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In the Name of God بسم الله

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The book of al-Kafi is really precious. I quote the foreword from such book :

What is in al-Kafi?

 

 

The contents of al-Kafi are precious gifts from Ahl al-Bayt (the fourteen infallible family members of Prophet Muhammad, (Divine Supreme Covenant Body) to their followers.

 

Each piece is as valuable as the wealth of the whole world. In this volume (vol. 1 of 8) there are about fourteen hundred pieces of such costly items but in the form of Hadith. Based on the above, one can imagine the value of this precious gift from Ahl al-Bayt DivineSupremeCovenantBody)  to their followers.

 

The followers and supporters of Ahl al-Bayt DivineSupremeCovenantBody)  would not dispute that such Ahadith are generous gifts to them.

 

 

The value of each item of such gift is mentioned in a Hadith from Imam Ja‘far al-Sadiq (DivineSupremeCovenantBody). He has said, "One Hadith about the lawful and unlawful matters that you may receive is better for you than the whole world and all that it contains."

How would an individual accept that these items are really worth so much?

 

As a translator, for what I know of therein, I would only ask, "Have you opened the gift yet?"

 

If the answer would be negative one would ask, "How would you know the contents of the package and the value of the items therein? "

 

The above statements are facts. They are not mere assumptions. The value of the gift is real and the way to find such value is also realistic and logical. Simply open up your gift and check it out thoroughly. You will never agree to sell it for less than the stated value.

These book open my thinking.

 

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 السلام عليكم ورحمة الله وبركاته 

Basic principles of any narrations, if agrees with Al-Qur'an, basic Principles of islam like were taught by the prophet ﷺ, Imams عليهم السلام, and righteous scholars رَحِمَهُم اللهُ  - some also have to be acceptable with sound mind and ethical. But if the narrations against what was mentioned above, thus we can put aside that Hadith and let just accept the scholars opinion on this matter and avoid to start from point zero and try to re-invent the wheel again for the same old matter.

Any book other than Al-Qur'an is not guaranteed to be correct 100%

بسم الله الرحمان الرحيم 

This is the Book (the Quran), whereof there is no doubt, a guidance to those who are Al-Muttaqoon (the pious and righteous persons who fear Allah much (abstain from all kinds of sins and evil deeds which He has forbidden) and love Allah much (perform all kinds of good deeds which He has ordained)).

Quran (Surah Al-Baqarah, Verse 2)

my two cents; take the saheeh and hasan from any book of Hadeeth, and leave anything that contained error according to the scholars of the subject. 

Mr. Petruk (your profile picture from the Indonesian puppet shadow figure) there are sayings of ulemas about Al-Kafi, below is (copy and paste) opinion of scholars about Al-Kafi:

Al-Kulayni, in his introduction of Al-Kafi, wrote:


“Verily, you solemnly wished that you possess a book (Al-Kafi) which is sufficient, brings together the entire Islamic sciences of the knowledge of religion within it, wholly satisfies the needs of the student, acts as a reference for the seekers of guidance, and would be used by those who want to attain the knowledge of religion and practice upon it by deriving Saheeh (authentic) narrations of the as-Sadiqayn (truthful ones) (as) and the upright and acted upon traditions from it—through which the compulsory duties of Allāh, the Powerful and Exalted, and the tradition of His Prophet (saws) can be fulfilled."


Comment:

The statment says "Saheeh narrations from as-Sadiqayn, where as-Sadiqayn are al-Baqir and as-Sadiq. Now the question is, did al-Kulayni only narrate from as-Sadiqayn?, the answer is No, he also narrates from other than as-Sadiqayn from the Imams, and even from non-Ma'sumin.

