لِأَهْلِ النَّارِ وَ الزَّايُ زَفِيرُ جَهَنَّمَ حُطِّي حُطَّتِ الْخَطَايَا عَنِ الْمُسْتَغْفِرِينَ كَلَمَنْ كَلَامُ اللَّهِ لَا مُبَدِّلَ لِكَلِمَاتِهِ سَعْفَصْ صَاعٌ بِصَاعٍ وَ الْجَزَاءُ بِالْجَزَاءِ قَرَشَتْ قَرَشَهُمْ فَحَشَرَهُمْ فَقَالَ الْمُؤَدِّبُ أَيَّتُهَا الْمَرْأَةُ خُذِي بِيَدِ ابْنِكِ فَقَدْ عُلِّمَ وَ لَا حَاجَةَ فِي الْمُؤَدِّبِ.

"zay" is the groaning of Hell. "Hutti": the falling away of sins from those who seek forgiveness. "Kalaman": God's word is not to be changed. "Sa'fas": a measure for a measure and a recompense for a recompense. "Qarashat": He gathered them up and mustered them. The tutor said: O woman! Take your son away; he is a learned man and has no need of a tutor.

بيان: قال الفيروزآبادي الكتاب كرمان الكاتبون و المكتب كمقعد موضع التعليم و قول الجوهري المكتب و الكتاب واحد غلط و قال قرشه يقرشه و يقرشه قطعه و جمعه من هاهنا و هاهنا و ضم بعضه إلى بعض.

Al-Fayruzabadi says: "kuttab" means the writers of the schools of teaching writing. If we take "maktab" and "kuttab" in one and the same sense, that is an error. "Qarsh" comes in the sense of cutting and gathering — that we take something from here and there and gather it in one place.

أقول: هذا الخبر و الأخبار الآتية تدل على أن للحروف المفردة وضعا و دلالة على معان و ليست فائدتها منحصرة في تركب الكلمات منها و لا استبعاد في ذلك و قد روت العامة في الم عن ابن عباس أن الألف آلاء اللّٰه و اللام لطفه و الميم ملكه و تأويلها بأن المراد التنبيه على أن هذه الحروف منبع الأسماء و مبادي الخطاب و تمثيل بأمثلة حسنة تكلف مستغنى عنه.

I say: This report and the reports to come indicate that the individual letters have a positing and signify meanings, and that their benefit is not confined to the composition of words from them; and there is nothing far-fetched in this. And it has come from Ibn 'Abbas by the way of the Sunnis concerning "Alif Lam Mim" that he said: "alif" is God's bounties, "lam" is His kindness, "mim" is God's dominion. Its interpretation is that what is meant is to give notice that the letters are the source of the names and the beginnings of address. To give fine examples is a trouble and a burden of which we have no need.

