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] التهذيب: عن الحسن بن محمد بن سماعة عن سليمان بن داود عن عبدالله بن وضاح قال: كتبت إلى العبد الصالح عليه السلام … فكتب إلي أرى لك أن تنتظر حتى تذهب الحمرة وتأخذ بالحايطة لدينك

1. [1/-] al-Tahdhib: From al-Hasan b. Muhammad b. Sama’a from Sulayman b. Dawud from Abdallah b. Wadhah who said: I wrote to the Righteous Servant (al-Kadhim) عليه السلام … so he wrote to me (saying): I deem for you that you delay [praying] until the reddish hue disappears and that you act prudently in your religion.

[-/2] الكافي: علي، عن أبيه، ومحمد بن إسماعيل، عن الفضل بن شاذان جميعا، عن ابن أبي عمير وصفوان بن يحيى جميعا، عن عبدالرحمن بن الحجاج قال: سألت أبا الحسن عليه السلام عن رجلين أصابا صيدا وهما محرمان الجزاء بينهما أو على كل واحد منهما جزاء؟ فقال: لابل عليهما أن يجزي كل واحد منهما الصيد، قلت: إن بعض أصحابنا سألني عن ذلك فلم أدر ما عليه، فقال: إذا أصبتم مثل هذا فلم تدروا فعليكم بالاحتياط حتى تسألوا عنه فتعلموا

2. [2/-] al-Kafi: Ali from his father AND Muhammad b. Ismail from al-Fadhl b. Shadhan all together from Ibn Abi Umayr and Safwan b. Yahya all together from Abd al-Rahman b. al-Hajjaj who said: I asked Aba al-Hasan عليه السلام about two men who kill game [together] while they are in Ihram – will the atonement be shared between them or will it be incumbent on each one of them individually? He said: Rather it will be on each one of them to atone individually for the hunted animal, I said: one of our fellows asked me about that but I did not know what would be upon him, so he said: if you encounter the like of this [such scenarios] and do not know what to do then upon you is acting by precaution until when you ask about it and know [the exact answer]. 

[-/3] التهذيب: باسناده عن محمد بن احمد بن يحيى عن هارون بن مسلم عن مسعدة بن زياد عن جعفر عن آبائه عليهم السلام ان النبي صلى الله عليه وآله قال: لا تجامعوا في النكاح على الشبهة يقول: إذا بلغك انك قد رضعت من لبنها وانها لك محرم وما اشبه ذلك فان الوقوف عند الشبهة خير من الاقتحام في الهلكة

3. [3/-] al-Tahdhib: Via his chain from Muhammad b. Ahmad b. Yahya from Harun b. Muslim from Mas’ada b. Ziyad from Ja’far from his forefathers عليهم السلام that the prophet صلى الله عليه وآله said: do not unite in marriage upon doubt – He meant to say: if it reaches you [information that] that you have suckled of her milk [from the same source – she is your foster sister] and that she is a Mahram to you, or something similar to this then halting in the face of doubt is better than rushing headlong into destruction. 

Muʿjam al-Aḥādīth al-Muʿtabara

Book 2, Chapter 6