Al-Kulaini about Al-Kafi

Muhammad Ibn Ya’qub Al-Kulaini writes:

وقد قال العالم عليه السلام من دخل في الإيمان بعلم ثبت فيه ونفعه إيمانه ومن دخل فيه بغير علم خرج منه كما دخل فيه

“The Imam (a.) has already said: “He who entered belief with knowledge was strengthened by it and profited from his faith, but he who entered belief without knowledge, came out of it the way he entered it.”

وقال عليه السلام من أخذ دينه من كتاب الله وسنة نبيه صلوات الله عليه وآله زالت الجبال قبل أن يزول ومن أخذ دينه من أفواه الرجال ردته الرجال

“Likewise, the Imam (a.) said: “Whoever took his religion from the scripture of God (Qur’an) and the custom (Sunnah) of His Prophet (s.), the mountains would rather perish before he perished, but whoever took his religion from the mouth of the people, the people will let him leave from it.”

وقال عليه السلام من لم يعرف أمرنا من القرآن لم يتنكب الفتن

“Likewise, the Imam (a.) said: “Whoever did not know our matter from the Qur’an, he did not resist the temptations (Fitnah).”

ولهذه العلة انبثقت على أهل دهرنا بثوق هذه الأديان الفاسدة والمذاهب المستشنعة التي قد استوفت شرائط الكفر والشرك كلها وذلك بتوفيق الله تعالى وخذلانه

“Because of this, harm has been caused through the false religious worldviews and abhorrent paths, which fulfilled all the requirements for disbelief (kufr) and association (shirk), and that with success and humiliation by God.”

فمن أراد الله توفيقه وأن يكون إيمانه ثابتا مستقرا سبب له الأسباب التي توديه إلى أن يأخذ دينه من كتاب الله وسنة نبيه صلوات الله عليه وآله بعلم ويقين وبصيرة فذاك أثبت في دينه من الجبال الرواسي

“For those whom God wanted to bring success and firm faith, He made it possible for them to do what leads them to take their religion with knowledge, certainty and insight from the scripture of God (Qur’an) and the custom (Sunnah) of His Prophet (s.) and this one is more steadfast in his religion than the firmest mountains.”

من أراد الله خذلانه وأن يكون دينه معارا مستودعا نعوذ بالله منه سبب له أسباب الاستحسان والتقليد والتأويل من غير علم وبصيرة

“He whom God wanted to humiliate and make his religion turn into a pawnshop – May God protect us from that – He allowed to him his own whims, imitation (Taqlid) and interpretation without knowledge and insight.”

فذاك في المشيئة إن شاء الله تبارك وتعالى أتم إيمانه وإن شاء سلبه إياه ولا يؤمن عليه أن يصبح مؤمنا ويمسي كافرا أو يمسي مؤمنا ويصبح كافرا

“This one is left to his will. If God wanted, He makes His faith reach completeness and if He wanted, He makes it slip away from him and he is not safe from either beginning the day with belief and ending it with disbelief (kafir) or ending it with belief (mu’min) and beginning it with disbelief.”

لأنه كلما رأى كبيرا من الكبراء مال معه وكلما رأى شيئا استحسن ظاهره قبله وقد قال العالم عليه السلام إن الله عز وجل خلق النبيين على النبوة فلا يكونون إلا أنبياء وخلق الأوصياء على الوصية، فلا يكونون إلا أوصياء، وأعار قوما إيمانا فإن شاء تممه لهم، وإن شاء سلبهم إياه قال وفيهم جرى قوله فمستقر ومستودع

“For whenever he saw one of the great personalities, he turned to it and each time he considered something as good, he let his heart be committed to it and the Imam (a.) already said: “God created the prophets for prophethood, so that they are nothing but prophets and God created the representatives for authority, so that they are nothing but representatives and God gave to people the faith and if He wanted, He makes it reach completeness and if He wanted, He makes it slip away from them.” He said: With them he preserved his Word: “Thus there is a abode and a dwelling place.” (6:98)

وذكرت أن أمورا قد أشكلت عليك لا تعرف حقائقها لاختلاف الرواية فيها وأنك تعلم أن اختلاف الرواية فيها لاختلاف عللها وأسبابها وأنك لا تجد بحضرتك من تذاكره وتفاوضه ممن تثق بعلمه فيها

“You have mentioned that things have caused you problems whose true situation you do not know because of the different narrations in this regard, and that you are aware that there are grounds and reasons for the differences in the narrations in this regard, and that among those whom you consider trustworthy (Thiqah) in their knowledge, can not find anyone, to discuss and reflect on it.”

