قال النبي صلى الله عليه وآله " يا أيها الناس عليكم أنفسكم لا يضر كم من ضل إذا اهتديتم " وعلي نفسي وأخي، أطيعوا عليا فإنه مطهر معصوم لا يضل ولا يشقى، ثم تلا هذه الآية " قل أطيعوا الله وأطيعوا الرسول فإن تولوا فإنما عليه ما حمل وعليكم ما حملتم وإن تطيعوه تهتدوا وما على الرسول إلا البلاغ المبين". قال محمد بن حرب الهلالي: ثم قال لي جعفر بن محمد عليهما السلام: أيها الأمير لو أخبرتك بما في حمل النبي صلى الله عليه وآله عليا عليه السلام عند حط الأصنام من سطح الكعبة من المعاني التي أرادها به لقلت: إن جعفر بن محمد لمجنون، فحسبك من ذلك ما قد سمعته. فقمت إليه وقبلت رأسه وقلت: الله أعلم حيث يجعل رسالته.

1.	We were told by Ahmad bin Isa al-Mukattib, that he said: We were told by Ahmad bin Muhammed al-Warraq, that he said: I was told by Bishr bin Sa’eed bin Qeelawayh al-Mu’addil, in Murafiqa [1], that he said: We were told by Abdul-Jabbar bin Kathir al-Tamimi al-Yamani, that he said: I heard Muhammed bin Harb al-Hilali, a commander in Medina, say: I asked Ja’far bin Muhammed, peace be upon them both, and said to him: O son of Allah’s Messenger, there is a matter (of question) in me which I want to ask you about. He saud: If you wish, I would inform you of your matter before you ask me, and if you wish, then ask. He said: Then I said to him: O son of Allah’s Messenger, and by what thing do you know what is in my inner self before I ask of it? He said: By discerning and scrutinizing. Have you not heard the saying of Allah, Exalted and Glorious is He: «Indeed, in that are signs for those who discern.» (15:75) and the saying of the Messenger of Allah, Allah’s blessings be upon him and his Family: «Fear the scrutinizing of the believer, for indeed, he gazes with the Light of Allah, Exalted and Gloriousis He»? He said: I said to him: O son of Allah’s Messenger, then inform me of my matter. He said: He said: You wanted to ask me about the Messenger of Allah, Allah’s blessings be upon him and his Family, why he was capable of carrying Ali, peace be upon him, when he put down the statues from the roof of the Ka’ba, despite his strength, severeness and what appeared from him at the pulling out of the gate of the lion in Khaybar and the casting of it behind him by (the length of) forty upper arms, when forty men were not capable of carrying it. The Messenger of Allah, Allah’s blessings be upon him and his Family, however, used to ride a female camel, horse, mole and donkey, and also rode the Buraq [2] at the Night of Ascension, and all that are (signs of what is) beneath Ali, peace be upon him, in strength and severeness. He said: Then I said to him: About this, by Allah, I wanted to ask you, O son of Allah’s Messenger, so inform me. He said: Indeed, Ali, peace be upon him, was honored through the Messenger of Allah, and by him he was elevated, and by him he reached (the extent of) extinguishing the fire of polytheism and invalidating every worshipped except for Allah, Exalted and Glorious is He. If the Prophet, Allah’s blessings be upon him and his Family, had been carried to take down the statues, he would have, through Ali, peace be upon him, become in a state of elevation, honor and reach to take down the statues. If it was as such, he would be better than him. Do you not see that Ali, peace be upon him, said: «When I was on the back of Allah’s Messenger, Allah’s blessings be upon him and his Family, I was honored and raised to the extent that even if I had wished to reach the sky, I would have reached it»? Do you not know that the lamp is that by which one is guided in darkness, and in which the branch emerges from the source? Ali, peace be upon him, had said: «I am from Ahmad [3] like (how) a light (is derived) from light.» Do you not know that Muhammed and Ali, Allah’s blessings be upon them both, were between the Hands of Allah, Glorified be His Glory, before the creation of the creation by two thousand years, and that when the Angels saw that Light, they saw that it had a source from which a brightening radiation diverged, and it said: «Our God and Master, what is this Light?» to which Allah, Exalted and Glorious is He, revealed to them: «This is a Light from My Light; its source is Prophethood and its branch is Imamate. As for the Prophethood, it is for Muhammed, My Servant and Messenger, and as for the Imamate, it is for Ali, My Proof and Viceregent, and were it not for both of them, I would not have created My creation»? Do you not know that the Messenger of Allah, Allah’s blessings be upon him and his Family, raised the hands of Ali, peace be upon him, in Ghadeer Khumm until the people saw the whiteness of their underarms, and made him the Master of the Muslims and their Imam, and that he, Allah’s blessings be upon him and his Family, had carried Hasan and Hussain, peace be upon them both, on the day of the yard of the sons of Najjar, and that when some of his companions said to him: «Hand me one of them, O Messenger of Allah» he said: « How good are the two who are carrying, and how good are the two will ride, and their father is better than»? [4] It was narrated in another report that the Messenger of Allah, Allah’s blessings be upon him and his Family, carried Hasan and that Jibra’eel carried Hussain, and that it was for this sake that he said: «How good are the two who are carrying». He, peace be upon him, was praying (in congregation) with his companions and had prolonged one prostration of his prostrations, and that when he sent peace, it was said to him: O Messenger of Allah, you certainly prolonged this prostration. He, Allah’s blessings be upon him and his Family, then said: Yes, indeed, my son rode on me, and I disliked to make him haste until he gets down. By that, he, peace be upon him, only wanted to elevate and honor them. The Prophet, Allah’s blessings be upon him and his Family, is the Messenger of the sons of Adam, whereas Ali, peace be upon him, is an Imam, and is not a Prophet, nor a Messenger, and so, he is not capable of carrying the weights of Prophethood. [5] Muhammed bin Harb al-Hilali said: Then I said to him: Increase me, O son of Allah’s Messenger. He said: You are surely deserving of more. Indeed, the Messenger of Allah, Allah’s blessings be upon him and his Family, carried Ali on his back in the manner that he intended that he is the father of his children and the Imam of the Imams from his backbone, like how he transformed his garment during the prayer of seeking rain and wanted to give his companions a notice that the barren ground had turned into fertile. He said: Then I said to him: Increase me, O son of Allah’s Messenger. He said: The Messenger of Allah, Allah’s blessings be upon him and his Family, carried Ali and wanted to give notice to his people that he is the one who will lighten from the back of Allah’s Messenger, Allah’s blessings be upon him and his Family, that which is upon him of debt, numbers and clearance on his behalf after him. He said: Then I said to him: O son of Allah’s Messenger, increase me. He said: Indeed, he carried him in order to give notice by it that he had carried him along with what he has carried, because he is an Infallible and does not carry a (sinful) burden, and hence, his acts would be a wisdom and rightness to people. Moreover, the Prophet, Allah’s blessings be upon him and his Family, said to Ali, peace be upon him: O Ali, indeed, Allah, Blessed and Exalted is He, made me carry the sins of your party [6] and then forgave me for them. That is the saying of Him, Exalted and Glorious is He: «That Allah might forgive what has preceded, of your (act of) sin, and what will follow» (48:2). Moreover, when Allah, Blessed and Exalted is He, sent down unto him: «O you who have believed, it is upon you (to take care of) your own selves» (5:105) the Prophet, Allah’s blessings be upon him and his Family, said: «O people, it is upon you (to take care of) your own selves. You will not be harmed by the one who aberrates if you are guided. Ali is my own self and my brother. Obey Ali, for indeed, he is purified, Infallible, he will not aberrate, nor become wretched.» He then recited this verse: «Say: Obey Allah, and obey the Messenger, and if they turn away, it is only upon him what was carried upon him, and it is upon you what was carried upon you, and if you obey him, you will be guided. And there is not upon the Messenger except for the clear notification.» (24:54) Muhammed bin Harb al-Hilali said: Then Ja’far bin Muhammed, peace be upon them both, said: O commander, if I was to inform you of what lies in the carrying of the Prophet, Allah’s blessings be upon him and his Family, to Ali, peace be upon him, during the taking down of the statues from the roof of the Ka’ba of the meanings which he intended with it, you would surely had said: «Indeed, Ja’far bin Muhammed is surely insane.» Hence, it is sufficient for you of that what you have heard. Then I stood up to him, kissed his head and said: Allah is More Knowledgeable where He places His Message.

Maʿānī al-ʾAkhbār

Book 1, Chapter 398