Al Kafi (volume One)

Al-kulayni and Al-kafi

An abstract from the preface by Dr. Husayn `Ali Mahƒufuzƒw, introducing AL-KULAYNI and AL-KAFI, with some additions. (29)

In the Name of Allah, the Beneficent, the Merciful.

PLACE OF HƒmAD.TH (TRADITION) FOR SHI،¥AH1

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

Thereafter, Abu Rafi،¥ al-Qibtƒzi ash-Shi،¥i the emancipated slave of the Holy Prophet compiled another book named ،X Kitab as-Sunan wa'l-ahkam wa'l-qadƒuaya. 5

Then the great scholars duly acquainted with the categories of the traditionists, assorted and composed various books of traditions and they also composed four hundred books named as usƒw.l 6 ،X the originals, which were, later on, collected, connected and compiled by a group of reliable experts in the art of traditions in the shape of their collections of traditions. The greatest among these collections are the books of:-

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

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

  3. Tahdh.b al-ahƒukam9 and al-Istibsƒwar10 by ash-Shaykh Abu Ja،¥far Muhammad ibn al-Husayn at-Tus. (385/995 ،X 460/ 1076);

  4. Jami،¥ al-akhbar fi .dƒuah al-istibsƒwar by ash-Shaykh 'Adul-Lat.f ibn Abi Jami،¥ al-Hƒmarithi al-Hamadani (d. 1050/1640);

  5. al-Wafi12 by Muhammad Muhƒusin al-Faydƒu al-Kashani (1010/ 1599 ،X 1091/1690);')

  6. Tafsƒwtl wasa،¦il ash-Shi،¥ah ila tahƒusƒwil masa،¦il ash-shar.،¥ah13 by Muhammad ibn al-Hƒmasan al-Hƒmurr al-،¥Amili (1033/1625 ،X 1104/1693);

  7. Bihƒuar al-anwar al jami`ah li durar akhbar ala'immah al-atƒzhar14 by Muhammad Baqir ibn Muhammad Taqi al-Majlisi (1037/ 1928 ،X 1111/1700);

  8. al- ،¥Awaliml6 (in 100 volumes) by ash-Shaykh `Abdullah ibn Nuru'1-lah al-Bahƒurani (contemporary, of al-Majlisi);

  9. ash-Shifa fi hƒmad.th Al al-Musƒwtafa16 by ash-Shaykh Muhammad Ridƒua ibn `Abdu'l-Latƒz.f at-Tabrizi (d. 1158/1745);

  10. Jami،¥ al-ahƒukam (in 25 thick volumes)17 by as-Sayyid `Abdul-lah ibn Muhammad Ridƒua Shubbar (1188/1774 ،X 1242/1827);

  11. Mustadrak al-wasa'il wa mustanbat al-masa'i118 by al-Haj Mirza Husayn ibn Muhammad Taqi an-Nuri at-Tabarsi (1254/ 1838 ،X 1320/1902);

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

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

What significance does the tradition (hƒmad.th) have in the eyes of Sh.،¦ah, can be judged from this example of hƒmad.th.

Imam Muhammad al-Baqir (p. b. u. h.) addressed Jabir (his companion) saying, "O Jabir! by Allah, a tradition (hƒmad.th) emerging from an authentic source is infinitely better for you than any thing the sun shines over, till it sets down."22

Further, Imam Ja،¥far asƒw-Sƒladiq (p.b.u.h.) has observed (in this regard), "A tradition received from a truthful person regarding what is lawful and what is unlawful is far better than the whole world and whatever wealth like gold or silver it contains."23

An idea of the importance of the tradition for the Sh.،¦ah is also known from these traditions which indicate the close attention paid by the associates of the Imams in picking them up from the Imams,24 in remembering them by heart and also from their eagerness, high esteem and long journeys they 25 undertook to get them from the scholars and narrators of the traditions.

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

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

KULAYN

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

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

Biography of al-Kulayni, the Compiler

Muhammad ibn Ya،¥qub ibn Ishƒuaq al-Kulayni ar-Razi al-Baghdadi belonged to a noble family of Kulayn which has produced a group of outstanding scholars in Islamic Jurisprudence and hƒuadith. Among them was his uncle al-،¥Allamah al-Kulayni himself was the Shaykh ،X head of the. Sh.،¦ahs and was the most prominent religious figure of his time in Ray (the most important ancient city of Iran).

Afterwards he stayed at Baghdad (Iraq) at Bab K.fa (name of a locality in Baghdad) as the Chief of the Shi،¥ite Scholars in Islamic Jurisprudence during the reign of al-Muqtadir ،X the Abbasid Caliph. The unique qualification of al-Kulayni, the compiler of al-Kafi, is that among all other compilers of /Judith, he alone was the cotemporary of all the four successive representatives and ambassadors of Imam al-Mahdi ،X the twelfth Imam. Hence he had all the facilities of collecting traditions from the requisite sources.

Therefore, al-Kafi is rightly regarded as a unique collection and compilation during the life time of all the four successive ambassadors of Imam al-Mahdi. al-Kulayni compiled this book on the request of the prominent Shiite scholars who wanted to have a comprehensive book containing all information of Islamic literature which would be sufficient for them.

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

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

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

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

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

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

  1. Rasa،¦il al-a،¦immah on the letters of the Imams.
  2. A book on verse ،X a compilation of eulogies to the Imams. In addition, his book on the interpretation of the dreams is regarded to be the best book in this field.