Kafi Part 2 Chapter 22

Chapter 22

Chapter on Following the Sunnah and Evidence of the Book

H 197, Ch. 22, h 1

Ali ibn Ibrahim has narrated from his father from al-Nawfali from al-Sakuni from abu ‘Abdallah (a.s.) who has said the following.
“The holy Prophet (s.a.), “Over every truth there is a reality and above every valid issue there is light. Whatever agrees with the holy Quran you must follow it and whatever does not agree disregard it.”

H 198, Ch. 22, h 2

Muhammad ibn Yahya has narrated from ‘Abdallah ibn Muhammad from Ali ibn al-Hakam from Aban ibn ‘Uthman from ‘Abdallah ibn abu Ya‘fur who has said the following.
“In a meeting where ibn abi Ya‘fur was also present I asked Imam abu ‘Abdallah (a.s.) about the differences in Hadith which is narrated from people whom we trust and yet from other people we do not trust.” The Imam replied, “If you come across a Hadith and you find evidence in the holy Quran to support it or in Hadith of the holy Prophet (you may follow it), otherwise, you follow the one that has come to you through the trustworthy narrator.”

H 199, Ch. 22, h 3

A number of our people has narrated from Ahmad ibn Muhammad ibn Khalid from his father from al-Nadr ibn Suwayd from Yahya al-Halab from Ayyub ibn al-Hurr who has said the following.
“Abu ‘Abdallah (a.s.) has said, ‘Everything must be referred to the holy Quran and the Sunnah, the noble traditions of the holy Prophet (s.a.) and any Hadith that does not agree with the holy Quran it is a useless statement.’”

H 200, Ch. 22, h 4

Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad ibn ‘Isa from ibn Faddal from Ali ibn ‘Uqba from Ayyub ibn Rashid from abu ‘Abdallah (a.s.) who has said the following.
“Of Hadith whatever does not agree with the holy Quran is a useless statement.”

H 201, Ch. 22, h 5

Muhammad ibn ’Isma‘il from al-Fadl ibn Shadhan from ibn abu ‘Umayr from Hisham ibn al-Hakam and others from abu ‘Abdallah (a.s.) who has said the following.
“The holy Prophet once addressed the people in Mina (a place in Makkah) saying, “O people, whatever comes to you in the form of my Hadith you must see if it agrees with the holy book of Allah then know that I have said it but whatever comes to you that does not agree with the book of Allah then know that I have not said it.”

H 202, Ch. 22, h 6

It is narrated through the same chain of narrators from ibn abu ‘Umayr from certain persons of his people who has said the following.
“Abu ‘Abdallah (a.s.) who has said, ‘Whoever disagrees with the book of Allah and the Sunnah of Prophet Muhammad (s.a.) he has certainly become a unbeliever.’”

H 203, Ch. 22, h 7

Ali ibn Ibrahim has narrated from Muhammad ibn ‘Isa ibn ‘Ubayd from Yunus in a marfu’ manner from Ali ibn al-Husayn (a.s.) who has said the following.
“The best deed in the sight of Allah is the one that is performed according to the Sunnah, the noble tradition of the holy Prophet (s.a.) even if it would be in small degree.”

H 204, Ch. 22, h 8

A number of our people has narrated from Ahmad ibn Muhammad ibn Khalid from ‘Isma’il ibn Mihran from abu Sa‘id al-Qammat and Salih ibn Sa‘id from Aban ibn Taghlib who has said the following.
“A man asked a question from Imam abu Ja‘far (a.s.) who replied to it and then the man said, “The Fuqaha, scholars of law, do not say this.”

The Imam then said, “It is a pity. Have you ever seen a Faqih, a scholar of law? The real Faqih, scholar of law is one who maintains restraint from the worldly matters, who is deeply interested in the life hereafter and holds firmly to the Sunnah, noble tradition of the holy prophet (s.a.)”

H 205, Ch. 22, h 9

A number of our people has narrated from Ahmad ibn Muhammad ibn Khalid from his father from abu ’Isma‘il Ibrahim ibn Ishaq al-Azdi from abu ‘Uthman al-‘Abdi from Ja’far from his ancestors from Amir al-Mu’minin Ali (a.s.) who has said the following.
“There are no words without action, thee are no words or actions without intention and there are no words, actions and intentions without learning the Sunnah, the noble traditions of the holy Prophet, (s.a.).

H 206, Ch. 22, h 10

Ali ibn Ibrahim has narrated from his father from Ahmad ibn al-Nadr from ‘Amr ibn Shimr from Jabir from abu Ja’far (a.s.) who has said the following.
“There is no one without excitement and calmness. Whoever’s calmness would lead him towards the Sunnah, noble traditions of the holy prophet (s.a.), he is rightly guided but if it would lead him towards innovations then he has gone astray.”

H 207, Ch. 22, h 11

Ali ibn Muhammad has narrated from Ahmad ibn Muhammad al-Barqi from Ali ibn Hassa’n and Muhammad ibn Yahya from Salama ibn al-Khattab from Ali ibn Hassa’n from Musa ibn Bakr from Zurara ibn A‘yan from abu Ja’far (a.s.) who has said the following.
“Whoever may transgress against the Sunnah, noble traditions of the holy Prophet (s.a.), he must return to the Sunnah.”

H 208, Ch. 22, h 12

Ali ibn Ibrahim has narrated from his father from al-Nawfali from al-Sakuni from abu ‘Abdallah from his ancestors (the Imams (a.s.) who have said the following.
“Imam Ali (a.s.) said, ‘There are two kinds of Sunnah, (traditions). There is a Sunnah in obligations and following such Sunnah is guidance and its disregard is misguidance. There is a Sunnah, (tradition), in none obligatory issue. The following of this kind of Sunnah is a virtuous deed and its disregard for other matters is a sin.’”

End of the book on the virtue of knowledge.

All praise belongs to Allah.

May Allah send blessings up on Prophet Muhammad and his purified family

Kafi Part 2 Chapter 21

Chapter 21

Chapter on the Differences in al-Hadith

H 188, Ch. 21, h 1

Ali ibn Ibrahim ibn Hishim has narrated from his father from Hammad ibn ‘Isa from Ibrahim ibn ‘Umar al-Yamani from Aban ibn abu ‘Ayyash from Sulaym ibn Qays al-Hilali who has said the following.
“I said to Imam Ali (a.s.), ‘I have heard from Salman, al-Miqdad and abu Dhar certain matters about the interpretations of t he holy Quran and certain Ahadith of the holy Prophet (s.a.) which is different from other have and then have heard from what confirms what I have heard from Salman and others (his friends). I have heard a great deal of Hadith and about the interpretations of the holy Quran. Do you disagree with what have heard from other people and consider such materials as false? Do you think people ascribe lies to the holy Prophet (s.a.) purposely and interpret by their own personal opinions?” The Imam then said, “You have posed a question now listen carefully.

“What people have consists of the truth, falsehood, lies, what is abrogating, already abrogated, facts of general nature, of particular natures, clear texts, unclear texts, facts properly memorized and matters that are conjecturally preserved. People had forged certain narration calling them as Hadith of the holy Prophet. The condition was such that once the holy Prophet addressed the people from the pulpit saying, “O people a many lies have spread around and they are considered to be my Hadith. Whoever forges lies and calls them my Hadith has filled up his seat with fire. After the holy Prophet (s.a.) there were more of such lies. There are four kinds of Hadith only and there is no fifth kind.

“One narrator of Hadith is a hypocrite who only pretends to be a Muslim. He does consider it a son and offense to lie and calls a narration purposely a Hadith of the holy Prophet while it is not a Hadith of the holy Prophet in reality. If people know that he is hypocrite and a liar they will not believe him. The people say, ‘He lived at the time of the holy Prophet, saw him, has heard Hadith from him and has preserved those Ahadith but they do not know his condition. It is certain that Allah has spoken about the hypocrites the way He has spoken about them and has describe them the way He has describe them. “Their physical appearance attracts you when you see them and when they speak, you carefully listen to them . . .” 63:4 They hypocrites then sought closeness to the misguiding leaders and those calling other to hell fire with falsehood, lies and false accusations. The misguiding rulers assigned them for certain offices made them to dominate people. They with their help devoured the world. People follow only the kings and the worldly gains except for those that Allah has protected. This is one of the four kinds.

“The other kind is one who has heard Hadith from the holy Prophet by the has preserved it the way it should have been preserved but he is uncertain about it. He has not fabricated anything purposely and has it with him. He speaks about it, practices accordingly and narrates it saying; ” I heard it from the holy Prophet (s.a.). If the Muslims would learn that he is uncertain about it they would accept it from him and if he also would know that there exists uncertainty in it even he also would reject it.

