٢ - حدثنا محمد بن الحسن بن أحمد بن الوليد (رضي الله عنه)، قال: حدثنا محمد بن الحسن الصفار، قال: حدثنا محمد بن الحسين بن أبي الخطاب وأحمد بن الحسن بن علي بن فضال، عن علي بن أسباط، عن الحسن بن زيد، قال: حدثني محمد بن سالم، عن الاصبغ بن نباتة، قال: قال أمير المؤمنين (عليه السلام): سأل عثمان بن عفان رسول الله (صلى الله عليه وآله)، فقال: يا رسول الله، ما تفسير أبجد؟ فقال رسول الله (صلى الله عليه وآله): تعلموا تفسير أبجد، فإن فيه الاعاجيب كلها، ويل لعالم جهل تفسيره. فقيل: يا رسول الله، ما تفسير أبجد؟ قال: أما الالف فآلاء الله حرف من أسمائه، وأما الباء فبهجة الله، وأما الجيم فجنة الله وجلال الله وجماله، وأما الدال فدين الله، وأما هوز فالهاء هاء الهاوية، فويل لمن هوى في النار، وأما الواو فويل لاهل النار، وأما الزاي فزاوية في النار، فنعوذ بالله مما في الزاوية، يعني زوايا جهنم، وأما حطي فالحاء حطوط الخطايا عن المستغفرين في ليلة القدر، وما نزل به جبرئيل مع الملائكة إلى مطلع الفجر، وأما الطاء فطوبى لهم وحسن مآب، وهي شجرة غرسها الله عز وجل، ونفخ فيها من روحه، وإن أغصانها لترى من وراء سور الجنة تنبت بالحلي والحلل، متدلية على أفواههم، وأما الياء فيد الله فوق خلقه، سبحانه وتعالى عما يشركون، وأما كلمن فالكاف كلام الله، لا تبديل لكلمات الله ولن تجد من دونه ملتحدا، وأما اللام فإلمام أهل الجنة بينهم في الزيارة والتحية والسلام، وتلاوم أهل النار فيما بينهم، وأما الميم فملك الله الذي لا يزول،  ودوام الله الذي لا يفنى، وأما النون فنون والقلم وما يسطرون، فالقلم قلم من نور وكتاب من نور في لوح محفوظ، يشهده المقربون، وكفى بالله شهيدا، وأما سعفص فالصاد صاع بصاع وفص بفص، يعني الجزاء بالجزاء وكما تدين تدان، إن الله لا يريد ظلما للعباد، وأما قرشت، يعني قرشهم فحشرهم ونشرهم إلى يوم القيامة، فقضى بينهم بالحق وهم لا يظلمون (١).
Muhammad b. al-Hasan b. Ahmad b. al-Walid  narrated to us. He said: Muhammad b. al-Hasan al-Saffar narrated to us. He said: Muhammad b. al-Husayn b. Abi’l Khattab and Ahmad b. al-Hasan b. `Ali b. Faddal narrated to us from `Ali b. Asbat from al-Hasan b. Zayd. He said: Muhammad b. Salim narrated to me from al-Asbagh b. Nubata. He said: Amir al-Mu’minin  said: `Uthman b. `Affan asked the Messenger of Allah (s): O Messenger of Allah! What is the interpretation of the alphabet? So, the Messenger of Allah (s) said: Learn the interpretation of the alphabet, for therein is all wonders. Woe to a scholar who is ignorant of its interpretation. So, it was said: O Messenger of Allah! What is the interpretation of the alphabet? He said: As for the “A”, it is the signs (alaa’) of Allah, and it is a letter from His names. As for the “B”, it is the delight (bahja) of Allah. As for the “J”, it is the Paradise (janna) of Allah, the majesty (jalal) of Allah, and the beauty (jamal) of Allah. As for the “D”, it is the religion (din) of Allah. As for the “H”, it is the abyss [of Hell] (hawiya) – so woe to he who is in the Fire. As for the “W”, it is woe (wayl) to the people of the Fire. As for the “Z”, it is a corner (zawiya) of Hell, and we seek refuge in Allah from what is in the corner – meaning, the corner of Hell. As for “Ḥ”, it is the falling (hutut) of sins off of those who repent on the Night of Power, and the descension of Gabriel with the angels until the rise of dawn. As for the “Ṭ”, it is “Tuba is for them and a goodly reward” (13:29), and it is a tree that Allah has planted, breathing into it of His spirit. Its branches can be seen from behind the fence of Paradise, and they sprout jewels and gems, hanging over their mouths. As for the “Y”, it is the hand (yad) of Allah over His creation – may He be glorified above those who associate partners. As for [the letter] “Kalman”, the “K” is the words (kalam) of Allah, and there is no substitute for the words of Allah, and none can be found to reject them. As for the “L”, it is the familiarity (ilmam) of the people of Paradise with one another in their visits, their greetings, and their delivering of salaam to one another; and the blaming (talawum) of the people of Hell of one another. As for the “M”, it is the mastery (mulk) of Allah that does not diminish and the permanence of Allah that does not perish. As for the “N”, it is writing (nawwan) and the pen and what they write in lines. As for the Pen, it is of light, and the Book is of light in the Preserved Tablet (lawh al-mahfuth), and those brought near bear witness to it, even as Allah is sufficient as a Witness. As for “Ṣa`fas”, then the “Ṣa`” is a measure (sa`) by a measure, and the “fas” is a piece (fas) by a piece – meaning, all will reap what they sow. Surely, Allah does not wish to oppress the servants. As for “Qarshat”, it means that He gathers them (qarashahum), so He resurrects them and distributes them on the Day of Resurrection. So, they will be judged by the truth, and they will not be wronged.