Man and Universe

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Publisher: Islamic Seminary Publications
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Man and Universe

Man and Universe

Author:
Publisher: Islamic Seminary Publications
English

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


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Chapter 12: Profound Wisdom and Divine Justice

In connection with the Divine conception of the world several questions pertaining to the relation between Allah and the world, such as the transience and the eternity of the world, origin of the existing things and similar other questions are discussed in the science of divinity.

Anyhow, it is in the fitness of things that it may be mentioned here that the questions of profound wisdom of Allah and Divine justice are closely related to each other.

With reference to the question of profound Divine justice, it may be said that the existing system of the world is the most wise and judicious system. It is not only based on knowledge, consciousness and will but is also the most healthy and the best possible system. No better system is possible. The existing world is the most perfect.

Here a pertinent question arises. We observe that there are many phenomena of the world which may be described as defective, vicious, ugly or useless. Divine wisdom demands that perfectness instead of defectiveness, virtue instead of vice, beauty instead of ugliness and usefulness instead of futility should have prevailed. Genitive defects and malformations in the body of man and animals, natural calamities and misfortunes and repulsive and obnoxious scenes, all appear to be contrary to Divine wisdom. A system can be called just only if therein pain, distress and undue discrimination are not found and calamities and misfortunes do not exist. Annihilation and destruction should have no place in a just system, for it is unjust to debar a being from the enjoyment of perfect conditions after he has been brought into existence.

If the present system of the world is just, then why do all these discriminations and deprivations exist? Why is it that one is white and another is black; one is ugly and another is beautiful; one is healthy and another is sick? Why has one been created a man and another a sheep, a scorpion or an earthworm? Why has one been created a devil and another an angel? Why have all not been created alike or in some other way different from what they are? For example, why has the one who is white, handsome or healthy not been created black, ugly or sick? These and similar other questions about the world appear to be puzzling. The monotheistic conception which considers the world to be a work of Allah, the wise and the absolutely just, must answer these questions.

In view of the fact that a detailed answer to these questions require a detailed and voluminous book and furthermore, we have dealt with this subject in our book, Divine Justice of which several editions have appeared, here we content ourselves with mentioning some basic principles, the knowledge of which should facilitate the solution of this problem. After getting acquainted with these principles the reader will be able to draw his own conclusion.

(i) Principle of the self-Existence and Perfection of Allah

As Allah is absolutely self-existing and does not lack any excellence or ability, He does not do anything to achieve any object of His own or to make up any deficiency in Himself. His wisdom does not mean that he chooses the best goals and employs the best means to secure them. This sense of wisdom applies to man only and not to Allah. His wisdom means that He works to enable the existing things to reach the goal of their existence. He brings the non-existing things into existence and leads them to their inherent perfection. The questions and objections raised in this respect are partly due to the comparison of Allah to man. A person who questions as to the wisdom and the use of a particular creation, presumes that Allah like man does a thing to achieve some object and goal of His own. Most of the queries of the questioner would have automatically been answered if he had kept in mind from the beginning that what Allah does no doubt has some purpose, but Allah Himself has no aim or purpose of His own. The purpose of every creation is inherent in its own nature, to which Allah leads it.

(ii) Principle of Sequence

Existence is a Divine favour that pervades the entire universe. It has a special order. All existing things stand in an inexorable relation of precedence and posteriority and cause and effect to each other. No existing thing can move from its appointed position, nor can it occupy the place of something else. Existing things have varied grades of existence, and vastly differ from each other from the point of view of defectiveness and perfection and strength and weakness. This variation is an essential part of the grading of existence. It is no discrimination and cannot be considered to be contrary to justice or wisdom. Discrimination presupposes the existence of two beings of equal potentialities on one of which a favour is bestowed and from the other it is withheld. But where the disparity is due to any inherent deficiency, the question of discrimination does not arise.

(iii) Principle of Generality

There is another misunderstanding which is the result of man's comparing Allah with himself. A man takes a decision at a particular time, at a particular place and under particular circumstances. Suppose a man decides to build a house. In order to build it he joins together by artificial means a certain amount of bricks, mortar, cement and steel, which have no inherent link with each other. The final result is the construction of a house.

Does Allah also accomplish His work in the same way? Does His creation lie in the combining and joining together of several things, having no connection with each other?

The creation of such artificial ties and bonds is the work of a created being like man, who himself is a part of the world system and can utilize within a limited scope only the forces and the qualities of the existing things. Man does not create a thing. He only produces a motion in an already existing thing.

Even the motion produced by him is forced and not natural. In contrast, Allah is the Creator of all things and all their forces and qualities.

Man makes use of fire and electric which already exist. He makes such an arrangement that he may use them when required, and in order to save himself from their harmful effects, may put them off when not required. In contrast, Allah is the Creator of fire, electricity and all their effects and qualities. Their very existence means that they should generate heat and motion and should burn. Allah has not created them for any particular person or for any particular occasion. Fire heats the hut of a poor person, but it also burns his clothes if they fall in it, because Allah has created it with the property of burning. If we look at fire in the context of the whole system of the world, we are bound to find it useful and necessary. It is immaterial whether in the case of any particular person or in a particular instance, it is beneficial or not.

In other words, in the case of Divine wisdom the ultimate object and purpose relates to the doing, not to the doer. Allah is wise in the sense that He has created the best system to enable the existing things to achieve objects for which they have been created. His wisdom does not mean that He has arranged the best means to make up His own deficiency, to give a practical shape to His potential ability or to achieve His own evolutionary objects. Further, we must remember that the Divine acts aim at securing general and not particular purposes. Fire has been created to burn in general. It has not been created to burn any particular thing on any particular occasion. Hence from the viewpoint of Divine wisdom it is immaterial whether it is beneficial or harmful in any individual case.

(iv) For the materialization of a reality it is not enough that Allah is All-Powerful and Beneficent. In order to come into being the thing concerned must have the capacity of receiving His favour. In many cases the incapacity of some of the existing things is the cause of their being deprived of some advantages and good points.. From the viewpoint of the general system and its connection with the Self-existing Being, the secret of the appearance of certain defects like ignorance and disabilities lies in the incompetence of those having such defects.

(v) As Allah is necessarily existing in regard to His essence, so He is in regard to all His attributes. Hence it is impossible that a thing be fit for existence and the conferment of existence on it be withheld by Him.

(vi) The evils and vices either mean the non-existence of a quality, as the case is with ignorance, disability and poverty, or they are bad because they cause destruction, as is the case with earthquakes, disease-causing germs, floods, hailstorms etc. The things which cause destruction, their mischief is relative and only in reference to other things. Anything bad is not bad in itself, but it is bad for something else. The true existence of everything is its own existence. Its relative existence is only conceptual and derivative, though an integral part of its real existence.

(vii) Good and bad are not the qualities independent of each other. The evil is an integral quality of the good. The evils and vices which indicate the non-existence of a quality represent the unfitness of a thing potentially fit. As soon as it becomes practically fit, Divine favour to it is inevitable. As for the evils-which do not constitute negative qualities, their root lies invariably in the good.

(viii) There exists no pure and unadulterated evil. Non-existence is a prelude to existence and perfection. Evils are a stage of evolution. It is true that every dark cloud has a silver lining.

(ix) Laws and Norms: This world is governed by a causation system, and as has been pointed out earlier, this system is based on universal laws and norms. The Holy Qur'an expressly confirms this fact.

(x) The world besides having an unexceptionable system, is in itself one indivisible unit and constitutes one single body. Hence evils are not separable from all that is good. The evils and nonexistences not only cannot be separated from virtues and existences, but they also form one single 'manifestation'.

On the basis of these ten principles, there are only two possibilities. Either the world should exist with its peculiar system or should not exist at all. It is not possible that the world should be existing, but it should not be having its peculiar system or it should be having some other system, in which, for example, the causes may take the place of the effects and the effects may take the place of the causes. Therefore what is possible from the viewpoint of profound Divine wisdom is that either the world should exist with its entire present system or nothing should exist at all. Evidently wisdom demands that existence should have preference over non-existence.

As the things cannot exist except with all their essential and inseparable qualities, it is unimaginable to think that virtues can be separated from evils or that non-existence can be separated from existence. From this point of view also Divine wisdom can either demand the existence of evils and virtues simultaneously or their non-existence altogether. It cannot require the existence of virtues and the non-existence of evils.

Also what is possible to exist is the entire world in the form of one unit. The existence of one part of it and the nonexistence of another part of it is not feasible. Therefore from the viewpoint of Divine wisdom the question which may be considered is the existence or the non-existence of the whole of it, not of any part of it.

The above principles, if digested well, are enough to remove all doubts and difficulties concerning Divine wisdom and Divine justice. We again refer our readers to our book, Divine Justice and seek their indulgence for finding it necessary to raise here the questions which are of a level higher than that of this book.

In the end, in view of the fact that the question of Divine justice has a special history and is considered by the Shiah to be one of the articles of their faith, it will not be improper to touch briefly on its history also.

History of the Principle of Justice in Islamic Culture

The Shiah believe the doctrine of justice to be an article of their faith. In the preface of the Divine Justice, we have stated that the doctrine of justice has two aspects: Divine Justice and Human Justice. Divine Justice is again divided into two parts: (i) Creational and (ii) Legislative Human Justice.

Legislative Human Justice also has two phases: (i) Individual justice and (ii) Social Justice.

The justice which is considered to be the characteristic of the Shi'ah creed and is believed by the Shi'ah to be an article of their faith is Divine justice.

It is this justice which is an integral part of the Islamic conception of the world.

Divine justice means that Allah does no injustice and in both of His creational and law-making systems acts according to what is right and fair. The reason why the principle of justice became an article of faith among the Shi'ah was that a section of the Muslims denied it in a way that was totally contrary to human freedom. They denied the working of the principle of causation in the world system as well as human affairs, and maintained that Divine destiny operated direct and not through the media of cause and effect. According to them, fire did not burn. It was Allah who burnt it. Similarly a magnet had no role in attracting iron towards it. It was Allah who attracted iron to it. Man did not perform good or bad deeds. It was Allah who accomplished them direct through the agency of human beings.

Here an important question arises: If the system of causation did not exist and man had no power of choice, why should an individual be recompensed for evil or good done by him? Why does Allah reward some people and send them to Paradise and why does He punish some others and despatches them to Hell, when He Himself performs all good and bad deeds? If the human beings have no freedom and no choice of their own, it is unjust and contrary to the indisputable principle of Divine justice to punish them for the deeds over which they have no control.

Most of the Shi'ah and a section of the Sunnis, known as the Mu'tazilah reject the theory of human compulsion and direct operation of Divine destiny in the world. They consider this view to be contrary to the principle of justice, and besides advancing arguments based on reason quote from the Holy Qur'an and the hadith in support of what they maintain. That is why they have come to be known as 'Adliyah, that is the supporters of the justice.

From the above it is evident that notwithstanding the fact that the principle of justice is a Divine principle and is related to one of the attributes of Allah, it is also a human principle, because it equally concerns human freedom and power of choice. Therefore a belief in the principle of justice on the part of the Shiah and the Mutazilah means a belief in human freedom, human responsibility and the constructive role of man.

The question which often disturbs the minds in connection with Divine justice, especially during modern times, concerns certain cases of social inequality.

It is asked how is it that some individuals are ugly, while some others are handsome; some are healthy while some others have poor health; some are well-off and influential, while some others are poor and of little consequence?

Is this inequality not contrary to the principle of Divine justice? Does not Divine justice demand that all individuals should be equal in regard to wealth, duration of life, number of children, social position, fame and popularity, and there should be no disparity among them in regard to these things? Can the disparity in respect of these things be explained by any means other than believing in Divine destiny?

The root of this question lies in not paying attention to the way the Divine destiny operates. It appears that the questioner thinks that Divine destiny works direct and not through the medium of causes, and that health, beauty, power, position, popularity and other bounties of Allah are distributed to the people at their doorsteps by a hidden hand direct from the Divine treasures.

Enough attention has not been paid to the fact that no bounties, whether material or spiritual, are distributed direct. The Divine destiny has set up a system and appointed a number of laws and norms. Whosoever wants something he should seek it through that system and according to those laws.

Another cause of misunderstanding is that due attention is not paid to the position of man as a responsible being who makes struggle to improve the condition of his life, combats the natural factors and strives against social evils and human tyranny.

If there exist inequalities in human society and if there are some who have everything at their disposal and there are others whose lot is only to struggle for their subsistence every moment, the responsibility for this situation does not lie with Divine destiny. Man, who is free is himself responsible for the inequity.

Part 3: Revelation and Prophethood

Chapter 13: Revelation and Prophethood

Universal Guidance

A belief in revelation and Prophethood emanates from a particular conception of the world and man, which involves a belief in the universality of Divine guidance. The principle of universal guidance is a part of the monotheistic conception of the world as presented by Islam. As Allah, the Almighty is a compulsorily self-existing in every respect and absolutely Beneficent, He extends His favour to every species of the existing things in accordance with its capability and guides it on its evolutionary journey. This guidance covers everything from the tiniest particle to the largest star and from the lowest lifeless existence to the highest living being known to us, that is man. That is why the Holy Qur'an has used the word revelation in connection with the guidance of inorganic material, plants and animals as it has used it in connection with the guidance of man.

No existing thing in this world is at rest. Everything is moving towards its goal. At the same time all indications show that everything is pushed to its goal by a mysterious force existing within it. It is this force that is called Divine guidance. The Holy Qur'an reports that Prophet Musa said to the Fir'awn of his time:

"Our Lord is He who gave everything its distinctive nature and then guided it." (Surah Ta Ha, 20:50)

Our world is a world of goals. Everything is being attracted to its evolutionary goal by an inner force, or Divine guidance.

The word wahi meaning revelation has been repeatedly used in the Holy Qur'an. The way how it has been used and the occasions on which it has been used, show that the Holy Qur'an does not consider the revelation to be confined to man. The Holy Qur'an believes it to be effective in the case of everything, at least in the case of all living beings. That is why it talks of revelation even to the bee. All that may be said is that revelation and guidance have degrees which vary in accordance with the degree of the evolution of the different things.

The highest degree of revelation is that which is made to the Prophets. This kind of revelation is based on man's need of Divine guidance so that he may proceed towards a goal beyond the perceptible and material world, to which he must go in any case. In addition, revelation meets man's requirements in his social life which needs a Divinely sanctioned law. We have already explained man's need to an evolutionary ideology and his inability to frame such an ideology himself.

The Prophets are a sort of a receiving set in human form. They are chosen individuals capable of receiving guidance and knowledge from the invisible world. It is Allah alone who can judge who is fit to be a Prophet. The Holy Qur'an says.

"Allah knows best whom to entrust with His message." (Surah al-An'am, 6:124)

Though revelation is a phenomenon, which is beyond the purview of direct human perception and experiment, its impact can be felt, like the impact of many other forces, in the effects which it produces. Divine revelation produces a deep and tremendous impact on the personality of its recipient, that is the Prophet. It 'raises' the Prophet to truth. In other words, it. stimulates his talents and faculties and brings about a deep and big revolution in his person for the good of humanity. It endows him with an absolute conviction. History has not witnessed such a conviction as that of the Prophets and the persons produced by them.

Characteristics of Prophets

The Prophets who through revelation come in contact with the source of existence, have certain distinguishing characteristics to which we refer below:

(i) Miracles:

Every Prophet raised by Allah was endowed with a kind of supernatural power by means of which he worked one or more miracles to prove the truth and Divinity of his message and mission.

The Holy Qur'an calls the miracles wrought by the Prophets by the will of Allah, 'Ayat' that is the sign of Prophethood. The Holy Qur'an says that in every age the people have asked the Prophets of their time to work some miracles for them. The demand being reasonable and logical, the Prophets acceded to it, because otherwise it was not possible for those who sought truth, to acknowledge their Prophethood. Anyway the Prophets declined to accede to a request for a miracle if it was made with an intention other than seeking truth. For example, if an offer was made in the form of a bargain and the people said to a Prophet that they would embrace his faith only if he worked a particular miracle, their request was ignored. However, the Holy Qur'an has recounted many miracles of the Prophets, such as bringing the dead to life, curing the incurable, speaking in the cradle, turning a staff into a serpent, describing the unknown and foretelling future events.

(ii) Infallibility:

Another distinguishing feature of the Prophets is their infallibility, that is their immunity from committing a sin or making a mistake. The Prophets are not carried away by their personal desires. They do not err. Their infallibility is indisputable. But what does their infallibility actually mean? Does it mean that whenever they are about to commit a sin or to make a mistake, an angel comes and stops them in the same way as a father prevents his child from going astray?

Or does it mean that the Prophets have been created in such a way that they are incapable of doing anything wrong just like an angel who, for example, cannot commit adultery for he has no sexual desire, or like a machine, which makes no mistake because it has no brain?

Or is it that the reason why the Prophets do not sin nor do they err is that they have been endowed with a particular degree of intuition, faith and conviction?

Yes, that is the only right explanation. Now let us take up each of these two kinds of immunity separately.

Immunity from Sins:

Man is a free being. He himself determines what is beneficial to him and what is harmful, and on that basis he decides what he should do. His judgement plays an important role in his choice. It is impossible that he should choose to do a thing which according to his judgement is rather harmful to him than beneficial. For example a sensible man interested in his life would never throw himself down from a hilltop nor would take a lethal poison.

Individuals vary from the viewpoint of the strength of their faith and the extent of their consciousness of the consequences of a sin. The stronger their faith and the keener their consciousness, the less sins they will commit. Should the faith of a man be so strong that while committing a sin he feels as if he was throwing himself down from the top of a hill, the chance of his sinning will be nil. We call this state infallibility. Here infallibility originates from the perfection of faith and piety. To be infallible and immune, man does not require an external force to restrain him from committing sins, nor is there any need of his being powerless by nature. Not to commit a sin is not commendable if a man is unable to commit it, or is prevented from committing it by an external force. The position of a man who is unable to commit a sin is similar to that of a prisoner who is unable to commit a fraud. Naturally a prisoner cannot be described as an honest and upright man.

Immunity of the Prophets from sins and errors is an outcome of their intuition. A mistake occurs when a man comes into contact with a reality through his internal and external senses and forms some mental pictures of it which he analyses with the help of his mental faculties. In that case he may make a mistake in arranging his mental pictures or applying them to the external reality. But when he comprehends an external reality direct through a special sense, having no need of forming any mental picture of it, and his very apprehension of a reality means his direct contact with it, the question of making any mistake does not arise.

The Prophets have, a contact with the realities of the world from within themselves. Naturally no mistake can be imagined to exist in a reality itself. For example, if we put 100 rosary beads in a receptacle, then put another 100 beads in it and repeat this act 100 times, we may not be able to keep the count correctly and may not be sure whether we have repeated the action 100 times, 99 times or 101 times. But the actual reality cannot be different from what it is. Though the action has been repeated 100 times, the actual number of the beads can neither be less nor more than what it is. The men who are in the midst of reality and close to the root of existence are immune from making any kind of mistake. They are infallible.