 

Sayyed al-Khoei views on word "Sadiqayn":

 

أولا : إن السائل إنما سأل محمد بن يعقوب تأليف كتاب مشتمل على الآثار الصحيحة عن الصادقين سلام الله عليهم ، ولم يشترط عليه أن لا يذكر فيه غير الرواية الصحيحة ، أو ما صح عن غير الصادقين عليهم السلام ، ومحمد بن يعقوب قد أعطاه ما سأله ، فكتب كتابا مشتملا على الآثار الصحيحة عن الصادقين عليهم السلام في جميع فنون علم الدين ، وإن إشتمل كتابه على غير الآثار الصحيحة عنهم عليهم السلام ، أو الصحيحة عن غيرهم أيضا إستطرادا وتتميما للفائدة
 


Firstly: what the questioner (who prompted the writing of the book) had asked of Muhammad b. Yaqub was the authorship of a book which encompasses the Sahih Athar(narrations) from as-Sadiqayn, and he did not put forth as a condition that it should not contain any Athar which are not Sahih from as-Sadiqayn, nor that all the Athar should only be from as-Sadiqayn, and Muhammad bin Yaqub gave him what he asked for, so he wrote a book that encompasses the Sahih Athar from as-Sadiqayn in all aspects of Ulum al-Diin, but he did not burden himself with only Sahih Athar from as-Sadiqayn or only narrating from Sadiqayn, and what proves what we have just pointed out is the fact that Muhammad b. Yaqub narrates alot in al-Kafi from Ghayr as-Sadiqayn. 

(i.e. in other words, if he can narrate from Ghayr as-Sadiqayn, then he can also narrate what is not Sahih, that is, he did not bind himself with ONLY including Sahih Athar from as-Sadiqayn, as his practise in narrating from Ghayr as-Sadiqayn shows).

Source: Mu'jam Rijaal al-hadeeth by Sayyed al-Khoei,Vol 1,Pg 82


Comment:

As Sayyed al-Khoei says: he(Kulayni) did what was asked of him, he wrote a book that encompasses the Sahih Athar from as-Sadiqin, but he did not limit himself to this, and also included what is not from as-Sadiqin.

Now if he can narrate from the Non-Sadiqin, then that is enough proof that this statement of his is not a Statement of Hasr ie. etablishing limit of what he is going to do, but rather it is a statement of preponderance, ie. he thinks that Most of what I am going to do is include Sahih Athar from as-Sadiqin.

 

Argument of word as-Sadiqayn:


And if some one argue regarding word as-Sadiqayn (the truthful ones), and believe it to be as-Sadiqeen (all the truthful Imams). which mean Shekih Kulayni was referring to all the Imams. which proves that he had narrated only saheeh hadeeth. This can be answered with the fact that Sheikh Kulyani has not simply narrated hadeeth from Masumeen (ie Imams) but rather there are narration from Ghayr Masomeen (ie Non Imams) also. Which proves that not all what he has narrated in his books are saheeh.

And in the case of whether narration in al-Kafi are only from Masumeen or with Ghayr Masumeen, al-Khoei states that:
 

وهذا الكلام ظاهر في أن محمد بن يعقوب لم يكن يعتقد صدور روايات كتابه عن المعصومين عليهم السلام جزما ، وإلا لم يكن مجال للاستشهاد بالرواية على لزوم الاخذ بالمشهور من الروايتين عند التعارض ، فان هذا لا يجتمع مع الجزم بصدور كلتيهما ، فإن الشهرة إنما تكون مرجحة لتمييز الصادر عن غيره ، ولا مجال للترجيح بها مع الجزم بالصدور.
 

And these words from al-Kulayni (about judging for Shuhra in case of Ikhtilaf) are clear in proving that Muhammad bin Yaqub did not believe that all his Ahadith actually and certainly originated from the Ma’sumin, and if that were the case, there would be no reason for him to quote the Riwayah that obligates taking what is Mashur (famous) from two conflicting Riwayat (in his introduction), for this does not equate with the belief that both the conflicting Riwayat originated from the Ma’sumin, since Shuhra (fame) is only a distinguishing factor to discover what actually originated from them and what did not, and there is no way to use Shuhra to choose one when both of them originated from the Imam.

Source: Mu'jam Rijaal al-hadeeth by Sayyed al-Khoei,Vol 1,Pg 25Views of some of the Scholars on Authenticity of al-Kafi


Though,there are some Shia scholar who believe in complete authenticity of al-Kafi on simply basis of the above statement of Kulayni which al-Khoei has refuted.While majority of scholar do not consider it to be completely Saheeh.

#1: Sheikh Sadooq (d.381 AH): 

And Sheikh Sadooq who was Student of Sheikh Kulayni, did not considered all of the hadeeth in his book (ie al-kafi) to be authentic (saheeh).

