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'Al-Kafi' by Al-Kulayni
Dr. I. K. A. Howard
Al-Serat, Vol. 2 (1976), No. 1
The Author
The author of al-Kafi was thiqat al-Islam, Abu Ja'far Muhammad
b. Ya'qub b. Ishaq al-Kulaini al-Razi. He died in 328 A.H. or
329 A.H. (939 or 940 A.D.). Very little is known of his life and
there is some dispute as to whether the nisba by which he is
known is al-Kulaini or al-Kulini. However, it is agreed that it
refers to a village in Iran, Kulain or Kulin; both were villages
there.[1]
He first worked as a religious scholar and faqih (student of
fiqh or religious law) among the Imami-Shi'i scholars of al-Raiy
in Iran. Then he moved to Baghdad and became head of the
religious and legal scholars of the Imamis during the time when
al-Muqtadir was Caliph. Al-Kulaini's life's work took place
during the time of the sufara' of the Mahdi (the agents who
acted on behalf of the Hidden Imam during the lesser
occultation, al ghaiba al-sughra).[2]
Al-Kulaini is accredited with several works during this period.
Among these are, as well as al-Kafi, a Kitab al-rijal, (a book
in which men are assessed as authorities for traditions), al-Radd
'ala 'l-Qaramata ("Refutation of the Carmatians", Rasa' il al-a'immata
"Letters of the Imams" and an anthology of poetry about the
Imams. Only al-Kafi appears to have survived.[3]
Al- Kafi
Al-Kafi is a collection of the traditions taught by the Prophet
and the Imams and handed down to the Muslim Community by the
disciples of the Imams. The name al-Kafi means "that which is
sufficient" that is, the book was intended to be a comprehensive
collection of Imami-Shi'i traditions. This is explained by al-Kulaini
in his introduction to the work:
"...You wanted to have a book which would be sufficient (for
your religious needs) (kafin), which would include all kinds of
knowledge ('ilm) of religion, which would be adequate for the
student, and to which the teacher might refer. Thus it could be
used by anyone who wanted knowledge of religion and of legal
practice ('amal) according to sound traditions (athar) from the
truthful ones (the Imams) ..."
It is claimed that it took al-Kulaini twenty years to complete
al-Kafi. It is indeed a very full and comprehensive work,
divided into three sections, al-usul, al-furu and al-rawda.
The usul give traditions concerning the principles of religion
and principles on which religious law is based. The furu'
concern the traditions which elaborate the details of religious
law, while the rawda is a collection of traditions outlining
various points of religious interest and including some of the
letters and speeches of the Imams.
One of the principal features of the work is that the traditions
are presented systematically in chapters according to their
subject matter. This is a system which Islamic scholars had
begun to use in the second half of the second century and in the
third century of the Islamic era. Al-Kulaini was not the first
Imami scholar to use the method. There are other works of
traditions which use the same method, notably Kitab al-Mahasin
of Ahmad b. Muhammad b. Khalid al-Barqi (d. 274/887).[4] However
it seems to have been the first work to present such a
comprehensive survey of Imami traditions in this manner.
The source collections of traditions were known as usul. These
were collections of traditions, either heard directly from the
Imam or at least at second hand. There were said to have been
four hundred of such collections.[5] These traditions were not
arranged in chapters according to subject but arranged in the
order in which the traditions were heard, regardless of subject
matter or which particular Imam they were heard from.[6] It was
these usul as well as earlier edited collections which were the
basis of al-Kulaini's collection as he heard them taught by
earlier scholars. Unfortunately with the development of the
comprehensive collections, the usul must have become less
important, and only a few survive in manuscript.
Traditionists before al-Kulaini and traditionists after him,
examined the isnads (chain of authorities) with great care.
Their purpose was to make sure that all reporters of a
particular tradition were men of true faith; al-Kulaini himself
seems to be less concerned with the isnad than with the matn or
content of the tradition. Thus he sometimes reports traditions
with men in the isnad, who were not strictly speaking disciples
of the Imams; sometimes they belong to a different persuasion
like the Zaidis, sometimes they are ghulat, extremists in their
views. Some men in the isnads are those who regarded one of the
earlier Imams as the final Imam and there are even men entirely
unconnected with Shi'i views.[7] The scholars of tradition
elaborated a system of categorising the different traditions
according to the level of authenticity of a tradition, in terms
of isnad and subject matter.
The number of traditions in al-Kafi is 15,181;[8] according to
another reckoning 15,176.[9] If the traditions reported in
different sections are counted, the number is over 1,000 more.
