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

[1/83] الكافي: علي، عن أبيه، ومحمد بن إسماعيل، عن الفضل، جميعا عن ابن أبي عمير عن حفص بن البختري، عن أبي عبد الله عليه السلام قال: سمعته يقول في المغمى عليه: ما غلب الله عليه فالله أولى بالعذر

1. [1/83] al-Kafi: Ali from his father AND Muhammad b. Ismail from al-Fadhl all together from Ibn Abi Umayr from Hafs b. al-Bukhtari from Abi Abdillah عليه السلام, he (Hafs) said: I heard him saying about the one who loses consciousness: what Allāh has power over then Allāh is more entitled to excuse. 

[2/84] الكافي: علي، عن أبيه، عن ابن أبي عمير، عن حماد، عن حريز قال: كانت لإسماعيل بن أبي عبد الله دنانير وأراد رجل من قريش أن يخرج إلى اليمن فقال إسماعيل يا أبت إن فلانا يريد الخروج إلى اليمن وعندي كذا وكذا دينارا فترى أن أدفعها إليه يبتاع لي بها بضاعة من اليمن فقال أبو عبد الله عليه السلام يا بني أما بلغك أنه يشرب الخمر فقال إسماعيل هكذا يقول الناس فقال يا بني لا تفعل فعصى إسماعيل أباه ودفع إليه دنانيره فاستهلكها ولم يأته بشيء منها … فقال يا بني إن الله عز وجل يقول في كتابه يُؤْمِنُ بِاللهِ وَيُؤْمِنُ لِلْمؤْمِنِين يقول يصدق الله ويصدق للمؤمنين فإذا شهد عندك المؤمنون فصدقهم …

2. [2/84] al-Kafi: Ali from his father from Ibn Abi Umayr from Hammad from Hariz who said: Ismail the son of Abi Abdillah had gold coins and a man from the Quraysh wanted to set out to Yaman, so Ismail said: O father – so and so wants to set out to Yaman and I have some gold coins do you think I should give them to him to buy me some goods from Yaman? Abu Abdillah عليه السلام said: O my son – has it not reached you that he drinks wine? Ismail said: this is what the people say, he said: O my son – do not do that, but Ismail did not obey his father and gave the gold coins to him so he (that man) lost it all and did not give anything of them (back) to him… he said: O my son – verily Allāh Mighty and Majestic says in his book: “(he) believes in Allāh and believes the believers” (9:61) – meaning: confirms the truth of Allāh and considers the believers truthful, so if the believers witness something to you then accept it from them…

[3/85] الكافي: علي، عن أبيه، ومحمد بن إسماعيل، عن الفضل بن شاذان جميعا، عن حماد، عن حريز، عن زرارة قال: قال أبو جعفر عليه السلام: تابع بين الوضوء كما قال الله عز وجل ابدأ بالوجه … ابدأ بما بدأ الله عز وجل به

3. [3/85] al-Kafi: Ali from his father AND Muhammad b. Ismail from al-Fadhl b. Shadhan all together from Hammad from Hariz from Zurara who said: Abu Ja’far said عليه السلام: follow in the Wudhu the way Allāh Mighty and Majestic said – begin with the face… begin with what Allāh Mighty and Majestic began with. 

[4/86] الكافي: علي، عن أبيه، عن ابن أبي عمير، ومحمد بن إسماعيل، عن الفضل ابن شاذان، عن صفوان، وابن أبي عمير، عن معاوية بن عمار، عن أبي عبد الله عليه السلام أن رسول الله صلى الله عليه واله حين فرغ من طوافه وركعتيه قال: ابدؤوا بما بدأ الله به، إن الله عز وجل يقول: إِنَّ الصَّفَا وَالْمَرْوَةَ مِنْ شَعَائِرِ اللَّهِ

4. [4/86] al-Kafi: Ali from his father from Ibn Abi Umayr AND Muhammad b. Ismail from al-Fadhl b. Shadhan from Safwan and Ibn Abi Umayr from Muawiya b. Ammar from Abi Abdillah عليه السلام that when the messenger of Allāh صلى الله عليه واله finished his Tawaf and the two units (Salat al-Tawaf) he said: I begin with what Allāh Mighty and Majestic began with – proceeding to Safa first – Allāh Mighty ad Majestic says: “Verily Safa and Marwa are from among the signs of Allāh” (2:158) … 

