The Book about People with Divine Authority

Chapter 1

The necessity of the presence of Divine Authority among the people Abu Ja‘far Muhammad ibn Ya‘qub al-Kulayni, the author of this book, may Allah grant him blessings has said the following.

H 412, Ch. 1, h 1

Ali ibn Ibrahim has narrated from his father from al-‘Abbass ibn ‘Umar al-Qummi from Hisham ibn al-Hakam from abu ‘Abdallah (a.s.) the following.
“An atheist asked the Imam (a.s.), ‘How do you prove the truthfulness of the prophets and the messengers?’” The Imam (a.s.) said, “It is a fact that we have established with sufficient evidence the existence of our Creator, the Most Holy, the Most High and Exalted above all creatures. It is a fact that this Creator is All wise and Most High. His creatures can not see, touch, associate and directly communicate with Him. It proves that His deputies must be present among His creatures. It is His deputies and ambassadors who speak to people for Him and provide them guidance to protect their interests, to tell them what is beneficial to them and what are the best means of survival and what may cause their destruction. This proves the presence among people of those who conveys the commandments of the Creator, Who is All wise and All knowing Allah, the Most Holy, the Most High, to people. Such people are the prophet (a.s.) the chosen ones from among His creatures. They are the people of wisdom, disciplined with wisdom and sent to people with the message of wisdom. They are different from other people – although are like them in physical form and shape – in their conditions of discipline and their receiving direct support from Allah, the Most Holy, the Most High and All-Wise. This also proves their presence among people in all times to ensure the availability of the people with Divine authority who would have the kind of knowledge that would establish their truthfulness and trustworthiness.”

H 413, Ch. 1, h 2

Muhammad ibn Isma‘il has narrated from al-Fadl ibn Shadhan from Safwan ibn Yahya from Mansur ibn Hazim who has said the following.
“I said to Imam abu ‘Abdallah (a.s.), ‘Allah by far above Majestic and Gracious to be known through His creatures. In fact, the creatures are known through Allah.’” The Imam (a.s.) said, “You have spoken the truth.” I said, “One who knows that he has a Lord, he must also learn that his Lord agrees with certain things and disagrees with certain other things. The only way he would know what his like and dislikes is revelation or a messenger. On e does not receive revelation he must find the messengers and when finds the messengers he will know that they the Divine authority and that obedience to them is necessary.

I say to people, “Do you know that the messenger of Allah was the Divine authority over His creatures?” They say, “Yes, he was the Divine authority.” I then ask, “After the messenger of Allah who was the Divine authority over His creatures?” They said, “After the messenger of Allah the Divine authority is the Holy Quran.” I considered the Holy Quran and found out that various kinds of people consider this Holy Book as support for their beliefs. For example the Murji’a (people who say Allah has postponed punishment), the pre-determinists and the atheist who even do not believe in it but take it as the basis for their arguments against the others. I then learned that the Holy Quran can not serve as Divine authority without a guardian whose words from the Holy Quran would be the truth. I then ask the people, “Who is the guardian of the Holy Quran?” They say, “Ibn Mas‘ud knew the Holy Quran, ‘Umar knew it and Hudhayfa knew the Holy Quran.” I ask them, “Did they know all of the Holy Quran?” The people say, “No, they did not know all of it.” I have not found anyone who would know all of the Holy Quran except Ali ibn abu Talib (a.s.). It is a fact that if any issue would emerge that needed a Quranic solution, except for Imam Ali (a.s.) every one of the others would, in many cases, say, “I do not know.” Only Imam Ali (a.s.) would say, “I know.” I then acknowledge that Imam Ali (a.s.) is the guardian of the Holy Quran and obedience to him is obligatory and he is the Divine authority over the people after the Holy Prophet (s.a.). Whatever Imam Ali (a.s.) has said from the Holy Quran is the truth.” The Imam (a.s.) said, “May Allah grant you blessing.”

H 414, Ch. 1, h 3

Ali ibn Ibrahim has narrated from his father from al-Hassan ibn Ibrahim from Yunus ibn Ya‘qub who has said the following.
“In the presence of Imam abu ‘Abdallah (a.s.) once there was a group of his followers consisting of Humran ibn ’Ayun, Muhammad ibn al-Ni‘man, Hisham ibn Salim, al-Tayyar and others among whom was also Hisham ibn al-Hakam, a young man. Imam abu ‘Abdallah (a.s.) said, “O Hisham can you tell us what did you do to ‘Amr ibn ‘Ubayd and how did you ask him questions?” Hisham said, “O descendant of the Holy Prophet Your greatness makes me feel shy and my tongue does not work in your presence.” The Imam (a.s.) said, “When I would order you something you should do it.” Hisham, then said, “I came to learn about the gathering of ‘Amr ibn ‘Ubayd and sessions of speeches for people in the Mosque of Basra. It disturbed me a great deal and I went to Basra. It was a Friday. I went to the Mosque and found a large circle of people among was ‘Arm ibn ‘Ubayd with a black piece of woolen cloth used as a loin cloth and another piece over him as a gown and people would ask him questions. I asked people for room, which they made for me. I sat in front of the people with my legs folded beneath and said, “O scholar, I come from out of town. Can I ask you questions?” He said, “Yes, you may ask.” I asked, “Do you have eyes?” He said, “Son, what kind of question is this? Something that you can see why then do you ask?” I said, “That is how my questions are.” He said, “Son, you may ask your questions even if they would be foolish ones.” I asked, “Do you have eyes?” He said, “Yes, I have eyes.” I asked, “What do you do with them?” He said, “I see with them the colors and persons.” I asked, “Do you have a nose?” He said, “Yes, I have a nose.” I asked, “What do you do with it?” He said, ” I use it to smell things.” I asked, “Do you have a mouth?” He said, “Yes, I have a mouth.” I asked, “What do you do with it?” He said, “I test things with it.” I asked, “Do you have ears?” He said, “Yes, I have ears.” I asked, “What do you do with them?” He said, “I hear sounds with them.” He I asked, “Do you have a heart?” He said, “Yes, I have a heart.” I asked, “What do you do with it?” He said, “I distinguish and discern things that come to it from the other senses.” I asked, “Why are your others senses independent of your heart and why do they need it?” He said, “They are not independent of my heart.” I said, “Why do they need your heart when they are all healthy and sound?” He said, “Son, when the other senses face a doubt about something, such as smell, test, etc., I send it to my heart and it ascertains certainty and discards doubts.” I asked him, “Do you mean that Allah has set up the heart to remove doubts from the other senses?” He said, “Yes, that is true.” I asked, “Is then the existence of the heart necessary to remove the doubts of the other senses?” He said, “Yes, it is necessary.”

I then said, “O abu Marwan, Allah, the Most Holy, the Most High, as you say, has not left your senses without an Imam to correct the doubts and the mistakes of the other senses in you and remove doubts therefrom, how would He leave all the people with doubts and confusions without an Imam who would remove their doubts and settle their disputes?” He remained quite and did not say anything for a while. He then asked, “Are you Hisham ibn al-Hakam?” I said, “No, I am not.” He asked, “Are you of his associates?” I said, “No.” He asked, “Wherefrom are you?” I said, “I am from Kufa.” He said, “You then must be Hisham ibn al-Hakam.” He then took to himself and gave me room nearby. He discontinued his speech until I left.” Imam abu ‘abdallah (a.s.) smiled and said, “O Hisham who has taught you this?”

I replied, “I learned something from you and added something of my self.” The Imam (a.s.) said, “This, I swear by Allah, is written in the books of Abraham and Moses.”

H 415, Ch. 1, h 4

Ali ibn Ibrahim has narrated from his father from those whom mentioned from Yunus ibn Ya’qub who has said the following.
“I was in the presence of Imam abu ‘Abdallah (a.s.) that a man from Sham (Syria) came to him and said, ‘I am a man of Kalam (meaningful words) Fiqh (laws) and rules of obligations and I have come to debate your people.” Imam abu ‘Abdallah asked, ” Are your meaningful words those of the Messenger of Allah or your own words?” He replied, “Somme of them are from the Messenger of Allah and some of them are my own words.” The Imam said, “Are then you a partner of the Messenger of Allah?” He said, “No, I am not.” The Imam (a.s.) asked, “Have you received any revelation from Allah, the Most Holy, the Most High ?” He said, “No, I have not.” The Imam then asked, “Is it obligatory to obey you just as it is obligatory to obey the Messenger of Allah?” He said, “No, it is not.” The Imam (a.s.) then turned to me and said, “O Yunus, this man has just defeated himself before debating others.”

The Imam then said, “O Yunus, why do you not speak to him if you do well in debate?” I said, “I wish I could but, may Allah take my soul in the service for your cause, I have heard that you do not allow debating and say that wayl (a place in hell) is for those who debate. Some of them say, ‘This is accepted and that is not accepted and this is alright to say but that is not alright to say that this we understand and that we do not understand.’ The Imam (a.s.) said, “I said so if they would ignore what I say and follow what they themselves want.”

The Imam then said, “find out who is outside who could debate and bring them in. The reporter has said, “I then brought in Humran ibn ’Ayun who was good in debating, Ahwal who also was good in debate. I brought Hisham ibn Salim who debated well. Another person I brought was Qays ibn Masir who the best of them to me. He had learned Kalam (theology) from Imam Ali ibn al-Husayn (a.s.) Our gathering took place in Makka before Hajj. Imam abu ‘Abdallah (a.s.) would stay near the Holy Mosque for few days in a small tent. Once the Imam (a.s.) looked outside the tent and there was a camel growling and said, “By the Lord of the Ka‘ba, it is Hisham.” We thought it must be Hisham, the man from the family of ‘Qil who was very beloved to the Imam (a.s.). It was Hisham ibn al-Hakam who came in. He had just grown a small beard and all of us were older than him. The Imam (a.s.) made room for him and said, “He is our supporter with his heart, tongue and hands.” The Imam then asked Humran to debate the man. Humran came out strong. Then the Imam asked Taqi to debate the man. Ahwal also came strong. Then the Imam asked Hisham ibn Salim to debate the man. They both remained the same. The Imam (a.s.) then asked Qasys al-Masir to debate the man. When they debated the Imam (a.s.) laughed because of the man from Sham sometimes saying the right thing.

The Imam then asked the man from to speak with Hisham ibn al-Hakam. The man said, “O boy, ask me about the Imamat (spiritual leadership) of this man.” Hisham become angry and began to shake and said, “O you, is your Lord more protective of His people or people themselves?” The man said, “It is My Lord Who is more protective of His creatures.” Hisham then asked, “What then He in His opinion has done for them?” The Man said, “He has established His authority and guidance so that they would not differ and disunite and be united to support each other and remind them of their duties towards Allah.” Hisham asked, “Who is he?” The man said, “He is the Messenger of Allah.” Hisham then asked, “Who is the Divine authority after the Messenger of Allah?” The man replied, “It is the book if Allah and the Sunnah.” Hisham then said, “Have the Book and Sunnah helped us today in removing our differences?” The man said, “Yes, they have helped us.” Hisham then asked, “Why then do we have differences among us. You have come all the way from Sham to oppose and debate us?” The man then remained quite. The Imam asked him, “Why do not speak?” The man said, “If I were to say that we have no differences I would speaking lies. Were I to say that the Book and Sunnah solves our differences it would be invalid because they can be interpreted in so many ways. Were I to say that we do have differences and each claims to be the rightful party then the Book and the Sunnah would have been proved of no help. However, I can ask the same question from him also.” The Imam (a.s.) then said to man from Sham, “Why do not then ask him this question?”

The man from Sham (Syria) then turned to Hisham and asked, “O you, is your Lord more protective of His people or people themselves?” Hisham said, “It is My Lord Who is more protective of His creatures.” The man then asked, “Has He then established for them a means that would remove their differences, unite them, remove their difficulties and show them the right from wrong?” Hisham asked, “Do you mean for the time of the Messenger of Allah or at this time?”

The man from Sham said, “At the time of the Messenger of Allah was the Messenger of Allah. Who is the (Divine) authority at this time?” Hisham said, “(The Divine authority) at this time is this person sitting among us. To him people journey long distance to find answer to their questions. He tells us about the news of the heavens and the earth as he has inherited it from his father and grand father.” The man from Sham said, “How would I know that?” Hisham then said, “Ask him whatever you would like.” The man from Sham said, “You have left no excuse for me and I must ask.”

Imam abu ‘Abdallah (a.s.) then said, “O man from Sham, “I can tell you how was your journey and how was your road. It was so and so.” The Imam (a.s.) informed him with details. The man agreed and acknowledged the details and said, “Now I have become a Muslim.” The Imam (a.s.) said, “In fact, you have become a believer in Allah now. Islam is before Iman (faith). Because of Islam people inherit each other and marry. Because of faith people receive rewards.” The man then said, “You have spoken the truth. At this time I testify that there is no god but Allah, and that Muhammad is His Messenger and that you are the executor of the will of the Executor of wills of the Messengers of Allah.”

The Imam (a.s.) then turned to Humran and said, “When you speak on the basis of Hadith you speak the truth.” Turning to Hisham ibn Salim the Imam (a.s.) said, “You want the Hadith but you do not know them.” About the al-Ahwal the Imam said, “You analogized and use a great deal of cunning ways and break falsehood with falsehood but your falsehood is stronger.” To Qays al-Masir the Imam (a.s.) said, “You speak of something very near to the Hadith of the Holy Prophet (s.a) but use something very far from the Hadith of the Holy Prophet. You mix the truth with falsehood while a small degree of truth is enough to remove falsehood. You and Ahwal are experts in jumping here and there.” Yunus has said, “I thought the Imam will say about Hisham something similar to those he said about the other two.” The Imam then said, “O Hisham, you sometimes almost fall but you spring up like a bird on take-off. People like you should speak but be careful of slipping and intercession will follow, Allah willing.”

H 416, Ch. 1, h 5

A number of our people has narrated from Ahmad ibn Muhammad ibn ‘isa from Ali ibn al-Hakam from Aban who has that al-Ahwal reported to him the following.
“Zayd ibn Ali ibn al-Husayn (a.s.) sent called up on to meet him when he was in hiding. When I met him, Zayd said, “O abu Ja‘far, what would say if someone will from us would come to you asking to join us? Will you rise up with him (against the enemies)?” I said, “Would it be your father or brother I would have joined them.” He then said, “I want to rise up against these people. Come and join me.” I then said, “No, may Allah my soul of service to you.” He then said, “Is it that you keep yourself away from me?” I said, ” It is only one soul. If Allah’s authority on earth exists, then those keeping away from you would have saved themselves and those joining you would have faced their destruction. If there would Divine authority exist one earth then people joining and keeping away from would be the same.” He then said, “O abu Ja‘far, I would sit with my father at the same table he would feed me chunky morsels and cool off for me the hot one out kindness and diligent care. Do you think he was not afraid for me from the fire of hell? So he has informed you about religion and did not inform me?” I said, ” May Allah make my soul of service to you, it is also because of the kindness of your father to you that to save you from the fire he did not inform you. He was afraid for you that after having the information you would ignore his guidance and so you become subject of fire He informed me also and if I would follow I will be safe and become destroyed if disobeyed for he which he was not that much concerned. Then I told him, “..” May Allah make my soul of service to you, are you of a higher degree of excellence or the prophets?” He said, “It is the prophets.” I said, “Consider that Ya‘qub has said to Joseph, ‘My son do not tell your dream to your brothers. They may plot against you. Why he not inform the brothers so that they would not plot against Josephe?.He hid it from them such the way your father has done because he was afraid about you.” Then He said, “When you say that, I swear to Allah that your friend (the Imam (a.s.) told me in Madina that I will be killed and crucified in al-Kunnasa and that he has a book with him that lists the people killed and crucified.” I then went for Hajj and reported the story of Zayd to abu ‘Abdallah (a.s.) and what I said to Zayd. The Imam (a.s.) said, “You surrounded him from his fron, back, left, right, above and below and did not leave for any way out.

Chapter 2

The Categories of the Prophets, the Messengers and the Imams (a.s.)

H 417, Ch. 2, h 1

Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from abu Yahya al-Wasiti from Hisham ibn Salim and Durust ibn abu Mansur from him the following.
“Abu ‘Abdallah (a.s.) has said that the prophets and the messengers are of four categories. There were prophets who were given Divine news in their souls just for their own-selves and for no one else. There were also prophets who were given Divine news in their dreams and would hear the voice but would not see anyone when awake and they were not sent to other people with such news. They had to follow and Imam just as it happened with Lot who followed Abraham.. There were prophets who would experience in their dreams, hear the voice and see the angel and were sent to a group of people small or large like Jonas (we sent him to a hundred thousand people or a few more). The Imam said that there were thirty thousand more people lead by an Imam. Those who saw in their dreams heard the voice and saw the angel when awake and were also Imams like ’Ulul ‘Azm ones, such as Abraham were prophets but not Imams until Allah said, “I want to appoint you as the Imam for people.” He said, “Also please from my descendents, to which He said, ‘My covenant does not go to the unjust ones, those who have worshipped idols or statues will not become Imams.”

H 418, Ch. 2, h 2

Muhammad ibn al-Hassan has narrated those whom he mentioned from Muhammad ibn Khalid from Muhammad ibn Sinan from Zayd al-Shahham who has said the following.
“I heard Imam abu ‘Abdallah saying, ‘Allah chose Abraham as a servant before choosing him as a prophet. Allah chose him as a prophet before choosing him as a messenger. Allah chose him as a messenger before choosing him as a friend of His. Allah chose him as a friend of His before choosing him as an Imam. When all of the above things were gathered in Abraham, Allah said, “I have certainly appointed you as the Imam for the people.” Because to Abraham it was so great he asked, “Can this (Imamat, leadership) be in my descendents also?” Allah said, “The feeble-minded can become the leaders of the pious ones.”

H 419, Ch. 2, h 3

A number of our people has narrated from Ahmad ibn Muhammad ibn Muhammad ibn Yahya al-Khath‘ami from Hisham from abu Ya‘qub who has said the following “I heard abu ‘Abdallah saying, ‘The leaders and masters of the prophets and the messengers are five who are called ’ulul ‘Azm (people with determination) among the messengers who have the central role. They are Noah, Abraham, Moses, Jesus and Muhammad (s.a.).”

H 420, Ch. 2, h 4

Ali ibn Muhammad has narrated from Sahl ibn Ziyad from Muhammad ibn al-Hassan from Ishaq ibn ‘Abd al-‘Aziz from abu al-Saffah from Jabir from abu Ja‘far (a.s.) has said the following.
“I heard the Imam saying, ‘Allah chose Abraham as a servant before He chose him as a prophet. He chose him as a prophet before He chose him as a messenger. He chose him as a messenger before He chose him as a friend of His. He chose him as a friend of His before He chose him as an Imam. When all of these things gathered in him (the Imam holding his hands said, “Allah said, ‘O Ibrahim I have appointed you as the Imam (leader) of the people.” Because of the greatness of the position Abraham them asked, “O Lord, can it be in my descendants also?” The Lord said, ‘My covenant does not go to the unjust ones.”

Chapter 3

The Difference among he Messengers, the Prophets and the al-Muhaddath

H 421, Ch. 3, h 1

A number of our people has narrated from Ahmad ibn Muhammad ibn from Ahmad ibn Muhammad ibn abu Nasr from Tha‘laba ibn Maymun from Zurara who has said the following
“I asked abu ‘Abdallah (a.s.) about the words of Allah, the Most Holy, the Most High, ‘He was a messenger, a prophet’. What is a messenger and what is a prophet?’” The Imam said, “A prophet is one who sees things in his dream and hears the voice but does not see the angel. The messenger is one who hears the voice, in his dreams and sees the angel.” I then said, “What is the position of the Imam?” The Imam (a.s.) said, “He hears the voice but does not see and observe the angel” Then he recited the following verse of the Holy Quran. ‘Satan would try to tamper with the desires of every Prophet or Messenger or Muhaddith (Muhaddith is a commentary of Imam (a.s.), whom We sent . . .’” (22:52)Ali ibn Ibrahim has narrated from his father from Isma‘il ibn Marrar who has said the following “Al-Hassan ibn al-‘Abbass al-Ma‘rufi wrote to Imam al-Rida (a.s.). “May Allah take my soul in service for your cause, explain to me the difference between the messengers, the prophets and the Imams.” The Imam said or wrote, ” The difference between the messengers, the prophets and the Imams is that a messenger is one to whom Jibril (Gabriel) comes. He sees Jibril and hears his speech and Jibril (the angel) brings him (Divine) revelation and sometimes he may see in his dream like the dream of Abraham (a.s.). A prophet is one who may hear the speech and may see the person or may not hear. The Imam is the one who hears the speech but does not see the person.”

H 422, Ch. 3, h 2

Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from al-Hassan ibn Mahbub from al-Ahwal who has said the following.
“I Asked abu Ja‘far (a.s.) about the messenger, the prophet and al-Muhaddith (one who reports Divine guidance).” The Imam (a.s.) said, “A messenger is one to whom Jibril (angel) comes openly he sees him (the angel) and speaks to him. Such person is a messenger. A prophet is one who sees in his dream something like the dream of Abraham (a.s.) or the dream of our Prophet (s.a.) about reasons for prophethood before the coming of revelation until Jibril came from Allah with to inform him that he was to be a messenger. In the case of Prophet Muhammad (s.a.) when prophethood was established in him then Jibril brought him the message that he was to be a messenger. Jibril would come and speak to him openly. Some of the prophets in whom prophethood is established they see in their dreams, the spirit comes to them, speaks and reports to them but they do not see the spirit when awake. Al-Muhaddith is one to who is reported to and he hears the reporting but does not see openly or in his dream.”

H 423, Ch. 3, h 3

Ahmad ibn Muhammad and Muhammad ibn Yahya have narrated from Muhammad ibn al-Husayn from Ali ibn Hassan from Faddal from Ali ibn Ya’qub al-Hashimi from Marwan ibn Muslim from Burayd who has said the following.
“I asked abu Ja‘far (a.s.) about the words of Allah, the Most Holy, the Most High, “Satan would try to tamper with the desires of every Prophet or Messenger or Muhaddith (Muhaddith is a commentary of Imam (a.s.), whom We sent . . .’” (22:52). I said, “”May Allah take my soul in service for your cause, the word Muhaddith does not exist in our reading. What then is the meaning of The Messenger, Prophet and Muhaddith?” The Imam (a.s.) said, “A messenger is one to whom the angel comes openly and speaks to him. A prophet is one who sees in his dream. Sometimes prophethood and messengership may exist in one person. Al-Muhaddith is one who hears the voice but does not see the person (of the angel).” I then asked, may Allah keep you well, “How would one know that what one sees in his dream is true and that it is from the angel?” The Imam (a.s.) said, “He receives help for success to know the angel. Allah has your book the last book and your Prophet the last of prophets.”

Chapter 4

The issue that Allah’s holding people accountable remains unjustified without the Imam

H 424, Ch. 4, h 1

Muhammad ibn Yahya al-‘Attar has narrated from Ahmad ibn Muhammad ibn ‘Isa from ibn abu ‘Amayr from al-Hassan ibn Mahbub from Dawud al-Riqqi from the pious man (a.s.) the following “Allah’s holding people accountable remains unjustified without the Imam who would teach people about Him.”

H 425, Ch. 4, h 2

Al-Husayn ibn Muhammad has narrated from Mu‘alla ibn Muhammad from al-Hassan ibn Ali al-Washsha’ who has said the following.
“Allah’s holding people accountable remains unjustified without the Imam who would teach people about Him.”

H 426, Ch. 4, h 3

Ahmad ibn Muhammad has narrated from Muhammad ibn al-Hassan from ‘Abbad ibn Sulayman from Sa‘d ibn Sa‘d from Muhammad ibn ‘Ammara from abu al-Hassan al-Rida (a.s.) who has said the following.
“Allah’s holding people accountable remains unjustified without the Imam who would teach people about Him.”

H 427, Ch. 4, h 4

Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from al-Barqi from Khalaf ibn Hammad from ’Aban ibn Taghlib from abu ‘Abdallah (a.s.) who has said the following.
“A person with Divine authority is before the people, with the people and after the people.”

Chapter 5

The Issue that the Earth at no time is without a Person with Divine Authority

H 428, Ch. 5, h 1

A number of our people has narrated from Ahmad ibn Muhammad ibn ‘Isa from Muhammad ibn abu ‘Umayr from al-Husayn ibn abu al-‘Ala’ who has said the following.
“I abu ‘Abdallah (a.s.), ‘Can there be a time on earth without Imam?” The Imam said, “No, it can not be without Imam.” I asked, “Can there be two Imams at a time?” He said, “No, unless one is quite.”

H 429, Ch. 5, h 2

Ali ibn Ibrahim has narrated from his father from Muhammad ibn abu ‘Umayr from Mansur ibn Yunus and Su‘dan ibn Muslim from Ishaq ibn ‘Ammara from abu ‘Abdallah (a.s.) who has said the following.
“I heard the Imam (a.s.) saying, ‘The earth is never left without an Imam so that if the believers would add any thing it would be brought back and if they would reduce anything it would be completed.”

H 430, Ch. 5, h 3

Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from Ali ibn al-Hakam from Rabi‘ ibn Muhammad al-Musalliy from ‘Abdallah ibn Sulayman al- ‘Amiriy from abu ‘Abdallah (a.s.) who has said the following.
“The earth has never been without a person with Divine authority who would teach people about the lawful and unlawful matters and call them to the path of Allah.”

H 431, Ch. 5, h 4

Ahmad ibn Mihran has narrated from Muhammad ibn Ali from al-Husayn ibn abu ‘Ala’ from abu ‘Abdallah (a.s.) who has said the following.
“Can the earth be without Imam?” The Imam (a.s.) said, “No, it can be without Imam.”

H 432, Ch. 5, h 5

Ali ibn Ibrahim has narrated from Muhammad ibn ‘Isa from Yunus ibn Muskan from abu Basir from one of them (Imams (a.s.), who has said the following
“Allah does not leave the earth without a ‘Alim (scholar). Without this the truth would not be distinguished from falsehood.”

H 433, Ch. 5, h 6

Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from al-Husayn ibn Sa‘id from al-Qasim ibn Muhammad from Ali ibn abu Hamza from abu Basir from abu ‘Abdallah (a.s.) who has said the following
“Allah, the Most Holy, the Most High, is far greater and above leaving the earth without an Imam of justice.”

H 434, Ch. 5, h 7

Ali ibn Muhammad has narrated from Sahl ibn Ziyad from al-Hassan ibn Mahbub from abu ’Usama and Ali ibn Ibrahim from his father from al-Hassan ibn Mahbub from abu ’Usama and Hisham ibn salim from abu Hamza from abu Ishaq from those reliable among the companions of Amir al-Mu’minin (a.s.) who has said the following.
“O Lord. You do not leave your earth without a person who would represent Your authority among the people.”

H 435, Ch. 5, h 8

Ali ibn Ibrahim has narrated from his father Muhammad ibn ‘Isa from Muhammad ibn al-Fudayl from abu Hamza from abu Ja‘far (a.s.) who has said the following.
“I swear to Allah that He has not, from the day Adam died, left the earth without an Imam who would guide people to the Lord as with divine authority over the servants of the Lord. The earth will never remain without an Imam with Divine authority over His servants.”

H 436, Ch. 5, h 9

Al-Hassan ibn Muhammad has narrated from Muhammad ibn Mu‘alla ibn Muhammad from some of our people from abu Ali ibn Rashid from abu al-Hassan (a.s.) who has said the following.
” The earth is never without a person with divine authority and I swear to Allah that I am the person with Divine authority.”

H 437, Ch. 5, h 10

Ali ibn Ibrahim has narrated from Muhammad ibn ‘Isa from al-Fudayl from ibn abu Hamza who has said the following.
“I asked abu ‘Abdallah (a.s.), ‘Can the earth be left without the Imam?’” The Imam (a.s.) replied, ” Were to remain without Imam it would obliterate its inhabitants.”

H 438, Ch. 5, h 11

Ali ibn Ibrahim has narrated from Muhammad ibn ‘isa from Muhammad al-Fudayl who has said the following.
“I asked abu al-Hassan al-Rida (a.s.), ‘Can the remain without Imam?’” He replied, “No, it will not remain so.” I then said, “We narrate from Imam abu ‘Abdallah (a.s.) that the earth will not remain without Imam unless Allah becomes extremely angry with the people of the earth or with His servants.” The Imam (a.s.) said, “In such condition it will not remain but it would obliterate with its inhabitants.”

H 439, Ch. 5, h 12

Ali has narrated from Muhammad ibn ‘Isa from abu ‘Abd al_Mu’min from abu Harassa from abu Ja’far (a.s.) who has said the following.
“Would the Imam be taken away from the earth it will create waves against her inhabitants just like what the inhabitants of the ocean face.”

H 440, Ch. 5, h 13

Al-Husayn ibn Ali has narrated from Muhammad from Mu‘alla ibn Muhammad from al-Washsha’ who has said the following.
“I asked al-Hassan al-Rida (a.s.), “I can the earth remain without Imam?” The Imam (a.s.) replied, “No, it will not remain so.” I said, “We narrate that it will not remain without the Imam unless Allah, the Most Holy, the Most High, becomes angry with the people.” The Imam said, “In such condition it will not remain but it will obliterate its inhabitants.”

Chapter 6

The Issue that even if only two people would remain on earth one of them would certainly be the Imam, the person with divine authority

H 441, Ch. 6, h 1

Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from Muhammad ibn Sinan from ibn al-Tayyar who has said the following.
“I heard abu ‘Abdallah (a.s.) saying, ‘Would there remain no one on earth except two persons one of them would certainly be the person with Divine authority.”

H 442, Ch. 6, h 2

Ahmad ibn Idris and Muhammad ibn Yahya together have narrated from Ahmad ibn Muhammad from Muhammad ibn ‘Isa from abu ‘Ubayd from Muhammad ibn Sinan from abu Hamza ibn al-Tayyar from abu ‘Abdallah (a.s.) who has said the following. “Would there remain only two people on earth, one of them would the person with divine authority over the other.”

Muhammad ibn al-Hassan has narrated from Sahl ibn Ziyad from Muhammad ibn ‘Isa a similar Hadith.

H 443, Ch. 6, h 3

Muhammad ibn Yahya has narrated from those who he has mentioned from al-Hassan ibn Musa al-Khashshab from Ja’far ibn Muhammad from Kiram from abu ‘Abdallah (a.s.) who has said the following.
“If of all the people there will remain only two man one of them will be the Imam. He also said, ‘The last person to die will be the Imam (a.s.) so that no one could complain against Allah leaving him without Imam, the person with Divine authority over him.’”

H 444, Ch. 6, h 4

A number of our people has narrated from Ahmad ibn Muhammad al-Barqi from Ali ibn Isma‘il from ibn Sinan from Hamza ibn al-Tayyar who has said the following.
“I heard Imam abu ‘Abdallah (a.s.) saying, ‘Would there remain on earth no one except two people one of them will be the person with Divine authority or the second one will be the person with Divine authority (uncertainty is from the narrator).”

H 445, Ch. 6, h 5

Ahmad ibn Muhammad has narrated from Muhammad ibn al-Hassan from al-Nahdi from his father from Yunus ibn ya‘qub from abu ‘Abdallah who has said the following. “Would there remain no one except two people one of them will certainly be the Imam.”

Chapter 7

Knowing the Imam (a.s.) and Belief in His Divine Authority

H 446, Ch. 7, h 1

Al-Husayn ibn Muhammad from Mu‘alla ibn Muhammad from al-Hassan ibn Ali al-Washsha’ who has said that Muhammad ibn al-Fudayl narrated to me from abu Hamza from abu Ja’far (a.s.) who has said the following.
“Only those who know Allah worship Him. Those who do not know Allah they worship Him just like that in misguidance.” I then asked, may Allah take my soul in service for your cause, what the knowledge about Allah?” The Imam (a.s.) said, “Knowledge about Allah means is to acknowledge the existence of Allah, the Most Holy, the Most High, to acknowledge His messenger and to love Imam Ali (a.s.). Of such knowledge is to follow him and the Imams of guidance and to denounce before Allah, the Most Holy, the Most High, their (Imams’) enemies. This is how the knowledge about Allah is.”

H 447, Ch. 7, h 2

Al-Husayn has narrated from Mu‘alla al-Hassan ibn Ali from Ahmad ibn ‘A’idh from his father from ’Udhayna who has said that more than one person has narrated to us from one the two Imams (a.s.) who has said the following.
“One will not be considered a Mu‘min until he knows Allah, His Messenger and all of the Imams and the Imam of ones time, acknowledges his Divine authority and submits his affairs to the Imam (a.s.).” He then said, “How would one know the last one when one is ignorant of the first one.”

H 448, Ch. 7, h 3

Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from al-Hassan ibn Mahbub from Hisham ibn Salim from Zurara who has said the following.
“I said to abu Ja’far (a.s.), ‘Is knowing the Imam from among you obligatory on all creatures?’” The Imam (a.s.) said, “Allah, the Most Holy, the Most High, sent Muhammad to all people as His Messenger and as His authority over all creatures on earth. Those who have faith in Allah and that Muhammad is His Messenger and have followed him and have acknowledged his message on such people it is obligatory to the Imam from us. Those who do not have faith in Allah and in His messenger and who do not follow him and do not acknowledge him and do not acknowledge the rights of Allah and His messenger then knowing the Imam (a.s.) would be obligatory on them? They do not have faith in Allah and in His messenger, do not follow him and do not acknowledge their rights.” I then asked, “What would you say about those who have faith in Allah and His messenger who acknowledge His messenger in all the matters that have come from Allah, is it obligatory for them to know the Imam (a.s.) from you?” The Imam (a.s.) said, “Yes, it is obligatory. Do they not know so and so?” I said, “yes, they do.” The Imam (a.s.) then said, “Do you think Allah is the one who has placed such knowledge in their hearts? No, I swear to Allah that no one other than Satan has placed such knowledge in their hearts. I swear to Allah that no one other than Allah, the Most Holy, the Most High, has inspired our rights in hearts of the believers.”

H 449, Ch. 7, h 4

From the narrator of the previous Hadith from Ahmad ibn Muhammad from al-Hassan ibn Mahbub from ‘Amr ibn abu al-Miqdam from Jabir who has said the following.
“I heard imam abu Ja’far (a.s.) saying, ‘Only those who know Allah, the Most Holy, the Most High, and worship Him. It is such people who know Him and know the Imam from the family of the Holy Prophet (s.a). Those who do not know Allah, the Most Holy, the Most High, and do not know the Imam from us, Ahlul Bayt, such people only know and worship something other than Allah just like that in error.”