 

أنّ الشيخ الصدوق : قدّس سرّه : لم يكن يعتقد صحّة جميع مافي الكافي
 

"Shaykh as-Sadooq did not regard all of the traditions in al-Kāfī to be Sahih (truthful)."

Source: Mu'jam Rijaal al-hadeeth by Sayyed al-Khoei,Vol 1,Pg 85


#2: Sheikh Muhammad Baqir Majlisi (d.1111 AH):

Allamah Baqir Majlisi wrote a commentary on Al-Kafi  ie "Mirat ul Uqool" where he as explicitly graded each Hadeeth.

Allamah Baqir Majlisi states in his commentary that 58% of narrations in al-Kafi are unreliable.



#3: Muhammad Muhsin Aqa Buzurg Tehrani (d.1389): 
 

و هو اجل الكتب الاربعة الاصول المعتمدة عليه لم يكتب مثله فى المنقول من آل الرسول . لثقة الاسلام محمد بن يعقوب بن اسحاق الكلينى الرازى ، ابن اخت علان الكلينى ، و المتوفى328 مشتمل على اربعة و ثلاثين كتابا ، و ثلاثمائة و ستة و عشرين بابا ، و احاديثه حصرت فى ستة عشر الف حديث ، الصحيح 5072 . الحسن 144 ، الموثق 178 ، القوى302 ، الضعيف9485 . 
 

It is one of the four glorified usool books depended upon, and nothing is written like it that is transmitted from the progeny of the Messenger (of Allaah) (صلى الله عليه وآله وسلم). It is of thiqah al-islaam Muhammad bin Ya`qoob bin Ishaaq al-Kulayni al-Raazi, ibn ukht `alaan al-Kulayni. He died in 328*. It includes 34 books, and 326 chapters, and in it are narrated 16000 hadeeth. 5072 SaHeeH (Authentic), 144  Hasan (Good), 178 Muwaththaq (Reliable),302 Qawi (Strong), 9485 Da`eef (Weak).

Source: Dharee`ah ila tasaaneef al-Shee`ah by al-Tehraani,, Vol 17, Pg 245.


#4: Sayyid Hashim Ma'ruf al-Hasani (d.1403 AH):

There was no consensus(Ijma) among the earlier scholars as to the reliability of all of al-Kafi's narrations in their generalities as well as in their details. He went on to say: "In the ahadith contained in al-Kafi, whose total is 16199, only 5072 are authentic (sahih), 44 are hasan, 1128 are muwath-thaq, 302 are qawiyy (strong) and 9553 are dhaif (weak)."

Source: Diraasaatun Fil Hadith Walmuhaddithiyn by Hashim al-Hasani,Pg 132-137



#5: Ayatullah Sayyed al-Khoei (d. 1413 AH):
 

 لانّ فيها مرسلات وفيها روايات في اسنادها مجاهيل، ومن إشتهر بالوضع والكذب
 

There is within it (al-Kafi) traditions, whose chains of narration contain (known) ignorant, liars and fabricators."

Source: Mu'jam Rijaal al-hadeeth by Sayyed al-Khoei,Vol 1,Pg 85

 

How Sheikh al-Kulayni actually wanted us to take hadeeth from his books



al-Kulayni himself brings some rules of how to resolve contradictions, and to shift between authentic material and otherwise in the very same Muqadima.
 

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
 

Know O brother, may Allah grant you guidance, that there is no other way to sort out the confusion that comes from the variation of the narrations from the Ulama (i.e. Imams) except by the help of the principles that the Alim (i.e. Imam of Ahlulbayt) had set when he said - "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." he had also said, - "Leave alone what agrees with the views of the others because the right is in what is opposite to them." Also what he has said of his words - "Follow what is unanimously agreed upon because there is no harm in what is unanimously agreed upon."And we are only able to apply such principles except to very few of such cases. And we do not find any thing better and more precautionary (when dealing with the majority of cases) other than to refer all these cases to the Imam and accept that which is within the limit of his words, "Whichever you would follow in submission and obedience is excusable for you."

Source: al-Kafi by Kulayni,Vol 1,Pg 8.


al-Kulayni is laying down some principles for resolving variation in Hadith by looking at what the Imams had to say about it, thus:


1. "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."

