فَقَالَ رَسُولُ اللَّهِ صلى اللّٰه عليه و آله أَمَّا أَبُو جَادٍ فَهُوَ كُنْيَةُ آدَمَ عَلَى نَبِيِّنَا وَ آلِهِ وَ عَلَيْهِ السَّلَامُ أَبَى أَنْ يَأْكُلَ مِنَ الشَّجَرَةِ فَجَادَ فَأَكَلَ وَ أَمَّا هَوَّزْ هَوًى مِنَ السَّمَاءِ فَنَزَلَ إِلَى الْأَرْضِ وَ أَمَّا حُطِّي أَحاطَتْ بِهِ خَطِيئَتُهُ وَ أَمَّا كَلَمَنْ كَلِمَاتُ اللَّهِ عَزَّ وَ جَلَّ وَ أَمَّا سَعْفَصْ قَالَ اللَّهُ عَزَّ وَ جَلَّ صَاعٌ بِصَاعٍ كَمَا تَدِينُ تُدَانُ وَ أَمَّا قَرَشَاتْ أَقَرَّ بِالسَّيِّئَاتِ فَغَفَرَ لَهُ وَ أَمَّا كَتَبَ فَكَتَبَ اللَّهُ عَزَّ وَ جَلَّ عِنْدَهُ فِي اللَّوْحِ الْمَحْفُوظِ قَبْلَ أَنْ يَخْلُقَ آدَمَ بِأَلْفَيْ عَامٍ إِنَّ آدَمَ خُلِقَ مِنَ التُّرَابِ وَ عِيسَى خُلِقَ بِغَيْرِ أَبٍ فَأَنْزَلَ اللَّهُ عَزَّ وَ جَلَّ تَصْدِيقَهُ إِنَّ مَثَلَ عِيسى عِنْدَ اللَّهِ كَمَثَلِ آدَمَ خَلَقَهُ مِنْ تُرابٍ قَالَ صَدَقْتَ يَا مُحَمَّدُ.

The Messenger of God, may God bless him and his family, said: All of it relates to the qualities of Adam, peace be upon him. "Abu Jad" is the agnomen of Adam. When he was forbidden to eat the wheat, he became so hungry that he was near to perishing, so he ate it — or else he considered it good and ate it; for this reason he received such a title. As for "hawwaz", it indicates that he came down from heaven and took his abode on the earth. And "hutti" indicates that his errors encompassed him. "Kalaman" means that he spoke with God, and "sa'fas" means God has said that everything must be valued according to its worth. "Qarashat" means he confessed his sins and God forgave him; and "kataba" indicates that the Almighty, two thousand years before the creation of Adam, wrote in the Preserved Tablet that Adam was created from dust and Jesus without a father, and He confirmed His word with this verse: "Truly the likeness of Jesus with God is as the likeness of Adam, whom He created from dust." Sham'un affirmed it and said: O Muhammad, you have spoken truly!

بيان: لعلهم كانوا يقولون مكان أبجد أبو جاد إشعارا بمبدإ اشتقاقه فبين صلى اللّٰه عليه و آله ذلك لهم و قوله صلى اللّٰه عليه و آله جاد إما من الجود بمعنى العطاء أي جاد بالجنة حيث تركها بارتكاب ذلك أو من جاد إليه أي اشتاق و أما قرشات فيحتمل أن يكون معناه في لغتهم الإقرار بالسيئات أو يكون من القرش بمعنى الجمع أي جمعها فاستغفر لها أو بمعنى القطع أي بالاستغفار قطعها عن نفسه و إنما اكتفى بهذه الكلمات لأنه لم يكن في لغتهم أكثر من ذلك على ما هو المشهور قال الفيروزآبادي و أبجد إلی قرشت و رئيسهم كلمن ملوك مدين وضعوا الكتابة العربية على عدد حروف أسمائهم هلكوا يوم الظلة ثم وجدوا بعدهم ثخذ ضظغ فسموها الروادف و أما كتب فلعله كان هذا اللفظ مجملا في كتبهم أو على ألسنتهم و لم يعرفوا ذلك فسأله صلى اللّٰه عليه و آله عن ذلك.