H 450, Ch. 7, h 5

Al-Husayn ibn Muhammad has narrated from Mu‘alla ibn Muhammad from Muhammad ibn Jaumhur from Faddala ibn Ayyub from Mu‘awiya ibn Wahab from Dhurayh who has said the following.
“I asked abu ‘Abdallah (a.s.) about the Imams after the Holy Prophet (s.a.).” The Imam (a.s.) said, “Amir al-Mu’minin (Ali) (a.s.) was the Imam. Then al-Hassan (a.s.) was the Imam. Then al-Husayn (a.s.) was the Imam. Then Ali ibn Al-Husayn (a.s.) was the Imam. Then Muhammad ibn Ali (a.s.) was the Imam. One who would deny this would be as if he has denied the existence of Allah, the Most Holy, the Most High, and the truthfulness of Prophet Muhammad (s.a).” I asked, “may Allah take my soul in service for your cause, are you then the Imam? I repeated it three times.” The Imam said, “I only said it to you so that you will be of the witnesses before Allah, the Most Holy, the Most High, on His earth.”

H 451, Ch. 7, h 6

A number of our people has narrated from Ahmad ibn Muhammad ibn Khalid from his father from those whom he mentioned from Muhammad ibn ‘Abd al-Rahman ibn abu Layla from his father from abu ‘Abdallah (a.s.) who has said the following.
“You will not be of the people of good deeds until you will know. You will not know until you acknowledge. You will not acknowledge until you safeguard the four doors and the first of these doors will not do any good without the last. The people of the three strayed far away from the (right) path. Allah, the Most Holy, the Most High, accepts only the righteous deeds. Allah does not accept with one’s fulfilling the conditions of the covenant. Those who remain faithful to Allah, the Most Holy, the Most High, about His condition and follow what is prescribed in the covenant he will receive blessings from Him and He will keep His promise. Allah, the Most Holy, the Most High, has informed the people of the path of guidance and has sanctioned for them the laws of Shari‘a as beacons. He has informed them how to follow the laws. He has said, “I am All-forgiving to the righteously striving believers who repent and follow the right guidance.” (20:82) “Allah (God) only accepts the offerings of the pious ones.” (5:27)

Those who are pious before Allah about His commandments they meet Allah as believers in in whatever Prophet has brought to them from Allah. It is unfortunate that people died before finding guidance. They thought that they were believers but they became polytheist without realizing it.

Those who enter the house through the door they are rightly guided. Those who go other ways they are on the path to destruction. Allah has connected the obedience to the people of Divine authority with the obedience to His Messenger and the obedience to His messenger with obedience to His Own-self. Those who would disregard obedience to the people of Divine authority they have not obeyed Allah and His Messenger. This obedience is the acknowledgment of what Allah, the Most Holy, the Most High, has sent. (That you) be well dressed with means of beauty near every mosque; that you should enter the doors of the houses that Allah has given permission to be uplifted wherein His names be mentioned. Allah has certainly informed you that there are certain man whose attentions and mind do not deviate from speaking about Allah, prayer and paying charity because of business and trade attractions. They only fear the Day in which the hearts and eyes turn upside down.

Allah has appointed the messengers for commands. He then chose them to acknowledge in His Warning and said, “No nation who lived before was left without a Warner . . .” (35:25) Stray those who are ignorant and find the right guidance those who think and understand. Allah, the Most Holy, the Most High, has said, “It is their hearts in the center which are blind, not their ears.” (22:46) How can one does not see find guidance and how would one understand without thinking? Follow the Messenger of Allah and his Ahlul Bayt (family) and acknowledge what Allah has sent and follow the traces of guidance. They (Ahlul Bayt) are the signs of trust and piety. Know that if a person would deny Jesus, the son of Mary (a.s.) and acknowledge all the other prophets such person will not be considered a believer. Follow the path by the help of the lighthouses and follow the signs from behind the barriers. Try to perfect the matters of your religion and have faith in Allah, your Lord.”

H 452, Ch. 7, h 7

A number of our people has narrated from Ahmad ibn Muhammad from al-Husayn ibn Sa‘id from Muhammad ibn al-Husayn ibn Saghir from whom he has narrated from Rib‘i ibn ‘Abdallah from abu ‘Abdallah (a.s.) who has said the following.
“Allah did not want to let things work except through their means and reasons. For everything He made a cause, for every cause an explanation, for every explanation a science, for every science a speaking chapter. Some people know it and some do not know. It is the messengers of Allah and we.”

H 453, Ch. 7, h 8

Muhammad ibn Yahya has narrated from Muhammad ibn al-Husayn from Safwan ibn Yahya from al-‘Ala’ ibn Razin from Muhammad ibn Muslim who has said the following.
“I heard abu Ja’far (a.s.) saying, ‘Whoever would worship Allah in the expectation for reward and work hard but without having an Imam for himself his efforts would not be received acceptance. Such person is last and straying and Allah would dislike his deeds. The example of such person is like that of a lost sheep who would stray away from her herd. She would wonder around during the day and at nightfall she would see a different flock of sheep with a shepherd and she would glad and affectionately join it thinking it to be like her own flock. She would pass the night in their barn but in the morning when the shepherd let the flock out she could not recognize her flock and shepherd and begin to wonder in search for her own flock and shepherd and saw a flock and a shepherd. She then would rush to the flock with great interest but the shepherd shouted, ‘Go to your own flock and shepherd because you are lost and wondering.’ She then would run back and forth lost and wondering without a shepherd to show her the grazing areas and the barn. At such time a wolf would seize the opportunity and would kill her to eat. Just the same is the case, O Muhammad, those people of this ’Ummah (nation) who has no Imam from Allah, the Most Holy, the Most High, who is in public and possessing the noble quality of justice. Such people are lost and straying. If such people would in such a condition their death would be like that of an unbeliever and hypocrite. O Muhammad, take notice that the unjust Imams and their followers are far away from the religion of Allah. They have lost the right path and have mislead the others. The deeds that they are like dust blown away by the winds in a stormy day. They would remain helpless and unable to benefit from their deeds. Such is straying far away from the right path.”

H 454, Ch. 7, h 9

Al-Husayn ibn Muhammad has narrated from Mu‘alla ibn Muhammad from Muhammad ibn Jumhur from ‘Abdallah ibn ‘Abd al-Rahman from al-Haytham ibn Waqid from Muqrin who has said the following.
“I heard abu ‘Abdallah (a.s.) saying, ‘Ibn al-Kawwa came to Amir al-Mu’minin (a.s.) and asked, “O Amir al-Mu’minin,(what do you say about; “There will be people on the Heights who know everyone by their faces . . .” (7:46). The Imam said, “we will be on the Heights. We will recognize our supporters from their faces. We are the Heights without whose knowing there is no other way to know Allah, the Most Holy, the Most High. We are the Heights that Allah on the Day of Judgment will make known to everyone on the bridge. No one will enter paradise without knowing us and our knowing them. No one will enter hell except those would not know us and we will ignore them.

If Allah, the Most Holy, the Most High, would want to let people know Him He may do so but He has made us the door to knowing Him, the bridge, the path and the aspect to Him. Whoever would deviate from our authority and guardianship or would consider others more excellent than us such people will down off the bridge. People are the same in following guidance. They are not equal with those who have found the sparkling fountains with those who have gathered around polluted waters that fall over other such waters. Such are not equal with those who have found the sparkling fountains that flow by the order of the Lord without ceasing and reduction.”

H 455, Ch. 7, h 10

Al-Husayn ibn Muhammad has narrated from Mu‘alla ibn Muhammad from Ali ibn muhammad from Bakr ibn Salih from al-Rayyan ibn Shabib from yunus from abu Ayyub al-Khazziz from abu Hamza who has narrated from Imam abu Ja’far‘far (a.s.) the following.
“O abu Hamza, when one of decide to travel for just a few miles he first finds a guide and direction for himself. Your knowledge of the paths of heavens is much less than your knowledge of the paths of earth. You must find a guide for yourself.”

H 456, Ch. 7, h 11

Ali ibn Ibrahim has narrated from Muhammad ibn ‘Isa from Yunus from Ayyub al-Hurr from abu Basir from Imam abu ‘Abdallah (a.s.) who has said the following about the words of Allah
‘Whoever is given wisdom he has received a great deal of goodness’ (2:273) “It means obedience to Allah and knowin who one’s Imam is.”

H 457, Ch. 7, h 12

Muhammad ibn Yahya has narrated from ‘Abdallah ibn Muhammad from Ali ibn al-Hakam from aban from abu Basir saying that Imam abu Ja’far‘far (a.s.) said to him the following.
“Have you found out who your Imam is?” I said, “Yes, I swear by Allah, I did so before I left Kufa.” The Imam (a.s.) said, “Then it is sufficient for you.”

H 458, Ch. 7, h 13

Muhammad ibn Yahya has narrated from ahmad ibn Muhammad from Muhammad ibn Isma‘il from Mansur ibn Yunus from Burayd who has said that he heard Imam abu Ja’far (a.s.) said the following about the words of Allah,
“Can the dead to whom We have given life and light so that they may walk among the people, be considered equal to those who can never come out of darkness?” (6:122) The dead do not understand anything ‘The light by the help of which they walk’ is the Imam that they follow.’ “be considered equal to those who can never come out of darkness” applies to those who do not know who their Imam is.”

H 459, Ch. 7, h 14

Al-Husayn ibn Muhammad has narrated from Mu‘alla ibn Muhammad from Muhammad ibn ’warma and Muhammad ibn ‘Abdallah from Ali ibn Hassan from ‘Abd al-Rahman ibn Kathir from Imam abu ‘Abdallah (a.s.) who has said the following. “Imam abu Ja’far (a.s.) has said, ‘Abu ‘Abdallah al-Jadali once came to Amir al-Mu’minin (a.s.). Amir al-mu’minin said to him, “O abu ‘Abdallah may I say something to you about the words of Allah, ‘Whoever does a good deed will receive a better reward than what he has done. He will be secure from the terror of the Day of Judgment (27:89). Those who commit evil will be thrown headlong into hell fire. (It will be said to them) can you expect any recompense other than what you deserve for your deeds?’ (27:90) The man said, “yes, O Amir al-Mu’minin, please tell me, may Allah take my soul in service for your cause.” Amir al-Mu’mini said, “A good deed means is to acknowledge our Divine authority and have our love in one’s heart. Evil means denying our Divine authority and harboring in one’s heart hatered towards us.” Amir al-Mu’minin (a.s.) then read the verses to him.

Chapter 8

The obligation to obey the Imams (a.s.)

H 460, Ch. 8, h 1

Ali ibn Ibrahim has narrated from his father from Hammad ibn ‘Isa from Hariz from Zurara from abu Ja‘far (a.s.) who has said the following.
“The top most matter (in religion) the most noble, the key issue, the gateway to all affairs and the pleasure of the Most Beneficent , the Most Holy, the Most High, is obedience to the Imam after finding out who the Imam is.” The Imam (a.s.) then said, “Allah, the Most Holy, the Most High, has said, ‘One who obeys the Messenger has certainly obeyed God. You have not been sent to watch over those who turn away from you (4:80)’”

H 461, Ch. 8, h 2

Al-Husayn ibn Muhammad al-Ash‘ari has narrated from Mu‘alla ibn Muhammad from al-Hassan ibn Ali al-Washsha from Aban ibn ‘Uthman from abu al-Sabah who has said that he heard Imam abu ‘Abdallah (a.s.) saying, “I testify that Amir al-Mu’minin (a.s.) is the Imam obedience to whom is obligatory by the command of Allah, that al-Hassan (a.s.) is the Imam obedience to whom is obligatory by the command of Allah, that al-Husayn is the Imam obedience to whom is obligatory by the command of Allah, that Ali ibn al-Husayn is the Imam obedience to whom is obligatory by the command of Allah and that Muhammad ibn Ali is the Imam obedience to whom is obligatory by the command of Allah.”

H 462, Ch. 8, h 3

Through the same chain of narrators it is narrated from Mu‘alla ibn Muhammad from al-Hassan ibn Ali who has said that Hammad ibn ‘Uthman narrated to us from Bashir al-‘Attar who has said that he heard Imam abu ‘Abdallah (a.s.) saying, “We are the people obedience to whom is obligatory by the command of Allah and you follow those that people’s responsibility to obey them does not cease because of ignorance and not knowing them.”

H 463, Ch. 8, h 4

Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from al-Husayn ibn Sa‘id from Hammad ibn ‘Isa from al-Husayn ibn al_Mukhtar from some of our people from Imam abu Ja’far (a.s.) about the words of Allah, the Most Holy, the Most High, “We gave them a great kingdom” 4:58, it means the obedience that is obligatory.”

H 464, Ch. 8, h 5

A number of our people has narrated from Ahmad ibn Muhammad from Muhammad ibn Sinan from abu Khalid al-Qammat from abu al_hassan al-‘Attar who has said that he heard Imam abu ‘Abdallah (a.s.) saying, “Of the matters common among the successors and the messengers themselves one is that to obey them all is obligatory.”

H 465, Ch. 8, h 6

Ahmad ibn Muhammad has narrated from Muhammad ibn abu ‘Umayr from Sayf ibn ibn ‘Umayr from abu al-Sabah al-Kinani who has said that Imam abu ‘Abdallah (a.s.) who has said the following.
“We are a people obedience to whom is obligatory by the command of Allah, the Most Holy, the Most High. The Anfal (twenty percent in tax) is for us and we have been given the authority to choose the best out of the property seized from the enemy. We are the people very firmly established in knowledge. We are the ones who are considered as subject to the jealousy of people in the following verse of the holy Quran, “Are they jealous of the favors that God has done to some people? . . . (4:54)

H 466, Ch. 8, h 7

Ahmad ibn Muhammad has narrated from Ali ibn al-Hakam from al-Husayn ibn abu al-‘Ala’ whos has said that I mentioned to Imam abu ‘Abdallah (a.s.) our expression about the successors (of the Prophets (s.a.)) “That obedience to them is obligatory”, the Imam (a.s.) said, ‘It is very true because they are the people about whom Allah, the Most Holy, the Most High, has said, “Believers, obey God, His Messenger, and your (qualified) leaders. . . .’ (4:59) It is they about whom Allah, the Most Holy, the Most High, has also said, ‘Only God, His Messenger, and the true believers who are steadfast in prayer and pay alms, while they kneel during prayer, are your guardians (5:55)’”

H 467, Ch. 8, h 8

Through the same chain of narrators it is narrated from Ahmad ibn Muhammad from Mu‘ammar ibn Khallad who has said that a man from Persia asked Imam abu al-Hassan (a.s.) “Is obedience to you obligatory?” The Imam (a.s.) replied, “Yes, it is obligatory.” The man then asked is in the same way as obedience to Amir al-Mu’minin Ali ibn abu Talib (a.s.)?” The Imam (a.s.) replied “Yes, it is obligatory in the same way,”

H 468, Ch. 8, h 9

Through the same chain of narrators it is narrated from Ahmad ibn Muhammad from Ali ibn al-Hakam from Ali ibn abu Hamza from abu Basir who has said that I asked Imam abu ‘Abdallah (a.s.) about the Imams whether in the matters of the obligation of obedience to them they are all the same or not. The Imam (a.s.) replied, “Yes, they are all the same.”

H 469, Ch. 8, h 10

Through the same chain of narrators it is narrated from Marwak ibn ‘Ubayd from Muhammad ibn Zayd al-Tabari who has said the following.
“I was in the presence of Imam al-Rida (a.s.) in Khurasan with a group of Hashimite people among them was Issshaq ibn Musa ibn ‘Isa from Abbasides and the Imam (a.s.) said to Ishaq, “I hear that people say we think they are our slaves. I swear upon my close relation with the holy Prophet (s.a.) that I have never said such a thing nor Have I ever heard any such thing from my father and grandfather nor I have received any such report from my (holy and noble) ancestors who may have said any such thing. But I must say that people are our slaves in the matters of obedience to us. They are our friends in religion. Those present here must tell this to those who are not present here.”

H 470, Ch. 8, h 11

Ali ibn Ibrahim has narrated from Salih ibn al-Sindi from Ja’far ibn Bashir from abu Salma who has said that I heard Imam abu ‘Abdallah say the following.
“We are the ones obedience to whom is obligatory by the commands of Allah. People have no other choice except to know us and they will not be excused for not knowing us. Those who know us are the true believers and those who would refuse to acknowledge our Divine authority are unbelievers. Those who would not know us and would not acknowledge us are straying and lost until they return to guidance and affirm the fact that Allah has made obedience to us obligatory. But if they would die in their straying condition Allah will deal with the way He would will.”

H 471, Ch. 8, h 12

Ali has narrated from Muhammad ibn ‘Isa from Yunus from Muhammad ibn Fudayl who has said that I asked the Imam (a.s.) about such a matter that would take people closer to Allah. The Imam (a.s.) said, “Of the matters that can take people closer to Allah, the Most Holy, the Most High, the best one is to obey Him, His messenger and those who posses Divine authority.” Imam abu Ja‘far (a.s.) has said, “To love us if faith and to harbor hatred towards us is disbelief.”

H 472, Ch. 8, h 13

Muhammad ibn al-Hassan has narrated from Sahl ibn Ziyad from Muhammad ibn ‘Isa from Fadala ibn Ayyub from Aban from ‘Abdallah ibn Sinan from ’isma‘il ibn Jabir who has said the I asked Imam abu Ja‘far (a.s.) if I may state before him my religion and faith in Allah, the Most Holy, the Most High. The Imam (a.s.) said, “Say it and let us hear them.” I said, “I testify that there is no god other than Allah Who is One and has no partner. I testify that Muhammad (s.a.) is the servant and messenger of Allah. I acknowledge the truth of all that he has brought from Allah. I testify that Imam (a.s.) was the Imam obedience was and is obligatory by the command of Allah. After him Imam al-Hassan was the Imam obedience to whom was and is obligatory by the command of Allah. After him Imam al-Husayn was and is the Imam obedience to whom was and is obligatory by the command of Allah. After him Imam Ali ibn al-Husayn was and is the Imam obedience to whom is obligatory by the command of Allah. I continued until it was the turn for him and I said, “Then yourself, may Allah have you in His blessings are such Imam.” The Imam (a.s.) said, “This is the religion that belongs to Allah and it is the religion of His angels.”

H 473, Ch. 8, h 14

Ali ibn Ibrahim has narrated from his father from ibn Mahbub from Hisham ibn Salim from abu Hamza from abu Ishaq from some of the companions of Amir al-Mu’minin (a.s.) who has narrated the following from Amir al-Mu’minin (a.s.).
“Know that to establish companionship with the scholar and to follow him is a religion on account of which Allah will grant rewards. Obedience to the scholar is the means to gain goodness and to delete evil deeds. It is the most valuable treasure for the believers. It is dignifying progress in their life time and after their death because of it people will speak of him with praise and virtue .”

H 474, Ch. 8, h 15

Muhammad ibn ’Isma‘il has narrated from al-Fadl ibn Shadhan from Safwan ibn Yahya from Mansur ibn Hazim who has the following.
“I asked Imam abu ‘Abdallah (a.s.), ‘Allah is the Most Holy, the Most High to be recognized through His creatures. In fact, it is the creature who are recognized through Allah.’” The Imam (a.s.) said you have is very true.” I then said, “One who knows that he has a creator he must also know that his creator becomes with certain things and displeased with certain other things. That the only way to know what is pleases the creator and what displeases Him is through divine revelation or a messengers. One who does not receive Divine revelation must find the messenger and when one would find the messengers and upon finding the messenger one would learn that they are the Divine authorities and obedience to them is obligatory. I say it to people, “Do you not acknowledge that obedience to the holy Prophet possessed Divine authority from Allah over His creatures?” They say, “Yes, it is true.” I then say to them, “When the holy Prophet left this world who possessed Divine authority over the people?” The say, “The holy Quran.” I then looked in the holy Quran and I found out that all kinds of people consider this holy as the basis for their beliefs. The group called al-Murji’a consider it as the basis for whatever it believes. Those who believe in predestination also consider this holy Book as the basis for whatever they believe in. Even the atheists who do not even believe in it at all refer to this holy book to defeat the others. This proves that the holy Quran can not be considered a Divine authority without a guardian whose words about the Quran would be the true ones. I then ask them, “Who is the guardian of the Quran?” They reply, “Ibn Mas‘ud knew the Quran. ‘Umar knew the Quran. Hudhayfa knew the Quran.” I then ask them, “Did these people know all of the Quran?” They say, “No, they did not know all of the Quran.” I do not find anyone who would say that he knows all of the Quran. The only one who says that he knows all of the Quran is Ali, may Allah’s peace and blessings be upon him. If any question would arise in these people, that one would say that he did not know. The other one would say that he did not know and so on except Ali that would say that he did know. That gives enough proof to say that Ali was the guardian of the Quran. Obedience to Ali was obligatory by the command of

Allah and he possessed Divine authority over the people after the holy Prophet (s.a.). Whatever Ali (a.s.) said about the holy Quran is true.” The Imam said, “May Allah’s blessings be with you.” I then said, “Imam Ali (a.s.) did not leave this world without introducing the person who possessed Divine authority over the people after him just as the holy Prophet (s.a.) had done. The person who possessed Divvine authority over the people after Imam Ali (a.s.)_ was Imam al-Hassan (a.s.). I testify that Imam al-Hassan (a.s.) also did not leave this world without introducing the person who would possess Divine authority over the people after him just as his father and grandfather had done. The person who after Imam al-Hassan possessed Divine authority over the people was Imam al-Husayn (a.s.). Obedience to him was obligatory by the command of Allah.” The Imam said, “May Allah’s blessings be with you.” I then kissed his head and said, “I testify that Imam al-Husayn did not leave this world without introducing the person who would possess Divine authority over the people after him. That person was Imam ali ibn al-Husayn (a.s.) obedience to whom was obligatory by the command of Allah. The Imam said, “May Allah’s blessings be with you.” I then kissed his head and said, “I testify that Imam Ali ibn al-Husayn did not leave this world without introducing the person who would possess divine authority over the people after him. That person was Imam abu Ja‘far, Muhammad ibn Ali (a.s.) , obedience to whom was obligatory by the commad of Allah. The Imam said, “May Allah’s blessings be with you.” I then said, “Please let me kiss your head again.” The Imam (a.s.) smiled. I then said, may Allah grand you success. I know that your holy father did not leave this world without introducing the person who would possess Divine authrity over the people after him just his father had done. I testify that yourself are the person who possess Divine authrity over the people after your holy father and that obedience to you is obligatory by the command of Allah.” The Imam (a.s.) said, “It is true enough, The Imam said, “May Allah’s blessings be with you.” I then asked for his permission to kiss hiis head and the Imam (a.s.) smiled. I kissed his head. The Imam (a.s.) then said, “Ask whatever you want. I, from this day on, will never deny you anything.”

H 475, Ch. 8, h 16

Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad ibn ‘Isa from Muhammad ibn Khalid al-Barqi from al-Qasim ibn Muhammad al-Jawhari from al-Husayn ibn abu al-‘Ala’ who has said the following.
“I asked Imam abu ‘Abdallah (a.s.), ‘Is obedience to the successor (of the holy Prophet) obligatory?” The Imam (a.s.) said, “Yes, it is they about whom Allah, the Most Holy, the Most High, has said, “Believers, obey God, His Messenger, and your (qualified) leaders. . . (4:59) It is they about whom Allah, the Most Holy, the Most High, has said, “Only God, His Messenger, and the true believers who are steadfast in prayer and pay alms, while they kneel during prayer, are your guardians (5:55).”

H 476, Ch. 8, h 17

Ali ibn Ibrahim has narrated fromMuhammad ibn ‘Isa from Yunus ibn ‘Abd al-Rahamn from Hammad from ‘Abd al-A‘la’ who has said that he hear Imam abu ‘Abdalla (a.s.) saying. “Listening and obeying are the gates to goodness. One who listens and is obedient has all the authority in his favor. One who listens but disobeys will have no authority in his favor. The leader, the Imam of the Muslims, on the Day of Judgment, in the presence of Allah, the Most Holy, the Most High, will have complete authoritative support and rightful arguments in his favor.” The Imam (a.s.) then said, ” Allah, the Most Holy, the Most High, says, ‘On the day when We call every nation with their leaders, . . . (17:71).”

Chapter 9

The Imams (a.s.) are witness for Allah, the Most Holy, the Most High, over His creature

H 477, Ch. 1, h

Ali ibn Muhammad has narrated from Sahl ibn Ziyad from ya‘qub ibn Yazid from Ziyad al-Qandi from Suma‘a who has said that Imam abu ‘Abdallah has said the following about the words of Allah in the Holu Quran.

“How will it be when We call for a witness from every nation and have you, (Muhammad), testify against them all?” (4:41) The Imam (a.s.) said that this verse is was revealed about the followers of Prophet Muhammad (s.a.) in particular. In every generation of these people there will an Imam from our family who would bear witness over their activities and Prophet Muahammad himself will bear witness over us.”

H 478, Ch. 9, h 2

Al-Husayn ibn Muhammad has narrated from Mu‘alla ibn Muhammad from al-Hassan ibn al-Washsha’ from Ahmad ibn ‘A’idh from ‘Umar ibn ’Udhayna from Buarayd al-‘Ili who has said that I asked Imam abu ‘Abdallah (a.s.) about the meaning of the words of Allah: “We have made you (true Muslims) a moderate nation so that you could be (witness) an example for all people and the Prophet (a witness) an example for you. . . .” (2:143) The Imam (a.s.) said, “We are the moderate nation and we bear witness to the activities of the people for Allah and we possess Divine authority on earth.” I then asked about the meaning following verse of the holy Quran: “. . . the noble religion of your father, Abraham. God named you Muslims before and in this Book, so that the Messenger will witness (your actions). . .” (22:78) The word ‘your father’ refers to us particularly we were called Muslims in the heavenly books that were sent before as well as this book. The messenger of Allah bears witness over us by means of teaching us the guidance of Allah and bear witness over the people. Those who would acknowledge our authority, on the Day of Judgment, we will acknowledge their faith and those who would reject our Divine authority, one the Day of Judgment, we will refuse to acknowledge their faith.”

H 479, Ch. 9, h 3

Through the same chain of narrators it is narrated from Mu‘allah ibn Muhammad from al-Hassan ibn Ali from Ahmad ibn ‘Umar al-Hallal who has said that he asked Imam abu al-Hassan (a.s.) about the meaning of the following verse of the holy Quran: “Should they be compared with those whose Lord has given them a guidance which is testified by a witness from among their own people . . .” (11:17) The Imam (a.s.) said, “Amir al-Mu’minin Ali (a.s.) testified to support the holy Prophet (s.a.) and the holy Prophet received supporting evidence from his Lord.”

H 480, Ch. 9, h 4

Ali ibn Ibrahim has narrated from his father from Muhammad ibn abu ‘Umayr from ibn ’dhayna from Yazid al-‘Ijli who has said that he asked Imam abu Ja’far (a.s.) about the meaning of the following verse of the Holy Quran.
“We have made you (true Muslims) a moderate nation so that you could be (witness) an example for all people and the Prophet (a witness) an example for you. . . .” (2:143) The Imam (a.s.) said, “We are the moderate nation and we are the witness for Allah, the Most Holy, the Most High, over the activities of His creatures and possess His authority on earth.” I then asked about the meaning of the following verse of the Holy Quran that says, “Believers, worship your Lord, bow down and prostrate yourselves before Him and do virtuous deeds so that perhaps you will have everlasting happiness. (22:77)

Strive steadfastly for the Cause of God. He has chosen you . . Believers, worship your Lord, bow down and prostrate yourselves before Him and do virtuous deeds so that perhaps you will have everlasting happiness. (22:77)

Strive steadfastly for the Cause of God. He has chosen you but has not imposed on you hardship in your religion, the noble religion of your father, Abraham. God named you Muslims before and in this Book, so that the Messenger will witness (your actions) and you will be the witness over mankind. The noble religion also is a reference to us. Allah has called us as Muslims in the heaven books that were revealed before and in this holy book (the Holy Quran) The Holy Prophet (s.a.) has testified in our favor by conveying the message of Allah, the Most Holy, the Most High. We bear witness to the activities and on the Day of Judgment certify the faith of those who have acknowledged our Divine authority and reject those who have rejected our Divine authority.”

H 481, Ch. 9, h 5

Ali ibn Ibrahim has narrated from his father from Hammad ibn ‘Isa from Ibrahim ibn ‘Umar al-Yamani from Sulaym ibn Qays al-Hilali from Amir al-Mu’minin (a.s.) who has said the following.
“Allah, the Most Holy, the Most High, cleansed us, granted us protection against sins, made us to bear witness to the activities of His creatures and granted us Divine authority on earth. He made us to be with the holy Quran and the Holy Quran to be with us. We do not depart the Holy Quran and the Holy Quran does not depart us.”

Chapter 10

The Imams (a.s.) are the only true guides

H 482, Ch. 10, h 1

A number of our people has narrated from Ahmad ibn Muhammad from al-Husayn ibn Sa‘id from al-Nadr ibn Suwayd and Fudala ibn Ayyub from Musa ibn Bakr from al-Fudayl who has said that he asked Imam abu ‘Abdallah (a.s.) about the meaning of the words of Allah: “For every nation there is a guide.” (13:7) The Imam (a.s.) said that every Imam is the guide in his own time.”

H 483, Ch. 10, h 2

Ali ibn Ibrahim has narrated from his father from Muhammad ibn abu ‘Umayr from ibn ’Udhayna from Buray al-‘Ijli from Ima abu Ja’far (a.s.) who has said the following about the words of Allah.
“(Muhammad), you are only a Warner. For every nation there is a guide. (13:7)” The Imam (a.s.) said that at all times there is a guide from us who guides people to the teachings of the Holy Prophet (s.a.) Of the guides who possess Divine authority after the holy Prophet (s.a.) is Amir al-Mu’minin (a.s.) and his successors one after the other.”

H 484, Ch. 10, h 3

Al-Husaym ibn Muhammad al-Ash‘ari has narrated from Mu‘alla ibn Muhammad from Muhammad ibn Jumhur from Muhammad ibn ’Isma‘il from Sa‘dan from abu Basir who has said that he asked Imam abu ‘Abdallah (a.s.) about the meaning of the words of Allah. “(Muhammad), you are only a Warner. For every nation there is a guide.” (13:7) The Imam (a.s.) said, “The Holy Prophet is the Warner and Amir al-Mu’minin (a.s.) is the guide. O abu Muhammad, is there a guide today?” I said, “Yes, may Allah take my soul in service for your cause, there has always been a guide from you one after the other until this (noble task) is being carried on by your own self.” The Imam (a.s.) said, “O abu Muhammad, may Allah grand you blessings. Had it been like the coming of guidance to man and then he would die with his death the guidance would also die and the whole book would die, but it lives and it continues with new generations as it has done so with the people in the past.”

H 485, Ch. 10, h 4

Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from al-Husayn ibn Sa‘id from Safwan from Mansur from ‘Abd al-Rahim al-Qusayr who has said that asked Imam abu Ja’far (a.s.) about the meaning of the words of Allah, “. . . For every nation there is a guide. (13:7)” The Imam (a.s.) said, “The Holy Prophet (s.a.) is the Warner and Amir al-Mu’minin (a.s.) is the guide. Let it be known, I swear by Allah, that guidance never departed us, it is with us and will always be with us until the Day of Judgment.”

Chapter 11

The Imam (a.s.) Possess Divine Authority and the Treasure of Divine Knowledge

H 486, Ch. 11, h 1

Muhammad ibn Yahya al-‘Attar has narrated from Ahmad ibn abu Zahir from al-Hassan ibn Musa from Ali ibn Hassan from ‘Abd al-Rahman ibn Kathir who has said that he heard Imam abu ‘Abdallah (a.s.) who has said the following. “We are the ones who has said the following possess Divine authority of the command of Allah, we are the treasury of the knowledge of Allah and the repository of the revelations of Allah.”

H 487, Ch. 11, h 2

A number of our people has narrated from Ahmad ibn Muhammad from al-Husayn ibn Sa‘id from Ali ibn Asbat from his father, Asbat from Sawra ibn Kulayb who has said that Imam abu Ja’far (a.s.) said to him the following. “I swear to Allah that we are the treasurers of Allah in His heavens and on His earth but the treasurers of gold or the treasurers of silver but the treasurers of His knowledge.”.

H 488, Ch. 11, h 3

Ali ibn Musa has narrated from Ahmad ibn Muhammad from al-Husayn ibn Sa‘id and Muhammad ibn Khalid al-Barqi from al-Nadr ibn Suwayd in a marfu‘ manner from Sudayr who has said that he asked Imam abu Ja’far (a.s.) the following. “may Allah take my soul in service for your cause, what are you?” The Imam (a.s.) said, “We are the treasurers of the knowledge of Allah. We are the translators of the revelations of Allah. We possess complete Divine authority over all that is under the heavens and those above the earth.”

H 489, Ch. 12, h 4

Muhammad ibn Yahya has narrated from mmd al-Husayn from al-Nadr ibn Shu‘ayb from Muhammad ibn al-Fudayl from abu Hamza who has said that he hear Imam abu Ja’far (a.s.) say the following. “The Holy Prophet (s.a.) has said that Allah, the Most Holy, the Most High, has said, “My authority is completely established among the unfortunate ones of your followers. Those who would refuse to acknowledge the Divine authority of Amir al-Mu’minin (a.s.) the his successors, (they have rejected My authority). Amir al-Mu’minin (a.s.) and his successors have with your traditions and the traditions of the prophets before you. They are the treasurers of My knowledge after you. The Holy Prophet (s.a.) then said, ” Jibril (Gabrael) has informed me of the successors of Amir al-Mu’minin (a.s.) and the names of their fathers.”

H 490, Ch. 11, h 5

Ahmad ibn Idris has narrated from from Muhammad ibn ‘Abd al-Jabbar from Muhammad ibn Khalid from Fudala ibn Ayyub from ‘Abdallh ibn ya‘fur who has said that Imam abu ‘Abdallh (a.s.) said him the following. “O ibn abu ya‘fur, Allah is One and is the only One in His Oneness. He alone issues His command. He created a creature and appointed and measured them for that command (Amr, task). We are, O ibn abu ya‘fur are that creature. We are the authority of Allah over His creatures, the treasurers of His knowledge and the guardians of it.”

