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 عَلِيُّ بْنُ إِبْرَاهِيمَ بْنِ هَاشِمٍ عَنْ أَبِيهِ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ إِبْرَاهِيمَ بْنِ عُمَرَ الْيَمَانِيِّ عَنْ أَبَانِ بْنِ أَبِي عَيَّاشٍ عَنْ سُلَيْمِ بْنِ قَيْسٍ الْهِلالِيِّ قَالَ قُلْتُ لامِيرِ الْمُؤْمِنِينَ (عَلَيْهِ السَّلام) إِنِّي سَمِعْتُ مِنْ سَلْمَانَ وَالْمِقْدَادِ وَأَبِي ذَرٍّ شَيْئاً مِنْ تَفْسِيرِ الْقُرْآنِ وَأَحَادِيثَ عَنْ نَبِيِّ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) غَيْرَ مَا فِي أَيْدِي النَّاسِ ثُمَّ سَمِعْتُ مِنْكَ تَصْدِيقَ مَا سَمِعْتُ مِنْهُمْ وَرَأَيْتُ فِي أَيْدِي النَّاسِ أَشْيَاءَ كَثِيرَةً مِنْ تَفْسِيرِ الْقُرْآنِ وَمِنَ الاحَادِيثِ عَنْ نَبِيِّ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) أَنْتُمْ تُخَالِفُونَهُمْ فِيهَا وَتَزْعُمُونَ أَنَّ ذَلِكَ كُلَّهُ بَاطِلٌ أَفَتَرَى النَّاسَ يَكْذِبُونَ عَلَى رَسُولِ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) مُتَعَمِّدِينَ وَيُفَسِّرُونَ الْقُرْآنَ بِ‏آرَائِهِمْ قَالَ فَأَقْبَلَ عَلَيَّ فَقَالَ قَدْ سَأَلْتَ فَافْهَمِ الْجَوَابَ إِنَّ فِي أَيْدِي النَّاسِ حَقّاً وَبَاطِلاً وَصِدْقاً وَكَذِباً وَنَاسِخاً وَمَنْسُوخاً وَعَامّاً وَخَاصّاً وَمُحْكَماً وَمُتَشَابِهاً وَحِفْظاً وَوَهَماً وَقَدْ كُذِبَ عَلَى رَسُولِ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) عَلَى عَهْدِهِ حَتَّى قَامَ خَطِيباً فَقَالَ أَيُّهَا النَّاسُ قَدْ كَثُرَتْ عَلَيَّ الْكَذَّابَةُ فَمَنْ كَذَبَ عَلَيَّ مُتَعَمِّداً فَلْيَتَبَوَّأْ مَقْعَدَهُ مِنَ النَّارِ ثُمَّ كُذِبَ عَلَيْهِ مِنْ بَعْدِهِ وَإِنَّمَا أَتَاكُمُ الْحَدِيثُ مِنْ أَرْبَعَةٍ لَيْسَ لَهُمْ خَامِسٌ رَجُلٍ مُنَافِقٍ يُظْهِرُ الايمَانَ مُتَصَنِّعٍ بِالاسْلامِ لا يَتَأَثَّمُ وَلا يَتَحَرَّجُ أَنْ يَكْذِبَ عَلَى رَسُولِ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) مُتَعَمِّداً فَلَوْ عَلِمَ النَّاسُ أَنَّهُ مُنَافِقٌ كَذَّابٌ لَمْ يَقْبَلُوا مِنْهُ وَلَمْ يُصَدِّقُوهُ وَلَكِنَّهُمْ قَالُوا هَذَا قَدْ صَحِبَ رَسُولَ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) وَرَآهُ وَسَمِعَ مِنْهُ وَأَخَذُوا عَنْهُ وَهُمْ لا يَعْرِفُونَ حَالَهُ وَقَدْ أَخْبَرَهُ الله عَنِ الْمُنَافِقِينَ بِمَا أَخْبَرَهُ وَوَصَفَهُمْ بِمَا وَصَفَهُمْ فَقَالَ عَزَّ وَجَلَّ وَإِذا رَأَيْتَهُمْ تُعْجِبُكَ أَجْسامُهُمْ وَإِنْ يَقُولُوا تَسْمَعْ لِقَوْلِهِمْ ثُمَّ بَقُوا بَعْدَهُ فَتَقَرَّبُوا إِلَى أَئِمَّةِ الضَّلالَةِ وَالدُّعَاةِ إِلَى النَّارِ بِالزُّورِ وَالْكَذِبِ وَالْبُهْتَانِ فَوَلَّوْهُمُ الاعْمَالَ وَحَمَلُوهُمْ عَلَى رِقَابِ النَّاسِ وَأَكَلُوا بِهِمُ الدُّنْيَا وَإِنَّمَا النَّاسُ مَعَ الْمُلُوكِ وَالدُّنْيَا إِلا مَنْ عَصَمَ الله فَهَذَا أَحَدُ الارْبَعَةِ وَرَجُلٍ سَمِعَ مِنْ رَسُولِ الله شَيْئاً لَمْ يَحْمِلْهُ عَلَى وَجْهِهِ وَوَهِمَ فِيهِ وَلَمْ يَتَعَمَّدْ كَذِباً فَهُوَ فِي يَدِهِ يَقُولُ بِهِ وَيَعْمَلُ بِهِ وَيَرْوِيهِ فَيَقُولُ أَنَا سَمِعْتُهُ مِنْ رَسُولِ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) فَلَوْ عَلِمَ الْمُسْلِمُونَ أَنَّهُ وَهِمَ لَمْ يَقْبَلُوهُ وَلَوْ عَلِمَ هُوَ أَنَّهُ وَهِمَ لَرَفَضَهُ وَرَجُلٍ ثَالِثٍ سَمِعَ مِنْ رَسُولِ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) شَيْئاً أَمَرَ بِهِ ثُمَّ نَهَى عَنْهُ وَهُوَ لا يَعْلَمُ أَوْ سَمِعَهُ يَنْهَى عَنْ شَيْ‏ءٍ ثُمَّ أَمَرَ بِهِ وَهُوَ لا يَعْلَمُ فَحَفِظَ مَنْسُوخَهُ وَلَمْ يَحْفَظِ النَّاسِخَ وَلَوْ عَلِمَ أَنَّهُ مَنْسُوخٌ لَرَفَضَهُ وَلَوْ عَلِمَ الْمُسْلِمُونَ إِذْ سَمِعُوهُ مِنْهُ أَنَّهُ مَنْسُوخٌ لَرَفَضُوهُ وَآخَرَ رَابِعٍ لَمْ يَكْذِبْ عَلَى رَسُولِ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) مُبْغِضٍ لِلْكَذِبِ خَوْفاً مِنَ الله وَتَعْظِيماً لِرَسُولِ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) لَمْ يَنْسَهُ بَلْ حَفِظَ مَا سَمِعَ عَلَى وَجْهِهِ فَجَاءَ بِهِ كَمَا سَمِعَ لَمْ يَزِدْ فِيهِ وَلَمْ يَنْقُصْ مِنْهُ وَعَلِمَ النَّاسِخَ مِنَ الْمَنْسُوخِ فَعَمِلَ بِالنَّاسِخِ وَرَفَضَ الْمَنْسُوخَ فَإِنَّ أَمْرَ النَّبِيِّ (صَلَّى اللهُ عَلَيْهِ وَآلِه) مِثْلُ الْقُرْآنِ نَاسِخٌ وَمَنْسُوخٌ وَخَاصٌّ وَعَامٌّ وَمُحْكَمٌ وَمُتَشَابِهٌ قَدْ كَانَ يَكُونُ مِنْ رَسُولِ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) الْكَلامُ لَهُ وَجْهَانِ كَلامٌ عَامٌّ وَكَلامٌ خَاصٌّ مِثْلُ  الْقُرْآنِ وَقَالَ الله عَزَّ وَجَلَّ فِي كِتَابِهِ ما آتاكُمُ الرَّسُولُ فَخُذُوهُ وَما نَهاكُمْ عَنْهُ فَانْتَهُوا فَيَشْتَبِهُ عَلَى مَنْ لَمْ يَعْرِفْ وَلَمْ يَدْرِ مَا عَنَى الله بِهِ وَرَسُولُهُ (صَلَّى اللهُ عَلَيْهِ وَآلِه) وَلَيْسَ كُلُّ أَصْحَابِ رَسُولِ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) كَانَ يَسْأَلُهُ عَنِ الشَّيْ‏ءِ فَيَفْهَمُ وَكَانَ مِنْهُمْ مَنْ يَسْأَلُهُ وَلا يَسْتَفْهِمُهُ حَتَّى إِنْ كَانُوا لَيُحِبُّونَ أَنْ يَجِي‏ءَ الاعْرَابِيُّ وَالطَّارِئُ فَيَسْأَلَ رَسُولَ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) حَتَّى يَسْمَعُوا وَقَدْ كُنْتُ أَدْخُلُ عَلَى رَسُولِ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) كُلَّ يَوْمٍ دَخْلَةً وَكُلَّ لَيْلَةٍ دَخْلَةً فَيُخَلِّينِي فِيهَا أَدُورُ مَعَهُ حَيْثُ دَارَ وَقَدْ عَلِمَ أَصْحَابُ رَسُولِ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) أَنَّهُ لَمْ يَصْنَعْ ذَلِكَ بِأَحَدٍ مِنَ النَّاسِ غَيْرِي فَرُبَّمَا كَانَ فِي بَيْتِي يَأْتِينِي رَسُولُ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) أَكْثَرُ ذَلِكَ فِي بَيْتِي وَكُنْتُ إِذَا دَخَلْتُ عَلَيْهِ بَعْضَ مَنَازِلِهِ أَخْلانِي وَأَقَامَ عَنِّي نِسَاءَهُ فَلا يَبْقَى عِنْدَهُ غَيْرِي وَإِذَا أَتَانِي لِلْخَلْوَةِ مَعِي فِي مَنْزِلِي لَمْ تَقُمْ عَنِّي فَاطِمَةُ وَلا أَحَدٌ مِنْ بَنِيَّ وَكُنْتُ إِذَا سَأَلْتُهُ أَجَابَنِي وَإِذَا سَكَتُّ عَنْهُ وَفَنِيَتْ مَسَائِلِي ابْتَدَأَنِي فَمَا نَزَلَتْ عَلَى رَسُولِ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) آيَةٌ مِنَ الْقُرْآنِ إِلا أَقْرَأَنِيهَا وَأَمْلاهَا عَلَيَّ فَكَتَبْتُهَا بِخَطِّي وَعَلَّمَنِي تَأْوِيلَهَا وَتَفْسِيرَهَا وَنَاسِخَهَا وَمَنْسُوخَهَا وَمُحْكَمَهَا وَمُتَشَابِهَهَا وَخَاصَّهَا وَعَامَّهَا وَدَعَا الله أَنْ يُعْطِيَنِي فَهْمَهَا وَحِفْظَهَا فَمَا نَسِيتُ آيَةً مِنْ كِتَابِ الله وَلا عِلْماً أَمْلاهُ عَلَيَّ وَكَتَبْتُهُ مُنْذُ دَعَا الله لِي بِمَا دَعَا وَمَا تَرَكَ شَيْئاً عَلَّمَهُ الله مِنْ حَلالٍ وَلا حَرَامٍ وَلا أَمْرٍ وَلا نَهْيٍ كَانَ أَوْ يَكُونُ وَلا كِتَابٍ مُنْزَلٍ عَلَى أَحَدٍ قَبْلَهُ مِنْ طَاعَةٍ أَوْ مَعْصِيَةٍ إِلا عَلَّمَنِيهِ وَحَفِظْتُهُ فَلَمْ أَنْسَ حَرْفاً وَاحِداً ثُمَّ وَضَعَ يَدَهُ عَلَى صَدْرِي وَدَعَا الله لِي أَنْ يَمْلا قَلْبِي عِلْماً وَفَهْماً وَحُكْماً وَنُوراً فَقُلْتُ يَا نَبِيَّ الله بِأَبِي أَنْتَ وَأُمِّي مُنْذُ دَعَوْتَ الله لِي بِمَا دَعَوْتَ لَمْ أَنْسَ شَيْئاً وَلَمْ يَفُتْنِي شَيْ‏ءٌ لَمْ أَكْتُبْهُ أَ فَتَتَخَوَّفُ عَلَيَّ النِّسْيَانَ فِيمَا بَعْدُ فَقَالَ لا لَسْتُ أَتَخَوَّفُ عَلَيْكَ النِّسْيَانَ وَالْجَهْلَ.