2. "Leave alone what agrees with the views of the others because the right is in what is opposite to them."

3. "Follow what is unanimously agreed upon because there is no harm in what is unanimously agreed upon."

He then says 'We are only able to apply such principles to very few of such cases'.

Thus, we do not find any thing better and more precautionary than:

4. "Which ever you would follow in submission and obedience is excusable for you."


Thus, If a person who himself guide how to resolve Variation in his tradition,then how come he at the same time believe in complete authenticity of his books.

wallahua'lam

 

والسلام عليكم ورحمة الله وبركاته 

Edited by Ali_Zaen_al_Abidin

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40 minutes ago, Ali_Zaen_al_Abidin said:

 السلام عليكم ورحمة الله وبركاته 

Basic principles of any narrations, if agrees with Al-Qur'an, basic Principles of islam like were taught by the prophet ﷺ, Imams عليهم السلام, and righteous scholars رَحِمَهُم اللهُ  - some also have to be acceptable with sound mind and ethical. But if the narrations against what was mentioned above, thus we can put aside that Hadith and let just accept the scholars opinion on this matter and avoid to start from point zero and try to re-invent the wheel again for the same old matter.

Any book other than Al-Qur'an is not guaranteed to be correct 100%

بسم الله الرحمان الرحيم 

This is the Book (the Quran), whereof there is no doubt, a guidance to those who are Al-Muttaqoon (the pious and righteous persons who fear Allah much (abstain from all kinds of sins and evil deeds which He has forbidden) and love Allah much (perform all kinds of good deeds which He has ordained)).

Quran (Surah Al-Baqarah, Verse 2)

my two cents; take the saheeh and hasan from any book of Hadeeth, and leave anything that contained error according to the scholars of the subject. 

Mr. Petruk (your profile picture from the Indonesian puppet shadow figure) there are sayings of ulemas about Al-Kafi, below is (copy and paste) opinion of scholars about Al-Kafi:

Al-Kulayni, in his introduction of Al-Kafi, wrote:


“Verily, you solemnly wished that you possess a book (Al-Kafi) which is sufficient, brings together the entire Islamic sciences of the knowledge of religion within it, wholly satisfies the needs of the student, acts as a reference for the seekers of guidance, and would be used by those who want to attain the knowledge of religion and practice upon it by deriving Saheeh (authentic) narrations of the as-Sadiqayn (truthful ones) (as) and the upright and acted upon traditions from it—through which the compulsory duties of Allāh, the Powerful and Exalted, and the tradition of His Prophet (saws) can be fulfilled."


Comment:

The statment says "Saheeh narrations from as-Sadiqayn, where as-Sadiqayn are al-Baqir and as-Sadiq. Now the question is, did al-Kulayni only narrate from as-Sadiqayn?, the answer is No, he also narrates from other than as-Sadiqayn from the Imams, and even from non-Ma'sumin.

 

Sayyed al-Khoei views on word "Sadiqayn":

 

أولا : إن السائل إنما سأل محمد بن يعقوب تأليف كتاب مشتمل على الآثار الصحيحة عن الصادقين سلام الله عليهم ، ولم يشترط عليه أن لا يذكر فيه غير الرواية الصحيحة ، أو ما صح عن غير الصادقين عليهم السلام ، ومحمد بن يعقوب قد أعطاه ما سأله ، فكتب كتابا مشتملا على الآثار الصحيحة عن الصادقين عليهم السلام في جميع فنون علم الدين ، وإن إشتمل كتابه على غير الآثار الصحيحة عنهم عليهم السلام ، أو الصحيحة عن غيرهم أيضا إستطرادا وتتميما للفائدة
 


Firstly: what the questioner (who prompted the writing of the book) had asked of Muhammad b. Yaqub was the authorship of a book which encompasses the Sahih Athar(narrations) from as-Sadiqayn, and he did not put forth as a condition that it should not contain any Athar which are not Sahih from as-Sadiqayn, nor that all the Athar should only be from as-Sadiqayn, and Muhammad bin Yaqub gave him what he asked for, so he wrote a book that encompasses the Sahih Athar from as-Sadiqayn in all aspects of Ulum al-Diin, but he did not burden himself with only Sahih Athar from as-Sadiqayn or only narrating from Sadiqayn, and what proves what we have just pointed out is the fact that Muhammad b. Yaqub narrates alot in al-Kafi from Ghayr as-Sadiqayn. 