H 491, Ch. 11, h 6

Ali ibn Muhammad has narrated from Sahl ibn Ziyad from Musa ibn al-Qasim ibn Mu‘awiya and Muhammad ibn Yahya from al-‘Amrakiy ibn Ali altogether from Ali ibn Ja’far from abu al-Hassan Musa (a.s.) who has said the following. “Imam abu ‘Abdallah (a.s.) has said, ‘Allah, the Most Holy, the Most High, created us and He made our creation the best. He formed us and made our the best. He made us the treasurers of in His heavens and His earth. For us the tree spoke and with our worship Allah, the Most Holy, the Most High, is worshipped. Had we not been in existence Allah would have been worshipped.”

Chapter 12

The Imams (a.s.) are the Deputies of Allah, the Most Holy, the Most High, on earth and the Gates through which people go nearer to Allah

H 492, Ch. 12, h 1

Al-Husayn ibn Muhammad al-Ash‘ari has narrated from Mu‘alla ibn Muhammad from Ahmad ibn Muhammad from abu Mas‘ud from al-Ja’fari who has said that he heard abu al-Hassan al-Rida (a.s.) say the following. ” The Imams (a.s.) are the deputies of Allah, the Most Holy, the Most High, on earth.”

H 493, Ch. 12, h 2

Mu‘alla has narrated from Muhammad ibn Jumhur from Sulayman ibn Suma‘a from ‘Abdallah ibn al-Qasim from abu Basir who has said that Imam abu ‘Abdallah (a.s.) said the following. “The successors (of the holy Prophet (s.a.) are the gates to Allah, the Most Holy, the Most High, through which people go to Him. Had they not existed, Allah, the Most Holy, the Most High, would not have been recognized. Allah, the Most Holy, the Most High, will present these successors as evidence against His creatures.”

H 494, Ch. 12, h 3

Al-Husayn ibn Muhammad has narrated from Mu‘alla ibn Muhammad from al-Washsha’ from ‘Abdallah ibn Sinan who has said that he asked abu ‘Abdallah (a.s.) about the meaning of the following verse of the Holy Quran. “God has promised the righteously striving believers to appoint them as His deputies on earth, as He had appointed those who lived before. . . .” (24:55) The Imams (a.s.) said, “The people referred to in this verse are the Imams (a.s.).”

Chapter 13

The Imams (a.s.) are the light of Allah, the Most Holy, the Most High

H 495, Ch. 13, h 1

Al-Husayn ibn Muhammad has narrated from Mu‘alla ibn Muhammad from Ali ibn Mirdas who has said that Saffron ibn Yahya and al-Hassan ibn Mahbub have narrated from abu Ayyub from abu Khalid al-Kabuli who has said that he asked Imam abu Ja‘far (a.s.) about the meaning of the words of Allah e following. “Those who believe in him, honor and help him, and follow the light which is sent down to him, will have everlasting happiness.” (7:157) The Imams (a.s.) said, “O abu Khalid, I swear by Allah that it is the Imams from the family of the Holy Prophet (s.a.) up to the Day of judgment who are called light in the above verse. They, I swear by Allah, are the light of Allah whom He sent down. It is they, I swear by Allah, who are the light of Allah in the heavens and in the earth. O abu Khalid, I swear by Allah, that the light of the Imams (a.s.) in the hearts of the true believers is more bright than the light of the sun in the midday. They, I swear by Allah, give light to the hearts of the true believers and Allah, the Most Holy, the Most High, may block such light from reaching the hearts of whoever He may will, thus their hearts remain dark. O abu Khalid, no one would believe in our Divine authority except that Allah will cleanse his heart. Allah will not cleanse the heart of a person until he or she will acknowledge our Divine authority and live in peace with us. When one lives in peace with us Allah will safe guard him against the severity of the day of recockning and grant him security against the great terror on the Day of Judgment”

H 496, Ch. 13, h 2

Ali ibn Ibrahim has narrated through his chain of narrators from abu ‘Abdallah (a.s.) about the words of Allah that say,

There are those who follow the Messengers, the illiterate Prophet (not conventionally educated), whose description they find written in the Torah and the Gospel. [He (the Messengers) enjoins them to do good and forbids them to do all that is unlawful, makes lawful for them all that is pure and unlawful all that is filthy, removes their burdens and the entanglements in which they are involved]. Those who believe in him, honor and help him, and follow the light which is sent down to him, will have everlasting happiness.” (7:157)

The Imams (a.s.) said, “It is Amir al-Mu’minin Ali (a.s.) and the Imams (a.s.) after him who are called ‘light’ in the above verse of the Holy Quran.”

H 497, Ch. 13, h 3

Ahmad ibn Idris has narrated from Muhammad ibn ‘Abd al-Jabbar from ibn Fudala from Tha‘laba ibn Maymun from abu al-Jarud who has said that he said the following to Imam abu Ja‘far (a.s.). “Allah has given a great deal of good to the people of the heavenly books.” The Imam (a.s.) then asked, “What is it?” I then said it said in Holy Quran, “We sent Our guidance to them so that perhaps they might take heed. (28:51) (Some of) the followers of the Bible believe in the Quran (28:52).

When it is recited to them, they say, “We believe in it. It is the Truth from our Lord. We were Muslims before it was revealed” (28:53). These will receive double reward for their forbearance, replacing evil by virtue, and for their spending for the cause of God.” (28:54)

The Imam (a.s.) said, “Allah has given you also a great deal of good as He has given to them and he recited, ‘Believers, have fear of God and believe in His Messenger. God will grant you a double share of mercy, a light by which you can walk, and forgive your sins. God is All-forgiving and All-merciful.’ (57:28) The light mentioned in this verse mean the Imam (a.s.) who you follow.’”

H 498, Ch. 13, h 4

Ahmad ibn Mahran has narrated from ‘Abd al-‘Azim ibn ‘Abdallah al-Hassani from Ali ibn Asbat and al-Hassan ibn Mahbub from abu Ayyub from abu Khalid al-kabuli who has said that he asked Imam abu ‘Abdallah (a.s.) about the meaning of the words of Allah, the Most Holy, the Most High, in the following verse of the Holy Quran. “Those who believe in him, honor and help him, and follow the light which is sent down to him, will have everlasting happiness.” (7:157) The Imams (a.s.) said, “O abu Khalid, the light in this verse, I swear by Allah, means the Imams. O abu Khalid the light of the Imam (a.s.) in the hearts of the true believers is more bright than the light of the sun in midday. It is they who brighten the hearts of the true believers and Allah withholds their light from reaching whomever He would will, thus, their hearts become dark and Allah covers them with the darknesss.”

H 499, Ch. 13, h 5

Ali ibn Muhammad and Muhammad ibn al-Hassan have narrated from Sahl ibn Ziyad from Muhammad ibn al-Hassan ibn sham?? From ‘Abdallah ibn ‘Abd al-Rahmanal-Asamm from ‘Abdallah ibn al-Qasim from salih ibn Sahl al-Hamadani who has said that abu ‘Abdallah (a.s.) has said the following about the verse of the Holy Quran below. “God is the light of the heavens and the earth. A metaphor for His light is a lantern in which there is a lamp placed in a glass. The glass is like a shining star which is lit from a blessed olive tree that is neither eastern nor western. Its oil almost lights up even though it has not been touched by the fire. It is light upon light. God guides to His light whomever He wants. God uses various metaphors. He has the knowledge of all things.” (24:35) The Imam (a.s.) said that the lantern metaphorically stands for the Holy lady, Fatima (a.s.), the lamp stands for Imam al-Hassan (a.s.) and the glass stands for Imam al-Husayn (a.s.). The shining star stands for the Holy lady Fatima (a.s.) who shines among the ladies of the world. The blessed olive tree stands for Prophet Abraham. Neither eastern nor western means not Jewish nor Christian. ‘Its oil almost lights up’ means that it almost bursts up with knowledge. ‘Light up on light’ means that there will one Imam after the other Imam (a.s.) ‘God guides to His light who ever He wants’ means that Allah guides through the Imams whomever He wants.” About ‘God uses various metaphors’ I said, “Or it (the deeds of the unbelievers) are like the darkness of a deep, stormy sea with layers of giant waves, covered by dark clouds. It is darkness upon darkness whereby even if one stretches out his hands he can not see them. One can have no light unless God gives him light. (24:40)

The Imam (a.s.) said, ” ‘darkness’ refers to the first and his friend, ‘with layers of giant waves’ refers to the third, ‘covered with darkness’ refers to the second. ‘it is darkness up on darkness’ refers to Mu‘awiya and the disasters caused by the Amavides. ‘even if one stretches out his hands’ means that even if a true believer would stretch his hands in such disastrous condition ‘he can not see them’. ‘One can have no light unless God gives him light, means the light from the children of the Holy Lady, Fatima (a.s.) ‘Can have no light’ means an Imam on the Day of Judgment.” The Imam (a.s.) said that, “On the Day of Judgment you will see the believers with their light shining in front of them and to their right. They will be told, “Paradise wherein streams flow is the glad news for you today. You will live therein forever. This is the greatest triumph.” (57:12), the shining light in front . . .’ is a reference to the Imams (a.s.) whom would walk in front and on the right of the true believers until they all enter paradise.”

Ali ibn Muhammad and Muhammad ibn al-Hassan have narrated from Sahl ibn Ziyad from Musa ibn al-Qasim al-Bajali and Muhammad ibn yahya from al-‘Amrakiy ibn Ali altogether from Ali ibn Ja‘far (a.s.) from his brother a similar Hadith.

H 500, Ch. 13, h 6

Ahmad ibn Idris has narrated from al-husayn ibn ‘Ubadallah from Muhammad ibn al-Hassan and Musa ibn ‘umar from al-hassan ibn Mahbub from Muhammad ibn al-Fudayl who has said that he asked abu al-Hassan (a.s.) about the meaning of the words of Allah, the Most Holy, the Most High, in the following verse of the Holy Quran. “They want to put out the light of God with their mouths, but God will certainly make His light shine forever – even though the unbelievers may dislike this.” (61:8) The Imam (a.s.) said, “They want to put out the divine authority of Amir al-Mu’minin (a.s.) with their mouths. ‘but Allah completes His light’ means the Imams (a.s.) as mentioned in, “Those who believe in him, honor and help him, and follow the light which is sent down to him, will have everlasting happiness.” (7:157) The light stands for Imam (a.s.).”

Chapter 14

The Imams are the corner stone on earth

H 501, Ch. 14, h 1

Ahmad ibn Mahran from Muhammad ibn Ali and Muhammad ibn Yahya from Ahmad ibn Muhammad altogether from Muhammad ibn Sinan from al-Mufaddal ibn ‘Umar from abu ‘Abdallah (a.s.) who has said the following. “Whatever Imam Ali (a.s.) has brought I follow them entirely and whatever he has forbidden I desist from them altogether. Whatever virtue that were found in the Holy Prophet (s.a.) were found in Imam Ali (a.s.) also. The Holy Prophet was more virtuous than all of the creatures of Allah, the Most Holy, the Most High. Those turning away from any item of his (Imam Ali) guidance would be like one turning away from the guidance of Allah and His Prophet. Rejecting him in small or a great one matters would like considering things like Allah (shirk). Amir al-Mu’minin Ali (a.s.) was the gate to Allah through which only, people could go closer to Him. Imam Ali (a.s.) was the path that if one would ignore it he would have been destroyed. This is also true of all the Imams of guidance one after the other. Allah has made them as the cornerstones of the earth so that people on it would not be destroyed. They possess the doubtless Divine authority over the inhabitants of earth and those below the earth.

Amir al-Mu’minin Ali (a.s.) would very often say, “I am the supervisor for Allah to see who should go to Paradise and who should go to Hell. I am the greatest criterion, the possessor of the staff and the (marking) seal Miysam All the angels and the spirit have acknowledged the existence in me of all the matters that they had acknowledge in Prophet Muhammad (s.a.). I am held responsible for all such matters that Prophet Muhammad (s.a.) was held responsible. Such responsibilities are the duties to Allah, the Lord. The Holy Prophet will be called upon and his call will be accepted. I will be called up on and my call will be accepted. The Holy Prophet will be made to speak and I will be made to speak and I will speak just the way he would speak. I have been given certain distinctions which are given to no one before me. I was taught all about the deaths, the sufferings, the genealogy of people and clear speech. I have not missed any of the knowledge that have passed me by and nothing of the future is unseen or unknown to me. I give good news by the permission of Allah and do my duty towards Allah. All of these is from Allah Who has made it possible for me through His knowledge.”

Al-Husayn ibn Muhammad al-Ash‘ari has narrated from Mu‘alla ibn Muhammad from Muhammad ibn Jumhur al-‘Ammi from Muhammad ibn Sinan who has said that al-Mufaddal narrated to us from abu ‘Abdallah (a.s.). He then narrated the above Hadith.

H 502, Ch. 14, h 2

Ali ibn Muhammad and Muhammad ibn al-Hassan have narrated from Sahl ibn Ziyad from Muhammad ibn al-Walid Shabab al-Sayrafi who has said that Sa‘id’ al-A‘raj has said that he and Sulayman ibn Khalid once went to abu ‘Abdallah (a.s.) and al-A‘raj began the conversation as follows. “Whatever Imam Ali (a.s.) has brought is followed entirely and whatever he has forbidden is desisted from altogether. Whatever virtue that were found in the Holy Prophet (s.a.) were found in Imam Ali (a.s.) also. The Holy Prophet was more virtuous than all of the creatures of Allah, the Most Holy, the Most High. Those who would find faults any item of his (Imam Ali) guidance would be like one finding faults in the guidance of Allah, the Most Holy, the Most High and His Prophet. Rejecting him in small or a great matters would be like considering things similar to Allah (shirk). Amir al-Mu’minin Ali (a.s.) was the gate to Allah through which only, people can get closer to Him. Imam Ali (a.s.) was the path that if one would ignore it he would have been destroyed. This is also true of all the Imams of guidance one after the other. Allah has made them as the cornerstones of the earth so that people on it would not be destroyed. They possess the doubtless Divine authority over the inhabitants of earth and those below the earth.

Amir al-Mu’minin Ali (a.s.) has said, “I am the supervisor for Allah to see who should go to Paradise and who should go to Hell. I am the greatest criterion, the possessor of the staff and the (marking) seal Miysam All the angels and the spirit have acknowledged the existence in me of all the matters that they had acknowledge in Prophet Muhammad (s.a.). I am held responsible for all such matters that Prophet Muhammad (s.a.) was held responsible. Such responsibilities are the duties to Allah, the Lord. The Holy Prophet will be called upon and his call will be accepted. I will be called up on and I my call will be accepted. The Holy Prophet will be made to speak, and I will be made to speak and I will speak just the way he would speak. I have been given certain distinctions which, are given to no one before me. I was taught all about the deaths, the sufferings, the genealogy of people and clear speech. I have not missed any of the knowledge that have passed me by and nothing of the future is unseen or unknown to me. I give good news by the permission of Allah and do my duty towards Allah. All of these is from Allah Who has made it possible for me through His knowledge.”

H 503, Ch. 14, h 3

Muhammad ibn Yahya and Ahmad ibn Muhammad both have narrated from Muhammad ibn al-Hassan from Ali ibn Hassa’n who has said that abu ‘Abdallah al-Riyahi narrated to him from abu al-Samit al-Hulwani from abu Ja‘far (a.s.) about the virtue of Amir al-Mu’minin Ali (a.s.) the following Hadith. “Whatever Imam Ali (a.s.) has brought I follow them entirely and whatever he has forbidden I desist from them altogether. All that is true of the obedience to the Holy Prophet (s.a.) is true of the obedience to Imam Ali (a.s.) after the Holy Prophet (s.a.) but virtue belongs to Prophet Muhammad (s.a.). Those who would try to be ahead of Imam Ali (a.s.) would be considered as trying to be ahead of Prophet (s.a.). Those who would to show themselves as more virtuous than Imam Ali (a.s.) would be considered as trying to show themselves as more virtuous than the Holy Prophet (s.a.). Whoever would reject any of the small or great items of the guidance of Imam Ali (a.s.) he would be like considering things as similar (shirk) to Allah. The Holy Prophet (s.a.) is the gate through which people can go to Allah. He is the path that if chosen would lead to Allah, the Most Holy, the Most High. The same was true of Imam Ali (a.s.) after the Holy Prophet (s.a.). All such matters were true of the Imams (a.s.) one after the other. Allah, the Most Holy, the Most High, has made them the cornerstone of the earth so that its inhabitants would not be destroyed. They were the pillars of Islam and the connection in the path of guidance. No guide can be a guide without their guidance and one would go astray unless he would ignore the rights of these Imams (a.s.). They are the trustees of Allah over whatever knowledge, warning and excuses that have been revealed to them (from the heavens). They possess the doubtless Divine authority over those on earth. Whatever, (virtue and authority) is found in one of them is true of all of them and no one can reach such a stage without support from Allah.

Amir al-Mu’minin Ali (a.s.) has said, “I am the supervisor for Allah over Paradise and Hell. No one would go either one without my supervision. I am the greatest criterion and the Imam for those after me the provider of relief for those before me. No one is permitted to be ahead of me except Ahmad (s.a.). I and he are on the same path except that he is called Ahmed (the most praiseworthy). I have been given six things. I have been the knowledge of deaths, that of the sufferings, that of the wills and the clear speech. That I have been give the power to attack the enemy, the power subdue the adversary, that I am the owner of the staff and Maysam and the being that would speak to people.” (a reference to verse 82 of chapter 27 of Quran)

“When the word about them comes true We shall make a creature appear to them on earth who will tell them that people had no faith in Our revelations.” (27:82)

Chapter 15

The Unique Ahadith that sums up the Virtue and Qualifications of the Imam (a.s.)

H 523, Ch. 15, h 1

Abu Muhammad al-Qasim ibn al-’Ala’, may Allah grant him blessings, in a marfu‘ manner (rafa’abu), has narrated from ‘Ad al-’Aziz ibn Muslim the following.

“We had been with al-Rida (a.s.) at Marw. During an assembly in the central mosque on Friday, we attended the gathering. It was when we had just arrived (in Marw). People spoke and discussed about the issue of Imamat (Leadership with Divine Authority). All the differing opinions among people in this matter came up. I then went to see my leader (a.s.) and informed him of the people’s controversies over the issue (leadership).

The Imam (a.s.) smiled and then said the following. “O ‘Abd al-’Aziz, people are ignorant and their opinions have mislead and deceived them. Allah, the Most Holy, the Most High, did not cause His Holy Prophet to leave this world before completing for him the religion. Allah sent him the Holy Quran in which all things are clearly explained. Allah has explained in the Holy Quran what is lawful and what is unlawful. He has explained totally the limits and the rules for all issues that people may face in the affairs of life. Allah, the Most Holy, the Most High, has said, “We have left nothing without a mention of it in the Book. . . .” (6:38)

During the last visit of the Holy Prophet to Makka for pilgrimage towards the end of his life the following verse of the Holy Qauran was sent to him. “On this day I have perfected your religion, completed My favors to you, and have chosen Islam as your religion. . . .” (5:3) The issue of Imamat (leadership) is part of the completion of religion. The Holy Prophet (s.a.) did not leave this world before explaining to his followers the principles of their religion and show them the path clearly, and he left them on a point of a path that faced the direction of the truth. He raised Ali (a.s.) among them as a flag and Imam (a leader). He did not leave anything that his followers needed without full explanation. Those who think that Allah, the Most Holy, the Most High, has not completed His religion, they rejected the book of Allah and those who reject the book of Allah they have become expressed unbelievers in it.

“Do they realize the value and the status of the Imamat (leadership) of the ’Umma (the nation) to justify their selection? Imamat (leadership) in fact, is far sublime in values, greatest in position, highest in status, the most exclusive issue in all aspects, the most profound and deep for the intellect of the people to reach and grasp it in their opinions, or to appoint an Imam through their selection. T

Imamat (leadership) is that particular distinction which Allah, the Most Holy, the Most High, has distinguished Ibrahim, the very close friend (al-Khalil), after Prophethood. This close friendship is the third stage (in the progression of spiritual degrees). It is a virtue with which, He honored him and established his fame. He then said, “Behold! I have made you an Imam for the people”. Abraham, the close friend, then out of delight pleaded “Please let it be in my offspring also.” Allah, the Most Holy, the Most High, said, “My covenant does not go to the unjust ones.” (2:124)

Thus, this verse has declared the leadership (Imamat) of all the unjust ones as unlawful till the Day of Judgment and it has established it for those clean and free of evil and injustice. Allah, the Most Holy, the Most High, bestowed him more honors in establishing Imamat (leadership) in purified and clean persons of his offspring. “We granted him Isaac and Jacob as a gift and helped both of them to become righteous people (21:72). We appointed them as leaders to guide the people through Our command and sent them revelation to strive for good deeds, worship their Lord, and pay religious tax. Both of them were Our worshipping servants.” (21:73)

“So the Imamat (leadership) remained in his offspring inheriting it from each other, generation after generation, until Allah, the Most Holy, the Most High, made Prophet Muhammad (s.a.) to inherit it. And He, Allah, the Most Holy, the Most High, said, “The nearest people to Abraham, among mankind, are those who followed him, and this Prophet (Muhammad) and the true believers. God is the Guardian of the true believers.” (3:68)

So the Imamat belonged to him particularly, and he (s.a.), then, entrusted Imam Ali ((a.s.) with it by the command of Allah, the Most Holy, the Most High, as He had made it obligatory. It then came to be in his (Ali’s) purified and clean of sins offspring, to whom Allah has given knowledge and faith, as in the words of He Who is Most High. “Those who have received knowledge and have faith will say, “By the decree of God, you have remained for the exact period which was mentioned in the Book of God about the Day of Resurrection. This is the Day of Resurrection, but you did not know.” (30:56)

Imamat (leadership) will remain in the sons of Imam Ali (a.s.) exclusively, till the Day of Judgment and there will no prophet after Muhammad (s.a.). Wherefrom then have these ignorant people received the right to select Imams?

” Imamat (leadership) is, certainly, the position of the prophets, and the inheritance of the successors. Imamat (leadership) indeed, is the representation (khilafa) of Allah and the deputy of the Messenger (s.a.), and the office of Amir al-mu’minin (a.s.) and the inheritance of Imam al-Hasan and al-Husayn (a.s.)

“Imamat (leadership) is, in fact, the reins of the religion, the social system of the Muslims. It is best for the world, and honor for the believers. Imamat (Islamic leadership) is Islam’s maturing root, and its towering branch. Through the Imam (a.s.) prayers are complete, Zakat, (charity) is paid, fasting, is maintained, Hajj is performed and Jihad, proper defense is exercised, the wealth of the nation (fay’) and charity (sadaqat) are increased, the laws are enforced and the frontiers are protected and defended.

“The Imam declares as lawful what Allah has done so and prohibits what Allah has prohibited. He enforces the criminal laws of Allah, defends the religion of Allah and he provides guidance with wisdom, good advice and with the topmost strong evidence.

“The Imam is like the risen sun that beautifies the world with its light and is in the horizon above the harm of hands and eyes. The Imam is as the bright moon, the shining lamp, the brilliant light, and the guiding star in the depth of darkness, in the middle of the towns, in the wilderness and the high seas. The Imam is as crystal-clear water to thirst, an indicator of true guidance and the protector against destruction. The Imam is as fire of a lighthouse that provides warmth and guidance for those who seek heat protection against fatalities. Whoever would depart him would perish.

“The Imam (in terms of blessings) is as the rain-bearing cloud, the drenching rainfall, the shining sun, the shadow providing sky, the open fields, the gushing forth spring, as a pond and a garden. The Imam is as a comforting friend, a very kind father, a real brother, a tender-hearted mother of a small child, a refuge for people in disastrous conditions. The Imam is Allah’s trustee over His creatures, His authority over His servants, His representative in His lands, the preacher of His cause and the defender of His sanctuary.

“The Imam is clean of sins, free of faults, possesses special knowledge and is distinguished in forbearance. The Imam maintains law and order in religion. He is the might of the Muslims to enrages the hypocrites, and futile to unbelievers. The Imam is the peerless person of his time, no-one can reach even near his rank in virtue and no scholar is comparable to him. No one can become A number of our people has narrated from alternative for him, nor is there anyone similar to him or just like him. His is exclusive in all virtues of which none is acquired or is sought after, in fact, his virtues are all from bestowed up on him by the source of all virtue, the Generous One.

Who is he that can know all about the Imam, or can select him? To affirm the ability of selection is very far from the truth. Intellects have become confused, understanding has lost the meaning, awareness is frustrated, eyes have become dull and tired, the great ones have become humble, the sagacious ones have become bewildered and people of forbearance have lost patience. The orators have become speechless, the intelligent ones have become ignorant and the poets have become exhausted. The man-of-letter have become helpless, people of eloquence have turned wordless to speak of any of the aspects of his status or a virtue of his virtues and instead have confessed their helplessness in the matter. How can one speak of him in full, or describe him in the real sense or understand anything of his affairs or find an alternative for him sufficient for what he sufficed. There is no such thing and no where such is found. He is like a star away from the reach of those who try to reach, or those who try to describe. Where does the idea of selecting him would then stand in such case? How can then reasons and intellects reach him and where can one find a person like the Imam?

“Would they think that such a person can be found outside the family of the Holy Prophet (s.a.)? Their souls, I swear by Allah, have told them a lie. Falsehood has induced in them evil hopes. Be on your guard against A number of our people has narrated from uphill and crushing battle in which they would slip back to their first foothold. They intend to raise the Imam by their confused, fruitless and faulty intellects and their misleading opinions. It would do to nothing god except taking them away from the truth. (May Allah be their adversary. Where are they headed.) (Holy Quran 9:30) They have aimed at a difficult task and have spoken something meaningless. They have strayed far away from the truth and have faced huge confusions. They have knowingly ignored the Imam (a.s.). It is Satan who, has made their deeds to seem attractive to them and has blocked them from reaching the path (of guidance) when they know it fully.

They have turned from the choice that Allah and His Messenger and his family of to accept their own choice. The Holy Quran calls up on them, “Your Lord creates and chooses (to grant mercy) to whomever He wants. (In matters of guidance) they (unbelievers) do not have the choice to choose whatever they want. God is too exalted to be considered equal to anything else.” (28:68) It also says, “The believing men and women must not feel free to do something in their affairs other than that which has been already decided for them by God and His Messenger. One who disobeys God and His Messenger is in plain error. (33:36)

It further says, “What is the matter with you? How could you judge this to be so? (68:36). Do you have a book from which you study (68:37) that tells you to do whatever you want? (68:38). Do you have a covenant with Us which allows you to do whatever you want until the Day of Judgment? (68:39).

(Muhammad), ask which of them can guarantee that on the Day of Judgment (68:40). they will receive the same thing that the Muslims will? Do they have any witness to such an agreement? Let them bring out such witness, if they are truthful.”(68:41).

Again the Holy Quran says, “Is it that they do not think about the Quran or are their hearts sealed?” (47:24) Or as it says, “. . . their hearts were sealed and they were left with no understanding.” (9:87) or like, “Do not be like those who said that they have heard (the Messenger’s commands) but do not pay any attention to them (8:21). The most wicked beasts in the sight of God are the deaf and the dumb who have no understanding (8:22). Had they possessed any virtue, God would certainly have made them hear. Even if God were to make them hear, they would still turn away from (the words of God).” (8:23) or like, “you said that you had listened but you disobeyed.. . .” (2:93) It is the grace from Allah and He gives to whoever He wills. Allah is possesses great generosity.

How would they have the right to choose the Imam (a.s.)? The Imam (a.s.) is a scholar that is not ignorant of any thing, a shepherd who does not become, the mine of holiness purity, of worship and restraint from sins and Knowledge and worship. He (enjoys) the blessings of the exclusive prayers of the Messenger of Allah and of being of the progeny of the Holy Lady, al-Batul. There is not question about their genealogical purity. He is of the house of Quraysh and the top most in clan of Hashim and of the family of the Messenger of Allah, enjoying the happiness of Allah, the Most Holy, the Most High, is the honor of all nobility. He is of the offspring of ‘Abd al-Manaf. He possesses (a body of) increasing knowledge. He is perfect in forbearance, the only one to qualify for the position of Imamat (leadership). He has full knowledge of the politics, whose obedience is obligatory by the command of Allah. He is appointed for Imamat by the command of Allah, the Most Holy, the Most High to give good advice to the servants of Allah and to protect the religion of Allah.

Allah grants success and support to the prophets and the Imams (a.s.) through His treasured knowledge and command in a way that is granted to no one else. Thus, their knowledge is above the knowledge of the people of their times as mentioned in the following words of Allah. “Is the one who guides to the Truth a proper guide or one who himself cannot find guidance unless he is guided (by others)? What is wrong with you that you judge (so unjustly)?” (10:35) and in, “Whoever is given wisdom, certainly, has received much good. . . .”(2:269). Or as about Talut in the following words, “God has chosen him as your ruler and has given him physical power and knowledge. God grants His authority to anyone whom He wants. God is Provident and All-knowing. (2:247) or as He has said about His Prophet (a.s.),

“God has revealed the Book to you, has given you wisdom, and has taught you what you did not know. Certainly God’s favor to you has been great.” (4:113) He also said about the Imams from the family of the Holy Prophet (s.a.) “Are they jealous of the favors that God has done to some people? We have given to the family of Abraham the Book, Wisdom, and a great Kingdom (4:54). Some have believed, others have disbelieved and tried to prevent people from believing. For these people, only the intense fire of hell is a sufficient punishment.” (4:55)

When Allah, the Most Holy, the Most High, chooses a person for the affairs of His servants, He opens his heart for the task, places in it the fountains of wisdom and inspires him with knowledge. He then never becomes tired of answering questions and never becomes confused to miss the right answer. He is infaliable, Divinely supported, successful and gaurded. He is immune from sins and shortcomings and faults. Allah has granted him this exclusively so that he would serve as the Divine authority over His servant, as a witness over them and this is grace of Allah that He grant to whoever He wills and Allah’s grace is the greatest.

Can one among the people have such things so they would choose him as the Imam or can their selected person have such distinctions to be preferred over the others?

They, swearing to the house of Allah, have transgressed against the truth and have thrown the book of Allah behind their backs as if they do not know. In the book of Allah there is guidance and cure but they have ignored it and have followed their own desires. For this reason Allah has criticised, expressed anger and condemmned them in His words as follows. “Who strays more than one who follows his desires without guidance from God? God does not guide the unjust people.” (28:50) .

“The fate of the unbelievers will be to stumble and their deeds will have no virtuous results;” (47:8)

“This act greatly angers God and the believers. Thus does God seal the hearts of every arrogant oppressor.” (40:35).

May Allah grant blessings up on Prophet Muhammad and his family and may He grant them peace, a great deal of peace.”

H 524, Ch. 15, h 2

Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad ibn ‘Isa from al-Hasan ibn Mahbub from Ishaq ibn Ghalib from abu ‘Abdallah (a.s.) who has described the condition of the Imams (a.s.) and their attributes in one of his sermons.

“Allah, the Most Holy, the Most High, has explained His religion through the Imams of (true) guidance from the family of our Prophet (s.a.) the Ahlul Bayt (a.s.), and has clear through them the path of His system and plan. He has opened through them the inside of the springs of His knowledge. Whoever of the followers of Muhammad (s.a.) has recognized his obligation towards the rights of his Imam he has realized the taste of the sweetness of his faith and the superior beauty of his Islam. It is because Allah, the Most Holy, the Most High, has appointed the Imam the torchbearer for His creatures and authority over those who receive His blessings of His world. He has crowned him with dignity and has encompassed him in the Light of His Omnipotence. He extends a means to the heavens. The blessings do not discontinue from him. Nothing from what is with Allah is achieved except through its right means. Allah does not accept the good deeds of His servants without one’s recognition of the Imam (a.s.). The Imam (a.s.) knows how to sort out the dark confusing matters and whatever obscures the Sunnah (tradition of the Holy Prophet (s.a.) and the confounding matters in mischievous conditions. Allah, the Most Holy, the Most High, has always been choosing the Imams from the descendants of al-Husayn (a.s.) one after the other Imam. He would select and choose them for the leadership of His creatures delightfully and well satisfied with them. Whenever one Imam would leave this world He would appoint for His creatures his successor as a clear beacon and a shining guide, a guarding leader, a knowledgeable Divine authority. The Imams from Allah guide people with the truth and with the truth they judge. They are Allah’s authority calling people to Him and as shepherds of His creatures. With their guidance people follow the religion and from them the land receive light. Through their holiness the bounties increase. Allah has made them life for the people and the torches in the darkness, the keys to communication and the strongholds for Islam. Thus, has the measures of Allah continued in them towards His final decision.

“The Imam is the outstanding amicable person, the most trusted guide and the guardian who can make hopes come true. Allah has chosen him with such distinctions. He choose him as such in the realm when all things were in the form of particles in the instance that He made him made him a particle and in the realm in which all things were designed as He had designed him (well-protected) as a shadow??, before He made the organisms, on the right side of His throne, gifted with wisdom in the unseen knowledge with Him. He chose him in His knowledge and granted him outstanding nobility for his purity. He is a heir of Adam, the best one among the descendents, the chosen one of the family of Abraham, a descendent of Ismael and of the most preferred ones in the family of Prophet Muhammad (s.a.). He has always been looked after by the watchful eyes of Allah Who would provide him security and guard him with His shield, well protected against the evil nets of Satan and his armies. He is well defended against the approaching dark nights and the false accusations of the evil doers. All wickedness is kept away from him and he kept safe against all forms of defects and flaws. He is veiled against all the scourge and infallible in the case of sins. He is kept safe and sound against all indecencies. He is well known for his forbearance and virtuousness in the early days of his life and great knowledge, chastity and excellence are ascribed to him towards the end of his life. The task of Imamt (leadership) of his father rests with him while in the lifetime of his father he remained silent.

When the time of the Imamat (leadership) of his father ends it is the time when the measures of Allah ends up with him to His wish, the will from Allah brings him to His love, thus, the end of the Imamat of his father comes and he passes away. The authority from Allah shifts to him after his father. He then is made in charge of His religion and the Divine authority over His servants, the guardian over His lands, supported with His spirit and is given of His knowledge. He raises him as a beacon for His creatures, makes him to have His authority over the people of his world and as the light for the people of His religion and a guardian for His servants. Allah will agree to have him as Imam of the people, entrust him with His secret, makes him a safe-keeper of His knowledge, and makes him to hide His wisdom in him. He protects him for His religion calls up on him to serve His great task, revives through him the phases of His system (of religion) and the obligations in His laws.