«2»- مع، معاني الأخبار لي، الأمالي للصدوق يد، التوحيد ابْنُ الْوَلِيدِ عَنِ الصَّفَّارِ عَنِ ابْنِ أَبِي الْخَطَّابِ وَ أَحْمَدَ بْنِ الْحَسَنِ بْنِ فَضَّالٍ عَنِ ابْنِ فَضَّالٍ عَنِ ابْنِ أَسْبَاطٍ عَنِ الْحَسَنِ بْنِ زَيْدٍ عَنْ مُحَمَّدِ بْنِ سَالِمٍ عَنِ الْأَصْبَغِ بْنِ نُبَاتَةَ قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ عليه السلام سَأَلَ عُثْمَانُ بْنُ عَفَّانَ رَسُولَ اللَّهِ صلى اللّٰه عليه و آله فَقَالَ يَا رَسُولَ اللَّهِ مَا تَفْسِيرُ أَبْجَدْ فَقَالَ رَسُولُ اللَّهِ صلى اللّٰه عليه و آله تَعَلَّمُوا تَفْسِيرَ أَبْجَدْ فَإِنَّ فِيهِ الْأَعَاجِيبَ كُلَّهَا وَيْلٌ لِعَالِمٍ جَهِلَ تَفْسِيرَهُ فَقِيلَ يَا رَسُولَ اللَّهِ مَا تَفْسِيرُ أَبْجَدْ قَالَ أَمَّا الْأَلِفُ فَآلَاءُ اللَّهِ حَرْفٌ مِنْ أَسْمَائِهِ وَ أَمَّا الْبَاءُ فَبَهْجَةُ اللَّهِ وَ أَمَّا الْجِيمُ فَجَنَّةُ اللَّهِ وَ جَلَالُ اللَّهِ وَ جَمَالُهُ وَ أَمَّا الدَّالُ فَدِينُ اللَّهِ وَ أَمَّا هَوَّزْ فَالْهَاءُ هَاءُ الْهَاوِيَةِ فَوَيْلٌ لِمَنْ هَوَى فِي النَّارِ وَ أَمَّا الْوَاوُ فَوَيْلٌ لِأَهْلِ النَّارِ وَ أَمَّا الزَّايُ فَزَاوِيَةٌ فِي النَّارِ فَنَعُوذُ بِاللَّهِ مِمَّا فِي الزَّاوِيَةِ يَعْنِي زَوَايَا جَهَنَّمَ وَ أَمَّا حُطِّي فَالْحَاءُ حُطُوطُ الْخَطَايَا عَنِ الْمُسْتَغْفِرِينَ فِي لَيْلَةِ الْقَدْرِ وَ مَا نَزَلَ بِهِ جَبْرَئِيلُ مَعَ الْمَلَائِكَةِ إِلَى مَطْلَعِ الْفَجْرِ وَ أَمَّا الطَّاءُ فَطُوبَى لَهُمْ وَ حُسْنُ مَآبٍ وَ هِيَ شَجَرَةٌ غَرَسَهَا اللَّهُ عَزَّ وَ جَلَّ وَ نَفَخَ فِيهَا مِنْ رُوحِهِ وَ إِنَّ أَغْصَانَهَا لَتُرَى مِنْ وَرَاءِ سُورِ الْجَنَّةِ تَنْبُتُ بِالْحُلِيِّ وَ الْحُلَلِ مُتَدَلِّيَةً عَلَى أَفْوَاهِهِمْ وَ أَمَّا الْيَاءُ فَيَدُ اللَّهِ فَوْقَ خَلْقِهِ سُبْحانَهُ وَ تَعالى عَمَّا يُشْرِكُونَ وَ أَمَّا كَلَمَنْ فَالْكَافُ كَلَامُ اللَّهِ لَا تَبْدِيلَ لِكَلِمَاتِ اللَّهِ وَ لَنْ تَجِدَ

Ma'ani al-Akhbar, Amali al-Saduq and al-Tawhid: 'Uthman b. 'Affan asked the Messenger of God, may God bless him and his family: What is the interpretation of abjad? The Messenger of God, may God bless him and his family, said: Learn the interpretation of abjad, for all the marvels are in it. Woe to the scholar who does not know the interpretation of abjad. It was said: O Messenger of God, what is the interpretation of abjad? He said: "Alif" is God's bounties and is a letter of His names, "ba'" is God's splendour, "jim" is God's garden and His majesty and His beauty, "dal" is God's religion. "Hawwaza": "ha'" is the Abyss; woe to him who falls into the Fire, and woe to the people of the Fire; "zay" is a corner in the Fire, and we take refuge with God from what is in the corner — that is, the corners of Hell. "Hutti": "ha'" is the falling away of sin from those who seek forgiveness on the Night of Power and what Gabriel brings down with the angels until the break of dawn; "ta'" is Tuba for them and a goodly end, and it is a tree that God planted and into which He breathed of His own spirit, whose branches appear from behind the wall of Paradise. It grows ornaments and garments and bends down toward the mouths of the people of Paradise; "ya'" is the hand of God, above all His creation, "glory be to Him and exalted is He above what they associate with Him". "Kalaman": "kaf" is God's word, for there is no changing God's words