Of the basic traditions, 5,072 are considered sound (sahih) by
scholars, i.e. first category; 144 are regarded as good (hasan),
second category; 178 are held to be trustworthy (muwaththaq),
third category; 302 are adjudged to be strong (qawi), fourth
category; and 9,484 are considered weak (da'if), fifth
category.[10] The fact that a tradition is considered weak does
not mean that it is not true. What it means is that the scholars
of tradition have found some weakness in the tradition, usually
one of the persons in the isnad, which suggests the possibility
that the tradition might not go back to the Imam as claimed. The
science developed by Islamic scholars of tradition in order to
examine the isnads and subject matter of traditions is a very
specialised study; it involves, in particular, `ilm al-rijal,
the study of the backgrounds of individual traditionists who
have handed on the tradition.
The usul of al-Kafi are divided into eight kutub or chapters and
most of the kutub are divided into abwab or sections. The eight
kutub are.
Kitab al-'aql wa-'l'jahl, "The Chapter of Reason and Ignorance".
This chapter presents the theological distinction between reason
and ignorance.
Kitab fadl al-'ilm, "The Chapter of the Excellence of
Knowledge". In this chapter knowledge ('ilm) is dealt with on
the basis of its basic early Islamic meaning of the traditional
knowledge of Islam, i.e. knowledge of religion that has been
passed on and inherited. In the course of this chapter, sections
deal with the methods of approaching Islamic traditional
knowledge; the methods of judging the truth of the subject
matter of traditions, a description of traditions from the Imams
and arguments against the use of personal opinion (ra'y) and
analogy (qiyas).
Kitab al-tawhid, "The Chapter of Unity". This, as its name
suggests, deals with the theology of God.
Kitab al-hujja, "The Chapter of the Proof". This deals with the
need for man and the world to have "a proof". That "proof" is
the Imams, and before them it was the prophets. It also includes
an historical section on the Imams.
Kitab al-Iman wa-'l-kufr, "The Chapter of Faith and Unbelief".
This is a comprehensive survey of the elements of faith (iman)
and unbelief (kufr). It includes such important topics as "the
pillars of Islam", and it also deals with the difference between
faith (iman) and submission to God (Islam).
Kitab al-du'a', "The Chapter of Prayer". This does not concern
the statutory salat which is also translated "prayer". This
chapter deals with personal prayers (du'a') as distinct from the
salat which is performed in a prescribed manner at prescribed
times. It records prayers recommended by the Imams for a variety
of situations and occasions.
Kitab al-fadl al-Qur'an, "The Chapter of the Excellence of the
Qur'an". The title of the chapter shows that it concerns the
advantages that accrue to the believer who recites the Qur'an,
as well as advising on the methods of recitation.
Kitab al-'ishra, "The Chapter of Companionship". At first sight
it seems rather surprising to find such a chapter included in
the usul or principles of religion. The main concern of the
other chapters has been man's relationship with God. This
chapter emphasizes that that relationship with God also
encompasses man's relationship with his fellow men.
The furu' of al-kafi are concerned with the elaboration of the
details of Islamic law. Islamic law, as is well known, concerns
the whole man and his conduct towards God is as much a matter of
Islamic law as his conduct towards his fellow men. The furu'
contain many more traditions than the usul and there are 26
kutub. It opens in the traditional Islamic manner with the Kitab
al-tahara , "The Chapter of Purity", which concerns the ritual
purification that is necessary before prayer (salat) and when
the state of ritual purity is broken. The next book Kitab al-haid,
"The Chapter of Menstruation" concerns one of the important
states in which ritual purity is broken, that of menstruation.
The third book also concerns a state which breaks ritual purity,
that of death and Kitab al-jana'iz, "The Chapter of Funerals"
deals with funerals and other matters concerned with burial
rites. The Kitab al-salat, "The Chapter of Prayer" outlines the
rules for ritual prayer, and also gives details of superrogatory
prayer.
Following Kitab al-salat is another pillar of Islam, the alms
tax (al-Zakat) paid as a Muslim. After this comes the Kitab al-siyam,
"The Chapter of Fasting". Here the rules of the prescribed fast
of Ramadan are outlined as well as those of voluntary fasts, and
fasts performed as an act of expiation. Kitab al-Hajj, "The
Chapter of the Pilgrimage" gives the rules of that great Islamic
rite. Al-Kulaini also includes in this chapter a section on
visiting the tombs of the Prophet and the Imams (al-Ziarat).