The Imam then enforces justice, when the people of ignorance are confused and the disputing and quarrelling people are frustrated, with shining light, the beneficial cure and radiant truth. He would do so with clear explanations of all aspects and just in the manner and practice his truthful father and forefathers would do before him. No one would ignore the rights of such scholar except the wicked ones. No one would struggle against him except those who have strayed away from the right path. No one would keep away from him except those who keep a bold face against Allah, the Most Holy, the Most High.

Chapter 16

The Imams (a.s.) possess Divine authority, they are Envied and Allah, the Most Holy, the Most High, has spoken of them

H 525, Ch. 16, h 1

Al-Husayn ibn Muhammad ibn ‘Amir al-Ash’ari has narrated from MuAlia ibn Muhammad who has said that al-Hasan ibn Ali al-Washsha’ narrated to him from Ahmad ibn ‘A’idh from ibn ’Udhayna from Burayd al-‘Ijli who said that he asked abu Ja’far

(a.s.) about the meaning of the following words of Allah, the Most Holy, the Most High, “Obey Allah and obey the Messenger and those who possess (Divine) authority among you.” (4:59 Holy Quran). The read the following words of Allah. “Have you seen how those who had been given a share of the Book believe in idols and Satan and who say, “The disbelievers are better guided than the believers” (4:51) ‘The say that the leaders of misguidance and those who call people to Hell’ “God has condemned them. No one can help one whomGod has condemned. (4:52) Do they have a share in the Kingdom (Divine authority and Imamat)? Even if they did, they would not have given the smallest thing to the people.” (4:53) ” People is a reference to us and the word ‘Naqir’ means the seed inside the nutt.” The Imams (a.s.) explained and added. “Do they enviey the favors that God has done to some people?” ‘We are the ones who are envied because of the Divine authority that Allah has given us exclusively.’ The Imams (a.s.) commented. “We have given to the family of Abraham the Book, Wisdom, and a great Kingdom (4:54). Aliah says that from the descendents of Abraham He has made His Messengers, Prophets and Imams. How is it that these people acknowledge the case about the descents of Abraham but they refuse to accept the leadership (Imamat) in the family of Muhammad?’ The Imams (a.s.) further explained. “Some have believed, others have disbelieved and tried to prevent people from believing. For these people, only the intense fire of hell is a sufficient punishment (4:55). We will make those who reject Our revelations suffer in hell fire. As soon as the fire destroys their skins, We will give them new skins so that they may suffer more of the torment. God is Majestic and All-wise.” (4:56 Holy Quran)

H 526, Ch. 15, h 2

A number of our people have narrated from Ahmad ibn Muhammad from al-Husayn ibn Sa‘id from Muhammad ibn al-Fudayl from abu al-Hassan (a.s.) who has said the following about the words of Allah, the Most Holy, the Most High, Or are they envious of the people whom Allah has granted of His bounties? ( 4:54 Holy Quran) “We are the envied ones.”

H 527, Ch. 15, h 3

Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from al-Husayn ibn Sa‘id from al-Nadr ibn Suwayd from Yahya al-Halabi from Muhammad al-Ahwal from Humran ibn A‘yan who has said that when he asked Imam abu ‘Abdallah (a.s.) about the meaning of the words of Allah that say, “We have given to the family of Abraham the Book, Wisdom, and a great Kingdom.” (4:54) The Imams (a.s.) said, “It means Prophet-hood.” I then asked about the meaning of ‘wisdom’. The Imams (a.s.) said, “It means understanding and judgment.” I then asked about the meaning of ‘great kingdom.’ The Imams (a.s.) said, “It means obedience.”

H 528, Ch. 16, h 4

Al-Husayn ibn Muhammad has narrated from MuAlia ibn Muhammad from al-Washsha’ from Hammad ibn ‘Uthman from abu al-Sabah who has said that when asked Imam abu ‘Abdallah (a.s.) about the meaning of the words Allah, the Most Holy, the Most High, “Or are they envious of the people whom Allah has granted of His bounties? ( 4:54 Holy Quran) The Imams (a.s.) said, “O abu al-Sabah, we, I swear by Allah, are the people who are envied.”

H 529, Ch. 16, h 5

Ali ibn Ibrahim has narrated from his father from Muhammad ibn abu ‘Umayr from ‘Umar ibn Udhayna from Burayd al-‘IJli from abu Ja’far (a.s.) who has said the following about the words of Allah, the Most Holy, “”We have given to the family of Abraham the Book, Wisdom, and a great Kingdom.” (4:54)

“Great kingdom means that He set Imamat (leadership) in the descendants of Abraham, Whoever would obey them he has obeyed Allah and whoever would disobey them has disobeyed Allah and thus is the great kingdom.”

Chapter 17

The Imams (a.s.) are the Sings of whom Allah, the Most Holy, the Most High, has spoken in the Holy Quran

H 530, Ch. 17, h 1

Al-Husayn ibn Muhammad al-Ash‘ari from MuAlia ibn Muhammad from abu Dawud al-Mustariqq who has said that Dawad al-Jassas who has said that he heard Imam abu ‘Abdallah (a.s.) say about the words of Allah, “Through the signs and with the star people do find their way.” (16:16) “Star is the Messenger of Allah (s.a) and the signs are the Imams (a.s.)”

H 531, Ch. 17, h 2

Al-Husayn ibn Muhammad has narrated from MuAlia ibn Muhammad from al-Washsha’ from Asbat ibn Salim who has said that Haythamm asked Imam abu ‘Abdallah (a.s.), while I was there, about the meaning of the words of Allah, “Through the signs and with the star people do find their way.” (16:16) The Imams (a.s.) said, “Star is the Messenger of Allah (s.a) and the signs are the Imams (a.s.)”

H 532, Ch. 17, h 3

Al-Husayn ibn Muhammad has narrated from MuAlia ibn Muhammad from al-Washsha’ who has said that he asked Imam al-Rida (a.s.) about the meaning of the words of Allah, the Most High, “Through the signs and with the star people do find their way.” (16:16) The Imams (a.s.) said, “We are the signs and the messenger of Allah is the star,”

Chapter 18

The Signs of which Allah, the Most Holy, the Most High, has spoken in the Holy Quran are The Imams (a.s.)

H 533, Ch. 18, h 1

Al-Husayn ibn Muhammad has narrated from MuAlia ibn Muhammad from Ahmad ibn Muhammad ibn ‘Abdallah from Ahmad ibn Hilal from ’Umayyah ibn Ali from Dawud al-Riqqi who has said that he asked Imam abu ‘Abdallah (a.s.) about the meaning of the words of Allah in the following verse. “The signs and warnings are of no avail to the disbelieving people.” (10:101) The Imams (a.s.) said, “Signs are the Imams (a.s.) and warnings are the prophets (s.a.).”

H 534, Ch. 18, h 2

Ahmad ibn Mahran has narrated from ‘Abd al-’Azim ibn ‘Abdallah al-Hasani from Musa ibn Muhammad al-‘Ijli from Yunus ibn Ya‘qub (in a marfu‘ manner) that abu Ja’far (a.s.) has said about the words of Allah, the Most Holy, the Most High, “. . . but they rejected all Our signs. . .” (54:42) ‘The signs are all the successors (of the prophets (s.a.)

H 535, Ch. 18, h 3

Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from Muhammad ibn abu ‘Umayr or someone other than him from Muhammad ibn al-Fudayl from abu Hamzah who has that he said to abu Ja’far (a.s.), “May Allah take my soul in service for your cause, the Shi‘a (your followers) ask about the meaning of the words of Allah, “Of what do they ask one another? (78:1). Do they ask about the great news?”The Imams (a.s.) said, “It depends up on my decision. I may tell them or may not tell them. Then he said: “I like, however, to tell you the meaning thereof.” I then asked what is the meaning of, “Of what do they ask one another?” The Imams (a.s.) said, “It means Amir al-Mu’minin (a.s.). Amir al-Mu’minin (a.s.) used to say, “None of the signs of Allah, the Most Holy, the Most High, is bigger than I and none of the news of Allah is greater than I.”

Chapter 19

The matters that Allah, the Most Holy, the Most High, and His Messenger (s.a.) have sanctioned as obligatory of the beings with the Imams (a.s.)

H 539, Ch. 19, h 1

Al-Husayn ibn Muhammad has narrated from MuAlia ibn Muhammad from al-Washfiha’ from Ahmad ibn ‘A’idh from ibn ’Udhayna from t Burayd ibn Mu‘awiya al-‘Ijli who has said that he asked Imam abu Ja’far (a.s.) about the meaning of the following verse of the Holy Quran. “Believers, be pious before God and always be friends with the truthful ones.” (9:119) The Imam (a.s.) replied, ” ‘The truthful ones’ is a reference to us.”

H 537, Ch. 19, h 2

Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from ibn abu Nasr who has said that he asked abu al-Hassan al-Rida (a.s.) about the meaning of the words of Allah, the Most Holy, the Most High, in the following verse. “Believers, be pious before God and always be friends with the truthful ones.” (9:119) The Imams (a.s.) said, “The truthful ones are the Imams (a.s.) who, are truthful in their obedience (to Allah).”

H 538, Ch. 19, h 3

Ahmad ibn Muhammad and Muhammad ibn Yahya have narrated from Muhammad ibn al-Husayn from Muhammad ibn ‘Abd al-Hamid from Mansur ibn Yunus from Sa’d ibn Tarayf from abu Ja’far (a.s.) who has narrated the following from the Holy Prophet (s.a.). “Whoever would like to live a life similar to those of the prophets, die in a similar manner as the martyrs do and live in the garden which is planted by the Beneficent, they must love Imam Ali (a.s.) (acknowledge his Divine authority) and love those who love and support him and follow the Imams after him who are of my family and are created of the substance that I was created. O Lord, give them my understand and knowledge. Send those of my people to Wayl (a place in Hell) who oppose them and do not give them the chance to benefit from my intervention on their behalf.

H 539, Ch. 19, h 4

Muhammad ibn Yahya has narrated from from Muhammad ibn al-Husayn from al-Nadr ibn Shu’ayb from Muhammad ibn al-Fudayl from abu Hamzah al-Thamali who has said that he heard abu Ja’far (a.s.) say, “The Messenger of Allah (s.a.) said: ” Allah, the Most Holy, the Most High, says, “It is to establish my authority over the wicked ones of your people that those who would refuse to acknowledge the Divine authority of Imam Ali (a.s.) and become friend and supporters of the enemies of Ali (a.s.), refuse to acknowledge his virtuous qualities and the such qualities of his successors after him (Imam Ali (a.s). Indeed your excellence and virtues are their excellence and virtues, obedience to you is like obedience to them, your right is like their right and disobedience to you is disobedience to them. They will be the Imams who possess the right guidance after you. Your spirit flows in them and so does the spirit of that which your Lord has made to flow in you. They are members of your family of the substance of which you are made. They are your flesh and blood. Allah, the Most Holy, the Most High, has made your traditions and the traditions of the prophets before to continue with them (the Imams). They (Imams) are the treasurers of My knowledge after you. It is a right that owe them. I have chosen and give to them nobility exclusively with satisfaction. Salvation will be for those who would love them acknowledge their Divine authority and accept their excellence and virtues. The angel, Jibril has brought for their (Imam’s) names and the names of their fathers, the names of those who would love them and those who would accept their virtues and excellence.”

H 540, Ch. 19, h 5

A number of our people have narrated from Ahmad ibn Muhammad ibn ‘Isa from al-Husayn ibn Sa‘id from Fudala ibn Ayyub from abu a1-Maghra from Muhammad ibn Salim from Aban ibn Taghlib from abu ‘Abdallah (a.s.) who has said the following.

“The Messenger of Allah has said, ‘Whoever would want to live like my living, die like I will die and enter the garden of Eden that my Lord has planted with His own hands, he must love (acknowledge the Divine authority of) Ali (a.s.) ibn abu Talib. He must love (acknowledge the Divine authority of his successor) those who love him, be the enemy of his enemies and submit in obedience to his successors after him because they are of my family and my flesh and blood. Allah has given them my understanding and knowledge. I appeal to Allah and complain to Him about the case of my people’s dealings, their denying the virtue and excellence of the Imams from my family. I complain to Allah for their disregard of my relation with them. By Allah, they will murder my son (al-Husayn (a.s.). May Allah deprive them of my intercession.’”

H 541, Ch. 19, h 6

Muhammad ibn Yahya has narrated from Muhammad ibn al-Husayn from Musa ibn Sa‘dan from ‘Abdallah ibn al-Qasim from ‘Abd al-Qahhar from Jabir al-Ju‘fi from abu Ja’far ( a.s.) who has said that the Messenger of Allah has said the following.

“Whoever would like to live as I have lived and die as will do and enter the garden that my Lord has promised to me and hold in hands the stick that Allah has planted with His own hands he then must love and acknowledge (Leadership with Divine Authority of) Ali (a.s.) and his successors after him because they do not lead you into the gates of misguidance or take you out the gate of true guidance. Thus, do not try to teach them because they know more then you do. I have asked my Lord not to cause any separation between them and the Holy Quran until the time they will arrive in my presence near the al-Kawthar in paradise like this (showing his two fingers stretched side by side). The pond of al-Kawthar which is as big as from San‘a’ to ’Ayla (a place between Makka and Madina) with cups of gold and silver around it as many as the stars.

H 542, Ch. 19, h 7

Al-Husayn ibn Muhammad has narrated from Mu‘alla ibn Muhammad from Muhammad ibn Jumhur from Fadala ibn Ayyub from al-Hassan ibn Ziyad from Fudayl ibn Yasar who has said that abu Ja’far (a.s.) has said the following. “Tranquillity, comfort, victory, support, success, blessings, honor, forgiveness, relief, ease, glad news, satisfaction, nearness, triumph, capabilities, hope and love from Allah, the Most Holy, the Most High, are for those who love (acknowledge the Divine authority of) Ali (a.s.) and follow him, disavows the enemies of Ali (a.s.) and accept in submission the virtues of Ali and his successors after him. I am obligated to include them in my task of intervention on their behalf. It will be a truth before my Lord, the Most Holy, the Most High, to approve my intervention on their behalf. They are my followers and those who would follow me they will be of me.”

1. In M`r’atu ‘I- ‘ uqul (vol. 2, p.425) al- Aliamah al-Majlisi has pointed out that

this phrase has been omitted, and that the reason for this becomes evident at the end of the hadith.

Chapter 20

The people of Dhikr (memory and knowledge) that Allah has commanded the creatures to ask for their questions are the Imams (a.s.)

H 543, Ch. 20, h 1

Al-Husayn ibn Muhammad from Mu‘alla ibn Muhammad from al-Washsha’ from ‘Abdallah ibn ‘Ajlan from abu Ja‘far (a.s.) who has said the following about the words of Allah, the Most Holy, the Most High. “Ask the people of Dhikr if you do not know.” (16:43, 21: 7 Holy Quran). The Holy Prophet (s.a.) has said, ‘I am the Dhikr and the Imams are the people of Dhikr.’” About the words of Allah, the Most Holy, the Most High that says, “It is a Dhikr for you and for your people and you all will be asked questions.’ (43:44) The Imams (a.s.) said, “We are his people and we will be questioned.”(It seems that both the Holy Prophet (s.a.) is called Dhikr and the Holy Quran is also called Dhikr although the above passage seems confusing).

H 544, Ch. 20, h 2

Al-Husayn ibn Muhammad has narrated from Mu‘alla ibn Muhammad from Muhammad ibn ’Uwarma from Ali ibn Hassa’n from his uncle ‘Abd al-Rahman ibn Kathir said that he asked I asked Imam abu ‘Abdallah (a.s.) about the meaning of the following words of Allah. “Ask the people of Dhikr if you do not know.” (16:43, 21: 7 Holy Quran) The Imams (a.s.) said, “Prophet Muhammad (s.a.) is ‘Dhikr’ and we are the people of ‘Dhikr who will be asked.” I also asked about, “It is a Dhikr for you and for your people and you all will be asked questions.’ (43:44) The Imams (a.s.) said it is a reference to us. We are the people of Dhikr and we will be asked questions.”

H 545, Ch. 20, h 3

Al-Husayn ibn Muhammad has narrated from Mu‘alla ibn Muhammad from al-Washsha’ who has said that said to Imam al-Rida (a.s.), “May Allah take my soul in service for your cause, what is the meaning of the words of Allah, “Ask the people of Dhikr if you do not know.”? (16:43, 21: 7 Holy Quran) The Imams (a.s.) said, ” ‘Dhikr’ is Prophet Muhammad (s.a.) and we are his family (people) about whom questions will be asked.” I further asked about, “Are you the ones to be questioned and we will be the one to question?” The Imams (a.s.) said yes, that is true.” I then asked, “Will it a right on us to ask you?” The Imams (a.s.) said, “Yes, it is so.” I then asked, “Will it be a right on you to answer us?” The Imams (a.s.) said, “No, will decide. We may or may not answer. Have you not heard the words of Allah, the Most Holy, the Most High, that say, “This is a gift from us. You may (give to others and) oblige or keep without being held accountable.”(38:39)

H 546, Ch. 20, h 4

A number of our people has narrated from Ahmad ibn Muhammad from al-Husayn ibn Sa‘id from al-Nadr ibn Suwayd from ‘Asim ibn Hamid from abu Basir from Imam abu ‘Abdallah (a.s.) who has said the following about the words of Allah, the Most Holy, the Most High. “It is a Dhikr for you and for your people and you all will be asked questions.’ (43:44) The Messenger of Allah is the Dhikr (reminder of Allah) and members of his family (a.s.) are the ones who will be asked questions and they are the people of Dhikr.”

H 547, Ch. 20, h 5

Ahmad ibn Muhammad has narrated from al-Husayn ibn Sa‘id from Hammad from Rib‘iy from Fudayl form abu ‘Abdallah (a.s.) who has said the following about the words of Allah, the Most Holy, the Most High. “It is a Dhikr for you and for your people and you all will be asked questions.’ (43:44) The Imams (a.s.)said, “The Holy Quran is the ’Dhikr’ and we are the one who will be asked questions.”

H 548, Ch. 20, h 6

Muhammad ibn Yahya has narrated from Muhammad ibn al-Husayn from Muhammad ibn ’Isma‘il from Mansur ibn Yunus from abu Bakr al-Hadrami who has said the following. “I was in the presence of Imam (a.s.) abu Ja‘far (a.s.) and al-Ward brother of al-Kumayt came to see him. He to the Imams (a.s.) said, “May Allah take my soul in service for your cause, I have chosen seventy questions and I do not know the answer even for one of them.” The Imams (a.s.) said, “Not even one answer, O Ward?” He then said, “Yes, I do know the answer for one of them.” The Imams (a.s.) asked, “What is it then?” He replied, “It is the words of Allah that say, ‘Ask the people of Dhikr if you do not know’ who are they?” The Imams (a.s.) replied, “We are the people of Dhikr?” I then said, “Must we then ask you?” The Imams (a.s.) said, “Yes, you must ask us for answers.” I then asked, “Must you then give us answers?” The Imams (a.s.) said, “We may or may not answer.”

H 549, Ch. 20, h 7

Muhammad ibn Yahya from Muhammad ibn al-Husayn from Safwan ibn Yahya from al-‘Ala‘ ibn Razin from Muhammad ibn Muslim who ha said that he said the who has said the following to abu Ja‘far ( a.s.).

“These are people who think that the words of Allah, the Most Holy, the Most High. ‘Ask the people of Dhikr if you do not know,’ refers to the Jews and the Christians.” The Imams (a.s.) asked, “Do they call you to their religion?” He (Muhammad ibn Muslim) has aid that the Imams (a.s.) “Said, with his hand (pointing) to his chest, ‘We are the People of Dhikr (reminders of Allah) and we are the ones who must be asked questions.’”

H 550, Ch. 20, h 8

A number of our people has narrated from Ahmad ibn Muhammad from al-Washsha’ who has said that he heard Imam al-Rida say the following. “Imam Ali ibn al-Husayn has said that there are certain obligation for the Imams that are not obligatory for their followers and certain obligation of our followers are not obligatory for us. Allah, the Most Holy, the Most High has commanded them to ask us their questions saying, “Ask the people of Dhikr if you do not know,’ Thus, Allah has commanded them to ask us their questions but it is not obligatory for us to answer them. We may answer them or may not answer them if we may so decide.” the is not said:

H 551, Ch. 20, h 9

Ahmad ibn Muhammad has narrated from Ahmad ibn Muhammad ibn abu Nasr who has said that he wrote a letter to Imam al-Rida (a.s.). Of the issues for which he requested explanation in the letter one was about the following words of Allah, Most Holy, the Most High. “Ask the people of Dhikr (people who remind of Allah) if you do not know.” The other question was about the words of Allah, the Most Holy, the Most High, “Not all believers have to become specialists in religious learning. Why do not some people from each group of believers seek to become specialists in religious learning and, after completing their studies, guide their group so that they will have fear of God.” (9:122)

thus, it is obligatory for them to ask but it is not obligatory for you to answer.”

The Imams (a.s.) has said the following for the answer. “If they would not do what you would ask them, know that they are only following their (evil) desires. Who strays more than one who follows his desires without guidance from God? . . .” (28:50)

Chapter 21

Those whom Allah has called people of knowledge they are the Imams (a.s.)

H 552, Ch. 21, h 1

Ali ibn Ibrahim has narrated from his father from ‘Abdallah ibn al-Mughirah from ‘Abd al-Mu’min ibn al-Qasim al-Ansari from Sa‘d from Jabir from abu Ja‘far (a.s.) who has said the following about the words of Allah, the Most Holy, the Most High. Say, “Are those who know equal to those who do not know? Only the people of reason take heed.” (39:9) ‘We are the people of knowledge, the people who and it is our enemies who do not know and our followers are the people who take heed and are the people of reason.’”

H 553, Ch. 21, h 2

A number of our people has narrated from Ahmad ibn Muhammad from al-Husayn ibn Sa‘id from an-Nadr ibn Suwayd from Jabir from abu Ja‘far (a.s.) who has said the following about the words of Allah, the Most Holy, the Most High. “Are those who know equal to those who do not know? Only the people of reason take heed.” (39:9) ‘We are the people of knowledge, the people who and it is our enemies who do not know and our followers are the people who take heed and are the people of reason.’”

Chapter 22

The People Well-grounded in Knowledge are the Imams (a.s.) alone

H 554, Ch. 22, h 1

A number of our people has narrated from Ahmad ibn Muhammad from al-Husayn ibn Sa‘id from an-Nadr ibn Suwayd from Ayyub ibn Hurr and ‘Imran ibn Ali from abu Basir from abu ‘Abdallah (a.s.) who has said the following. “We are the people well-grounded in knowledge and we are the ones who know how to interpret it.”

H 555, Ch. 22, h 2

Ali ibn Muhammad has narrated from ‘Abdallah ibn Ali from Ibrahim ibn Ishaq from ‘Adallah ibn Hammad from Burayd ibn Mu‘awiya who has narrated the following from either one of the Imams (a.s.) about the words of Allah, Allah, the Most Majestic, the Most gracious. “No one knows its true interpretations except God and those who have a firm grounding in knowledge . . .” (3:7). The Holy Prophet is the best among the people well-grounded in knowledge. Allah, the Most Majestic, the Most gracious, taught him all that He had revealed to him in the form of original text and in the form of interpretations. Allah, the Most Majestic, the Most gracious, would not reveal anything to him that he would not know the meaning thereof. The successors of the Holy Prophet (s.a.) after him knew all revelations. As for those who do not know the interpretations thereof, when the scholar speaks to them with knowledge, they say, “We believe in it, for all of this is from our Lord.” The Holy Quran consists of specific, general, clear, not so clear, abrogating and abrogated statements. The people who are well-grounded in knowledge know all of the Holy Quran.”

H %556ch22, h 3

Al-Husayn ibn Muhammad has narrated from MuAlia ibn Muhammad from Muhammad ibn ’Uwarma from Ali ibn Hassan from ‘Abd al-Rahman ibn Kathir from abu ‘bdallah (a.s.) who has said the following. “People well-grounded in Knowledge stands for Amir al-Mu’minin Ali (a.s.) and the Imams after him.”

Chapter 23

The Imams are those who have received Knowledge and it is firmly Established in their Hearts

H 557, Ch. 23, h 1

Ahmad ibn Mahran has narrated from Muhammad ibn Ali from Hammed ibn ‘Isa from al-Husayn ibn al-Mukhtar from abu Basir who has said that he heard abu ‘Abdallah (a.s.) say the following about this verse of the Holy Quran. “In fact, the Quran consists of illustrious verses that exist in the hearts of those who have knowledge. . . .” (29:49) The Imams (a.s.) pointed to his own hear.”

H 558, Ch. 23, h 2

It is narrated from him from Muhammad ibn Ali from ibn Mahbub from ‘Abd al-‘Aziz al-‘Abdi from abu ‘Abdallah (a.s.) who has said the following about the words of Allah, the Most Holy, the Most High. “In fact, the Quran consists of illustrious verses that exist in the hearts of those who have knowledge. . . .” (29:49) ‘They are the Imams (a.s.)’.

H 559, Ch. 23, h 3

It is narrated from him from Muhammad ibn Ali from ‘Uthman ibn ‘Isa from Sama‘a from abu Basir from abu Ja‘far (a.s.) who has said the following about this verse of the Holy Quran. “In fact, the Quran consists of illustrious verses that exist in the hearts of those who have knowledge. . . .” (29:49) The Imams (a.s.) then said, “O abu Muhammad, for the sake of Allah, be the judge and tell, of who it is spoken (so often) between the two covers of the Holy Quran?” I then asked, “Who are they, “May Allah take my soul in service for your cause. The Imams (a.s.) said, “Who else can they be other than ourselves?”

H 560, Ch. 23, h 4

Muhammad ibn Yahya has narrated from Muhammad ibn al-Husayn from Yazid Sha‘ar from Harun ibn Hamza who has said that he hear abu ‘Abdallah (a.s.) say who has said the following. “In fact, the Quran consists of illustrious verses that exist in the hearts of those who have knowledge. . . .” (29:49) ‘They are the Imams (a.s.) exclusive of all others.’”

H 561, Ch. 23, h 5

A number of our people has narrated from Ahmad ibn Muhammad from al-Husayn ibn Sa‘d from Muhammad ibn al-Fudayl who has said that he asked abu ‘Abdallah (a.s.) about the meaning of the following verse of the Holy Quran. “In fact, the Quran consists of illustrious verses that exist in the hearts of those who have knowledge. . . .” (29:49) The Imams (a.s.) said, “They are the Imams (a.s.) exclusive of all others.”

Chapter 24

The people whom Allah has Chosen and has Made the Heirs of His Book are the Imams (a.s.)

H 562, Ch. 24, h 1

Al-Husayn ibn Muhammad has narrated from Mu‘alla ibn Muhammad from Muhammad ibn Jumhur from Hammad ibn ‘Isa from ‘Abd al-Mu’min from Salim who has said that he asked abu Ja‘far (a.s.) about the meaning of the words of Allah, the Most Holy, the Most High. “We gave the Book as an inheritance to Our chosen servants, among whom some are unjust against their souls, some are moderate, and some are exceedingly virtuous by the permission of God. . . .” (35:31) The exceedingly virtuous is the Imam (a.s.), the moderateones are those who know the Imams (a.s.) and the unjust ones are those who do not know the Imams (a.s.).”

H 563, Ch. 24, h 2

Al-Husayn has narrated from Mu‘alla from al-Washsha’ from ‘Abd al-Karim from Sulayman who has said that he asked abu ‘Abdallah (a.s.) about the meaning of the following verse of the Holy Quran. “We gave the book as an inheritance to Our chosen servants,.. . .” (35:31) The Imam (a.s.) asked, “What do you say about it?” I said, “We say that they are the Fatimid (descendents of Fatima, Daughter of the Holy Prophet (s.a.)” The Imam (a.s.) said, “It is not as you say. No one who would point out his sword and call people into schism and misguidance comes in this (category of people exceeding in virtue).” I then asked, “Who then are the ones doing wrong to themselves?” The Imam (a.s.) replied, “It is those who sit in their homes and do not know the rights of his Imam (a.s.). The moderate ones are those who know the rights of their Imam and the ones exceeding in virtue are the Imams (a.s.)”

H 564, Ch. 24, h 3

Al-Husayn ibn Muhammad has narrated from Mu‘alla ibn Muhammad from al-Hassan from Ahmad ibn ‘Umar who has said that he asked abu al-Hassan al-Rida (a.s.) about the meaning of the words of Allah, the Most Holy, the Most High. “We gave the book as an inheritance to Our chosen servants. . .” (35:31). The Imam (a.s.) said such people are the children of Fatima (a.s.), those exceeding in virtue are the Imams (a.s.), the moderate ones are those who know the Imam (a.s.) and those who do injustice to themselves are the ones who do not know their Imam (a.s.).”

H 565, Ch. 24, h 4

Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from ibn Mahbub from abu Wallad who has said that he asked abu ‘Abdallah (a.s.) about the meaning of the words of Allah, the Most Holy, the Most High. “The people who have received Our Book (Quran), and read it thoroughly, believe in it. Those who disbelieve the Book are

Chapter 25

Two Kinds of Imam are mentioned in the Holy Quran: the Imams (a.s.) who call to Allah and the Imams who call to Fire

H 566, Ch. 25, h 1

Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from al-Hassan ibn Mahbub from ‘Abdallah ibn Ghalib from Jabir from abu Ja‘far (a.s.) who has said the following. “When the following verse of the Holy Quran was revealed, “On the day when We call every nation with their leaders, (Imams) . . .” (17:71), people asked the Holy Prophet (s.a.), ‘Are you not the Imam of all the people altogether?’ The Holy Prophet (s.a.) said, “I am the Messenger of Allah to all the people but after me there will the Imams for the people from my family. They will rise among the people but they will be rejected. The leaders of the unbelievers and misguidance and their followers will do injustice to them. Those who support, love, follow and acknowledge their authority they are from me, with me and will meet me. Let it be known that those who would do injustice to the Imams (a.s) and reject them they are not from me and with me. I denounce them and all associations with them.”

H 567, Ch. 25, h 2

Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad and Muhammad ibn al-Husayn from Muhammad ibn Yahya from Talha ibn Zayd from abu ‘Abdallah (a.s.) who has said the following. “The Imams mentioned in the book of Allah, the Most Holy, the Most High, are of two kinds. Allah, the Most Holy, the Most High has said, ‘We appointed them as leaders (Imams) to guide the people through Our command . . .” (21:73) They do so but not because of the commads of the people. They allow our command to come first and before their own orders, and our laws before their own laws and judgment. “We made them the kinds of leaders (Imams) who would invite people to the fire . . .” (28:41) ‘They let their own commands to come before the commands of Allah and their laws before the laws of Allah. They follow their desires against what the book of Allah, the Most Holy, the Most High requires.’”

Chapter 26

The Holy Quran guides people to the Imam (a.s.)

H 568, Ch. 26, h 1

Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad ibn ‘Isa from al-Hasan ibn Mahbub who has said that he asked abu al-Hassan al-Rida (a.s.) about the meaning of the words of Allah, the Most Holy, the Most High. “We have chosen heirs for every legacy that parents and relatives may leave. Let those who have been promised a bequest receive their share of the legacy. . . .” (4:33) It is a refrence to the Imams (a.s.) With the Imams (a.s.) Allah, the Most Holy, the Most High, has established your covenants.”

1. There have been a variety of interpretations of who are the last group of heirs mentioned in this verse, i.e., those with whom you have sworn compact, and, as a result of this, and so as to reconcile these various interpretations with the law, it has at different times been asserted that this verse was abrogated or that it was not. For example, see at.-Taban, at-Taf~ir, vol.5,

H 569, Ch. 26, h 2

Ali ibn Ibrahim has narrated from his father from ibn abu ‘Umayr from Ibrahim ibn ‘Abd al-Hamid from Musa ibn ’Ukayl al-Numayri from al-‘Ala’ ibn Sayyaba from abu ‘Abdallah (a.s.) who has said the following about the words of Allah. “This Quran shows the way to that which is the most upright . . .” (17:9) The Imams (a.s.)said, “It guides to the Imam (a.s.).”

Chapter 27

The Bounty and Blessings that Allah, the Most Holy, the Most High has mentioned in His book, the Holy Quran are the Imams (a.s.)

H 570, Ch. 27, h 1

Al-Husayn ibn Muhammad has narrated from Mu‘alla ibn Muhammad from Bistam ibn Murrah from Ishaq ibn Hassa’n from al-Haytham ibn Waqid from Ali ibn al-Husayn al-‘Abdi from Sa‘d al-’Iskaf from al-Asbagh ibn Nubatah from Amir al-Mu’minin Ali (a.s.) who has said the following. “What isd wrong with people who changed the Sunnah (traditions) of the Messenger of Allah and deviated from his will? Do they not fear that sever suffering may befall them? He then recited the following verse of the Holy Quran. “Have you not seen (considered) those who changed the blessings (Word) of God through disbelief and led their people to destruction? (14:28). They will suffer in Hell. What a terrible place to stay! (14:29). He then said, “We are the blessings of Allah which He has granted to people. Through us will succede those will be successful on the Day of Judgment.”

H 571, Ch. 27, h 2

Al-Husayn ibn Muhammad has narrated from Mu‘alla ibn Muhammad, in a mafu‘ manner, (rafa’ahu) about the words of Allah, the Most Holy, the Most High. “(Jinn and mankind) – which of the favors of your Lord do you deny?” (55:13) Will you deny and refuse the Holy Prophet or his successor.” (This verse has come down in ch. 55 al-Rahman.)

H 572, Ch. 27, h 3

Al-Husayn ibn Muhammad has narrated from Mu‘alla ibn Muhammad from Muhammad ibn Jumhur from ‘Adallah ibn ‘Abd al-Rahman from al-Haytham ibn Waqid from abu Yusuf al-Bazzaz who has said that abu ‘Abdallah (a.s.) recited the following verse, “Keep in mind the bounties of Allah. . .” (7:69) The Imams (a.s.) said, “Do you know what the bounties of Allah are?” I said, “No, I do not know.” He said, “It is the greatest of the bounties of Allah. It is to acknowledge the Divine authority that we possess.”

H 573, Ch. 27, h 4

Al-Husayn ibn Muhammad has narrated from Mu‘alla ibn Muhammad from Muhammad ibn ’Uwarma from Ali ibn Hassa’n from ‘Abd al-Rahman ibn Kathir who has said that he asked abu ‘Abdallah (a.s.) about the meaning of the following verse. “Have you not seen (considered) those who changed the blessings (Word) of God through disbelief and led their people to destruction?” (14:28) The Imam (a.s.) said it is a reference to all of Quraysh who exercised animosity towards the Holy Prophet (s.a.), created wars against him and rejected his will about his successor.”

