Submission of Intellect and its Excellence

Sign of Perfection of Intellect

Merit of Knowledge and the Scholar and the Obligation of Knowledge

Reward of the Scholar and the Seeker of Knowledge

Attributes of the Scholar

Asking the Scholar and Discussing with Him

Prohibition on Speaking without Knowledge and Ruling based on Opinion

Accountability of the Scholar and its Severity

Miscellaneous from the Book of Intellect and Knowledge‎

Transmitting the Narration Non-Verbatim

Prohibition of Blind Following

Regarding Innovation and Analogical Reasoning

Ruling of Everything is in the Book and the Sunna

Prohibition on Debate and Argumentation

Some of the Reasons for Differences in the Narrations

Fitting Response Appropriate to the Understanding of the Questioner and the Addressee

No Excuse for the Ignorant One who Falls Short

Narration that Contradicts the Qur’an

Prohibition of Giving Fatwa without Knowledge and Evidence

Everything has a Ruling in the Book and the Sunna

Permanence of the Halal and the Haram unto the Day of Judgment

What Can be Used to Infer some General Principles

Authoritativeness of the Book and the Sunna

Principle of Precaution

Authoritativeness of the Solitary Report of a Truthful Narrator

Principle of “Whomsoever it reaches …”

Necessity of Comparing the Hadith with the Qur’an

Judging Conflict between Narrations

Reasons for Differences between Narrations

Invalidation of Analogical Reasoning

Primary Doubts

Principle of Continuity

Legal Injunctions are Predicated on Pubescence

Principle of ’No Harm’

