مِنْ دُونِهِ مُلْتَحَداً وَ أَمَّا اللَّامُ فَإِلْمَامُ أَهْلِ الْجَنَّةِ بَيْنَهُمْ فِي الزِّيَارَةِ وَ التَّحِيَّةِ وَ السَّلَامِ وَ تَلَاوُمُ أَهْلِ النَّارِ فِيمَا بَيْنَهُمْ وَ أَمَّا الْمِيمُ فَمُلْكُ اللَّهِ الَّذِي لَا يَزُولُ وَ دَوَامُ اللَّهِ الَّذِي لَا يَفْنَی وَ أَمَّا النُّونُ فَ ن وَ الْقَلَمِ وَ ما يَسْطُرُونَ فَالْقَلَمُ قَلَمٌ مِنْ نُورٍ وَ كِتَابٌ مِنْ نُورٍ فِي لَوْحٍ مَحْفُوظٍ يَشْهَدُهُ الْمُقَرَّبُونَ وَ كَفی بِاللَّهِ شَهِيداً وَ أَمَّا سَعْفَصْ فَالصَّادُ صَاعٌ بِصَاعٍ وَ فَصٌّ بِفَصٍّ يَعْنِي الْجَزَاءَ بِالْجَزَاءِ وَ كَمَا تَدِينُ تُدَانُ إِنَّ اللَّهَ لَا يُرِيدُ ظُلْماً لِلْعِبادِ وَ أَمَّا قَرَشَتْ يَعْنِي قَرَشَهُمْ فَحَشَرَهُمْ وَ نَشَرَهُمْ إِلَی يَوْمِ الْقِيَامَةِ فَ قُضِیَ بَيْنَهُمْ بِالْحَقِّ وَ هُمْ لا يُظْلَمُونَ.

and you will never find any refuge apart from Him; "lam" is the coming together of the people of Paradise with one another in visiting, greeting and salutation, and the mutual blaming of the people of the Fire; "mim" is God's dominion which has no passing away, and God's permanence which has no perishing; "nun" is "Nun. By the pen and what they inscribe", for the pen is of light and the book is of light, "in a Preserved Tablet, witnessed by those brought near — and God suffices as a witness". "Sa'fas": "sad" is a measure for a measure and a requital for a requital — that is, a recompense for a recompense; and as you recompense you will be recompensed. "Truly God does not desire wrong for the servants." "Qarashat" means that He will gather them and muster and scatter them toward the Day of Resurrection and judge between them with truth and they will not be wronged: "so judgement will be given between them with truth, and they will not be wronged".

ل، الخصال مَاجِيلَوَيْهِ عَنْ مُحَمَّدٍ الْعَطَّارِ عَنِ الْأَشْعَرِيِّ عَنِ ابْنِ أَبِي الْخَطَّابِ وَ أَحْمَدَ إِلَى آخِرِ الْخَبَرِ إِلَّا أَنَّ فِيهِ غَرَسَهَا اللَّهُ عَزَّ وَ جَلَّ بِيَدِهِ وَ الْحُلَلُ وَ الثِّمَارُ مُتَدَلِّيَةً.

Al-Khisal: Majiluya related from Muhammad al-'Attar, from al-Ash'ari, from Ibn Abi al-Khattab and Ahmad, the same hadith to its end, except that in it has come: "God, Mighty and Majestic, planted it with His own hand" and "robes and fruits hung down".

قَالَ الصَّدُوقُ رَحِمَهُ اللَّهُ فِي كِتَابِ مَعَانِي الْأَخْبَارِ، بَعْدَ رِوَايَةِ هَذَا الْخَبَرِ حَدَّثَنَا بِهَذَا الْحَدِيثِ أَبُو عَبْدِ اللَّهِ بْنُ حَامِدٍ قَالَ أَخْبَرَنَا أَبُو نَصْرٍ أَحْمَدُ بْنُ يَزِيدَ بْنِ عَبْدِ الرَّحْمَنِ الْبُخَارِيُّ بِبُخَارَى قَالَ حَدَّثَنَا أَحْمَدُ بْنُ يَعْقُوبَ ابْنِ أَخِي سَهْلِ بْنِ يَعْقُوبَ الْبَزَّازِ قَالَ حَدَّثَنَا إِسْحَاقُ بْنُ حَمْزَةَ قَالَ حَدَّثَنَا أَبُو أَحْمَدَ عِيسَى بْنُ مُوسَى الْغُنْجَارُ عَنْ مُحَمَّدِ بْنِ زِيَادٍ السُّكَّرِيِّ عَنِ الْفُرَاتِ بْنِ سُلَيْمَانَ عَنْ أَبَانٍ عَنْ أَنَسٍ قَالَ قَالَ رَسُولُ اللَّهِ صلى اللّٰه عليه و آله تَعَلَّمُوا تَفْسِيرَ أَبِي جَادٍ فَإِنَّ فِيهِ الْأَعَاجِيبَ كُلَّهَا-.