 1. Ali ibn Ibrahim ibn Hishim has narrated from his father from Hammad ibn ‘Isa from Ibrahim ibn ‘Umar al-Yamani from Aban ibn abu ‘Ayyash from Sulaym ibn Qays al-Hilali who has said the following. “I said to Imam Ali (a.s.), ‘I have heard from Salman, al-Miqdad and abu Dhar certain matters about the interpretations of the holy Quran and certain hadiths of the Prophet of Allah (sw) which is different from the one in the hands of the people. Then, I heard from you confirming what I heard from them, and I saw in the hands of people many things from the interpretation of the Quran and from the hadiths of the Prophet of Allah (sw). You disagree with them on these matters and claim that all of it is false. Do you think people ascribe lies to the holy Prophet (s.a.) purposely and interpret by their own personal opinions?” The Imam then said, “You have posed a question now listen carefully. “What people have consists of the truth, falsehood, lies, what is abrogating, already abrogated, facts of general nature, of particular natures, clear texts, unclear texts, facts properly memorized and matters that are conjecturally preserved. People had forged certain narration calling them as Hadith of the holy Prophet. The condition was such that once the holy Prophet addressed the people from the pulpit saying, “O people a many lies have spread around and they are considered to be my Hadith. Whoever forges lies and calls them my Hadith has filled up his seat with fire. After the Prophet of Allah (sw) there were more of such lies. There are four kinds of Hadith only and there is no fifth kind. “One narrator of Hadith is a hypocrite who outwardly shows faith and pretends to be a Muslim. He does not consider it a sin nor does he hesitate to lie about the Messenger of Allah (sw) deliberately. If people knew that he was a hypocrite and a liar, they would not accept anything from him, nor would they believe him. However, they say, 'He has accompanied the Messenger of Allah (sw) informed him about the hypocrites as He has described them. “Their physical appearance attracts you when you see them and when they speak, you carefully listen to them . .” 63:4 They hypocrites then sought closeness to the misguiding leaders and those calling other to hell fire with falsehood, lies and false accusations. The misguiding rulers assigned them for certain offices made them to dominate people. They with their help devoured the world. People follow only the kings and the worldly gains except for those that Allah has protected. This is one of the four kinds. “The other kind is one who has heard Hadith from the holy Prophet by the has preserved it the way it should have been preserved but he is uncertain about it. He has not fabricated anything purposely and has it with him. He speaks about it, practices accordingly and narrates it saying; “ I heard it from the Messenger of Allah (sw). If the Muslims would learn that he is uncertain about it they would accept it from him and if he also would know that there exists uncertainty in it even he also would reject it. “The third kind is one who has heard something form the Messenger of Allah (sw) that contained a command but latter the holy Prophet prohibited it but the man did not have any knowledge of such prohibition. Or that he heard a prohibition form the holy Prophet and then the holy Prophet made it a command but the man did not know of such commandment. In this way preserved the abrogated but not the abrogating but if he knew the abrogating thereof he would have rejected it. If the Muslims knew what they had heard from was abrogated they would also have rejected it. “The last and forth kind is one who has not ascribed a lie to the holy Prophet who hates lies has fear of Allah for respect of the Messenger of Allah (sw). He has not forgotten anything but that he has preserved it the way it should have been preserved. He speaks it just the way has heard with out any addition or omission. He knows which is abrogating and which is abrogated. He thus has practiced according to the abrogating and has rejected the abrogated. There is no doubt that the command so of the Messenger of Allah (sw) like the holy Quran is abrogating and abrogated, of general nature and of particular nature, clear text and unclear text. Oftentimes the statements of the holy Prophet may have two aspects: Like a general statement and a statement of a particular nature just like the holy Quran as All, Most Majestic, the Most Glorious, has said, “ . .Take only what the Messenger gives to you and desist from what he forbids you . (59:7)” It may become confusing for one who does not know what exactly Allah and His messenger want people to do. All the companions of the holy Prophet were not as such that would clearly understand the answer to their questions. There were those who would ask a question but would not ask for explanations and would rather love the coming of a Bedouin or a stranger and ask the holy Prophet questions so that he would also listen. “I would go in the presence of the holy Prophet once every day and once every night when he would admit me and we would deal with me the way he wanted. The Sahabah, companions of the Prophet knew that the holy Prophet would not deal with others the he dealt with me. Also the Prophet would come to my house most of the time but when I would go to any one of his houses he would admit me and would ask his wife to leave us alone and then we would have been the only ones therein. When he would come to my house he would ask Fatimah or any of my children to leave the house then whatever would ask he would answer me and when I would have exhausted all of my questions he would begin from his side. Thus, nothing of the holy Quran has ever been revealed the holy prophet had made me to read it and dictated me to and I wrote it down with my own hand writing. He taught me the interpretations of that verse and its explanations, its abrogating or that which was abrogated, the clear texts and the unclear statements, the ones of particular general nature. He would pray to Allah to give me understanding and strong memory. I never forgot any of the verses of the book of Allah or any of the knowledge that he had dictated to me which I wrote them down from the time he prayed to Allah for me. He did not leave any thing of the lawful and unlawful, commands or prohibitions that were there or that would come into being in future or any book that were revealed to anyone before him about the matters of obedience or disobedience that he had not completely taught me and I had not memorized them all. I have not forgotten of them even a single letter. The holy Prophet once placed his hand on my chest and prayed to Allah to fill my heart, with knowledge, proper understanding, wisdom and light. I then said, “O messenger of Allah, may Allah take the soul of my mother and father in service for your cause, from the time you prayed for me I have not forgotten a single matter or missed to write down anything. Do you fear that I might forget them in future?“ He replied “I do not fear for you any forgetfulness of ignorance.”