(i.e. in other words, if he can narrate from Ghayr as-Sadiqayn, then he can also narrate what is not Sahih, that is, he did not bind himself with ONLY including Sahih Athar from as-Sadiqayn, as his practise in narrating from Ghayr as-Sadiqayn shows).

Source: Mu'jam Rijaal al-hadeeth by Sayyed al-Khoei,Vol 1,Pg 82


Comment:

As Sayyed al-Khoei says: he(Kulayni) did what was asked of him, he wrote a book that encompasses the Sahih Athar from as-Sadiqin, but he did not limit himself to this, and also included what is not from as-Sadiqin.

Now if he can narrate from the Non-Sadiqin, then that is enough proof that this statement of his is not a Statement of Hasr ie. etablishing limit of what he is going to do, but rather it is a statement of preponderance, ie. he thinks that Most of what I am going to do is include Sahih Athar from as-Sadiqin.

 

Argument of word as-Sadiqayn:


And if some one argue regarding word as-Sadiqayn (the truthful ones), and believe it to be as-Sadiqeen (all the truthful Imams). which mean Shekih Kulayni was referring to all the Imams. which proves that he had narrated only saheeh hadeeth. This can be answered with the fact that Sheikh Kulyani has not simply narrated hadeeth from Masumeen (ie Imams) but rather there are narration from Ghayr Masomeen (ie Non Imams) also. Which proves that not all what he has narrated in his books are saheeh.

And in the case of whether narration in al-Kafi are only from Masumeen or with Ghayr Masumeen, al-Khoei states that:
 

وهذا الكلام ظاهر في أن محمد بن يعقوب لم يكن يعتقد صدور روايات كتابه عن المعصومين عليهم السلام جزما ، وإلا لم يكن مجال للاستشهاد بالرواية على لزوم الاخذ بالمشهور من الروايتين عند التعارض ، فان هذا لا يجتمع مع الجزم بصدور كلتيهما ، فإن الشهرة إنما تكون مرجحة لتمييز الصادر عن غيره ، ولا مجال للترجيح بها مع الجزم بالصدور.
 

And these words from al-Kulayni (about judging for Shuhra in case of Ikhtilaf) are clear in proving that Muhammad bin Yaqub did not believe that all his Ahadith actually and certainly originated from the Ma’sumin, and if that were the case, there would be no reason for him to quote the Riwayah that obligates taking what is Mashur (famous) from two conflicting Riwayat (in his introduction), for this does not equate with the belief that both the conflicting Riwayat originated from the Ma’sumin, since Shuhra (fame) is only a distinguishing factor to discover what actually originated from them and what did not, and there is no way to use Shuhra to choose one when both of them originated from the Imam.

Source: Mu'jam Rijaal al-hadeeth by Sayyed al-Khoei,Vol 1,Pg 25Views of some of the Scholars on Authenticity of al-Kafi


Though,there are some Shia scholar who believe in complete authenticity of al-Kafi on simply basis of the above statement of Kulayni which al-Khoei has refuted.While majority of scholar do not consider it to be completely Saheeh.

#1: Sheikh Sadooq (d.381 AH): 

And Sheikh Sadooq who was Student of Sheikh Kulayni, did not considered all of the hadeeth in his book (ie al-kafi) to be authentic (saheeh).

 

أنّ الشيخ الصدوق : قدّس سرّه : لم يكن يعتقد صحّة جميع مافي الكافي
 

"Shaykh as-Sadooq did not regard all of the traditions in al-Kāfī to be Sahih (truthful)."

Source: Mu'jam Rijaal al-hadeeth by Sayyed al-Khoei,Vol 1,Pg 85


#2: Sheikh Muhammad Baqir Majlisi (d.1111 AH):

Allamah Baqir Majlisi wrote a commentary on Al-Kafi  ie "Mirat ul Uqool" where he as explicitly graded each Hadeeth.

Allamah Baqir Majlisi states in his commentary that 58% of narrations in al-Kafi are unreliable.