“The third kind is one who has heard something form the holy Prophet (s.a.) that contained a command but latter the holy Prophet prohibited it but the man did not have any knowledge of such prohibition. Or that he heard a prohibition form the holy Prophet and then the holy Prophet made it a command but the man did not know of such commandment. In this way preserved the abrogated but not the abrogating but if he knew the abrogating thereof he would have rejected it. If the Muslims knew what they had heard from was abrogated they would also have rejected it.

“The last and forth kind is one who has not ascribed a lie to the holy Prophet who hates lies has fear of Allah for respect of the holy Prophet (s.a.). He has not forgotten anything but that he has preserved it the way it should have been preserved. He speaks it just the way has heard with out any addition or omission. He knows which is abrogating and which is abrogated. He thus has practiced according to the abrogating and has rejected the abrogated. There is no doubt that the command so of the holy Prophet (s.a) like the holy Quran is abrogating and abrogated, of general nature and of particular nature, clear text and unclear text. Oftentimes the statements of the holy Prophet may have two aspects: Like a general statement and a statement of a particular nature just like the holy Quran as All, Most Majestic, the Most Glorious, has said, ” . . .Take only what the Messenger gives to you and desist from what he forbids you . . .. (59:7)” It may become confusing for one who does not know what exactly Allah and His messenger want people to do. All the companions of the holy Prophet were not as such that would clearly understand the answer to their questions. There were those who would ask a question but would not ask for explanations and would rather love the coming of a Bedouin or a stranger and ask the holy Prophet questions so that he would also listen.

“I would go in the presence of the holy Prophet once every day and once every night when he would admit me and we would deal with me the way he wanted. The Sahabah, companions of the Prophet knew that the holy Prophet would not deal with others the he dealt with me. Also the Prophet would come to my house most of the time but when I would go to any one of his houses he would admit me and would ask his wife to leave us alone and then we would have been the only ones therein. When he would come to my house he would ask Fatimah or any of my children to leave the house then whatever would ask he would answer me and when I would have exhausted all of my questions he would begin from his side. Thus, nothing of the holy Quran has ever been revealed the holy prophet had made me to read it and dictated me to and I wrote it down with my own hand writing. He taught me the interpretations of that verse and its explanations, its abrogating or that which was abrogated, the clear texts and the unclear statements, the ones of particular general nature. He would pray to Allah to give me understanding and strong memory. I never forgot any of the verses of the book of Allah or any of the knowledge that he had dictated to me which I wrote them down from the time he prayed to Allah for me. He did not leave any thing of the lawful and unlawful, commands or prohibitions that were there or that would come into being in future or any book that were revealed to anyone before him about the matters of obedience or disobedience that he had not completely taught me and I had not memorized them all. I have not forgotten of them even a single letter. The holy Prophet once placed his hand on my chest and prayed to Allah to fill my heart, with knowledge, proper understanding, wisdom and light. I then said, “O messenger of Allah, may Allah take the soul of my mother and father in service for your cause, from the time you prayed for me I have not forgotten a single matter or missed to write down anything. Do you fear that I might forget them in future? “I do not fear for you any forgetfulness of ignorance.” The holy Prophet (s.a.) replied.’”

H 189, Ch. 21, h 2

A number of our people has narrated from Ahmad ibn Muhammad from ‘Uthman ibn ’Isa from abu Ayyub al-Khazzaz from Muhammad ibn Muslim who has said the following.
“I explained to Imam abu ‘Abdallah (a.s.) saying ‘What is the matter with people who narrate from so and so from the holy Prophet (s.a.) whom they do not accuse of telling lies and thing and from you facts against it comes to light? The Imam (a.s.) said, “Hadith becomes abrogated just as it happens with the holy Quran.’”

H 190, Ch. 21, h 3

Ali ibn Ibrahim has narrated from his father from ibn abu Najran from ‘Asim ibn Humayd from Mansur ibn Hazim who has said the following.
“I said to (Imam) abu ‘Abdallah (a.s.), ‘It is confuses me that when I ask you a question and you give an answer and then other person comes and you give a different answer for the same question.’” The Imam replied, “We answer people in a larger and reduced forms.” I then asked, “Did the Sahabah, companions of the holy Prophet speak the truth or lies when narrating his Hadith?” The Imam replied, “They spoke the truth.” I then said, “Why then they have differences?” Have you not considered the fact that a man would come to the holy Prophet (s.a.) and ask a question and would give him an answer and then he would answer that would abrogate the previous answer. Thus, Ahadith abrogated other Ahadith.”

H 191, Ch. 21, h 4

Ali ibn Muhammad has narrated from Sahl ibn Ziyad from ibn Mahbub from Ali ibn Ri’ab from abu ‘Ubayda who has said the following.
“Abu Ja‘far (a.s.) has said, ‘O Ziyad, What would you say if we give a Fatwa to one of our followers under pressure (and concealed the truth)?” I said, “You know better, may Allah take my soul in your service.’” The Imam said, “If would follow such Fatwa it would be better for him and of a greater rewarding.” In another Hadith it says, “If follows it, he will be rewarded and if he disregarded it he has sinned.”

H 192, Ch. 21, h 5

Ahmad ibn Idris has narrated from Muhammad ibn ‘Abd al-Jabbar from al-Hassan ibn Ali from Al-Thaqafi‘laba ibn Maymun from Zurara ibn ‘A‘yan who has said the following.
“I asked Imam abu Ja‘far (a.s.) a question and he answered me. Then an other man came and asked the same question but the Imam gave a different answer. Then a third man came and asked the same question but the Imam gave him an answer that was different from both of the previous answers. When the other two men left I asked the Imam (a.s.), “Two of your followers from Iraq asked you the same question, how is it that you gave each one a different answer? The Imam replied, “O Zurarah, it is better for us and it gives all of us more time. If you all would say the same thing, people will know that you speak the truth from us and this will leave all of us with less time. Zurarah has said, “I then asked Imam abu ‘Abdallah, ‘Your follows would walk on spears and fire if you would ask them but they come out of your presence with different answers for the same question and the same answer as his father had given.”

H 193, Ch. 21, h 6

Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad ibn ‘Isa from Muhammad ibn Sinan from Nasr al-Kath‘ami who has said the following.
“Abu ‘Abdallah (a.s.) has said, ‘Those who know that we say nothing but the truth what they know from us should consider it sufficient. If they would hear from us what is different from what they already know from us they should note that it is our way of defending them.’”

H 194, Ch. 21, h 7

Ali ibn Ibrahim has narrated from his father from ‘Uthman ibn ‘Isa and al-Hassan ibn Mahbub both from Sama’ from ‘Abdallah who has said the following.
“I asked (Imam) abu ‘Abdallah (a.s.) about a man who was opposed by two people of his own faith in an issue that they both narrated. One of them said it to be obligatory and the other said it was prohibited. How it can be solved?” The Imam replied, “He must wait until he finds one who would inform him and until then he is not under any pressure.” In another Hadith it says, “Whichever answer he follows in obedience for his ease.”

H 195, Ch. 21, h 8

Ali ibn Ibrahim has narrated from his father from ‘Uthman ibn ‘Isa from al-Husayn ibn al-Mukhtar from certain persons of our people from abu ‘Abdallah (a.s.) who has said the following.
“If you would come to me for an answer to a question and I give you an answer of a general nature and then you come again and I give you an opposite answer which one would you follow?” I replied, “I would follow the later.” The Imam (a.s.) said, “May Allah grant you blessings.”

H 196, Ch. 21, h 9

It is narrated from him from his father from Isma’il ibn Marrar from Yunus from Dawud ibn Farqad from Mu‘alla ibn Khunays who has said the following.
“I asked Imam abu ‘Abdallah (a.s.), ‘If we receive a Hadith from first of you and from the members of your later generation which one should we follow?” The Imam replied, “Follow it until you receive it from the living Imam. When it comes from a living Imam follow his words.” The Imam than said, “We by Allah, like you to follow what is easy for you.” In another Hadith it is says, “Follow whichever the newest.”’

Muhammad ibn Yahya has narrated from Muhammad ibn al-Husayn from Muhammad ibn ‘Isa from Safwan ibn Yahya from Dawud ibn al-Husayn from ‘Umar ibn Hanzala who has said the following.

“I asked Imam abu ‘Abdallah (a.s.) about the two people with a dispute between them on the issue of debts or inheritance and they go to the king or the judges for a decision is it permissible to seek such decisions?” The Imam replied, “Whoever would go to them for a judgement in a right or wrongful matter it is like seeking the judgment of the devil. Anything received through such judgment would like consuming filth even if it would one’s established right. It is because of receiving through the judgment of the devil and Allah has commanded to reject the devil, “yet choose to take their affairs to Satan for judgment even though they are commanded to deny him. Satan wants to lead them far away from the right path. (4:60)”

I said, “What should then they do?” The Imam replied, “They must look for one among you who have narrated our Hadith and have studied what is lawful and unlawful in our teachings and have learned our laws they must agree to settle their dispute according to his judgment because I have made him over you a ruler. When he may judge according to our commands and then it is not accepted from him the dissenting this judgment has ignored the commands of Allah and it is rejection of us. Rejecting us is rejecting Allah and that is up to the level of paganism and considering things equal to Allah.”