Chapter 28

The People whom Allah, the Most Holy, the Most High, has called Mutawassimin (distinguished) in His book are the Imams (a.s.) who are also the straight path

H 574, Ch. 28, h 1

Ahmad ibn Mahran has narrated from ‘Abd al-‘Azim ibn ‘Abdallah al-Hasani from ibn abu‘Umayr who has said the following.

“Asbat Bayya‘ al-Zattiyy has said that once he was in the presence of abu ‘Abdallah (a.s.) when a man asked him about the meaning of the following words of Allah, the Most Holy, the Most High. “In this there is evidence (of the Truth) for the distinguished ones. (15:75)

That town lies on a road which still exists (15:76) The Imam (a.s.) said, “We are the distiguished people and the (right) path is with us.”

H 575, Ch. 28, h 2

Muhammad ibn Yahya has narrated from Salamah ibn al-Khattab that Yahya ibn Ibrahim who has said the following. “Asbat ibn Salim has said that once he was in the presence of abu ‘Abdallah (a.s.) when a man from the people of Hiyt came and said, ‘May grant yopu well-being, what is the meaning of the words of Allah, the Most Holy, “In this there is evidence (of the Truth) for the distinguished ones.”? (15:75)

The Imam (a.s.) said, “We are the distiguished people and the (right) path is with us.”

H 576, Ch. 28, h 3

Muhammad ibn Isma‘il has narrated from al-Fadl ibn Shadhan from Hammad ibn ‘Isa from Rib’i ibn ‘Abdallah from Muhammad ibn Muslim from abu Ja‘far (a.s.) who has said the following about the words of Allah, the Most Holy, the Most High. “In this there is evidence (of the Truth) for the distinguished ones.” (15:75)

“The Imam (a.s.) said, “The distinguished people are the Imams (a.s.) the Holy Prophet has said, “Be on your guard from the intelligence of the believers. He lookss through the light of Allah, the Most Holy, the Most High as mentioned in, “In this there is evidence (of the Truth) for the distinguished ones.” (15:75)

H 577, Ch. 28, h 4

Muhammad ibn Yahya has narrated from al-Hasan ibn Ali al-Kufi from ‘Ubays ibn Hisham from ‘Adallah ibn Sulayman from abu ‘Abdallah (a.s.) who has said the following about the words of Allah, the Most Holy, the Most High. “In this there is evidence (of the Truth) for the distinguished ones.” (15:75)

The Imams (a.s.) said, “These people are the Imams (a.s.) and the evidence will never depart us.”

H 578, Ch. 28, h 5

Muhammad ibn Yahya has narrated from Muhammad ibn al-Husayn from Muhammad ibn Aslam from Ibrahim ibn Ayyub from ‘Amr ibn Shamir from Jabir from abu Ja‘far (a.s.) who has said the following. “Amir al-Mu’minin Ali (a.s.) has the following about the words of Allah, the Most Holy, the Most High. “”In this there is evidence (of the Truth) for the distinguished ones.” (15:75) The Holy Prophet (s.a.) was the distinguieshed one and I was as such after him and the Imams from my children are the distinguieshed ones.”

In a different copy it is narrated from Ahmad ibn Mahran from Muhammad ibn Ali from Muhammad ibn Aslam from Ibrahim ibn Ayyub through the chain of his nnarrators a similar Hadith.

Chapter 29

The deeds of the people are presented before the Holy Prophet (s.a.) and the Imams (a.s.)

H 579, Ch. 29, h 1

Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from al-Husayn ibn Sa‘id from al-Qasim ibn Muhammad from Ali ibn abu Hamza from abu Basir from abu ‘Abdallah (a.s.) who has said the following. “All deeds are presented before the Messenger of Allah (s.a.). It is the deeds of the all the virtuous and the evil doing servants (of Allah) that are presented every morning and evenings (before the Messenger of Allah). So pay proper attention to it and be very careful. The following verse of the Holy Quran is a reference to this. “(Muhammad), tell them, “Act as you wish. God will see your deeds and so will do His Messenger. . . .” (9:106) The Imams (a.s.) paused at this point and did not read any further.”

H 580, Ch. 29, h 2

A number of our people has narrated from Ahmad ibn Muhammad from al-Husayn ibn Sa‘id from al-Nadr ibn Suwayd from Yahya al-Halabi from ‘Abd al-Hamid al-Ta’i from Ya‘qub ibn Shu‘ayb. He has said that he asked abu ‘Abdallah (a.s.) about the meaning of the words of Allah, the Most Holy, the Most High. “Act as you wish. God will see your deeds and so will do His Messenger and the believers. . . .” (9:106) The Imams (a.s.) said, “They (believers) are the Imams (a.s.)”

H 581, Ch. 29, h 3

Ali ibn Ibrahim has narrated from his father from ‘Uthman ibn ‘Isa from Suma‘ who has said that he heard abu ‘Abdallah (a.s.) say the following. “What is wrong with you? Why do you disappoint the Messenger of Allah?” A man asked, “How do we disappoint him?” The Imams (a.s.) said, “Do you not know that your deeds are presented before him? When he find sins in them it disappoints him. Do not disappoint the Messenger of Allah. Do things that will make him happy.”

H 582, Ch. 29, h 4

Ali from has narrated from his father from al-Qasim ibn Muhammad from al-Zayyat from ‘Abdallah ibn Aban al-Zayyat who was well placed in the eyes of al-Rida (a.s.). He has said that he asked al-Rida (a.s.) to pray for him and for his family. Am I not praying for them? I swear by Allah that your deeds are presented before me every day and night.” He has said that it seemed extremely great to me. The Imams (a.s.) said to me, “Do you not read in the Holy Quran, ‘Act as you wish. God will see your deeds and so will do His Messenger and the believers. . . .’” (9:106) The Imams (a.s.) then said, “I swear by Allah that he (the believer) is Ali ibn abu Talib (a.s.).”

H 583, Ch. 29, h 5

Ahmad ibn Mahran has narrated from Muhammad ibn Ali from abu ‘Abdallah al-Samit from Yahya ibn Musawwir who has said the following. He mentioned this verse to abu Ja‘far (a.s.), “Act as you wish. God will see your deeds and so will do His Messenger and the believers. . . .” (9:106) The Imams (a.s.) then said, “I swear by Allah that he (the believer) is Ali ibn abu Talib (a.s.).”

H 584, Ch. 29, h 6

A number of our people have narrated from Ahmad ibn Muhammad from al-Washsha’ who has said the following. “I heard Imam al-Rida saying, ‘All the deeds: good and bad ones are presented before the Messenger of Allah.’”

Chapter 30

The Path, Urged to be Maintained Steadfastly is Acknowledgement of the Divine Authority of Imam Ali (a.s.)

H 585, Ch. 30, h 1

Ahmad ibn Mahran has narrated from ‘Abd al-‘Azim ibn ‘Abdallah al-Hassani from Musa ibn Muhammad from Yunus ibn Ya‘qub from the person whom he mentioned, from abu Ja‘far (a.s.). The Imam (a.s.) said the following about the words of Allah, the Most Holy, the Most High. “Had they (jinn and mankind) remained steadfast in their path (religion, Islam), We would certainly have given them abundant water to drink.” (72:16) It means, “Had people maintained steadfastness in respecting the Divine authority of Amir al-Mu’minin Ali ibn abu Talib (a.s.), and the Divine authority of his successors from his children and agreed to obey their orders and prohibitions He would have given them abundant water. He says, We would drench their hearts with faith. The path (al-Triqa) means to have faith in the Divine authority of Amir al-Mu’minin Ali (a.s.) and his successors from his children.”

H 586, Ch. 30, h 2

Al-Husayn ibn Muhammad has narrated from Mu‘alla ibn Muhammad from Muhammad ibn Jumhur from Fudala ibn Ayyub from al-Husayn ibn ‘Uthman from abu Ayyub from Muhammad ibn Muslim. He has said that he asked abu ‘Abdallah (a.s.) about the meaning of the following words of Allah, the Most Holy, the Most High. “To those who have said, ‘God is our Lord,’ and who have remained steadfast to their belief. . .” The Imams (a.s.) said, “Those who remain steadfast in respecting the Divine authority of Amir al-Mu’minin Ali (a.s.) and his successors, the Imams (a.s.) one after the other then, ‘ the angels will descend saying, “Do not be afraid or grieved. Receive the glad news of the Paradise which was promised to you.’” (41:30)

………………

(Part 2)The Book on Virtue of Knowledge

 (Al kafi Part 2)The Book on Virtue of Knowledge

Chapter One

Chapter on the necessity to seek knowledge and the recommendations to learn

H 35, Ch. 1, h 1

Muhammad ibn Ya‘qub has narrated from Ali ibn Ibrahim ibn Hashim from his father from al-Hassan ibn abu al-Hassan al-Farisi from ‘Abd al-Rahman ibn Ziyad from his father from abu ‘Abdallah (a.s.) who has said the following.
“The Messenger of Allah said, ‘Seeking knowledge is obligatory for every Muslim. Let it be known that Allah loves those who seek knowledge.”

H 36, Ch. 1, h 2

Muhammad ibn Yahya has narrated from Muhammad ibn al-Hassan from Muhammad ibn ‘Abdallah from ‘Isa ibn ‘Abdallah al-‘Amri from abu ‘Abdallah (a.s.) who has said the following.
“Seeking knowledge is obligatory.”

H 37, Ch. 1, h 3

Ali ibn Ibrahim has narrated from Muhammad ibn ‘Isa from Yunus ibn ‘Abd al-Rahman from certain persons of his people who has said the following.
“Abu al-Hassan (a.s.) was asked, “Is it permissible for people not to seek what (religious knowledge) they need?” The Imam (a.s.) said, “No, (it is not permissible to ignore learning).”

H 38, Ch. 1, h 4

Ali ibn Muhammad and others have narrated from Sahl ibn Ziyad and Muhammad ibn Yahya from Ahmad ibn Muhammad ibn ‘Isa all from ibn Mahbub from Hisham ibn Salim from abu Hamza from abu Ishaq al-Subay‘i from one who narrated to him who has said the following.
“I heard Amir al-Mu’minin Ali (a.s.) say, ‘O people, you must know that religion becomes complete through seeking knowledge and acting accordingly. You must know that seeking knowledge is much more urgent for you than seeking wealth. In wealth every one’s share is guaranteed. A just person has already divided the wealth among you. He and my sword guarantee you to receive your share. Knowledge, however, is stored with those who possess it. You are commanded to seek knowledge from its sources (those who possess it). You must seek knowledge.’”

H 39, Ch. 1, h 5

A number of our people has narrated has narrated from Ahmad ibn Muhammad al-Barqi from Ya’qub ibn Yazid from abu ‘Abdallah, a man of our people narrated in a marfu‘ manner from abu ‘Abdallah (a.s.) from the Holy Prophet (s.a) who has said the following.
“Seeking knowledge is obligatory.”

In another Hadith Imam abu ‘Abdallah has narrated from the holy Prophet who said, “Seeking knowledge is obligatory for every Muslim. Let it be known that Allah loves those who seek knowledge.”

H 40, Ch. 1, h 6

Ali ibn Muhammad ibn ‘Abdallah has narrated from Ahmad ibn Muhammad ibn Khalid from ‘Uthman ibn ‘Isa from Ali ibn abu Hamza who has said the following.
“I heard Imam abu ‘Abdallah saying, ‘Acquire good understand in religion because those of you who do not have good understand in religion are like the Bedouins. Allah has said in His book, ‘ Why do not some people from each group of believers seek to become specialists in religious learning and, after completing their studies, guide their group so that they will have fear of God. (9:122)’”

H 41, Ch. 1, h 7

Al-Hassan ibn Muhammad has narrated from Ja‘far ibn Muhammad from al-Qasim ibn al-Rabi‘ from Mufaddal ibn ‘Umar who has said the following.
“I heard abu ‘Abdallah (a.s.) say, ‘It is necessary for you to have good understanding of religion of Allah. Do not be like Bedouins because those who do not gain good understanding of religion, Allah will not look to then on the Day of Judgement and none of his deeds will be cleansed.’”

H 42, Ch. 1, h 8

Muhammad ibn ’Isma‘il has narrated from al-Fadl ibn Shadhan from ibn abu ‘Umayr from Jamil ibn Durraj from Aban ibn Taghlib from abu ‘Abdallah (a.s.) who has said the following.
“I would like to teach my associates and followers to have good understanding of religion even if it would require to use my whip on their heads.”

H 43, Ch. 1, h 9

Ali ibn Muhammad has narrated from Sahl ibn Ziyad from Muhammad ibn ‘Isa from one who narrated to him from abu ‘Abdallah (a.s.) the following.
“A man said asked, ‘May Allah take my soul in your service, a man believes in this fact, (Leadership of Ahlul Bayt with Divine Authority) but keeps himself at home and does not acquaint himself with his brethren.”

Abu ‘Abdallah (a.s.) said, “How he achieves good understanding of his religion?”

Chapter 2

Chapter on the quality of knowledge its virtue and the virtue of the scholars

H 44, Ch. 2, h 1

Muhammad ibn al-Hassan has narrated from Ali ibn Muhammad from Sahl ibn Ziyad from Muhammad ibn ‘Isa from ‘Ubaudallah al-Dihqan from Durust al-Wasiti from Ibrahim ibn ‘Abd al-Hamid from abu al-Hassan Musa (a.s.) who has said the following.
“Once the Holy Prophet (s.a) entered the Mosque and found a group of people gathered around a man. He asked, “who is he?” It was said that he was a ‘allamah. He then asked them, “What is that? ” They replied that he is the most learned man about the genealogy, the chronology, and the history of the pre-Islamic days of darkness and the poetry of Arabs. The Imam said, ‘The holy Prophet (s.a.) then told them. “Knowledge consists of only three kinds: A strong sign, a justly enjoined obligation or an established tradition. Other then these are of the extra achievements.”’

H 45, Ch. 2, h 2

Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad ibn ‘Isa from Muhammad ibn Khalid from abu al-Bakhtari from abu ‘Abdallah (a.s.) who has said the following.
“The scholars are the heirs of the prophets because the prophets did not leave any Dirham or Dinar, (units of money) as their legacy. What they left was certain pieces of their statements. Those who acquired anything of these pieces of their statements they have certainly gained a large share. You must be very careful, when acquiring such knowledge, to see from what kinds of people you receive them. Among us (the Ahlul Bayt, family of the holy Prophet s.a.) after every one there comes a just person who removes (and exposes) the forgeries of the exaggerators from it (knowledge), the infiltrated materials of the fallacious ones and the interpretations of the ignorant ones.”

H 46, Ch. 2, h 3

Al-Hassan ibn Muhammad has narrated from Mu‘alla ibn Muhammad from al-Hassan ibn Ali al-Washsha’ from Hammad ibn ‘Uthman from abu ‘Abdallah (a.s.) who has said the following.
“When Allah wants goodness for a person He gives him (Fiqh) good understanding of religion.”

H 47, Ch. 2, h 4

Muhammad ibn ’Isma‘il has narrated from Fadl ibn Shadhan from Hammad ibn ‘Isa from Rab‘i ibn ‘Abdallah from a man from abu Ja‘far (a.s.) who has said the following.
“The entirety of excellence and perfection is (a) in good understanding of religion, (b) exercise of patience in affliction and (c) setting up of means of living.”

H 48, Ch. 2, h 5

Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad ibn ‘Isa from Muhammad ibn Sinan from ’Isma‘il ibn Jabir from abu ‘Abdallah (a.s.) who has said the following.
“The scholars are trust worthy people, The pious ones are the strongholds and the successors (of the holy Prophet (s.a.) are the leaders.” In another Hadith it is said, “The scholars are the light houses, the pious people are the strongholds and the successors are the leaders.”

H 49, Ch. 2, h 6

Ahmad ibn Idris has narrated from Muhammad ibn Hassa’n from Idris ibn al-Hassan from abu Ishaq al-Kindi from Bashir al-Dahhan from abu ‘Abdallah (a.s.) who has said the following.
“O Bashir, there is nothing good in those of our people who do not acquire (Fiqh) good understand of religion. If one of them would not have good understanding of the religion he would need to ask those who oppose us. When he would need them they would lead him into their straying ways in a manner that he would not even realize.”

H 50, Ch. 2, h 7

Ali ibn Muhammad has narrated from Sahl ibn Ziyad from al-Nawfali from al-Sakuni from abu ‘Abdallah (a.s.) who has narrated from his ancestors from the Holy Prophet (s.a.), who has said the following.
“There is nothing good in life except for two kinds of people: a scholar who is obeyed and an audience who listens carefully.”

H 51, Ch. 2, h 8

Ali ibn Ibrahim has narrated from his father from ibn abu ‘Umayr and Muhammad ibn Yahya from Ahmad ibn Muhammad from ibn abu ‘Umayr from Sayf ibn ‘Umayr from abu Hamza from abu Ja‘far (a.s.) who has said the following.
“A scholar who benefits from his knowledge is better than seventy thousand worshippers.”

H 52, Ch. 2, h 9

Al-Hassan ibn Muhammad has narrated from Ahmad ibn Ishaq from Sa‘dan ibn Muslim from Mu‘awiya ibn ‘Ammar who has said the following.
“I asked (Imam) abu ‘Abdallah (a.s.), “There is a man who recounts your Hadith and spreads them among people and ties them to their hearts and the hearts of your followers. Also perhaps there is a worshipper among your followers who does not narrate your Hadith. Which of these two people is better?” The Imam replied, “The one who narrates our Hadith and ties them up to the hearts of our followers is better than seventy thousand worshippers.”

Chapter 3

Chapter on Kinds of People

H 53, Ch. 3, h 1

Ali ibn Muhammad from Sahl ibn Ziyad and Muhammad ibn Yahya from Ahmad ibn Muhammad ibn ‘Isa all from ibn Mahbub from abu ’Usama from Hisham ibn Salim from abu Hamza from abu Ishaq al-Sabay‘i from one who narrated it from a reliable source from Imam Ali (a.s.) who has said the following.
“After the holy Prophet people become of three kinds. One group went to a divinely well guided scholar. Allah had given him such a high degree of knowledge that made him independent of the knowledge of the others. The second group was the ignorant group, who claimed to have knowledge but in fact they had no knowledge. This was an egotist group. The worldly attractions had made them to lose sight of the truth and to mislead other people. The third group consisted of those people who learned from a divinely guided scholar who taught them for the sake of Allah and for their salvation. It then was obvious that those who claimed (to be scholars while, in fact, they were not scholars) and those who forged certain matters falsely were destroyed.”

H 54, Ch. 3, h 2

Al-Husayn ibn Muhammad al-Ash’ari has narrated from Mu‘alla ibn Muhammad from al-Hassan ibn Ali al-Washsha’ from Ahmad ibn ‘A’idh from abu Khadija Salim ibn Mukram from abu ‘Abdallah (a.s.) who has said the following.
“People are of three kinds: The scholars, the learning group and the garbled ones.”

H 55, Ch. 3, h 3

Muhammad ibn Yahya has narrated from ‘Abdallah ibn Muhammad from Ali ibn al-Hakam from al-‘Ala’ ibn Razin from Muhammad ibn Muslim from abu Hamza al-Thumali who has said the following.
“Abu ‘Abdallah (a.s.) said this. ‘It is narrated from Imam abu ‘Abdallah (a.s.) who has said, “Be a scholar or a learning person or love the scholars. Do not become of the fourth group lest you will be destroyed by their hatred.’”

H 56, Ch. 3, h 4

Ali ibn Ibrahim has narrated from Muhammad ibn ‘Isa from Yunus from Jamil who has said the following.
“I heard Imam abu ‘Abdallah (a.s.) saying, ‘People become of three groups: Scholars, those who learn and garbled ones. We are the scholars. Our followers are the ones who learn. The rest of the people are garbled ones.’

Chapter 4

Chapter on the reward for the scholars and those who seek knowledge

H 57, Ch. 4, h 1

Muhammad ibn al-Hassan and Ali ibn Muhammad has narrated from Sahl ibn Ziyad and Muhammad ibn Yahya from Ahmad ibn Muhammad, all from Ja’far ibn Muhammad al-Ash’ari from ‘Abdullah ibn Maymun al-Qaddah and Ali ibn Ibrahim from his father from Hammad ibn ‘Isa from al-Qaddah from abu ‘Abdallah (a.s.) who has said the following.
“The holy Prophet has said, ‘If one sets out on a journey to seek knowledge Allah will lead him to the way that would take him to paradise. The angels will stretch their wings for the pleasure of the seeker of knowledge and all that is in the heavens and earth even the whales in the oceans will ask forgiveness for him (from Allah). The excellence of the scholar over other people is like that of the moon over other stars during a full-moon night. The scholars are the heirs of the prophets. The prophets did not leave any Dirham or Dinar (wealth) as their legacy but they did leave knowledge as their legacy. Whoever acquires a share from such legacy has gained a very large share.’”

H 58, Ch. 4, h 2

Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from al-Hassan ibn Mahbub from Jamil ibn Salih from Muhammad ibn Muslim from Ja’far (a.s.) who has said the following.
“Those of you who teach will have the same reward as those who learn in addition to his higher position over the student. Learn knowledge from those possess knowledge and teach it to your brethren just as the scholars have taught you.”

H 59, Ch. 4, h 3

Ali ibn Ibrahim has narrated from Ahmad ibn Muhammad al-Barqi from Ali ibn al-Hakam from Ali ibn abu Hamza from abu Basir from abu ‘Abdallah (a.s.) who has said the following.
“Whoever teaches something good he will receive a reward for each time his student would practice such knowledge.” Abu Basir has said, “I asked the Imam, ‘Would this apply to the student if he would teach other people?’ The Imam (a.s.) replied, “Yes, it will apply to him even if all people would teach it.” I then asked, ‘Would it apply to him if he would already be dead?’ The Imam (a.s.) responded, “Yes, even if he would be dead.”’

H 60, Ch. 4, h 4

Through the same chain of narrator it is narrated from Muhammad ibn ‘Abd al-Hamid from al-‘Ala’ ibn Razin from abu ‘Ubayda al-Hadhdha’ from abu Ja’far (a.s.) who has said the following.
“Whoever teaches a subject of guidance he will receive a reward equal to the rewards of those who would practice such guidance without any reduction in the rewards of the later ones. Whoever would introduce a subject of misguidance he will suffer equal to the suffering due for each time it is practiced without any reduction in the suffering of whoever would practice such misguidance.”

H 61, Ch. 4, h 5

Al-Husayn ibn Muhammad has narrated from Ali ibn Muhammad ibn Sa‘d in a marfu’ manner from abu Hamza from Ali ibn al-Husayn (a.s.) who has said the following.
“If only people knew how much reward there is for seeking knowledge, they would have sought it even if they would have had to shed their blood for it or dive in large waves. Allah the Blessed and Most High revealed to Daniel saying, ‘The most hated among my creatures are the ignorant ones who disrespect the scholars and do not follow them. The Most beloved to Me in My servants are the pious ones who work hard to become entitled for greater rewards, who always stay close to the scholars, follow the fore-bearing people and accept (the advise of) people of wisdom.”

H 62, Ch. 4, h 6

Ali ibn Ibrahim has narrated from his father from al-Qasim ibn Muhammad from Sulayman ibn Dawud al-Minqari from Hafs ibn Ghiyath who has said that abu ‘Abdallah (a.s.) said the following.
“Whoever acquires knowledge and practice what he has learned and teach it to others for the sake of Allah, among the angels of heavens he will be called a great personality. It will be said there: ‘He learned for the sake of Allah, practiced for the sake of Allah and taught it for the sake of Allah.”

Chapter 5

Chapter on the Qualities of the Scholars

H 63, Ch. 5, h 1

Muhammad ibn Yahya al-‘Attar from Ahmad ibn Muhammad ibn ‘Isa from al-Hassan ibn Mahbub from Mu‘awiya ibn Wahab who has said the following. “Imam abu ‘Abdallah (a.s.) has said.
“Seek knowledge and beautify it with forbearance and dignity. Be humble to your students and to those from whom you learn. Do not be a tyrant scholar lest your falsehood would destroy the truth in you.”

H 64, Ch. 5, h 2

Ali ibn Ibrahim has narrated from Muhammad ibn ‘Isa from Yunus from Hammad ibn ‘Uthman from al-Harith ibn Mughirah al-Nasri from abu ‘Abdallah (a.s.) about the words of Allah, the Most Majestic, the Most gracious.
“Only God’s knowledgeable servants fear Him . . ..”, (35:28) that scholars are those whose deeds would testify to the truthfulness of their words, otherwise, they are not scholars.’”

H 65, Ch. 5, h 3

A number of our people has narrated from Ahmad ibn Muhammad al-Barqi from ’Isma’il ibn Mihran from abu Sa‘id al-Qammat from al-Halabi from abu ‘Abdallah (a.s.) who has said the following.
“Imam Ali (a.s.) said, ‘Do you want me to describe to you the true Faqih, person who truly has a good understanding of religion? A true Faqih is one who does not cause people to despair from the mercy of Allah and does not make them to be unconcerned about the punishment of Allah, who does not allow them to consider disobedience to Allah as permissible and who doe not abandon the holy Quran because of being attracted towards other matters. You must know that there is no goodness in knowledge without good understand (Fiqh). You must know that there is nothing good in a recitation without thinking about it. You must know that there is nothing good in worship without thoughtfulness. In another Hadith it says, ” You must know that there is nothing good in a knowledge without good understanding. You must know that there is nothing good in a recitation without thinking about it. You must know that there is nothing good in worship without having a good understanding of religion. You must know that there is nothing good in performing the acts of Hajj etc. without piety.’”

H 66, Ch. 5, h 4

Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad ibn ‘Isa and Muhammad ibn ‘Ism’il from al-Fadl ibn Shadhan al-Naysaburi, all from Safwan ibn Yahya from abu al-Hassan al-Rida (a.s.) who has said the following.
“Of the signs of Fiqh, good understanding of religion is forbearance and quietness.”

H 67, Ch. 5, h 5

Ahmad ibn ‘Abdallah from Ahmad ibn Muhammad al-Barqi from certain persons of his people in a marfu‘ manner (rafa’ahu) from Amir al-Mu’minin Ali (a.s.) who has said the following.
“Foolishness and arrogance are not found in the hearts of the scholars.”

H 68, Ch. 5, h 6

Through the same chain of narrators it is narrated from Muhammad ibn Khalid from Muhammad ibn Sinan in a marfu‘ manner (rafa’ahu ) from Jesus son of Mary who has said the following to his disciples.
“O disciples, I need your help so help me.” They replied, “Your request is granted, O Spirit of God.” Jesus then got up and washed their feet. To this the disciples said, “We were supposed to serve you O Spirit of God.” Jesus then said, “Of the people who must serve others are the scholars. I acted in this humble way so that you will act among people in the humble way I acted before you.” Jesus then said, “With humbleness wisdom is established but not with arrogance. Just as plants grow in plain and soft grounds but not on the hard grounds and rocks.”

H 69, Ch. 5, h 7

Ali ibn Ibrahim has narrated from his father from Ali ibn Ma‘bad from the person whom he mentioned from Mu‘awiya ibn Wahab from abu ‘Abdallah (a.s.) who has said the following.
“Imam Ali (a.s.), would often say, ‘O seekers of knowledge, (note that) a scholar has three signs: Knowledge, forbearance and quietness. An orator has three signs: He quarrels those higher then him through disobedience. He does injustice to those lower than him in position through domination and he becomes a supporter of the unjust.’”

Chapter 6

Chapter on the Rights of the scholars

H 70, Ch. 6, h 1

Ali ibn Muhammad ibn ‘Abdallah has narrated from Ahmad ibn Muhammad from Muhammad ibn Khalid from Sulayman ibn Ja’far al-Ja’fari from the person who he mentioned from abu ‘Abdallah (a.s.) who has said the following.
“Imam Ali (a.s.) said, ‘One of the rights of a scholar is that one must not ask him a great many questions and must not hold to his garment (excessive questioning). When one would enter in his presence while other people are there one should offer salutation to all of them and special greetings to the scholar only. One must sit before him and not behind him. One must not blink his eyes before him or make hand gestures and must not speak much in his presence such as so and so said so and so opposite to what he says. The length of his meeting must not disappoint one because the case of a scholar is like a fruit bearing tree in which case one needs to wait until three lets fruits to fall onto one. The reward for a scholar is greater than that for one who fasts and prays very often and those who fight for the cause of Allah.’”

Chapter 7

Chapter on the Loss of a Scholar

H 71, Ch. 7, h 1

A number of our people has narrated from Ahmad ibn Muhammad ibn Khalid from ‘Uthman ibn ‘Isa from abu Ayyub al-Khazzaz from Sulayman ibn Khalid from abu ‘Abdallah (a.s.) who has said the following.
” Of the deaths of the true believers the one that Satan loves most is the death of a Faqih, one who has very good understand of religion and its laws.”

H 72, Ch. 7, h 2

Ali ibn Ibrahim has narrated from his father from ibn abu ‘Umayr from certain persons of his people from abu ‘Abdallah (a.s.) who has said the following.
“When a true believer who is a Faqih, dies, it causes an irreparable damage in the Islamic system.”

H 73, Ch. 7, h 3

Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from ibn Mahbub from Ali ibn abu Hamza who has said the following.
“(Imam) abu al-Hassan Musa ibn Ja’far (a.s.) has said, ‘When a true believer dies the angels and the parts of earth where he worshipped Allah weep because of his death. Also the doors of the heavens through which his good deeds had been taken up weep and it causes an irreparable damage in the Islamic system. It is because the true believing Fuqaha, people of proper understanding in religion and its laws are the strongholds of the Islamic system just as the fortress around a city is a stronghold for it.’”

H 74, Ch. 7, h 4

From him (Muhammad ibn Yahya) from Ahmad from ibn Mahbub from abu Ayyub al-Khazzaz from Sulayman ibn Khalid from abu ‘Abdallah (a.s.) who has said the following.
“Of the deaths of the true believers the one that Satan loves most is the death of a Faqih, one who has very good understand of religion and its laws.”

H 75, Ch. 7, h 5

Ali ibn Muhammad has narrated from Sahl ibn Ziyad from Ali ibn Asbat from his uncle Ya’qub ibn Salim from Dawud ibn Farqad who has said the following.
“Imam abu ‘Abdallah (a.s.) has said, ‘My father used to say, ‘Allah does not take back the knowledge that He has sent down. But when the scholar dies it takes away his knowledge and after this the unjust ones come and they go astray and mislead people and there is no good in things without basis.’”

H 76, Ch. 7, h 6

A number of our people has narrated from Ahmad ibn Muhammad from Muhammad ibn Ali from the person who he mentioned from Jabi from abu Ja’far (a.s.) who has said the following.
“Imam Ali ibn al-Husayn (a.s.) would say, ‘My soul shows generosity in accepting the quickening of our death or being murdered. It is due to the words of Allah that say, “Have they not considered that We have taken over the land and reduced its borders?” the reference here is to the death of the scholars.”

Chapter 8

Chapter on Meeting the Scholars and Associating with Them

H 77, Ch. 8, h 1

Ali ibn Ibrahim has narrated from Muhammad ibn ‘Isa from Yunus in a marfu‘ manner (rafa’ahu) from Luqman the wise who has said the following to his son.
“My son chose your own meeting place. If you find a people who speak of Allah, the Glorious, the Majestic, sit with them. If you know already you will benefit from your knowledge and if you would be ignorant they will teach you. Perhaps Allah may cover them with the shadow of His mercy and you may be covered along with them. If you see a people who do not speak of Allah, do not sit with them because even if you would know it would not benefit you and if you would be ignorant they would increase your ignorance. Perhaps Allah may cover them with the shadow of His punishment and it may cover you also along with them.”

H 78, Ch. 8, h 2

Ali ibn Ibrahim has narrated from his father and Muhammad ibn Yahya from Ahmad ibn Muhammad ibn ‘Isa, all from ibn Mahbub from Durust ibn abu Mansur from Ibrahim ibn ‘Abd al-Hamid from abu al-Hassan Musa ibn Ja‘far (a.s.) who has said the following.
“Speaking to a scholar even at a dump-site is better than speaking to an ignorant person at a best furnished palace.”

H 79, Ch. 8, h 3

A number of our people has narrated from Ahmad ibn Muhammad al-Barqi from Sharif ibn Sabiq from al-Fadl ibn abu Qurrah from abu ‘Abdallah (a.s.) who has said the following.
“The Holy Prophet said, ‘The disciples asked Jesus, ‘O the spirit of Allah who should we associate with?’ Jesus replied, “Associate with those whose visitation would remind you of Allah, whose speech and logic increase your knowledge and whose deeds would attract you to the next life.’”

H 80, Ch. 8, h 4

Muhammad ibn ‘Ism’il has narrated from al-Fadl ibn Shadha from ibn abu ‘Umayr from Mansur ibn Hazim from abu ‘Abdallah (a.s.) who has said the following.
“The holy Prophet said, ‘Association with religious people is a honor in this life as well as in the next life.’”

H 81, Ch. 8, h 5

Ali ibn Ibrahim has narrated from his father from al-Qasim ibn Muhammad al-Asbahani from Sulayman ibn Dawud al-Minqari from Sufyan ibn ‘Uyayna from Mis‘ar ibn Kidam who has said the following.
“(Imam) abu Ja’far (a.s.) has said, ‘The place where I may sit with one who I trust is more comforting to my soul than working for one whole year.’”

Chapter 9

Chapter on Asking the Scholar and Discussing with him

H 82, Ch. 9, h 1

Ali ibn Ibrahim has narrated from his father from ibn abu ‘Umayr from certain persons of our people from abu ‘Abdallah (a.s.) who has said the following.
It is About a person who had smallpox and needed a formal bath due to sexual activities. Certain people had washed him and then he died. The Imam said, “They have killed him. Why did they not ask about it? The medicine for the illness due to ignorance, certainly, is to ask.”

H 83, Ch. 9, h 2

Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad ibn ‘Isa from Hammed ibn ‘Isa from Hariz from Zurra, Muhammad ibn Muslim and Burayd al-‘Ijli who has said the following.
“(Imam) abu ‘Abdallah (a.s.) has said, ‘People are destroyed only because they do not ask (what they do not know).’”