 2ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ أَبِي أَيُّوبَ الْخَزَّازِ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلام) قَالَ قُلْتُ لَهُ مَا بَالُ أَقْوَامٍ يَرْوُونَ عَنْ فُلانٍ وَفُلانٍ عَنْ رَسُولِ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) لا يُتَّهَمُونَ بِالْكَذِبِ فَيَجِي‏ءُ مِنْكُمْ خِلافُهُ قَالَ إِنَّ الْحَدِيثَ يُنْسَخُ كَمَا يُنْسَخُ الْقُرْآنُ.

 2. A number of our people has narrated from Ahmad ibn Muhammad from ‘Uthman ibn ’Isa from abu Ayyub al-Khazzaz from Muhammad ibn Muslim who has said the following. “I explained to Imam abu ‘Abdallah (a.s.) saying ‘What is the matter with people who narrate from so and so from the holy Prophet (s.w) whom they do not accuse of telling lies and thing and from you facts against it comes to light? The Imam (a.s.) said, “Hadith becomes abrogated just as it happens with the holy Quran.’”

 3ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي نَجْرَانَ عَنْ عَاصِمِ بْنِ حُمَيْدٍ عَنْ مَنْصُورِ بْنِ حَازِمٍ قَالَ قُلْتُ لابِي عَبْدِ الله (عَلَيْهِ السَّلام) مَا بَالِي أَسْأَلُكَ عَنِ الْمَسْأَلَةِ فَتُجِيبُنِي فِيهَا بِالْجَوَابِ ثُمَّ يَجِيئُكَ غَيْرِي فَتُجِيبُهُ فِيهَا بِجَوَابٍ آخَرَ فَقَالَ إِنَّا نُجِيبُ النَّاسَ عَلَى الزِّيَادَةِ وَالنُّقْصَانِ قَالَ قُلْتُ فَأَخْبِرْنِي عَنْ أَصْحَابِ رَسُولِ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) صَدَقُوا عَلَى مُحَمَّدٍ (صَلَّى اللهُ عَلَيْهِ وَآلِه) أَمْ كَذَبُوا قَالَ بَلْ صَدَقُوا قَالَ قُلْتُ فَمَا بَالُهُمُ اخْتَلَفُوا فَقَالَ أَ مَا تَعْلَمُ أَنَّ الرَّجُلَ كَانَ يَأْتِي رَسُولَ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) فَيَسْأَلُهُ عَنِ الْمَسْأَلَةِ فَيُجِيبُهُ فِيهَا بِالْجَوَابِ ثُمَّ يُجِيبُهُ بَعْدَ ذَلِكَ مَا يَنْسَخُ ذَلِكَ الْجَوَابَ فَنَسَخَتِ الاحَادِيثُ بَعْضُهَا بَعْضاً.