Difference Between Prophets and Geniuses

From here the difference between the Prophets and the geniuses also becomes clear. The geniuses are the persons of exalted intellectual power and extraordinary understanding. They work on their own mental data and arrive at a conclusion by means of their intellectual power. They sometimes make mistakes in their calculations.

The Prophets besides being blessed with their intellectual and calculating powers, are equipped with an additional power called revelation, which the geniuses lack. Hence there can be no comparison between the geniuses and the Prophets. They belong to two different categories. We can make a comparison between the seeing or the hearing power of two persons, but we cannot compare one man's seeing power with another man's hearing power and say which is stronger. The geniuses have an extraordinary thinking power, whereas the Prophets have quite a different power called revelation. They maintain a close contact with the Source of existence. Therefore it is wrong to draw a comparison between the two.

(iii) Guidance:

The Prophethood begins with a spiritual journey from the creation to Allah and gain proximity to Him, which implies turning away from the externality to the internality. Anyhow, eventually it ends by the Prophet's returning to the people with a view to reforming human life and guiding it to the right path.

In Arabic there are two words for the Prophet, Nabi and Rasul. The first literally means a bringer of news and the second a messenger.

A Prophet conveys the message of Allah to the people and awakens and organizes their dormant powers. He invites them to Allah and to all that pleases Him, namely peace, cordiality, reformation, non-violence, veracity, uprightness, justice, emancipation from everything ungodly, love and all other virtues. A Prophet delivers humanity from the shackles of submission to base desires and false gods.

Dr. Iqbal describing the difference between the Prophets and all other individuals having 'unitary experience' says: "The mystic does not wish to return from the repose of his 'unitary experience'; and even when he does return, as he must, his return does not mean much for mankind at large. The Prophet's return is creative. He returns to insert himself into the sweep of time with a view to control the forces of history, and thereby to create a fresh world of ideals. For the mystic the repose of 'unitary experience' is something final; for the Prophet it is the awakening within him and the unleashing psychological forces, calculated to completely transform the human world." (The Reconstruction of Religious Thought in Islam, p. 124).

(iv) Sincerity of Purpose:

As the Prophets have a trust in Allah and are never oblivious of the mission entrusted to them by Him, they accomplish their duty with utmost sincerity. They have no aim other than the guidance of humanity as ordered by Allah, and ask for no remuneration for the performance of their mission.

The Holy Qur'an in Surah ash-Shu'ara has summed up what many of the Prophets said to their peoples. Of course every Prophet had a message for his people which was suited to the problems they faced. Anyhow there was a point which was revealed in the message of every Prophet. Each of them said: "I want no remuneration or wages from you". Therefore sincerity is one of the distinguishing features of Prophethood; and that is why the message of the Prophets has always been so firm.

As the Prophets felt that they had been 'raised' and they did not entertain the least doubt about the fact that they had been entrusted with an essential and useful mission, preached their message and defended it with unprecedented firmness and utmost conviction.

When Prophet Musa and his brother, Harun went to Fir'awn, they had no appurtenances with them except the woolen clothes on their body and their wooden staffs in their hands. They asked Fir'awn to accept their message and told him firmly that if he would accept it, his honour would be safeguarded, otherwise he would lose his government. Fir'awn was stunned by what they said.

In the early days of his Prophethood when the number of the Muslims did not exceed that of the fingers of the two hands, the Holy Prophet of Islam one day, known in history as the Day of the Warning, assembled elders of the Bani Hashim, conveyed his message to them and firmly and expressly told them that his religion was going to spread throughout the world and that it was in their own interest to embrace it. To them these words were unbelievable. They looked at each other with wide open eyes and dispersed without uttering a word.

When his uncle, Abu Talib conveyed to him the message of the Quraysh, saying that they were willing to select him their king, to give to him in marriage the most beautiful daughter of the tribe and make him the most wealthy member of their society, provided he gave up his preachings, the Holy Prophet said in reply that he was not going to budge an inch from his sacred mission even if they put the sun in one of his hands and the moon in the other.

Just as infallibility is a necessary outcome of a Prophet's communication with Allah, similarly sincerity and firmness are also the essential characteristics of Prophethood.

(v) Constructiveness:

The Prophets harness all the forces at their disposal and set them in motion for constructive purposes, that is to reform both the individual and society or in other words, to ensure human welfare. It is impossible that their activities should corrupt any individual or cause harm to society at large. Therefore if the preachings of a claimant of Prophethood lead to corruption or indecency, paralyze human power or cause decline of society, that is clear proof of his being an imposter. Dr Iqbal in this connection has very aptly said: "Another way of judging the value of a Prophet's religious experience would be to examine the type of manhood that he has created, and the cultural world that has sprung out of the spirit of his message". (The Reconstruction of Religious thought in Islam, p. 124)

(vi) Struggle and Conflict:

His struggle against idolatry, myths, ignorance, false ideas and tyranny is another sign of the truth of a Prophet. It is impossible that in the message of a person selected by Allah to be His Prophet there should be anything smacking of idolatry, supporting tyranny and injustice or tolerating polytheism, ignorance, myths, cruelty or despotism.

Monotheism, reason and justice are some of the principles which have been preached by all the Prophets. The message of only those who preach these principles is worth consideration and they alone can be asked to produce a proof or a miracle. If the message preached by a person contains an element indisputably unreasonable or contrary to the principles of monotheism and justice, or supporting tyranny, then it is not worth consideration at all. In such a case it is absolutely unnecessary to ask him to produce a proof of his claim. Similar is the case of a pretender, who commits a sin, makes a blunder or is unable to guide people because of a physical defect or some loathsome disease like leprosy, or because his teachings do not have constructive effect on human life. Even if such a pretender works miracles, it is absurd to follow him.

(vii) Human Aspect:

The Prophets, in spite of having many supernatural qualities, such as infallibility, the power of working miracles, the incomparable power of guidance, and reconstruction and the power of making unique struggle against polytheism, myths and tyranny, are after all human beings. They, like all other men eat, sleep, walk, beget and eventually die. They are subject to all essential human needs. They are obligated to perform the same religious duties as others. They like others are subject to all the religious laws conveyed through them.

Sometimes they have even some additional duties. The pre-dawn prayers which are supererogatory for others were obligatory for the Holy Prophet. The Prophets never considered themselves to be exempted from any religious injunctions. They, more than others had fear of Allah and they more than others worshipped Him. They offered prayers; kept fast; took part in the holy war; paid zakat and showed kindness to others. The Prophets worked hard for their own weal as well as the weal for the others. They were never a burden on anyone else in their life.

The revelation and the features connected with it constitute the only difference between the Prophets and others. The fact that they receive revelation does not exclude them from the category of human being. On the other hand it makes them a model of the perfect man. That is the reason why they are so fit to guide others.

(viii) Prophets Having A Divine Legal Code:

Generally speaking, the Prophets can be divided into two categories: The first category, which is in minority, is composed of those Prophets to whom independent codes of law were revealed, and who were ordered to guide the people on the basis of these codes. The Holy Qur'an has termed them the 'high-minded' Prophets. We do not know their number exactly. The Holy Qur'an expressly says that it has recounted the stories of only a few of the Prophets. Had it recounted the stories of all of them or at least had stated that it had recounted the stories of all those who were important among them, we might have known the number of the high-minded Prophets. Anyhow, we know that Nuh, Ibrahim, Musa, 'Isa and Muhammad, the last Prophet (Peace be on them) are included among them. Independent codes of law were revealed to all 'high-minded' Prophets, who were asked to train their followers on the basis of them.

The second category of the Prophets consists of those who had not their own independent codes of law but were asked to preach and propagate the already existing Divine laws. Most of the Prophets belong to this category which includes such names as those of Hud, Salih, Lut, Ishaq, Yaqub, Yusuf, Yushu, Shuayb, Harun, Zachariyyah and Yahya (may peace be upon them).

In the Name of Allãh, the Beneficent, the Merciful

PLACE OF HADĪTH (TRADITION) FOR SHI‘AH

1

The first book of hadīth (tradition) compiled in the world of Islam was the book of `Ali ibn Abi Tãlib (p.b.u.h.) which was dictated by the Holy Prophet (Muhammad - p.b.u.h.a.h.p.) himself and which was put down in black and white by `Ali himself on a sheet of paper. This book contains all the details about what is lawful and what is unlawful.2 This book also contains a document regarding blood money and indemnity for bodily injuries and its (document) used to be hung by the scabbard of his sword.3 And al-Bukhari has quoted from it.4

Thereafter, Abu Rafi‘ al-Qibti ash-Shi‘i the emancipated slave of the Holy Prophet compiled another book named - Kitãb as-Sunan wa'l-ahkãm wa'l-qadaya.5

Then the great scholars duly acquainted with the categories of the traditionists, assorted and composed various books of traditions and they also composed four hundred books named as usũl6 - the originals, which were, later on, collected, connected and compiled by a group of reliable experts in the art of traditions in the shape of their collections of traditions. The greatest among these collections are the books of:-

1. al-Kãfi,7 collected and compiled by al-Kulayni (d. 329/941);

2. Man la yahduruhul faqih,8 compiled by ash-Shaykh as-Saduq, Abu Ja‘far Muhammad ibn `Ali ibn al-Husayn ibn Babawayh al-Qummi (306/919 - 381/991);

3. Tahdhīb al-ahkãm9 and al-Istibsãr10 by ash-Shaykh Abu Ja‘far Muhammad ibn al-Husayn at-Tusī (385/995 - 460/ 1076);

4. Jãmi‘ al-akhbãr fi īdãh al-istibsãr by ash-Shaykh 'Adul-Latīf ibn Abi Jãmi‘ al-Hãrithi al-Hamadãni (d. 1050/1640);11

5. al-Wafi12 by Muhammad Muhsin al-Fayd al-Kashani (1010/ 1599 - 1091/1690);')

6. Tafstl wasa’il ash-Shi‘ah ila tahsil masã’il ash-sharī‘ah13 by Muhammad ibn al-Hasan al-Hurr al-‘Ãmili (1033/1625 - 1104/1693);

7. Bihãr al-anwãr al jãmi`ah li durar akhbãr ala'immah al-athãr14 by Muhammad Baqir ibn Muhammad Taqi al-Majlisi (1037/ 1928 - 1111/1700);

8. al- ‘Awãlim15 (in 100 volumes) by ash-Shaykh `Abdullah ibn Nuru'1-lah al-Bahrãni (contemporary, of al-Majlisi);

9. ash-Shifã fi hadīth Ãl al-Mustafã16 by ash-Shaykh Muhammad Rida ibn `Abdu'l-Latīf at-Tabrizi (d. 1158/1745);

10. Jami‘ al-ahkãm (in 25 thick volumes)17 by as-Sayyid `Abdul-lah ibn Muhammad Rida Shubbar (1188/1774 - 1242/1827);

11. Mustadrak al-wasã'il wa mustanbat al-masa'il18 by al-Hãj Mirza Husayn ibn Muhammad Taqi an-Nuri at-Tabarsi (1254/ 1838 - 1320/1902);

12. Jami‘ ahãdith ash-Shi‘ah (in a number of volumes) by the Grand Shi‘ite Mufti as-Sayyid Aqa Husayn ibn ‘Ali ibn Ahmad at-Tabataba’i al-Burujirdi (1292/1875 - 1380/1961). So far, out of this voluminous book, seven volumes have been already published in Iran, and the rest of the volumes are being gradually published.

The Shi‘ite scholars and the narrators of the traditions from the progeny of the Holy Prophet (the twelve Imãms) have consistently made efforts, one after the other, to pay great attention to the narra-tion of the traditions to the keeping of them intact, to their criticism and collection to their regulation, to the acquisition of the knowledge of this art,19 to the skill of its authentication and to the specialization in the research regarding the dates and categories of the narrators.20 They used to issue detailed certificates (to their students) with liberty to quote them in relating the` traditions. In this regard voluminous books have been written by some of the Shiite scholars, not to speak of the small collections which are countless and which are scattered.21

What significance does the tradition (hadīth) have in the eyes of Shī’ah, can be judged from this example of hadīth.

Imãm Muhammad al-Bãqir (p. b. u. h.) addressed Jãbir (his companion) saying, “O Jãbir! by Allãh, a tradition (hadīth) emerging from an authentic source is infinitely better for you than any thing the sun shines over, till it sets down.”22

Further, Imãm Ja‘far as-Sãdiq (p.b.u.h.) has observed (in this regard), “A tradition received from a truthful person regarding what is lawful and what is unlawful is far better than the whole world and whatever wealth like gold or silver it contains.”23

An idea of the importance of the tradition for the Shī’ah is also known from these traditions which indicate the close attention paid by the associates of the Imãms in picking them up from the Imãms,24 in remembering them by heart and also from their eagerness, high esteem and long journeys they25 undertook to get them from the scholars and narrators of the traditions.

In addition, there are numerous traditions which urge people to acquire the knowledge (of traditions). Other traditions indicate the need of their verification and the need for precaution in matters of faith and also the need to acquire them, to adhere to them and to make deduction from sunnah - the sayings and doings of the Prophet and the Imãms (from the progeny of the Holy Prophet - peace be upon him and his progeny).

Imãm Muhammad al-Bãqir (p. b. u. h.) used to say, “When I receive a young person from amongst my followers having no under-standing of religion I would like 'I deal with him very strictly till he acquires the knowledge of religion.”26

* * * * *

KULAYN

Kulayn was the name of a village under the jurisdiction of `Ray' - the well known city of Iran. This village is now in ruins which are still to be found 'near Tehran - the capital city of Iran even this day. This village was the birth place of Muhammad ibn Ya‘qub Kulayni, the compiler of this book al-Kãfi.27

The fact of his belonging to this village Kulayn, can also be proved by his relationship with Ray.28 He was the Shaykh - the religious head of the Shī’ah scholars of Ray in his time.29

Biography of al-Kulayni, the Compiler

Muhammad ibn Ya‘qub ibn Ishãq al-Kulayni ar-Rãzi al-Baghdadi belonged to a noble family of Kulayn which has produced a group of outstanding scholars in Islamic Jurisprudence and hadith. Among them was his uncle al-‘Allãmah al-Kulayni himself was the Shaykh - head of the. Shī’ahs and was the most prominent religious figure of his time in Ray (the most important ancient city of Iran). Afterwards he stayed at Baghdad (Iraq) at Bãb Kũfa (name of a locality in Baghdad) as the Chief of the Shi‘ite Scholars in Islamic Jurisprudence during the reign of al-Muqtadir - the Abbasid Caliph. The unique qualification of al-Kulayni, the compiler of al-Kãfi, is that among all other compilers of /Judith, he alone was the cotemporary of all the four successive representatives and ambassadors of Imãm al-Mahdi - the twelfth Imãm. Hence he had all the facilities of collecting traditions from the requisite sources. Therefore, al-Kãfi is rightly regarded as a unique collection and compilation during the life time of all the four successive ambassadors of Imãm al-Mahdi. al-Kulayni compiled this book on the request of the prominent Shiite scholars who wanted to have a comprehensive book containing all information of Islamic literature which would be sufficient for them.

His court was the rendezvous of the great scholars in Islamic studies who used to go in search of knowledge to different places. The great scholars of the time used to present themselves in his court to discuss, to exchange notes and to confer with him and to acquire full understanding of Islamic problems.

al-Kulayni was a great scholar, a reliable traditionist and a man of great learning. He was among the outstanding jurist and an authority in traditional science. He was the chief of the Islamic jurists and an outstanding scholar of Islamic literature. He was a man of great abstinence, piety, integrity and holiness.

His book al-Kãfi is no doubt an outstanding collection of reliable traditions in the largest measure. It is a treasure of Islamic literature, Shari `ah (code), divine commandments inclusive of imperatives, prohibitions, reprimands and sunan - the sayings and doings of the Holy Prophet and the twelve Imãms. It is a collection about Islamic education and culture. It contains the record of the sayings and doings of the Holy Prophet and the twelve Imãms.

al-Kulayni has himself written preface of his book al-Kãfi and has also added some needed explanatory notes on some of the chapters which are indicative of his high skill and proficiency in the art of writing and in his knowledge of Arabic literature, its depth and its hidden wisdom. It also indicates his convincing presentation, his fluency, his eloquence and also his high place in the art of Arabic composition.

He was an expert historian and was well versed in categorising the narrators of hadīth and the traditionists. He is also an author of a book in the art and science of traditions (hadīth) and was an expert in scrutinising the narrators. He was so great an expert of the science of scholastic theology that he has written a book refuting al-Qarãmitah (one of the several names applied to the sect of Isma‘ilis who were once very active in their political activities).

Regarding his association with education and literature, it is quite sufficient to point out his two books namely:-

1) Rasã’il al-a’immah on the letters of the Imãms.

2) A book on verse - a compilation of eulogies to the Imãms.

In addition, his book on the interpretation of the dreams is regarded to be the best book in this field.

* * * * *

A WORD IN HIS APPRECIATION

an-Najãshi says: “Amongst our associates, al-Kulayni was the chief and the most prominent in Ray (Iran). He was the most reliable,30 ac-credited and the weightiest in hadīth (tradition).

al `Allãmah al-Hilli31 has confirmed this and Ibn Dãwud32 also did the same with a very minor change.

at-Tusi - the great scholar has regarded him as the most depend-able and an expert in hadīth (tradition).33 He has also described him as the man of highest esteem and a scholar in hadīth.34

as-Sayyid Radi ad-Din ibn Tãwus said, “Muhammad ibn Ya‘qub al-Kulayni is universally accepted for his leadership and reliability.”35 He has also said:

“Muhammad ibn Ya‘qub (al-Kulayni) is the most eloquent and the most truthful in the knowledge of hadīth.”36

Ibn al-Athīr has regarded him “Amongst the outstanding leaders of the Shī‘ah and their great scholar.”37

He has also described him as “A reformer of the Shī’ahs at the end of the third century, as their leader and as a renowned scholar among them.”38

at-Tayyibi counted him as the reviver of the ummah - the whole Muslim community at the end of that century ...He was among the most learned in Islamic Jurisprudence.”

Ibn Hajar said, “He was one among the Shī‘ah Jurists and an author of their school.”40

He has also added, “Abu Ja‘far Muhammad ibn Ya‘qub al-Kulayni was among the chief scholars of the Shī‘ah world in the days of al-Mugtadir.”41

Says ash-Shaykh Husayn ibn `Abd as-Samad al-Harithi al-Hamdãni, “Muhammad ibn Ya‘qub al-Kulayni was the religious chief of his time and an outstanding, noble minded and high born scholar. He was the most reliable person in the field of tradition, their best critic and the most conversant in it.”42

al-Qãdi Nurullah ash-Shushtari puts him at the top of the traditionist and regards him as the Chief and their guardian.43

Muhammad Taqi al-Majlisi - the great scholar says about him, “The truth is that he is unparalleled amongst all the scholars we have seen. Everyone who ponders over the traditions he has compiled and also the manner of his editing and compiling them, will soon recognise him as the one especially endowed by God Almighty.

