Introduction

The Book of Intelligence and Ignorance

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

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

Chapter on Kinds of People

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

Chapter on the Qualities of the Scholars

Chapter on the Rights of the scholars

Chapter on the Loss of a Scholar

Chapter on Meeting the Scholars and Associating with Them

Chapter on Asking the Scholar and Discussing with him

Chapter on Giving Knowledge as Charity

Prohibition on Speaking without Knowledge.

Chapter on Those who Act without Knowledge

Chapter on Utilization of Knowledge

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

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

Chapter on Miscellaneous Issues

Chapter on narrating books and Hadith (The virtue of writing and its preservation)

Chapter on Taqlid, following the opinions of someone

Chapter on Innovations, Personal Opinions and Analogies

Chapter on the need to refer to the book and Sunnah

Chapter on the Differences in al-Hadith

Chapter on Following the Sunnah and Evidence of the Book

Chapter on Contingency of the Universe and Proof of the Existence of its Creator

Chapter on Can Allah (God) be Considered a Thing?

Chapter on (the Issue) that only He is proof of His Own Existence

Chapter on the minimum degree of knowledge of the existence of Allah

Chapter on Who is Worshipped

Chapter On Being and Space (al-Kawn WA al-Makan)

Chapter On The relationships (Nisbah) Of Allah

Chapter On Prohibition on Saying How is Allah (al-Kayfiyyah)

Chapter On The Invalidity of the Belief to see God (Ru’yah of Allah)

Chapter On Prohibition on Attributing to Allah What He Himself has not Done so

Chapter On Prohibition on Considering Allah as having Body (JISM) and Form (SURAH)

Chapter On Attribute Of Essence (Sifat al-DhDhat) Of Allah

Another Chapter of The Previous Chapter

Chapter On Will Power (IRADAH) it is of the Attributes of Action (SIFAT al-FI‘L) and the Rest of the Attributes of Action

Chapter On the Coming into the Existence of the Names of Allah

Chapter On The Meanings of the Names of Allah and their Derivatives

Chapter on Another Chapter (Related) to the Previous Chapter

Chapter on the Interpretation of al-Samad, Self-sufficient

Chapter on Motion and Change

Chapter about al-‘Arsh and al-Kursi

Chapter on al-Ruh, the Spirit

Chapter on Comprehensive (Ahadith) about the Oneness of Allah

Chapter on Miscellaneous Ahadith

Chapter on al-Bida’

Chapter on the issue that there is nothing in heavens and earth but that they are in seven

Chapter on Wish and Will

Chapter on Test and Choice

Chapter on Fortunateness and Un-fortunateness

Good and Evil

Predestination, Fate and the Middle Road in Between

The Capabilities

Declaration, Definition and the Need for Solid Proof

Differences in the Justification of Divine Authority among People

Allah’s Authorities and Means of Justification of Accountability in People

Guidance Is From Allah, the Most Holy, the Most High

The necessity of the presence of Divine Authority among the people

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

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

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

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

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

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

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

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

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

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

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

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

The Imams are the corner stone on earth

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

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

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

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

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.)

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

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

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

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

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

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

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

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.)

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

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

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

The Imams (a.s.) are the Mines of Knowledge, the Tree of Prophet-hood and the Centers wherein angels Interchange

The Imams (a.s.) are the Heirs of Knowledge to Inherit it one from the other

The Imams (a.s.) inherited the knowledge of the Holy prophet (s.a.) and all the prophets and their successors before them

The Imams (a.s.) have with all the books that Allah, the Most Holy, the Most High, has revealed and that they know them even the language in them are different

No one collect all of the Holy Quran except the Imams (a.s.) and that they have the knowledge of all of the Holy Quran

The degree of the Great Names of Allah that are given to the Imams (a.s.)

Sacred objects of the Prophets transferred to the Imams (a.s.)

The Armaments and Sacred Items belonging to the Holy Prophet (s.a.) that transferred to the Imam (a.s.)

The case of the Arms of the Messenger of Allah is like the Ark among the Israelites

Statements about al-Jafr al-Jami‘ and the Book of Fatima (a.s.)

