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

 1ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ الْحَسَنِ بْنِ إِبْرَاهِيمَ عَنْ يُونُسَ عَنْ هِشَامِ بْنِ الْحَكَمِ فِي حَدِيثِ بُرَيْهٍ أَنَّهُ لَمَّا جَاءَ مَعَهُ إِلَى أَبِي عَبْدِ الله (عَلَيْهِ السَّلام) فَلَقِيَ أَبَا الْحَسَنِ مُوسَى بْنَ جَعْفَرٍ (عَلَيْهما السَّلام) فَحَكَى لَهُ هِشَامٌ الْحِكَايَةَ فَلَمَّا فَرَغَ قَالَ أَبُو الْحَسَنِ (عَلَيْهِ السَّلام) لِبُرَيْهٍ يَا بُرَيْهُ كَيْفَ عِلْمُكَ بِكِتَابِكَ قَالَ أَنَا بِهِ عَالِمٌ ثُمَّ قَالَ كَيْفَ ثِقَتُكَ بِتَأْوِيلِهِ قَالَ مَا أَوْثَقَنِي بِعِلْمِي فِيهِ قَالَ فَابْتَدَأَ أَبُو الْحَسَنِ (عَلَيْهِ السَّلام) يَقْرَأُ الانْجِيلَ فَقَالَ بُرَيْهٌ إِيَّاكَ كُنْتُ أَطْلُبُ مُنْذُ خَمْسِينَ سَنَةً أَوْ مِثْلَكَ قَالَ فَ‏آمَنَ بُرَيْهٌ وَحَسُنَ إِيمَانُهُ وَآمَنَتِ الْمَرْأَةُ الَّتِي كَانَتْ مَعَهُ فَدَخَلَ هِشَامٌ وَبُرَيْهٌ وَالْمَرْأَةُ عَلَى أَبِي عَبْدِ الله (عَلَيْهِ السَّلام) فَحَكَى لَهُ هِشَامٌ الْكَلامَ الَّذِي جَرَى بَيْنَ أَبِي الْحَسَنِ مُوسَى (عَلَيْهِ السَّلام) وَبَيْنَ بُرَيْهٍ فَقَالَ أَبُو عَبْدِ الله (عَلَيْهِ السَّلام) ذُرِّيَّةً بَعْضُها مِنْ بَعْضٍ وَالله سَمِيعٌ عَلِيمٌ فَقَالَ بُرَيْهٌ أَنَّى لَكُمُ التَّوْرَاةُ وَالانْجِيلُ وَكُتُبُ الانْبِيَاءِ قَالَ هِيَ عِنْدَنَا وِرَاثَةً مِنْ عِنْدِهِمْ نَقْرَؤُهَا كَمَا قَرَءُوهَا وَنَقُولُهَا كَمَا قَالُوا إِنَّ الله لا يَجْعَلُ حُجَّةً فِي أَرْضِهِ يُسْأَلُ عَنْ شَيْ‏ءٍ فَيَقُولُ لا أَدْرِي.

 1. Ali ibn Ibrahim has narrated from his father from al-Hassan ibn Ibrahim from Yunus from Hisham ibn al-Hakam about the narration of Burayh with whom he came to abu ‘Abdallah (a.s.) but they met abu al-Hassan Musa ibn Ja‘far (a.s.). Hisham explained to the Imams (a.s.) about Burayh. When he finished abu al-Hassan (a.s.) asked, “O Burayh, how is your knowledge of your book?” He replied, “I know it.” The Imam (a.s.) then asked, “What is the degree of your confidence in its interpretation?” He said, “Not so much”??? The narrator has said, “Abu al-Hassan then begun to read (from) the Gospel. Burayh then said, “It is you whom I was searching for fifty years or someone like you.” He has said that Burayh accepted the faith and also the lady who was with him.” Burayh and Hisham and the lady then came to abu ‘Abdallah (a.s.). Hisham informed the Imam (a.s.) about what had happened between Burayh and abu al-Hassan (a.s.). Abu ‘Abdallah (a.s.) then said, “The generations that are from each other and Allah hears and knows best.” Burayh then asked, “How have possessed the Torah and the Gospel and the books if the prophets?” The Imam (a.s.) said, “ We receive them as in the form of inheritance from them. We read them as they would read them and speak about them as the prophets would do. Allah does grant Divine authority on His earth to those who if questioned would be able to give the right answer and say I do not know.”