“May Allãh bestow upon him the highest rewards reserved for the doers of the good for his services to Islam and the Muslim Com-munity.”44

He also regarded him as “The Shaykh (the chief) as-Sadũq (the most truthful) and Thiqatu'l-Islam (the most trustworthy in respect of all about Islam), as one accepted by the people of all classes. He has been praised both in general and in particular.”45

Mirza. `Abdullah al-Afandi has said :

“The person generally meant by the title Thiqatu'l-Islam' (the trustworthy in Islam) is Muhammad ibn Ya‘qub ibn Ishãq al-Kulayni ar-Rãzi, the compiler of the book al-Kãfi. He is the oldest religious chief of the Muslim world by the masses and by the elite alike and the Mufti - the Chief judge for both the groups - the Shī’ahs and the Sunnis.”46

HIS COMPILATIONS

1. Kitãb tafsir ar-ru'yã;47

2. Kitãb ar-rijãl;48

3. Kitãb ar-radd ‘alã al-Qarãmitah;49

4. Kitãb ar-rasã'il50 - Rasa'il al-a'immah (`alayhimu's-salam);51

5. Kitãb al-Kãfi;52

6. Kitãb mã qīla fī al-a'immah ('alayhimu's-salãm)- mina'l-shi‘r.53

* * * * * *

AL - KÃFI

This book is known after the name of the compiler al-Kulayni54 and also by the name of al-Kafi.55 While replying to one of his associates, al-Kulayni himself explained why he compiled this book “al-Kãfi.”

He wrote:

“You wanted a book to be handy, to be comprehensive and to be inclusive of all knowledge about your religion (Islam) - a book on which a student of religion could safely rely, to which the seeker of light and guidance should turn and from which a student seeking the knowledge of religion should derive full benefit and act on the traditions of the truthful Imãms (p.b.u.t.).”56

The task of compiling this invaluable work has taken twenty years to complete.57 It is evident from this quotation that a group of the Shī‘ah community, living in distant cities, requested him to compile a book which would be sufficient to benefit them for purposes of perusal reference and recollection of reliable knowledge of the tradition.58

The intellectual stalwarts of his time took down the traditions from his book verbatim and then used to read aloud to him to get them verified. They then used to quote the traditions on the basis of its being duly read and verified by al-Kulayni and also on the basis of his written permission59 to quote him. As was by his students like Abu'l-Husayn Ahmad ibn Ahmad al-Kũfi al-Katib,60 who was in his turn referred to and quoted by a group of renowned Shiite scholars; Abu `Abdillah Muhammad ibn Ahmad ibn `Abdillah as-Safwani who was a .contemporary of al-Kulayni61 and Abu `Abdillah Muhammad ibn Ibrãhīm ibn Ja‘far an Nu‘mãni, Ibn Abi Zaynab who was also a contemporary of the author.62

The first and the foremost narrators who quoted him (al-Kulayni), directly or indirectly, on whom the chain of further narrations ends, are:-

1. Abu'l-Qãsim Ja‘far ibn Muhammad ibn Qulawayh al-Qummi (d. 368/978/979);63

2. Ahmad ibn Muhammad ibn Muhammad ibn Sulaymãn ash-Shaybãni, Abu Ghãlib az-Zurari (285/872 - 368/978/ 979);64

3. Abu Ja`far Muhammad ibn `Ali ibn al-Husayn ibn Babawayh as-Saduq (305/917 - 381/991);65

4. Abu Muhammad Hãrun ibn Mũsã ash-Shaybanī at-Talla-‘ukbari (d.385/995);66

5. Abu `Abdillah Muhammad ibn Muhammad ibn an-Nu‘mãn al-Baghdãdi, ash-Shaykh al-Mufīd (336/947/948 - 413/ 1022);67

6. Abu'l-Qãsim `Ali ibn al-Husayn al-Musawi, ash-Sharīf al-Murtadã (355/966 - 436/1044):68

7. Abu'l-`Abbãs Ahmad ibn `Ali an-Najãshi (373/982 - 450/ 1058);69

8. Abu Ja‘far Muhammad ibn al-Hasan at-Tũsi, Shaykh at-Tã'ifah (385/995 - 460/1067);70

Distinctive Features

The following are the numerous features of al-Kãfi on the basis of which it has been accorded a place of great honour:

1. The first and the foremost feature is that the compiler of this book (al-Kulayni) was a contemporary of the four successive representatives of Imãm al-Mahdi (p.b.u.h.). As as-Sayyid ibn Tãwus has pointed out, “All the works and the collections (of the traditions) of ash-Shaykh Muhammad ibn Ya‘qub (al-Kulayni) had been completed' during the life time of the said representatives (of Imãm al-Mahdi). Therefore, there is a ground for us to believe the veracity about his collections and narrations.71

2. Secondly, the compiler of this book has made it compulsory for himself except in the case of a few traditions, to give the whole chain of references through which the tradition has passed between him and the infallible Imãm - the real source; although the compiler deletes the first reference of the traditions. This is probably because he himself has already got the original book of the first reference in his possession.72

3. The third distinctive feature of the compiler, as mentioned by some of our great research scholars, is that his method of collecting and grading the traditions in a chapter is according to The order of the authenticity and the clarity of their meaning. It is therefore the last traditions of every chapter that are always very general, brief and cryptic.73

4. The fourth feature of the book is that the compiler generally drops those traditions which, in any way are contradictory, and con-fines himself only to the traditions which come under the heading of that chapter. Perhaps, it indicates his giving the traditions he has mentioned a preference to the traditions he has dropped and has not mentioned.74

* * * * *

SUB-DIVISIONS OF AL-KÃFI

al-Kulayni has sub-divided his book into three parts:-

PART I – AL – USUL:

It consists of the traditions on the principles of faith, and the explanation concerning the belief. This part is called by the scholars “Usũl al-Kãfi “ (basic traditions).

The subject matter dealt in this part are under the following titles:-

1. The Book of Reason and Ignorance (Kitãb al-'aql wa'l-jahl);

2. The Book of Excellence of Knowledge (Kitãb fadlu'l-‘ ilm);

3. The Book of Divine Unity (Kitãb at-tawhīd );

4. The Book of Proof (Kitãb al-hujjah);

5. The Book of Belief and Unbelief (Kitãb al-imãn wa'l-kufr);

6. The Book of Invocation (Kitãb ad-du‘ a');

7. The Book of Excellence of Qur'an (Kitãb fadlu'l-Qurãn);

8. The Book of Social Relations (Kitãb al-‘ ishrah);

Editions of this part:-

1. Shiraz edition 1278/1861;

2. Tabriz edition 1281/1864 in 494 pages;

3. Tehran edition 1311/1893 in 627 pages;

4. Tehran edition 1311/1893 in 467 pages;

5. Lucknow edition 1302/1885;

The above-mentioned editions were printed by lithography.

PART II – AL – FURŨ:

In this part al-Kulayni has quoted traditions on Islamic jurisprudence, and explained the order and commandments about the acts of worship (‘ibãdãt), transactions (mu‘ãmalãt), judgment (qadã’), etc.

This part is called “Furũ‘. al-kãfī” or Branches of Islamic Law, which consists of the following:-

1. The Book of Cleanliness (Kitãb at-tahãrah);

2. The Book of Menstruation (Kitãb al-hayd);

3. The Book of Death Ceremonies (Kitãb al-jana'iz);

4. The Book of Prayer (Kitãb as-salãt);

5. The Book of Alms Tax (Kitãb az-zakãt);

6. The Book of Fasting (Kitãb as-iyãm);

7. The Book of Pilgrimage (Kitãb al-Hajj);

8. The Book of holy War (Kitãb al-jihãd);

9. The Book of Livelihood (Kitãb al-ma‘ishah);

10. The Book of Marriage (Kitãb an-nikãh);

11. The Book of Acts of Children (Kitãb al ‘aqiqah);

12. The Book of Divorce (Kitãb at-talãq);

13. The Book of Regulations on the Emancipation of Slaves (Kitãb al-‘itq wa't-tadbir wa 'l-mukãtabah) ;

14. The Book of Hunting (Kitãb as-sayd);

15. The Book of Animal Slaughtering (Kitãb adh-dhabã'ih);

16. The Book of Foods (Kitãb al-at‘imah);

17. The Book of Beverages (Kitãb al-ashribah);

18. The Book of Dresses, Beautifying and the ideal of Manhood (Kitãb az-zay wa 't-tajammul wa'l-murũ’ah);

19. The Book of Tame Animals (Kitãb ad-dawãjin);

20. The Book of Wills (Kitãb al-wasãya);

21. The Book of Inheritances (Kitãb al-mawãrīth);

22. The Book of (Islamic) Punishments (Kitãb al-hudũd);

23. The Book of Indemnity for Bodily Injuries (Kitãb ad-diyãt);

24. The Book of Evidences (Kitãb ash-shahãdãt);

25. The Book of Judgment and Decisions (Kitãb al-qada' wa'l-ahkãm);

26. The Book of Oathes, Vows and Expiations (Kitãb al-aymãn wa'n-nudhũr wa 'l-kaffãrãt) ;

This part was printed by lithographic process in Tehran in 1315; 1897 in two volumes, and in Lucknow (India) in 1302/1885.

PART III - AR-RAWDAH:

With regard to this part, the author has not exhaustively scrutinized the arrangement of the subject matter or names. Although he has quoted many traditions (ahãdīth), the chapters are not arranged in alphabetic manner in terms of narration or narrators of the traditions.

This part in itself is like an encyclopaedia but not properly arranged where the traditions of the Islamic principles (usũl) and branches of Islamic Laws (furũ‘) such as acts of worship, transactions, Islamic history and the life sketch of Divine Leaders, e.g. the Holy Prophet (p.b.u.h.a.h.p.) and Imãms (p.b.u.t.) as well as the short history of the enemies of Islam are being dealt without any proper arrangements.

This part is called “ar-Rawdah” (the Garden [of al-Kãfi] ), printed in Tehran in 1303/1886 combined with other books in one volume, but thereafter, this part was printed separately in Lucknow (India) in 1302/1885.

* * * * * *

In 1374/1955 - 1377/1958 the book of al-Kãfi was reprinted in Tehran by typographic process in the following arrangements :-The first part in two volumes;

The second part in five volumes; and

The third part in one volume.

Hereafter, the book was reprinted repeatedly, and the English translation of the same is based on this revised edition.

Commentaries of al-Kãfi

There are various commentaries written for the book of al-Kãfi by different scholars, among which we wish to quote herebelow some famous and well known ones:

1. ash-Shãfi fi sharh al-kãfi, by ash-Shaykh Khalil ibn al-Ghãzi al-Qazwini (1001/1595 - 1089/1678);

2. The commentary of al-Mawlã Sadru'd-Din ash-Shirazi (d. 1050/1640); published in thick volume;

3. The commentary of al-Mawlã Muhammad Salih al-Mazan-darãni (d. 1081/1670); published in Tehran in twelve volumes in 1382/1962 - 1388/1968;

4. Mir'ãt al-‘uqũl fi sharh akhbãr Ãl ar-Rasũl, by al-Mawlã Muhammad Bãqir ibn Muhammad Taqi, al-‘Allãmah al-Majlisi (1037/1628 - 1111/1700); published in Tehran in 1321/1903 in four thick volumes.

This book is” now under printing in Tehran, out of which eight volumes have already come out from the printing and the rest are being gradually printed.

The Year of al-Kulayni's Death?

According to an-Najãshi, al-Kulayni (the compiler) died at Baghdad in 329/941,75 and according to at-Tint, he died in 328/940.76 But afterwards at-Tũsi agreed with an-Najãshi as recorded in his book ar-Rijãl77 which he compiled later on.

Says as-Sayyid Radiyu'd-Dīn ibn Tãwũs, “It was ash-Shaykh Muhammad ibn Ya‘qũb (al-Kulaynī) who was a contemporary of (all the four) representatives of Imãm al-Mahdī (p.b.u.h.) namely:

i) ‘Uthmãn ibn Sa‘īd al-‘Amri;

ii) Abi Ja‘far Muhammad (son of al-‘Amri);

iii) Abi'l-Qãsim Husayn ibn Rawh; and

iv) ‘Ali ibn Muhammad as-Samuri.”

as-Samuri died after the death of the compiler (al-Kulayni). He died in the month of Sha‘bãn 329 A. H. (941 A. D.) and al-Kulayni died in 328/940. Both of them died in Baghdad.78

Ibn al-Athīr and Ibn Hajar both agree that al-Kulayni died in 328/940.79

ash-Shaykh al-Bahã'ī al-‘Ãmilī says in his book al-Wajīzah that al-Kulayni died in 329/941 or 330/942.80

To me, the correct date of his death is Sha‘bãn 329/941 which has also been described by an-Najãshi, who was the closest to the period of al-Kulayni. Further, ash-Shaykh at-Tũsī and al-‘Allãmah al-Hillī have also agreed with the same date.81 These were the persons who had better knowledge of the life history of the Shī‘ite scholars than Ibn al-Athīr and Ibn Hajar.

His Shrine in Baghdad

After his death, al-Kulayni (the compiler) was buried in the city of Baghdad near Bãb al-Kufah.82 Today his shrine is found in the eastern part of Baghdad on the bank of the River Tigris (Dejlah) near al-Jisr al-‘Atiq - the old bridge.83

* * * * * *

NOTES

AL-KULAYNI and AL-KÃFI

1. For detailed study see Ta'sis ash-Shī‘ah, pp.278-291; A‘yan ash-Shī‘ah, vol.I, pp.147-148.

2. ar-Rijãl, an-Najãshi, p.255; A`yan ash-Shī‘ah, vol.!, pp.169-170.

3. Ta'sis ash-Shī‘ah, p.278; Sahīfat ar-Rida, p.118 (tradition no.135).

4. vol.1, p,40; vol.IV, p.289.

5. ar-Rijãl, an-Najãshi, first publication p.4; A‘yãn ash-shī‘ah, vol.1, pp. 147-148.

6. These are the original books of the traditions. See al-Wajīzah by ash-Shaykh al-Bahã’i, p.l83; adh-Dharī‘ah, vol.II„ pp.125-170; vol.VI, PP-301-374; A‘yãn ash-Shī‘ah, vol.I, pp.262-263.

7. Refer to the heading “AL-KÃFI” in this very preface.

8. Printed in Tehran in 1324/1906, India in 1306/1890, later in an-Najaf al-Ashraf - (Iraq) and Tehran in 1392/1972 - 1394/1974 in four volumes.

9. Printed in Tehran in 1318/1900 in two volumes and in an-Najaf al-Ashraf (Iraq) and Tehran in 1392/1972 - 1394/1974 in four volumes.

10. Printed in Lucknow (India) in 1308/1890 in two volumes and in an-Najaf al-Ashraf in 1375/1955 - 1376/1956 in four volumes.

11. Refer to Kashf al-Hujub wa'l-astãr, p.150; Ta'sīs ash-shi‘ah, p.290; adh-Dhari‘ah, vol.V, pp.37-38.

12. Printed in Tehran in 1310/1892 and in 1324/1906.

13. Printed in Tehran in 1324/1906 in three thick volumes and was also printed earlier, and later in Tehran 1380/1960 - 1389/1968 in twenty volumes.

14. Printed in Iran in twenty-six thick volumes, and later in Tehran in 1376/ 1957 - 1392/1972 in hundred and ten volumes.

15. Ta'sis ash-shi`ah, p.290.

16. ibid. p.291.

17. ibid. p.290.

18. Printed in Tehran in 1321 A. H. in three volumes.

19. Ta'sis ash-shī`ah, pp.294-295.

20. ibid. pp.232-275.

21. adh-Dhari`ah, vol.I, pp.123-266.

22. al-Mahãsin, vol.I, p.227.

23. ibid. vol.I, p.229.

24. Safinat al-bihãr, vol.I, p.231.

25. ibid. vol.I, pp.532-533.

26. al-Mahãsin, vol.I, p.228.

27. Khulãsat al-aqwãl, p.11; Tãj al-‘arũs, vol.IX, p.322; al-Kãmil, vol.VIII, p.128; Lisãn al-mizãn, vol.V, p.433.

28. Lisan al-mizan, vol.V, p.433; Rawdãt al-jannãt, p.551.

29. ar-Rijãl, an-Najãshi, p.266.

30. ibid. p.266.

31. Khulãsat al-aqwãl, p.71.

32. ar-Rijãl, Ibn Dawud at the back of the leaf 48.

33. al-Fihrist, ash-Shaykh at-Tusi, p.135.

34. ar-Rijãl, ash-Shaykh at-Tusi, at the back of the leaf 119.

35. Kashf al-mahajjah, p.158.

36. Faraj al-mahmũm, p.90.

37. al-Kãmil, Ibn al-Athīr, vol.VIII, p.128.

38. Muntaha al-maqãl, p.298; Rawdãt al-jannãt, p.551; Lu'lu'at al-bahrayn, p. 237; al-Wajīzah, al-Bahã’i al-‘Ãmilī, p.184.

39. Rawdãt al-jannãt, p.551.

40. Lisãn al-mizãn, vol.V, p.433.

41. Rawdãt al-jannãt, p.551, quoted from at-Tabsīr.

42. Wusũl al-akhyãr, p.69.

43. Majãlis al-mu'minin, p.194.

44. Sharh Mashyakhat, Man lã yahduruhul faqīh, p.267.

45. Mir'ãt al ‘uqũl, vol.I, p.3.

46. Riyãd al-`ulamã , p.226.

47. al-Fihrist, at-Tũsi, p.135; ar-Rijãl, an-Najãshi, p.267; Ma`ãlim al-`ulamã , p.88.

48. ar-Rijãl, an-Najashi, p.267.

49. ar-Rijãl, an-Najãshi, p.268; al-Fihrist, at-Tũsi, p.125; Ma`ãlim al-`ulamã , p.88; Kashf al-hujub wa 'l-astãr, p.442.

50. al-Fihrist, at-Tusi, p.135; Ma‘ãlim al-‘ulamã’ , p.88; Kashf al-hujub, p.291.

51. ar-Rijãl, an-Najãshi, p.267.

52. Kashf al-hujub wal-astãr, p.418-420.

53. ar-Rijãl, an-Najãshi, p.267.

54. ibid. p.266.

55. ar-Rijãl, an-Najãshi, p.266; al-Fihrist, at-Tusi, p.135; Ma`ãlim al-`ulamã , p.88.

56. Usul al.kãfi p.8.

57. ar-Rijãl, an-Najãshi, p.266.

58. Rawdãt al-jannãt, p.553.

59. ar-Rijãl, an-Najãshi, p.167; al-Istibsãr, vol.II, p.353.

60. ar-Rijãl, an-Najãshi, p.267.