I said, “What if each one of such disputing parties would chose a man from among our people and agree to accept their judgment but these two man would come up with different judgments and they would have differences in your Hadith?”

The Imam replied, “The judgment will be the judgment of the one who has a more just, having more better understanding of the law, Fiqh, the more truthful in Hadith and the more pious of the two. The judgment of the other one will be disregarded.”

I said, “What if both (of such judges) would be just and accepted among our people and none of them would have been any preference over the other?”

The Imam replied, “One must consider and study the hadith that each one of them would narrate from us as to which has received the acceptance of all of your people. Such Hadith must be followed and the one, which rarely accepted and is not popular in your people, must be disregarded because the one popularly accepted is free of doubts. The nature of cases are of three kinds: (a) A case that is a well-known and true to follow. (b) A case that is well known to be false to stay away from. (c) And a confusing case the knowledge of which must be left to Allah and His Prophet for an answer. The holy Prophet has said, ‘There is the clearly lawful and the clearly unlawful and the confusing cases. One who stays away from the confusing ones he has protected himself against the unlawful ones. Those who follow the confusing matters they indulge in unlawful matters and will be destroyed unexpectedly.”

I said, “What if both Hadith from you would be popular and narrated by the trustworthy people from you?”

The Imam replied, “One must study to find out which one agrees with the laws of the Quran and the Sunnah and it does not agree with the laws of the those who oppose us. Such Hadith must be accepted and the one that disagree with the laws of the Quran and the Sunnah and coincides the masses must be disregarded.”

I said, “May Allah take my soul in the service of your cause, What if both Faqih, scholars of the law would have deduced and learned their judgment from the book and the Sunnah and found that one of the Hadith agrees with the masses and the other disagrees with the masses which one must be followed?”

The Imam replied, “The one which disagrees with the masses must be followed because in it there is guidance.”

I said, “May Allah take my soul in the service of your cause, what if both Hadith would agree with the masses?”

The Imam replied, “One must study to find out of the two the one that is more agreeable to their rulers and judges must be disregarded and the other must be followed.”

I said, “What if both Hadith would agree with their rulers?”

The Imam replied, “If such would be the case it must be suspended until you meet your Imam. Restraint in confusing cases is better than indulging in destruction.”

Kafi Part 2 Chapter 20

Chapter 20

Chapter on the need to refer to the book and Sunnah

That there is nothing about lawful and unlawful matters that may have been left without a rule in the book and the Sunnah.

H 178, Ch. 20, h 1

Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad ibn ‘Isa from Ali ibn Hadid from Murazim from abu ‘Abdallah (a.s.) who has said the following.
“Allah, the Most holy, the Most High has certainly revealed an explanation for all things even, by Allah, He has not left untold anything that His servants would need up to the Day of Judgment. He has done so, so that people would not be able to say if only so and so would have been said in the Quran. The fact is that He has already said it in the holy Quran.”

H 179, Ch. 20, h 2

Ali ibn Ibrahim has narrated from Muhammad ibn ‘Isa from Yunus from Husayn ibn al-Mundhir from ‘Umar ibn Qays from abu Ja’far (a.s.) who has said the following.
“I heard Imam abu Ja‘far (a.s.) saying, ‘Allah, the Most holy, the Most high, has not left untold anything that the ’ummah would need except that He has revealed in His book and has explained them to His messenger. He has made a limit for everything and an indication for it to point forwards to it and He has made a limit for those who would trespass those limits.”

H 180, Ch. 20, h 3

Ali has narrated from Muhammad from Yunus from aban from Sulayman ibn Harun who has said the following.
“Abu ‘Abdallah (a.s.) has said, ‘All that Allah has created has a limit like the limits of a house, in which case what is of house is of the house and what is of the road and the walkway is of the walkway. Even the law for the compensation for a scratch, and a penalty in form of a lash or half a lashing.’”

H 181, Ch. 20, h 4

Ali has narrated from Muhammad ibn “isa from Yunus from Hammad from abu ‘Abdallah (a.s.) who has said the following.
“There is no case for which there is not a law in the book or the Sunnah, the noble tradition of the holy Prophet (s.a.)”

H 182, Ch. 20, h 5

Ali ibn Ibrahim has narrated from his father from Muhammad ibn ‘Isa from Yunus from Hammad from ‘Abdallah ibn Sinan from abu al-Jarud who has said the following.
“Abu Ja‘far (a.s.) has said, ‘When you speak of anything ask me for its law in the book of Allah. He also has said in his Hadith, ‘The holy Prophet prohibited much squabbling and brawling, spoiling of property and much questionings.’” A person then asked, “O descendent of the holy Prophet, where is this in the holy Quran?” The Imam (a.s.) replied, “Allah, the Most Glorious, the Most Majestic, says, ‘There is nothing good in much of their secret talks except for that which is for charity, justice, or for reconciliation among people to . . . (4:114)

Do not give to people weak of understanding your property for which God has made you to supervise . . .. (4:5)

Believers, do not ask about things which, if revealed to you, would disappoint you . . .. (5:101)”

H 183, Ch. 20, h 6

Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from ibn Faddal from Al-Thaqafi‘laba ibn Maymun from one he narrated from al-Mu‘alla ibn Khunays who has said the following.
“Abu ‘Abdallah (a.s.) has said, ‘There is no issue which would be disputed between two people but that there is a principle for it the book of Allah, the Most Majestic, the Most Glorious, only the man’s power of Intelligence is not able to reach it.’”

H 184, Ch. 20, h 7

Muhammad ibn Yahya has narrated from certain persons of his people from Harun ibn Muslim from Mas‘ada ibn Sadaqa from abu ‘Abdallah (a.s.) who has said the following.
“Imam Ali (a.s.) said, ‘O people, Allah, the Most Holy, the Most High, has sent to you the holy Prophet (s.a.) and gave him the book with truth while you all were illiterate (ignorant) about the book and the One Who revealed it and about the messenger and the One Who sent him in a period of time wherein no messenger had been sent, during a prolonged delinquency of the nations with wide spread ignorance, over-looming afflictions, the crumbling of the established social order, blindness towards the truth, the practice of injustice, the destruction of religion, the raging of wars, at the time of paling away of the gardens of the worldly life, the withering away of the branches therein, the scattering away of its protectors, the loss of hope of its fruits, the drying out of its waters and the decadence of its lighthouses. At such a period of time the elements of wickedness had been manifest everywhere. The world seemed aggressive, rough and frowning at the face of its inhabitants, regressing instead of helping to progress and with wicked fruits. Its food was but carrion, its slogan fear and the swords as overall garments. You were totally crushed and the eyes of the inhabitants of the world had turned blind, their days dark. They had boycotted their relatives, caused much bloodshed and buried their baby-girls alive, expecting thereby goodness of life and worldly tranquility. They would not cherish any hope in the rewards of Allah or preserve any fear of the punishment of Allah. Their living were blind and filthy and their dead in the fire in total despair.

“At such time came to them a copy of what was in the ancient pages (of guidance) and a confirmation of what existed with them, containing a complete account of the lawful and unlawful matters. That is the holy Quran ask it for the answers but it will not speak to you. I can tell you about it. In it there is the knowledge of the past and the knowledge of what comes in the future up to the Day of Judgement. Therein is the rule (needed) among you and to settle your disputes that may arise therein.’”

H 185, Ch. 20, h 8

Muhammad ibn Yahya has narrated from Muhammad ibn ‘Abd al-Jabbar from ibn Faddal from Hammad ibn ‘Uthman from ‘Abd al-‘Ala’ ibn A‘yan who has said the following.
“Abu ‘Abdallah (a.s.) would say, ‘I was born of the descendents of the holy Prophet (s.a.) while I knew the book of Allah wherein is the knowledge of how the world was first created and the knowledge of all that may come up to the Day of Judgement. Therein is the news of the heavens and the earth, the news of the Paradise and the Fire hell, the news of things of the past, those that will come into existence. I know all of these just as I can see in the palm of my hands. Allah says, “In it there is an explanation of everything.’”

H 186, Ch. 20, h 9

A number of our people has narrated from Ahmad ibn Muhammad ibn ‘Isa from Ali ibn Ni‘man from ’Isma‘il ibn Jabir from abu ‘Abdallah (a.s.) who has said the following.
“In the book of Allah there is the news of things before you, the reports of the matters after you and the laws to settle your disputes and we know it all.”

