Sufficient Knowledge

Sufficient Knowledge

Explanation of Certain Narrations from the Noble Book “Al-Kafi,” which Provides Insight into the Nature of Knowledge and the Ways and Means of Acquiring Knowledge.

Identity:

Author: Mohammadreza Nikoonam (b. 1327)

Title: Sufficient Knowledge: An Explanation of Some Narrations from the Noble Book “Al-Kafi,” which Provides Insight into the Nature of Knowledge and the Ways and Means of Acquiring Knowledge. / Mohammadreza Nikoonam

Publisher: Sobhe Farda Publications, Islamshahr, 1392 (2013)

Physical Description: 87 pages; 15.5 x 20.5 cm

Series: Works Collection; 134

ISBN: 978-600-6435-93-0

Bibliographic Record: FAPA

Note: This book is an explanation of some sections from Al-Kafi, a work by Muhammad ibn Ya’qub al-Kulayni.

Alternate Title: An Explanation of Certain Narrations from the Noble Book “Al-Kafi,” which Provides Insight into the Nature of Knowledge and the Ways and Means of Acquiring Knowledge.

Subjects: Knowledge and the Pursuit of Knowledge – Religious Aspects – Islam

Added Identifier: Al-Kafi, Principles, Explanatory

Congress Classification: BP254/4/N8D2 1392

Dewey Classification: 297.653

National Bibliography Number: 2999630

Book Information:

Pages: 88

Publisher: Sobhe Farda (7th of Bahman, 1392)

ISBN: 978-600-6435-93-0

Book Format: Paltouyi (Pocket Edition)

Weight: 350 grams

Preface:

The noble Al-Kafi is one of the four principal Hadith collections upon which the great scholars and jurists of the Islamic faith base their legal rulings. In the section on the principles of Al-Kafi, after discussing ‘Intellect and Ignorance,’ the book continues with the topic of ‘The Virtue of Knowledge.’ This reflects that the manifestation of knowledge in a person is realised through intellect, for it is intellect that enables a person to grasp knowledge—just as religion works in the life of an individual with integrity and does not have much impact on a person lacking integrity. Similarly, a dietary plan meant for weak individuals will not be effective for those with a robust constitution.

Although practical knowledge and technical skills can emerge in people with limited intellect, the pinnacle of true knowledge is only realised in those with sound intellect. Knowledge has little impact on the spiritual wellbeing of an ignorant person. Acquiring knowledge, for a person lacking intellect, is like constructing a tall building on a fragile foundation; it lacks stability and will collapse with the slightest doubt or suspicion.

The narrations in the section on the ‘Virtue of Knowledge’ start by emphasising the obligation and necessity of seeking knowledge for Muslims. It is important to understand that there is no distinction in religious education between religious scholars and ordinary people; all should seek to know the religious matters relevant to their lives. Just as religious scholars and jurists dedicate time to learn, ordinary people, in a simpler form, should also dedicate time to understand the religious rulings and beliefs. It is incorrect to consider the learning of religious knowledge as exclusive to religious scholars while ordinary people focus solely on worldly pursuits. This book explains and interprets the most important narrations from Al-Kafi‘s section on knowledge, outlining its nature, methods of acquisition, and practices in a systematic manner.

Narration 1: The Necessity of Learning Religious Matters

From Imam al-Kadhim (AS), it is narrated:

“A question was posed to him: Is it permissible for people to neglect learning matters they need to know? He replied: No.”

Explanation: The narrations in Al-Kafi emphasise the obligation of seeking knowledge, especially religious knowledge. The first two narrations speak to the necessity of seeking knowledge, stating:

“Seeking knowledge is an obligation upon every Muslim, for indeed, Allah loves those who strive for knowledge.” (Narration from Prophet Muhammad, cited in Al-Kafi, Volume 1, page 30)

In the narration mentioned above, the question arises regarding whether it is permissible for individuals to neglect learning about the religious matters they are in need of. Imam al-Kadhim (AS) responds in the negative, affirming that such matters should not be ignored.