#3: Muhammad Muhsin Aqa Buzurg Tehrani (d.1389): 
 

و هو اجل الكتب الاربعة الاصول المعتمدة عليه لم يكتب مثله فى المنقول من آل الرسول . لثقة الاسلام محمد بن يعقوب بن اسحاق الكلينى الرازى ، ابن اخت علان الكلينى ، و المتوفى328 مشتمل على اربعة و ثلاثين كتابا ، و ثلاثمائة و ستة و عشرين بابا ، و احاديثه حصرت فى ستة عشر الف حديث ، الصحيح 5072 . الحسن 144 ، الموثق 178 ، القوى302 ، الضعيف9485 . 
 

It is one of the four glorified usool books depended upon, and nothing is written like it that is transmitted from the progeny of the Messenger (of Allaah) (صلى الله عليه وآله وسلم). It is of thiqah al-islaam Muhammad bin Ya`qoob bin Ishaaq al-Kulayni al-Raazi, ibn ukht `alaan al-Kulayni. He died in 328*. It includes 34 books, and 326 chapters, and in it are narrated 16000 hadeeth. 5072 SaHeeH (Authentic), 144  Hasan (Good), 178 Muwaththaq (Reliable),302 Qawi (Strong), 9485 Da`eef (Weak).

Source: Dharee`ah ila tasaaneef al-Shee`ah by al-Tehraani,, Vol 17, Pg 245.


#4: Sayyid Hashim Ma'ruf al-Hasani (d.1403 AH):

There was no consensus(Ijma) among the earlier scholars as to the reliability of all of al-Kafi's narrations in their generalities as well as in their details. He went on to say: "In the ahadith contained in al-Kafi, whose total is 16199, only 5072 are authentic (sahih), 44 are hasan, 1128 are muwath-thaq, 302 are qawiyy (strong) and 9553 are dhaif (weak)."

Source: Diraasaatun Fil Hadith Walmuhaddithiyn by Hashim al-Hasani,Pg 132-137



#5: Ayatullah Sayyed al-Khoei (d. 1413 AH):
 

 لانّ فيها مرسلات وفيها روايات في اسنادها مجاهيل، ومن إشتهر بالوضع والكذب
 

There is within it (al-Kafi) traditions, whose chains of narration contain (known) ignorant, liars and fabricators."

Source: Mu'jam Rijaal al-hadeeth by Sayyed al-Khoei,Vol 1,Pg 85

 

How Sheikh al-Kulayni actually wanted us to take hadeeth from his books



al-Kulayni himself brings some rules of how to resolve contradictions, and to shift between authentic material and otherwise in the very same Muqadima.
 

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
 

Know O brother, may Allah grant you guidance, that there is no other way to sort out the confusion that comes from the variation of the narrations from the Ulama (i.e. Imams) except by the help of the principles that the Alim (i.e. Imam of Ahlulbayt) had set when he said - "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." he had also said, - "Leave alone what agrees with the views of the others because the right is in what is opposite to them." Also what he has said of his words - "Follow what is unanimously agreed upon because there is no harm in what is unanimously agreed upon."And we are only able to apply such principles except to very few of such cases. And we do not find any thing better and more precautionary (when dealing with the majority of cases) other than to refer all these cases to the Imam and accept that which is within the limit of his words, "Whichever you would follow in submission and obedience is excusable for you."

Source: al-Kafi by Kulayni,Vol 1,Pg 8.


al-Kulayni is laying down some principles for resolving variation in Hadith by looking at what the Imams had to say about it, thus:


1. "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."

2. "Leave alone what agrees with the views of the others because the right is in what is opposite to them."

3. "Follow what is unanimously agreed upon because there is no harm in what is unanimously agreed upon."

He then says 'We are only able to apply such principles to very few of such cases'.

Thus, we do not find any thing better and more precautionary than:

4. "Which ever you would follow in submission and obedience is excusable for you."


Thus, If a person who himself guide how to resolve Variation in his tradition,then how come he at the same time believe in complete authenticity of his books.

wallahua'lam

 

والسلام عليكم ورحمة الله وبركاته 

Thank you for information. I only accept if make any sense only for me. And i take responsibility on it. Nobody influence my decision on what to believe, your information is not influencing me, sorry.