وقلت إنك تحب أن يكون عندك كتاب كاف يجمع فيه من جميع فنون علم الدين ما يكتفي به المتعلم

“You said that you would like to have a book that is sufficient (Kafi), that covers all areas of religious knowledge, that is sufficient for those who seek knowledge.”

ويرجع إليه المسترشد ويأخذ منه من يريد علم الدين والعمل به بالآثار الصحيحة عن الصادقين عليهم السلام

“That serves as a reference (Marja’) for those who seek the true path, that is taken by those, who are acquiring the knowledge of the religion and who wants to act according to the traditions of the Imams (a.), which are authentic (Sahih).”

والسنن القائمة التي عليها العمل وبها يؤدي فرض الله عز وجل وسنة نبيه صلى الله عليه وآله وقلت لو كان ذلك رجوت أن يكون ذلك سببا يتدارك الله تعالى بمعونته وتوفيقه إخواننا وأهل ملتنا ويقبل بهم إلى مراشدهم

“As well as according to the existing traditions, which are to be acted upon and by which you follow the obligations imposed by God and the custom (Sunnah) of His Prophet (s.) and you said if this were to happen, i would wish that it would serve as a means of bringing support and success through God to our brothers and fellow believers and showing them the right way.”

فاعلم يا أخي أرشدك الله أنه لا يسع أحدا تمييز شئ مما اختلف الرواية فيه عن العلماء عليهم السلام برأيه

“So know, my brother, may God show you the way, that no one is free to sort out according to his own opinion something of what has been narrated by the Imams (a.) in the different narrations.”

إلا على ما أطلقه العالم بقوله عليه السلام اعرضوها على كتاب الله فما وافى كتاب الله عز وجل فخذوه، وما خالف كتاب الله فردوه

“Unless it is done on the foundation of what the Imam (a.) has said in his words: “Compare them with the Scripture of God. So whatever is agreeable with the scripture of God, accept it, and whatever is not agreeable with the scripture of God, turn it back.”

وقوله عليه السلام دعوا ما وافق القوم فإن الرشد في خلافهم

“As well as the statement of the Imam (a.): “Refrain from that which is in agreement with the people, for the right way is included in the opposition to them.”

وقوله عليه السلام خذوا بالمجمع عليه فإن المجمع عليه لا ريب فيه 

“As well as the Imam’s statement (a.): “Accept that which is accepted by consensus, for there is no doubt in the consensus.”

ونحن لا نعرف من جميع ذلك إلا أقله

“And we know nothing of any of this, except little of it.”

ولا نجد شيئا أحوط ولا أوسع من رد علم ذلك كله إلى العالم عليه السلام

“And we see that nothing is safer and more expansive than to leave the knowledge of the situation to the Imam (a.).”

وقبول ما وسع من الأمر فيه بقوله عليه السلام بأيما أخذتم من باب التسليم وسعكم

“And to accept what the statement of the Imam (a.) has given freedom for the matter in question: ” Whatever you accepted out of submission, you are granted the freedom (to choose) .”

وقد يسر الله وله الحمد تأليف ما سألت وأرجو أن يكون بحيث توخيت

“And God, praise be to Him, made it possible to write the book you asked for, and i hope it is what you have longed for.” [Al-Kafi, Volume 1 Page 8 – 9]

Commentaries:

Husain An-Nuri At-Tabarsi writes:

توضيحه إن السائل سأله أن يجمع له الاخبار الصحيحة مما يتعلق بامور الدين، فالف له ولسائر إخوانه في الدين هذا الكتاب لينتفع به إلى يوم القيامة

