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 مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ عَلِيِّ بْنِ بِلالٍ قَالَ خَرَجَ إِلَيَّ مِنْ أَبِي مُحَمَّدٍ قَبْلَ مُضِيِّهِ بِسَنَتَيْنِ يُخْبِرُنِي بِالْخَلَفِ مِنْ بَعْدِهِ ثُمَّ خَرَجَ إِلَيَّ مِنْ قَبْلِ مُضِيِّهِ بِثَلاثَةِ أَيَّامٍ يُخْبِرُنِي بِالْخَلَفِ مِنْ بَعْدِهِ.

 1. Ali ibn Muhammad has narrated from Muhammad ibn Ali ibn Bilal who has said the following. “Two years before his leaving this world, abu Muhammad (a.s.)sent out information to me about the succeeding Imam after him. Just three days before his leaving this world he again sent out information to me about the succeeding Imam after him.”

 2ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ إِسْحَاقَ عَنْ أَبِي هَاشِمٍ الْجَعْفَرِيِّ قَالَ قُلْتُ لابِي مُحَمَّدٍ (عَلَيْهِ السَّلام) جَلالَتُكَ تَمْنَعُنِي مِنْ مَسْأَلَتِكَ فَتَأْذَنُ لِي أَنْ أَسْأَلَكَ فَقَالَ سَلْ قُلْتُ يَا سَيِّدِي هَلْ لَكَ وَلَدٌ فَقَالَ نَعَمْ فَقُلْتُ فَإِنْ حَدَثَ بِكَ حَدَثٌ فَأَيْنَ أَسْأَلُ عَنْهُ قَالَ بِالْمَدِينَةِ.

 2. Muhammad ibn Yahya has narrated from Ahmad ibn Ishaq from abu Hashim al-Ja‘fari who has said the following. “I said to abu Muhammad (a.s.), ‘Your grace causes shyness to me to ask you questions. May I ask you a question?” He said, “Yes, you may ask.” I said, “My master, do you have a son?” He said, “Yes, I do have a son.” I then said, “If anything will happen to you, where would I ask him (about my religion)?” He replied, “Ask him in Madina.”

 3ـ عَلِيُّ بْنُ مُحَمَّدٍ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ الْكُوفِيِّ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ الْمَكْفُوفِ عَنْ عَمْرٍو الاهْوَازِيِّ قَالَ أَرَانِي أَبُو مُحَمَّدٍ ابْنَهُ وَقَالَ هَذَا صَاحِبُكُمْ مِنْ بَعْدِي.

 3. Ali ibn Muhammad has narrated from Ja‘far ibn Muhammad al-Kufi from Ja‘far ibn Muhammad al-Makfuf from ‘Amr al-Ahwazi who has said the following. “Abu Muhammad (a.s.) showed me his son and said, “This will be your master (Leader with Divine Authority) after me.”

 4ـ عَلِيُّ بْنُ مُحَمَّدٍ عَنْ حَمْدَانَ الْقَلانِسِيِّ قَالَ قُلْتُ لِلْعَمْرِيِّ قَدْ مَضَى أَبُو مُحَمَّدٍ فَقَالَ لِي قَدْ مَضَى وَلَكِنْ قَدْ خَلَّفَ فِيكُمْ مَنْ رَقَبَتُهُ مِثْلُ هَذِهِ وَأَشَارَ بِيَدِهِ.

 4. Ali ibn Muhammad has narrated from Hamdan al-Qalanisi who has said the following. “The narrator has said, ‘I said to al-‘Amri, “Has abu Muhammad (a.s.) left this world?” He said, “He has left this world but has appointed for (a Leader with Divine Authority) whose neck is like this. He made a sign with his hand.” (The hand gesture was an indication of Imam’s good health or perhaps age). *1. Al-‘Amri was the first of the twelfth Imam’s representatives.

 5ـ الْحُسَيْنُ بْنُ مُحَمَّدٍ الاشْعَرِيُّ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عَبْدِ الله قَالَ خَرَجَ عَنْ أَبِي مُحَمَّدٍ (عَلَيْهِ السَّلام) حِينَ قُتِلَ الزُّبَيْرِيُّ لَعَنَهُ الله هَذَا جَزَاءُ مَنِ اجْتَرَأَ عَلَى الله فِي أَوْلِيَائِهِ يَزْعُمُ أَنَّهُ يَقْتُلُنِي وَلَيْسَ لِي عَقِبٌ فَكَيْفَ رَأَى قُدْرَةَ الله فِيهِ وَوُلِدَ لَهُ وَلَدٌ سَمَّاهُ م‏ح‏م‏د فِي سَنَةِ سِتٍّ وَخَمْسِينَ وَمِائَتَيْنِ.

