AL-KAFI (Arabic & English) [Sarwar's Translation] Volume 1

AL-KAFI (Arabic & English) [Sarwar's Translation]0%

AL-KAFI (Arabic & English) [Sarwar's Translation] Author:
Translator: Muhammad Sarwar
Publisher: Darolhadith Scientific-Cultural Institute
Category: Texts of Hadith

AL-KAFI (Arabic & English) [Sarwar's Translation]

This book is corrected and edited by Al-Hassanain (p) Institue for Islamic Heritage and Thought

Author: Sheikh Abu Jafar Muhammad Ibn Yaqub Ibn Ishaq Al-Kulayni Ar-Razi
Translator: Muhammad Sarwar
Publisher: Darolhadith Scientific-Cultural Institute
Category: visits: 165243
Download: 7648

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AL-KAFI (Arabic & English) [Sarwar's Translation]

AL-KAFI (Arabic & English) [Sarwar's Translation] Volume 1

Author:
Publisher: Darolhadith Scientific-Cultural Institute
English

This book is corrected and edited by Al-Hassanain (p) Institue for Islamic Heritage and Thought


Note:

There are some missings in footnote numbers and we tried to correct it but regretfully we could not find any corrected version yet anywhere even its pdf, so, if any Mumin has the corrected version even in hard copy, please send us the images of the Introduction Section of Book on alhassanain2014@gmail.com, we will apply them as soon as possible.

APPENDIX

There are some matters in the ahddith nos. 687 and 689 which need clarification in order to solve their apparent contradiction.

1. The root gh-b-r is one of those which in Arabuc are called added, that is, they have two contrary meanings. One meaning of this word, which is “to have remained” or “to have lasted”, is opposite to its second meaning, which is “to have passed” or “to have gone away”. Thus the nomen agentis, ghdbir, can take either of these two meanings, both of which are well recorded in original linguistic sources, and there is thus a kind of homonymy in which the two meanings oppose one another. ( See al -Asma'i, al-Addad,p. 58; as- Sijistani, al-Adddd, pp.153 - 154; Ibn Sikkit, al-Adddd, p. 240; al-Anbari, al-Addad, p. 129; Abu 't.-Tayyib al-Halabu, al-Adddd f' kalami '1-'Arab, vol. 2, pp. 527 - 530; Lisdau '1- Arab, vol. 5, pp. 3 - 7; Tdju '1-'arus, vol. 3, pp.436 - 439).

2. The description of knowledge ('ilm) can be made according to three divisions: the knower, the known, and the cause of knowledge. In the second and third divisions, there are three sub-divisions: past, present and future. Thus knowledge may be described as, for example, past in two senses: past according to the cause, for example, I know now because I learnt it yesterday; or past according to what is known, for example, I know what happened yesterday. Similarly with present and future knowledge.

3. In the first of the two ahddith (no. 687), knowledge is divided into three categories: mddin, ghibir and hddith. Since ghdbir is here contrasted with mddin (past), it clearly has the sense we first mentioned, that is, that of continuation. In the second hadith (no.689), knowledge again has a three-fold division, this time into gEdbir, mazbdr and that “which has been pricked in (our) hearts. .”; hddith was defined in this way in the first hadith. As for gEdbir and mazbdr, in the first hadith they are given as equivalents, but in the second they are two separate divisions. From the-explanations given it is clear that mazbdr has the same sense (i.e., written down) in both abddith, thus we must conclude that ghdbir is used in the first hadith with the sense of mazbdr, and in the second with the sense of mddin. Since we already know that gEdbir has two meanings, this difference can be accounted for by its homonymity.

4. The sense of mddin in the first hadith is given as that which has been explained (mufassar), and thus refers to the cause of the knowledge being in the past, while the more obvious sense, that is, knowledge of what has happened, was probably too clear to require explanation. In the second hadith, ghdbir is explained as that which was before, which must mean “before” in both senses, that is, by cause, and of previous events. Thus mddin in the first and ghdbir in the second hadith have the same sense, that is, knowledge through what preceeded and knowledge of what preceeded. In the second kind of knowledge, that is, gEdbir in the first hadith and mazbdr in the first and second, the explanations given show that the cause of this knowledge is its being written down (marbdr); this is the definition given in the first hadith, but in the second, mazbdr is itself explained as being knowledge of what will happen to us (md ya'tind), which is a description according to what is known. Thus it is clear that this second kind of knowledge has been caused previously, but is of events which are going to happen in the future. It is also clear that this written knowledge is precisly what was mentioned in the ahidith in chapter 40, which concerned such things as the scroll (mu~haf) of Fatimah, peace be upon her.