H 187, Ch. 20, h 10

A number of our people has narrated from Ahmad ibn Muhammad ibn Khalid from ‘Isma’il ibn Mihran from Sayf ibn ‘Umayra from abu al-Maghra from Sama‘a from abu al-Hassan Musa (a.s.) who has said the following.
“I asked the Imam, ‘Is everything in the book of Allah and the Sunnah of His messenger or you have a say in it?’ The Imam replied, “As a matter of fact, everything is in the book of Allah and the Sunnah of His messenger (s.a.)’”

Kafi Part 2 Chapter 19

Chapter 19

Chapter on Innovations, Personal Opinions and Analogies

H 156, Ch. 19, h 1

Al-Husayn ibn Muhammad al-Ash’ari has narrated from Mu‘alla ibn Muhammad from al-Hassan ibn Ali al-Washsha’ and a number of our people from Ahmad ibn Muhammad from ibn Faddal all from ‘Asim ibn Hamid from Muhammad ibn Muslim from abu Ja‘far (a.s.) who has said the following.
“Imam Ali said in one of his sermons to people, ‘O people, mischief begins with following certain desires and obeying certain invented rules that are different from the rules and laws of the book of Allah. In such case people yield to other people as high authority if falsehood would have been clear they would have no fear for the people of Intelligence. If truth would have been clearly distinct there would have been no differences. But (practical life) people mix certain parts of truth and with a few things from falsehood and present them together and in such Satan overwhelms his friends and only those who has previously received protection from Allah remain safe.’”

H 157, Ch. 19, h 2

Al-Husayn ibn Muhammad has narrated from Mu‘alla ibn Muhammad from Muhammad ibn Jumhur al-‘Ammi in a marfu‘ manner (rafa ‘ahu), from the Messenger of Allah who has said the following.
“When innovations emerge it will be obligatory for the scholars to make their knowledge public, otherwise, Allah will condemn them.”

H 158, Ch. 19, h 3

It is narrated through the same chain of narrators from Muhammad ibn Jumhur in a marfu’ manner from the Messenger of Allah who has said the following.
“If one would meet an innovator and considers him great such person has, in fact, the destruction of Islam.”

H 159, Ch. 19, h 4

It is narrated through the same chain of narrators from Muhammad ibn Jumhur in a marfu’ manner from the Messenger of Allah who has said the following.
“Allah has rejected repentance of an innovator (in religion).” People asked the holy Prophet as to why is this. The holy Prophet replied, “He (Allah) has quenched his heart with the love of his innovation.”

H 160, Ch. 19, h 5

Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad ibn ‘Isa from al-Hassan ibn Mahbub from Mu‘awiya ibn Wahab who has said the following.
“Abu ‘Abdallah (a.s.) said that the holy Prophet has said, ‘It is certain that against every innovation with plots to destroy faith there will be an (religious) authority from my family as guardian of faith and as its defender. (Such) authority will speak on inspiration from Allah to declare the truth and bring it to light, repulse and foil the evil plots of the agents of wickedness and speak for the weak. O people of Intelligence, take a lesson from it and trust Allah.’”

H 161, Ch. 19, h 6

Muhammad ibn Yahya has narrated from certain persons of his people and Ali ibn Ibrahim from his father from Harun ibn Muslim from Mas‘ada ibn Sadaqa from abu ‘Abdallah (a.s.) and Ali ibn Ibrahim from his father from ibn Mahbub in a marfu’ manner from Amir al-Mu’minin Ali (a.s.) who has said the following.
“Of the most intensely disliked men before Allah, the Majestic, the Most Glorious, are two kinds of people: A man whom Allah has left all to his own soul and he deviates from the path of justice and is intensely attracted towards the words innovation. He seems a master in performing prayer and fasting but is a mischief to deceive people; he has strayed from guidance of the people before him and misleads those who may follow him in his lifetime and after his death. He carries the responsibility for others sins and is the hostage of his own sins.

The other man is one who collects ignorance among the ignorant, himself a captive of darkness of the mischievous. The, humanoids, people who look like people, consider him a scholar but he has not been even for a complete day with scholars. He has made an early effort to accumulate some thing that its being of a smaller quantity is better than in larger quantities and in this way he has quenched himself with polluted water and has treasured what is of no use. He sits among the people as a judge to carry the responsibility of what is confusing and uncertain to others. He may even oppose the ruling of the judge before him. One can never tell whether his judgment will remain valid or a judge after him will over turn it just as he has done to the judgments of the judges before him. If he would face one of the complex and difficult issues he comes up with a heap of his personal opinions and then he shapes it up as a clear-cut judgment. In fact, he has dressed himself up with doubtful issue the way a spider waves his fragile web. He is not sure if he has done the right thing or the wrong one. He does not consider the fact that in an unknown case to have proper knowledge is necessary and does not see that beyond his opinion there is a school of law. He analogies one thing to the other but it does not matter to him if his opinion will turn out to be a lie. If an issue is dark (not known) to him he hides it to hide his own ignorance so that people will not say he does not know. He then boldly judges and thus he is the key to hazards, a rider of doubts, perplexed in ignorance and never regrets his lacking knowledge. The level of his knowledge never rises to clear-cut certainty so that he would benefit. He blows out Hadith like winds that blow away hay. The legacies weep from him, the bloods (judging the case of murder) shout against him. The lawful marital relations become unlawful because of his judgment and unlawful ones become lawful. He has no confidence in the judgments issues he can never be trusted for his judgments that he may make nor was he qualified for what he may have done in the matters that he claimed to have true knowledge.”

H 162, Ch. 19, h 8

Al-Husayn ibn Muhammad has narrated from Mu‘alla ibn Muhammad from al-Hassan ibn Ali al-Washsha’ from Aban ibn ‘Uthman from abu Shaybah al-Khurasani who has said the following.
“Abu ‘Abdallah (a.s.) has said, ‘The people of analogy have sought knowledge through analogy and it has increased to their knowledge nothing but further remoteness. The religion of Allah is beyond the reach of analogy.’”

H 163, Ch. 19, h 9

Ali ibn Ibrahim has narrated from his father from Muhammad ibn ’Isma‘il from al-Fadl ibn Shadhan in a marfu‘ manner (rafa’ahu) from abu Ja’far and abu ‘Abdallah (a.s.) who have said the following.
“All innovations are misguidance and all misguidance leads to Hell.”

H 164, Ch. 19, h 10

Ali ibn Ibrahim has narrated from his father from ibn abu ‘Umayr from Muhammad ibn Hukaym who has said the following.
“I asked (Imam) abul Hassan Musa (a.s.), ‘May Allah take my soul in your service, “Please make us Faqih, people of proper understanding in religion. Allah has granted us the blessing of your existence among us and has made us independent of other people. This blessing is so great that even if a whole group of us would come to one place no one would need to ask an other come up with a question so that the other would prepare and answer for it. Sometimes we come across an issue for which we have heard nothing from you or from your forefathers. We than look into the best of the resources with us and the closest that we have with us from you can we take such a finding as an authority? “Never, never, by Allah O ibn Hakim many people have been destroyed in it” Reply from the Imam (a.s.). Ibn Hakim has said that the Imam then said, “May Allah. Abu Hanifah who used to say, “Ali said so and so, therefore, I said so and so.” Muhammad ibn Hakim has said that he told Hisham ibn al-Hakam, “By Allah, I only wanted the Imam to give us permission to use analogy.’”

H 165, Ch. 19, h 10

Muhammad ibn abu ‘Abdallah has narrated in a marfu’ manner from Yunus ibn ‘Abd al-Rahman who has said the following.
“I asked (Imam) abu al-Hassan the First, ‘How would I prove that Allah is one?’” The Imam replied, “O Yunus, do not be an innovator. One who depends on his personal opinion he is destroyed. One who abandons the members of the family of his prophet, goes stray. Whoever abandons the book of Allah and the words of His prophet he becomes an unbeliever.”

H 166, Ch. 19, h 11

Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from al-Washsha’ from Muthanna al-Hannat from abu Basir who has said the following.
“I asked (Imam) abu ‘Abdallah (a.s.) saying, ‘We face such issue about which there is nothing said in the book of Allah or in the Sunnah, tradition of the holy Prophet (s.a.). Can use our own opinion in such matters?’” The Imam replied, “No, you must not do so. If you would find the truth you will receive no rewards for it an if missed the truth you have forged lies against Allah, the Majestic, the Glorious.”

H 167, Ch. 19, h 12

A number of our people has narrated from Ahmad ibn Muhammad ibn ‘Isa from Ali ibn al-Hakam from ‘Umar ibn Aban al-Kalbi from ‘Abd al-Rahman al-Qasir from abu ‘Abdallah (a.s.) who has said the following.
“The Holy Prophet said, ‘All innovations are misguidance and all misguidance is Hell.’”