Chapter Ninety Seven of the Holy Quran and its interpretation

بسم الله الرحمن الرحيم الحمد لله المحمود لنعمته المعبود لقدرته ، المطاع في سلطانه المرهوب لجلاله ، المرغوب إليه فيما عنده ، النافذ أمره في جميع خلقه ، علا فاستعلى ودنا فتعالى ، وارتفع فوق كل منظر ، الذي لا بدء لأوليته ، ولا غاية لأزليته ، القائم قبل الأشياء ، والدائم الذي به قوامها ، والقاهر الذي لا يؤوده حفظها والقادر الذي بعظمته تفرد بالملكوت وبقدرته توحد بالجبروت ، وبحكمته أظهر حججه على خلقه . اخترع الأشياء إنشاء ، وابتدعها ابتداء ، بقدرته وحكمته ، لا من شئ فيبطل الاختراع ولا لعلة فلا يصح الابتداع ، خلق ما شاء كيف شاء ، متوحدا ” بذلك لإظهار حكمته ، وحقيقة ربوبيته ، لا تضبطه العقول ، ولا تبلغه الأوهام ، ولا تدركه الأبصار ، ولا يحيط به مقدار ، عجزت دونه العبارة ، وكلت دونه الأبصار ، وضل فيه تصاريف الصفات . احتجب بغير حجاب محجوب ، واستتر بغير ستر مستور ، عرف بغير رؤية ، ووصف بغير صورة ، ونعت بغير جسم ، لا إله إلا الله الكبير المتعال ، ضلت الأوهام عن بلوغ كنهه ، وذهلت العقول أن تبلغ اية نهايته ، لا يبلغه حدوهم ، ولا يدركه نفاذ بصر ، وهو السميع العليم ، احتج على خلقه برسله ، وأوضح الأمور بدلائله ، وابتعث الرسل مبشرين ومنذرين ، ليهلك من هلك عن بينة ويحيى من حي عن بينة ، وليعقل العباد عن ربهم ما جهلوه ، فيعرفوه بربوبيته بعدما أنكروه ، ويوحدوه بالإلهية بعد ما أضدوه .

أحمده ، حمدا ” يشفي النفوس ، ويبلغ رضاه ويؤدي شكر ما وصل إلينا ، من سوابغ النعماء ، وجزيل الآلاء وجميل البلاء . وأشهد أن لا إله إلا الله وحده لا شريك له ، إلها ” واحدا ” أحدا ” صمدا ” لم يتخذ صاحبة ولا ولدا ” وأشهد أن محمدا ” صلى الله عليه وآله عبد انتجبه ، ورسول ابتعثه ، على حين فترة من الرسل وطول هجعة من الأمم وانبساط من الجهل ، واعتراض من الفتنة وانتقاض من المبرم وعمى عن الحق ، واعتساف من الجور وامتحاق من الدين . وأنزل إليه الكتاب ، فيه البيان والتبيان ، قرآنا ” عربيا ” غير ذي عوج لعلهم يتقون ، قد بينه للناس ونهجه ، بعلم قد فصله ، ودين قد أوضحه ، وفرائض قد أوجبها ، وأمور قد كشفها لخلقه وأعلنها ، فيها دلالة إلى النجاة ، ومعالم تدعو إلى هداه . فبلغ صلى الله عليه وآله ما ارسل به ، وصدع بما أمر ، وأدى ما حمل من أثقال النبوة ، وصبر لربه ، وجاهد في سبيله ، ونصح لامته ، ودعاهم إلى النجاة ، وحثهم على الذكر ودلهم على سبيل الهدى من بعده بمناهج ودواع أسس للعباد أساسها ومنائر رفع لهم أعلامها ، لكيلا يضلوا من بعده ، وكان بهم رؤوفا ” رحيما ” .