H 84, Ch. 9, h 3

Ali ibn Muhammad has narrated from Sahl ibn Ziyad from Ja’far ibn Muhammad al-Ash‘ari from ‘Abdallah ibn Maymun al-Qaddah from abu ‘Abdallah (a.s.) who has said the following.
“This knowledge (the knowledge of the holy Prophet and Ahlul Bayt(a.s.)) is under a lock and the key to it is asking”

Ali ibn Ibrahim, from his father from al-Nawfali, from al-Sakuni from Imam abu ‘Abdallah has narrated the same Hadith.

H 85, Ch. 9, h 4

Ali ibn Ibrahim has narrated from Muhammad ibn ‘Isa ibn ‘Ubayd from Yunus ibn ‘Abd al-Rahman from abu Ja’far al-Awwal from abu ‘Abdallahh (a.s.) who has said the following.
“People can do nothing until they ask, acquire proper understand of religion and know their Imam and then they can follow what the Imam (a.s.) says even if the he (a.s.) would say some thing differently under (taqiyah) pressure.”

H 86, Ch. 9, h 5

Ali has narrated from Muhammad ibn ‘Isa from Yunus from the person who he mentioned from abu ‘Abdallah (a.s.) who has said the following.
“The holy Prophet has said, ‘Woe is to a man who does not save a time every Friday for learning about his religion and make a habit to ask about his religion.” In another Hadith it says, “woe is to every such Muslim.”

H 87, Ch. 9, h 6

Ali ibn Ibrahim has narrated from his father from ibn abu ‘Umayr from ‘Abdallah ibn Sinan from abu ‘Abdallah (a.s.) who has said the following.
“The Holy Prophet said, ‘Allah, the Majestic, the Glorious says, ‘The discussions of the scholars among My servants are of the matters that bring the dead hearts to life if they come to and end up to My commandments.’”

H 88, Ch. 9, h 7

Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad ibn ‘Isa from Muhammad ibn Sinan from abu al-Jarud from abu Ja’far (a.s.) who has said the following.
“May Allah grant forgiveness to a man who revives knowledge.” Abu al-Jarud has said, “I asked the Imam, ‘What is reviving knowledge?’” The Imam (a.s.) replied, “It is his discussing knowledge among the religious people and the people of piety.”

H 89, Ch. 9, h 8

Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from ‘Abdallah ibn Muhammad al-Hajjal from certain persons of our people in a marfu’ manner from the Messenger of Allah who has said the following.
He said addressing the people said, “Discuss facts, meet each other and speak to each other because speaking is brightness for the hearts. Hearts become stained just as the swords become stained and speaking cleanses it up.” In some scripts it is ‘Iron’ instead of ‘speaking’ at the end of the sentence.”

H 90, Ch. 9, h 9

A number of our people has narrated from Ahmad ibn Muhammad ibn Khalid from his father from Faddala ibn Ayyub from ‘Umar ibn Aban from Mansur al-Sayqal who has said the following.
“Imam abu Ja‘far (a.s.) has said, ‘Discussing knowledge is study and study is a good prayer.’”

Chapter 10

Chapter on Giving Knowledge as Charity

H 91, Ch. 10, h 1

Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad ibn ‘Isa from Muhammad ibn ’Isma‘il ibn Bazi‘ from Mansur ibn Hazim from Talha ibn Zayd from abu ‘Abdallah (a.s.) who has said the following.
“I read in the book of Imam Ali (a.s.) that Allah had no commitment from and covenant with the ignorant people to seek knowledge before having a commitment from and covenant with the scholars to give knowledge as charity to the ignorant ones because knowledge existed before ignorance.”

H 92, Ch. 10, h 2

A number of our people has narrated from Ahmad ibn Muhammad al-Barqi from his father from ‘Abdullah ibn Mughirah and Muhammad ibn Sinan from Talha ibn Zayd from abu ‘Abdallah (a.s.) about this verse.
“Do not scornfully turn your face away from people. . .” (31:18) ‘so that people would all be equal in matters of knowledge.’”

H 93, Ch. 10, h 3

Through the same chain of narrators he has narrated from his father from Ahmad ibn Nadr from ‘Amr and ibn Shimr from Jabir from abu Ja’far (a.s.) who has said the following.
“Zakat, the tax, on knowledge is teaching it to the servants of Allah.”

H 94, Ch. 10, h 4

Ali ibn Ibrahim has narrated from Muhammad ibn ‘Isa ibn ‘Ubayd from Yunus ibn ‘Abd al-Rahman from the person who he mentioned from abu ‘Abdallah (a.s.) who has said the following.
“Jesus, son of Mary (a.s.) once stood up to speak to the Israelites saying, ‘O Israelites, do not speak the words of wisdom to the ignorant people because you will be doing injustice to them (words of wisdom). Do not keep them (words of wisdom) from those who deserve lest you will do injustice to them (deserving people).’”

Chapter 11

Prohibition on Speaking without Knowledge.

H 95, Ch. 11, h 1

Muhammad ibn Yahya has narrated from Ahmad and ‘Abdallah (both) sons of Muhammad ibn ‘Isa from Ali ibn al-Hakam from Sayf ibn ‘Umayra from Mufaddal ibn Yazid who has said the following.
“(Imam) abu ‘Abdallah (a.s.)said, ‘I would like to warn you about two forms of behavior that lead a man to destruction. I prohibit you from dealing with Allah on the basis of falsehood and from giving fatwa to people without knowledge.’”

H 96, Ch. 11, h 2

Ali ibn Ibrahim has narrated from Muhammad ibn ‘Isa ibn ‘Ubayd from Yunus ibn ‘Abd al-Rahman from ‘Abd al-Rahman ibn al-Hajjaj who has said the following.
“Imam abu ‘Abdallah (a.s.) has said, ‘Beware of two forms of behavior. It is such behaviors that have lead many people to their destruction. Beware of giving fatwa to people on the basis of your own opinion and to follow a religion without knowledge.’”

H 97, Ch. 11, h 3

Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad ibn ‘Isa from al-Hassan ibn Mahbub from Ali ibn al-Ri’ab from abu ‘Ubayda al-Hadhdha’ from abu Ja’far (a.s.) who has said the following.
“The angels of mercy and the angels of wickedness condemn those who give to people fatwas without knowledge and guidance. Such people will be held responsible for the sins of all those who have followed such fatwas.”

H 98, Ch. 11, h 4

A number of our people has narrated has narrated from Ahmad ibn Muhammad ibn Khalid from al-Hassan ibn Ali al-Washshi’ from Aban al-Ahmar from Ziyad ibn abu Raja’ from abu Ja’far (a.s.) who has said the following.
“What you know you may speak it up but what you do not know say, ‘Allah knows best’. A man refers to a verse in the holy Quran and gives it a meaning that is farther from the truth than the heavens are from earth.”

H 99, Ch. 11, h 5

Muhammad ibn ‘Isma’il has narrated from al-Fadl ibn Shadhan from Hammad ibn ‘Isa from Ri’ab‘i ibn ‘Abdallah from Muhammad ibn Muslim from abu ‘Abdallah (a.s.) who has said the following.
“It is very proper for a scholar to say, ‘Allah knows best’ if he does not know. This is not for a none scholar.”

H 100, Ch. 11, h 6

Ali ibn Ibrahim has narrated from Ahmad ibn Muhammad ibn Khalid from Hammad ibn ‘Isa from Hariz ibn ‘Abdallah from Muhammad ibn Muslim from abu ‘Abdallah (a.s.) who has said the following.
“If one of you would be asked of what he does not know he must say, ‘I have no knowledge and he must not say, “Allah knows best” because it may create doubts in the hearts of his audience. If the person questioned would say, “I do not know his audience will not accuse him of anything.”

H 101, Ch. 11, h 7

Al-Husayn ibn Muhammad has narrated from Mu‘alla ibn Muhammad from Ali ibn Asbat from Ja’far ibn Sama‘a from several persons, from aban, from Zurara ibn A‘yan who has said the following.
“I asked Imam abu Ja‘far (a.s.) this, ‘What are the rights of Allah on people?’” The Imam (a.s.) replied, “They must say what they know and abstain from saying anything that they have no knowledge of.’”

H 102, Ch. 11, h 8

Ali ibn Ibrahim has narrated from his father from ibn abu ‘Umayr from Yunus (ibn ‘Abd al-Rahman) from abu Ya’qub Ishaq ibn ‘Abdallah from abu ‘Abdallah (a.s.) who has said the following.
“Allah has addressed His servants in two verses of the holy Quran very particularly:

Did they not make a covenant (with God) in the Book not to speak any thing other than the Truth about God and to study its contents well?

They call a lie something that is beyond the limit of their knowledge and whose interpretation has not yet been revealed . . .” (10:39)

H 103, Ch. 11, h 9

Ali ibn Ibrahim has narrated from Muhammad ibn ‘Isa from Yunus from Dawad ibn Farqad from one he narrated from ibn Shubruma (a judge in al-Kufa during the rule of al-Mansur) who has said the following.
“I never heard any thing like a statement I heard from Imam abu ‘Abdallah (a.s.) and it is almost as he said, ‘Pierced my heart.’” The Imam (a.s.) said, “My father narrated from my great-great-great-great grandfather, the holy Prophet (s.a.) who said, ‘Those who act on the basis of analogy will face their destruction and lead others to their destruction. Those who give fatwas without the knowledge of the abrogating and the abrogated, the clear text and that which requires interpretation, they will face

Chapter 12

Chapter on Those who Act without Knowledge

H 104, Ch. 12, h 1

A number of our people have narrated from Ahmad ibn Muhammad ibn Khalid from his father from Muhammad ibn Sinan from Talha ibn Zayd who has said the following.
“(Imam) abu ‘Abdallah (a.s.) has said, ‘Working without understanding and insight is like travelling in the wrong direction that only takes one farther away from the destination.’”

H 105, Ch. 12, h 2

Muhammad ibn Yahya from Ahmad ibn Muhammad ibn ‘Isa from Muhammad ibn Sinan from ibn Muskan from Hassan al-Sayqal who has said the following.
“(Imam) abu ‘Abdallah (a.s.) who has said, “Allah does not accept a deed without good understanding and proper understanding does not come into being without work. One who achieves proper understanding it will guide him to good deeds and one who does not work will not have any understanding. Is it not a fact that parts of faith comes from other parts?”

H 106, Ch. 12, h 3

It is narrated from him from Ahmad ibn Muhammad from ibn Faddal from the one he narrated from abu ‘Abdallah (a.s.) who has said the following.
“Imam abu ‘Abdallah (a.s.) has said that the Holy Prophet said, ‘Those who work without knowledge they destroy more than what they gain.’”

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.”

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.”

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.’”

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.”

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.”

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.”

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.”

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.)’”

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.”

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

The Book of Inteligence and IgnoranceChapter 1

The book of Intelligence and ignorance

H 1, Ch. 1, h 1

Abu Ja’far Muhammad ibn Ya’qub has narrated from a number of our people of whom one is Muhammad ibn Yahya al-‘Attar who narrated from Ahmad ibn Muhammad from Hassan ibn Mahbub from ‘Ala’ ibn Razin from Muhammad ibn Muslim from abu Ja’far (a.s) who has said the following.
” When Allah, God, created Intelligence He made it speak and then He said to it, ‘Come forward’.

It came forward. He then said, “Go back.” It went back.

Then Allah said, “I swear by My honor and glory that I have not created any creature more beloved to Me than you. I will not perfect you in anyone except those whom I love. I, however, will command only you to do things and prohibit only you from doing certain things. I will grand blessings (rewards) to you only and will subject only you to punishments.”

H 2, Ch. 1, h 2

Ali ibn Muhammad has narrated from Sahl ibn Ziyad, from ‘Amr ibn ‘Uthman, from Mufaddal ibn Salih from Sa‘d ibn Tarif from Asbagh ibn Nabatah, from Ali (a.s) who has said the following.
“Once Jibril came to Adam (a.s) and said, ‘I am ordered to offer you three choices. You may chose one and leave the other two. Adam then asked, “What are those three things?”

Gibril replied, ‘They are Intelligence, bashfulness and religion.’

Adam then said, “I chose Intelligence.” Gibril then asked bashfulness and religion to return and leave Intelligence with Adam. They said to Gibril, ‘O Gibril, we are commanded to be with Intelligence wherever it may exist. Gibril then said, “It then is up to you.” He then ascended to heavens.

H 3, Ch. 1, h 3

Ahmad ibn ‘Idris has narrated from Muhammad ibn ‘Abd al-Jabbar, from certain persons of our people in a Marfu’ manner, who have ascribed it to abu ‘Abdallah (a.s) who has said the following.
The narrator has said, “I asked abu ‘Abdallah, “What is Intelligence?” He replied, ‘It is a fact with whose help one worships Allah, the Merciful, and attains paradise.’ I then asked, “What was the thing with Mu’awiyah?” ‘It was shrewdness. Mischief is similar to Intelligence but it is not Intelligence.’ The Imam replied.

H 4, Ch. 1, h 4

Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad ibn ‘Isa from ibn Faddal from al-Hassan ibn al-Jahm who has said the following.
“I heard (Imam) al-Rida (a.s) saying, “The friend of a person is his/her Intelligence and the enemy of a person is his/her ignorance.”

H 5, Ch. 1, h 5

It is narrated from him from Ahmad ibn Muhammad from ibn Faddal from al-Hassan ibn al-Juham who has said the following.
“I said to abu al-Hassan, “We know certain people who have a great deal of love but they don not have much determination (and understanding of the cause of Imamat).” The Imam replied, “They are not of the ones that Allah has admonished. What Allah has said is that people of Intelligence and understanding must take a lesson.”

H 6, Ch. 1, h 6

Ahmad ibn Idris has narrated from Muhammad ibn Hassa’n from abu Muhammad al-Razi from Sayf ibn ‘Umayra from Ishaq ibn ‘Ammar from abu ‘Abdallah (a.s) who has said the following.
“One who has Intelligence he has a religion also and one who has religion he enters Paradise.”

H 7, Ch. 1, h 7

A number of our people has narrated from Ahmad ibn Muhammad ibn Khalid from al-Hassan ibn Ali ibn Yaqtin from Muhammad ibn Sinan ibn abu al-Jarud from abu Ja‘far (a.s) who has said the following.
“Allah, on the Day of Judgment, will hold everyone accountable according to the degree of the intelligence that He had given them in their worldly life.”

H 8, Ch. 1, h 8

Ali ibn Muhammad ibn ‘Abdallah has narrated from Ibrahim ibn Ishaq al-Ahmar from Muhammad ibn Sulayman al-Daylami his father who has said the following.
“Once I mentioned a certain person’s intelligence, worship and religion before Imam abu ‘Abdallah (a.s). The Imam (a.s) asked, “How is his intelligence? The man replied, ‘I do not know.’ The Imam then said, “The degree of reward is based on the degree of intelligence. A man of Bani Israel worshipped Allah on an island in the ocean. The island was lush green, with many trees and abundant water. Once an angels passed by the worshipper and asked Allah to show how much reward and blessings would the worshipper receive for his good deeds. Allah showed the rewards due to the worshipper to the angel and the angel considered it very little. Allah then told the angel to stay with the worshipper as a companion. The angel then appeared to the worshipper in the form of a human being. The worshipper asked, “Who are you?” ‘ I have heard about your great worships and your spiritual position at this place and I wish to join you to worship Allah along with you.” The angel said. He spent that day with the worshipper and the next day the angel said to the worshipper, “Your place is beautiful and it should only be used for worship.” ‘Yes, it is but it has one shortcoming.’ The worshipper responded. “What is that?” The angel inquired. “Our Lord does not have an animal. I whish He had a donkey so that we would look after the donkey to graze all the grass around. All these grass is a waste.” ‘Does your Lord have no donkey? Asked the angel. “Had our Lord had a donkey all this grass would not have turned into waste.” The worshipper answered with sadness. Allah then revealed to the angel, “We reward everyone according to the degree of his/her intelligence.”

H 9, Ch. 1, h 9

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 said, “If you would hear good things about a man, you should examine how good his intelligence is, because he will be rewarded according to his intelligence.”

H 10, Ch. 1, h 10

Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from ibn Mahbub from ‘Abdallah ibn Sinan who has said the following.
“I mentioned a person, who would overdo the deeds of his doing Wudu and prayer to Imam abu ‘Abdallah (a.s) and added that he is a man of good intelligence.” The Imam (a.s) then said, ‘What kind of intelligence is it that allows him to obey Satan.’ I then asked the Imam, “How would he be considered as obeying Satan?” The Imam (a.s) said, “Ask him wherefrom this thing comes to him. He will certainly say, “It comes from Satan.”

H 11, Ch. 1, h 11

A number of our people has narrated Ahmad ibn Muhammad ibn Khalid from certain persons of his people in a marfu‘ manner from the Holy Prophet (s.a) who has said the following.
“Allah has not distributed anything among people more excellent than intelligence. The sleeping of a person of intelligence is better than the worshipping of an ignorant person for the whole night. Staying of a person of intelligence at home is better than the journeying of an ignorant person in search for success and good deeds. Allah did not sent any prophet or messenger before the completion of his intelligence and to let it become better than the intelligence of all of his followers. Whatever a prophet preserves in his soul is better than the achievement of all the striving people for virtue and good deeds. People would not fulfil their obligations to Allah without having an understanding about Him. All the worshippers will not be able to achieve with the virtue of their worships what a person of intelligence achieves. It is the people of intelligence who are considered as people of proper understanding in chapter 2:269 of the holy Quran, “Only People of understanding realizes this.”

H 12, Ch. 1, h 12

Abu ‘Abdallah al-Ash‘ari has narrated from certain persons of our people have narrated in a marfu‘ manner from Hisham ibn al-Hakam who has said the following.
“Abu al-Hassan Musa ibn Ja’far stated the following to me. ‘O Hisham, Allah has given good news to the people of reason and understanding in His book in the following words, ” Give the good news to those of My servants who hear certain words but follow only the good words. These are the ones whom Allah has given guidance and they are the people of understanding. 39:20 Holy Quran

“O Hisham, it is certain that Allah has established complete (legal) authority for people (to refer to) in the form of intelligence, supported the messengers through the (ability) to communicate and has guided them to His own Lordship with proofs. Saying, “Your Lord is the only Lord. There is no God but He, the Beneficent, the Merciful (2:163)

“(Of the signs of His existence are the creation of heavens and earth, the alternation of nights and days, the ships that sail in the sea for the benefit of the people. (Also of such signs are) the water that God sends from the sky to revive the dead earth where He has scattered all kinds of animals, the winds of all directions and the clouds that are rendered for service between the sky and the earth. Such are evidence (of His existence) for those who use their intelligence. (2:164)

“O Hisham, Allah has mentioned the above facts as proof of His existence and that such facts depend upon the will of one who has designed them saying:

“God has made the day and the night, the sun and the moon, and all the stars subservient to you by His command. In this there is evidence of the truth for people of understanding. (16:12)

“It is He, Who created you from clay, turning it into a living germ, then into a clot of blood, and then brings you forth as a child. He then made you grow into manhood and become old. He causes some of you to live for the appointed time and some of you to die before so that perhaps you may have understanding (40:67).

“In the heavens and the earth there is evidence (of the Truth) for the believers (45:3). In your creation and in that of the beasts living on earth there is evidence of the Truth for the people who have strong faith (45:4). In the alternation of the night and the day, the sustenance which God has sent down from the sky to revive the barren earth, and in the changing of the direction of the winds there is evidence of the truth for the people of understanding (45:5).

“Know that God brings the dead earth back to life. We have explained Our revelations to you so that you may perhaps have understanding (57:17).

“In the earth there are adjacent pieces of land, vineyards, farms, date-palms of single and many roots which are all watered by the same water. We have made some yield a better food than others. All this is evidence (of the existence of God) for the people who understand. (13:4)

“Also, of the evidence of His existence are His showing you lightening which gives you fear and hope and His sending water down from the sky which revives the earth after its death. In this there is evidence (of the truth) for the people of understanding. (30:24)

“(Muhammad), say, “Let me tell you about what your Lord has commanded: Do not consider anything equal to God; Be kind to your parents; Do not murder your children out of fear of poverty, for We give sustenance to you and to them. Do not even approach indecency either in public or in private. Take not a life, which God has made sacred except by way of justice and law. Thus does He command you that you may learn wisdom. (6:151)

“God has told you this parable about yourselves: Could your slaves share your wealth equally with you and could you fear them as you fear yourselves? Thus, do We clarify the evidence (of the truth) for the people of understanding (30:28).

“O Hisham, Allah then has given good advise to the people of intelligence and has encouraged them to become interested in the life to come saying, “The worldly life is but useless amusement and sport (compared to) the life hereafter which is far better and is only for the pious. Will you not then understand? (6:32)

“O Hisham, Allah then has given warnings to those who do not think about the punishment that may come upon them from Allah saying, “Then We totally destroyed the others (37:136). You pass by (their ruined town) in the morning and at night (37:137). Will you then not understand? (37:138)

“We will bring torment from the sky on this town because of the evil-deeds of its inhabitants” (29:34). We left manifest evidence (of the truth) there for the people of understanding. (29:35)

“O Hisham, intelligence comes with knowledge.” Allah has said, “These are parables which, We tell to human beings, but only the learned ones understand them. (29:43)

“O Hisham, Allah has then expressed dislike towards those who do not understand in the following words: “When certain people are asked to follow the revelations of God, they say, ‘We would rather follow what our fathers have followed,’ even though their fathers had no understanding and could not find the true guidance (2:170)

“Preaching to unbelievers is like talking to someone who cannot hear anything except yells and shouts. They are deaf, dumb, and blind; they have no understanding. (2:171)

“Some of them will look at you, but are you supposed to guide the blind even if they have no vision? (10:43)

“Do you think that most of them listen and understand? They are like cattle or even more, straying and confused. (25:44)

“They will not fight you united except with the protection of fortified towns or from behind walls. They are strong among themselves. You think that they are united, but in fact, their hearts are divided. They are a people who have no understanding (59:14)

“Would you order people to do good deeds and forget to do them yourselves even though you read the Book? Why do you not think?” (2:44)

“O Hisham, Allah then has expressed dislike towards the multitudes saying, “Most of the people in the land will lead you away from God’s guidance if you follow them; they only follow their own conjecture and preach falsehood (6:116)

“If you ask them, “Who has created the heavens and the earth,” they will certainly say, “God has created them.” Say, “It is only God who deserves all praise, but most of them do not know” (31:25)

“If you ask them, “Who has sent down water from the sky to revive the dead earth?” They will say, “God has done it.” Say, “It is only God who deserves all praise, but many of them do not understand.” (29:63)

“O Hisham, Allah then has praised those fewer in numbers saying, “Only few of my servants are grateful.” (34:13)

He has said, “How few are they?”

“A believing person from the people of the Pharaoh who concealed his faith said, “Would you kill a man just because he says God is my Lord?” (40:28)

“No one believed in him, except a few. (11:40)

Tell them, (Muhammad), “God certainly has the Power to show such miracles but many of them are ignorant.” (6:37).

“Many of them have no understanding. (5:103)

Many of them do not realize.”

“O Hisham, Allah has mentioned the people of intelligence in the best manners with the best of characteristics saying, “God gives wisdom to the ones whom He wants. Whoever is given wisdom, has, certainly, received much good. Only people of intelligence can grasp this (2:269).

” . . . those who have a firm grounding in knowledge say, “We believe in it. All its verses are from our Lord.” No one can grasp this fact except the people of Intelligence . . .” (3:7)

“The creation of the heavens and the earth and the alternation of the day and the night are evidence (of the existence of God) for people of Intelligence. (3:190)

“Can a person, who knows that what is revealed to you from your Lord is the truth, be considered equal to a blind person? Only those who have understanding take heed (13:19).

“Can this one be considered equal to one who worships God during the night, prostrating and standing, who has fear of the Day of Judgment, and who has hope in the mercy of his Lord? Say, “Are those who know equal to those who do not know? Only the people of Intelligence take heed” (39:9).

“It is a blessed Book which We have revealed for you so that you will reflect upon its verses and so the people of understanding will take heed (38:29).

“To Moses We had given guidance and to the children of Israel We had given the Book (40:53) as their inheritance and as a guide and a reminder to the people of understanding (40:54)

“Keep on reminding them. This benefits the believers” (51:55).

“O Hisham, Allah says in His book, “This is a reminder for the ones who understands, listens, and sees.” (50:37)

It means intelligence.

“We gave wisdom to Luqman so that he would give thanks to God . . . .” (31:12) Understand is intelligence.

“O Hisham, Luqman said to his son, ” Venerate the truth you will be the most intelligent among man. Cleverness before intelligence has a very small value. My son, the world is a very deep ocean in which many people have drowned. You must take piety before God as the ship, faith as supplies therein, trust in God as the sales, intelligence as the captain, knowledge as the guide and patience as passengers.”

“O Hisham, for everything there is a guide. The guide for intelligence is thinking. The guide for thinking is silence. For everything there is a means for mobility the means of mobility for intelligence is humble attitude. To disobey a prohibition is enough proof of ones ignorance.

“O Hisham, Allah send His messengers to people for no other reason but that they would have understanding about Him. Those who obey Him better have better understanding about Him. Those who are more knowledgeable in the commandment of Allah are the ones who have more powerful intelligence and those who have more powerful intelligence are at a higher degree of excellence in this world and in the next life.

“O Hisham, Allah has placed two kinds of authority over man.

1

The apparent and manifest authority and the internal and hidden authority The prophets and messengers are the apparent and manifest authorities and intelligence is the hidden and internal authority.

“O Hisham, a man of intelligence is one whose thankfulness doe not diminish because of a large wealth and prohibited matters can not overpower his patience.

“O Hisham, one who would support three things against an other three kinds of things he would be leading to the destruction of his own intelligence.

(1) Darkening of one’s ability to think with day dreaming, (2) the abolishment of the sparks of one’s wisdom with excessive bluffs and (3) the extinguishing of the lights of the lessons from experience by the desires of one’s soul.

It would be like supporting ones desire to destroy ones own intelligence. One who would destroy his own intelligence he has destroyed his own worldly life as well as the life to come.

“O Hisham how would you expect to have pure deeds before Allah when you have such things that keep you away from the facts that matter to Allah, your Lord, and you have obeyed your desires against your own intelligence.

“O Hisham, maintaining patience in loneliness is a sign of the strength of intelligence. One who has understanding about Allah he keeps himself aside from the people of this world and those interested in it. He becomes interested in what is with Allah. Allah then gives him comfort in his fear and company when he is lonely. Allah gives him riches in his poverty and honor without the existence of his tribesmen.

“O Hisham, truth is set up so that Allah is obeyed. There is no salvation without obedience to Allah. Obedience comes only from knowledge, which comes from learning that receives strength from intelligence. The only knowledge of value is that of one who knows about the Lord and intelligence discerns the valuable of knowledge.

“O Hisham, smaller degrees of deeds with knowledge are accepted with double value and large amounts of deeds from those who follow their desires and ignorance are rejected.

“O Hisham, a person of intelligence is pleased with little things of the world with wisdom but he does not agree with a little wisdom with all of the world and, thus, such people strike a gainful bargain.

“O Hisham, the people of intelligence stay away from what is more than the basic necessities of life how then they would not stay away from the sins in this world. To stay away from what is more than the bare necessities is only extra virtue but staying away from sins is obligatory.

“O Hisham, a man of intelligence observes the world and the people of the world and finds out that the worldly gains come only through hard works and labor. He finds out that gains of the life hereafter also come through hard work and labor he then accepts the one that is more durable.

“O Hisham, people of intelligence hold themselves back from the worldly things and strengthen interest in the gains of the life hereafter. They have learned that the worldly gains are sought after and are wanted and so also are the gains of the lifer hereafter. One who seeks the gains of the life hereafter the world will seek him to deliver to him his livelihood but one who seeks the worldly gains the hereafter would also seek to find him. Death will then approach him and it will destroy his world and leave him with no opportunity in the life hereafter (because he had gained nothing).

“O Hisham, one who wants self-sufficiency without property, comfort for his heart from the evil of jealousy and the safety of his religion he should pray to Allah, the Most Glorious, to perfect his intelligence. The person of intelligence is satisfied with the basic necessities and one who agrees with basic necessities he is self-sufficient and free of needs and one who is not satisfied with basic necessities he is never free from wants.

“O Hisham, Allah has stated the following on behalf of the people of virtue, “They say, “Lord, do not cause our hearts to deviate from Your guidance, and grant us mercy. You are the Most Awarding One.” (3:8) They know that hearts may deviate and turn towards blindness and destruction.

It is certain that those who do not fear Allah have no understanding about Him. One who does not have proper understanding about Allah one’s heart does not establish any stable gnosis about Allah with clear awareness of such gnosis that one would find in his heart. No one can be as such except those whose deeds would confirm their words and their privacy would agree with their public activities. This is because Allah, Sacrosanct are whose names, has not shown what is private and unknown form intelligence except through what is public from it and speaks for it.

“O Hisham, the commander of the true believers, Imam Ali (a.s) has said, “Allah is worshipped better by no means other than intelligence. No one’s intelligence reaches perfection until therewith is found various qualities. Disbelief and evil should not emerge therefrom. Wisdom and goodness should be expected to exist therewith. The extra of the property of a person of intelligence is given in charity, the extra of his words is restrained and his share of the worldly things is only the basic necessities. He never considers himself as to have learned enough. To be with Allah, although in a very humble state, is far better to him than to live very much honored with others. Humbleness is more beloved to him than being taken as a dignitary. He considers virtuous deeds of others a great deal and his own virtuous deeds as insignificant. He considers all the other people better than his self and his own self as the worse of all and this is the totality of all things.”

“O Hisham, a man of intelligence never speaks a lie even though it may satisfy his desires.”

“O Hisham, one who does not maintain honorable kindness he has no religion and one can not have such noble character without intelligence. A person of the greatest value among people is one who does not consider the worldly gains his fortune. Nothing can become an adequate price for your bodies other than paradise. Do not sell it for any thing other than paradise.

“O Hisham, the commander of the true believers, Imam Ali (a.s) has said, “Three noble qualities in man are of the signs of the existence of intelligence. He replies when questioned and he speaks up only when everyone else fails to speak and offers his advise when it is beneficial to his people. One who has none of these qualities is a fool.” He also has said, “No one other a person who has all of the above or some of such qualities should chair a gathering and if one does so without any of such qualities he is a fool.”

Imam Hassan ibn Ali (a.s) has said, “If you would ask for help do so from a proper source.” He was asked, “O grandson of the holy Prophet, ‘Who are the proper sources?” He replied, “They are those about whom Allah has spoken in His book saying, “Only those who have understanding will take heed and they are the people of intelligence.”

Imam Ali ibn al-Husayn (a.s) has said, “Sitting in the company of virtuous people leads one to virtue and association with the scholars is a means of strengthening one’s intelligence. Obedience to the authorities that practice justice is an honor. The investment of wealth for profit is a dignifying practice. Guiding one who asks for guidance is an expression of gratitude. To restrain ones harmful manners and deeds is because of the perfection of one’s intelligence in which there is comfort for the body in the short and long terms.”

“O Hisham, a man of intelligence does not speak to one who is feared to call him a liar. He does not ask those that he fears may deny him. He does not count on what is not within his abilities. He does not maintain any hope in that which may involve severity and harshness. He does not take any steps towards which he fears may not be achieved due to his inability.”

H 13, Ch. 1, h 13

Ali ibn Muhammad has narrated from Sahl ibn Ziyad in a marfu‘ manner Amir al-Mu’minin Ali (a.s) who has said the following.

“Intelligence is a complete cover (protection) for one and extra knowledge and skills are evident beauty. Compensate your physical shortcomings with your extra knowledge and skills. Fight your desires with help from your intelligence and in so doing friendship is surrendered to and love becomes manifest for you.”

H 14, Ch. 1, h 14

A number of our people has narrated from Ahmad ibn Muhammad from Ali ibn Hadid from Suma’a ibn Mihran who has said the following.

“With a gathering of his followers I was in the presence of Imam abu ‘Abdallah (a.s). A discussion on intelligence and ignorance began to emerge among them. Thereupon Imam abu ‘Abdallah said, “You, first, must recognize intelligence and its army and ignorance and its army only then you would find proper guidance.” I then asked, may Allah make my soul of service to you, we only learn what you teach us.” The Imam (a.s) said, “Allah, the Glorious, the Majestic created intelligence and it was the first creature of spiritual world on the right side of the Throne from His light. He then told him to move backwards and intelligence moved backwards. He then told him to come forwards. Intelligence came forwards. Allah, the Sacrosanct, the Most High said, “I have created you a great creature and honored you above all others of my creatures. The Imam (a.s) continued, “Allah then created ignorance from a salty dark ocean and told it, “move backwards and did move backwards. He then called it to come forwards but it did not come forwards. He then said to it, ‘Did you shun coming forwards?” He then pronounced it condemned. He then assigned seventy-five armies for intelligence. When ignorance saw all the honors Allah has granted to intelligence it bore hidden animosity towards intelligence and said, “Lord this creature is just like me. You created and honored it and gave it power. But I have no power against it. Give me also likewise armies. The Lord then said, “I will give you also an army but if you would disobey Me I will then expel you and your army from My mercy. Ignorance then said, ‘I agree.’ Allah gave it seventy-five armies and it was out of the army of intelligence.