H 168, Ch. 19, h 13

Ali ibn Ibrahim has narrated from Muhammad ibn ‘Isa ibn ‘Ubayd from Yunus ibn ‘Abd al-Rahman from Sum‘a ibn Mihran who has said the following.
“I said to (Imam) abu al-Hassan (a.s.), ‘May Allah keep you well, in our meetings we discuss the issues and find out that for almost every thing there is something in writing with us and that is all because of the blessings of your existence among us. We only find few small things for which we do not find any thing in writing we look on each other and we find certain issues similar to it then we use analogy in its best form.” The Imam said, “What do you have to do with analogy? Many people before have been destroyed because of analogy.” The Imam then said, “When you face an issue and know he rule about it deal with accordingly and if you would have no knowledge about its rule then this. He pointed to his own mouth, meaning thereby; this will give you the answer.” The Imam then said, “May Allah…? Abu Hanifah who used to say, “Ali said so and so, therefore, I said so and so. The Sahabah said so and so, therefore, I said so and so.” The Imam then asked me, “Have you been sitting with him?” I then relied, “No, I have not sat with him but such are his statements.” I then said to the Imam (a.s.). “May Allah keep you well, did the holy Prophet bring in his everything that people needed?” The Imam said, “Yes, and all that they will need up to the Day of Judgment.” I then said, “Is any thing lost from it?” The Imam replied, “No, it all is with the people to who they belong.’”

H 169, Ch. 19, h 14

It is narrated from him from Muhammad from Yunus from Aban from abu Shaybah who has said the following.
“I heard (Imam) abu ‘Abdallah (a.s.) saying, ‘Ibn Shabrama’s knowledge is lost and void before al-Jami‘ah. It is a large book that was dictated by the holy Prophet to Imam Ali (a.s.), who wrote it with his own hands. Al-Jami‘ah has left nothing for any one to say. In it is the knowledge of all lawful and unlawful matters. The people of analogy sought knowledge through analogy and it increased to their knowledge but taking them away from knowledge. The religion of Allah is not of matters to learn through analogy.”

H 170, Ch. 19, h 15

Muhammad ibn ’Isma‘il has narrated from al-Fadl ibn Shadhan from Safwan Yahya from ‘Abd al-Rahman ibn al-Hajjaj from Aban ibn Taghlib from abu ‘Abdallah (a.s.) who has said the following.
“The Sunnah, tradition of the holy Prophet (s.a.) can not be leaned through analogy. Consider a woman has to make up for her fast missed due to menses but she does not have to make up for the prayers that she would miss in such times. O Aban, the use of analogy destroys religion.”

H 171, Ch. 19, h 16

A number of our people has narrated from Ahmad ibn Muhammad from ‘Uthman ibn ‘Isa who has said the following.
“I asked (Imam) abu al-Hassan Musa (a.s.) about the use of analogy and the Imam said, ‘What do you have to do with analogy? Allah will not ask how it was made lawful or unlawful.’”

H 172, Ch. 19, h 17

Ali ibn Ibrahim has narrated from Harun ibn Muslim from Mas‘ada ibn Sadaqa who has said the following.
“(Imam) abu ‘Abdallah (a.s.) who narrated from his father who said that Imam Ali (a.s.) said, ‘Whoever sets out for analogy his whole life will get in confusion. Whoever would practice the religion of Allah by means of analogy his whole life will pass in a drowning condition.’” Imam abu Ja‘far (a.s.) then said, “Whoever gives Fatwa on the basis of his personal opinion he has practiced the religion of Allah by means of what is not knowledge. Whoever would practice the religion of Allah without knowledge he has opposed Him by making things as lawful and unlawful by means of what he has no knowledge of.”

H 173, Ch. 19, h 18

Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from al-Hassan ibn Ali ibn Yaqtin from al-Husayn ibn Mayyah from his father from abu ’Abdullah (a.s.) who has said the following.
“Satan analogized himself with Adam saying, “Lord, You have created me from fire and created him from clay. In an analogical explanation if the substance from which Adam was made would be compared with fire it would come to light that it has more light and value than fire.”

H 174, Ch. 19, h 19

Ali ibn Ibrahim has narrated from Muhammad ibn ‘Isa ibn ‘Ubayd from Yunus from Hariz from Zurara who has said the following.
“I asked Imam abu ‘Abdallah (a.s.) about lawful and u matters who has said, “Whatever Prophet (s.a.) has made lawful will remain lawful forever up to the Day of Judgment and whatever he has made unlawful will remain unlawful forever up to the Day of Judgment. There will be no one other than him and there will come no one other than him. He said that Imam Ali has said, ‘No one has established any innovations without abandoning an established noble tradition.”

H 175, Ch. 19, h 20

Ali ibn Ibrahim has narrated from his father from Ahmad ibn ‘Abdallah al-‘Aqili from ‘Isa ibn ‘Abdallah al-Qurashi who has said the following.
“Once abu Hanifah came to see Imam abu ‘Abdallah (a.s.) who said to abu Hanifah, “O abu Hanifah, do you practice analogy as I hear you do?”

Abu Hanifah replied, “Yes, I do practice analogy.” The Imam then said to him, “Do not practice it because the first person who used analogy was Satan when he said, “Lord, you have created me from fire and created him from clay.” He analogized fire with clay. If he would have analogized the light in the clay and fire he would have learned about the difference between the two lights and the excellence of one over the other.”

H 176, Ch. 19, h 21

Ali has narrated from Muhammad ibn ‘Isa from Yunus from Qutayba who has said the following.
“A man asked Imam abu ‘Abdallah (a.s.) about an issue and the Imam replied him. The man then said, “Have you considered if it had been so and so it would have been the word in it.” The Imam then said, “Wait, whatever I said in answer was from the holy Prophet (s.a.). We are not of the people, “Have you considered” in anything.” ( The Imam that they did not need reasoning process and that all they said had come to them from the holy Prophet (s.a.)

H 177, Ch. 19, h 22

A number of our people has narrated from Ahmad ibn Muhammad ibn Khalid from his father in mursal manner (Mursalan) from abu Ja‘far (a.s.) who has said the following.
“Do not take anyone closely and intimately between your selves and Allah lest you will not be believers. Every means, ancestral and relative relations and intimacy, innovations and doubts will be cut off except for what is established in the holy Quran.”

Kafi Part 2 Chapter 18

Chapter 18

Chapter on Taqlid, following the opinions of someone

H 153, Ch. 18, h 1

A number of our people has narrated from Ahmad ibn Muhammad ibn Khalid from ‘Abdallah ibn Yahya from ibn Muskan from abu Basir who has said the following.
“I asked Imam abu ‘Abdallah (a.s.) about the verse of the holy Quran that says, ‘They (unconditionally) obeyed the rabbis and the monks and worshipped the Messiah, son of Mary, as they should have obeyed God. . . . (9:31)’. The Imam replied, “By Allah they did not call people to worship them. If they had done so people would not have accepted it. The Rabbis and monks made unlawful things lawful for them and the lawful things as lawful. And in this way they worshipped them unintentionally.”

H 154, Ch. 18, h 2

Ali ibn Muhammad has narrated from Sahl ibn Ziyad from Ibrahim ibn Muhammad al-Hamdani from Muhammad ibn ‘Ubayda who has said the following.
“Abu al-Hassan (a.s.) said, ‘O Muhammad, Do you observe Taqlid more strictly or the group of Murji’a?’ Muhammad ibn ‘ubaydah has said, “I replied, ‘They observe Taqlid and we observe Taqlid.’ The Imam then said, “I did not ask you about this.” I did not have any answer other than the first one. The Imam then said, “The group of Murji’a chose a man whose obedience was not obligatory (in the commands of Allah) but they obeyed and followed him strictly. You chose a man and considered obedience to him necessary (in commands from Allah) and then you did not follow him strictly, therefore, they are more strict in Taqlid, following than you are.”

H 155, Ch. 18, h 3

Muhammad ibn ‘Isma’il has narrated from al-Fadl ibn Shadhan from Hammed ibn ‘Isa from Rib‘i ibn ‘Abdallah from abu Basir from abu ‘Abdallah (a.s.) who has said the following.

“They (unconditionally) obeyed the rabbis and the monks and worshipped the Messiah, son of Mary, as they should have obeyed God . . .. (9:31).’ “By Allah, they (the people) did not pray or fast for them (rabbis and monks) but they (rabbis and monks) made lawful for the people what was unlawful and unlawful what was lawful and people followed them accordingly.”