 Al-Husayn ibn Muhammad al-Ash‘ari from Mu‘alla ibn Muhammad from Ahmad ibn Muhammad ibn ‘Abdallah who has said the following. “(A letter) came out from abu Muhammad (a.s.) when al-Zubayri, may Allah condemn him, was killed. It said, “This is the recompense for those who disregard Allah in the matters of the people whom He has appointed as His authority over the cratures. He thought he could murder me and I do not have a son. How did he experience the power of Allah in the matter. A boy was born to him and he named him M.H.M.D. in the year two hundred fifty six. (Abbreviation stands for the name of the Imam because of the prohibition to pronounce it in a complete word.).”

 6ـ عَلِيُّ بْنُ مُحَمَّدٍ عَنِ الْحُسَيْنِ وَمُحَمَّدٍ ابْنَيْ عَلِيِّ بْنِ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ عَلِيِّ بْنِ عَبْدِ الرَّحْمَنِ الْعَبْدِيِّ مِنْ عَبْدِ قَيْسٍ عَنْ ضَوْءِ بْنِ عَلِيٍّ الْعِجْلِيِّ عَنْ رَجُلٍ مِنْ أَهْلِ فَارِسَ سَمَّاهُ قَالَ أَتَيْتُ سَامَرَّاءَ وَلَزِمْتُ بَابَ أَبِي مُحَمَّدٍ (عَلَيْهِ السَّلام) فَدَعَانِي فَدَخَلْتُ عَلَيْهِ وَسَلَّمْتُ فَقَالَ مَا الَّذِي أَقْدَمَكَ قَالَ قُلْتُ رَغْبَةٌ فِي خِدْمَتِكَ قَالَ فَقَالَ لِي فَالْزَمِ الْبَابَ قَالَ فَكُنْتُ فِي الدَّارِ مَعَ الْخَدَمِ ثُمَّ صِرْتُ أَشْتَرِي لَهُمُ الْحَوَائِجَ مِنَ السُّوقِ وَكُنْتُ أَدْخُلُ عَلَيْهِمْ مِنْ غَيْرِ إِذْنٍ إِذَا كَانَ فِي الدَّارِ رِجَالٌ قَالَ فَدَخَلْتُ عَلَيْهِ يَوْماً وَهُوَ فِي دَارِ الرِّجَالِ فَسَمِعْتُ حَرَكَةً فِي الْبَيْتِ فَنَادَانِي مَكَانَكَ لا تَبْرَحْ فَلَمْ أَجْسُرْ أَنْ أَدْخُلَ وَلا أَخْرُجَ فَخَرَجَتْ عَلَيَّ جَارِيَةٌ مَعَهَا شَيْ‏ءٌ مُغَطًّى ثُمَّ نَادَانِيَ ادْخُلْ فَدَخَلْتُ وَنَادَى الْجَارِيَةَ فَرَجَعَتْ إِلَيْهِ فَقَالَ لَهَا اكْشِفِي عَمَّا مَعَكِ فَكَشَفَتْ عَنْ غُلامٍ أَبْيَضَ حَسَنِ الْوَجْهِ وَكَشَفَ عَنْ بَطْنِهِ فَإِذَا شَعْرٌ نَابِتٌ مِنْ لَبَّتِهِ إِلَى سُرَّتِهِ أَخْضَرُ لَيْسَ بِأَسْوَدَ فَقَالَ هَذَا صَاحِبُكُمْ ثُمَّ أَمَرَهَا فَحَمَلَتْهُ فَمَا رَأَيْتُهُ بَعْدَ ذَلِكَ حَتَّى مَضَى أَبُو مُحَمَّدٍ (عَلَيْهِ السَّلام )

 6. Ali ibn Muhammad has narrated from al-Husayn and Muhammad, the sons of Ali ibn Ibrahim from Muhammad ibn Ali ibn ‘Abd al-Rahman al-‘Abdi -from the tribe of ‘Abd Qays- from Daw’ ibn Ali al-‘Ijli from a man of the people of Fars whose name he mentioned and who has said the following. “I went to Samarra and devoted myself to the gate (of the house) of abu Muhammad (a.s.). The Imam (a.s.) called me. I went to him and offered greetings. He asked me, “ What brings you here?” The narrator has said that he said, “My wish to serve you has brought me here.” He then said, “(Help us) as a devoted (security guard) at the gate.)” The narrator has said that he then stayed at the gate with other servants. Once then he went to buy the needed items from the market. He would inter the house without formal permission when man were in the house. The narrator has said, “One day I interred the house and he (The Imam (a.s.) was in the men’s quarters. I heard some movement in the house and the Imam (a.s.) said to me, “Stay wherever you are and do not move.” I felt shy of going both inside and outside. A maiden came out to me with something under a cover with her. Then the Imam (a.s.) called me to come in. I went inside. He called the maiden and she came back to him. He said to her, “Remove the covering from (the face of) who is you. She removed the cover from the face of a white a complexion beautiful boy. The Imam (a.s.) then removed the covering further aside. There was greenish black hair between his neck and belly. The Imam (a.s.) said, “This is you master (Leader with Divine Authority). Then he ordered her to take him and she obeyed. Ever since I did not see him until abu Muhammad (a.s.) left this world.”

Al-Kāfi - Volume 1

Book 4, Chapter 76