61. ar-Rijãl, an-Najãshi, p.279; al-Fihrist, at-Tusi, p.159.

62. ar-Rijãl, an-Najãshi, p.271; al-Fihrist, at-Tusi, p.199.

63. ar-Rijãl, an-Najãshi, p.267.

64. al-Fihrist, at-Tusi, p.139.

65. al-Wãfī, vol.III, part XIV, p.146; Mustadrak al-wasa'il, vol.III, p.666; Wasã'il ash-Shī‘ah, vol.1I1, p.516.

66. al-Fihrist, at-Tusi, p.136.

67. Wasa'il ash-Shī‘ah, p.519.

68. Maqãbis al-anwãr, p.7.

69. ar-Rijãl, an-Najãshi, p.267.

70. Tahdhib al-ahkãm, vol.11, p.480; al-Istibsãr, vol.II, p.353; Wasã'il ash-Shī‘ah, vol.111, p.519; Khulãsat al-aqwãl, p.136.

71. Kashf al-mahajjah, P.159; Mustadrak al-wasã'il, vo1.III, pp.532,533,546.

72. al- Wãfī, vol.I, part I, p.13.

73. Rawdãt al-jannãt, p.553; Nihãyat ad-dirãyah, p.222.

74. Rawdãt al-jannãt, pp.219,222.

75. ar-Rijãl, an-Najãshi, p.267; Khulãsat al-aqwãl, p.71.

76. al-Fihrist, at-Tusi, p.126.

77. ar-Rijãl, at-Tusi, p.495.

78. Kashf al-mahajjah, p.159.

79. al-Kãimil, Ibn al-Athir, vol.VIII, p.128; Lisãn al-mīzãn, vol.V, p.433.

80. al-Wajīzah, p.184.

81. ar-Rijãl, at-Tusi, p.496; ar-Rijãl, an-Najãshi, p.267; Khulãsat al-aqwãl, p.71, Lu'lu'at al-bahrayn, p.237; Nukhbat al-maqãl p.98.

82. ar-Rijãl, an-Najãshi, p.267; al-Fihrist, at-Tusi, p.136; Khulãsat al-aqwãl, p.71.

83. Maqãbīs al-anwãr, p.7; Lu'lu'at al-bahrayn, pp.236-237; Rawdãt al-jannãt, p.553; Ahsan al-wadi'ah, vol.2, pp.226-228; Muntahã al-maqãl, p.298.

CAUTION

I - Wherever the author (al-Kulaynī) says in the book of al-Kãfī “A group of our associates,” quoting from Ahmad ibn Muhammad ibn ‘Isã, the Group here means the following five persons:

1. Abu Ja‘far Muhammad ibn Yahyã al-‘Attãr al-Qummī;

2. `Ali ibn Mũsã ibn Ja‘far al-Kamandãnī;

3. Abu Sulaymãn Dawũd ibn Kawrah al- Qummī;

4. Abu ‘Ali Ahmad ibn Idrīs ibn Ahmad al-Ash‘arī al- Qummī;

5. Abu'l-Hasan `Ali ibn Ibrãhīm ibn Hãshim al- Qummī.

II. - Wherever the author (al-Kulaynī) says in the book of al-Kãfī “A group of our associates,” quoting from Ahmad ibn Muhammãd ibn Khãlid al-Barqī, the Group here means the following four persons:

1. Abu'l-Hasan `Ali ibn Ibrãhīm ibn Hãshim al-Qummī;

2. Muhammad ibn `Abdullãh ibn Udhaynah;

3. Ahmad ibn `Abdullah ibn Umayyah;

4. `Ali ibn al-Husayn as-Sa'd Ãbãdī;

III. - Wherever the author (al-Kulaynī) says in the book of al-Kafī “A group of our associates,” quoting from Sahl ibn Ziyãd, the Group here means the following four persons:

1. Abu'l-Hasan `Ali ibn Muhammad ibn Ibrãhīm ibn Aban ar-Rãzī, who is renowned with `Allãn al-Kulayni;

2. Abu'l-Husayn Muhammad ibn Abī 'Abdillãh Ja‘far ibn

Muhammad ibn `Awn al-Asadi al-Kufī, resident of Ray;

3. Muhammad ibn al-Husayn ibn Farrũkh as-Saffãr al-Qummī;

4. Muhammad ibn ‘Aqīl al-Kulaynī;

IV. - Wherever the author (al-Kulaynī) says in the book of al-Kãfi “A group of our associates,” quoting from Ja‘far ibn Muhammad who quoted from al-Hasan ibn ‘Ali ibn Faddãl, one of them is, Abu `Abd-Allãh al-Husayn ibn Muhammad ibn `Imrãn ibn Abī Bakr al-Ash'arī al-Qummī.

LIST OF Technical terms and special signs used in the Traditions:

USŨL AL-KÃFI

INTRODUCTION

In the Name of Allãh, the Beneficent, the Merciful

All praise be to Allãh Who is praised for His bounties, worshipped for His Might, obeyed in His reign, feared for His Majesty. He possesses all things that allure, His commands pervade all through His creation. He is elevated to the extent He liked. He is too near to find, too high for everyone to see, Whose beginning has no beginning and Whose eternity has no end, Who existed before the existence of all things and Who is an eternal supporter of all things. The Conqueror Whom the preservation of the things does not tire. The Almighty Who is in a class by Himself in His sublimity throughout His realm, the unique in His Might because of His power. Who, out of His Wisdom, manifested His signs (proofs) and mercy for His creation. Who out of His Might and grief it will be on his

* * * * * * *

Wisdom originated all things anew from the very beginning. Nothing existed (at that time) to falsify His being the originator (of all things), nor did any other cause (of creation) exist to nullify His being the (first) originator. All alone He created what He liked and as He liked to manifest His Wisdom and the truth of His being the Nourisher. Reason cannot grasp Him. Imagination cannot reach Him. Eyes cannot see Him. Measurement cannot encompass Him. Every explanation fails in His description. Eyes are blurred in seeing Him. Attributing different qualities to Him goes astray in His description.

He is veiled without any veil and is concealed without any covering. He is recognized without being seen and has been described as being formless. He is described as having no corporal form. There no God save Him, the great the elevated. Imagination goes astray in trying to reach the reality about Him (Godhood). Thoughts get con-founded in trying to reach His finality. No flight of fancy can touch Him. He is all knowing, all hearing. He (Allãh) has offered proofs (of truth and reality) through His messengers (peace be upon them) and has explained things through reasons. He has sent His messengers with glad tidings and due warnings. So that, if, thereafter one comes to

* * * * * * *

so that people should understand what they do not know about their Lord and they should recognise God's Lordship after their having denied it. And, so that people should believe in His unity after believing in His plurality. To Him (Allãh) do we accord such a praise as is the solace of the souls, as secures God's pleasure and as will acquit us of our gratitude for His perfect bounties, abundant favours and graceful tests.

I am a witness to there being no God save Him. Who has no partner, the one, the eternally Besought and Who has taken no wife nor a son. And I have been witness to Muhammad (peace be upon him and his progeny), His select slave, and to his being sent as a messenger when the coming of such messengers had been suspended. The period when the nations were in deep slumber, when ignorance prevailed, distress and affliction were rampant, firm pledges were being violated, people were blinded against all truth, when oppression was in great vogue and honesty was being obliterated.

So (under the circumstances such as these) did Allãh send His book to him (Muhammad, the prophet) containing description and explanation (of all good), a book readable (Qur'an) in Arabic language totally free from all slant, so that mankind may guard itself against

* * * * * * *

every evil. This book (Qur'an) describes clearly before the people the distinct path (of truth) with reason and knowledge. It also elucidates the (divine) religion, describing the imperatives imposed on them by Allãh, the things which God has revealed and announced for the people. This book contains guidance for salvation, and is a milestone leading towards the right path.

The Prophet delivered what he received (from God) and acknow-ledged whatever was ordained. He bore the weight of the responsibilities of prophethood on him. He exercised patience to please His Lord. He strove in the way of God and consulted his people and called them towards their salvation. He roused them to the remembrance of God and guided them towards the right path. Afterwards he built the highways and erected the light house for the guidance of mankind and raised minarets, the flags of which fluttered high for the-people to watch. All this He did so that people should not go astray, since he (the Prophet) was very kind and merciful to them.

When his (Prophet's) period of life ended and his days were done, God took out his soul and brought it to Himself. Now he is with God in a state where God is pleased with each of his actions. He is venerable and his share of divine rewards is the greatest. He departed (from the

* * * * * * *

world) and has left behind him the book of Allãh and his deputy (nominated executor, ‘Ali ibn Abī Tãlib) the chief of the believers and the guide (Imãm) for those who guard themselves against evil. May peace of Allãh be upon him. Both of them (the Prophet and `Ali, his executor) were comrades and close associates. Each one of whom bore witness to the integrity of the other. (‘Ali) the Imãm spoke for God about (the import) of His book (Qur'an) in respect of the imperatives, God has imposed upon the people for His obedience and the obedience of the Imãm (the divinely appointed guide). He also spoke (towards God), about the rule and rights of the Imãm, through whom God intended perfecting His religion, expressing His commands, offering His reasons and arguments and (finally) His effulgence (guidance).

He did all this through those who were the fountain spring of all divinely chosen, the unique, the righteous, belonging to the house (progeny) of our Prophet Muhammad, may peace of Allãh be upon him and upon his progeny. God the Almighty explained His religion through them and lighted through them the path that leads to Him and through them He unearthed the deep springs of divine knowledge. God appointed them as the milestones on the highways of God conscious-ness, sign posts for His religion and ushers between Himself and His

* * * * * * *

creation. He made them the doorways which lead to divine rights, secrets and the realisation of obligations of God consciousness. Further, God informed them His secrets and mysteries.

Whoever among the Imãms died, he used to nominate after him his successor as a declared luminous, righteous guide (Imãm). Who would guide people (towards the Truth) and would be constant in his guidance. These guides (Imãms) called the people towards Allãh as His demonstrators and are designated by God as the patrons for His crea-tion. Because of their guidance the people adopt religion and Godliness and due to them the cities get illuminated (with Truth and guidance). God the Almighty designated them as the life and soul of the people, beacon lights in darkness, keys to the fort of knowledge and as the bedrock of His religion (Islam). God determined obedience and sub-mission to the Imãms as obedience and acme of submission to Himself and His religion, in respect of the commands known to them. Regarding God's commands unknown to them, God wanted them to refer to Imãm (to know the Truth), forbidding all other people to pass hasty verdicts. God also forbade them from rejecting them and not accepting the verdicts passed by the Imãms in respect of those divine commands they do not know. God did all this at the time He intended redeeming the people, He liked, from the curse of darkness (of misguidance), from

* * * * * * *

the rampant ambiguity (in faith). May peace of Allãh be upon Muhammad and upon the folk of his house, the righteous, from whom Allãh wish as to wipe out uncleanliness away from them (the folk of the house) and cleanse them with thorough cleansing.

To come to the point, I have fully comprehended your complaint about the people of our lime how proverbially they are accustomed to ignorance and how they assist and help each other in rehabilitating its ways and means and in getting farther away from learnings and from the men of learning. Until the plant of learning not only gets dried up but is also completely uprooted from their life. It is because they have all helped in elevating the state of ignorance in wiping off learning and the men of learning.

And you have asked me whether it is proper for the people to take up a stand in ignorance and to adopt religion without knowing religion, behaving all its theories and concepts in all excellence, and also following it in every way. But they are doing it all blindly in following their fore-fathers, ancestors and their chiefs, completely relying upon their thoughts and reasons in matters (of religion) small or big.

Know thou, my brother, may God be merciful to you, verily, God the Almighty has brought human beings into existence as

In the Name of Allãh, the Beneficent, the Merciful

PLACE OF HADĪTH (TRADITION) FOR SHI‘AH

1

The first book of hadīth (tradition) compiled in the world of Islam was the book of `Ali ibn Abi Tãlib (p.b.u.h.) which was dictated by the Holy Prophet (Muhammad - p.b.u.h.a.h.p.) himself and which was put down in black and white by `Ali himself on a sheet of paper. This book contains all the details about what is lawful and what is unlawful.2 This book also contains a document regarding blood money and indemnity for bodily injuries and its (document) used to be hung by the scabbard of his sword.3 And al-Bukhari has quoted from it.4

Thereafter, Abu Rafi‘ al-Qibti ash-Shi‘i the emancipated slave of the Holy Prophet compiled another book named - Kitãb as-Sunan wa'l-ahkãm wa'l-qadaya.5

Then the great scholars duly acquainted with the categories of the traditionists, assorted and composed various books of traditions and they also composed four hundred books named as usũl6 - the originals, which were, later on, collected, connected and compiled by a group of reliable experts in the art of traditions in the shape of their collections of traditions. The greatest among these collections are the books of:-

1. al-Kãfi,7 collected and compiled by al-Kulayni (d. 329/941);

2. Man la yahduruhul faqih,8 compiled by ash-Shaykh as-Saduq, Abu Ja‘far Muhammad ibn `Ali ibn al-Husayn ibn Babawayh al-Qummi (306/919 - 381/991);

3. Tahdhīb al-ahkãm9 and al-Istibsãr10 by ash-Shaykh Abu Ja‘far Muhammad ibn al-Husayn at-Tusī (385/995 - 460/ 1076);

4. Jãmi‘ al-akhbãr fi īdãh al-istibsãr by ash-Shaykh 'Adul-Latīf ibn Abi Jãmi‘ al-Hãrithi al-Hamadãni (d. 1050/1640);11

5. al-Wafi12 by Muhammad Muhsin al-Fayd al-Kashani (1010/ 1599 - 1091/1690);')

6. Tafstl wasa’il ash-Shi‘ah ila tahsil masã’il ash-sharī‘ah13 by Muhammad ibn al-Hasan al-Hurr al-‘Ãmili (1033/1625 - 1104/1693);

7. Bihãr al-anwãr al jãmi`ah li durar akhbãr ala'immah al-athãr14 by Muhammad Baqir ibn Muhammad Taqi al-Majlisi (1037/ 1928 - 1111/1700);

8. al- ‘Awãlim15 (in 100 volumes) by ash-Shaykh `Abdullah ibn Nuru'1-lah al-Bahrãni (contemporary, of al-Majlisi);

9. ash-Shifã fi hadīth Ãl al-Mustafã16 by ash-Shaykh Muhammad Rida ibn `Abdu'l-Latīf at-Tabrizi (d. 1158/1745);

10. Jami‘ al-ahkãm (in 25 thick volumes)17 by as-Sayyid `Abdul-lah ibn Muhammad Rida Shubbar (1188/1774 - 1242/1827);

11. Mustadrak al-wasã'il wa mustanbat al-masa'il18 by al-Hãj Mirza Husayn ibn Muhammad Taqi an-Nuri at-Tabarsi (1254/ 1838 - 1320/1902);

12. Jami‘ ahãdith ash-Shi‘ah (in a number of volumes) by the Grand Shi‘ite Mufti as-Sayyid Aqa Husayn ibn ‘Ali ibn Ahmad at-Tabataba’i al-Burujirdi (1292/1875 - 1380/1961). So far, out of this voluminous book, seven volumes have been already published in Iran, and the rest of the volumes are being gradually published.

The Shi‘ite scholars and the narrators of the traditions from the progeny of the Holy Prophet (the twelve Imãms) have consistently made efforts, one after the other, to pay great attention to the narra-tion of the traditions to the keeping of them intact, to their criticism and collection to their regulation, to the acquisition of the knowledge of this art,19 to the skill of its authentication and to the specialization in the research regarding the dates and categories of the narrators.20 They used to issue detailed certificates (to their students) with liberty to quote them in relating the` traditions. In this regard voluminous books have been written by some of the Shiite scholars, not to speak of the small collections which are countless and which are scattered.21

What significance does the tradition (hadīth) have in the eyes of Shī’ah, can be judged from this example of hadīth.

Imãm Muhammad al-Bãqir (p. b. u. h.) addressed Jãbir (his companion) saying, “O Jãbir! by Allãh, a tradition (hadīth) emerging from an authentic source is infinitely better for you than any thing the sun shines over, till it sets down.”22

Further, Imãm Ja‘far as-Sãdiq (p.b.u.h.) has observed (in this regard), “A tradition received from a truthful person regarding what is lawful and what is unlawful is far better than the whole world and whatever wealth like gold or silver it contains.”23

An idea of the importance of the tradition for the Shī’ah is also known from these traditions which indicate the close attention paid by the associates of the Imãms in picking them up from the Imãms,24 in remembering them by heart and also from their eagerness, high esteem and long journeys they25 undertook to get them from the scholars and narrators of the traditions.

In addition, there are numerous traditions which urge people to acquire the knowledge (of traditions). Other traditions indicate the need of their verification and the need for precaution in matters of faith and also the need to acquire them, to adhere to them and to make deduction from sunnah - the sayings and doings of the Prophet and the Imãms (from the progeny of the Holy Prophet - peace be upon him and his progeny).

Imãm Muhammad al-Bãqir (p. b. u. h.) used to say, “When I receive a young person from amongst my followers having no under-standing of religion I would like 'I deal with him very strictly till he acquires the knowledge of religion.”26

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KULAYN

Kulayn was the name of a village under the jurisdiction of `Ray' - the well known city of Iran. This village is now in ruins which are still to be found 'near Tehran - the capital city of Iran even this day. This village was the birth place of Muhammad ibn Ya‘qub Kulayni, the compiler of this book al-Kãfi.27

The fact of his belonging to this village Kulayn, can also be proved by his relationship with Ray.28 He was the Shaykh - the religious head of the Shī’ah scholars of Ray in his time.29

Biography of al-Kulayni, the Compiler

Muhammad ibn Ya‘qub ibn Ishãq al-Kulayni ar-Rãzi al-Baghdadi belonged to a noble family of Kulayn which has produced a group of outstanding scholars in Islamic Jurisprudence and hadith. Among them was his uncle al-‘Allãmah al-Kulayni himself was the Shaykh - head of the. Shī’ahs and was the most prominent religious figure of his time in Ray (the most important ancient city of Iran). Afterwards he stayed at Baghdad (Iraq) at Bãb Kũfa (name of a locality in Baghdad) as the Chief of the Shi‘ite Scholars in Islamic Jurisprudence during the reign of al-Muqtadir - the Abbasid Caliph. The unique qualification of al-Kulayni, the compiler of al-Kãfi, is that among all other compilers of /Judith, he alone was the cotemporary of all the four successive representatives and ambassadors of Imãm al-Mahdi - the twelfth Imãm. Hence he had all the facilities of collecting traditions from the requisite sources. Therefore, al-Kãfi is rightly regarded as a unique collection and compilation during the life time of all the four successive ambassadors of Imãm al-Mahdi. al-Kulayni compiled this book on the request of the prominent Shiite scholars who wanted to have a comprehensive book containing all information of Islamic literature which would be sufficient for them.