This brings us to an important point: are people in contemporary society adhering to this religious injunction? Many individuals are diligent about acquiring knowledge to secure their material needs, encouraging their children to study and obtain degrees in order to secure a good job. However, when it comes to acquiring religious knowledge, there is little encouragement or investment, even though this knowledge is obligatory and its neglect constitutes sin. Unfortunately, religious education and learning about ethics are often neglected, and suitable instructors for this purpose are scarce. Even mosques and sermon platforms fail to provide structured and effective education. During the time of the Prophet (PBUH) and the Imams (AS), there existed an effective educational system, and many Hadiths were shared across communities, making it possible for individuals to share teachings with others. However, today, many who have heard hundreds of sermons in mosques cannot recall a single Hadith when asked, demonstrating the ineffectiveness of current preaching methods.

It is not the case that religious knowledge should be exclusive to religious scholars, and that ordinary people should only focus on worldly affairs.

People should take individuals like Imam Abd al-Azim al-Hasani (peace be upon him) as role models for their religious education. Despite being a religious jurisprudent who had the privilege of being in the presence of three infallible Imams (peace be upon them), he would still seek the presence of Imam al-Jawad (peace be upon him) to present his beliefs and religious views to him, ensuring that any misconceptions or errors would be corrected. He was dedicated to ensuring that his understanding of religion was free from errors so that he would not face theological difficulties or the punishments of the grave in the hereafter. This dedication to acquiring knowledge of the religion earned him a status where his visit to his shrine in Ray was considered equivalent to a pilgrimage to the shrine of Imam Hussein (peace be upon him) in Karbala. On the Day of Judgment, he will have proof and justification for his beliefs, being able to say that his beliefs were validated by three infallible Imams. Thus, in this way, he purified and safeguarded his beliefs during his life. One should not reach the age of sixty or seventy and then feel distressed and troubled, wondering why they did not dedicate enough time to learning their religion. Especially when one grows older and finds themselves approaching the grave, they may reflect on how much effort they put into acquiring worldly possessions such as money, a house, and a car, to ensure their children’s comfort, but failed to devote time to understanding their religion, its principles, ethics, and rules, leaving their beliefs unrefined. Such a thought would bring great sorrow.

Every person should allocate time to learn their religion, especially referring to the Holy Qur’an and its profound teachings, which are divine guidance for humanity, showing the correct path in this world and for their eternal happiness in the hereafter. The Qur’an is the only miracle remaining from the Prophets of God, while the Torah, Psalms, Gospel, and the Scriptures have all been altered and lost their authenticity. The Qur’an remains as the only complete, comprehensive, and unaltered heavenly book, with the prophethood of Prophet Muhammad (peace be upon him) bringing the seal of prophecy to fruition. Even today, the Qur’an is a living miracle that challenges its detractors, stating:

“If you are in doubt concerning that which We have sent down to Our servant, then produce a chapter like it and call upon your witnesses other than God, if you should be truthful.” (Surah al-Baqara, 2:23)

Islam continues to be a miracle for today, and its holy book calls upon all scholars to show reverence. Indeed, the miracle of the Prophet Muhammad (peace be upon him) is knowledge and insight, and it is with this knowledge that he engages in challenging those who deny it. Those who cannot produce a verse like that of the Qur’an must humbly submit to it. The Qur’an, as described by Imam Ali (peace be upon him), is an ocean without limits: “an ocean of depth”—a sea with immeasurable depth and numerous springs within it. Unfortunately, however, we are preoccupied with acquiring a few hundred meters of land, a shop, or a few hectares of farmland, and like children, we sell ourselves for chocolate and find comfort in it! May God grant us the ability to break free from this heedlessness, so that we can become more aware of the religious rules and beliefs that we will be questioned about in the grave; when a person’s face is placed on the ground, nothing will matter except the regret over worldly pursuits, for nothing is more bitter than that regret over worldly things.

Hadith 2: Religious Understanding

Imam Sadiq (peace be upon him) said: “Study the religion. Whoever does not gain understanding of the religion among you is like a Bedouin. Indeed, Allah says in His Book: “Let them gain understanding in the religion and warn their people when they return to them, so that they may be cautious.” (Surah at-Tawbah, 9:122)

Explanation: This hadith emphasizes the importance of gaining religious understanding. A person without religious understanding is considered backward, akin to a Bedouin who lives in isolation and is detached from civilization and culture. Religious understanding is not just theoretical knowledge but practical knowledge, requiring engagement with the faith. The acquisition of religious knowledge is an obligation for every individual, not just religious scholars. All Muslims are responsible for understanding their religion and passing that knowledge to others. It is not sufficient for only a group of scholars to be aware of religious matters while others remain ignorant. Every Muslim should be, in a sense, a scholar of their religion. Knowledge and understanding of the faith should be sought by all.