Kafi Part 2 Chapter 17

Chapter 17

Chapter on narrating books and Hadith

(The virtue of writing and its preservation)

H 139, Ch. 17, h 1

Ali ibn Ibrahim has narrated from his father from ibn abu ‘Umayr from Mansur ibn Yunus from abu Basir who has said the following.
“(Imam) abu ‘Abdallah (a.s.) said about the words of Allah in the holy Quran, ” . . . Our servants who listen to the words and only follow the best ones . . .. (39:18).” “He is a man who learns Hadith and reports it as he has learned without any additions of omissions”

H 140, Ch. 17, h 2

Muhammad ibn Yahya has narrated from Muhammad ibn al-Husayn from ibn abu ‘Umayr from ibn ’Udhayna from Muhammad ibn Muslim who has said the following.
“I asked abu ‘Abdallah (a.s.), ‘Can I add to or omit from a Hadith that I hear from you?’” He said, “It is alight, if you would preserve the meaning,’”

H 140, Ch. 17, h 3

It is narrated from him from Muhammad ibn al-Husayn from ibn Sinan from Dawud ibn Farqad who has said the following.
“I asked (Imam) abu ‘Abdallah (a.s.), ‘I hear your statement and I want to narrate to others but it does not come through exactly.’” The Imam asked, “Do you do it purposely?” He said, “No, I do not do it purposely.” The Imam asked, “Do you keep the meaning?” He said, “Yes, I keep the meaning.” The Imam said, “It then is alright.”

H 141, Ch. 17, h 4

It is narrated from him from Ahmad ibn Muhammad ibn ‘Isa from al-Husayn ibn Sa‘id from al-Qasim ibn Muhammad from Ali ibn abu Hamza from abu Basir who has said the following.
“Abu ‘Abdallah (a.s.) said to Jamil, ‘What you hear from me narrate it from my father.’”

H 142, Ch. 17, h 5

It is narrated from him from Ahmad ibn Muhammad and Muhammad ibn al-Husayn from ibn Mahbub from ‘Abdallah ibn Sinan who has said the following.
“I said to (Imam) abu ‘Abdallah (a.s.), ‘People come to me and they listen to the Ahadith that I narrate to them from you. I become tired and weak.’” The Imam said, “Narrate to them a Hadith from the beginning and one from the middle and one from the end.”

H 143, Ch. 17, h 6

It is narrated from him from Ahmad ibn ‘Umar al-Hallal who has said the following.
“I said to (Imam) abu al-Hassan al-Rida (a.s.), ‘One of our people gives me a book but he does not say whether I can narrate any thing from it or not. Can I narrate from it?’” He has said that the Imam (a.s.) said, “Yes, you can narrate if you would that the book is his.”

H 144, Ch. 17, h 7

Ali ibn Ibrahim has narrated from his father from Ahmad ibn Muhammad ibn Khalid from al-Nawfali from al-Sakuni from abu ‘Abdallah (a.s.) who has said the following.
“When you would narrate Hadith you must say who its narrator is. If it would be true it will be for you and if it would be false it will be his responsibility.

H 145, Ch. 17, h 8

Ali ibn Muhammad ibn ‘Abdallah has narrated from Ahmad ibn Muhammad from abu Ayyub al-Madani from ibn abu ‘Umayr from Husayn al-Ahmasi from abu ‘Abdallah (a.s.) who has said the following.
“The heart relies on writing.”

H 146, Ch. 17, h 9

Al-Husayn ibn Muhammad has narrated from Mu‘alla ibn Muhammad from al-Hassan ibn Ali al-Washsha’ from ‘Asim ibn Humayd from abu Basir who has said the following.
“(Imam) abu ‘Abdallah (a.s.) said, ‘You must write down because you will not memorize until you write down.’”

H 147, Ch. 17, h 10

Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad ibn ‘Isa from al-Hassan ibn Ali ibn Faddal from ibn Bukayr from ‘Ubayd ibn Zurara who has said the following.
“Abu ‘Abdallah (a.s.) said, ‘You must preserve your books because you will soon need them.’”

H 148, Ch. 17, h 11

A number of our people has narrated from Ahmad ibn Muhammad ibn Khalid al-Barqi from certain persons of his people from abu Sa‘id al-Khaybari from al-Mufaddal ibn ‘Umar who has said the following.
“Abu ‘Abdallah (a.s.) said, ‘You must write down (Hadith) and spread your knowledge among your brethren. If you will die your children will inherit your books. A time will come when people will face chaos and they will find no comfort but with their books.’”

H 149, Ch. 17, h 12

It is narrated through the same chain of narrators from Muhammad ibn Ali in a marfu‘ manner from abu ‘Abdallah (a.s.) who has said the following.
“Abu ‘Abdallah (a.s.) said, ‘Beware of the branched-out lies.’ They asked the Imam, “What is branched-out lies?” The Imam replied, “It is when a person narrates a Hadith to you and you would ignore him and narrate it from the person from whom he had narrated the Hadith.’”

H 150, Ch. 17, h 13

Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad ibn ‘Isa from Ahmad ibn Muhammad ibn abu Nasr from Jamil ibn Darraj who has said the following.
“Abu ‘Abdallah (a.s.) said, ‘Speak our Hadith clearly because we are eloquent people.’”

H 151, Ch. 17, h 14

Ali ibn Muhammad has narrated from Sahl ibn Ziyad from Ahmad ibn Muhammad from ‘Umar ibn ‘Abd al-‘Aziz from Hisham ibn Salim, Hammed ibn ‘Uthman and others who have said the following.
“Abu ‘Abdallah (a.s.) said, ‘My Hadith is the Hadith of my father. The Hadith of my father is the Hadith of my grandfather. The Hadith of my grandfather is the Hadith of Imam Husayn. The Hadith of Imam al-Husayn is the Hadith of Imam al- Hassan. The Hadith of Imam al-Hassan is the Hadith of Imam Ali (a.s.). The Hadith of Imam Ali is the Hadith of the holy Prophet (s.a.) and the Hadith of the holy Prophet is the words of Allah, the Majestic, the Glorious.’”

H 152, Ch. 17, h 15

A number of our people have narrated from Ahmad ibn Muhammad from Muhammad ibn al-Hassan ibn abu Khalid Shaynula who has said the following.
“I said to abu Ja‘far (a.s.), ‘May Allah take my soul in your service, our shaikhs have narrated Hadith from Imam abu Ja‘far and from Imam abu ‘Abdallah (a.s.) and at that time because of fear Taqiyah, concealment was sever. They concealed their books and did narrate from them. When they died their books came to us.’” The Imam said, “You may narrate from them because they contain the truth.”

Kafi Part 2 Chapter 16

Chapter 16

Chapter on Miscellaneous Issues

H 124, Ch. 16, h 1

Ali ibn Ibrahim has narrated from his father from ibn abu ‘Umayr from Hafs ibn al-Bakhtari in a marfu’ manner from Amir al-Mu’minin Ali (a.s.) who has said the following.
“Relax your souls with new sparks of wisdom, because souls also tire as bodies do.”

H 125, Ch. 16, h 2

A number of our people has narrated from Ahmad ibn Muhammad from Nuh ibn Shu‘ayb al-Naysaburi from ‘Ubaydallah ibn ‘Abdallah al-Dihqan from Durust ibn abu Mansur from ‘Urwa cousin of Shu‘ayb al-‘Aqarqi from Shu‘ayb from abu Basir who has said the following.
“(Imam) abu ‘Abdallah (a.s.) who has said that Imam Ali (a.s.) used to say, “O seekers of knowledge, knowledge (in a personified form) has a great deal of virtues. Humbleness is his head, freedom from jealousy forms his eyes, proper understanding shapes his ears, truthfulness constitutes his tongue, research and investigation produce his memory, optimism stands for his heart, the knowledge of facts and affairs strengthen his intellect. Intelligence and kindness are his hands, visitation of the scholars builds his legs, safety and peace emerge from his stamina, chastity develops his wisdom, salvation is his head quarters, good health and tranquility are his lead, loyalty will provide him his conveyance, politeness in communication gives him weapons, consent frames his sword, yielding to the truth stands for his bow and arrow, communication with the scholars establishes his army, proper discipline treasures his wealth, avoiding sins preserves his savings, uprightness institutes his supplies, amicable dealings supply him water, guidance determines his direction and love of virtuous people is the archetype for his friends.”

H 126, Ch. 16, h 3

Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad ibn ‘Isa from Ahmad ibn Muhammad ibn abu Nasr from Hammad ibn ‘Uthman from abu ‘Abdallah (a.s.) who has said the following.
“The holy Prophet has said, ‘The best minister for faith is knowledge, the best minister for knowledge is forbearance, the best minister for forbearance is amicable dealings and the best minister for amicable dealings is patience.’”