 

The Army of Intelligence	The Army of Ignorance
1 Goodness is the minister of Intelligence	Evil is the minister of Ignorance
2 Faith	Disbelief
3 Professing	Refusal
4 Hope	Despair
5 Justice	Injustice
6 Consent	Disapproval
7 Thankfulness	Ungratefulness
8 Expectation	Hopelessness
9 Reliance	Greed
10 Soft-heartedness	Hard-heartedness
11 Mercy	Anger
12 Knowledge	Ignorance
13 Understanding	Foolishness
14 Chastity	Reckless
15 Restraint	Yearning
16 Relenting	Relentless
17 Cautious	Boldness
18 Humbleness	Arrogance
19 Relax	Haste
20 Forbearance	Silliness
21 Quietness	Bluffing
22 Peacefulness	Contempt
23 Acceptance	Doubt
24 Patience	Impatience
25 Forgiving	Revenge
26 Self-reliance	Poverty
27 Remembrance	Forgetfulness
28 Sympathy	Detachment
29 Self-content	Covetousness
30 Munificent	Avaricious
31 Affection	Animosity
32 Loyalty	Infidelity
33 Obedience	Disobedience
34 Subservience	Supremacy
35 Security	Affliction
36 Love	Hatred
37 Truthfulness	Duplicity
38 Truth	Falsehood
39 Trustworthiness	Treachery
40 Sincerity	Distortion
41 Sharp witted	Feeble-mindedness
42 Comprehension	Simple-mindedness
43 Cognizance	Refusal
44 Safekeeping	feel evil satisfaction
45 Security unseen	Intemperance
46 Protective	Unmasking
47 Prayer	Loosing
48 Fasting	Consuming food
49 Hard work	Passivity
50 Hajj	Disregard of covenant
51 Soundness of words	Scandalous
52 Kindness to parents	Rudeness to parents
53 Factual	Braggart
54 Legitimate	Wickedness
55 Guarded	Bedecked
56 Concealment	Hatching
57 Fairness	Taking-sides
58 Peaceable	Rebelliousness
59 Cleanliness	Filthiness
60 Bashfulness	Ill-mannered
61 Impartiality	Aggressive
62 Comfort	Exhaustion
63 Ease	Hardships
64 Blessedness	Lack of blessings
65 Tranquility	Suffering
66 Stability	Aggrandizing
67 Wisdom	Desires
68 Dignity	Meanness
69 Fortunateness	Unfortunateliness
70 Repentance	Persistence
71 Seeking forgiveness	Keeping pride
72 Conservitiveness	Heedlessness
73 Invoking	Withholding
74 Vitality	Lethargic
75 Happiness	Sorrow
Friendliness	Aversion
Generosity	Stinginess

No one other than a prophet or his successor or a true believer the strength of whose faith Allah has already tested can have the whole army of intelligence with all such characteristics. However, some of our followers and friends may acquire some of such characteristics so that they may reach perfection and repulse the army of ignorance and purify themselves from evil. In such case they also will step at the high degree and level of the prophets and the successors of the prophets. This progress can only be made after knowing, with certainty, intelligence and its army and ignorance and its army. May Allah provide us and you the opportunity to obey Him and work to please Him.

H 15, Ch. 1, h 15

A group of our people has narrted from Ahmad ibn Muhammad ibn ‘Isa from al-Hassan ibn Ali ibn Faddal from certain persons of our people from abu ‘Abdallah who has said the following.
“The holy Prophet never spoke to people from the height and with the full power of his intelligence. The holy Prophet (s.a.) has said, “We the community of the Prophets are commanded to speak to people up to the level of their intelligence and understanding.”

H 16, Ch. 1, h 16

Ali ibn Muhammad has narrated from Sahl ibn Ziyad from al-Nawfali from al-Sakuni from Ja‘far from his father from Amir al-Mu’minin Ali (a.s) who has said the following. Imam abu Ja’far has narrated from Imam Ali (a.s) who has said the following.
“Greed motivates the hearts of the ignorant people, longings and yearning keep them as hostages and deceit clings to them.”

H 17, Ch. 1, h 17

Ali ibn Ibrahim has narrated from his father from Ja‘far ibn Muhammad al-Ash‘ari from ‘Ubaydallah al-Dihqan from Durust from Ibrahim ibn ‘Abd al-Hamid from abu ‘Abdallah who has said the following.
“The most perfect of intelligence are those who are the best in moral discipline.”

H 18, Ch. 1, h 18

Ali has narrated from his father from abu Hashim al-Ja‘fari who has said the following.
“We were in the presence of Imam al-Rida (a.s) that a discussion about intelligence took place and the Imam said, “O abu Hashim, intelligence is a present from Allah but discipline is a skill and burden. One who would pretend as a well disciplined one he would certainly establish full control in it. But to pretend as a person of intelligence would increase in him nothing but more ignorance.”

H 19, Ch. 1, h 19

Ali ibn Ibrahim has narrated from his father from Yahya ibn al-Mubarak from ‘Abdallah ibn Jubla from ibn Ishaq ibn ‘Ammar from abu ‘Abdallah (a.s) who has said the following.
“I asked Imam abu ‘Abdallah (a.s) this, ‘May Allah take my soul in service for your cause, I have a neighbor who prays a great deal, gives much charity and very often visits Makka and he seems alright.’” The Imam (a.s) asked, “O ibn Ishaq how is his intelligence?” I then said, “May Allah take my soul in service for your cause, he does not have any intelligence” “Nothing from what he does will be raised up (to heavens).” Replied the Imam.

H 20, Ch. 1, h 20

Al-Husayn ibn Muhammad has narrated from Ahmad ibn Muhammad al-Sayyari from abu Ya’qub al-Baghdadi who has said the following.
“Ibn Sukayt asked Imam abu al-Hassan (a.s), ‘Why did Allah sent Moses with the miracle appearing through his staff and through his hand and means of magic, Jesus with means of medical tasks and Prophet Muhammad (may Allah send blessings upon him, his family and all the prophets) with means of speech and sermons?’”

“When Moses was sent magic was very popular among the people. He showed a magic of such form that was not possible for others to perform. He was given such means that destroyed the magical effects of those people’s magic and established the truth of the message of Allah among them. Allah sent Jesus at a time when serious illnesses existed among the people and they needed medical treatment. Jesus brought from Allah what the people did not have. He brought from Allah the means to bring the dead back to life, cure the sick and the lepers by the permission of Allah and thus, establish the truthfulness of the message of Allah among the people.” The Imam explained.

Allah sent Prophet Muhammad (s.a.) at a time when oratory and speech was very popular among the people –I think he said poetry. He brought from Allah to the people the good advise and wisdom that showed the falsehood in their speeches and thus established the truthfulness of the message of Allah among them.” Ibn al-Sukayt then said, “I swear by Allah that I have never seen anyone like you. What is the proof to establish the truthfulness of the message of Allah among people today?” The Imam then said, ‘It is intelligence. Through intelligence one recognizes those who speak the truth from Allah, thus, one acknowledges their truthfulness and those who lie in the name of Allah their lies come to light.” Ibn al-Sukayt then said, “This by Allah is the answer.”

H 21, Ch. 1, h 21

Al-Husayn ibn Muhammad has narrated from Mu‘alla ibn Muhammad from al-Washsha’ from al-Muthanna al-Hannat from al-Qutayba al-A ’sha’ from ibn abu Ya‘fur from a slave of clan of Shayban from abu Ja‘far (a.s) who has said the following.
“When al-Qa’im, (the one who will rise with Divine Authority) the guardian, of our family will appear from occultation, Allah will place His hand over the heads of His servants and, thus, He place their intelligence together and complete their understanding.”

H 22, Ch. 1, h 22

Ali ibn Muhammad has narrated from Sahl ibn Ziyad from Muhammad ibn Sulayman from Ali ibn Ibrahim from ‘Abdallah ibn Sinan from abu ‘Abdallah (a.s) who has said the following.
“The authority of Allah over the people is the Prophet (s.a.) and the authority between Allah and the people is intelligence.”

H 23, Ch. 1, h 23

A number of our people has narrated from Ahmad ibn Muhammad in a mursal manner from abu ‘Abdallah (a.s) who has said the following.
“Intelligence is the support for man. From intelligence come intelligence, understanding, memorization and knowledge and with intelligence he gains perfection. Intelligence is his guide, his instructor and the key to his affairs. When his intelligence is supported with light he becomes a scholar, a keeper (of knowledge), an intelligent re-caller and a man of understanding. Through intelligence he learns the answer to how, why and where or when. He learns who helps and who harm him. When he learns these (facts) he learns the channels, the connections and the differentiating factors. He then establishes pure faith in the oneness of Allah and acknowledges the need to obey Him. When he does so he finds the proper remedy for what he has lost and the right approach to whatever may come in. He knows well his present involvement, for what reason is he here, wherefrom has he come and to what end is he going. He will have all these because of intelligence.”

H 24, Ch. 1, h 24

Ali ibn Muhammad has narrated from Sahl ibn Ziyad from ’Isma‘il ibn Mihran from certain persons of his people from abu ‘Abdallah (a.s) who has said the following.
“Intelligence is the guide of a true believer.”

H 25, Ch. 1, h 25

Al-Husayn ibn Muhammad has narrated from Mu‘alla ibn Muhammad from al-Washsha’ from Hammad ibn ‘Uthman from al-Sariy ibn Khalid from abu ‘Abdallah (a.s) who has said the following.
” The Messenger of Allah said, ‘O Ali, no poverty is more sever than ignorance and no property is more profitable than intelligence.”

H 26, Ch. 1, h 26

Muhammad ibn al-Hassan has narrated from Sahl ibn Ziyad from ibn abu Najran from al-‘Ala’ ibn Razin from Muhammad ibn Muslim from abu Ja‘far (a.s) who has said the following.
” When Allah, God, created intelligence He said to it, ‘Come forward’. It came forward. He then said, “Go back.” It went back. Then Allah said, “I swear by My honor and glory that I have not created any creature more beautiful than you. I will command only you to do certain things and prohibit only you from doing certain things. I will grant blessings (rewards) to you only and will subject only you to punishments.”

H 27, Ch. 1, h 27

A number of our people has narrated from Ahmad ibn Muhammad from al-Haytham ibn abu Masruq al-Nahdi from al-Husayn ibn Khalid from Ishaq ibn ‘Ammar who has said the following.
“I said to abu ‘Abdallah (a.s), “A man comes to me and as soon as I speak to him only a part of what I want to say he understands it all. There are also people who come to me and I speak to them all that I want to speak and only then they understand all of my statements. And explain to me what I meant. There are still others to whom I speak at length but they ask me to repeat to them what I have already expressed to them.” The Imam (a.s) then said, “O Ishaq, do you know why is this?” I replied, ” No, I do not know.” The Imam then said the following, “Those to whom you speak only some of what you want say and they understand the rest are those whose intelligence is mixed to take shape with his nature (Nutfa). Those who understand you only when you complete your speech are those whose intelligence is mixed with them in the womb of their mothers. Those who ask you to repeat what you already said are those, whose intelligence is combined with them when they grow up. It is such people who ask you to repeat your statement.”

H 28, Ch. 1, h 28

A number of our people has narrated from Ahmad ibn Muhammad from certain persons of our people in a marfu‘ manner from abu ‘Abdallah (a.s) who has said the following.
“The Holy Prophet (s.a) has said, ‘When you find a man who prays and fasts a great deal do not become proud of him until you see how his intelligence is.”

H 29, Ch. 1, h 29

Certain persons of our people has narrated in a marfu’ manner from Mufaddal ibn ‘Umar from abu ‘Abdallah (a.s) who has said the following.
” O Mufaddal one can never gain success until he understands and one can never understand until he acquires knowledge. One who understands can very soon excel. One who exercises patience can very soon triumph. Knowledge serves one as a shield, truth is honor, ignorance is humility, sharp wittedness is glory, generosity is success and ethical excellence attracts friendship. One who possesses the know how of his time confusion does not frustrate him. Strong determination creates pessimism…. Allah is the guardian of those who know Him. He is the enemy of those who pretend to know Him. A person of intelligence is forgiving and an ignorant person is treacherous. If you like to be honored you must become kind hearted and if you like to be insulted become harsh. One whose origin is noble he is kind hearted. One whose element is rough his liver is thick. The extremist falls into crisis. One who is afraid of the consequences desists from involvement in what he has no knowledge of. One who engages in an affair without knowing anything about it he is headed to his own loss. One who does not know he does not understand and one who does not understand he does not agree and become peaceful. One who does not agree and submit he is not respected and one who is not respected is broke and one who is so broke is blamable and one who is in such a condition must become regretful for his own self.

H 30, Ch. 1, h 30

Muhammad ibn Yahya has narrated from in a marfu‘ manner from Amir al-Mu’minin Ali (a.s) who has said the following.
“If one would establish firmly in himself one good quality for me I will credit him for it and forgive his other shortcomings but I will not forgive him for his losing intelligence and religion because departing religion is departing peace and security. Thus, life with fear and insecurity is unpleasant. Loss of intelligence is loss of life. A person without intelligence can be compared with no other thing but the dead.”

H 31, Ch. 1, h 31

Ali ibn Ibrahim ibn Hashim has narrated from Musa ibn Ibrahim from al-Muharibi from al-Hassan ibn Musa from Musa ibn ‘Abdallah from Maymun ibn Ali from abu ‘Abdallah (a.s) who has said the following.
“Amir al-Mu’minin Ali (a.s) has said, ‘Self glorification is an indication of the weakness of one’s intelligence.’”

H 32, Ch. 1, h 32

Abu ‘Abdallah al-‘Asimiy has narrated from Ali ibn al-Hassan from Ali ibn Asbat from al-Hassan ibn al-Juham from abu al-Hassan al-Rida (a.s) who has said the following.
“Our people mentioned intelligence and spoke about it in the presence of the Imam al-Rida (a.s), and he said, ‘Of the religious people those who have no intelligence deserves no credit.’ I then asked, “May Allah take my soul in your service, of such people we know a group who are considered alright in our opinion but they do not have such intelligence.” The Imam then said, ‘They are not of the people whom Allah has addressed when He created intelligence and said to it, ‘Come forward’. It came forward. He then said, “Go back.” It went back. Then Allah said, “I swear by My honor and glory that I have not created anything better and more beloved to Me than you. I will grant blessings (rewards) to you only and will subject only you to punishments.”

H 33, Ch. 1, h 33

Ali ibn Muhammad has narrated from Ahmad ibn Muhammad ibn Khalid from his father from certain persons of our people from abu ‘Abdallah (a.s) who has said the following.
“There is nothing else to distinguish belief from disbelief but lack of intelligence. People asked the Imam, “How is that, O great-great-great-great grandson of the holy Prophet.” The Imam replied, ‘Human beings center their expectations on other creatures. If they would become sincere to Allah He will grant their wish and expectations much quicker.’”

H 34, Ch. 1, h 34

A number of our people has narrated from Sahl ibn Ziyad from ‘Ubaydallah al-Dihqan from Ahmad ibn ‘Umar al-Halabi from Yahya ibn ‘Umran from abu ‘Abdallah (a.s) who has said the following.
“Through intelligence the depths of wisdom is discovered and with wisdom the depths of intelligence is discovered. Good policies are of the virtuous moral discipline.” He said that Imam Ali (a.s) used to say, ‘Thinking is life for the intelligent heart just as light helps one to walk in darkness with ease and without waiting for a long time.”

(a) It is narrated from Imam abu ‘Abdallah (a.s) in a long narration, “The first, the beginning, the force and the structure of something is that without which something would be of no benefit. The thing that Allah has made beauty and light for His creatures, the people, is intelligence. With intelligence people come to know their creator and that they are created and that He is the one who has designed them and they are the ones who are being maintained. That it is the creator that is eternal and it is the creatures that are mortals. It is intelligence with which they reason from His creatures, like the heavens, the earth, and the sun the moon, night, the day. In this way they learned that they and the creatures have a creator and maintainer who is eternal. With intelligence they learn about good and bad and that darkness is in ignorance and light is in knowledge. These are facts that they learn with intelligence.”

People asked the Imam (a.s), “Can intelligence only be enough for people?” The Imam (a.s) then replied, ‘With guidance from intelligence that Allah has made him to depend on and it is, his beauty and guide, a person of intelligence learns that Allah is his creator and that He is his Lord. Through intelligence one learns that his creator loves and that He dislikes certain things, that the Lord must be obeyed and that certain acts are disobedience to Him and that nothing but intelligence shows him all these facts. One also (with intelligence) learns that only with knowledge and searching one may reach the Creator. That one may not benefit from his intelligence if he can not learn the truth about Him through his knowledge. It then is necessary for a person of intelligence to acquire knowledge and proper moral discipline without which there is nothing else so dependable.”

(b) It is narrated from Imam abu ‘Abdallah (a.s) who said, “No wealth is more profitable and no poverty is more crashing than foolishness and no effort of seeking support is more supportive than seeking consultation.”

End of the book of Intelligence and Ignorance.

All praise belongs to Allah May Allah send peace and blessings upon Muhammad and his holy family.

What is in al-Kafi?

Foreword What is in al-Kafi?

The contents of al-Kafi are precious gifts from Ahl al-Bayt (the fourteen infallible family members of Prophet Muhammad, (Divine Supreme Covenant Body) to their followers.

Each piece is as valuable as the wealth of the whole world. In this volume (vol. 1 of there are about fourteen hundred pieces of such costly items but in the form of Hadith. Based on the above, one can imagine the value of this precious gift from Ahl al-Bayt DivineSupremeCovenantBody) to their followers.

The followers and supporters of Ahl al-Bayt DivineSupremeCovenantBody) would not dispute that such Ahadith are generous gifts to them.

The value of each item of such gift is mentioned in a Hadith from Imam Ja‘far al-Sadiq (DivineSupremeCovenantBody). He has said, “One Hadith about the lawful and unlawful matters that you may receive is better for you than the whole world and all that it contains.”

How would an individual accept that these items are really worth so much?

As a translator, for what I know of therein, I would only ask, “Have you opened the gift yet?”

If the answer would be negative one would ask, “How would you know the contents of the package and the value of the items therein? “

The above statements are facts. They are not mere assumptions. The value of the gift is real and the way to find such value is also realistic and logical. Simply open up your gift and check it out thoroughly. You will never agree to sell it for less than the stated value.

The Source of Hadith

The following Hadith, in addition to other valuable information therein, also makes it possible for one to learn about the source and emergence of Hadith.

“A number of our people have narrated from Ahmad ibn Muhammad, from ‘Abd Allah ibn al-Hajjal, from Ahmad ibn ‘Umar al-Halabi, from abu Basir who has said the following:

‘Once I went to see abu ‘Abd Allah (DivineSupremeCovenantBody) and said to him, “May Allah take my soul in service for your cause, I would like to ask you a question. Is there anyone else in this house who may hear my words?’”

The Imam (DivineSupremeCovenantBody) then folded the curtain between his room and the next room and looked into it. Then the Imam (DivineSupremeCovenantBody) said, “O abu Muhammad, ask whatever you wish.”

I said, “May Allah take my soul in service for your cause, your followers say that the Messenger of Allah taught Ali (DivineSupremeCovenantBody) a thousand chapters of knowledge and from each chapter there opened a thousand chapters. I then said, “This, I swear by Allah, is knowledge.” He would mark the ground with his staff (perhaps a sign of thinking) for a while. He then said, “That is knowledge but it is not that.” The narrator has said that the Imam (DivineSupremeCovenantBody) said, “O abu Muhammad, with us there is al-Jami‘a. Do they know what al-Jami‘a is?”

I asked, “May Allah take my soul in service for your cause. What is al-Jami‘a?”

The Imam (DivineSupremeCovenantBody) said, “It is a parchment seventy yards long by the yards of the Messenger of Allah. It contains his dictations from his very own mouth that are recorded onto it in the handwriting of Ali (DivineSupremeCovenantBody). It contains all the lawful and unlawful, and all matters that people need. Even the law of compensation for a scratch caused to a person.” He then extended his hand towards me and asked, “May I, O abu Muhammad?” I replied, “May Allah take my soul in service for your cause, I am entirely at your disposal.” He pinched me with his hand and said, “The law of compensation, even for this much, is included therein.” He seemed angry. I said, “This, I swear by Allah is knowledge.”

The Imam (DivineSupremeCovenantBody) said, “It certainly is knowledge but not that one.” The Imam (DivineSupremeCovenantBody) remained silent for a while and then said, “With us there is al-Jafr. Do they know what al-Jafr is?”

I asked, “What is al-Jafr?”

The Imam (DivineSupremeCovenantBody) said, “It is a container made of skin that contains the knowledge of the prophets and the executors of their wills. It is the knowledge of the scholars in the past from the Israelites.”

I said, “This certainly, is the knowledge.”

The Imam (DivineSupremeCovenantBody) said, “It certainly is knowledge but not that knowledge.” The Imam (DivineSupremeCovenantBody) remained silent for a while and then said, “With us there is the book (Mushaf) of Fatima, (DivineSupremeCovenantBody). Do they know what Mushaf of Fatima is?” The Imam (DivineSupremeCovenantBody) said, “Mushaf of Fatima is three times bigger than your Quran. There is not even a single letter therein from your Quran.”

I then said, “This, I swear by Allah, is the knowledge.”

The Imam (DivineSupremeCovenantBody) said, “This certainly is knowledge, but it is not that.” The Imam (DivineSupremeCovenantBody) remained silent for a while and then said, “With us there is the knowledge of whatever has been, and the knowledge of everything that will come into being to the Day of Judgment.”

I said, “May Allah take my soul in service for your cause. This, I swear by Allah, certainly, is the knowledge.”

The Imam (DivineSupremeCovenantBody) said, “It certainly is knowledge but not that knowledge.”

I asked, “May Allah take my soul in service for your cause. What is the knowledge?”

The Imam (DivineSupremeCovenantBody) said, “It is whatever takes place during the night and during the day, one matter after the other matter, and one thing after the other to the Day of Judgment.” (Al-Kafi Vol. 1, H614, Ch. 40, h1)

 

Muhammad ibn Yahya has narrated from ‘Abd Allah ibn Muhammad ibn ‘Isa from al-Hassan ibn Mahbub from Ali ibn Ri’ab from Sadir al-Sayrafi who has said the following.

“I heard Humran ibn A‘yan ask abu Ja‘far (DivineSupremeCovenantBody) about the words of Allah, the Most Holy, the Most High Allah, ‘ . . . One Who is the Originator of the heavens and the earth . . .” (6:101) Abu Ja‘far (DivineSupremeCovenantBody) said, “Allah, the Most Holy, the Most High, originated all things through His knowledge. It was unprecedented. He invented the heavens and earth and there were no heavens and earths before. Have you not considered the words of Allah, ” . . .His Throne existed on water . . .” (11:7)

Humran then said, “Have you considered His words, Majestic is Whose name, ‘He knows the unseen and He does not allow anyone to know His secrets . . .” (72:26)

Abu Ja‘far (DivineSupremeCovenantBody) then said, ” . . . except those of His Messengers whom He chooses. (72:26) Muhammad (DivineSupremeCovenantBody), I swear by Allah, was one of those whom Allah had chosen. However, there are His words, “He knows the hidden facts.” The fact that Allah, the Most Holy, the Most High, knows what is hidden from His creatures of the things that He measures and determines and decrees in His knowledge before creating it and before assigning to the angels, it is because of the following. O Humran, there is the knowledge withheld before Him in which He has a wish. He then decrees it when He wills. Bada’ may take place in it and He then will not decree it. The knowledge that, however, Allah, the Most Holy, the Most High, measures and determines and approves is the knowledge that reaches the Messenger of Allah and then it reaches us.” (H664, Ch. 45, h2)

This remarkable Hadith takes the word ‘impossible’ out of the dictionary of the created world. It simply states that once Allah creates a thing or things it or they comes/ come in public then if one would have the means he may know what it is or what they are and the Imam (DivineSupremeCovenantBody) has said, “We know them all”. Note the end of previous Hadith, “I then asked, “May Allah take my soul in service for your cause. What is the knowledge?”

The Imam (DivineSupremeCovenantBody) said, “It is whatever takes place during the night and during the day, one matter after the other matter, and one thing after the other to the Day of Judgment.”

No one has so far, in the history of man, has come up with such a statement.

The Subjects

This volume of al-Kafi in terms of the nature of the subjects consists of the following main topics therein.

1. Intelligence and Knowledge
2. Allah, the Creator and the Guardian of all things
3. People to who Allah has given the Authority and means to be the guardian over His creatures.

Al-Kafi is not a book independent of the Holy Quran. This volume simply provides beautiful details of the above matters as they are mentioned in various passages and verses of the Holy Quran.

Oneness of Allah

Part three of al-Kafi, volume one contains elaborate details of chapter 112 of the Holy Quran and other such passages therein.

Intelligence

“No one can have faith without the permission of Allah. Allah will cast down filth on those who have no understanding (unintelligent people).” (10:100)

“These are parables which We tell to human being, but only the learned ones understand them (Intelligent people). ” (29:43)

“Allah has made the day and the night, the sun and the moon, and all the stars subservient to you by His command. In this there is evidence of the truth for people of understanding (Intelligent people).” (16:12)

 

The Lord, His Guardianship and Leadership with Divine Authority

“Allah is the Waliy (Guardian) of the believers and it is He who takes them out of darkness into light. The Devil is the Waliy (guardian) of those who deny the Truth and he leads them from light to darkness. These are the dwellers of hell wherein they will live forever.” (2:257)

“Only Allah, His Messenger, and the true believers who are steadfast in prayer and pay alms, while they kneel during prayer, are your Waliy (guardians) (5:55). One whose Waliy (guardians) are Allah, His Messenger, and the true believers should know that Allah’s party will certainly triumph.” (5:56)

Thus, this volume of al-Kafi is about Allah, and His Wilaya (guardianship), about the people who possess Divine authority and their Wilaya (guardianship) and about intelligence and knowledge.

What should one look for in Al-Kafi?

In the following hadith there is a prayer that helps one to know what one should look for in this volume of al-Kafi. The hadith is from the chapter that deals with the issues in the absence of the Imam (DivineSupremeCovenantBody) (Leader with Divine Authority).

“Ali ibn Ibrahim has narrated from al-Hassan ibn Musa al-Khashshab from ‘Abd Allah ibn Musa from ‘Abd Allah ibn Bukayr from Zurara who has said the following.

” . . . He is the one whose reappearance is expected. The fact is that Allah, the Most Majestic, the Most Gracious, loves to try and test the Shi‘a (his followers). It is in such a condition that people of falsehood will raise doubts, O Zurara).”

The narrator has said, “I then said, ‘May Allah take my soul in service for your cause, if I will be alive at such time, expecting his rise with Divine power, what should I do?’” The Imam (DivineSupremeCovenantBody) said, “O Zurara, if you will live up to such time then say the following prayer. “O Lord make me know You for if You would not make me know You, I will not know Your prophet. O Lord, make me know Your Messenger, for if You would not make me know Your Messenger, I will not know the one who possesses Your authority over the creatures. O Lord make me know the one who possesses Your authority over the creatures for if You will not make me know him I will stray away from my religion . . ..” (H 869, Ch. . 80, h 5)

This volume of al-Kafi, which is about seven hundred pages, can be considered a text of an interview with a person who possesses Divine authority. It is an established fact that the words of Ahl al-Bayt Allah’SupremeCovenantBody, are in complete harmony. An interview with any one of them would serve as an interview with all and every one of them. To have an interview of that many words as those in this volume provides one a very good chance to know the personality of the person interviewed. Thus, it could serve as the answer to the prayer at the end of hadith quoted above, ” . . . O Lord make me know the one who possesses Your authority over the creatures for if You will not make me know him I will stray away from my religion . . .”(H 869, Ch. .80, h 5)

You may be better off to open your gift and yourself examine. Keep in mind that the gift is very large. Knowing Allah and those who possess Divine authority is much more valuable than all the worldly things.

Muhammad Sarwar

New York

8/15/99

Abbreviations, conventions, special terms and symbols

A Work of the nature of al-kafi would require a great deal of the use of special terms, conventions and symbols. The translation work is still in progress. Of the available explanations the following are a few.

‘Allah’SupremeCovenantBody’

The Holy Ahl al-Bayt, the Holy Prophet and the thirteen other Holy persons, the twelve Imams and Fatima al-Zahra are infallible people. In the case of the infallible personalities, after their names, titles or titles such as Arabic words ‘abu’ or ‘ibn’, meaning father or son of so and so, the expression ‘Allah’SupremeCovenantBody’ is used in this translation. To conserve space between the words is deleted and the print size is made smaller. In English the use of words such as ‘peace be on him /upon them etc.’ has been a usual practice. The replacement of such expression in this translation is because of Hadith 39 of chapter 111, part four, al-Kafi vol. 1. According to the usual practice ‘peace be on him’, expresses a form of prayer. However, ‘ A member of Allah’s Supreme Covenant Body’ is the mention of a special entitlement in Divine Providence and a prominent position.

Hadith its plural Ahadith

The literal meaning of this term is a statement, conversation, a report or something new.

In the Islamic literature it sometimes is used to replace the word ‘Sunnah’. The Sunnah of Prophet Muhammad and the other infallible personalities consists of three issues.

1. Their statements
2. Their deeds
3. Their approval or disapproval of a certain act, practice or statements.

Good news for Visitors of Islamic Seminary homepage

The availability on this web-site of the translations of the Holy Quran, the Islamic practical laws and ‘Usul al-Kafi has made it possible to create a comprehensive link to make understanding of the Islamic system much easier.

The principles of belief (al-’Usul) and the practical laws (al-Furu’) which are stated in the Holy Quran in concise form and in principle now in an itemized form can be linked to the appropriate explanations in Hadith and in Fiqh. This will save a great deal of time and will provide a much easier approach to various topics. However, The work is in progress. We apologize for the shortcomings and appreciate all helpful comments.

Introduction

(To the Arabic version)

In the Name of Allah, the Beneficent, the Merciful

Hadith (Texts of guidance from the Holy Prophet and the Imams (DivineSupremeCovenantBody) In the Shi ‘a Muslim community

The first collection of hadith (Texts of guidance from the Holy Prophet and the Imams (DivineSupremeCovenantBody) ever recorded in a book form was the book of Ali ibn abu Talib (DivineSupremeCovenantBody). The Holy Prophet (DivineSupremeCovenantBody) would himself dictate the text of Shari ‘a and Imam Ali (DivineSupremeCovenantBody) would write them down. This book is the text of Shari‘a in details (of what is in principles in the Holy Quran).

This is stated in al-Kafi as follows:

“A number of our people have narrated from Ahmad ibn Muhammad, from ‘Abd Allah ibn al-Hajjal, from Ahmad ibn ‘Umar al-Halabi, from abu Basir who has said the following:

I went to see abu ‘Abd Allah (DivineSupremeCovenantBody) and said to him, “May Allah take my soul in service for your cause, I would like to ask you a question. Is there anyone else in this house who may hear my words?”

The Imam (DivineSupremeCovenantBody) then folded the curtain between his room and the next room and looked into it. Then the Imam (DivineSupremeCovenantBody) said, “O abu Muhammad, ask whatever you wish.”

I said, “May Allah take my soul in service for your cause, your followers say that the Messenger of Allah taught Ali (DivineSupremeCovenantBody) a thousand chapters of knowledge and from each chapter there opened a thousand chapters. I then said, “This, I swear by Allah, is knowledge.” He would mark the ground with his staff (a sign of thinking) for a while. He then said, “That is knowledge but it is not that.” The narrator has said that the Imam (DivineSupremeCovenantBody) then said, “O abu Muhammad, with us there is al-Jami‘a. Do they know what al-Jami‘a is?”

I then asked, “May Allah take my soul in service for your cause. What is al-Jami‘a?”

The Imam (DivineSupremeCovenantBody) said, “It is a parchment seventy yards long by the yards of the Messenger of Allah. It contains his dictations that are engraved onto it in the handwriting of Ali (DivineSupremeCovenantBody). It contains all the lawful and unlawful, and all matters that people need. Even the law of compensation for a scratch caused to a person.” He then stretched his hand toward me and asked, “May I, O abu Muhammad?” I then replied, “May Allah take my soul in service for your cause, I am entirely at your disposal.” He pinched me with his hand and said, “The law of compensation for this much is included therein.” He seemed angry. I then said, “This, I swear by Allah is knowledge.”

The Imam (DivineSupremeCovenantBody) said, “It certainly is knowledge but not that one.” The Imam (DivineSupremeCovenantBody) remained silent for a while and then said, “With us there is al-Jafr. Do they know what al-Jafr is?”

I then asked, “What is al-Jafr?”

The Imam (DivineSupremeCovenantBody) said, “It is a container made of skin that contains the knowledge of the prophets and the executors of their wills. It is the knowledge of the scholars in the past from the Israelites.”

I then said, “This certainly, is the knowledge.”

The Imam (DivineSupremeCovenantBody) said, “It certainly is knowledge but not that knowledge.” The Imam (DivineSupremeCovenantBody) remained silent for a while and then said, “With us there is the book (Mushaf) of Fatima, (DivineSupremeCovenantBody). Do they know what Mushaf of Fatima is?” The Imam (DivineSupremeCovenantBody) said, “Mushaf of Fatima is three times bigger than your Quran. There is not even a single letter therein from your Quran.”

I then said, “This, I swear by Allah, is the knowledge.”

The Imam (DivineSupremeCovenantBody) said, “This certainly is knowledge, but it is not that.” The Imam (DivineSupremeCovenantBody) remained silent for a while and then said, “With us there is the knowledge of whatever has been, and the knowledge of everything that will come into being to the Day of Judgment.”

I then said, “May Allah take my soul in service for your cause. This, I swear by Allah, is certainly knowledge.”

The Imam (DivineSupremeCovenantBody) said, “It certainly is knowledge but not that knowledge.”

I then asked, “May Allah take my soul in service for your cause. What is the knowledge?”

The Imam (DivineSupremeCovenantBody) said, “It is whatever takes place during the night and during the day, one matter after the other matter, and one thing after the other to the Day of Judgment.”

The second collection of hadith is what is called the book on al-Diyat (laws that deal with compensations and restitution. He would hang this book by the holster of his sword.

(Al-Bukhari has quoted from it in his collection of hadith.

One other collection of Hadith is that of abu Rafi‘ al-Qibti, a devoted follower of Imam Ali (DivineSupremeCovenantBody) The Holy Prophet had set abu Rafi‘ free from slavery. He called this collection Kitab al-Sunan wa al-Ahkam wa al-Qadaya (the book of laws, rules and judicial matters).

Thereafter there appeared various collections of Hadith in various forms.

The most important among these collections are:

1. Al-Kafi of al-Kulayni (D. 329/941)
2. Man la Yahduruhu al-Faqih, of al-Shaykh al-Saduq, abu Ja‘far Muhammad ibn Ali ibn al-Husayn ibn Babawayh al-Qummi (306/919-381/991)
3. Al-Tahdhib al-Ahkam and al-Istibsar of al-Shaykh abu Ja‘far Muhammad ibn al-Husayn al-Tusi (385/995 – 460/ 1076)
4. Jami‘ al-Akhbar fi ’Idah al-Istibsar of al-Shaykh ‘Abd al-Latif ibn abu Jami‘ al-Harithi al-Hamdani al-‘Amili, a student of Shaykh al-Baha’ al-‘Amili (d. 1050/1640)
5. Al-Wafi of Muhammad Muhsin Fayd-e Kashani (1010/ 1599 – 1091/1690)
6. Tafsil Wasa’il al-Shi‘a ’Ila tahsil masa’il al-Shari‘a of Muhammad ibn al-Hassan al-Hurr al-’Amili (1033/1625/1104/1693)
7. Bihar al-Anwar, a collection of precious Ahadith of Ahl al-Bayt

(DivineSupremeCovenantBody) of Muhammad Baqir ibn Muhammad Taqi al-Majlisi (1037/ 1928-1111/1700)

8. Al-‘Awalim (in 100 volumes) of Shaykh ‘Abd Allah ibn Nur Allah al-Bahrani (contemporary of al-Majlisi)
9. Al-Shifa fi hadith Al al-Mustafa of Shaykh Muhammad Rida ibn ‘Abd al-Latif Tabrizi (D.1158/1745)
10. Jami‘ al-Ahkam (in several volumes) of al-Sayyid ‘Abd Allah ibn Muhammad Rida Shubbar (1188/1774 – 1242/1827)
11. Mustadrak al-Wasa’il wa Mustanbat, al-Masa’il of al-Hajj Mirza Husayn ibn Muhammad Taqi al-Nuri Tabarsi (1254/ 1838 – 1320/1902)

The Shi‘a scholars had always paid proper attention to the collection, preservation and protection of Hadith throughout the history of this noble literature.