فلما انقضت مدته واستكملت أيامه ، توفاه الله وقبضه إليه ، وهو عند الله مرضي عمله ، وافر حظه ، عظيم خطره ، فمضى صلى الله عليه وآله وخلف في أمته كتاب الله ووصيه أمير المؤمنين ، وإمام المتقين صلوات الله عليه ، صاحبين مؤتلفين ، يشهد كل واحد منهما لصاحبه بالتصديق ، ينطق الامام عن الله في الكتاب ، بما أوجب الله فيه على العباد ، من طاعته ، وطاعة الإمام وولايته ، وواجب حقه ، الذي أراد من استكمال دينه ، وإظهار أمره ، والاحتجاج بحججه ، والاستضاءة بنوره ، في معادن أهل صفوته ومصطفى أهل خيرته فأوضح الله بأئمة الهدى من أهل بيت نبينا صلى الله عليه وآله عن دينه وأبلج بهم عن سبيل مناهجه وفتح بهم عن باطن ينابيع علمه ، وجعلهم مسالك لمعرفته ، ومعالم لدينه ، وحجابا ” بينه وبين خلقه ، والباب المؤدي إلى معرفة حقه وأطلعهم على المكنون من غيب سره . كلما مضى منهم إمام ، نصب لخلقه من عقبه إماما ” بينا ” ، وهاديا ” نيرا ” وإماما ” قيما ” يهدون بالحق وبه يعدلون ، حجج الله ودعاته ، ورعاته على خلقه ، يدين بهديهم العباد ، ويستهل بنورهم البلاد ، جعلهم الله حياة للأنام ، ومصابيح للظلام ومفاتيح للكلام ، ودعائم للاسلام ، وجعل نظام طاعته وتمام فرضه التسليم لهم فيما علم ، والرد إليهم فيما جهل ، وحظر على غيرهم التهجم على القول بما يجهلون ومنعهم جحد ما لا يعلمون ، لما أراد تبارك وتعالى من استنقاذ من شاء من خلقه ، من ملمات الظلم ومغشيات البهم . وصلى الله على محمد وأهل بيته الأخيار الذين أذهب الله عنهم الرجس [ أهل البيت ] وطهرهم تطهيرا ” .

أما بعد ، فقد فهمت يا أخي ما شكوت من اصطلاح أهل دهرنا على الجهالة وتوازرهم وسعيهم في عمارة طرقها ، ومباينتهم العلم وأهله ، حتى كاد العلم معهم أن يأزر كله وينقطع مواده ، لما قد رضوا أن يستندوا إلى الجهل ، ويضيعوا العلم وأهله . وسألت : هل يسع الناس المقام على الجهالة والتدين بغير علم ، إذا كانوا داخلين في الدين ، مقرين بجميع أموره على جهة الاستحسان ، والنشوء عليه ، والتقليد للآباء ، والأسلاف والكبراء ، والاتكال على عقولهم في دقيق الأشياء وجليلها ،

فاعلم يا أخي رحمك الله أن الله تبارك وتعالى خلق عباده خلقة منفصلة من البهائم في الفطن والعقول المركبة فيهم ، محتملة للأمر والنهي ، وجعلهم جل ذكره صنفين : صنفا ” منهم أهل الصحة والسلامة ، وصنفا ” منهم أهل الضرر والزمانة ، فخص أهل الصحة والسلامة بالأمر والنهي ، بعد ما أكمل لهم آلة التكليف ، ووضع التكليف عن أهل الزمانة والضرر ، إذ قد خلقهم خلقة غير محتملة للأدب والتعليم ، وجعل عز وجل سبب بقائهم أهل الصحة والسلامة ، وجعل بقاء أهل الصحة والسلامة بالأدب والتعليم ، فلو كانت الجهالة جائزة لأهل الصحة والسلامة لجاز وضع التكليف عنهم ، وفي جواز ذلك بطلان الكتب والرسل والآداب ، وفي رفع الكتب والرسل والآداب فساد التدبير ، والرجوع إلى قول أهل الدهر ، فوجب في عدل الله عز وجل وحكمته أن يخص من خلق من خلقه خلقة محتملة للأمر والنهي ، بالأمر والنهي ، لئلا يكونوا سدى مهملين ، وليعظموه ويوحدوه ، ويقروا له بالربوبية ، وليعلموا أنه خالقهم ورازقهم ، إذ شواهد ربوبيته دالة ظاهرة ، وحججه نيرة واضحة ، وأعلامه لائحة تدعوهم إلى توحيد الله عز وجل ، وتشهد على أنفسها لصانعها بالربوبية والإلهية ، لما فيها من آثار صنعه ، وعجائب تدبيره ، فندبهم إلى معرفته لئلا يبيح لهم أن يجهلوه ويجهلوا دينه وأحكامه ، لأن الحكيم لا يبيح الجهل به ، والانكار لدينه ، فقال جل ثناؤه : ” ألم يؤخذ عليهم ميثاق الكتاب ألا يقولوا على الله إلا الحق ” وقال : ” بل كذبوا بما لم يحيطوا بعلمه ” ، فكانوا محصورين بالأمر والنهي ، مأمورين بقول الحق ، غير مرخص لهم في المقام على الجهل ، أمرهم بالسؤال ، والتفقه في الدين فقال : ” فلولا نفر من كل فرقة منهم طائفة ليتفقهوا في الدين ولينذروا قومهم إذا رجعوا إليهم ” وقال : ” فاسألوا أهل الذكر إن كنتم لا تعلمون ” .