 3. Ali ibn Ibrahim has narrated from his father from ibn abu Najran from ‘Asim ibn Humayd from Mansur ibn Hazim who has said the following. “I said to (Imam) abu ‘Abdallah (a.s.), ‘It is confuses me that when I ask you a question and you give an answer and then other person comes and you give a different answer for the same question.’” The Imam replied, “We answer people in a larger and reduced forms.” I then asked, “Did the Sahabah, companions of the holy Prophet speak the truth or lies when narrating his Hadith?” The Imam replied, “They spoke the truth.” I then said, “Why then they have differences?” Have you not considered the fact that a man would come to the holy Prophet (s.a.) and ask a question and would give him an answer and then he would answer that would abrogate the previous answer. Thus, Ahadith abrogated other Ahadith.”

 4ـ عَلِيُّ بْنُ مُحَمَّدٍ عَنْ سَهْلِ بْنِ زِيَادٍ عَنِ ابْنِ مَحْبُوبٍ عَنْ عَلِيِّ بْنِ رِئَابٍ عَنْ أَبِي عُبَيْدَةَ عَنْ ابي جعفر (عَلَيْهِ السَّلام) قَالَ قَالَ لِي يَا زِيَادُ مَا تَقُولُ لَوْ أَفْتَيْنَا رَجُلاً مِمَّنْ يَتَوَلانَا بِشَيْ‏ءٍ مِنَ التَّقِيَّةِ قَالَ قُلْتُ لَهُ أَنْتَ أَعْلَمُ جُعِلْتُ فِدَاكَ قَالَ إِنْ أَخَذَ بِهِ فَهُوَ خَيْرٌ لَهُ وَأَعْظَمُ أَجْراً وَفِي رِوَايَةٍ أُخْرَى إِنْ أَخَذَ بِهِ أُوجِرَ وَإِنْ تَرَكَهُ وَالله أَثِمَ.

 4. Ali ibn Muhammad has narrated from Sahl ibn Ziyad from ibn Mahbub from Ali ibn Ri’ab from abu ‘Ubayda who has said the following. “Abu Ja‘far (a.s.) has said, ‘O Ziyad, What would you say if we give a Fatwa to one of our followers under pressure (and concealed the truth)?” I said, “You know better, may Allah take my soul in your service.’” The Imam said, “If would follow such Fatwa it would be better for him and of a greater rewarding.” In another Hadith it says, “If follows it, he will be rewarded and if he disregarded it he has sinned.”

 5ـ أَحْمَدُ بْنُ إِدْرِيسَ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنِ الْحَسَنِ بْنِ عَلِيٍّ عَنْ ثَعْلَبَةَ بْنِ مَيْمُونٍ عَنْ زُرَارَةَ بْنِ أَعْيَنَ عَنْ ابي جعفر (عَلَيْهِ السَّلام) قَالَ سَأَلْتُهُ عَنْ مَسْأَلَةٍ فَأَجَابَنِي ثُمَّ جَاءَهُ رَجُلٌ فَسَأَلَهُ عَنْهَا فَأَجَابَهُ بِخِلافِ مَا أَجَابَنِي ثُمَّ جَاءَ رَجُلٌ آخَرُ فَأَجَابَهُ بِخِلافِ مَا أَجَابَنِي وَأَجَابَ صَاحِبِي فَلَمَّا خَرَجَ الرَّجُلانِ قُلْتُ يَا ابْنَ رَسُولِ الله رَجُلانِ مِنْ أَهْلِ الْعِرَاقِ مِنْ شِيعَتِكُمْ قَدِمَا يَسْأَلانِ فَأَجَبْتَ كُلَّ وَاحِدٍ مِنْهُمَا بِغَيْرِ مَا أَجَبْتَ بِهِ صَاحِبَهُ فَقَالَ يَا زُرَارَةُ إِنَّ هَذَا خَيْرٌ لَنَا وَأَبْقَى لَنَا وَلَكُمْ وَلَوِ اجْتَمَعْتُمْ عَلَى أَمْرٍ وَاحِدٍ لَصَدَّقَكُمُ النَّاسُ عَلَيْنَا وَلَكَانَ أَقَلَّ لِبَقَائِنَا وَبَقَائِكُمْ قَالَ ثُمَّ قُلْتُ لابِي عَبْدِ الله (عَلَيْهِ السَّلام) شِيعَتُكُمْ لَوْ حَمَلْتُمُوهُمْ عَلَى الاسِنَّةِ أَوْ عَلَى النَّارِ لَمَضَوْا وَهُمْ يَخْرُجُونَ مِنْ عِنْدِكُمْ مُخْتَلِفِينَ قَالَ فَأَجَابَنِي بِمِثْلِ جَوَابِ أَبِيهِ.

 5. Ahmad ibn Idris has narrated from Muhammad ibn ‘Abd al-Jabbar from al-Hassan ibn Ali from Al-Thaqafi‘laba ibn Maymun from Zurara ibn ‘A‘yan who has said the following. “I asked Imam abu Ja‘far (a.s.) a question and he answered me. Then an other man came and asked the same question but the Imam gave a different answer. Then a third man came and asked the same question but the Imam gave him an answer that was different from both of the previous answers. When the other two men left I asked the Imam (a.s.), “Two of your followers from Iraq asked you the same question, how is it that you gave each one a different answer? The Imam replied, “O Zurarah, it is better for us and it gives all of us more time. If you all would say the same thing, people will know that you speak the truth from us and this will leave all of us with less time. Zurarah has said, “I then asked Imam abu ‘Abdallah, ‘Your follows would walk on spears and fire if you would ask them but they come out of your presence with different answers for the same question and the same answer as his father had given.”