In numerous narrations, it has been stated that learning religious knowledge is an obligation for all, and teaching it is an equally significant duty for those who are knowledgeable. One narration indicates that:

A man once asked Imam Sadiq (peace be upon him) about someone who knows the truth of his religious beliefs but isolates himself from his community. Imam replied: “How can such a person understand his religion?” (al-Kafi, Vol. 1, p. 31)

Thus, it is essential for a person to engage with the community and not isolate themselves, as religious understanding grows through interaction and mutual learning. Knowledge of the religion should not be limited to theoretical knowledge alone; one must practice it in everyday life. This duty applies equally to both men and women.

Many people are distressed when someone steals another’s property, yet they show little concern when someone neglects learning about their religion, which is far more detrimental. The obligation to learn religious knowledge should be considered as important as any other worldly duty, perhaps even more so.

Hadith 3: The Nature of Knowledge and Its Branches

Imam Musa al-Kadhim (peace be upon him) narrates: The Messenger of God (peace be upon him) entered the mosque and saw a group gathered around a man. He asked, “What is this?” They replied, “He is an ‘Alim’ (a scholar).” The Prophet (peace be upon him) asked, “What is an ‘Alim’?” They explained that he was the most knowledgeable about Arab genealogy, historical events, and pre-Islamic poetry. The Prophet (peace be upon him) said, “That knowledge does not harm anyone who does not know it, nor benefit anyone who knows it. Knowledge is of three kinds: a decisive verse, a just obligation, and an established tradition. Everything else is extra.” (al-Kafi, Vol. 1, p. 32)

Explanation: This narration provides an explanation of what true knowledge entails. The knowledge that is obligatory to learn is not about trivial matters, but about three essential categories: belief in religious truths, understanding of obligatory acts, and ethical conduct. These are the core components of true religious knowledge, while other subjects are considered as “extra” or non-essential in comparison to these foundational pillars.

This principle should guide the pursuit of knowledge, particularly when considering the overwhelming amount of information available. We must prioritize the necessary and relevant knowledge that aligns with our religious obligations.

The Fear of God and His Majesty: A Reflection on Knowledge and Reverence

There are two types of fear when it comes to God: one is the fear of His punishment, and the other is the fear of His majesty. What signifies the knowledge of God is the fear of His greatness.

Before discussing the fear and reverence of God, one must contemplate and study what God is. Who is God that some Muslims, despite claiming to believe in Him, do not refrain from any evil deeds, whereas a non-Muslim might be logical, organised, honest, and just in their life? Who is God that has no impact on such Muslims but influences the non-Muslim? Who is God? Before answering this question, it is important to acknowledge that there is a difference between knowledge and understanding. Knowledge is something general, whereas understanding deals with the details and provides a precise recognition. In Persian, it is said, “I know so-and-so,” rather than “I am aware of so-and-so,” because the former refers to a person, and knowledge pertains to general concepts, not personal and detailed matters.

Similarly, when it comes to understanding God, it must be noted that God is a person, a truth, and a reality. Hence, it is only understanding that applies to Him, not just knowledge. Reverence, too, is shaped by understanding. If there is a grand and magnificent mosque in a certain place and the observer only knows that the mosque has a builder and architect, they possess knowledge of the mosque. However, if they know who the builder is and the individual who constructed it, they possess understanding. In the same way, if it is said that our world has a Creator who is knowledgeable and powerful, but one does not know who or what this Creator is, they only have knowledge but not understanding. The perfect guides of God say: “Know God through God.” (1) Knowing is different from knowing in depth. Knowledge and understanding are personal and detailed, whereas knowledge is general. If the intellect says that our world has a Creator but cannot point to His signs, one only has knowledge of the existence of God, and reverence cannot be achieved. For such a God, a person cannot revere or fear; rather, it is the knowledge of this Creator that has no greater significance than a mere ladder used to ascend to heaven or escape hell. This type of God does not shape society and cannot prevent sins or transgressions. With this understanding, one can only make use of God as a means to achieve worldly or spiritual desires. Those with such knowledge act solely to gain rewards and fulfill their needs. This culture promotes a beggar-like mentality, which is not true understanding.