H 127, Ch. 16, h 4

Ali ibn Muhammad from Sahl ibn Ziyad from Ja’far ibn Muhammad al-Ash‘ari from ‘Abdallah ibn Maymun al-Qaddah from abu ‘Abdallah (a.s.) from his ancestors (the Imams (a.s.) who has said the following.
“Once a man came to the holy Prophet (s.a.) and said, ‘O messenger of Allah what is knowledge?’
The holy Prophet replied, “It is silence.”

The man then asked, “Then what?”
The holy Prophet said, “It is listening.”

The man asked, “Then what?”
The holy Prophet (s.a.) said, “Then it is memorizing.”

The man asked, “Then what?”
The holy Prophet said, “Then it is practice accordingly.”

The man then asked, “Then what O messenger of Allah?”
The holy Prophet said, “Then it is to propagate what one has learned.”

H 128, Ch. 16, h 5

Ali ibn Ibrahim in a marfu’ manner has narrated from abu ‘Abdallah (a.s.) who has said the following.
“The seekers of knowledge are of three kinds. The more noticeable of them in person or character are: (a) the group who seeks knowledge for ignorance and quarrel. (b) The group who seeks knowledge to dominate and cheat others. (c) The group who seeks knowledge for proper understanding, Fiqh, and power of intelligence. The group whose purpose of seeking knowledge is ignorance and quarrel is a harmful and quarrelsome group. This group interrupts conversations in the gatherings of the people to speak about knowledge and the description of forbearance. Such people appear in the garb of the gentle and humble ones but, in fact, are devoid of all the qualities of the pious people. Allah has humiliated and has condemned this group. The group that seeks domination and cheating is a deceitful and flattering group. Such people try to dominate people of their kind and flatter the wealthy ones who know less than they do. Such people consume the sweetmeat of the rich people and destroy their own religion. May Allah banish the news of such people and cut off their traces from the history of the scholars.

“The group that seeks knowledge for the sake of Fiqh, proper understanding, and to gain the power of intelligence consists of people who are deeply concerned and stay awake very often. They pull their robe on their heads and standup for prayer in the darkness of nights. They work hard anxiously and fearfully and pray with deep worries. They are very attentive of their affairs, knowledgeable of the people of their time and fearful even of their own trusted brothers. May Allah strengthen the corners of such people and grant them salvation on the Day of Judgment.”

Narrated to me the above hadith Muhammad ibn Mahmud abu ‘Abdallah al-Qazwini from a number of our people of whom is Ja‘far in Muhammad al-Sayqal of Qazwin from Ahmad ibn ‘Isa al-‘Alawi from ‘Abbad ibn Suhayb al-Basri from abu ‘Abdallah (a.s.).

H 129, Ch. 16, h 6

Ali ibn Ibrahim has narrated from his father from Muhammad ibn Yahya from Talha ibn Zayd who has said the following.
“(Imam) abu ‘Abdallah (a.s.) said, ‘The narrators of the book are a great many but those who would follow the proper discipline are very few. There are many, who are sincere about Hadith but mess up with the book. Lack of protection and discipline saddens the scholars and the (zeal) of ignorant ones to protect the (words of) narration (of a false text in reality) betrays the later group altogether. One kind of protectionism seeks protection of life and the other leads to its destruction and in such a situation the two forms of protectionism become different and the two groups distinct from each other.’”

H 130, Ch. 16, h 7

Al-Husayn ibn Muhammad al-Ash‘ari from Mu‘alla ibn Muhammad from Muhammad ibn Jumhur from ‘Abd al-Rahman ibn abu Najran from one he mentioned from abu ‘Abdallah (a.s.) who has said the following.
“Whoever would preserve and memorize forty of our Hadith on the Day of Judgment Allah will raise him as a scholar and Faqih, one with proper understanding of religion.”

H 131, Ch. 16, h 8

A number of our people has narrated from Ahmad ibn Muhammad ibn Khalid from his father from one he mentioned from Zayd al-Shahham from abu Ja’far (a.s.) who has said the following.
“It is his knowledge that he acquires from whoever he acquires.”

This he said in answer to the question ‘What is his food’ in the words of Allah, “Let the human being think about (how We produce) his food.” (80:24)?’

H 132, Ch. 16, h 9

Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad ibn ‘Isa from Ali ibn an-Ni‘man from ‘Abdallah ibn Muskan from Daiwud ibn Farqad from abu Sa‘id al-Zuhri from abu Ja’far (a.s.) who has said the following.
“Holding back in an uncertain conditions is better than indulging in a destructive case. Your ignoring a Hadith that you do not narrate is better than your narrating a Hadith that you have not verified.”

H 133, Ch. 16, h 10

Muhammad has narrated from Ahmad from ibn Faddal from ibn Bukayr from Hamza ibn al-Tayyar the following.
“(Imam) abu ‘Abdallah (a.s.) said, ‘In the case of what may come to you and you have no knowledge of its veracity you can do nothing but to hold and verify and refer it to the Imams of guidance so that he would show the way of justice in it and enlighten you in the darkness and introduce to you the truth. Allah, the Most High has said, “Ask those who know about the heavenly Books if you do not know about this.”’’ (16:43)

H 134, Ch. 16, h 11

Ali ibn Ibrahim has narrated from his father from al-Qasim ibn Muhammad from al-Minqari from Sufyan ibn ‘Uyaynah who has said the following.
“(Imam) abu ‘Abdallah (a.s.) who said, ‘I have found all the knowledge of people in four categories: (a) The knowledge that would teach you about your Lord. (b) The knowledge that would teach you what the Lord has done for you. (c) The knowledge that would teach you what the Lord wants from you. (d) The knowledge that would teach you what destroys your religion.’”

H 135, Ch. 16, h 12

Ali ibn Ibrahim has narrated from his father from ibn abu ‘Umayr from Hisham ibn Salim who has said the following.
“(Imam) abu ‘Abdallah (a.s.) said, ‘People must say only what they know and hold back from what they do not know. If they would do as such they have observed the rights of the Lord upon them.’” This he said in answer to a question from Hisham ibn Salim.

H 136, Ch. 16, h 13

Muhammad ibn al-Hassan from Sahl ibn Ziyad from ibn Sinan from Muhammad ibn Marwan al-‘Ijli from Ali ibn Hanzala who has said the following.
“(Imam) abu ‘Abdallah (a.s.), said, ‘Note the position of the people from the degree of their narration of Hadith from us.’”

H 137, Ch. 16, h 14

Al-Husayn ibn al-Hassan has narrated from Muhammad ibn Zakariyya al-Ghalibi from ibn ‘A’isha al-Basri in a marfu‘ manner (rafa’ahu) Amir al-Mu’minin Ali (a.s.) who has said the following.
“In certain parts of his sermons he said, ‘O people, know that there is no man of intelligence who would become disappointed for a lie spoken about him. There is no man of wisdom who would become pleased with the praises of ignorant people of him. People are children of what they do best and the value of a man is what he does best. Speak knowledge it will manifest your value.’”

H 138, Ch. 16, h 15

Al-Husayn ibn Muhammad has narrated from Mu‘alla ibn Muhammad from al-Washsha’ from Aban ibn ‘Uthman from ‘Abdallah ibn Sulayman who has said the following.
‘(Imam) abu Ja‘far (a.s.) said to a man from Basra called ‘Uthman al-A’ma who would keep saying, “Al-Hassan al-Basri believes that those who hide knowledge the bad odor from their stomach will cause suffering to the people of hell.” The Imam said, “The true believer of the people of Pharaoh is then destroyed. Knowledge from the time of Noah became veiled (s.a). Let Hassan go left and right. I swear by Allah he will not find knowledge in no other place but here with us.”

Kafi Part 2 Chapter 15

Chapter 15

Chapter on the Need for the Existence of a Divine Authority in the World and the Seriousness of this Matter

H 120, Ch. 15, h 1

Ali ibn Ibrahim ibn Hashim has narrated from his father from al-Qasim ibn Muhammad from al-Minqari from Hafs ibn Ghiyath from abu ‘Abdallah (a.s.) who has said the following.
“O Hafs, seventy sins of an ignorant person may be forgiven before only one sin of a learned person is forgiven.”

H 121, Ch. 15, h 2

Through the same chain of narrators it is narrated from abu ‘Abdallah (a.s.) who has said the following.
“Jesus son of Mary (s.a.) said, ‘Woe to bad scholars! If only they knew how raging fire will engulf them.’”