 6ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ نَصْرٍ الْخَثْعَمِيِّ قَالَ سَمِعْتُ أَبَا عَبْدِ الله (عَلَيْهِ السَّلام) يَقُولُ مَنْ عَرَفَ أَنَّا لا نَقُولُ إِلا حَقّاً فَلْيَكْتَفِ بِمَا يَعْلَمُ مِنَّا فَإِنْ سَمِعَ مِنَّا خِلافَ مَا يَعْلَمُ فَلْيَعْلَمْ أَنَّ ذَلِكَ دِفَاعٌ مِنَّا عَنْهُ.

 6. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad ibn ‘Isa from Muhammad ibn Sinan from Nasr al-Kath‘ami who has said the following. “Abu ‘Abdallah (a.s.) has said, ‘Those who know that we say nothing but the truth what they know from us should consider it sufficient. If they would hear from us what is different from what they already know from us they should note that it is our way of defending them.’”

 7ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ عُثْمَانَ بْنِ عِيسَى وَالْحَسَنِ بْنِ مَحْبُوبٍ جَمِيعاً عَنْ سَمَاعَةَ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلام) قَالَ سَأَلْتُهُ عَنْ رَجُلٍ اخْتَلَفَ عَلَيْهِ رَجُلانِ مِنْ أَهْلِ دِينِهِ فِي أَمْرٍ كِلاهُمَا يَرْوِيهِ أَحَدُهُمَا يَأْمُرُ بِأَخْذِهِ وَالاخَرُ يَنْهَاهُ عَنْهُ كَيْفَ يَصْنَعُ فَقَالَ يُرْجِئُهُ حَتَّى يَلْقَى مَنْ يُخْبِرُهُ فَهُوَ فِي سَعَةٍ حَتَّى يَلْقَاهُ وَفِي رِوَايَةٍ أُخْرَى بِأَيِّهِمَا أَخَذْتَ مِنْ بَابِ التَّسْلِيمِ وَسِعَكَ.

 7. Ali ibn Ibrahim has narrated from his father from ‘Uthman ibn ‘Isa and al-Hassan ibn Mahbub both from Sama’ from ‘Abdallah who has said the following. “I asked (Imam) abu ‘Abdallah (a.s.) about a man who was opposed by two people of his own faith in an issue that they both narrated. One of them said it to be obligatory and the other said it was prohibited. How it can be solved?” The Imam replied, “He must wait until he finds one who would inform him and until then he is not under any pressure.” In another Hadith it says, “Whichever answer he follows in obedience for his ease.”

 8ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ عُثْمَانَ بْنِ عِيسَى عَنِ الْحُسَيْنِ بْنِ الْمُخْتَارِ عَنْ بَعْضِ أَصْحَابِنَا عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلام) قَالَ أَ رَأَيْتَكَ لَوْ حَدَّثْتُكَ بِحَدِيثٍ الْعَامَ ثُمَّ جِئْتَنِي مِنْ قَابِلٍ فَحَدَّثْتُكَ بِخِلافِهِ بِأَيِّهِمَا كُنْتَ تَأْخُذُ قَالَ قُلْتُ كُنْتُ آخُذُ بِالاخِيرِ فَقَالَ لِي رَحِمَكَ الله.

 8. Ali ibn Ibrahim has narrated from his father from ‘Uthman ibn ‘Isa from al-Husayn ibn al-Mukhtar from certain persons of our people from abu ‘Abdallah (a.s.) who has said the following. “If you would come to me for an answer to a question and I give you an answer of a general nature and then you come again and I give you an opposite answer which one would you follow?” I replied, “I would follow the later.” The Imam (a.s.) said, “May Allah grant you blessings.”

 9ـ وَعَنْهُ عَنْ أَبِيهِ عَنْ إِسْمَاعِيلَ بْنِ مَرَّارٍ عَنْ يُونُسَ عَنْ دَاوُدَ بْنِ فَرْقَدٍ عَنِ الْمُعَلَّى بْنِ خُنَيْسٍ قَالَ قُلْتُ لابِي عَبْدِ الله (عَلَيْهِ السَّلام) إِذَا جَاءَ حَدِيثٌ عَنْ أَوَّلِكُمْ وَحَدِيثٌ عَنْ آخِرِكُمْ بِأَيِّهِمَا نَأْخُذُ فَقَالَ خُذُوا بِهِ حَتَّى يَبْلُغَكُمْ عَنِ الْحَيِّ فَإِنْ بَلَغَكُمْ عَنِ الْحَيِّ فَخُذُوا بِقَوْلِهِ قَالَ ثُمَّ قَالَ أَبُو عَبْدِ الله (عَلَيْهِ السَّلام) إِنَّا وَالله لا نُدْخِلُكُمْ إِلا فِيمَا يَسَعُكُمْ وَفِي حَدِيثٍ آخَرَ خُذُوا بِالاحْدَثِ.

 9. It is narrated from him from his father from Isma’il ibn Marrar from Yunus from Dawud ibn Farqad from Mu‘alla ibn Khunays who has said the following. “I asked Imam abu ‘Abdallah (a.s.), ‘If we receive a Hadith from first of you and from the members of your later generation which one should we follow?” The Imam replied, “Follow it until you receive it from the living Imam. When it comes from a living Imam follow his words.” The Imam than said, “We by Allah, like you to follow what is easy for you.” In another Hadith it is says, “Follow whichever the newest.”’

