Back to main

AL-KAFI - (al-Usul)
 
Subject:  Traditions
The Original Language:  Arabic:Usul Al-Kafi
Translated By:  Board of Writing,Translation and Publication Of WOFIS
Publisher: WOFIS
Compiled by:  ash-Shaykh Abu Jafar Muhammad Ibn Ya'qub Ibn Ishaq al-Kulayni ar-Razi
Size:  16.5x23.5 cm
 
 
Book volumes:
 

The most superior and comprehensive book from
The four books on Traditions from The Islam's
Of The Prophets (s.a.w) household (p.b.u.t)

With unlimited thanks to the beneficent God, That he bestowed on us this great success so we were, gradually and bit by bit, able to translate into English the valuable book of Kafi which is the most superior and comprehensive book from the Imams' of the Prophets (s.a.w) aligned with the Quran and introduced them as the load and journey provisions for the people, and considered Them his heritance beside the Quran, for the Islamic community - and put at the noted researchers disposal. That being a scientific and worthy translation, which was done with the co - operation of a group of noted scientific, religious and literature personalities, and was concluded with the supervision of honourable Islamic researchers. 

Kafis epoch, in three sections:
This worthy translation, gradually, as it is proponed will be printed and issued and put at the esteemed readers disposal. in every volume the Arabic text of the honorable traditions are at the top of the page with the English translation underneath.
Kafis epoch, which its esteemed compiler, Muhammad ebn-e-yaghoub kolini- his demise,year 327 of hejrat-may God be satisfied with him-spent twenty years of his precious life collecting it, and endured travelling to Islamic centers of that day frequently, and in whole contains three chapters.
The section on usual- traditions about religious principles, ethics and the like. This part in the publication ( dar al- ketab al-Islamiyat) exclusively specializes in the first and second volume.
The section on frue-religious laws like prayer, selling etc., and this part is exclusive in volumes three to seven.
The section on lamenting- miscellaneous traditions- and this part is the last volume of this esteemed collection or, volume eight.

The translated sections number:
The compiler, in his one esteemed kafi collection, from the three parts of his own book, part one and are separated into several books, and every book in its own turn, has been separated into several chapters. Now, to these translated sections a successive number hasn't been given, instead, for every section of this translation, the successive number of the translated book and the title of that book is registered. Every time a book specializes in more than one part of the translation, another number is given under the title of the book so it distinguishes the small translated parts of that book. For example, the second translated section of the book of divine unity is the third book of usul al-kafi- taking note that in the issue dar al-ketab al-Islam, this translation is arranged according to this issue, the section of usul in itself two volumes, the first and second volumes of the eight volume collection of kafi, and is distinguished thus:

VOLUME ONE
AL-USUL- PART ONE
1) THE BOOK OF REASON AND IGNORANCE
2) THE BOOK OF EXELLENCE OF KNOWLEDGE
3) THE BOOK OF DIVINE UNITY

Note: the page numbers of this small section, which will be published gradually, even though they are singular they are in sequence and is in such a way that after the completion of the work you can bind every single part into one ordinary volume. In situations where one book, for example, (the book of hojat) occupies two ordinary volumes and the page numbers begin once again from one, on the back cover, after the title ((book)) the number two is placed, and the number of small sections under the book title starts, once again, from one, like this: 

4) THE BOOK OF DIVINE PROOF

three important points:
Even though our talk with our esteemed readers seems, more or lest, like a list, in the meanwhile, we must remind you of three very important points on this subject.

1) Traditions, worthy personal reminisces. 
In diverse groups of chronologists of this great wide world, never has there been seen, in collecting Islamic traditions, a person with this degree of accuracy. A historian usually presents a conclusion of his own research and innovation on events he didn't witness. In this from, this point is special of several original. Islamic tradition collections, which the date and subject is narrated from the original observer ready on the scene. In other words, this collection of Islamic traditions must be considered a collection of memoirs written by particular and certain known people, recounted by witnesses and the original narrator who was on the scene. In this field, the compilers effort in that he only collects recounts of well-known and trust worthy people and not from miscellaneous and unknown personalities. 

2) No book on traditions has complete worth.
Even though this method of collecting traditions, in comparison with existing world history, increases the face value of the traditions and they reach a far higher status, any way, just like any other account- the possibility of incarceration and mistake doesn't become nil, for this reason the arena for higher research on the numerators and realtors- or on those people which via them the narration was done (()) - remains alongside the research concerning the text. Islamic research on traditions can, in this way be parallel to the text research the can also continue to ascend almost to an idealistic stage.
A person who is a faithful believer, anyway, cannot be negligent in the field of his faith and religion, and be satisfied with narrating a book on tradition-with taking into account other research and traditions concerning documents and text-even though the book is worthy and valuable. The book of traditions, is only a symbol of the compilers, relating to his opinion and decision, collecting the best. The manifest truth of this point is, even though somenon-shiite groups, unrelated to prophets(p.b.u.h) household, give absolute worth to their traditions collection, they forget the reality that, if a tradition is as a document and has passed through different narrators hands, this tradition can never be estimated without its document and can never be considered the same and Arielle to different traditions with different documents, and believe, without a doubt, in all of them.

3) It is for research, not superficial passing.
A buletin and news report, which reports daily, without intention, different news reporters news, has a real foundational worth for news annalists and specialists, but also at the same time the people see different, destructive and contradictive speeches of diverse news centers, which sometimes isn't profitable, and on the contrary, causes confusion and bewilderment.
The compilers of Islamic traditions, in this from, put the narrated tradition at the Islamic researchers disposal, for use in research. 
As said by the compiler, even though he himself was in a barrier, has tried to make a selection. In this manner, these collection have original and worthy foundations for researchers, even though a normal reader, who is not a researcher, doesn't benefit by its use, and to him the repeat of a speech or tradition with small differences but different documents isn't really beneficial or interesting.
So, just as it is better for an ordinary reader to study newspapers he trusts, whose contents are chosen news reports and analysis, instead of studying news bulletins, it is so in the field of religious truths also. Our advice to the people who are not specialists is, they use books containing the researchers results other than these reference books. If occasionally they do look at these reference books, they do it with caution and awareness so they are not afflicted with common error and be lead astray, for from the normal stages of research.

 

 

 

 
copyright © 2006 WORLD ORGANIZATION FOR ISLAMIC SERVICES
Powered by Atiehpardaz