[-/5] الكافي: علي بن ابراهيم عن أبيه ومحمد بن اسماعيل عن الفضل ابن شاذان جميعا عن حماد بن عيسى عن حريز عن زرارة قال قلت: لابي جعفر عليه السلام الا تخبرني من أين علمت وقلت إن المسح ببعض الرأس وبعض الرجلين؟ فضحك ثم قال … ثم قال: مَا يُرِيدُ اللَّهُ لِيَجْعَلَ عَلَيْكُم (في الدين) مِّنْ حَرَجٍ والحرج الضيق

5. [5/-] al-Kafi: Ali b. Ibrahim from his father AND Muhammad b. Ismail from al-Fadhl b. Shadhan all together from Hammad b. Isa from Hariz from Zurara who said: I said to Abi Ja’far عليه السلام: will you not inform me how you knew and ruled that the wiping should only be limited to a part of the head and a part of the feet, so he laughed and then said: … then he said: “Allāh does not intend to place upon you [in the religion] any difficulty” (5:6) – and “difficulty” is “discomfort”. 

[-/6] التهذيب: المفيد عن أحمد بن محمد عن أبيه عن الحسين بن الحسن بن أبان عن الحسين بن سعيد عن ابن أبي عمير عن ابن اذينة عن الفضيل قال سئل أبوعبدالله عليه السلام عن الجنب يغتسل فينتضح من الارض في الاناء فقال: لا بأس هذا مما قال الله تعالى: مَا جَعَلَ عَلَيْكُمْ فِي الدِّينِ مِنْ حَرَجٍ

6. [6/-] al-Tahdhib: al-Mufid from Ahmad b. Muhammad from his father from al-Husayn b. al-Hasan b. Aban from al-Husayn b. Said from Ibn Abi Umayr from Ibn Udhayna from al-Fudhayl who said: Abu Abdillah عليه السلام was asked about the one in the state of Janaba who is bathing so [some of the used water] sprays off the ground and into the utensil, he said: there is no harm – this is covered by what Allāh the Exalted said: “He has not placed upon you in the religion any difficulty” (22:78).

[7/87] توحيد الصدوق: عن العطار، عن سعد، عن ابن يزيد، عن حماد، عن حريز، عن أبي عبد الله عليه السلام قال: قال رسول الله صلى الله عليه واله: رفع عن امتي تسعة: الخطاء، والنسيان، وما أكرهوا عليه، وما لا يطيقون، وما لا يعلمون، وما اضطروا إليه، والحسد، والطيرة، والتفكر في الوسوسة في الخلق ما لم ينطق بشفة

7. [7/87] Tawhid al-Saduq: From al-Attar from Sa’d from Ibn Yazid from Hammad from Hariz from Abi Abdillah عليه السلام who said: the messenger of Allāh صلى الله عليه واله said: my Umma are absolved of nine things: error, forgetfulness, what they are coerced to do, what they do not have the strength for, what they are ignorant of, what they have to do out of necessity, jealousy, bad omen, and thinking about the whispered (Shaytan-inspired) prompts (doubts cast) in regards the creation – so long as it is not voiced aloud. 

[-/8] التهذيب: عن محمد بن علي بن محبوب، عن ابن عيسى، عن البزنطي قال: سألته عن الرجل يأتي السوق فيشتري جبة فراء لا يدري أذكية هي أم غير ذكية أيصلي فيها؟ فقال: نعم ليس عليكم المسألة إن أبا جعفر عليه السلام كان يقول: إن الخوارج ضيقوا على أنفسهم بجهالتهم. إن الدين أوسع من ذلك

8. [8/-] al-Tahdhib: Muhammad b. Ali b. Mahbub from Ibn Isa from al-Bazanti who said: I asked him about a man who comes to the market and buys a cloak of fur but he is not sure whether it is pure or not pure – can he pray in it? he said: yes, you do not have to inquire about it, Aba Ja’far عليه السلام used to say: the Khawarij straitened things for themselves because of their ignorance, the religion is more expansive than that.

[-/9] الكافي: علي بن إبراهيم، عن أبيه، عن محمد بن أبي عمير، عن ابن اذينة، عن بريد العجلي قال: قلت لابي جعفر عليه السلام: … قال: … ولم يجعل الله تبارك وتعالى في الدين من ذيق فالحرج أشد من الضيق …

9. [9/-] al-Kafi: Ali b. Ibrahim from his father from Muhammad b. Abi Umayr from Ibn Udhayna from Burayd al-Ijli who said: I said to Abi Ja’far عليه السلام: … he said: … and Allāh Blessed and Exalted did not place in the religion any discomfort for “difficulty” is more extreme than “discomfort”.

Muʿjam al-Aḥādīth al-Muʿtabara

Book 2, Chapter 4