True understanding, as exemplified by Imam Ali (peace be upon him), is: “I did not worship You out of fear of Your fire, nor out of desire for Your paradise, but rather because I found You worthy of worship, and I worshipped You.” (2) This worship is not driven by desire for paradise or fear of hell but by the deep recognition of God’s worthiness. Imam Ali’s worship is a transcendental and existential form of worship that makes any trial or hardship, no matter how harsh, bearable and even welcome.

True understanding of God involves a profound attachment to Him without seeking material rewards. A true worshipper does not worship God out of a desire for heaven, money, power, or worldly pleasures. The perfect servants of God possess this understanding, and their worship is born out of pure servitude, with no hidden motives or expectations of gain. We must ask ourselves whether we truly know God or merely have knowledge of Him. Is He merely a concept or a reality we know on a deeper, personal level? Some people know God merely in terms of paradise and hell, but this knowledge is far from the intimate understanding that lovers of God possess. These individuals know who God truly is, as described in the Quran: “Say, He is God, the One.” (3) The beloved ones of God know this “He” and understand the depth of God’s essence.

In certain cases, people may recognize God’s attributes as the Creator of heaven and hell, and this understanding may foster reverence, preventing them from sin. They might reflect on His blessings but avoid contemplating His essence, for such a path is dangerous and reserved for those with the deepest of minds.

According to Islamic tradition, scholars are those who possess knowledge and understanding of God, having profound reverence for Him. They do not see God through the lens of paradise, hell, or even the cosmos; they perceive Him through His beauty and majesty. Scholars are those who view God through His splendour and His grandeur, not focusing on the rewards of the afterlife or the material world. These scholars understand and revere God’s essence, demonstrating true humility in their relationship with Him.

One can understand God as someone who exists and is knowledgeable, but true understanding involves recognising Him as a person with whom one can form a personal bond. It is this level of understanding that leads to true reverence and the ability to view everything in life with a sense of divine awe.

The most profound level of understanding of God is to recognise His essence. This understanding is not hidden or unattainable for those willing to sacrifice for it. The Prophet Muhammad (peace be upon him) was elevated to a place above the heavens, where He witnessed God in all His majesty. The experience of this revelation came at a great cost, as the Prophet Muhammad endured hardships that no other prophet had ever experienced: “No prophet has been hurt as much as I have been hurt.” (4) This suffering, however, is what purified and elevated the Prophet, bringing him closer to the divine.

True understanding of God comes with sacrifice. Scholars who possess understanding of God have the greatest reverence for Him and, through their knowledge and humility, help guide others. It is in the presence of such scholars that one may come closest to experiencing God’s greatness and majesty.

References:

1. Al-Kafi, Vol. 1, p. 85.
2. Ibn Abi Jumhur al-Ahsa’i, Al-Awali al-Lali, Vol. 2, p. 11.
3. Surah Al-Ikhlas, 112:1.
4. Bihar al-Anwar, Vol. 39, p. 56.
5. Narration 6: Worthy of Companionship
6. “A group of our companions, from Ahmad ibn Muhammad al-Barqi, from Sharif ibn Sabiq, from al-Fadl ibn Abi Qurra, from Abu Abdullah (peace be upon him), who said: The Messenger of God (peace be upon him and his family) said: The disciples of Jesus (peace be upon him) asked: O Spirit of God, whom should we sit with? He replied: Sit with the one whose sight reminds you of God, whose words increase your knowledge, and whose actions encourage you towards the Hereafter.” (1)
7. — It has been narrated from Imam Sadiq (peace be upon him) that the Messenger of God (peace be upon him and his family) said: The disciples of Jesus (peace be upon him) asked: “O Spirit of God, whom should we sit with and form friendships with, and whom should we associate with?” Jesus (peace be upon him) replied: “Sit with the one whose presence reminds you of God, whose words increase your knowledge, and whose actions inspire you towards the Hereafter.”
8. Explanation: The Prophet Muhammad (peace be upon him and his family) and Imam Sadiq (peace be upon him) narrate this saying from Jesus (peace be upon him) without adding any further commentary. This indicates that his words need no addition or critique, and they are accepted as they are. The narration highlights three qualities for a person with whom one should engage in friendship: first, their presence should remind you of God. Their way of walking, speaking, dressing, and making decisions should bring to mind God, and even without speaking, just seeing them should remind you of Him. Second, their words should enhance your knowledge, acting as a fountain of wisdom. Third, their actions should encourage you towards the Hereafter.
9. In this hadith, three types of interaction are considered: visual, auditory, and behavioral. Seeing this person should remind you of God, hearing their words should increase your knowledge, and their actions should remind you of the Hereafter.
10. This hadith is significant in psychology as well, as it highlights three important qualities to consider when assessing a person’s character. One important psychological aspect is “seeing.” The eye makes the fewest errors when perceiving others, especially during an initial encounter. The first glance is crucial. If, upon the first look at someone, our thoughts are drawn towards worldly matters, this indicates that the person has a flaw. Initial perceptions are significant in understanding others. Even in marriage, Islam allows a man and woman to look at each other, but it does not place as much importance on prolonged conversations or trips. Often, people rely on lengthy conversations or vacations to “get to know” each other. This is not scientifically sound, as words can deceive; one might say, “That’s exactly how I feel,” but actions and appearances do not lie. This narration emphasizes the importance of the first visual impression, suggesting that we should form relationships with those whose first appearance brings thoughts of God. Eyes do not lie, although they can make mistakes.
11. Islam places great emphasis on visual perception and encourages limiting unnecessary glances to keep the eye from being clouded, thus allowing for a more accurate first impression. It is important to reflect on what the first glance evokes in our minds: does it remind us of worldly matters, trickery, or does it remind us of divine attributes, kindness, and purity? This is particularly important when choosing companions, neighbors, or a spouse.
12. The key takeaway from this narration is that the first impression from a glance is significant in choosing friends, colleagues, and spouses. We should associate with people whose presence reminds us of God, whose words enhance our knowledge, and whose actions inspire us towards the Hereafter.
13. Narration 7: Discussion and Dialogue
14. “Muhammad ibn Yahya, from Ahmad ibn Muhammad, from Abdullah ibn Muhammad al-Hajjaj, from some of his companions, who reported: The Messenger of God (peace be upon him and his family) said: Discuss, meet, and converse; for indeed, conversation clears the heart. Verily, hearts rust just as swords rust, and the cleanser of the heart is conversation.” (1)
15. — The Messenger of God (peace be upon him and his family) said: “Engage in discussions, meet, and converse; for indeed, conversation polishes the hearts. Hearts rust just like swords rust, and the remedy for the rust of the heart is conversation.”
16. Explanation: This narration encourages discussion and conversation, particularly about religious matters and the teachings of the Imams. Preachers and scholars should read and explain narrations in mosques and religious gatherings, focusing on the divine texts rather than their own personal thoughts or worldly speeches. Believers should engage in discussions and consider these narrations as the focal point of their conversations, reflecting on their meanings and deepening their understanding. Such interactions will purify and uplift their spirits, filling them with the fragrance of the knowledge of the Ahl al-Bayt (peace be upon them).
17. Unfortunately, this practice is not widespread among Shi’ites, and there is a lack of accurate and suitable narrations being presented to the people. Conversations centered around the sayings of the Ahl al-Bayt (peace be upon them) purify the heart, much like how the act of polishing cleans a tarnished sword. If the heart is left without the light of these narrations, it becomes dark and loses its vitality, making worship and good deeds burdensome. However, engaging with these narrations keeps the heart sharp and open to divine insights.
18. In this narration, the heart is likened to a sword. If a sword is left unused and not polished, it becomes rusty and dull, just as the heart becomes rusted without the light of divine knowledge. If the heart is not nurtured with the teachings of the Ahl al-Bayt, it loses its capacity to receive divine blessings and insights. Like a tarnished sword, a heart that lacks these teachings will no longer be effective in spiritual matters.
19. Therefore, discussions based on these narrations are crucial for maintaining the purity of the heart. The knowledge gained from these texts refines the heart, enabling it to reflect the divine light and uncover the secrets of the divine will. We must be cautious not to misunderstand or misrepresent the teachings of the Ahl al-Bayt, as they offer profound wisdom that leads to spiritual enlightenment.
20. In summary, the importance of discussing and reflecting on the narrations of the Ahl al-Bayt cannot be overstated. It is through engaging with these narrations that one can cleanse the heart, sharpen one’s spiritual perception, and gain access to divine knowledge.