 10ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ صَفْوَانَ بْنِ يَحْيَى عَنْ دَاوُدَ بْنِ الْحُصَيْنِ عَنْ عُمَرَ بْنِ حَنْظَلَةَ قَالَ سَأَلْتُ أَبَا عَبْدِ الله (عَلَيْهِ السَّلام) عَنْ رَجُلَيْنِ مِنْ أَصْحَابِنَا بَيْنَهُمَا مُنَازَعَةٌ فِي دَيْنٍ أَوْ مِيرَاثٍ فَتَحَاكَمَا إِلَى السُّلْطَانِ وَإِلَى الْقُضَاةِ أَ يَحِلُّ ذَلِكَ قَالَ مَنْ تَحَاكَمَ إِلَيْهِمْ فِي حَقٍّ أَوْ بَاطِلٍ فَإِنَّمَا تَحَاكَمَ إِلَى الطَّاغُوتِ وَمَا يَحْكُمُ لَهُ فَإِنَّمَا يَأْخُذُ سُحْتاً وَإِنْ كَانَ حَقّاً ثَابِتاً لانَّهُ أَخَذَهُ بِحُكْمِ الطَّاغُوتِ وَقَدْ أَمَرَ الله أَنْ يُكْفَرَ بِهِ قَالَ الله تَعَالَى يُرِيدُونَ أَنْ يَتَحاكَمُوا إِلَى الطَّاغُوتِ وَقَدْ أُمِرُوا أَنْ يَكْفُرُوا بِهِ قُلْتُ فَكَيْفَ يَصْنَعَانِ قَالَ يَنْظُرَانِ إِلَى مَنْ كَانَ مِنْكُمْ مِمَّنْ قَدْ رَوَى حَدِيثَنَا وَنَظَرَ فِي حَلالِنَا وَحَرَامِنَا وَعَرَفَ أَحْكَامَنَا فَلْيَرْضَوْا بِهِ حَكَماً فَإِنِّي قَدْ جَعَلْتُهُ عَلَيْكُمْ حَاكِماً فَإِذَا حَكَمَ بِحُكْمِنَا فَلَمْ يَقْبَلْهُ مِنْهُ فَإِنَّمَا اسْتَخَفَّ بِحُكْمِ الله وَعَلَيْنَا رَدَّ وَالرَّادُّ عَلَيْنَا الرَّادُّ عَلَى الله وَهُوَ عَلَى حَدِّ الشِّرْكِ بِالله قُلْتُ فَإِنْ كَانَ كُلُّ رَجُلٍ اخْتَارَ رَجُلاً مِنْ أَصْحَابِنَا فَرَضِيَا أَنْ يَكُونَا النَّاظِرَيْنِ فِي حَقِّهِمَا وَاخْتَلَفَا فِيمَا حَكَمَا وَكِلاهُمَا اخْتَلَفَا فِي حَدِيثِكُمْ قَالَ الْحُكْمُ مَا حَكَمَ بِهِ أَعْدَلُهُمَا وَأَفْقَهُهُمَا وَأَصْدَقُهُمَا فِي الْحَدِيثِ وَأَوْرَعُهُمَا وَلا يَلْتَفِتْ إِلَى مَا يَحْكُمُ بِهِ الاخَرُ قَالَ قُلْتُ فَإِنَّهُمَا عَدْلانِ مَرْضِيَّانِ عِنْدَ أَصْحَابِنَا لا يُفَضَّلُ وَاحِدٌ مِنْهُمَا عَلَى الاخَرِ قَالَ فَقَالَ يُنْظَرُ إِلَى مَا كَانَ مِنْ رِوَايَتِهِمْ عَنَّا فِي ذَلِكَ الَّذِي حَكَمَا بِهِ الْمُجْمَعُ عَلَيْهِ مِنْ أَصْحَابِكَ فَيُؤْخَذُ بِهِ مِنْ حُكْمِنَا وَيُتْرَكُ الشَّاذُّ الَّذِي لَيْسَ بِمَشْهُورٍ عِنْدَ أَصْحَابِكَ فَإِنَّ الْمُجْمَعَ عَلَيْهِ لا رَيْبَ فِيهِ وَإِنَّمَا الامُورُ ثَلاثَةٌ أَمْرٌ بَيِّنٌ رُشْدُهُ فَيُتَّبَعُ وَأَمْرٌ بَيِّنٌ غَيُّهُ فَيُجْتَنَبُ وَأَمْرٌ مُشْكِلٌ يُرَدُّ عِلْمُهُ إِلَى الله وَإِلَى رَسُولِهِ قَالَ رَسُولُ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) حَلالٌ بَيِّنٌ وَحَرَامٌ بَيِّنٌ وَشُبُهَاتٌ بَيْنَ ذَلِكَ فَمَنْ تَرَكَ الشُّبُهَاتِ نَجَا مِنَ الْمُحَرَّمَاتِ وَمَنْ أَخَذَ بِالشُّبُهَاتِ ارْتَكَبَ الْمُحَرَّمَاتِ وَهَلَكَ مِنْ حَيْثُ لا يَعْلَمُ قُلْتُ فَإِنْ كَانَ الْخَبَرَانِ عَنْكُمَا مَشْهُورَيْنِ قَدْ رَوَاهُمَا الثِّقَاتُ عَنْكُمْ قَالَ يُنْظَرُ فَمَا وَافَقَ حُكْمُهُ حُكْمَ الْكِتَابِ وَالسُّنَّةِ وَخَالَفَ الْعَامَّةَ فَيُؤْخَذُ بِهِ وَيُتْرَكُ مَا خَالَفَ حُكْمُهُ حُكْمَ الْكِتَابِ وَالسُّنَّةِ وَوَافَقَ الْعَامَّةَ قُلْتُ جُعِلْتُ فِدَاكَ أَ رَأَيْتَ إِنْ كَانَ الْفَقِيهَانِ عَرَفَا حُكْمَهُ مِنَ الْكِتَابِ وَالسُّنَّةِ وَوَجَدْنَا أَحَدَ الْخَبَرَيْنِ مُوَافِقاً لِلْعَامَّةِ وَالاخَرَ مُخَالِفاً لَهُمْ بِأَيِّ الْخَبَرَيْنِ يُؤْخَذُ قَالَ مَا خَالَفَ الْعَامَّةَ فَفِيهِ الرَّشَادُ فَقُلْتُ جُعِلْتُ فِدَاكَ فَإِنْ وَافَقَهُمَا الْخَبَرَانِ جَمِيعاً قَالَ يُنْظَرُ إِلَى مَا هُمْ إِلَيْهِ أَمْيَلُ حُكَّامُهُمْ وَقُضَاتُهُمْ فَيُتْرَكُ وَيُؤْخَذُ بِالاخَرِ قُلْتُ فَإِنْ وَافَقَ حُكَّامُهُمُ الْخَبَرَيْنِ جَمِيعاً قَالَ إِذَا كَانَ ذَلِكَ فَأَرْجِهْ حَتَّى تَلْقَى إِمَامَكَ فَإِنَّ الْوُقُوفَ عِنْدَ الشُّبُهَاتِ خَيْرٌ مِنَ الاقْتِحَامِ فِي الْهَلَكَاتِ.