H 122, Ch. 15, h 3

Ali ibn Ibrahim has narrated from his father and Muhammad ibn ’Isma‘il from al-Fadl ibn Shadhan, both from ibn abu ‘Umayr from Jamil ibn Darraj who has said the following.
“(Imam) abu ‘Abdallah (a.s.) has said, “When the soul reaches here, pointing to his throat, there will be no chance for learned persons to repent. He recited this verse; “God will only accept the repentance of those who commit evil in ignorance, if they repent immediately. God is All-knowing and All-wise (4:17)”

H 123, Ch. 15, h 4

Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad ibn ‘Isa from al-Husayn ibn Sa‘id from al-Nadr ibn Suwayd from Yahya al-Halabi from abu Sa‘id al-Mukari from abu Basir from abu Ja’far (a.s.) who has said the following.
“Imam abu Ja‘far (a.s.) has said about the words of Allah in the holy Quran, ‘The idol worshippers, the idols, the rebellious ones, (26:94) and the army of Satan will all be thrown headlong into hell. (26:95)’ They are the people who speak about justice a great deal but in their own practice they would disregard it altogether.’”

Kafi Part 2 Chapter 14

Chapter 14

Chapter on Those who use their Knowledge to Fill their Stomach and are Boastful for it

H 114, Ch. 14, h 1

Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad ibn ‘Isa and Ali ibn Ibrahim from his father, both of them from Hammad ibn ‘Isa from ‘Umar ibn ’Udhayna from Aban ibn abu ‘Ayyash from Sulaym ibn Qays who has said the following.
“(Imam) Ali (a.s.) narrated from the holy Prophet who said, ‘Two kinds of people with great appetites do not become satisfied. A person of great appetite for the worldly gains and a person with great appetite for knowledge. In the matters of the worldly gains if one would limit himself to what Allah has made lawful form him he is saved and if one would accumulate such gains in unlawful ways he is destroyed unless he repents and changes his ways. In the matters of knowledge if one would acquire it from the people of knowledge and practice accordingly he is saved and if one would use it for the worldly gains then that is what one gets.’”

H 115, Ch. 14, h 2

Al-Husayn ibn Muhammad ibn ‘Amir has narrated from Mu‘alla ibn Muhammad from al-Hassan ibn Ali al-Washshi’ from Ahmad ibn ‘A’idh from abu Khadija from abu ‘Abdallah (a.s.) who has said the following.
“If one would want al-Hadith for the worldly benefits he will have no share for it in the next life but if one would want al-Hadith for the good of the next life, Allah will give him the good of both this and the next life.”

H 116, Ch. 14, h 3

Ali ibn Ibrahim has narrated from his father from al-Qasim ibn Muhammad al-Isbahani from al-Minqari from Hafs ibn Ghiyath from abu ‘Abdallah (a.s.) who has said the following.
“Whoever would want al-Hadith for the worldly gains he will have no share for it in the next life.”

H 117, Ch. 14, h 4

Ali ibn Ibrahim has narrated from his father from al-Qasim from al-Minqari from Hafs ibn Ghiyath from abu ‘Abdallah (a.s.) who has said the following.
“If you would find a learned person who loves the worldly gains you must not trust him in the matters of your religion because whoever would love something it will encompass and entangle him. The holy Prophet has said, ‘Allah sent wahy, revelation to David (a.s.) and told him, “Do not set between Me and yourself a learned person who loves the worldly gains lest he will bar you from the way to My love. Such people are bandits who ambush my servants who want Me. The least that I will do to such bandits is to take away from them the sweetness of their private conversations and prayers with Me.”

H 118, Ch. 14, h 5

Ali from his father from al-Nawfali from al-Sakuni from abu ‘Abdallah (a.s.) who has said the following.
“The holy Prophet has said, Al-Fuqaha, the scholars of the Fiqh, Islamic laws are the trustees of the prophets until they are not involved in the worldly matters.” People asked, “What is their ‘entering in the worldly matters, O the holy Prophet of Allah?” “Their following the kings is entering in the worldly matters. When they follow the kings then you must be very careful in involving them in your religion.” Replied the holy Prophet (s.a.)

H 119, Ch. 14, h 6

Muhammad ibn ’Isma‘il has narrated from al-Fadl ibn Shadhan from Hammed ibn ‘Isa from Ri’ab‘i ibn ‘Abdallah from one he narrated from abu Ja’far (a.s.) who has said the following.
“Whoever would seek knowledge to show off to the scholars or to engage in arguments with fools or to attract people to himself he should know that in so doing he has prepare his seat in the fire. Leadership does not suite anyone besides those qualified for it.”

Kafi Part 2 Chapter 13

Chapter 13

Chapter on Utilization of Knowledge

H 107, Ch. 13, h 1

Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad ibn ‘Isa from Hammed from ‘Umar ibn ’Udhayna from Aban ibn abu ‘Ayyash from Sulaym ibn Qays al-Hilali who has said the following.
“I heard Imam Ali (a.s.) narrate from the Holy Prophet (s.a.) who said, ‘The scholars are of two kinds: One kind consists of those who uphold their knowledge and they gain their salvation. The other kind consists of those who disregard their knowledge and they face their destruction. The people of hell will suffer from the bad odor of the scholars who do not act according to their knowledge. Of the people of hell the one who will regret most will be a man who teaches someone and shows him the way of Allah. The student accepts and acts according to such teachings and consequently Allah takes him to paradise but the teacher is sent to hell because of ignoring his knowledge, following his desires and entertaining long hopes. Following ones’ desires bars one from the truth. And cherishing long hopes causes one to forget the next life.’”

H 108, Ch. 13, h 2

Muhammad ibn Yahya from Ahmad ibn Muhammad from Muhammad ibn Sinan from ‘Isma’il ibn Jabir from abu ‘Abdallah (a.s.) who has said the following.
“Knowledge and work are closely related. One who has knowledge he works and one who works he learns. Knowledge invites work and if it is not accepted knowledge departs the deeds.”

H 109, Ch. 13, h 3

A number of our people has narrated from Ahmad ibn Muhammad ibn Khalid from Ali ibn Muhammad al-Qasani from one he mentioned from ‘Abdallah ibn Qasim al-Ja’fari from abu ‘Abdallah (a.s.) who has said the following.
“If a scholar preaches and does not practice his words bounce away from the hearts of the audience like rains that bounce away off the rocks.”

H 110, Ch. 13, h 4

Ali ibn Ibrahim has narrated from his father from al-Qasim ibn Muhammad from al-Minqari from Ali ibn Hashim ibn al-Burayd from his father who has said the following.
“A man came to (Imam) Ali ibn al-Husayn (a.s.) and asked him certain questions and the Imam answered his questions. The man then wanted to ask similar questions but the Imam said, “It is written in the Gospel, ‘Do not inquire to know what you do not know until you practice what you know because not practicing what one knows does not increase to one anything but disbelief and nor it increases anything to one’s relation with Allah but alienation.”

H 111, Ch. 13, h 5

Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad ibn ‘Isa from Muhammad ibn Sinan from al-Mufaddal ibn ‘Umar who has said the following.
“I asked Imam abu ‘Abdallah (a.s.), ‘What are the facts that help one know those who have gained their salvation?’ The Imam replied, “One whose words agree with his deeds you must consider his testimony as valid and one whose words do not agree with his deeds (if he may have faith) it is temporarily.’”

H 112, Ch. 13, h 6

A number of our people has narrated from Ahmad ibn Muhammad ibn Khalid from his father in a marfu‘ manner (rafa’ahu) from Amir al-Mu’minin Ali (a.s.) who has said the following.
“Once Imam Ali (a.s.) said in one of his sermons, ‘O people, if you learn and gain knowledge you must act accordingly so that you may have guidance. A learned person who disregards his knowledge is like a lost and ignorant person who never comes to the right path due to his ignorance. In fact, you will find the case against such the learned that disregards his knowledge more sever and his regret more prolonged, compared to the ignorant person who wonders about in it. Both people stray and are devoid of goodness. Do not hesitate lest you will doubt and do not doubt lest you will disbelieve. Do not be lenient to your souls to play lazy. Do not trivialize the truth lest you will lose badly. It is of the truth to learn Fiqh, proper understanding of religion. It is of Fiqh, proper understanding of religion not to suffer deceit. The wisest for ones self among you is the one most obedient to his Lord. The most deceitful to himself among you is the disobedient one to his Lord. One who obeys Allah is safe and glad news awaits him but one who disobeys his Allah he loses and regrets.’”

H 113, Ch. 13, h 7

A number of our people has narrated from Ahmad ibn Muhammad ibn Khalid from his father from the one mentioned from Muhammad ibn ‘Abd al-Rahman ibn abu Layla from his father who has said the following.
“Imam abu Ja‘far (a.s.) has said, ‘When you hear knowledge you must utilize it and your hearts must become more open. When knowledge increases in one’s heart it becomes harder to bear and Satan may over power him. If Satan would dispute with you move on him with whatever you know. The plots of Satan are weak.” I asked the Imam (a.s.) “What is it that we know?’” The Imam replied, “Fight him with whatever of the power of Allah, the Majestic, the Glorious, has come to light before you.”