In the Name of Allãh, the Beneficent, the Merciful
PLACE OF HADĪTH (TRADITION) FOR SHI‘AH
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.
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.
And al-Bukhari has quoted from it.
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.
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 usũl
- 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,
collected and compiled by al-Kulayni (d. 329/941);
2. Man la yahduruhul faqih,
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-ahkãm
and al-Istibsãr
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);
5. al-Wafi
by Muhammad Muhsin al-Fayd al-Kashani (1010/ 1599 - 1091/1690);')
6. Tafstl wasa’il ash-Shi‘ah ila tahsil masã’il ash-sharī‘ah
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-athãr
by Muhammad Baqir ibn Muhammad Taqi al-Majlisi (1037/ 1928 - 1111/1700);
8. al- ‘Awãlim
(in 100 volumes) by ash-Shaykh `Abdullah ibn Nuru'1-lah al-Bahrãni (contemporary, of al-Majlisi);
9. ash-Shifã fi hadīth Ãl al-Mustafã
by ash-Shaykh Muhammad Rida ibn `Abdu'l-Latīf at-Tabrizi (d. 1158/1745);
10. Jami‘ al-ahkãm (in 25 thick volumes)
by as-Sayyid `Abdul-lah ibn Muhammad Rida Shubbar (1188/1774 - 1242/1827);
11. Mustadrak al-wasã'il wa mustanbat al-masa'il
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,
to the skill of its authentication and to the specialization in the research regarding the dates and categories of the narrators.
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.
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.”
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.”
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,
in remembering them by heart and also from their eagerness, high esteem and long journeys they
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.”
* * * * *
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.
The fact of his belonging to this village Kulayn, can also be proved by his relationship with Ray.
He was the Shaykh - the religious head of the Shī’ah scholars of Ray in his time.
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,
ac-credited and the weightiest in hadīth (tradition).
al `Allãmah al-Hilli
has confirmed this and Ibn Dãwud
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).
He has also described him as the man of highest esteem and a scholar in hadīth.
as-Sayyid Radi ad-Din ibn Tãwus said, “Muhammad ibn Ya‘qub al-Kulayni is universally accepted for his leadership and reliability.”
He has also said:
“Muhammad ibn Ya‘qub (al-Kulayni) is the most eloquent and the most truthful in the knowledge of hadīth.”
Ibn al-Athīr has regarded him “Amongst the outstanding leaders of the Shī‘ah and their great scholar.”
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.”
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.”
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.”
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.”
al-Qãdi Nurullah ash-Shushtari puts him at the top of the traditionist and regards him as the Chief and their guardian.
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.”
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.”
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.”
HIS COMPILATIONS
1. Kitãb tafsir ar-ru'yã;
2. Kitãb ar-rijãl;
3. Kitãb ar-radd ‘alã al-Qarãmitah;
4. Kitãb ar-rasã'il
- Rasa'il al-a'immah (`alayhimu's-salam);
5. Kitãb al-Kãfi;
6. Kitãb mã qīla fī al-a'immah ('alayhimu's-salãm)- mina'l-shi‘r.
* * * * * *
AL - KÃFI
This book is known after the name of the compiler al-Kulayni
and also by the name of al-Kafi.
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.).”
The task of compiling this invaluable work has taken twenty years to complete.
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.
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 permission
to quote him. As was by his students like Abu'l-Husayn Ahmad ibn Ahmad al-Kũfi al-Katib,
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-Kulayni
and Abu `Abdillah Muhammad ibn Ibrãhīm ibn Ja‘far an Nu‘mãni, Ibn Abi Zaynab who was also a contemporary of the author.
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);
2. Ahmad ibn Muhammad ibn Muhammad ibn Sulaymãn ash-Shaybãni, Abu Ghãlib az-Zurari (285/872 - 368/978/ 979);
3. Abu Ja`far Muhammad ibn `Ali ibn al-Husayn ibn Babawayh as-Saduq (305/917 - 381/991);
4. Abu Muhammad Hãrun ibn Mũsã ash-Shaybanī at-Talla-‘ukbari (d.385/995);
5. Abu `Abdillah Muhammad ibn Muhammad ibn an-Nu‘mãn al-Baghdãdi, ash-Shaykh al-Mufīd (336/947/948 - 413/ 1022);
6. Abu'l-Qãsim `Ali ibn al-Husayn al-Musawi, ash-Sharīf al-Murtadã (355/966 - 436/1044):
7. Abu'l-`Abbãs Ahmad ibn `Ali an-Najãshi (373/982 - 450/ 1058);
8. Abu Ja‘far Muhammad ibn al-Hasan at-Tũsi, Shaykh at-Tã'ifah (385/995 - 460/1067);
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.
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.
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.
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.
* * * * *
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,
and according to at-Tint, he died in 328/940.
But afterwards at-Tũsi agreed with an-Najãshi as recorded in his book ar-Rijãl
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.
Ibn al-Athīr and Ibn Hajar both agree that al-Kulayni died in 328/940.
ash-Shaykh al-Bahã'ī al-‘Ãmilī says in his book al-Wajīzah that al-Kulayni died in 329/941 or 330/942.
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.
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.
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.
* * * * * *
NOTES
AL-KULAYNI and AL-KÃFI
![AL-KAFI (Arabic & English) [Hasan Rizvi's Translation]](http://alhassanain.org/templates/Capusan/images/wait.gif)
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![AL-KAFI (Arabic & English) [Hasan Rizvi's Translation]](books/0473_al_kafi_volume_one/images/cover.jpg "AL-KAFI (Arabic & English) [Hasan Rizvi's Translation]")
Author: Sheikh Abu Jafar Muhammad Ibn Yaqub Ibn Ishaq Al-Kulayni Ar-Razi
