AL-KAFI The Book of Divine Proof (III)

AL-KAFI The Book of Divine Proof (III)

AL-KAFI The Book of Divine Proof (III)

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جلد AL-KAFI The Book of Divine Proof (III)
Published by:
ash-Shaykh Abu Jafar Muhammad Ibn Ya'qub Ibn Ishaq al-Kulayni ar-Razi
Sayyid Muhammad Hasan Rizvi
Original Language:
23.5 × 16.5 cm

About this Book

The Prophet (s.a.w.) determines the religious authority
The Imam (p. b. u. H) inherits God's command from the Prophet (s.a.w) and is the propagandist, protector and commentator of those commands. So, for example, different expressions have entered the Holy prophet's (s.a.w) Traditions like "Ana madinat ol -elm Wa Ali babaha, Faman arada al-madinata fal ya teha men babaha". - I am the city of science and Ali is its gateway. Whoever comes toward this city and seeks intellect, they must, enter by means of Ali. It is written: Ali o - maa al - houze.
Ali is with the truth and the truth is with Ali, These two will not be separated from one another till the day of resurrection when they join me at the pool. Once gain it was said "Enni Tarek fikom al - sagalain ketab Allah wa etrati ma en tamassaktom behema lan tazellou abadan".
I have left, after myself, two haversacks of provisions between you, God's book and my Family. You will never go astray whenever you grap and hold on to them.

Only with the "infallibility" the necessity of obedience becomes absolute
The Original point is this, as the Imam is determined by God and the Prophet, it stops everyone from opposing, then it is only natural and definite that the Imam should be adorned with the beauty of pureness, so in the way of his duty, There is no personal opinion, which is liable to error and mistake or thought and in his speech he must be certain and without mistake, related to the Prophet (s.a.w) and in necessary instanced, must have contact with invisible confirmation.

Guaranteed routes of the infallible Imam's intellect
The Imams, in this manner, even though they use human ways of writing and listening to repeat, from the Prophet (s.a.w), religious laws from other infallibles, but in the meanwhile, this must be done in a special form, assisted with invisible confirmation,free from error and far a persons or persons opinion and thought. So, in this manner, when someone asks Imam Sadiq (p.b.u.h) for example, the opinion of that dignitary on a problem and says: " Araayta en kana kaza wa kaza ma yaktom al-ghol fiha? Imam replied: " Mah! Ma ajabtoka fihe men shaye fahowa an rasoul al-Allah (s.a.w) Laona men arayta fe shaye. " Meaning, The words used for us What do you Think; are not the case as whatever I say it is what God's Prophet (s.a.w) said - al-Kafi - In a collection of traditions, which are narrated with different wordings, Imam Bagher (p.b.u.h) answered Jaber Ansari who had from the Imam traditions inquired about a tradition document and said: I have quoted this from my father, my ancestors, from God's Prophet (s.a.w). From Gabriel, from God and whatever I quote is from the same document. And of the ways of the Imam's (p.b.u.h) science that had been confirmed by the invisible, is a long scroll, with a length of 40 meters which in the holy traditions of the Prophets household (p.b.u.t) has been called by the name of (al-Jameat). This scroll is the direct dictation of the Prophet (s.a.w) in Ali's (p.b.u.h) handwriting and was handed down, free from error and mistake, between the infallibles (p.b.u.t), and contained religious laws, the legal and un-legal, in a form of an extensive explanation.
Another way of their science is a collection of books of the past Prophets and their intellect, which is inherited from the Prophet (s.a.w) undeterred and in the original, to the Imams (p.b.u.t).
Another is a collection called (Mos'haf-e-Fatemah) which even though no religious laws or legal and un-legal writhen in it past and future events are recorded in it. It seems as if this hereditary collection of written knowledge and intellect called the (Jaf-e-Abaiz) was placed in a skin protection and looked after. This volume of the translation of the Usul al - kafi, which is from chapter 48 to 64 of the book of Hojat, contains sections from chapters concerning the Imams (p.b.u.h) intellect, and this time, not only the natural human ways of that science are stated but also its special invisible ways. Another part of this translation remains for the next volume.
The titles of the opening chapters of this volume, for an example, are: The Prophets verses kept close to the Imams (p.b.u.t)person; what is kept by the Imams (p.b.u.t) is the armour and foundation of God's Prophet (s.a.w); The Prophets (s.a.w) armour is just like a coffin for the Israelites; About the " Sahifeh" "Jafar " "Jameat" and "Mashaf - e - Fatemat "