Abu Ja‘far Muhammad ibn Jarir ibn Rustsam al-Tabari, in his works Dala’il al-’Imama has said the following. “A man, once, came to Fatima (DivineSupremeCovenantBody) and asked, ‘O daughter of the Messenger of Allah, has the Holy Prophet left anything with you (of hadith) you could show me?’” She called her housemaid to bring the scroll. The housemaid had difficulty to find it out. Fatima (DivineSupremeCovenantBody) said, “Find it out. It is as dear to me as al-Hassan and al-Husayn.” The housemaid brought the scroll in a package and in it, of hadith, one read as follows: “Muhammad (DivineSupremeCovenantBody) the Holy Prophet has said, “One whose neighbor would not feel safe from his harms is not of the true believers. One who believes in Allah and the Day of Judgment he must not harm his neighbor. One who believes in Allah and the Day of judgment says good or remains silent. Allah loves the doer of good, the forbearing and the chaste people. He dislikes those who spread evil, the avaricious, the covetous and haughty. Bashfulness is a sign of good faith and the place of faith is in paradise. Spreading evil is meanness and the place of meanness is hellfire.”

Imam Muhammad al-Baqir (DivineSupremeCovenantBody) said to Jabir, “O Jabir, by Allah, one hadith that you would find from an authentic source about lawful or unlawful matters is better for you than everything over which the sun shines from dawn to dusk.

Imam Ja‘far al-Sadiq (DivineSupremeCovenantBody) has said, “A hadith about the lawful and unlawful matters that you may receive is better for you than the whole world and all that it contains.”

Imam Muhammad al-Baqir (DivineSupremeCovenantBody) has said, “If I would see a young person of the Shi‘a who would not acquire proper understanding of religion I would discipline him strictly even if it would take me to make him suffer pains.”

It is narrated from abu ‘Abd Allah (DivineSupremeCovenantBody) who has said the following. “My father said to Jabir ibn ‘Abd Allah al-Ansari, ‘I need your help. Whenever convenient for you I would like to see you privately to tell you what I need.” Jabir then said, “What time would you like to have the meeting?” Sometimes they had the meeting and the Imam (DivineSupremeCovenantBody) said, “O Jabir tell me about the tablet that you saw my great great great grandmother had and tell me what she said to you about the contents of the tablet. Jabir said, “I swear by Allah, that in the lifetime of the Holy Prophet once I went to see Fatima (DivineSupremeCovenantBody) to congratulate her for the birth of al-Husayn (DivineSupremeCovenantBody) and I saw a beautiful green tablet in her hand. I thought it was made of Emerald on it there was a writing in white like the rays of sun. I said, ‘May Allah take my soul and souls of my parents in service for your cause, what is this tablet?’” She said, “This is a tablet that Allah has presented to His Messenger. On it there are the names of my father, my husband, names of my two sons and the names of the executors of the wills of the Imams of my descendants. My father has given it to me as a gift and a token of congratulation. She then gave it to me and I read it and copied it down.”

My father then asked Jabir, “Can you show to me the copy that you made.”

Jabir agreed and my father went with him to his house to see the copy. Jabir brought the copy of certain pages. The Imam (DivineSupremeCovenantBody) said, “O Jabir, I read without looking in your copy and you check if there is any difference between my reading and your copy.” When my father finished reading Jabir said, “There is no difference whatsoever between your reading and my copy. Jabir said, “Allah is my witness that I saw it in the tablet just as it is.”

Biography of al-Kulayni

Kulayn was a village 27 kilometers south west of the city of Ray, a well-known city in Iran. The ruins of the village still are near Tehran, Iran. Muhammad ibn Ya‘qub Kulayni, the compiler of al-Kafi was born in this village.

Further evidence that he was born therein is the fact that in history he is called the religious scholar of Shi‘a of Ray in his time.

Muhammad ibn Ya‘qub ibn Ishaq al-Kulayni al-Razi al-Baghdadi was from a noble family of Kulayn. Outstanding scholars in jurisprudence and hadith came from this family. Al-Kulayni himself was the most prominent religious figure of his time in Ray. He lived in Baghdad, Iraq also. He lived in the gate of Kufa, Baghdad, Iraq as the chief of the Shi‘a scholars in jurisprudence during the rule of al-Muqtadir, the ‘Abbassid Caliph. Al-Kulayni, of all other compilers of hadith, alone was a contemporary of all the four successive special representatives and ambassadors of Imam al-Mahdi, the twelfth Imam (DivineSupremeCovenantBody). He had the chance to collect hadith from the proper sources. Al-Kafi, the book is a unique collection of hadith. Al-Kulayni compiled this book on request from a prominent Shi ‘a scholar (as mentioned in his introduction to al-Kafi).

Prominent scholars of Islamic studies in search of knowledge would meet him at his place to discuss, exchange notes and to confer with him for better understanding of the issues.

Al-Kulayni was a great scholar, a reliable narrator of hadith and a man of great learning. He was of the outstanding scholars of law and an authority in the science of hadith science. He was a man of great chastity, piety, integrity and holiness.

His book al-Kafi, no doubt, is a treasure of Islamic literature, Shari‘a (law), Divine commandments and prohibitions, in the form of texts of the Sunna, the statements, actions and the approvals of the Holy Prophet and the twelve Imams (DivineSupremeCovenantBody). It is a text of the basis of the Islamic education and culture.

Al-Kulayni has himself prefaced his book, al-Kafi and has also provided certain explanatory notes in certain chapters which shows his skill and proficiency in writing and in Arabic literature.

He was well versed in categorizing the narrators of hadith and the texts of hadith. He is the author of a book in the science of hadith and an expert in scrutinizing the narrators. He was a great scholar of theology and he has written a book refuting al-Qaramitah (one of the several names applied to the sect of Isma‘ilies who were once very active in politics).

His two books (1) Letters of Imams Allah’SupremeCovenantBody,

(2) And poems in praises of the Imams (DivineSupremeCovenantBody) show his interest in linguistics.

His book on the interpretation of dreams is of the best books on the subject.

 

Words of Appreciation for his Efforts

Al-Najashi has said, “In our people al-Kulayni was the chief scholar in Ray, Iran. He was the most reliable in the matters of hadith.

Al-‘Allama al-Hilli has confirmed this and ibn Dawud also has expressed similar words about him.

Al-Tusi, the great scholar has called him the most dependable expert in hadith, the man of highest esteem and a scholar in hadith.

Al-Sayyid Radi al-Din ibn Tawus has 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 hadith.”

Ibn al-Athir has called him to be of the outstanding leaders of the Shi‘a and their great scholar.”

He has also described him as “A reformer of the Shi‘a at the end of the third century, as their leader and as a renown scholar among them.”

Al-Tayyibi has called him the reviver of the ’Ummah, the whole Muslim community at the end of that century . . . He was among the most learned in Islamic jurisprudence.39

Ibn Hajar has said, “He was one among the Shi‘a scholars of law and an author of their school.” 40

He has also said, “Abu Ja’far Muhammad ibn Ya’qub al-Kulayni was among the chief scholars of the Shi ‘a world in the days of al-Muqtadir.” 41

Al-Shaykh Husayn ibn ‘Abd al-Samad al-Harithi al-Hamdani has said, “Muhammad ibn Ya’qub al-Kulayni was the religious chief of his time and an outstanding, noble minded and highly learned scholar. He was the most reliable person in hadith, the best critic and the most conversant in it.” 42

Al-Qadi Nur Allah al-Shushtari placed him at the top of the scholars of hadith and the chief guardian thereof. 49

Muhammad Taqi al-Majlisi, the great scholar has said,

“He is unparalleled among all the scholars we have seen. The study of his compiling hadith, his manner of editing them, proves him to be a Divinely gifted scholar.

“May Allah grant him the highest rewards reserved for the doers of the good for his services to Islam and the Muslim community.” 44

He also has called him “The shaykh (the chief) al-Sadiq (the most truthful) and Thiqatu al-Islam (the most trustworthy in Islamic learning), as one acceptable to people of all classes. Both Shi‘a and non- Shi‘a have praised him.” 46

Mirza ‘Abd Allah al-Afandi has said, “The person generally referred to with the title Thiqatu al-Islam (the trustworthy in Islamic issues) is Muhammad ibn Ya‘qub ibn Ishaq al-Kulayni al-Razi, the compiler of the book al-Kafi. He is the earliest religious chief of the Muslim world in the sight of the masses and the elite alike and the Mufti, scholar of law for both the Shi‘a and the Sunni Muslims.” 46

His Compilations

1. Kitab Tafsir al-Ru’ya 47

2. Kitab al-Rijal 48

3. Kitab al-Radd ‘Ala al-Qaramita 49

4 Kitab al-Rasa’il 50, Rasa’il al-’A’imma (DivineSupremeCovenantBody) 5

5 Kitab al-Kafi 52

6. Kitab ma qila fi al-‘A’imma (DivineSupremeCovenantBody) 53

 

Al-KAFI

This book was known as al-Kulayni 54 and also al-Kafi 55. In reply to one of his friends, al-Kulayni has explained why he compiled this book.

“Allah, the Most Majestic, the Most Gracious, has made the compilation of the book that you had wished for possible. I hope it will prove to be up to your expectations. It may have shortcomings but our intentions have not been insincere to provide good advice. Providing good advice to our people is obligatory. We also hoped to be considered as partners of all benefits of this book up to the end of time.”

It took twenty years to complete al-Kafi.57

Distinctive Features

1. The compiler of al-Kafi, al-Kulayni was a contemporary of the four successive special representatives of Imam al-Mahdi (DivineSupremeCovenantBody). As al-Sayyid ibn Tawus has pointed out, “All the works and the collections (of hadith) of al-Shaykh Muhammad ibn Ya‘qub al-Kulayni had been completed during the life time of the special representatives of Imam al-Mahdi (DivineSupremeCovenantBody). It is a ground to believe the veracity of his collection of hadith. 71

2. The compiler, except in the case of a few hadith, has named the whole chain of narrators up to the infallible Imam (DivineSupremeCovenantBody). In certain cases he deletes the first narrator probably because he quotes from the original book that narrates directly from the Imam (DivineSupremeCovenantBody). 72

3. Al-Kulayni’s, according to great scholars, method of collecting and grading Ahadith in a chapter is by the order of (37) the authenticity and the clarity of their meaning. It is, therefore, the last hadith of every chapter that are always very general, unclear and problematic.73

4. The compiler generally has avoided the Ahadith that are contradictory. Under the heading of a chapter he has recorded those Ahadith that relate best. 74

Sub-divisions of al-Kafi

PART 1

AL-’USUL (principles)

This part of the book consists of Ahadith on the principles of beliefs and it is called ’Usul al-Kafi

The sections in this part are as follows:

1. The Book of Intelligence and Ignorance (Kitab al-’Aql wa al-Jahl)
2. The Book of the Virtues of Knowledge (Kitabu Fad al-‘Ilm)
3. The Book on Oneness of Allah (Kitab al-Tawhid)
4. The Book about the people who possess Divine Authority (Kitab al-Hujja)
5. The Book on Belief and disbelief (Kitab al-’Iman wa al-Kufr)
6. The Book on Prayers (Kitab al-Du‘a’
7. The Book on the Virtue of the Holy Quran (Kitabu Fadl al-Quran)
8. The Book of Social Discipline (Kitab al-‘Ishra)

Editions of this part:

1. Shiraz edition 1278

/1861

1. Tabriz edition

1281/1864 in 494 pages;

2. Tehran edition 1311/1893 in 627 pages;
3. Tehran edition 1311/1893 in 467 pages;
4. Lucknow, India edition 1302/1885;

Printed in lithography.

 

PART 2-AL-FURU’

This part consists of Ahadith on Islamic practical laws such as

The acts of worship (‘Ibadat)

Business transactions (mu‘amalat)

Judicial laws (al-Qada’)

This part is called Furu‘ al-Kafi Branches of the Islamic system that consists of the following.

1. The Book of laws of Cleanliness (Kitab al-Tahara)
2. The Book of laws of Menstruation (Kitab al-Hayd)
3. The Book of laws about the dying people and their burials (Kitab al-Jana’iz)
4. The Book of laws of Prayer (Kitab al-Salat)

1. The Book of laws of Charities, Taxes (Kitab al-Zakat)
2. The Book of laws of Fasting (Kitab al-Siyam)
3. The Book of laws of Pilgrimage (Kitab al- Hajj)
4. The Book of laws of Defense (Kitab al-Jihad)
5. The Book of laws of Business (Kitab al-Ma’ishah)
6. The Book of laws of Marriage (Kitab al-Nikah )
7. The Book of laws about new born (Kitab al-‘Aqiqa)
8. The Book of laws of Divorce (Kitab al-Talaq)
9. The Book of laws of Emancipation of Slaves (Kitab al-‘Itq wa al-Tadbir wa al-Mukataba)
10. The Book of laws of Hunting (Kitab al-Sayd)
11. The Book of laws of Slaughtering Animals (Kitab al-Dhaba’ih)
12. The Book of laws of Foods (Kitab al-At‘imah)
13. The Book of laws of Drinks (Kitab al-Ashriba)
14. The Book of laws of Dresses, Beautifying and the ideal of Manhood (Kitab al-Zay wa al-Tajammul)
15. The Book of laws of animal farming and poultry (Kitab al-Dawajin)
16. The Book of laws of Wills (Kitab al-Wasaya’)
17. The Book of laws of Inheritances (Kitab al-Mawarith)
18. The Book of laws of penalties (Kitab al-Hudud)
19. The Book of laws of Restitution for Bodily Injuries (Kitab al-Diyat)
20. The Book of laws of testimony and witnessing (Kitab al-Shahadat)
21. The Book of Judicial laws (Kitab al-Qada’ wa al-Ahkam)
22. The Book of laws of Oaths, Vows and Expiation (Kitab al-’Ayman wa al-Nudbur wa al-Kaffarat)

Printed in lithographic process in Tehran 1315 1897 in two volumes, and in Lucknow (India) in 1302/1885.

 

PART 3

 

AL- RAWDA

This part consists of miscellaneous Ahadith of both the ’Usul and Furu‘ of al-Kafi. The topics are not arranged and organized as in the other volumes. The chapters are not in alphabetical order of Ahadith or narrators.

This part, al-Rawdah (the Garden of al-Kafi,) was printed in Tehran 1303/1886 with other books in one volume. Also printed separately in Lucknow, India 1302/1885. In 1374/1955 – 1377/1958

Al-Kafi was reprinted in Tehran in typographic process in the following arrangements:

The first part in two volumes

The second part in five volumes

The third part in one volume.

Thereafter, many reprints were made. This translation is based on Tehran 5^th edition Summer 1363/1978

Commentaries of al-Kafi

The famous commentaries of al-Kafi are as follows.

1. The commentary of al-Mawla Sadr al-Din Shirazi (D. 1050/1640)
2. The commentary of al-Mawla Muhammad Salih Mazandarani (D. 1081/1670); published in Tehran in twelve volumes in 1382/1962-1388/1968
3. Mir’at al-‘Uqul fi sharh akhbar Al al-Rasul of al-Mawla Muhammad Baqir ibn Muhammad Taqi, al-‘Allama al-Majlisi (1037/1628-111-1/1700) published in Tehran 1321/1903 in four volumes.

The Year of al-Kuyni’s Death

According to al-Najashi, al-Kulayni (the compiler) died in Baghdad 329/941, 76 and according to al-Tusi, he died in 328/940.77 However, al-Tusi afterwards agreed with al-Najashi as mentioned in his book al-Rijal 77 compiled later on.

Al-Sayyid Radi al-Din ibn Tawus has said, “Shaykh Muhammad ibn Ya‘qub, al-Kulayni was a contemporary of all the four special representatives of Imam al-Mahdi (DivineSupremeCovenantBody) namely

1 ‘Uthman ibn Sa’id al-‘Amri

2 Abu Ja’far Muhammad, son of al-‘Amri

3 Abu al-Qasim Husayn ibn Ruh

4 ‘Ali ibn Muhammad al-Samuri

Al-Samuri died after the death of al-Kulayni. Al-Samuri died in the month of Sha‘ban 329 AH. (941 AD.) and al-Kulayni died in 328/940. Both died in Baghdad.

Ibn al-Athir and ibn Hajar both say that al-Kulayni died in 328/940. 79

Al-Shaykh al-Baha’i al-Amili has said in his book al-Wajiza that al-Kulayni died in 329/941 or 330/942. 8°

His grave in Baghdad

Al-Kulayni was buried in Baghdad near Bab al-Kufa. 82 His shrine can be found in the eastern part of Baghdad on the bank of the River Tigris (Dajlah) near al-Jisr al- ‘Atiq, (the old bridge). 83

A note about narrators

(a) Wherever al-Kulayni says, “A number of our people have narrated from Ahmad ibn Muhammad ibn ‘Isa”, people therein are:

1. Abu Ja‘far Muhammad ibn Yahya al-‘Attar al-Qummi
2. Ali ibn Musa ibn Ja‘far al-Kamandani
3. Abu Sulayman Dawud ibn Kawra al-Qummi
4. Abu Ali Ahmad ibn Idris ibn Ahmad al-Ash‘ari al-Qummi
5. Abu al-Hassan Ali ibn Ibrahim ibn Hashim al-Qummi

(b) Wherever al-Kulayni says, “A number of our people have narrated from Ahmad ibn Muhammad ibn Khalid al-Barqi, the people therein are:

1. Abu al-Hassan Ali ibn Ibrahim ibn Hashim al-Qummi
2. Muhammad ibn ‘Abd Allah ibn ’Udhayna
3. Ahmad ibn Abd Allah ibn ’Umayya
4. Ali ibn al-Husayn al-Sa’d Abadi

(c) Wherever al-Kulayni says, “A number of our people have narrated from Sahl ibn Ziyad, the people therein are:

1. Abu al-Hassan Ali ibn Muhammad ibn Ibrahim ibn Aban al-Razi, known as ‘Allan al-Kulayni
2. Abu al-Husayn Muhammad ibn abu ‘Abd Allah Ja‘far ibn Muhammad ibn ‘Awn al-Asadi al-Kufi, resident of Ray
3. Muhammad ibn al-Husayn ibn Farrukh al-Saffar al-Qummi
4. Muhammad ibn ‘Aqil al-Kulayni

(d) Wherever al-Kulayni says, “A number of our people have narrated from Ja‘far ibn Muhammad from al-Hassan ibn Ali ibn Faddal, of such people one is abu ‘Abd Allah al-Husayn ibn Muhammad ibn ‘Imran ibn abu Bakr al-Ash‘ari al- Qummi.

Introduction

(by al-Kulayni)

In the Praise of Allah, the Beneficent, the Merciful

All praise belongs to Allah Who is praised for His bounties, worshipped for His Might, obeyed in His rule and feared for His Majesty. He possesses all that is attractive; His commands pervade in all of His creation. He is High, the Most High. He is near in His Highness and the Most High above being seen. His being the first has had no beginning and He is eternal. He existed before the existence of all things and He is the eternal Who guards all things. He is the overwhelming power and the preservation of the things does not burden Him. He is the only Almighty in His kingdom and only power to compel what is to compel. Through wisdom He has revealed His authority over His creation. He created all things in their origin new and at the very beginning through His might and wisdom and nothing existed to invalidate His being the originator of all things. No other cause existed to compete His invention. He alone created what He wished as He wished to reveal His wisdom and the reality of His Lordship. Reason is not able to grasp Him. Imagination is not able to reach Him. Eyes are not able to see Him. Measurement is not able to limit Him. Statements fail to describe Him. Eyes turn dull in trying to see Him. Describing Him by means of qualities looses the right path.

He is veiled without any barrier and is concealed without any covering. He is known but is not seen and is described without a form. He is characterized without a body. There is no Lord except Allah, the Most Great, the Most High. Imagination looses the right path in trying to reach His reality. Intelligent becomes exhausted and is not able to reach Him. So also is the case with imaginations and eyesight. He is all hearing and all knowing. Allah has established His authority over His creatures through His messengers (DivineSupremeCovenantBody) and has explained things with evidence. He has sent His messengers with glad news and warnings. So that those who would find salvation would do so with proper evidence and those would be destroyed would be so for ignoring proper evidence. So that people would learn about their Lord what they are ignorant of and know Him through His Lordship after that they were ignorant of this fact, so that they would believe in Him as the only One Lord after considering other things like Him.

I thank Him in a way that would be a cure for the souls, of a degree to please Him, enough to fulfil the duty to express gratitude for His favors to us in the form of His pleasant blessings, graceful bounties and beautiful trials.

I testify that there is no Lord except Allah alone Who has no partners. He is the only Lord, the only self-sufficient Who has no companion or children.

I testify that Muhammad (DivineSupremeCovenantBody) is His servant. He is His chosen one, His messenger whom He sent at a time of lapse of messengers and at the time of the long sleep of the nations, wide spread of ignorance, mischief and shortages of authority, blindness to the truth, prevailing injustice and the disappearance of religion.

Allah sent His book to him (Muhammad (DivineSupremeCovenantBody) that contains the statements and explanations, a reading in straight forward Arabic language so that people may become pious.

Allah has explained and organized this book for the people and with knowledge He has given the details. He has explained a religion in it, certain obligations are made obligatory therein and certain matters are declared for His creature in it. It contains signs that lead to salvation and evidence that call to guidance.

He (Muhammad (DivineSupremeCovenantBody) preached His message and executed His commands. He fulfilled his responsibilities with patience for the sake of his Lord. He worked hard for His cause, gave good advice to his followers and invited them to salvation. He encouraged them to speak of (Allah), gave them guidance to the right path after his passing away through a system, reason, basis for the people and signs that he established for them so that they would not be mislead after him. It was all due to his kindness and sympathy for them.

When his life ended and his days were over, Allah took his soul to Himself. With Allah he is well pleased for his deeds. His reward is a good deal and his position very great. He left this world leaving behind among his followers the Book of Allah and the executor of his will, Amir al-Mu’minin Ali (DivineSupremeCovenantBody) the master of the believers and the leader (Imam) for pious people.

The twine that he left behind was a united companion. They each acknowledge and speak in support of the other.

The Imam speaks of Allah from the Book. He speaks of what Allah has made obligatory on His servants, of obedience to Him, of obedience to the Imam (DivineSupremeCovenantBody) and the acknowledgement of Leadership with Divine Authority. He speaks of His rights that are meant to be for the completion of religion, His commandments, establishment of His authority, seeking guidance in His light from its mines, His chosen and select people who possess good from Him.

Allah through the Imams of guidance from the family of His Prophet (DivineSupremeCovenantBody) has explained His religion. Through them He has clarified the ways of His system. Through them He has opened the inside of His knowledge. He has made them to be the path to know Him, the sources of knowledge of His religion, the medium between Him and His creatures, the gate that lead to know His right and has given them the knowledge of His hidden secret.

Whenever, an Imam from them would leave this world He would establish a clearly known successor for that Imam for His creatures as a bright guide, an Imam and guardian with the truth and justice. Allah and those who preach for Him and supervise over His creatures have established their authority. Through their guidance people follow the religion and through their light people of the lands find their way.

Allah has made them, (Imams (DivineSupremeCovenantBody) the life for people, the light in darkness, the key to the words and the pillars of Islam. He has based the system of His obedience and the fulfillment of obligation submission to them (Imams (DivineSupremeCovenantBody) in all that one would know and ask them what one is ignorant of. He has prohibited others from engaging in what they are ignorant of and from rejecting what they would not know. It is because Allah has willed to save, from His creatures whoever He would will, from injustice and darkness.

May Allah grant blessings upon Muhammad (DivineSupremeCovenantBody) and the select members of his family whom Allah has cleansed thoroughly.

After my words about Allah and His Messenger, above herein below is my response to your note.

I have understood your concerns about the conditions of the people of our times who seem to have agreed up on ignorance to be the standard and authority in their dealings. They cooperate and work together to establish the ways and the manners of ignorance and distance themselves from knowledge and the people of knowledge. Consequently, knowledge is almost banished and the sources of knowledge are about to depart the people. It is all because they rely so much on ignorance (ignorant people) and lose the (blessing of) the people of knowledge.

You have asked, “Can the dealings of the people be considered proper in following a religion without knowing the rules and laws therein that show what is lawful or otherwise? Can they decide and settle all matters on the basis of what they feel is good and live a life in such a manner? Can they just do what their ancestors had been doing and rely on their own understanding of the issues great or small?”

To understand the answer to your question, O brother in faith, may Allah grant you blessings, note the following:

Allah, the Most Holy, the Most High, has created human beings and has given them distinction over the animals. He has given them the ability to understand and distinguish good from bad. Human beings have been given the ability to understand Allah’s commands and prohibitions.

There are two kinds of people. (a) There are those who are physically and mentally safe and sound and (b) those who lack such abilities. Safe and sound people are held responsible to follow the commands and prohibitions of Allah. Those who lack such abilities are exempt because of their inability to learn, discipline and fulfill responsibilities. Allah, the Most Majestic, the Most Gracious, has designed education, good manners and moral discipline to serve as means of survival for the people who are safe and sound. Had it been permissible for safe and sound people to follow ignorance it would have been permissible for them not to become obligated to fulfill responsibilities. Such a condition would amount to make the coming of the Divine messengers and education useless. Ignoring the book of guidance, the Divine messengers and education would destroy the whole civilization. This would be a return to atheism. The justice and wisdom of Allah, the Most Majestic, the Most Gracious, required the creation of creatures who would understand the commands and prohibitions of Allah so that people would not live a useless life. Instead they realize the greatness of Allah, acknowledge His Oneness and that He is the Lord. They must know that He is their Creator Who gives them sustenance. The proof of His existence is so clear and obvious. The signs of His authority are shinning and manifest. His lighthouses are visible everywhere and call people to believe in Allah, the Most Majestic, and the Most Gracious. Each sign testifies to the existence of the Lord and the One Who deserves to be worshipped. Such proofs that exist in each sign are proofs of the effect of the creation in them. Each creature is a marvelous proof of His plan. He invites them to know Him so that they will not remain ignorant of His existence and ignorant of His religion and laws.

People of wisdom do not consider ignorance of his existence a permissible attitude, as is the case of denying His religion. Allah, the Most Majestic, the Most Gracious, said:

“Did they not make a covenant (with Allah) in the Book not to speak any thing other than the Truth about Allah and to study its contents well? ” (7:169) They call a lie something that is beyond the limit of their knowledge . . .” (10:39)

People are bound to obey the commands of Allah and His prohibitions. It is not permissible for them to follow ignorance (ignorant people).

It is obligatory for them to ask if they would not already know and to acquire proper understanding of religion.

Allah, the Most Majestic, the Most Gracious, has said, “Not all believers have to become specialists in religious learning. Why do not some people from each group of believers seek to become specialists in religious learning and, after completing their studies, guide their group so that they will have fear of Allah.” (9:122)

If people who are physically and mentally safe and sound were permitted to stay ignorant Allah would not have asked them to ask and learn. He would not have needed to send any messengers, books and guidance. In such case, they would have lived like animals or like people physically and mentally defective and if so they would not remain in existence even for a blinking of an eye.

In fact, it is not permissible for them to live without discipline and education. Thus, it became necessary for those physically and mentally sound to find instructors to educate and discipline them and provide answer to their questions.

The best and most important education for people of reason, the education worthwhile for one to study assiduously is the religious education. The education that would teach one about the Creator, His Oneness and how to worship Him, is the most important one. It is important to be educated in the issues of Shari‘a, His laws of guidance, His commandments, prohibitions, warnings and discipline. This is necessary because there is solid evidence to support the need for such education, that responsibility is real, life is short, indifference and procrastination is not acceptable.

The condition for a worship to be proper and acceptable is to fulfil all the obligations on the basis of certainty, knowledge and proper understanding. Only than the worshiper would be considered praiseworthy in the sight of Allah and deserving rewards and His great blessings.

On the other hand, one who acts without proper knowledge and understanding does not know what and for what reason one is acting. Ignorant people do not have trust in what they do. They do not acknowledge any thing because acknowledgement does not come without doubt free knowledge of the subject to be acknowledged.

The person who has doubts is not like a person who has certainty of the matters of piety, humbleness before the Lord and the need to seek nearness to Him. Allah, the Most Majestic, the Most Gracious, has said, “Those who have witnessed the truth only they have proper knowledge.” (43:87)

Only the testimony of those who possess proper knowledge is accepted and it is because of the knowledge of the subject of the testimony. Without the knowledge of the subject of the testimony it would not have been accepted. The acceptance of the deeds of the people who act with doubts is up to Allah to decide. He may accept such deeds because of His grace or He may refuse to accept because of the absence of the conditions such as knowledge and certainty. It is Knowledge, proper understanding and certainty that separate one from those mentioned in the following words of Allah, the Most Majestic, the Most Gracious, “Certain people worship Allah to achieve worldly gains. They are confident when they are prosperous, but when they face hardships they turn away from (worship). They are lost in this life and will be lost in the life to come. Such loss is indeed destructive.” (22:11)

It is all because of acting without knowledge and certainty in the beginning and in the end.

The scholar has said, “One who accepts the faith with certainty he remains in it steadfast and the faith benefits him. Those who accept the faith without certainty they leave it just as they came in.”

He has also said, “Those who get their religion from the Book of Allah and the Sunnah of the Messenger of Allah (DivineSupremeCovenantBody) the strength of their faith is as such that mountains may be destroyed but not their faith. Those who get their religion from the words of the people they may reject it”

He has also said, “Those who do not know us through the Holy Quran they fail to protect themselves against mischief.”

For this reason so many religions have emerged in our times as well as disgraceful systems that almost have entered the level of disbelief. This is because of the opportunity that Allah has provided for every one. One whose faith in the will of Allah is to remain solid He makes the means that would make it so happen, available. He then gets his religion from the Book of Allah and the Sunnah of His Messenger (DivineSupremeCovenantBody) with certainty and proper understanding. His religion is stronger than the heavy mountains. Those whose faith in the will of Allah is to be temporary and bound to failure, – may He grant us refuge- He gives them the opportunity to follow certain ideas that are devoid of Divine authority. They follow what seems good to one to follow and such other matters like following what others do, certain interpretations and so on without proper understand and certainty. In such case Allah may or may not accept their deeds. They may live as a believer in the morning and a disbeliever in the evening or vice versa. It is because such people may easily follow the influential elements in the society or act upon what they feel is good.

The scholar (DivineSupremeCovenantBody) has said, “Allah, the Most Majestic, the Most Gracious, has created the prophets with prophet-hood they can be nothing but prophets. He has created the executors of the will of the prophets as the executors thus they can be nothing but the executors of the wills of the prophets. He has given temporary faith to certain people. He may complete it for them or remove it from them as mentioned in this Quranic expression, ” The established faith the temporary faith.”

You have mentioned that you are confused in the issues of the verification of hadith due to the difference in variously narrated texts and that you know the reason for variation but you do not find reliable people to discuss with. You have said that you wish you had a book sufficient (Kafi) that would contain all issues of the religion. A book that would provide a student all the material that he would need is urgently needed. A book is needed that would help people to have proper guidance in the matters of religion to follow the correct instructions of the truthful people (DivineSupremeCovenantBody) and the prevailing Sunnah, the basis of practices. So that one would fulfil his responsibilities towards Allah, the Most Majestic, the Most Gracious, and follow the Sunnah of (the Holy Prophet).

You have said, that you hope such a book would, Allah willing, help our brothers in faith to find the right guidance.

My brother in faith, may Allah grant you proper guidance, please note that there is no other way to sort out the confusion that comes from the variation of the narration of the scholars except by the help of the principles that the scholar (DivineSupremeCovenantBody) has set. “Compare a narration with the text of the Holy Quran. Whatever agrees with the Holy Quran is acceptable and what does not agree is rejected.”

Also he has said, “Leave alone what agrees with the views of the others because the right is in what is opposite to them.”

Also there are his (DivineSupremeCovenantBody) words, “Follow what is unanimously agreed upon because there is no harm in what is unanimously agreed upon.”

We are only able to apply such principles to a very few of such cases. We do not find any thing better and more precautionary than to refer to the scholar (DivineSupremeCovenantBody) and accept that which is within the limit of his (DivineSupremeCovenantBody) words, “Whichever you would follow in submission and obedience is excusable for you.”

Allah, the Most Majestic, the Most Gracious, has made the compilation of the book that you had wished for possible. I hope it will prove to be up to your expectations. It may have shortcomings, but our intentions have not been insincere to provide good advice because to provide good advice to our people is obligatory. We also hoped to be considered as partners of all benefits of this book up to the end of time.

The Lord is one, the Messenger is one, the last prophet (DivineSupremeCovenantBody) is one and the Shari‘a is one. What Muhammad (DivineSupremeCovenantBody) has made lawful will remain lawful up to the Day of Judgment and what he has made unlawful will remain unlawful to the Day of Judgment.

We extended the Book on ‘People with Divine Authority’ to a certain degree although not as it should have been done because we did not like to be deprived of the benefits thereof.

I hope Allah, the Most Majestic, the Most Gracious, will approve what is based on our intentions. If life will give us a chance we intend to compile a book of a bigger volume to serve the causes as they should be served, by the will of Allah, the Most High. From Him comes the power and means. From Him one expects help and increase in rewards and opportunity.

May Allah grant blessings up on Muhammad and his purified family.

The first thing is the book of Intelligence and the virtue of knowledge, the excellence of the people of knowledge, the defects of the people of ignorance and its harms. Intelligence is the focal point and the axes of the matters. On the basis of Intelligence come the rewards and sufferings and Allah is the best One to provide good opportunities.

Translated

8/7/99

Translated By
Muhammad Sarwar