His court was the rendezvous of the great scholars in Islamic studies who used to go in search of knowledge to different places. The great scholars of the time used to present themselves in his court to discuss, to exchange notes and to confer with him and to acquire full understanding of Islamic problems.

al-Kulayni was a great scholar, a reliable traditionist and a man of great learning. He was among the outstanding jurist and an authority in traditional science. He was the chief of the Islamic jurists and an outstanding scholar of Islamic literature. He was a man of great abstinence, piety, integrity and holiness.

His book al-Kãfi is no doubt an outstanding collection of reliable traditions in the largest measure. It is a treasure of Islamic literature, Shari `ah (code), divine commandments inclusive of imperatives, prohibitions, reprimands and sunan - the sayings and doings of the Holy Prophet and the twelve Imãms. It is a collection about Islamic education and culture. It contains the record of the sayings and doings of the Holy Prophet and the twelve Imãms.

al-Kulayni has himself written preface of his book al-Kãfi and has also added some needed explanatory notes on some of the chapters which are indicative of his high skill and proficiency in the art of writing and in his knowledge of Arabic literature, its depth and its hidden wisdom. It also indicates his convincing presentation, his fluency, his eloquence and also his high place in the art of Arabic composition.

He was an expert historian and was well versed in categorising the narrators of hadīth and the traditionists. He is also an author of a book in the art and science of traditions (hadīth) and was an expert in scrutinising the narrators. He was so great an expert of the science of scholastic theology that he has written a book refuting al-Qarãmitah (one of the several names applied to the sect of Isma‘ilis who were once very active in their political activities).

Regarding his association with education and literature, it is quite sufficient to point out his two books namely:-

1) Rasã’il al-a’immah on the letters of the Imãms.

2) A book on verse - a compilation of eulogies to the Imãms.

In addition, his book on the interpretation of the dreams is regarded to be the best book in this field.

* * * * *

A WORD IN HIS APPRECIATION

an-Najãshi says: “Amongst our associates, al-Kulayni was the chief and the most prominent in Ray (Iran). He was the most reliable,30 ac-credited and the weightiest in hadīth (tradition).

al `Allãmah al-Hilli31 has confirmed this and Ibn Dãwud32 also did the same with a very minor change.

at-Tusi - the great scholar has regarded him as the most depend-able and an expert in hadīth (tradition).33 He has also described him as the man of highest esteem and a scholar in hadīth.34

as-Sayyid Radi ad-Din ibn Tãwus said, “Muhammad ibn Ya‘qub al-Kulayni is universally accepted for his leadership and reliability.”35 He has also said:

“Muhammad ibn Ya‘qub (al-Kulayni) is the most eloquent and the most truthful in the knowledge of hadīth.”36

Ibn al-Athīr has regarded him “Amongst the outstanding leaders of the Shī‘ah and their great scholar.”37

He has also described him as “A reformer of the Shī’ahs at the end of the third century, as their leader and as a renowned scholar among them.”38

at-Tayyibi counted him as the reviver of the ummah - the whole Muslim community at the end of that century ...He was among the most learned in Islamic Jurisprudence.”

Ibn Hajar said, “He was one among the Shī‘ah Jurists and an author of their school.”40

He has also added, “Abu Ja‘far Muhammad ibn Ya‘qub al-Kulayni was among the chief scholars of the Shī‘ah world in the days of al-Mugtadir.”41

Says ash-Shaykh Husayn ibn `Abd as-Samad al-Harithi al-Hamdãni, “Muhammad ibn Ya‘qub al-Kulayni was the religious chief of his time and an outstanding, noble minded and high born scholar. He was the most reliable person in the field of tradition, their best critic and the most conversant in it.”42

al-Qãdi Nurullah ash-Shushtari puts him at the top of the traditionist and regards him as the Chief and their guardian.43

Muhammad Taqi al-Majlisi - the great scholar says about him, “The truth is that he is unparalleled amongst all the scholars we have seen. Everyone who ponders over the traditions he has compiled and also the manner of his editing and compiling them, will soon recognise him as the one especially endowed by God Almighty.

“May Allãh bestow upon him the highest rewards reserved for the doers of the good for his services to Islam and the Muslim Com-munity.”44

He also regarded him as “The Shaykh (the chief) as-Sadũq (the most truthful) and Thiqatu'l-Islam (the most trustworthy in respect of all about Islam), as one accepted by the people of all classes. He has been praised both in general and in particular.”45

Mirza. `Abdullah al-Afandi has said :

“The person generally meant by the title Thiqatu'l-Islam' (the trustworthy in Islam) is Muhammad ibn Ya‘qub ibn Ishãq al-Kulayni ar-Rãzi, the compiler of the book al-Kãfi. He is the oldest religious chief of the Muslim world by the masses and by the elite alike and the Mufti - the Chief judge for both the groups - the Shī’ahs and the Sunnis.”46

HIS COMPILATIONS

1. Kitãb tafsir ar-ru'yã;47

2. Kitãb ar-rijãl;48

3. Kitãb ar-radd ‘alã al-Qarãmitah;49

4. Kitãb ar-rasã'il50 - Rasa'il al-a'immah (`alayhimu's-salam);51

5. Kitãb al-Kãfi;52

6. Kitãb mã qīla fī al-a'immah ('alayhimu's-salãm)- mina'l-shi‘r.53

* * * * * *

AL - KÃFI

This book is known after the name of the compiler al-Kulayni54 and also by the name of al-Kafi.55 While replying to one of his associates, al-Kulayni himself explained why he compiled this book “al-Kãfi.”

He wrote:

“You wanted a book to be handy, to be comprehensive and to be inclusive of all knowledge about your religion (Islam) - a book on which a student of religion could safely rely, to which the seeker of light and guidance should turn and from which a student seeking the knowledge of religion should derive full benefit and act on the traditions of the truthful Imãms (p.b.u.t.).”56

The task of compiling this invaluable work has taken twenty years to complete.57 It is evident from this quotation that a group of the Shī‘ah community, living in distant cities, requested him to compile a book which would be sufficient to benefit them for purposes of perusal reference and recollection of reliable knowledge of the tradition.58

The intellectual stalwarts of his time took down the traditions from his book verbatim and then used to read aloud to him to get them verified. They then used to quote the traditions on the basis of its being duly read and verified by al-Kulayni and also on the basis of his written permission59 to quote him. As was by his students like Abu'l-Husayn Ahmad ibn Ahmad al-Kũfi al-Katib,60 who was in his turn referred to and quoted by a group of renowned Shiite scholars; Abu `Abdillah Muhammad ibn Ahmad ibn `Abdillah as-Safwani who was a .contemporary of al-Kulayni61 and Abu `Abdillah Muhammad ibn Ibrãhīm ibn Ja‘far an Nu‘mãni, Ibn Abi Zaynab who was also a contemporary of the author.62

The first and the foremost narrators who quoted him (al-Kulayni), directly or indirectly, on whom the chain of further narrations ends, are:-

1. Abu'l-Qãsim Ja‘far ibn Muhammad ibn Qulawayh al-Qummi (d. 368/978/979);63

2. Ahmad ibn Muhammad ibn Muhammad ibn Sulaymãn ash-Shaybãni, Abu Ghãlib az-Zurari (285/872 - 368/978/ 979);64

3. Abu Ja`far Muhammad ibn `Ali ibn al-Husayn ibn Babawayh as-Saduq (305/917 - 381/991);65

4. Abu Muhammad Hãrun ibn Mũsã ash-Shaybanī at-Talla-‘ukbari (d.385/995);66

5. Abu `Abdillah Muhammad ibn Muhammad ibn an-Nu‘mãn al-Baghdãdi, ash-Shaykh al-Mufīd (336/947/948 - 413/ 1022);67

6. Abu'l-Qãsim `Ali ibn al-Husayn al-Musawi, ash-Sharīf al-Murtadã (355/966 - 436/1044):68

7. Abu'l-`Abbãs Ahmad ibn `Ali an-Najãshi (373/982 - 450/ 1058);69

8. Abu Ja‘far Muhammad ibn al-Hasan at-Tũsi, Shaykh at-Tã'ifah (385/995 - 460/1067);70

Distinctive Features

The following are the numerous features of al-Kãfi on the basis of which it has been accorded a place of great honour:

1. The first and the foremost feature is that the compiler of this book (al-Kulayni) was a contemporary of the four successive representatives of Imãm al-Mahdi (p.b.u.h.). As as-Sayyid ibn Tãwus has pointed out, “All the works and the collections (of the traditions) of ash-Shaykh Muhammad ibn Ya‘qub (al-Kulayni) had been completed' during the life time of the said representatives (of Imãm al-Mahdi). Therefore, there is a ground for us to believe the veracity about his collections and narrations.71

2. Secondly, the compiler of this book has made it compulsory for himself except in the case of a few traditions, to give the whole chain of references through which the tradition has passed between him and the infallible Imãm - the real source; although the compiler deletes the first reference of the traditions. This is probably because he himself has already got the original book of the first reference in his possession.72

3. The third distinctive feature of the compiler, as mentioned by some of our great research scholars, is that his method of collecting and grading the traditions in a chapter is according to The order of the authenticity and the clarity of their meaning. It is therefore the last traditions of every chapter that are always very general, brief and cryptic.73

4. The fourth feature of the book is that the compiler generally drops those traditions which, in any way are contradictory, and con-fines himself only to the traditions which come under the heading of that chapter. Perhaps, it indicates his giving the traditions he has mentioned a preference to the traditions he has dropped and has not mentioned.74

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SUB-DIVISIONS OF AL-KÃFI

al-Kulayni has sub-divided his book into three parts:-

PART I – AL – USUL:

It consists of the traditions on the principles of faith, and the explanation concerning the belief. This part is called by the scholars “Usũl al-Kãfi “ (basic traditions).

The subject matter dealt in this part are under the following titles:-

1. The Book of Reason and Ignorance (Kitãb al-'aql wa'l-jahl);

2. The Book of Excellence of Knowledge (Kitãb fadlu'l-‘ ilm);

3. The Book of Divine Unity (Kitãb at-tawhīd );

4. The Book of Proof (Kitãb al-hujjah);

5. The Book of Belief and Unbelief (Kitãb al-imãn wa'l-kufr);

6. The Book of Invocation (Kitãb ad-du‘ a');

7. The Book of Excellence of Qur'an (Kitãb fadlu'l-Qurãn);

8. The Book of Social Relations (Kitãb al-‘ ishrah);

Editions of this part:-

1. Shiraz edition 1278/1861;

2. Tabriz edition 1281/1864 in 494 pages;

3. Tehran edition 1311/1893 in 627 pages;

4. Tehran edition 1311/1893 in 467 pages;

5. Lucknow edition 1302/1885;

The above-mentioned editions were printed by lithography.

PART II – AL – FURŨ:

In this part al-Kulayni has quoted traditions on Islamic jurisprudence, and explained the order and commandments about the acts of worship (‘ibãdãt), transactions (mu‘ãmalãt), judgment (qadã’), etc.

This part is called “Furũ‘. al-kãfī” or Branches of Islamic Law, which consists of the following:-

1. The Book of Cleanliness (Kitãb at-tahãrah);

2. The Book of Menstruation (Kitãb al-hayd);

3. The Book of Death Ceremonies (Kitãb al-jana'iz);

4. The Book of Prayer (Kitãb as-salãt);

5. The Book of Alms Tax (Kitãb az-zakãt);

6. The Book of Fasting (Kitãb as-iyãm);

7. The Book of Pilgrimage (Kitãb al-Hajj);

8. The Book of holy War (Kitãb al-jihãd);

9. The Book of Livelihood (Kitãb al-ma‘ishah);

10. The Book of Marriage (Kitãb an-nikãh);

11. The Book of Acts of Children (Kitãb al ‘aqiqah);

12. The Book of Divorce (Kitãb at-talãq);

13. The Book of Regulations on the Emancipation of Slaves (Kitãb al-‘itq wa't-tadbir wa 'l-mukãtabah) ;

14. The Book of Hunting (Kitãb as-sayd);

15. The Book of Animal Slaughtering (Kitãb adh-dhabã'ih);

16. The Book of Foods (Kitãb al-at‘imah);

17. The Book of Beverages (Kitãb al-ashribah);

18. The Book of Dresses, Beautifying and the ideal of Manhood (Kitãb az-zay wa 't-tajammul wa'l-murũ’ah);

19. The Book of Tame Animals (Kitãb ad-dawãjin);

20. The Book of Wills (Kitãb al-wasãya);

21. The Book of Inheritances (Kitãb al-mawãrīth);

22. The Book of (Islamic) Punishments (Kitãb al-hudũd);

23. The Book of Indemnity for Bodily Injuries (Kitãb ad-diyãt);

24. The Book of Evidences (Kitãb ash-shahãdãt);

25. The Book of Judgment and Decisions (Kitãb al-qada' wa'l-ahkãm);

26. The Book of Oathes, Vows and Expiations (Kitãb al-aymãn wa'n-nudhũr wa 'l-kaffãrãt) ;

This part was printed by lithographic process in Tehran in 1315; 1897 in two volumes, and in Lucknow (India) in 1302/1885.

PART III - AR-RAWDAH:

With regard to this part, the author has not exhaustively scrutinized the arrangement of the subject matter or names. Although he has quoted many traditions (ahãdīth), the chapters are not arranged in alphabetic manner in terms of narration or narrators of the traditions.

This part in itself is like an encyclopaedia but not properly arranged where the traditions of the Islamic principles (usũl) and branches of Islamic Laws (furũ‘) such as acts of worship, transactions, Islamic history and the life sketch of Divine Leaders, e.g. the Holy Prophet (p.b.u.h.a.h.p.) and Imãms (p.b.u.t.) as well as the short history of the enemies of Islam are being dealt without any proper arrangements.

This part is called “ar-Rawdah” (the Garden [of al-Kãfi] ), printed in Tehran in 1303/1886 combined with other books in one volume, but thereafter, this part was printed separately in Lucknow (India) in 1302/1885.

* * * * * *

In 1374/1955 - 1377/1958 the book of al-Kãfi was reprinted in Tehran by typographic process in the following arrangements :-The first part in two volumes;

The second part in five volumes; and

The third part in one volume.

Hereafter, the book was reprinted repeatedly, and the English translation of the same is based on this revised edition.

Commentaries of al-Kãfi

There are various commentaries written for the book of al-Kãfi by different scholars, among which we wish to quote herebelow some famous and well known ones:

1. ash-Shãfi fi sharh al-kãfi, by ash-Shaykh Khalil ibn al-Ghãzi al-Qazwini (1001/1595 - 1089/1678);

2. The commentary of al-Mawlã Sadru'd-Din ash-Shirazi (d. 1050/1640); published in thick volume;

3. The commentary of al-Mawlã Muhammad Salih al-Mazan-darãni (d. 1081/1670); published in Tehran in twelve volumes in 1382/1962 - 1388/1968;

4. Mir'ãt al-‘uqũl fi sharh akhbãr Ãl ar-Rasũl, by al-Mawlã Muhammad Bãqir ibn Muhammad Taqi, al-‘Allãmah al-Majlisi (1037/1628 - 1111/1700); published in Tehran in 1321/1903 in four thick volumes.

This book is” now under printing in Tehran, out of which eight volumes have already come out from the printing and the rest are being gradually printed.

The Year of al-Kulayni's Death?

According to an-Najãshi, al-Kulayni (the compiler) died at Baghdad in 329/941,75 and according to at-Tint, he died in 328/940.76 But afterwards at-Tũsi agreed with an-Najãshi as recorded in his book ar-Rijãl77 which he compiled later on.

Says as-Sayyid Radiyu'd-Dīn ibn Tãwũs, “It was ash-Shaykh Muhammad ibn Ya‘qũb (al-Kulaynī) who was a contemporary of (all the four) representatives of Imãm al-Mahdī (p.b.u.h.) namely:

i) ‘Uthmãn ibn Sa‘īd al-‘Amri;

ii) Abi Ja‘far Muhammad (son of al-‘Amri);

iii) Abi'l-Qãsim Husayn ibn Rawh; and

iv) ‘Ali ibn Muhammad as-Samuri.”

as-Samuri died after the death of the compiler (al-Kulayni). He died in the month of Sha‘bãn 329 A. H. (941 A. D.) and al-Kulayni died in 328/940. Both of them died in Baghdad.78

Ibn al-Athīr and Ibn Hajar both agree that al-Kulayni died in 328/940.79

ash-Shaykh al-Bahã'ī al-‘Ãmilī says in his book al-Wajīzah that al-Kulayni died in 329/941 or 330/942.80

To me, the correct date of his death is Sha‘bãn 329/941 which has also been described by an-Najãshi, who was the closest to the period of al-Kulayni. Further, ash-Shaykh at-Tũsī and al-‘Allãmah al-Hillī have also agreed with the same date.81 These were the persons who had better knowledge of the life history of the Shī‘ite scholars than Ibn al-Athīr and Ibn Hajar.

His Shrine in Baghdad

After his death, al-Kulayni (the compiler) was buried in the city of Baghdad near Bãb al-Kufah.82 Today his shrine is found in the eastern part of Baghdad on the bank of the River Tigris (Dejlah) near al-Jisr al-‘Atiq - the old bridge.83

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NOTES

AL-KULAYNI and AL-KÃFI

1. For detailed study see Ta'sis ash-Shī‘ah, pp.278-291; A‘yan ash-Shī‘ah, vol.I, pp.147-148.

2. ar-Rijãl, an-Najãshi, p.255; A`yan ash-Shī‘ah, vol.!, pp.169-170.

3. Ta'sis ash-Shī‘ah, p.278; Sahīfat ar-Rida, p.118 (tradition no.135).

4. vol.1, p,40; vol.IV, p.289.

5. ar-Rijãl, an-Najãshi, first publication p.4; A‘yãn ash-shī‘ah, vol.1, pp. 147-148.

6. These are the original books of the traditions. See al-Wajīzah by ash-Shaykh al-Bahã’i, p.l83; adh-Dharī‘ah, vol.II„ pp.125-170; vol.VI, PP-301-374; A‘yãn ash-Shī‘ah, vol.I, pp.262-263.

7. Refer to the heading “AL-KÃFI” in this very preface.

8. Printed in Tehran in 1324/1906, India in 1306/1890, later in an-Najaf al-Ashraf - (Iraq) and Tehran in 1392/1972 - 1394/1974 in four volumes.

9. Printed in Tehran in 1318/1900 in two volumes and in an-Najaf al-Ashraf (Iraq) and Tehran in 1392/1972 - 1394/1974 in four volumes.

10. Printed in Lucknow (India) in 1308/1890 in two volumes and in an-Najaf al-Ashraf in 1375/1955 - 1376/1956 in four volumes.

11. Refer to Kashf al-Hujub wa'l-astãr, p.150; Ta'sīs ash-shi‘ah, p.290; adh-Dhari‘ah, vol.V, pp.37-38.

12. Printed in Tehran in 1310/1892 and in 1324/1906.

13. Printed in Tehran in 1324/1906 in three thick volumes and was also printed earlier, and later in Tehran 1380/1960 - 1389/1968 in twenty volumes.