 

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BEWARE !!!

H 4, Ch. 1, h 4
Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad ibn ‘Isa from ibn Faddal from alHassan
ibn al-Jahm who has said the following.
"I heard (Imam) al-Rida (a.s) saying, "The friend of a person is his/her Intelligence and the enemy of a
person is his/her ignorance."
 

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9 hours ago, myouvial said:

BEWARE !!!

H 4, Ch. 1, h 4
Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad ibn ‘Isa from ibn Faddal from alHassan
ibn al-Jahm who has said the following.
"I heard (Imam) al-Rida (a.s) saying, "The friend of a person is his/her Intelligence and the enemy of a
person is his/her ignorance."
 

It's time to use the first one but leave the latter behind 

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13 hours ago, Ali_Zaen_al_Abidin said:

It's time to use the first one but leave the latter behind 

But your post seems to not believe in all al-Kafi content.

People who does not believe all al-Kafi has to deal with this hadist. That is :

Does/Do not believe Imam al-Rida a.s. saying, that is :

Does/Do not believe "the friend of a person is his/her intelligence and the enemy of a person is his/her ignorance", but believe otherwise, that is :

Believe "the friend of a person is his/her ignorance and the enemy of a person is his/her intelligence".

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12 hours ago, Ali_Zaen_al_Abidin said:

I posted qualified scholars opinion about it. 

I do not want to debate through internet. But, there are a lot of things to be asked about.

The question consists of asking what, why, how (main) and where, when etc (addition) to each word in his statement and asking for detail.

My special question is which al-qur'an that he refers to  so that it destroy all hadist againt it (al-qur'an).

I have an article about the occurrance of hijrah nabi to madinah with abu bakar that saying differently with the al-qur'an's wording.

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H 14, Ch. 1, h 14
A number of our people has narrated from Ahmad ibn Muhammad from Ali ibn Hadid from Suma’a ibn
Mihran who has said the following.
"With a gathering of his followers I was in the presence of Imam abu ‘Abdallah (a.s). A discussion on
intelligence and ignorance began to emerge among them. Thereupon Imam abu ‘Abdallah said, "You,
first, must recognize intelligence and its army and ignorance and its army only then you would find
proper guidance." I then asked, may Allah make my soul of service to you, we only learn what you teach
us." The Imam (a.s) said, "Allah, the Glorious, the Majestic created intelligence and it was the first
creature of spiritual world on the right side of the Throne from His light. He then told him to move
backwards and intelligence moved backwards. He then told him to come forwards. Intelligence came
forwards. Allah, the Sacrosanct, the Most High said, "I have created you a great creature and honored
you above all others of my creatures. The Imam (a.s) continued, "Allah then created ignorance from a
salty dark ocean and told it, "move backwards and did move backwards. He then called it to come
forwards but it did not come forwards. He then said to it, ‘Did you shun coming forwards?" He then pronounced it condemned. He then assigned seventy-five armies for intelligence. When ignorance saw
all the honors Allah has granted to intelligence it bore hidden animosity towards intelligence and said,
"Lord this creature is just like me. You created and honored it and gave it power. But I have no power
against it. Give me also likewise armies. The Lord then said, "I will give you also an army but if you
would disobey Me I will then expel you and your army from My mercy. Ignorance then said, ‘I agree.’
Allah gave it seventy-five armies and it was out of the army of intelligence.

==========

Allah's order to go backward to Intelligence/'aql and ignorance/jahil(?), they both follows Allah's order.

Allah's order to go forward to Intelligence/'aql and ignorance/jahil(?), only Intelligence/'aql follows Allah's order.

Do you know what is the basic reason for both of them to follow Allah's order ?

Do you know what is the basic reason for ignorance/jahil to not follow Allah's order ?

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On 10/11/2016 at 9:14 PM, myouvial said:

But your post seems to not believe in all al-Kafi content.

People who does not believe all al-Kafi has to deal with this hadist. That is :

Does/Do not believe Imam al-Rida a.s. saying, that is :

Does/Do not believe "the friend of a person is his/her intelligence and the enemy of a person is his/her ignorance", but believe otherwise, that is :

Believe "the friend of a person is his/her ignorance and the enemy of a person is his/her intelligence".

