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 مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى وَعَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ جَمِيعاً عَنْ حَمَّادِ بْنِ عِيسَى عَنْ عُمَرَ بْنِ أُذَيْنَةَ عَنْ أَبَانِ بْنِ أَبِي عَيَّاشٍ عَنْ سُلَيْمِ بْنِ قَيْسٍ قَالَ سَمِعْتُ أَمِيرَ الْمُؤْمِنِينَ (عَلَيْهِ السَّلام) يَقُولُ قَالَ رَسُولُ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) مَنْهُومَانِ لا يَشْبَعَانِ طَالِبُ دُنْيَا وَطَالِبُ عِلْمٍ فَمَنِ اقْتَصَرَ مِنَ الدُّنْيَا عَلَى مَا أَحَلَّ الله لَهُ سَلِمَ وَمَنْ تَنَاوَلَهَا مِنْ غَيْرِ حِلِّهَا هَلَكَ إِلا أَنْ يَتُوبَ أَوْ يُرَاجِعَ وَمَنْ أَخَذَ الْعِلْمَ مِنْ أَهْلِهِ وَعَمِلَ بِعِلْمِهِ نَجَا وَمَنْ أَرَادَ بِهِ الدُّنْيَا فَهِيَ حَظُّهُ.

 1. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad ibn ‘Isa and Ali ibn Ibrahim from his father, both of them from Hammad ibn ‘Isa from ‘Umar ibn ’Udhayna from Aban ibn abu ‘Ayyash from Sulaym ibn Qays who has said the following. “(Imam) Ali (a.s.) narrated from the holy Prophet who said, ‘Two kinds of people with great appetites do not become satisfied. A person of great appetite for the worldly gains and a person with great appetite for knowledge. In the matters of the worldly gains if one would limit himself to what Allah has made lawful form him he is saved and if one would accumulate such gains in unlawful ways he is destroyed unless he repents and changes his ways. In the matters of knowledge if one would acquire it from the people of knowledge and practice accordingly he is saved and if one would use it for the worldly gains then that is what one gets.’”

 2ـ الْحُسَيْنُ بْنُ مُحَمَّدِ بْنِ عَامِرٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ عَلِيٍّ الْوَشَّاءِ عَنْ أَحْمَدَ بْنِ عَائِذٍ عَنْ أَبِي خَدِيجَةَ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلام) قَالَ مَنْ أَرَادَ الْحَدِيثَ لِمَنْفَعَةِ الدُّنْيَا لَمْ يَكُنْ لَهُ فِي الاخِرَةِ نَصِيبٌ وَمَنْ أَرَادَ بِهِ خَيْرَ الاخِرَةِ أَعْطَاهُ الله خَيْرَ الدُّنْيَا وَالاخِرَةِ.

 2. Al-Husayn ibn Muhammad ibn ‘Amir has narrated from Mu‘alla ibn Muhammad from al-Hassan ibn Ali al-Washa’ from Ahmad ibn ‘A’idh from Abu Khadija that Abu ‘Abdillah (al-Sadiq) (as) said: “If someone wants hadith for the worldly benefits he will have no share for it in the next life, but if one wants hadith for the good of the next life, Allah will give him the good of both this and the next life.”

 3ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ الْقَاسِمِ بْنِ مُحَمَّدٍ الاصْبَهَانِيِّ عَنِ الْمِنْقَرِيِّ عَنْ حَفْصِ بْنِ غِيَاثٍ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلام) قَالَ مَنْ أَرَادَ الْحَدِيثَ لِمَنْفَعَةِ الدُّنْيَا لَمْ يَكُنْ لَهُ فِي الاخِرَةِ نَصِيبٌ.

 3. Ali ibn Ibrahim has narrated from his father from al-Qasim ibn Muhammad al-Isbahani from al-Minqari from Hafs ibn Ghiyath from abu ‘Abdallah (a.s.) who has said the following. “Whoever would want al-Hadith for the worldly gains he will have no share for it in the next life.”