Perhaps they used to say "abu jad" in place of "abjad", since "abjad" is derived from "abu jad", and the Prophet answered accordingly. "Jad" is either in the sense of bestowal, in the sense that on account of eating from the forbidden tree he gave up and left Paradise; or "jad" is in the sense of longing for something. In the word "qarashat" too, in their language several meanings are possible, as follows: 1. in the sense of confessing to evils; 2. in the sense of gathering — that is, he gathered them and sought forgiveness for them; 3. in the sense of cutting off — that by seeking forgiveness he cut them off from his soul. The Imam contented himself with these very words, since in their language there was nothing beyond this. Al-Fayruzabadi said: "Abjad" up to "qarashat", and their chief "kalaman", were kings of the land of Midian who devised Arabic writing on the basis of the numerical value of the letters of their names, and perished on the Day of the Shade. And after them the completers devised "thakhadh" and "dazagh" and named them the appendices. As for "kataba", perhaps this word was obscure in their book or obscure in their speech, so that they did not know its meaning, and for that reason they asked the Prophet, may God bless him and his family.

«6»- لي، الأمالي للصدوق مع، معاني الأخبار صَالِحُ بْنُ عِيسَى الْعِجْلِيُّ قَالَ حَدَّثَنَا أَبُو بَكْرٍ مُحَمَّدُ بْنُ مُحَمَّدِ بْنِ عَلِيٍّ الْفَقِيهُ قَالَ حَدَّثَنَا أَبُو نَصْرٍ الشَّعْرَانِيُّ فِي مَسْجِدِ حُمَيْدٍ قَالَ حَدَّثَنَا سَلَمَةُ بْنُ الْوَضَّاحِ عَنْ أَبِيهِ عَنْ أَبِي إِسْرَائِيلَ عَنْ أَبِي إِسْحَاقَ الْهَمْدَانِيِّ عَنْ عَاصِمِ بْنِ ضَمْرَةَ عَنِ الْحَارِثِ الْأَعْوَرِ قَالَ: بَيْنَا أَنَا أَسِيرُ مَعَ أَمِيرِ الْمُؤْمِنِينَ عَلِيِّ بْنِ أَبِي طَالِبٍ عليهما السلام فِي الْحِيرَةِ إِذاً نَحْنُ بِدَيْرَانِيٍّ يَضْرِبُ بِالنَّاقُوسِ قَالَ فَقَالَ عَلِيُّ بْنُ أَبِي طَالِبٍ عليهما السلام يَا حَارِثُ أَ تَدْرِی مَا يَقُولُ هَذَا النَّاقُوسُ قُلْتُ اللَّهُ وَ رَسُولُهُ وَ ابْنُ عَمِّ رَسُولِهِ أَعْلَمُ قَالَ إِنَّهُ يَضْرِبُ مَثَلَ الدُّنْيَا وَ خَرَابِهَا وَ يَقُولُ لَا إِلَهَ إِلَّا اللَّهُ حَقّاً حَقّاً صِدْقاً صِدْقاً إِنَّ الدُّنْيَا قَدْ غَرَّتْنَا وَ شَغَلَتْنَا وَ اسْتَهْوَتْنَا وَ اسْتَغْوَتْنَا يَا ابْنَ الدُّنْيَا مَهْلًا مَهْلًا يَا ابْنَ الدُّنْيَا دَقّاً دَقّاً يَا ابْنَ الدُّنْيَا جَمْعاً جَمْعاً

Amali al-Saduq and Ma'ani al-Akhbar: Al-Harith al-A'war says: While I was walking with the Commander of the Faithful 'Ali, peace be upon him, in al-Hira, a monk was striking the clapper. 'Ali, peace be upon him, said: O Harith, do you know what this clapper is saying? I said: God and His Messenger and his cousin know best. He said: It sounds out the parable of this world and its ruin and says: "There is no god but God, truly and truly, in truth and in truth." Truly this world has deceived us and occupied us. It has carried off our hearts and led us astray. O son of this world, gently, gently. O son of this world, strike, strike. O son of this world, gather, gather.