فلو كان يسع أهل الصحة والسلامة ، المقام على الجهل ، لما أمرهم بالسؤال ، ولم يكن يحتاج إلى بعثة الرسل بالكتب والآداب ، وكادوا يكونون عند ذلك بمنزلة البهائم ، ومنزلة أهل الضرر والزمانة ، ولو كانوا كذلك لما بقوا طرفة عين ، فلما لم يجز بقاؤهم إلا بالأدب والتعليم ، وجب أنه لا بد لكل صحيح الخلقة ، كامل الآلة من مؤدب ، ودليل ، ومشير ، وآمر ، وناه ، وأدب ، وتعليم ، وسؤال ، ومسألة . فأحق ما اقتبسه العاقل ، والتمسه المتدبر الفطن ، وسعى له الموفق المصيب ، العلم بالدين ، ومعرفة ما استعبد الله به خلقه من توحيده ، وشرائعه وأحكامه ، وأمره ونهيه وزواجره وآدابه ، إذ كانت الحجة ثابتة ، والتكليف لازما ” ، والعمر يسيرا ” ، والتسويف غير مقبول ، والشرط من الله جل ذكره فيما استعبد به خلقه أن يؤدوا جميع فرائضه بعلم ويقين وبصيرة ، ليكون المؤدي لها محمودا ” عند ربه ، مستوجبا ” لثوابه ، وعظيم جزائه ، لأن الذي يؤدي بغير علم وبصيرة ، لا يدري ما يؤدي ، ولا يدري إلى من يؤدي ، وإذا كان جاهلا ” لم يكن على ثقة مما أدى ، ولا مصدقا ” ، لأن المصدق لا يكون مصدقا ” حتى يكون عارفا ” بما صدق به من غير شك ولا شبهة ، لأن الشاك لا يكون له من الرغبة والرهبة والخضوع والتقرب مثل ما يكون من العالم المستيقن ، وقد قال الله عز وجل : ” إلا من شهد بالحق وهم يعلمون ” فصارت الشهادة مقبولة لعلة العلم بالشهادة ، ولولا العلم بالشهادة ، لم تكن الشهادة مقبولة ، والأمر في الشاك المؤدي بغير علم وبصيرة ، إلى الله جل ذكره ، إن شاء تطول عليه فقبل عمله ، وإن شاء رد عليه ، لأن الشرط عليه من الله أن يؤدي المفروض بعلم وبصيرة ويقين ، كيلا يكونوا ممن وصفه الله فقال تبارك وتعالى : ” ومن الناس من يعبد الله على حرف فإن أصابه خير اطمأن به وإن أصابته فتنة انقلب على وجهه خسر الدنيا والآخرة ذلك هو الخسران المبين ” لأنه كان داخلا ” فيه بغير علم ولا يقين ، فلذلك صار خروجه بغير علم ولا يقين ، وقد قال العالم عليه السلام : ” من دخل في الإيمان بعلم ثبت فيه ، ونفعه إيمانه ، ومن دخل فيه بغير علم خرج منه كما دخل فيه ” ، 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 ” ، وقال عليه السلام : ” من لم يعرف أمرنا من القرآن لم يتنكب الفتن ” .