“It is clearly stated that the desiring one requested him to collect the religious narrations for him that are authentic (Sahih), so Al-Kulaini wrote the book for him and for all the other of his fellow believers, so that benefit would be derived from the book until the Day of Resurrection.” [Khatimat-ul-Mustadrak, Volume 3 Page 491]

Abu Al-Qasim Al-Khu’i writes:

وقد ذكر غير واحد من الاعلام أن روايات الكافي كلها صحيحة ولا مجال لرمي شى‏ء منها بضعف سندها وسمعت شيخنا الاستاذ الشيخ محمد حسين النائيني قدس سره في مجلس بحثه يقول: إن المناقشة في إسناد روايات الكافي حرفة العاجز وقد استدلّ غير واحد على هذا القول بما ذكره محمد بن يعقوب في خطبة كتابه

“Several eminent scholars have stated that all the traditions of Al-Kafi are authentic (Sahih) and there is no room to reject any of them because of a weak chain, and i heard our teacher, the scholar Muhammad Husain An-Na’ini, may he rest in peace, say during one of his treatises: “To criticize the chain of traditions of Al-Kafi is the action of a incompetent person.” This viewpoint has already been justified by others on the basis of what Muhammad Ibn Ya’qub Al-Kulaini mentioned in the introduction to his book.” [Mu’jam-ur-Rijal, Volume 1 Page 81]

Ali Ibn Husain At-Tabataba’i writes:

يقول هو رحمه الله في مطلع كتابه كتاب كاف يجمع من جميع فنون علم الدين ما يكتفي به المتعلم ويرجع إليه المسترشد ويأخذ منه من يريد علم الدين والعمل به بالآثار الصحيحة عن الصادقين عليهم السلام لقد كان كتاب الكافي محاولة رائدة اولى لجمع وتنظيم أبواب الفقه والاصول وقد جمع رحمه الله في موسوعته هذه ما صح لديه من أحاديث الائمة الهداة عليهم السلام

“Al-Kulaini, may God rest his soul, mentions in the introduction of his book: “…a book that is sufficient (Kafi), that covers all areas of religious knowledge, that is sufficient for those who acquire knowledge, that serves as a reference (Marja’) for those who seek the right path, that is taken by those who want to acquire religious knowledge and follow the traditions of the Imams (a.), which are authentic (Sahih)…” Al-Kafi was the first pioneering enterprise to collect and arrange the topics for understanding (Fiqh) and principles (Usul) and Al-Kulaini, may God rest his soul, included in this collection those sayings of the Imams (a.) which he considered to be authentic (Sahih).” [Riyad-ul-Masa’il, Volume 1 Page 31]

Muhammad Al-Mulla Sadra writes:

بالآثار الصحيحة عن الصادقين عليهم السلام وسنن القائمة التي عليه العمل وبها يؤدي فرض الله عز وجل وسنة نبيه صلى الله عليه وآله يعني من عمل بمقتضاء هذه الآثار والأحاديث في الفرائض والنوافل أدى المفروضات والسنن على وجهها وبرئت ذمته عن الواجبات وترتب له الثواب بفعلها وفعل المندوبات لكون الرواية فيها صحيحة ثابة والحجة قائمة والمروى عنهم معصومون عن الخطأ والنسيان مطهرون بتطهير الله عن الغلط والعصيان فيجب العمل بما روى عنهم والاهتداء بهديهم والاستضاء بنورهم عليهم السلام

“With regard to the statement “…according to the traditions of the Imams (a.), which are authentic (Sahih), as well as according to existing traditions, according to which one must act and through which one must fulfill the obligation imposed by God and the custom (Sunnah) of His Prophet (s.).” Al-Kulaini meant that whoever acted according to these traditions and sayings in obligatory and additional deeds, fulfilled the duties and customs (Sunnah) in a proper manner and cannot be blamed for any of the duties and was rewarded for acting in accordance to them and performing desired deeds, because the traditions therein are authentic (Sahih) and confirmed and the proof is maintained and verified by the infallible (a.), who neither err nor forget and are kept perfectly pure by God from error and disobedience, it is therefore a duty to act according to what he has narrated from them and to find guidance through them and be enlightened by their light.” [Sharh-ul-Usul, Volume 1 Page 209]

Muhammad Al-Faid Al-Kashani writes:

وقد جرى صاحبا كتابي الكافي والفقيه على متعارف المتقدمين في إلطلاق الصحيح على ما يركن إليه ويعتمد عليه فحكما بصحة جميع ما أورداه في كتابيهما من الأحاديث

“In accordance with the customs of the early scholars, the two authors of Al-Kafi and Al-Faqih used the terminology authentic (Sahih) for that which is supported and relied upon, and they considered all the sayings they have narrated in their two books as authentic (Sahih).” [Kitab-ul-Wafi, Volume 1 Page 23]

Muhammad Baqir Wahid Al-Bihbahani writes:

الكليني عن سهل وعن البرقي وغيرهما وكذا الشيخ رحمه الله بل أكثر الكليني غاية الإكثار وسماها من الآثار الصحيحة عن الصادقين المفيدة للعلم واليقين

“Al-Kulaini reported from Sahl and Al-Barqi and others and so did At-Tusi. Al-Kulaini was brought to the top of the frequency and placed them among the traditions of the Imams (a.), which are authentic (Sahih) and from which knowledge and certainty is gained.” [Ar-Rasa’il-ul-Fiqhiyyah, page 72]

Muhammad Al-Hurr Al-Amili writes:

وهو صريح أيضا في الشهادة بصحة أحاديث كتابه لوجوه منها قوله بالآثار الصحيحة ومعلوم أنه لم يذكر فيه قاعدة يميز بها الصحيح عن غيره لو كان فيه غير صحيح، ولا كان اصطلاح المتأخرين موجودا في زمانه قطعا كما يأتي فعلم أن كل ما فيه صحيح باصطلاح القدماء بمعنى الثابت عن المعصوم بالقرائن القطعية أو التواتر

“Al-Kulaini clearly testified in different ways that the sayings of his book are authentic (Sahih) and this includes his statement “according to the narrations that are authentic (Sahih)“ and it is known that he did not say a word about how to distinguish the authentic from the unauthentic ones if there are any unauthentic ones in it and undoubtedly the terminology of the late scholars did not exist in his time as it will follow soon. It is known that everything that is in Al-Kafi is authentic (Sahih) according to the terminology of the early scholars, meaning that it has been proved by the infallible through supporting indisputable evidence or through a continuous route (Mutawatir).” [Wasa’il-ush-Shi’ah, volume 30 page 196]

Khalil Ibn Ghazi Al-Qazwini writes:

وكلام المصنف رحمه الله تعالى صريح في أنه صنف له ما يرتفع إشكاله وحيرته فعلم من ذلك أن قصده رحمه الله تعالى من قوله بالآثار الصحيحة إلى آخره أن كل ما في كتابه كذلك وأيضا في قوله رحمه الله تعالى ما يكتفي به المتعلم ويرجع إليه المسترشد دلالة صريحة على ما ذكرناه فإن المتعلم كيف يكفتي بما يتحير فيه فحول العلماء المتبحرين وفيما نقلناه في حواشي تمهيد القواعد عن السيد المرتضى في حال الأحاديث المروية في كتبنا تأييد لما ذكرنا فافهم ثم قال الصحيح عند قدماء أصحابنا الأخباريين ما علم بقرينة وروده عن المعصوم انتهى

“From the words of Al-Kulaini, May God rest his soul, it is clear that he wrote to him a book to solve his problems and remove his confusion, and so we know that by his statement: “according to the traditions that are authentic (Sahih)” , he meant that everything in his book corresponds exactly to this intention, and also his statement “that this is sufficient, for the one who acquires knowledge, that is used as a reference (Marja’), for he who seeks the right path” is a clear and unambiguous proof of what we mentioned, for how could one who acquires knowledge be satisfied with something that upsets even the most knowledgeable experts and also what we included in the notes on the work Tamhid-ul-Qawa’id by Ash-Sharif Al-Murtada on the condition of the sayings in our books supports what we mentioned, so understand it! He then said: “According to the terminology of our traditional ancient scholars (Akhbariyyah), it is authentic (Sahih), which is known to come from the mouth of the infallible (a.) through supporting evidence.” With which the citation completed its service.” [Ash-Shafi, Volume 1 Page 143]