10. Muhammad ibn Yahya has narrated from Muhammad ibn al-Husayn from Muhammad ibn ‘Isa from Safwan ibn Yahya from Dawud ibn al-Husayn from ‘Umar ibn Hanzala who has said the following: “I asked Imam abu ‘Abdallah (a.s.) about the two people with a dispute between them on the issue of debts or inheritance and they go to the king or the judges for a decision is it permissible to seek such decisions?” The Imam replied, “Whoever would go to them for a judgement in a right or wrongful matter it is like seeking the judgment of the devil. Anything received through such judgment would like consuming filth even if it would one’s established right. It is because of receiving through the judgment of the devil and Allah has commanded to reject the devil, “yet choose to take their affairs to Satan for judgment even though they are commanded to deny him. Satan wants to lead them far away from the right path. (4:60)” I said, “What should then they do?” The Imam replied, “They must look for one among you who have narrated our Hadith and have studied what is lawful and unlawful in our teachings and have learned our laws they must agree to settle their dispute according to his judgment because I have made him over you a ruler. When he may judge according to our commands and then it is not accepted from him the dissenting this judgment has ignored the commands of Allah and it is rejection of us. Rejecting us is rejecting Allah and that is up to the level of paganism and considering things equal to Allah.” I said, “What if each one of such disputing parties would chose a man from among our people and agree to accept their judgment but these two man would come up with different judgments and they would have differences in your Hadith?” The Imam replied, “The judgment will be the judgment of the one who has a more just, having more better understanding of the law, Fiqh, the more truthful in Hadith and the more pious of the two. The judgment of the other one will be disregarded.” I said, “What if both (of such judges) would be just and accepted among our people and none of them would have been any preference over the other?” The Imam replied, “One must consider and study the hadith that each one of them would narrate from us as to which has received the acceptance of all of your people. Such Hadith must be followed and the one, which rarely accepted and is not popular in your people, must be disregarded because the one popularly accepted is free of doubts. The nature of cases are of three kinds: (a) A case that is a well-known and true to follow. (b) A case that is well known to be false to stay away from. (c) And a confusing case the knowledge of which must be left to Allah and His Prophet for an answer. The holy Prophet has said, ‘There is the clearly lawful and the clearly unlawful and the confusing cases. One who stays away from the confusing ones he has protected himself against the unlawful ones. Those who follow the confusing matters they indulge in unlawful matters and will be destroyed unexpectedly.” I said, “What if both Hadith from you would be popular and narrated by the trustworthy people from you?” The Imam replied, “One must study to find out which one agrees with the laws of the Quran and the Sunnah and it does not agree with the laws of the those who oppose us. Such Hadith must be accepted and the one that disagree with the laws of the Quran and the Sunnah and coincides the masses must be disregarded.” I said, “May Allah take my soul in the service of your cause, What if both Faqih, scholars of the law would have deduced and learned their judgment from the book and the Sunnah and found that one of the Hadith agrees with the masses and the other disagrees with the masses which one must be followed?” The Imam replied, “The one which disagrees with the masses must be followed because in it there is guidance.” I said, “May Allah take my soul in the service of your cause, what if both Hadith would agree with the masses?” The Imam replied, “One must study to find out of the two the one that is more agreeable to their rulers and judges must be disregarded and the other must be followed.” I said, “What if both Hadith would agree with their rulers?” The Imam replied, “If such would be the case it must be suspended until you meet your Imam. Restraint in confusing cases is better than indulging in destruction.”

Al-Kāfi - Volume 1

Book 2, Chapter 21