Al-Shaykh al-Saduq, may God have mercy on him, has related that this hadith was also recounted to us by Abu 'Abdallah b. (Abi) Hamid with his own chain reaching to Anas, who said: The Prophet of God, may God bless him and his family, said: Learn the interpretation of Abu Jad, for all its meanings are wonderful.

و ذكر الحديث مثله سواء حرفا بحرف انتهى بيان الإلمام النزول و قوله فص بفص أي يجزي بقدر الفص إذا ظلم أحد بمثله أي يجزي لكل حقير و خطير و قوله كما تدين تدان على سبيل مجاز المشاكلة أي كما تفعل تجازى.

Then he recounted the like of the above hadith word for word, without any addition or omission. "Al-ilmam" means coming down, and "fass bi-fass" means that every deed is requited according to its own measure, whether small or great. And "kama tadinu tudan" is of the kind of verbal correspondence, that is, as you act, so will you be recompensed.

«3»- مع، معاني الأخبار ن، عيون أخبار الرضا عليه السلام لي، الأمالي للصدوق يد، التوحيد حَدَّثَنَا مُحَمَّدُ بْنُ بَكْرَانَ النَّقَّاشُ رَضِيَ اللَّهُ عَنْهُ بِالْكُوفَةِ سَنَةَ أَرْبَعٍ وَ خَمْسِينَ وَ ثَلَاثَ مِائَةٍ قَالَ حَدَّثَنَا أَحْمَدُ بْنُ مُحَمَّدٍ الْهَمْدَانِيُّ مَوْلَى بَنِي هَاشِمٍ قَالَ حَدَّثَنَا عَلِيُّ بْنُ الْحَسَنِ بْنِ عَلِيِّ بْنِ فَضَّالٍ عَنْ أَبِيهِ عَنْ أَبِي الْحَسَنِ عَلِيِّ بْنِ مُوسَى الرِّضَا عليهما السلام قَالَ: إِنَّ أَوَّلَ خَلْقِ اللَّهِ عَزَّ وَ جَلَّ لِيُعَرِّفَ بِهِ خَلْقَهُ الْكِتَابَةَ حُرُوفُ الْمُعْجَمِ وَ إِنَّ الرَّجُلَ إِذَا ضُرِبَ عَلَى رَأْسِهِ بِعَصًا فَزَعَمَ أَنَّهُ لَا يُفْصِحُ بِبَعْضِ الْكَلَامِ فَالْحُكْمُ فِيهِ أَنْ تُعْرَضَ عَلَيْهِ حُرُوفُ الْمُعْجَمِ ثُمَّ يُعْطَی الدِّيَةَ بِقَدْرِ مَا لَمْ يُفْصِحْ مِنْهَا وَ لَقَدْ حَدَّثَنِي أَبِي عَنْ أَبِيهِ عَنْ جَدِّهِ عَنْ أَمِيرِ الْمُؤْمِنِينَ عليه السلام فِي «أ ب ت ث» قَالَ الْأَلِفُ آلَاءُ اللَّهِ وَ الْبَاءُ بَهْجَةُ اللَّهِ

Ma'ani al-Akhbar, 'Uyun Akhbar al-Rida, Amali al-Saduq and al-Tawhid: Ibn Faddal, on the authority of his father, says: Al-Imam al-Rida, peace be upon him, said: The first thing that the Lord brought into being to teach writing to His creatures was the letters of the alphabet. If someone strikes another on the head with a staff so that as a result of the blow he is unable to pronounce some of the letters of the alphabet, the ruling is that the one struck should be told to pronounce the letters of the alphabet one by one, and then, according to the number of letters he is unable to utter, the striker must pay him blood money. My noble father related to me from his grandfather, from the Commander of the Faithful, peace be upon him, that each of "alif, ba', ta', tha'" (is an abbreviation of a word). "Alif" is God's bounties and blessings; "ba'" is on account of God's goodness and excellence.