 

My post did not say not to believe in all al-Kafi not even implied - I posted qualified scholars/faqih and alike upon their opinion of one of the great compilation of hadeeth; al-Kafi. Yet there's nothing like the Qur'an or similar or equal to it. Even there are non Islamic elements that tried to introduce that our Holy book has been changed or being incomplete - But Qur'an and true descendant of Prophet ﷺ (proven by there unbroken chain of silsila/nasab to Al-Hasan or Al-Hussain - without this they happened to be fake) will stand until Yaum al Akhir - for these two will never go apart (thaqalayn)) . As I, commoner, or others expert, Qur'an should be the ultimate source, second the Prophets ﷺ - even then any compilation of any hadeeth if it contradict the Qur'an - since it was compiled by men with great effort and intention - cannot be guaranteed. Qur'an is absolute revelation from Allah ﷻ - the sayings of Prophets as well are revelation" Nor does he speak of his own desire. It is only revelation which is revealed to him ." (QS 53:4-5) - again the compilation of any hadeeth happened few decades after our beloved Nabi Muhammad bin Abdillah bin AbdulMutalib  ﷺ passed away. The oldest compilation was collected by a student of Imam Ja'far Assadiq عليه السلام  that is Imam Malik رضي الله عنه, the Muwatta, The Muslim Jurist, Muhammad ibn Idris ash-Shafi`I رضي الله عنه famously said, "There is not on the face of the earth a book – after the Book of Allah (Al-Qur'an) – which is more authentic than the book of Malik.", Imam Muhammad ibn Idris ash-Shafi`I was student of Imam Ismail Ibn Ja’far عليهم السلام and Imam Malik رضي الله عنه  as  well.

wallahua'lam

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On 10/30/2016 at 8:21 AM, Ali_Zaen_al_Abidin said:

 

My post did not say not to believe in all al-Kafi not even implied - I posted qualified scholars/faqih and alike upon their opinion of one of the great compilation of hadeeth; al-Kafi. Yet there's nothing like the Qur'an or similar or equal to it. Even there are non Islamic elements that tried to introduce that our Holy book has been changed or being incomplete - But Qur'an and true descendant of Prophet ﷺ (proven by there unbroken chain of silsila/nasab to Al-Hasan or Al-Hussain - without this they happened to be fake) will stand until Yaum al Akhir - for these two will never go apart (thaqalayn)) . As I, commoner, or others expert, Qur'an should be the ultimate source, second the Prophets ﷺ - even then any compilation of any hadeeth if it contradict the Qur'an - since it was compiled by men with great effort and intention - cannot be guaranteed. Qur'an is absolute revelation from Allah ﷻ - the sayings of Prophets as well are revelation" Nor does he speak of his own desire. It is only revelation which is revealed to him ." (QS 53:4-5) - again the compilation of any hadeeth happened few decades after our beloved Nabi Muhammad bin Abdillah bin AbdulMutalib  ﷺ passed away. The oldest compilation was collected by a student of Imam Ja'far Assadiq عليه السلام  that is Imam Malik رضي الله عنه, the Muwatta, The Muslim Jurist, Muhammad ibn Idris ash-Shafi`I رضي الله عنه famously said, "There is not on the face of the earth a book – after the Book of Allah (Al-Qur'an) – which is more authentic than the book of Malik.", Imam Muhammad ibn Idris ash-Shafi`I was student of Imam Ismail Ibn Ja’far عليهم السلام and Imam Malik رضي الله عنه  as  well.

wallahua'lam

Forgive me.

You said : " It's time to use the first one but leave the latter behind  "

While i misunderstood, i realize now that what you mean is :

the first is intelligence.

the latter is ignorance.

So your actually said is :

It's time to use INTELLIGENCE one but leave IGNORANCE behind .

Sorry for my ignorance.

=========

Just last night i remember about the army of intelligence and ignorance in al-Kafi's book.

Each of the army has its own/minister/general (for example hate/love, cheat/honest etc). So i am thinking about setting the set up of war between intelligence and ignorance (donot worry, it should be an animation). Well, if i have time to think about it, and at least i have conveyed my thinking to people here.

 

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