Ijtihad

Lapsing of both Injunctive and Declaratory Rulings in Cases of Necessity

Some Rulings which are Time-Bound

Precedence is Given to what has been Established by the Qur’an over the Sunna

One of the Reasons for Differences between Narrations

Principle of Impartiality

What has been Lifted from the Umma

Aban b. Taghlib

Ibrahim b. Abi Mahmud

Ibrahim b. Abda

Ahmad b. Hammad al-Marwazi and his son Muhammad

Ahmad b. Muhammad b. Abi Nasr al-Bazanti

Usama b. Zayd

Ishaq b. Ammar

Ismail b. Ja`far and Abdallah b. Sharik

Bazi`, al-Sarri, Bashshar and Bayan

Bukayr

al-Hakam, Salama, Kathir, Salim and Abu al-Miqdam

Abu Sasan, Ammar, Shatira and Abu Amra

Jabir b. Abdallah al-Ansari and Jabir b. Yazid al-Ju`fi

al-Ash`ath, Jarir and Simak

Ja`far b. Isa, Salih and Abu al-Asad

al-Harith b. al-Mughira

Hariz and Hudhayfa

Hasan al-Muthalath

Abu Ali b. Rashid and Ali b. al-Husayn b. Abd Rabbi

al-Hasan and al-Husayn the two sons of Zurara

al-Husayn b. Qayama

al-Husayn b. Mihran

al-Hakam b. Utayba

Hammad b. Isa

Humran b. A`yan

Hamza b. Bazi`

Hayyan al-Sarraj

Khuzayma b. Thabit

Khayran al-Khadim

Dawud b. Farqad and Harun b. Sa`d

Dharih b. Muhammad al-Muharibi

al-Rayyan b. al-Salt

Zurara b. A`yan

Zakariyya b. Sabur

Ziyad b. Marwan al-Qandi

Ziyad b. al-Mundhir Abu al-Jarud

Zayd b. Ali

Salim b. Mukram

Sukayn al-Nakhai

Simak b. Kharasha

Sahl b. Hunayf

Salih b. Muhammad b. Sahl

Sa`sa`a b. Suhan

Safwan b. Mihran al-Jammal

Safwan b. Yahya

Dhurays b. Abd al-Malik

A`sim b. Umar al-Bajali and Ka`b al-Ahbar

`Amir b. Wathila

`Abbad al-Basri

Abd al-Hamid b. Salim and Muhammad b. Ismail b. Bazi`

Abd al-Khaliq b. Abd Rabbi

Abdallah b. Abi Ya`fur

Abdallah b. al-Imam al-Sadiq

Abdallah b. Jundab

Abdallah b. al-Hasan b. al-Hasan al-Mujtaba

Abdallah b. Saba

Abdallah b. Shubruma

Abdallah b. Ajlan and Muyassir b. Abd al-Aziz

Abdallah b. Umayr al-Laythi

[-/1] الفقيه: باسناده عن عمر بن أذينه عن زرارة عن أبي جعفر عليه السلام قال: سألته عن المريض كيف يسجد؟ فقال: على خمرة أو على مروحة أو على سواك يرفع إليه وهو أفضل من الايماء، إنما كره من كره السجود على المروحة من أجل الاوثان التي كانت تعبد من دون الله وإنا لم نعبد غير الله قط فاسجدوا على المروحة وعلى السواك وعلى عود

1. [1/-] al-Faqih: Via his chain to Umar b. Udhayna from Zurara from Abi Ja`far عليه السلام, he (Zurara) said: I asked him about the sick person – how does he prostrate? He said: on a small palm-leaf mat or on a hand-held fan or on a tooth-stick which is raised to him [made to touch his forehead], and it is better than gesturing [without the forehead touching anything], verily the one who dislikes prostrating on the hand-held fan dislikes it because of the idols which used to be worshiped apart from Allah, and we never worship anything besides Allah ever – so prostrate on the fan and on the tooth-stick and on a piece of wood. 

[-/2] كمال الدين: عن جماعة منهم علي بن عبدالله الوراق عن أبوالحسين محمدبن جعفر الاسدي قال: كان فيما ورد علي من الشيخ أبي جعفر محمدبن عثمان قدس الله روحه في جواب مسائلي إلي صاحب الزمان عليه السلام: … وأما ماسألت عنه من أمر المصلي والنار والصورة والسراج بين يديه هل تجوز صلاته فإن الناس اختلفوا في ذلك قبلك، فإنه جائز لمن لم يكن من أولاد عبدة الاصنام أو عبدة النيران أن يصلي والنار والصورة والسراج بين يديه، ولايجوز ذلك لمن كان من أولاد عبدة الاصنام والنيران

2. [2/-] Kamal al-Diin: From a number – among them Ali b. Abdallah al-Warraq – from Abu al-Husayn Muhammad b. Ja`far al-Asadi who said: among that which reached me from the Shaykh Abi Ja`far Muhammad b. Uthman قدس الله روحه as answers to my questions to the Master of the Age عليه السلام … as for that which you have asked about in regards the one who prays while the fire, or an image, or a lamp is in front of him – is his prayer accepted? [you ask this] because the people in your midst have differed about that – then – it is permissible for the one who is not a direct descendant of the idol-worshipers or fire-worshipers to pray while the fire, or an image, or a lamp is in front of him, and it is not permissible for the one who is a direct descendant of the idol and fire worshipers. 

[-/3] العلل : عن محمد بن الحسن بن الوليد، عن محمد بن الحسن الصفار، عن أحمد بن محمد بن عيسى، عن عبد الرحمن بن أبي نجران، عن محمد بن حمران، عن محمد ابن مسلم، عن أبي جعفر عليه السلام قال: كان النبي صلى الله عليه وآله نهى أن تحبس لحوم الاضاحي فوق ثلاثة أيام من أجل الحاجة ، فأما اليوم فلا بأس به

3. [3/-] al-Ilal: From Muhammad b. al-Hasan b. al-Walid from Muhammad b. al-Hasan al-Saffar from Ahmad b. Muhammad b. Isa from Abd al-Rahman b. Abi Najran from Muhammad b. Humran from Muhammad b. Muslim from Abi Ja`far عليه السلام who said: the prophet صلى الله عليه وآله had prohibited that the meat of the sacrificed animals (in the Id festival) be kept for more than three days because of the prevailing need, as for today then there is no harm in doing so. 

Muʿjam al-Aḥādīth al-Muʿtabara

Book 2, Chapter 19