14. Printed in Iran in twenty-six thick volumes, and later in Tehran in 1376/ 1957 - 1392/1972 in hundred and ten volumes.

15. Ta'sis ash-shi`ah, p.290.

16. ibid. p.291.

17. ibid. p.290.

18. Printed in Tehran in 1321 A. H. in three volumes.

19. Ta'sis ash-shī`ah, pp.294-295.

20. ibid. pp.232-275.

21. adh-Dhari`ah, vol.I, pp.123-266.

22. al-Mahãsin, vol.I, p.227.

23. ibid. vol.I, p.229.

24. Safinat al-bihãr, vol.I, p.231.

25. ibid. vol.I, pp.532-533.

26. al-Mahãsin, vol.I, p.228.

27. Khulãsat al-aqwãl, p.11; Tãj al-‘arũs, vol.IX, p.322; al-Kãmil, vol.VIII, p.128; Lisãn al-mizãn, vol.V, p.433.

28. Lisan al-mizan, vol.V, p.433; Rawdãt al-jannãt, p.551.

29. ar-Rijãl, an-Najãshi, p.266.

30. ibid. p.266.

31. Khulãsat al-aqwãl, p.71.

32. ar-Rijãl, Ibn Dawud at the back of the leaf 48.

33. al-Fihrist, ash-Shaykh at-Tusi, p.135.

34. ar-Rijãl, ash-Shaykh at-Tusi, at the back of the leaf 119.

35. Kashf al-mahajjah, p.158.

36. Faraj al-mahmũm, p.90.

37. al-Kãmil, Ibn al-Athīr, vol.VIII, p.128.

38. Muntaha al-maqãl, p.298; Rawdãt al-jannãt, p.551; Lu'lu'at al-bahrayn, p. 237; al-Wajīzah, al-Bahã’i al-‘Ãmilī, p.184.

39. Rawdãt al-jannãt, p.551.

40. Lisãn al-mizãn, vol.V, p.433.

41. Rawdãt al-jannãt, p.551, quoted from at-Tabsīr.

42. Wusũl al-akhyãr, p.69.

43. Majãlis al-mu'minin, p.194.

44. Sharh Mashyakhat, Man lã yahduruhul faqīh, p.267.

45. Mir'ãt al ‘uqũl, vol.I, p.3.

46. Riyãd al-`ulamã , p.226.

47. al-Fihrist, at-Tũsi, p.135; ar-Rijãl, an-Najãshi, p.267; Ma`ãlim al-`ulamã , p.88.

48. ar-Rijãl, an-Najashi, p.267.

49. ar-Rijãl, an-Najãshi, p.268; al-Fihrist, at-Tũsi, p.125; Ma`ãlim al-`ulamã , p.88; Kashf al-hujub wa 'l-astãr, p.442.

50. al-Fihrist, at-Tusi, p.135; Ma‘ãlim al-‘ulamã’ , p.88; Kashf al-hujub, p.291.

51. ar-Rijãl, an-Najãshi, p.267.

52. Kashf al-hujub wal-astãr, p.418-420.

53. ar-Rijãl, an-Najãshi, p.267.

54. ibid. p.266.

55. ar-Rijãl, an-Najãshi, p.266; al-Fihrist, at-Tusi, p.135; Ma`ãlim al-`ulamã , p.88.

56. Usul al.kãfi p.8.

57. ar-Rijãl, an-Najãshi, p.266.

58. Rawdãt al-jannãt, p.553.

59. ar-Rijãl, an-Najãshi, p.167; al-Istibsãr, vol.II, p.353.

60. ar-Rijãl, an-Najãshi, p.267.

61. ar-Rijãl, an-Najãshi, p.279; al-Fihrist, at-Tusi, p.159.

62. ar-Rijãl, an-Najãshi, p.271; al-Fihrist, at-Tusi, p.199.

63. ar-Rijãl, an-Najãshi, p.267.

64. al-Fihrist, at-Tusi, p.139.

65. al-Wãfī, vol.III, part XIV, p.146; Mustadrak al-wasa'il, vol.III, p.666; Wasã'il ash-Shī‘ah, vol.1I1, p.516.

66. al-Fihrist, at-Tusi, p.136.

67. Wasa'il ash-Shī‘ah, p.519.

68. Maqãbis al-anwãr, p.7.

69. ar-Rijãl, an-Najãshi, p.267.

70. Tahdhib al-ahkãm, vol.11, p.480; al-Istibsãr, vol.II, p.353; Wasã'il ash-Shī‘ah, vol.111, p.519; Khulãsat al-aqwãl, p.136.

71. Kashf al-mahajjah, P.159; Mustadrak al-wasã'il, vo1.III, pp.532,533,546.

72. al- Wãfī, vol.I, part I, p.13.

73. Rawdãt al-jannãt, p.553; Nihãyat ad-dirãyah, p.222.

74. Rawdãt al-jannãt, pp.219,222.

75. ar-Rijãl, an-Najãshi, p.267; Khulãsat al-aqwãl, p.71.

76. al-Fihrist, at-Tusi, p.126.

77. ar-Rijãl, at-Tusi, p.495.

78. Kashf al-mahajjah, p.159.

79. al-Kãimil, Ibn al-Athir, vol.VIII, p.128; Lisãn al-mīzãn, vol.V, p.433.

80. al-Wajīzah, p.184.

81. ar-Rijãl, at-Tusi, p.496; ar-Rijãl, an-Najãshi, p.267; Khulãsat al-aqwãl, p.71, Lu'lu'at al-bahrayn, p.237; Nukhbat al-maqãl p.98.

82. ar-Rijãl, an-Najãshi, p.267; al-Fihrist, at-Tusi, p.136; Khulãsat al-aqwãl, p.71.

83. Maqãbīs al-anwãr, p.7; Lu'lu'at al-bahrayn, pp.236-237; Rawdãt al-jannãt, p.553; Ahsan al-wadi'ah, vol.2, pp.226-228; Muntahã al-maqãl, p.298.

CAUTION

I - Wherever the author (al-Kulaynī) says in the book of al-Kãfī “A group of our associates,” quoting from Ahmad ibn Muhammad ibn ‘Isã, the Group here means the following five persons:

1. Abu Ja‘far Muhammad ibn Yahyã al-‘Attãr al-Qummī;

2. `Ali ibn Mũsã ibn Ja‘far al-Kamandãnī;

3. Abu Sulaymãn Dawũd ibn Kawrah al- Qummī;

4. Abu ‘Ali Ahmad ibn Idrīs ibn Ahmad al-Ash‘arī al- Qummī;

5. Abu'l-Hasan `Ali ibn Ibrãhīm ibn Hãshim al- Qummī.

II. - Wherever the author (al-Kulaynī) says in the book of al-Kãfī “A group of our associates,” quoting from Ahmad ibn Muhammãd ibn Khãlid al-Barqī, the Group here means the following four persons:

1. Abu'l-Hasan `Ali ibn Ibrãhīm ibn Hãshim al-Qummī;

2. Muhammad ibn `Abdullãh ibn Udhaynah;

3. Ahmad ibn `Abdullah ibn Umayyah;

4. `Ali ibn al-Husayn as-Sa'd Ãbãdī;

III. - Wherever the author (al-Kulaynī) says in the book of al-Kafī “A group of our associates,” quoting from Sahl ibn Ziyãd, the Group here means the following four persons:

1. Abu'l-Hasan `Ali ibn Muhammad ibn Ibrãhīm ibn Aban ar-Rãzī, who is renowned with `Allãn al-Kulayni;

2. Abu'l-Husayn Muhammad ibn Abī 'Abdillãh Ja‘far ibn

Muhammad ibn `Awn al-Asadi al-Kufī, resident of Ray;

3. Muhammad ibn al-Husayn ibn Farrũkh as-Saffãr al-Qummī;

4. Muhammad ibn ‘Aqīl al-Kulaynī;

IV. - Wherever the author (al-Kulaynī) says in the book of al-Kãfi “A group of our associates,” quoting from Ja‘far ibn Muhammad who quoted from al-Hasan ibn ‘Ali ibn Faddãl, one of them is, Abu `Abd-Allãh al-Husayn ibn Muhammad ibn `Imrãn ibn Abī Bakr al-Ash'arī al-Qummī.

LIST OF Technical terms and special signs used in the Traditions:

USŨL AL-KÃFI

INTRODUCTION

In the Name of Allãh, the Beneficent, the Merciful

All praise be to Allãh Who is praised for His bounties, worshipped for His Might, obeyed in His reign, feared for His Majesty. He possesses all things that allure, His commands pervade all through His creation. He is elevated to the extent He liked. He is too near to find, too high for everyone to see, Whose beginning has no beginning and Whose eternity has no end, Who existed before the existence of all things and Who is an eternal supporter of all things. The Conqueror Whom the preservation of the things does not tire. The Almighty Who is in a class by Himself in His sublimity throughout His realm, the unique in His Might because of His power. Who, out of His Wisdom, manifested His signs (proofs) and mercy for His creation. Who out of His Might and grief it will be on his

* * * * * * *

Wisdom originated all things anew from the very beginning. Nothing existed (at that time) to falsify His being the originator (of all things), nor did any other cause (of creation) exist to nullify His being the (first) originator. All alone He created what He liked and as He liked to manifest His Wisdom and the truth of His being the Nourisher. Reason cannot grasp Him. Imagination cannot reach Him. Eyes cannot see Him. Measurement cannot encompass Him. Every explanation fails in His description. Eyes are blurred in seeing Him. Attributing different qualities to Him goes astray in His description.

He is veiled without any veil and is concealed without any covering. He is recognized without being seen and has been described as being formless. He is described as having no corporal form. There no God save Him, the great the elevated. Imagination goes astray in trying to reach the reality about Him (Godhood). Thoughts get con-founded in trying to reach His finality. No flight of fancy can touch Him. He is all knowing, all hearing. He (Allãh) has offered proofs (of truth and reality) through His messengers (peace be upon them) and has explained things through reasons. He has sent His messengers with glad tidings and due warnings. So that, if, thereafter one comes to

* * * * * * *

so that people should understand what they do not know about their Lord and they should recognise God's Lordship after their having denied it. And, so that people should believe in His unity after believing in His plurality. To Him (Allãh) do we accord such a praise as is the solace of the souls, as secures God's pleasure and as will acquit us of our gratitude for His perfect bounties, abundant favours and graceful tests.

I am a witness to there being no God save Him. Who has no partner, the one, the eternally Besought and Who has taken no wife nor a son. And I have been witness to Muhammad (peace be upon him and his progeny), His select slave, and to his being sent as a messenger when the coming of such messengers had been suspended. The period when the nations were in deep slumber, when ignorance prevailed, distress and affliction were rampant, firm pledges were being violated, people were blinded against all truth, when oppression was in great vogue and honesty was being obliterated.

So (under the circumstances such as these) did Allãh send His book to him (Muhammad, the prophet) containing description and explanation (of all good), a book readable (Qur'an) in Arabic language totally free from all slant, so that mankind may guard itself against

* * * * * * *

every evil. This book (Qur'an) describes clearly before the people the distinct path (of truth) with reason and knowledge. It also elucidates the (divine) religion, describing the imperatives imposed on them by Allãh, the things which God has revealed and announced for the people. This book contains guidance for salvation, and is a milestone leading towards the right path.

The Prophet delivered what he received (from God) and acknow-ledged whatever was ordained. He bore the weight of the responsibilities of prophethood on him. He exercised patience to please His Lord. He strove in the way of God and consulted his people and called them towards their salvation. He roused them to the remembrance of God and guided them towards the right path. Afterwards he built the highways and erected the light house for the guidance of mankind and raised minarets, the flags of which fluttered high for the-people to watch. All this He did so that people should not go astray, since he (the Prophet) was very kind and merciful to them.

When his (Prophet's) period of life ended and his days were done, God took out his soul and brought it to Himself. Now he is with God in a state where God is pleased with each of his actions. He is venerable and his share of divine rewards is the greatest. He departed (from the

* * * * * * *

world) and has left behind him the book of Allãh and his deputy (nominated executor, ‘Ali ibn Abī Tãlib) the chief of the believers and the guide (Imãm) for those who guard themselves against evil. May peace of Allãh be upon him. Both of them (the Prophet and `Ali, his executor) were comrades and close associates. Each one of whom bore witness to the integrity of the other. (‘Ali) the Imãm spoke for God about (the import) of His book (Qur'an) in respect of the imperatives, God has imposed upon the people for His obedience and the obedience of the Imãm (the divinely appointed guide). He also spoke (towards God), about the rule and rights of the Imãm, through whom God intended perfecting His religion, expressing His commands, offering His reasons and arguments and (finally) His effulgence (guidance).

He did all this through those who were the fountain spring of all divinely chosen, the unique, the righteous, belonging to the house (progeny) of our Prophet Muhammad, may peace of Allãh be upon him and upon his progeny. God the Almighty explained His religion through them and lighted through them the path that leads to Him and through them He unearthed the deep springs of divine knowledge. God appointed them as the milestones on the highways of God conscious-ness, sign posts for His religion and ushers between Himself and His

* * * * * * *

creation. He made them the doorways which lead to divine rights, secrets and the realisation of obligations of God consciousness. Further, God informed them His secrets and mysteries.

Whoever among the Imãms died, he used to nominate after him his successor as a declared luminous, righteous guide (Imãm). Who would guide people (towards the Truth) and would be constant in his guidance. These guides (Imãms) called the people towards Allãh as His demonstrators and are designated by God as the patrons for His crea-tion. Because of their guidance the people adopt religion and Godliness and due to them the cities get illuminated (with Truth and guidance). God the Almighty designated them as the life and soul of the people, beacon lights in darkness, keys to the fort of knowledge and as the bedrock of His religion (Islam). God determined obedience and sub-mission to the Imãms as obedience and acme of submission to Himself and His religion, in respect of the commands known to them. Regarding God's commands unknown to them, God wanted them to refer to Imãm (to know the Truth), forbidding all other people to pass hasty verdicts. God also forbade them from rejecting them and not accepting the verdicts passed by the Imãms in respect of those divine commands they do not know. God did all this at the time He intended redeeming the people, He liked, from the curse of darkness (of misguidance), from

* * * * * * *

the rampant ambiguity (in faith). May peace of Allãh be upon Muhammad and upon the folk of his house, the righteous, from whom Allãh wish as to wipe out uncleanliness away from them (the folk of the house) and cleanse them with thorough cleansing.

To come to the point, I have fully comprehended your complaint about the people of our lime how proverbially they are accustomed to ignorance and how they assist and help each other in rehabilitating its ways and means and in getting farther away from learnings and from the men of learning. Until the plant of learning not only gets dried up but is also completely uprooted from their life. It is because they have all helped in elevating the state of ignorance in wiping off learning and the men of learning.

And you have asked me whether it is proper for the people to take up a stand in ignorance and to adopt religion without knowing religion, behaving all its theories and concepts in all excellence, and also following it in every way. But they are doing it all blindly in following their fore-fathers, ancestors and their chiefs, completely relying upon their thoughts and reasons in matters (of religion) small or big.

Know thou, my brother, may God be merciful to you, verily, God the Almighty has brought human beings into existence as

In the Name of Allãh, the Beneficent, the Merciful

PLACE OF HADĪTH (TRADITION) FOR SHI‘AH

1

The first book of hadīth (tradition) compiled in the world of Islam was the book of `Ali ibn Abi Tãlib (p.b.u.h.) which was dictated by the Holy Prophet (Muhammad - p.b.u.h.a.h.p.) himself and which was put down in black and white by `Ali himself on a sheet of paper. This book contains all the details about what is lawful and what is unlawful.2 This book also contains a document regarding blood money and indemnity for bodily injuries and its (document) used to be hung by the scabbard of his sword.3 And al-Bukhari has quoted from it.4

Thereafter, Abu Rafi‘ al-Qibti ash-Shi‘i the emancipated slave of the Holy Prophet compiled another book named - Kitãb as-Sunan wa'l-ahkãm wa'l-qadaya.5

Then the great scholars duly acquainted with the categories of the traditionists, assorted and composed various books of traditions and they also composed four hundred books named as usũl6 - the originals, which were, later on, collected, connected and compiled by a group of reliable experts in the art of traditions in the shape of their collections of traditions. The greatest among these collections are the books of:-

1. al-Kãfi,7 collected and compiled by al-Kulayni (d. 329/941);

2. Man la yahduruhul faqih,8 compiled by ash-Shaykh as-Saduq, Abu Ja‘far Muhammad ibn `Ali ibn al-Husayn ibn Babawayh al-Qummi (306/919 - 381/991);

3. Tahdhīb al-ahkãm9 and al-Istibsãr10 by ash-Shaykh Abu Ja‘far Muhammad ibn al-Husayn at-Tusī (385/995 - 460/ 1076);

4. Jãmi‘ al-akhbãr fi īdãh al-istibsãr by ash-Shaykh 'Adul-Latīf ibn Abi Jãmi‘ al-Hãrithi al-Hamadãni (d. 1050/1640);11

5. al-Wafi12 by Muhammad Muhsin al-Fayd al-Kashani (1010/ 1599 - 1091/1690);')

6. Tafstl wasa’il ash-Shi‘ah ila tahsil masã’il ash-sharī‘ah13 by Muhammad ibn al-Hasan al-Hurr al-‘Ãmili (1033/1625 - 1104/1693);

7. Bihãr al-anwãr al jãmi`ah li durar akhbãr ala'immah al-athãr14 by Muhammad Baqir ibn Muhammad Taqi al-Majlisi (1037/ 1928 - 1111/1700);

8. al- ‘Awãlim15 (in 100 volumes) by ash-Shaykh `Abdullah ibn Nuru'1-lah al-Bahrãni (contemporary, of al-Majlisi);

9. ash-Shifã fi hadīth Ãl al-Mustafã16 by ash-Shaykh Muhammad Rida ibn `Abdu'l-Latīf at-Tabrizi (d. 1158/1745);

10. Jami‘ al-ahkãm (in 25 thick volumes)17 by as-Sayyid `Abdul-lah ibn Muhammad Rida Shubbar (1188/1774 - 1242/1827);

11. Mustadrak al-wasã'il wa mustanbat al-masa'il18 by al-Hãj Mirza Husayn ibn Muhammad Taqi an-Nuri at-Tabarsi (1254/ 1838 - 1320/1902);

12. Jami‘ ahãdith ash-Shi‘ah (in a number of volumes) by the Grand Shi‘ite Mufti as-Sayyid Aqa Husayn ibn ‘Ali ibn Ahmad at-Tabataba’i al-Burujirdi (1292/1875 - 1380/1961). So far, out of this voluminous book, seven volumes have been already published in Iran, and the rest of the volumes are being gradually published.