The next chapter Kitab al-jihad presents traditions on the
regulations for holy warfare. It is followed by Kitab al-ma'isha
which conerns the manner of earning one's living. All sorts of
trading problems are treated in this chapter. Marriage (nikah)
is the subject of the next book. There are numerous details
including a very detailed section on mut'a or temporary
marriage. Marriage is naturally followed by the birth of
children and the next book deals with what is necessary and what
is recommended at that time. Although it deals with a variety of
matters concerned with the birth and bringing up of children, it
is called Kitab al-'aqiqa. Aqiqa is actually a sacrifice
performed on behalf of a seven-day old child. The hair of the
child is cut off and its weight in silver given as sadaqa
"charity". The Prophet performed this sacrifice on behalf of al-Hasan
and al-Husain and Fatima gave away the sadaqa. After marriage
and children, the next subject is that of divorce (al-talaq).
The different laws concerning divorce are detailed in traditions
from the Prophet and the Imams.
Then the different kinds of slaves and the different methods of
freeing them are discussed in kitab al-'itq wa'-l-tadbir
wa-'l-katiba. The next two chapters concern hunting (said) and
ritual slaughter (dhaba'ih). There follow three chapters on
daily living: one is concerned with foods (at'ima) another
drinks (ashriba), and the third with clothes, ornaments and
courteousness (al-ziq wa-'l-tajammul wa-'l-muru'a). After this
comes a chapter on domestic animals (dawajin). Two chapters deal
with inheritance. The first entitled al-wasaya deals with
bequests while the second al-mawarith outlines the ordinary laws
of inheritance. The remaining chapters all concern the
administration of the law. Kitab al-hudud outlines the
circumstances and the manner in which punishments, which have
the authority of the Qur'an, and the Prophet should be
administered, while al-diyat concerns the laws of blood
vengeance and details the compensation that must be given if
someone harms another physically. Kitab al-shahadat concerns the
requirements for testimony in legal cases, and Kitab al-qada'
wa-'l-ahkam outlines the code of behaviour incumbent upon judges
and what type of people they should be. The furu closes with a
discussion of oaths, vows and the manner of atonement when the
former two are broken in Kitab al-aiman wa-l-nudhur
wa-'l-kaffarat.
In the rawda of al-Kafi, al-Kulaini does not follow the
systematic method he had used in the usul and the furu'. The
traditions follow one another in what appears to be a fairly
inconsistent order. It certainly lacks the detailed systematic
approach that is so obviously present in the other two parts of
the book.
In presenting the traditions in al-Kafi, al-Kulaini's main
approach seems to have been to let the traditions speak for
themselves. He intervenes very little himself. Sometimes he
thinks it necessary to explain some discrepancy or apparent
inconsistency, but these occasions are very rare. His main
contribution to the task has been the massive work of collecting
and editing.
The importance of al-Kafi as a work of tradition is
considerable. It is regarded as one of the four major works of
Shi'i traditions. This has led to considerable number of
commentaries being written about it by later writers. The most
important of these is Mir'at al-'uqul fi sharh akhbar al al-rasul
by al-Majlisi (d. 1110/1698). Other commentators include Mulla
Sadr al-Din al-Shirazi (d. 1050/1640), al-Mazandarani (d.
1080/1699), al-Qazwini (d. 1089/1678) and Muhammad Baqir b.
Damad (d. 1040/1630). All these commentaries have been
published, though most of them nearly a hundred years ago. In
addition to these commentaries, there are numerous others, many
of which have also been published.[11]
The great value of al-Kafi to Shi'i Muslims is emphasized by the
number of outstanding scholars of their community who have
considered it worthwhile to write commentaries on the work. Al-Kafi
represents a decisive moment in the collection of traditions
from the Prophet and the Imams and their systematic
presentation.
Notes:
Cf. 'Ali Akbar al-Ghaffari's introduction to his eight volume
edition of al-Kulaini's al-Kafi Teheran, 3rd edition 1388-), I,
9-13
Ibid. I 13-14
Ibid. I 14
Ibid. I 23-24 citing page 8 of al-Kulaini's text.
This work has been edited in two volumes by Jalal al-Din
al-Husaini and published in Teheran, 1370 A.H.
On the Usul, see Agha Buzurg al-Tihrani al-Dhari'a ila tasanif
al-Shi'a (Najaf and Teheran, 1963-), II, 125-129.
Hashim Ma'ruf al-Hasani Dirasat fi '1-Kafi wa'-l-Sahih (Sur
1968) 137-8
Based on a count of the various categories of Traditions given
by Agha Buzurg al-Tihrani op.cit. XVII 245.
This number is given by Ali Akbar al-Ghaffar'i in his
introduction to al-Kafi, I, 28 footnote 3
Agha Buzurg al-Tihrani, op.cit., XVII, 245.
F. Sezgin, Geshichte des arabischen Schrifttums (Leiden 1967-),
I, 541-2.
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