 4ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ الْقَاسِمِ عَنِ الْمِنْقَرِيِّ عَنْ حَفْصِ بْنِ غِيَاثٍ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلام) قَالَ إِذَا رَأَيْتُمُ الْعَالِمَ مُحِبّاً لِدُنْيَاهُ فَاتَّهِمُوهُ عَلَى دِينِكُمْ فَإِنَّ كُلَّ مُحِبٍّ لِشَيْ‏ءٍ يَحُوطُ مَا أَحَبَّ وَقَالَ (صَلَّى اللهُ عَلَيْهِ وَآلِه) أَوْحَى الله إِلَى دَاوُدَ (عَلَيْهِ السَّلام) لا تَجْعَلْ بَيْنِي وَبَيْنَكَ عَالِماً مَفْتُوناً بِالدُّنْيَا فَيَصُدَّكَ عَنْ طَرِيقِ مَحَبَّتِي فَإِنَّ أُولَئِكَ قُطَّاعُ طَرِيقِ عِبَادِيَ الْمُرِيدِينَ إِنَّ أَدْنَى مَا أَنَا صَانِعٌ بِهِمْ أَنْ أَنْزِعَ حَلاوَةَ مُنَاجَاتِي عَنْ قُلُوبِهِمْ.

 4. Ali ibn Ibrahim has narrated from his father from al-Qasim from al-Minqari from Hafs ibn Ghiyath from abu ‘Abdallah (a.s.) who has said the following. “If you would find a learned person who loves the worldly gains you must not trust him in the matters of your religion because whoever would love something it will encompass and entangle him. The holy Prophet has said, ‘Allah sent wahy, revelation to David (a.s.) and told him, “Do not set between Me and yourself a learned person who loves the worldly gains lest he will bar you from the way to My love. Such people are bandits who ambush my servants who want Me. The least that I will do to such bandits is to take away from them the sweetness of their private conversations and prayers with Me.”

 5ـ عَلِيٌّ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلام) قَالَ قَالَ رَسُولُ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) الْفُقَهَاءُ أُمَنَاءُ الرُّسُلِ مَا لَمْ يَدْخُلُوا فِي الدُّنْيَا قِيلَ يَا رَسُولَ الله وَمَا دُخُولُهُمْ فِي الدُّنْيَا قَالَ اتِّبَاعُ السُّلْطَانِ فَإِذَا فَعَلُوا ذَلِكَ فَاحْذَرُوهُمْ عَلَى دِينِكُمْ.

 5. Ali from his father from al-Nawfali from al-Sakuni from abu ‘Abdallah (a.s.) who has said the following. “The holy Prophet has said, Al-Fuqaha, the scholars of the Fiqh, Islamic laws are the trustees of the prophets until they are not involved in the worldly matters.” People asked, “What is their ‘entering in the worldly matters, O the holy Prophet of Allah?” “Their following the kings is entering in the worldly matters. When they follow the kings then you must be very careful in involving them in your religion.” Replied the holy Prophet (s.a.)

6 ـ مُحَمَّدُ بْنُ إِسْمَاعِيلَ عَنِ الْفَضْلِ بْنِ شَاذَانَ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ رِبْعِيِّ بْنِ عَبْدِ الله عَمَّنْ حَدَّثَهُ عَنْ ابي جعفر (عَلَيْهِ السَّلام) قَالَ مَنْ طَلَبَ الْعِلْمَ لِيُبَاهِيَ بِهِ الْعُلَمَاءَ أَوْ يُمَارِيَ بِهِ السُّفَهَاءَ أَوْ يَصْرِفَ بِهِ وُجُوهَ النَّاسِ إِلَيْهِ فَلْيَتَبَوَّأْ مَقْعَدَهُ مِنَ النَّارِ إِنَّ الرِّئَاسَةَ لا تَصْلُحُ إِلا لاهْلِهَا.

 6. Muhammad ibn ’Isma‘il has narrated from al-Fadl ibn Shadhan from Hammed ibn ‘Isa from Ri’ab‘i ibn ‘Abdallah that Abu Ja’far (al-Baqir) (as) said, "He who seeks knowledge to boast among scholars, engage in disputes with the foolish, or attract people's attention to himself, then let him prepare a seat for himself in the Hellfire. Indeed, leadership is not suitable except for those who deserve it."

Al-Kāfi - Volume 1

Book 2, Chapter 14