 2ـ عَلِيُّ بْنُ مُحَمَّدٍ وَمُحَمَّدُ بْنُ الْحَسَنِ عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ بَكْرِ بْنِ صَالِحٍ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ مُفَضَّلِ بْنِ عُمَرَ قَالَ أَتَيْنَا بَابَ أَبِي عَبْدِ الله (عَلَيْهِ السَّلام) وَنَحْنُ نُرِيدُ الاذْنَ عَلَيْهِ فَسَمِعْنَاهُ يَتَكَلَّمُ بِكَلامٍ لَيْسَ بِالْعَرَبِيَّةِ فَتَوَهَّمْنَا أَنَّهُ بِالسُّرْيَانِيَّةِ ثُمَّ بَكَى فَبَكَيْنَا لِبُكَائِهِ ثُمَّ خَرَجَ إِلَيْنَا الْغُلامُ فَأَذِنَ لَنَا فَدَخَلْنَا عَلَيْهِ فَقُلْتُ أَصْلَحَكَ الله أَتَيْنَاكَ نُرِيدُ الاذْنَ عَلَيْكَ فَسَمِعْنَاكَ تَتَكَلَّمُ بِكَلامٍ لَيْسَ بِالْعَرَبِيَّةِ فَتَوَهَّمْنَا أَنَّهُ بِالسُّرْيَانِيَّةِ ثُمَّ بَكَيْتَ فَبَكَيْنَا لِبُكَاءِكَ قَالَ نَعَمْ ذَكَرْتُ إِلْيَاسَ النَّبِيَّ وَكَانَ مِنْ عُبَّادِ أَنْبِيَاءِ بَنِي إِسْرَائِيلَ فَقُلْتُ كَمَا كَانَ يَقُولُ فِي سُجُودِهِ ثُمَّ انْدَفَعَ فِيهِ بِالسُّرْيَانِيَّةِ فَلا وَالله مَا رَأَيْنَا قَسّاً وَلا جَاثَلِيقاً أَفْصَحَ لَهْجَةً مِنْهُ بِهِ ثُمَّ فَسَّرَهُ لَنَا بِالْعَرَبِيَّةِ فَقَالَ كَانَ يَقُولُ فِي سُجُودِهِ أَ تُرَاكَ مُعَذِّبِي وَقَدْ أَظْمَأْتُ لَكَ هَوَاجِرِي أَ تُرَاكَ مُعَذِّبِي وَقَدْ عَفَّرْتُ لَكَ فِي التُّرَابِ وَجْهِي أَ تُرَاكَ مُعَذِّبِي وَقَدِ اجْتَنَبْتُ لَكَ الْمَعَاصِيَ أَ تُرَاكَ مُعَذِّبِي وَقَدْ أَسْهَرْتُ لَكَ لَيْلِي قَالَ فَأَوْحَى الله إِلَيْهِ أَنِ ارْفَعْ رَأْسَكَ فَإِنِّي غَيْرُ مُعَذِّبِكَ قَالَ فَقَالَ إِنْ قُلْتَ لا أُعَذِّبُكَ ثُمَّ عَذَّبْتَنِي مَا ذَا أَ لَسْتُ عَبْدَكَ وَأَنْتَ رَبِّي قَالَ فَأَوْحَى الله إِلَيْهِ أَنِ ارْفَعْ رَأْسَكَ فَإِنِّي غَيْرُ مُعَذِّبِكَ إِنِّي إِذَا وَعَدْتُ وَعْداً وَفَيْتُ بِهِ.

 2. Ali ibn Muhammad and Muhammad ibn al-Hassan have narrated from Sahl ibn Ziyad from Bakr ibn Salih from Muhammad ibn Sinan from Mufaddal ibn ‘Umar who said the following: “We went to Abu ‘Abdallah (a.s.) and wanting to seek his permission. We heard him speaking in a language that was not Arabic, we imagined it was Syriac, then he cried and we cried because of his crying. Then the boy (his servant) came out and allowed us to enter. So we entered and I said, “May Allah keep you well, we came to ask permission for a meeting and we heard you speak in a non-Arabic language and we thought it was the Syriac language. Then we heard you weeping and because of that we also wept.” The Imams (a.s.) said, “Yes, I remembered Prophet Ilyas, one of the Israelite prophets devoted in worship. I then said what he used to say in his prostration. He then went into it in the Syriac language, by Allah, we had not seen any monk or minister as eloquent in it as he is. He then explained it to us in Arabic, “Ilyas would say in his prostration, ‘O Lord, will I find you punishing me although you know of thirst in the heat of the midday? Will I find you punishing me although you know that I rub my face on earth to worship you? Will I find you to punish me although you know that I give up sins for you? Will I find you punishing me although you know that I stay awake all night just for you?” The Imam (a.s.) then said, “Allah then told him through inspiration, “Rise your head from the earth. I will not punish you.” The Imam (a.s.) then said that he said to Allah, “If you say you will not punish me, and then you do, what then? Am I not your servant and you are my Lord?” The Imam (a.s.) said, “Allah then spoke to him through inspiration, “Rise your head. I will not punish you because when I make a promise, I fulfill it”

Al-Kāfi - Volume 1

Book 4, Chapter 34