The Shi‘ite scholars and the narrators of the traditions from the progeny of the Holy Prophet (the twelve Imãms) have consistently made efforts, one after the other, to pay great attention to the narra-tion of the traditions to the keeping of them intact, to their criticism and collection to their regulation, to the acquisition of the knowledge of this art,19 to the skill of its authentication and to the specialization in the research regarding the dates and categories of the narrators.20 They used to issue detailed certificates (to their students) with liberty to quote them in relating the` traditions. In this regard voluminous books have been written by some of the Shiite scholars, not to speak of the small collections which are countless and which are scattered.21

What significance does the tradition (hadīth) have in the eyes of Shī’ah, can be judged from this example of hadīth.

Imãm Muhammad al-Bãqir (p. b. u. h.) addressed Jãbir (his companion) saying, “O Jãbir! by Allãh, a tradition (hadīth) emerging from an authentic source is infinitely better for you than any thing the sun shines over, till it sets down.”22

Further, Imãm Ja‘far as-Sãdiq (p.b.u.h.) has observed (in this regard), “A tradition received from a truthful person regarding what is lawful and what is unlawful is far better than the whole world and whatever wealth like gold or silver it contains.”23

An idea of the importance of the tradition for the Shī’ah is also known from these traditions which indicate the close attention paid by the associates of the Imãms in picking them up from the Imãms,24 in remembering them by heart and also from their eagerness, high esteem and long journeys they25 undertook to get them from the scholars and narrators of the traditions.

In addition, there are numerous traditions which urge people to acquire the knowledge (of traditions). Other traditions indicate the need of their verification and the need for precaution in matters of faith and also the need to acquire them, to adhere to them and to make deduction from sunnah - the sayings and doings of the Prophet and the Imãms (from the progeny of the Holy Prophet - peace be upon him and his progeny).

Imãm Muhammad al-Bãqir (p. b. u. h.) used to say, “When I receive a young person from amongst my followers having no under-standing of religion I would like 'I deal with him very strictly till he acquires the knowledge of religion.”26

* * * * *

KULAYN

Kulayn was the name of a village under the jurisdiction of `Ray' - the well known city of Iran. This village is now in ruins which are still to be found 'near Tehran - the capital city of Iran even this day. This village was the birth place of Muhammad ibn Ya‘qub Kulayni, the compiler of this book al-Kãfi.27

The fact of his belonging to this village Kulayn, can also be proved by his relationship with Ray.28 He was the Shaykh - the religious head of the Shī’ah scholars of Ray in his time.29

Biography of al-Kulayni, the Compiler

Muhammad ibn Ya‘qub ibn Ishãq al-Kulayni ar-Rãzi al-Baghdadi belonged to a noble family of Kulayn which has produced a group of outstanding scholars in Islamic Jurisprudence and hadith. Among them was his uncle al-‘Allãmah al-Kulayni himself was the Shaykh - head of the. Shī’ahs and was the most prominent religious figure of his time in Ray (the most important ancient city of Iran). Afterwards he stayed at Baghdad (Iraq) at Bãb Kũfa (name of a locality in Baghdad) as the Chief of the Shi‘ite Scholars in Islamic Jurisprudence during the reign of al-Muqtadir - the Abbasid Caliph. The unique qualification of al-Kulayni, the compiler of al-Kãfi, is that among all other compilers of /Judith, he alone was the cotemporary of all the four successive representatives and ambassadors of Imãm al-Mahdi - the twelfth Imãm. Hence he had all the facilities of collecting traditions from the requisite sources. Therefore, al-Kãfi is rightly regarded as a unique collection and compilation during the life time of all the four successive ambassadors of Imãm al-Mahdi. al-Kulayni compiled this book on the request of the prominent Shiite scholars who wanted to have a comprehensive book containing all information of Islamic literature which would be sufficient for them.

His court was the rendezvous of the great scholars in Islamic studies who used to go in search of knowledge to different places. The great scholars of the time used to present themselves in his court to discuss, to exchange notes and to confer with him and to acquire full understanding of Islamic problems.

al-Kulayni was a great scholar, a reliable traditionist and a man of great learning. He was among the outstanding jurist and an authority in traditional science. He was the chief of the Islamic jurists and an outstanding scholar of Islamic literature. He was a man of great abstinence, piety, integrity and holiness.

His book al-Kãfi is no doubt an outstanding collection of reliable traditions in the largest measure. It is a treasure of Islamic literature, Shari `ah (code), divine commandments inclusive of imperatives, prohibitions, reprimands and sunan - the sayings and doings of the Holy Prophet and the twelve Imãms. It is a collection about Islamic education and culture. It contains the record of the sayings and doings of the Holy Prophet and the twelve Imãms.

al-Kulayni has himself written preface of his book al-Kãfi and has also added some needed explanatory notes on some of the chapters which are indicative of his high skill and proficiency in the art of writing and in his knowledge of Arabic literature, its depth and its hidden wisdom. It also indicates his convincing presentation, his fluency, his eloquence and also his high place in the art of Arabic composition.

He was an expert historian and was well versed in categorising the narrators of hadīth and the traditionists. He is also an author of a book in the art and science of traditions (hadīth) and was an expert in scrutinising the narrators. He was so great an expert of the science of scholastic theology that he has written a book refuting al-Qarãmitah (one of the several names applied to the sect of Isma‘ilis who were once very active in their political activities).

Regarding his association with education and literature, it is quite sufficient to point out his two books namely:-

1) Rasã’il al-a’immah on the letters of the Imãms.

2) A book on verse - a compilation of eulogies to the Imãms.

In addition, his book on the interpretation of the dreams is regarded to be the best book in this field.

* * * * *

A WORD IN HIS APPRECIATION

an-Najãshi says: “Amongst our associates, al-Kulayni was the chief and the most prominent in Ray (Iran). He was the most reliable,30 ac-credited and the weightiest in hadīth (tradition).

al `Allãmah al-Hilli31 has confirmed this and Ibn Dãwud32 also did the same with a very minor change.

at-Tusi - the great scholar has regarded him as the most depend-able and an expert in hadīth (tradition).33 He has also described him as the man of highest esteem and a scholar in hadīth.34

as-Sayyid Radi ad-Din ibn Tãwus said, “Muhammad ibn Ya‘qub al-Kulayni is universally accepted for his leadership and reliability.”35 He has also said:

“Muhammad ibn Ya‘qub (al-Kulayni) is the most eloquent and the most truthful in the knowledge of hadīth.”36

Ibn al-Athīr has regarded him “Amongst the outstanding leaders of the Shī‘ah and their great scholar.”37

He has also described him as “A reformer of the Shī’ahs at the end of the third century, as their leader and as a renowned scholar among them.”38

at-Tayyibi counted him as the reviver of the ummah - the whole Muslim community at the end of that century ...He was among the most learned in Islamic Jurisprudence.”

Ibn Hajar said, “He was one among the Shī‘ah Jurists and an author of their school.”40

He has also added, “Abu Ja‘far Muhammad ibn Ya‘qub al-Kulayni was among the chief scholars of the Shī‘ah world in the days of al-Mugtadir.”41

Says ash-Shaykh Husayn ibn `Abd as-Samad al-Harithi al-Hamdãni, “Muhammad ibn Ya‘qub al-Kulayni was the religious chief of his time and an outstanding, noble minded and high born scholar. He was the most reliable person in the field of tradition, their best critic and the most conversant in it.”42

al-Qãdi Nurullah ash-Shushtari puts him at the top of the traditionist and regards him as the Chief and their guardian.43

Muhammad Taqi al-Majlisi - the great scholar says about him, “The truth is that he is unparalleled amongst all the scholars we have seen. Everyone who ponders over the traditions he has compiled and also the manner of his editing and compiling them, will soon recognise him as the one especially endowed by God Almighty.

“May Allãh bestow upon him the highest rewards reserved for the doers of the good for his services to Islam and the Muslim Com-munity.”44

He also regarded him as “The Shaykh (the chief) as-Sadũq (the most truthful) and Thiqatu'l-Islam (the most trustworthy in respect of all about Islam), as one accepted by the people of all classes. He has been praised both in general and in particular.”45

Mirza. `Abdullah al-Afandi has said :

“The person generally meant by the title Thiqatu'l-Islam' (the trustworthy in Islam) is Muhammad ibn Ya‘qub ibn Ishãq al-Kulayni ar-Rãzi, the compiler of the book al-Kãfi. He is the oldest religious chief of the Muslim world by the masses and by the elite alike and the Mufti - the Chief judge for both the groups - the Shī’ahs and the Sunnis.”46

HIS COMPILATIONS

1. Kitãb tafsir ar-ru'yã;47

2. Kitãb ar-rijãl;48

3. Kitãb ar-radd ‘alã al-Qarãmitah;49

4. Kitãb ar-rasã'il50 - Rasa'il al-a'immah (`alayhimu's-salam);51

5. Kitãb al-Kãfi;52

6. Kitãb mã qīla fī al-a'immah ('alayhimu's-salãm)- mina'l-shi‘r.53

* * * * * *

AL - KÃFI

This book is known after the name of the compiler al-Kulayni54 and also by the name of al-Kafi.55 While replying to one of his associates, al-Kulayni himself explained why he compiled this book “al-Kãfi.”

He wrote:

“You wanted a book to be handy, to be comprehensive and to be inclusive of all knowledge about your religion (Islam) - a book on which a student of religion could safely rely, to which the seeker of light and guidance should turn and from which a student seeking the knowledge of religion should derive full benefit and act on the traditions of the truthful Imãms (p.b.u.t.).”56

The task of compiling this invaluable work has taken twenty years to complete.57 It is evident from this quotation that a group of the Shī‘ah community, living in distant cities, requested him to compile a book which would be sufficient to benefit them for purposes of perusal reference and recollection of reliable knowledge of the tradition.58

The intellectual stalwarts of his time took down the traditions from his book verbatim and then used to read aloud to him to get them verified. They then used to quote the traditions on the basis of its being duly read and verified by al-Kulayni and also on the basis of his written permission59 to quote him. As was by his students like Abu'l-Husayn Ahmad ibn Ahmad al-Kũfi al-Katib,60 who was in his turn referred to and quoted by a group of renowned Shiite scholars; Abu `Abdillah Muhammad ibn Ahmad ibn `Abdillah as-Safwani who was a .contemporary of al-Kulayni61 and Abu `Abdillah Muhammad ibn Ibrãhīm ibn Ja‘far an Nu‘mãni, Ibn Abi Zaynab who was also a contemporary of the author.62

The first and the foremost narrators who quoted him (al-Kulayni), directly or indirectly, on whom the chain of further narrations ends, are:-

1. Abu'l-Qãsim Ja‘far ibn Muhammad ibn Qulawayh al-Qummi (d. 368/978/979);63

2. Ahmad ibn Muhammad ibn Muhammad ibn Sulaymãn ash-Shaybãni, Abu Ghãlib az-Zurari (285/872 - 368/978/ 979);64

3. Abu Ja`far Muhammad ibn `Ali ibn al-Husayn ibn Babawayh as-Saduq (305/917 - 381/991);65

4. Abu Muhammad Hãrun ibn Mũsã ash-Shaybanī at-Talla-‘ukbari (d.385/995);66

5. Abu `Abdillah Muhammad ibn Muhammad ibn an-Nu‘mãn al-Baghdãdi, ash-Shaykh al-Mufīd (336/947/948 - 413/ 1022);67

6. Abu'l-Qãsim `Ali ibn al-Husayn al-Musawi, ash-Sharīf al-Murtadã (355/966 - 436/1044):68

7. Abu'l-`Abbãs Ahmad ibn `Ali an-Najãshi (373/982 - 450/ 1058);69

8. Abu Ja‘far Muhammad ibn al-Hasan at-Tũsi, Shaykh at-Tã'ifah (385/995 - 460/1067);70

Distinctive Features

The following are the numerous features of al-Kãfi on the basis of which it has been accorded a place of great honour:

1. The first and the foremost feature is that the compiler of this book (al-Kulayni) was a contemporary of the four successive representatives of Imãm al-Mahdi (p.b.u.h.). As as-Sayyid ibn Tãwus has pointed out, “All the works and the collections (of the traditions) of ash-Shaykh Muhammad ibn Ya‘qub (al-Kulayni) had been completed' during the life time of the said representatives (of Imãm al-Mahdi). Therefore, there is a ground for us to believe the veracity about his collections and narrations.71

2. Secondly, the compiler of this book has made it compulsory for himself except in the case of a few traditions, to give the whole chain of references through which the tradition has passed between him and the infallible Imãm - the real source; although the compiler deletes the first reference of the traditions. This is probably because he himself has already got the original book of the first reference in his possession.72

3. The third distinctive feature of the compiler, as mentioned by some of our great research scholars, is that his method of collecting and grading the traditions in a chapter is according to The order of the authenticity and the clarity of their meaning. It is therefore the last traditions of every chapter that are always very general, brief and cryptic.73

4. The fourth feature of the book is that the compiler generally drops those traditions which, in any way are contradictory, and con-fines himself only to the traditions which come under the heading of that chapter. Perhaps, it indicates his giving the traditions he has mentioned a preference to the traditions he has dropped and has not mentioned.74

* * * * *

SUB-DIVISIONS OF AL-KÃFI

al-Kulayni has sub-divided his book into three parts:-

PART I – AL – USUL:

It consists of the traditions on the principles of faith, and the explanation concerning the belief. This part is called by the scholars “Usũl al-Kãfi “ (basic traditions).

The subject matter dealt in this part are under the following titles:-

1. The Book of Reason and Ignorance (Kitãb al-'aql wa'l-jahl);

2. The Book of Excellence of Knowledge (Kitãb fadlu'l-‘ ilm);

3. The Book of Divine Unity (Kitãb at-tawhīd );

4. The Book of Proof (Kitãb al-hujjah);

5. The Book of Belief and Unbelief (Kitãb al-imãn wa'l-kufr);

6. The Book of Invocation (Kitãb ad-du‘ a');

7. The Book of Excellence of Qur'an (Kitãb fadlu'l-Qurãn);

8. The Book of Social Relations (Kitãb al-‘ ishrah);

Editions of this part:-

1. Shiraz edition 1278/1861;

2. Tabriz edition 1281/1864 in 494 pages;

3. Tehran edition 1311/1893 in 627 pages;

4. Tehran edition 1311/1893 in 467 pages;

5. Lucknow edition 1302/1885;

The above-mentioned editions were printed by lithography.

PART II – AL – FURŨ:

In this part al-Kulayni has quoted traditions on Islamic jurisprudence, and explained the order and commandments about the acts of worship (‘ibãdãt), transactions (mu‘ãmalãt), judgment (qadã’), etc.

This part is called “Furũ‘. al-kãfī” or Branches of Islamic Law, which consists of the following:-

1. The Book of Cleanliness (Kitãb at-tahãrah);

2. The Book of Menstruation (Kitãb al-hayd);

3. The Book of Death Ceremonies (Kitãb al-jana'iz);

4. The Book of Prayer (Kitãb as-salãt);

5. The Book of Alms Tax (Kitãb az-zakãt);

6. The Book of Fasting (Kitãb as-iyãm);

7. The Book of Pilgrimage (Kitãb al-Hajj);

8. The Book of holy War (Kitãb al-jihãd);

9. The Book of Livelihood (Kitãb al-ma‘ishah);

10. The Book of Marriage (Kitãb an-nikãh);

11. The Book of Acts of Children (Kitãb al ‘aqiqah);

12. The Book of Divorce (Kitãb at-talãq);

13. The Book of Regulations on the Emancipation of Slaves (Kitãb al-‘itq wa't-tadbir wa 'l-mukãtabah) ;

14. The Book of Hunting (Kitãb as-sayd);

15. The Book of Animal Slaughtering (Kitãb adh-dhabã'ih);

16. The Book of Foods (Kitãb al-at‘imah);

17. The Book of Beverages (Kitãb al-ashribah);

18. The Book of Dresses, Beautifying and the ideal of Manhood (Kitãb az-zay wa 't-tajammul wa'l-murũ’ah);

19. The Book of Tame Animals (Kitãb ad-dawãjin);

20. The Book of Wills (Kitãb al-wasãya);

21. The Book of Inheritances (Kitãb al-mawãrīth);

22. The Book of (Islamic) Punishments (Kitãb al-hudũd);

23. The Book of Indemnity for Bodily Injuries (Kitãb ad-diyãt);

24. The Book of Evidences (Kitãb ash-shahãdãt);

25. The Book of Judgment and Decisions (Kitãb al-qada' wa'l-ahkãm);

26. The Book of Oathes, Vows and Expiations (Kitãb al-aymãn wa'n-nudhũr wa 'l-kaffãrãt) ;

This part was printed by lithographic process in Tehran in 1315; 1897 in two volumes, and in Lucknow (India) in 1302/1885.

PART III - AR-RAWDAH:

With regard to this part, the author has not exhaustively scrutinized the arrangement of the subject matter or names. Although he has quoted many traditions (ahãdīth), the chapters are not arranged in alphabetic manner in terms of narration or narrators of the traditions.

This part in itself is like an encyclopaedia but not properly arranged where the traditions of the Islamic principles (usũl) and branches of Islamic Laws (furũ‘) such as acts of worship, transactions, Islamic history and the life sketch of Divine Leaders, e.g. the Holy Prophet (p.b.u.h.a.h.p.) and Imãms (p.b.u.t.) as well as the short history of the enemies of Islam are being dealt without any proper arrangements.

This part is called “ar-Rawdah” (the Garden [of al-Kãfi] ), printed in Tehran in 1303/1886 combined with other books in one volume, but thereafter, this part was printed separately in Lucknow (India) in 1302/1885.

* * * * * *

In 1374/1955 - 1377/1958 the book of al-Kãfi was reprinted in Tehran by typographic process in the following arrangements :-The first part in two volumes;

The second part in five volumes; and

The third part in one volume.

Hereafter, the book was reprinted repeatedly, and the English translation of the same is based on this revised edition.

Commentaries of al-Kãfi

There are various commentaries written for the book of al-Kãfi by different scholars, among which we wish to quote herebelow some famous and well known ones:

1. ash-Shãfi fi sharh al-kãfi, by ash-Shaykh Khalil ibn al-Ghãzi al-Qazwini (1001/1595 - 1089/1678);

2. The commentary of al-Mawlã Sadru'd-Din ash-Shirazi (d. 1050/1640); published in thick volume;

3. The commentary of al-Mawlã Muhammad Salih al-Mazan-darãni (d. 1081/1670); published in Tehran in twelve volumes in 1382/1962 - 1388/1968;

4. Mir'ãt al-‘uqũl fi sharh akhbãr Ãl ar-Rasũl, by al-Mawlã Muhammad Bãqir ibn Muhammad Taqi, al-‘Allãmah al-Majlisi (1037/1628 - 1111/1700); published in Tehran in 1321/1903 in four thick volumes.

This book is” now under printing in Tehran, out of which eight volumes have already come out from the printing and the rest are being gradually printed.