ولهذه العلة انبثقت على أهل دهرنا بثوق هذه الأديان الفاسدة ، والمذاهب المستشنعة التي قد استوفت شرائط الكفر والشرك كلها ، وذلك بتوفيق الله تعالى وخذلانه ، 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 ، ومن أراد الله خذلانه وأن يكون دينه معارا ” مستودعا ” – نعوذ بالله منه – سبب له أسباب الاستحسان والتقليد والتأويل من غير علم وبصيرة ، 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 ” ، 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 ” .
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 ، وقلت : إنك تحب أن يكون عندك كتاب كاف يجمع [ فيه ] 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 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 .

فاعلم يا أخي أرشدك الله أنه لا يسع أحدا ” تمييز شئ مما اختلف الرواية فيه عن العلماء عليهم السلام برأيه ، إلا على ما أطلقه العالم بقوله عليه السلام : ” اعرضوها على كتاب الله فما وافى كتاب الله عز وجل فخذوه ، وما خالف كتاب الله فردوه ” و قوله عليه السلام : ” دعوا ما وافق القوم فإن الرشد في خلافهم ” وقوله عليه السلام ” خذوا بالمجمع عليه ، فإن المجمع عليه لا ريب فيه ” ونحن لا نعرف من جميع ذلك إلا أقله ولا نجد شيئا ” أحوط ولا أوسع من رد علم ذلك كله إلى العالم عليه السلام وقبول ما وسع من الأمر فيه بقوله عليه السلام : ” بأيما أخذتم من باب التسليم وسعكم ” .

وقد يسر الله – وله الحمد – تأليف ما سألت ، وأرجو أن يكون بحيث توخيت فمهما كان فيه من تقصير فلم تقصر نيتنا في إهداء النصيحة ، إذ كانت واجبة لإخواننا وأهل ملتنا ، مع ما رجونا أن نكون مشاركين لكل من اقتبس منه ، وعمل بما فيه دهرنا هذا ، وفي غابره إلى انقضاء الدنيا ، إذ الرب عز وجل واحد والرسول محمد خاتم النبيين – صلوات الله وسلامه عليه وآله – واحد ، والشريعة واحدة وحلال محمد حلال وحرامه حرام إلى يوم القيامة ، ووسعنا قليلا ” كتاب الحجة وإن لم نكمله على استحقاقه ، لأنا كرهنا أن نبخس حظوظه كلها . وأرجو أن يسهل الله عز وجل إمضاء ما قدمنا من النية ، إن تأخر الأجل صنفنا كتابا ” أوسع وأكمل منه ، نوفيه حقوقه كلها إن شاء الله تعالى وبه الحول والقوة وإليه الرغبة في الزيادة في المعونة والتوفيق . والصلاة على سيدنا محمد النبي وآله الطاهرين الأخيار .

وأول ما أبدأ به وأفتتح به كتابي هذا كتاب العقل ، وفضائل العلم ، وارتفاع درجة أهله ، وعلو قدرهم ، ونقص الجهل ، وخساسة أهله ، وسقوط منزلتهم ، إذ كان العقل هو القطب الذي عليه المدار وبه يحتج وله الثواب ، وعليه العقاب ، [ والله الموفق ]) 

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 (as) 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 (as) 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 (as) 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 (as) 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 (as) 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 (as) 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 (as) 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 (as) 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 (as) 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 (as) 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 (as) 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 (as) 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 (as) 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 (as) 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 (as) 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 (as) 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 (as) and accept that which is within the limit of his (as) 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 (as) is one and the Shari‘a is one. What Muhammad (as) 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.

Al-Kāfi - Volume 1

Book 0, Chapter 1