The Year of al-Kulayni's Death?

According to an-Najãshi, al-Kulayni (the compiler) died at Baghdad in 329/941,75 and according to at-Tint, he died in 328/940.76 But afterwards at-Tũsi agreed with an-Najãshi as recorded in his book ar-Rijãl77 which he compiled later on.

Says as-Sayyid Radiyu'd-Dīn ibn Tãwũs, “It was ash-Shaykh Muhammad ibn Ya‘qũb (al-Kulaynī) who was a contemporary of (all the four) representatives of Imãm al-Mahdī (p.b.u.h.) namely:

i) ‘Uthmãn ibn Sa‘īd al-‘Amri;

ii) Abi Ja‘far Muhammad (son of al-‘Amri);

iii) Abi'l-Qãsim Husayn ibn Rawh; and

iv) ‘Ali ibn Muhammad as-Samuri.”

as-Samuri died after the death of the compiler (al-Kulayni). He died in the month of Sha‘bãn 329 A. H. (941 A. D.) and al-Kulayni died in 328/940. Both of them died in Baghdad.78

Ibn al-Athīr and Ibn Hajar both agree that al-Kulayni died in 328/940.79

ash-Shaykh al-Bahã'ī al-‘Ãmilī says in his book al-Wajīzah that al-Kulayni died in 329/941 or 330/942.80

To me, the correct date of his death is Sha‘bãn 329/941 which has also been described by an-Najãshi, who was the closest to the period of al-Kulayni. Further, ash-Shaykh at-Tũsī and al-‘Allãmah al-Hillī have also agreed with the same date.81 These were the persons who had better knowledge of the life history of the Shī‘ite scholars than Ibn al-Athīr and Ibn Hajar.

His Shrine in Baghdad

After his death, al-Kulayni (the compiler) was buried in the city of Baghdad near Bãb al-Kufah.82 Today his shrine is found in the eastern part of Baghdad on the bank of the River Tigris (Dejlah) near al-Jisr al-‘Atiq - the old bridge.83

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NOTES

AL-KULAYNI and AL-KÃFI

1. For detailed study see Ta'sis ash-Shī‘ah, pp.278-291; A‘yan ash-Shī‘ah, vol.I, pp.147-148.

2. ar-Rijãl, an-Najãshi, p.255; A`yan ash-Shī‘ah, vol.!, pp.169-170.

3. Ta'sis ash-Shī‘ah, p.278; Sahīfat ar-Rida, p.118 (tradition no.135).

4. vol.1, p,40; vol.IV, p.289.

5. ar-Rijãl, an-Najãshi, first publication p.4; A‘yãn ash-shī‘ah, vol.1, pp. 147-148.

6. These are the original books of the traditions. See al-Wajīzah by ash-Shaykh al-Bahã’i, p.l83; adh-Dharī‘ah, vol.II„ pp.125-170; vol.VI, PP-301-374; A‘yãn ash-Shī‘ah, vol.I, pp.262-263.

7. Refer to the heading “AL-KÃFI” in this very preface.

8. Printed in Tehran in 1324/1906, India in 1306/1890, later in an-Najaf al-Ashraf - (Iraq) and Tehran in 1392/1972 - 1394/1974 in four volumes.

9. Printed in Tehran in 1318/1900 in two volumes and in an-Najaf al-Ashraf (Iraq) and Tehran in 1392/1972 - 1394/1974 in four volumes.

10. Printed in Lucknow (India) in 1308/1890 in two volumes and in an-Najaf al-Ashraf in 1375/1955 - 1376/1956 in four volumes.

11. Refer to Kashf al-Hujub wa'l-astãr, p.150; Ta'sīs ash-shi‘ah, p.290; adh-Dhari‘ah, vol.V, pp.37-38.

12. Printed in Tehran in 1310/1892 and in 1324/1906.

13. Printed in Tehran in 1324/1906 in three thick volumes and was also printed earlier, and later in Tehran 1380/1960 - 1389/1968 in twenty volumes.

14. Printed in Iran in twenty-six thick volumes, and later in Tehran in 1376/ 1957 - 1392/1972 in hundred and ten volumes.

15. Ta'sis ash-shi`ah, p.290.

16. ibid. p.291.

17. ibid. p.290.

18. Printed in Tehran in 1321 A. H. in three volumes.

19. Ta'sis ash-shī`ah, pp.294-295.

20. ibid. pp.232-275.

21. adh-Dhari`ah, vol.I, pp.123-266.

22. al-Mahãsin, vol.I, p.227.

23. ibid. vol.I, p.229.

24. Safinat al-bihãr, vol.I, p.231.

25. ibid. vol.I, pp.532-533.

26. al-Mahãsin, vol.I, p.228.

27. Khulãsat al-aqwãl, p.11; Tãj al-‘arũs, vol.IX, p.322; al-Kãmil, vol.VIII, p.128; Lisãn al-mizãn, vol.V, p.433.

28. Lisan al-mizan, vol.V, p.433; Rawdãt al-jannãt, p.551.

29. ar-Rijãl, an-Najãshi, p.266.

30. ibid. p.266.

31. Khulãsat al-aqwãl, p.71.

32. ar-Rijãl, Ibn Dawud at the back of the leaf 48.

33. al-Fihrist, ash-Shaykh at-Tusi, p.135.

34. ar-Rijãl, ash-Shaykh at-Tusi, at the back of the leaf 119.

35. Kashf al-mahajjah, p.158.

36. Faraj al-mahmũm, p.90.

37. al-Kãmil, Ibn al-Athīr, vol.VIII, p.128.

38. Muntaha al-maqãl, p.298; Rawdãt al-jannãt, p.551; Lu'lu'at al-bahrayn, p. 237; al-Wajīzah, al-Bahã’i al-‘Ãmilī, p.184.

39. Rawdãt al-jannãt, p.551.

40. Lisãn al-mizãn, vol.V, p.433.

41. Rawdãt al-jannãt, p.551, quoted from at-Tabsīr.

42. Wusũl al-akhyãr, p.69.

43. Majãlis al-mu'minin, p.194.

44. Sharh Mashyakhat, Man lã yahduruhul faqīh, p.267.

45. Mir'ãt al ‘uqũl, vol.I, p.3.

46. Riyãd al-`ulamã , p.226.

47. al-Fihrist, at-Tũsi, p.135; ar-Rijãl, an-Najãshi, p.267; Ma`ãlim al-`ulamã , p.88.

48. ar-Rijãl, an-Najashi, p.267.

49. ar-Rijãl, an-Najãshi, p.268; al-Fihrist, at-Tũsi, p.125; Ma`ãlim al-`ulamã , p.88; Kashf al-hujub wa 'l-astãr, p.442.

50. al-Fihrist, at-Tusi, p.135; Ma‘ãlim al-‘ulamã’ , p.88; Kashf al-hujub, p.291.

51. ar-Rijãl, an-Najãshi, p.267.

52. Kashf al-hujub wal-astãr, p.418-420.

53. ar-Rijãl, an-Najãshi, p.267.

54. ibid. p.266.

55. ar-Rijãl, an-Najãshi, p.266; al-Fihrist, at-Tusi, p.135; Ma`ãlim al-`ulamã , p.88.

56. Usul al.kãfi p.8.

57. ar-Rijãl, an-Najãshi, p.266.

58. Rawdãt al-jannãt, p.553.

59. ar-Rijãl, an-Najãshi, p.167; al-Istibsãr, vol.II, p.353.

60. ar-Rijãl, an-Najãshi, p.267.

61. ar-Rijãl, an-Najãshi, p.279; al-Fihrist, at-Tusi, p.159.

62. ar-Rijãl, an-Najãshi, p.271; al-Fihrist, at-Tusi, p.199.

63. ar-Rijãl, an-Najãshi, p.267.

64. al-Fihrist, at-Tusi, p.139.

65. al-Wãfī, vol.III, part XIV, p.146; Mustadrak al-wasa'il, vol.III, p.666; Wasã'il ash-Shī‘ah, vol.1I1, p.516.

66. al-Fihrist, at-Tusi, p.136.

67. Wasa'il ash-Shī‘ah, p.519.

68. Maqãbis al-anwãr, p.7.

69. ar-Rijãl, an-Najãshi, p.267.

70. Tahdhib al-ahkãm, vol.11, p.480; al-Istibsãr, vol.II, p.353; Wasã'il ash-Shī‘ah, vol.111, p.519; Khulãsat al-aqwãl, p.136.

71. Kashf al-mahajjah, P.159; Mustadrak al-wasã'il, vo1.III, pp.532,533,546.

72. al- Wãfī, vol.I, part I, p.13.

73. Rawdãt al-jannãt, p.553; Nihãyat ad-dirãyah, p.222.

74. Rawdãt al-jannãt, pp.219,222.

75. ar-Rijãl, an-Najãshi, p.267; Khulãsat al-aqwãl, p.71.

76. al-Fihrist, at-Tusi, p.126.

77. ar-Rijãl, at-Tusi, p.495.

78. Kashf al-mahajjah, p.159.

79. al-Kãimil, Ibn al-Athir, vol.VIII, p.128; Lisãn al-mīzãn, vol.V, p.433.

80. al-Wajīzah, p.184.

81. ar-Rijãl, at-Tusi, p.496; ar-Rijãl, an-Najãshi, p.267; Khulãsat al-aqwãl, p.71, Lu'lu'at al-bahrayn, p.237; Nukhbat al-maqãl p.98.

82. ar-Rijãl, an-Najãshi, p.267; al-Fihrist, at-Tusi, p.136; Khulãsat al-aqwãl, p.71.

83. Maqãbīs al-anwãr, p.7; Lu'lu'at al-bahrayn, pp.236-237; Rawdãt al-jannãt, p.553; Ahsan al-wadi'ah, vol.2, pp.226-228; Muntahã al-maqãl, p.298.

CAUTION

I - Wherever the author (al-Kulaynī) says in the book of al-Kãfī “A group of our associates,” quoting from Ahmad ibn Muhammad ibn ‘Isã, the Group here means the following five persons:

1. Abu Ja‘far Muhammad ibn Yahyã al-‘Attãr al-Qummī;

2. `Ali ibn Mũsã ibn Ja‘far al-Kamandãnī;

3. Abu Sulaymãn Dawũd ibn Kawrah al- Qummī;

4. Abu ‘Ali Ahmad ibn Idrīs ibn Ahmad al-Ash‘arī al- Qummī;

5. Abu'l-Hasan `Ali ibn Ibrãhīm ibn Hãshim al- Qummī.

II. - Wherever the author (al-Kulaynī) says in the book of al-Kãfī “A group of our associates,” quoting from Ahmad ibn Muhammãd ibn Khãlid al-Barqī, the Group here means the following four persons:

1. Abu'l-Hasan `Ali ibn Ibrãhīm ibn Hãshim al-Qummī;

2. Muhammad ibn `Abdullãh ibn Udhaynah;

3. Ahmad ibn `Abdullah ibn Umayyah;

4. `Ali ibn al-Husayn as-Sa'd Ãbãdī;

III. - Wherever the author (al-Kulaynī) says in the book of al-Kafī “A group of our associates,” quoting from Sahl ibn Ziyãd, the Group here means the following four persons:

1. Abu'l-Hasan `Ali ibn Muhammad ibn Ibrãhīm ibn Aban ar-Rãzī, who is renowned with `Allãn al-Kulayni;

2. Abu'l-Husayn Muhammad ibn Abī 'Abdillãh Ja‘far ibn

Muhammad ibn `Awn al-Asadi al-Kufī, resident of Ray;

3. Muhammad ibn al-Husayn ibn Farrũkh as-Saffãr al-Qummī;

4. Muhammad ibn ‘Aqīl al-Kulaynī;

IV. - Wherever the author (al-Kulaynī) says in the book of al-Kãfi “A group of our associates,” quoting from Ja‘far ibn Muhammad who quoted from al-Hasan ibn ‘Ali ibn Faddãl, one of them is, Abu `Abd-Allãh al-Husayn ibn Muhammad ibn `Imrãn ibn Abī Bakr al-Ash'arī al-Qummī.

LIST OF Technical terms and special signs used in the Traditions:

USŨL AL-KÃFI

INTRODUCTION

In the Name of Allãh, the Beneficent, the Merciful

All praise be to Allãh Who is praised for His bounties, worshipped for His Might, obeyed in His reign, feared for His Majesty. He possesses all things that allure, His commands pervade all through His creation. He is elevated to the extent He liked. He is too near to find, too high for everyone to see, Whose beginning has no beginning and Whose eternity has no end, Who existed before the existence of all things and Who is an eternal supporter of all things. The Conqueror Whom the preservation of the things does not tire. The Almighty Who is in a class by Himself in His sublimity throughout His realm, the unique in His Might because of His power. Who, out of His Wisdom, manifested His signs (proofs) and mercy for His creation. Who out of His Might and grief it will be on his

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Wisdom originated all things anew from the very beginning. Nothing existed (at that time) to falsify His being the originator (of all things), nor did any other cause (of creation) exist to nullify His being the (first) originator. All alone He created what He liked and as He liked to manifest His Wisdom and the truth of His being the Nourisher. Reason cannot grasp Him. Imagination cannot reach Him. Eyes cannot see Him. Measurement cannot encompass Him. Every explanation fails in His description. Eyes are blurred in seeing Him. Attributing different qualities to Him goes astray in His description.

He is veiled without any veil and is concealed without any covering. He is recognized without being seen and has been described as being formless. He is described as having no corporal form. There no God save Him, the great the elevated. Imagination goes astray in trying to reach the reality about Him (Godhood). Thoughts get con-founded in trying to reach His finality. No flight of fancy can touch Him. He is all knowing, all hearing. He (Allãh) has offered proofs (of truth and reality) through His messengers (peace be upon them) and has explained things through reasons. He has sent His messengers with glad tidings and due warnings. So that, if, thereafter one comes to

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so that people should understand what they do not know about their Lord and they should recognise God's Lordship after their having denied it. And, so that people should believe in His unity after believing in His plurality. To Him (Allãh) do we accord such a praise as is the solace of the souls, as secures God's pleasure and as will acquit us of our gratitude for His perfect bounties, abundant favours and graceful tests.

I am a witness to there being no God save Him. Who has no partner, the one, the eternally Besought and Who has taken no wife nor a son. And I have been witness to Muhammad (peace be upon him and his progeny), His select slave, and to his being sent as a messenger when the coming of such messengers had been suspended. The period when the nations were in deep slumber, when ignorance prevailed, distress and affliction were rampant, firm pledges were being violated, people were blinded against all truth, when oppression was in great vogue and honesty was being obliterated.

So (under the circumstances such as these) did Allãh send His book to him (Muhammad, the prophet) containing description and explanation (of all good), a book readable (Qur'an) in Arabic language totally free from all slant, so that mankind may guard itself against

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every evil. This book (Qur'an) describes clearly before the people the distinct path (of truth) with reason and knowledge. It also elucidates the (divine) religion, describing the imperatives imposed on them by Allãh, the things which God has revealed and announced for the people. This book contains guidance for salvation, and is a milestone leading towards the right path.

The Prophet delivered what he received (from God) and acknow-ledged whatever was ordained. He bore the weight of the responsibilities of prophethood on him. He exercised patience to please His Lord. He strove in the way of God and consulted his people and called them towards their salvation. He roused them to the remembrance of God and guided them towards the right path. Afterwards he built the highways and erected the light house for the guidance of mankind and raised minarets, the flags of which fluttered high for the-people to watch. All this He did so that people should not go astray, since he (the Prophet) was very kind and merciful to them.

When his (Prophet's) period of life ended and his days were done, God took out his soul and brought it to Himself. Now he is with God in a state where God is pleased with each of his actions. He is venerable and his share of divine rewards is the greatest. He departed (from the

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world) and has left behind him the book of Allãh and his deputy (nominated executor, ‘Ali ibn Abī Tãlib) the chief of the believers and the guide (Imãm) for those who guard themselves against evil. May peace of Allãh be upon him. Both of them (the Prophet and `Ali, his executor) were comrades and close associates. Each one of whom bore witness to the integrity of the other. (‘Ali) the Imãm spoke for God about (the import) of His book (Qur'an) in respect of the imperatives, God has imposed upon the people for His obedience and the obedience of the Imãm (the divinely appointed guide). He also spoke (towards God), about the rule and rights of the Imãm, through whom God intended perfecting His religion, expressing His commands, offering His reasons and arguments and (finally) His effulgence (guidance).

He did all this through those who were the fountain spring of all divinely chosen, the unique, the righteous, belonging to the house (progeny) of our Prophet Muhammad, may peace of Allãh be upon him and upon his progeny. God the Almighty explained His religion through them and lighted through them the path that leads to Him and through them He unearthed the deep springs of divine knowledge. God appointed them as the milestones on the highways of God conscious-ness, sign posts for His religion and ushers between Himself and His

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creation. He made them the doorways which lead to divine rights, secrets and the realisation of obligations of God consciousness. Further, God informed them His secrets and mysteries.

Whoever among the Imãms died, he used to nominate after him his successor as a declared luminous, righteous guide (Imãm). Who would guide people (towards the Truth) and would be constant in his guidance. These guides (Imãms) called the people towards Allãh as His demonstrators and are designated by God as the patrons for His crea-tion. Because of their guidance the people adopt religion and Godliness and due to them the cities get illuminated (with Truth and guidance). God the Almighty designated them as the life and soul of the people, beacon lights in darkness, keys to the fort of knowledge and as the bedrock of His religion (Islam). God determined obedience and sub-mission to the Imãms as obedience and acme of submission to Himself and His religion, in respect of the commands known to them. Regarding God's commands unknown to them, God wanted them to refer to Imãm (to know the Truth), forbidding all other people to pass hasty verdicts. God also forbade them from rejecting them and not accepting the verdicts passed by the Imãms in respect of those divine commands they do not know. God did all this at the time He intended redeeming the people, He liked, from the curse of darkness (of misguidance), from

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the rampant ambiguity (in faith). May peace of Allãh be upon Muhammad and upon the folk of his house, the righteous, from whom Allãh wish as to wipe out uncleanliness away from them (the folk of the house) and cleanse them with thorough cleansing.

To come to the point, I have fully comprehended your complaint about the people of our lime how proverbially they are accustomed to ignorance and how they assist and help each other in rehabilitating its ways and means and in getting farther away from learnings and from the men of learning. Until the plant of learning not only gets dried up but is also completely uprooted from their life. It is because they have all helped in elevating the state of ignorance in wiping off learning and the men of learning.

And you have asked me whether it is proper for the people to take up a stand in ignorance and to adopt religion without knowing religion, behaving all its theories and concepts in all excellence, and also following it in every way. But they are doing it all blindly in following their fore-fathers, ancestors and their chiefs, completely relying upon their thoughts and reasons in matters (of religion) small or big.

Know thou, my brother, may God be merciful to you, verily, God the Almighty has brought human beings into existence as


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