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

 [1/275] رجال الكشي: حمدويه بن نصير، عن محمد بن عيسى، عن الحسن بن علي بن يقطين قال: كان أبو الحسن عليه السلام إذا أراد شيئا من الحوائج لنفسه أو مما يعني به من أموره كتب إلى أبي يعني عليا اشتر لي كذا و كذا و اتخذ لي كذا و كذا و ليتول ذلك لك هشام بن الحكم، فإذا كان غير ذلك من أموره كتب إليه اشتر لي كذا و كذا، و لم يذكر هشاما إلا فيما يعني به من أمره، و ذكر أنه بلغ من عنايته به و حاله عنده أنه سرح إليه خمسة عشر ألف درهم، و قال له: اعمل بها و كل أرباحها و رد إلينا رأس المال، ففعل ذلك هشام رحمه الله، و صلى الله على أبي الحسن

1. [1/275] Rijal al-Kashshi: Hamduwayh b. Nusayr from Muhammad b. Isa from al-Hasan b. Ali b. Yaqtin who said: Whenever Abu al-Hasan [al-Kadhim] عليه‌ السلام wanted some necessities for himself, or something of a personal nature, he would write to my father Ali: ‘purchase for me this and that or acquire for me such and such and let Hisham b. al-Hakam be the one to undertake that’. But if it had to do with his [the Imam’s] more general responsibilities he would just write: ‘purchase for me this and that’ and not mention Hisham unless it was personal.

[2/276] رجال الكشي: حمدويه، عن محمد بن عيسى، عن يونس قال: قلت لهشام: أصحابك يحكون أن أبا الحسن عليه السلام سرح إليك مع عبد الرحمن بن الحجاج أن أمسك عن الكلام و إلى هشام بن سالم قال: أتاني عبد الرحمن بن الحجاج و قال لي: يقول لك أبو الحسن عليه السلام: أمسك عن الكلام هذه الأيام، و كان المهدي قد صنف له مقالات الناس و فيه مقالة الجواليقية هشام بن سالم، و قرأ ذلك الكتاب في الشرقية و لم يذكر كلام هشام، و زعم يونس أن هشام بن الحكم قال له: فأمسكت عن الكلام أصلا حتى مات المهدي، و إنما قال لي هذه الأيام فأمسك حتى مات المهدي

2. [2/276] Rijal al-Kashshi: Hamduwayh from Muhammad b. Isa from Yunus who said: I said to Hisham: Your companions relate that Aba al-Hasan عليه السلام sent a message to you and Hisham b. Salim via Abd al-Rahman b. al-Hajjaj saying: ‘abstain from speaking [making theological disputations]’.He [Hisham] said: Abd al-Rahman b. al-Hajjaj came to me and said: Abu al-Hasan عليه السلام says to you: ‘abstain from speaking in these days’ - because it had been authored for al-Mahdi [the Caliph] [a treatise containing] the theological positions of the people. In it were the theological positions of the Jawaliqiyya [followers] of Hisham b. Salim. This treatise was publicly read in Sharqiyya [a district in Baghdad] but the position of Hisham [b. al-Hakam] was not mentioned.Yunus claims that Hisham b. al-Hakam said to him: I abstained from speaking totally until al-Mahdi died, for he [the Imam] had said ‘in these days’ - so he stopped until al-Mahdi died.

[3/277] رجال الكشي: محمد بن نصير، عن أحمد بن محمد بن عيسى، عن الحسين بن سعيد، عن أحمد بن محمد، عن أبي الحسن الرضا عليه السلام قال: أما كان لكم في أبي الحسن عليه السلام عظة؟! ما ترى حال هشام بن الحكم فهو الذي صنع بأبي الحسن ما صنع و قال لهم و أخبرهم أترى الله يغفر له ما ركب منا!

3. [3/277] Rijal al-Kashshi: Muhammad b. Nusayr from Ahmad b. Muhammad b. Isa from al-Husayn b. Sai’d from Ahmad b. Muhammad [b. Abi Nasr] from Abi al-Hasan al-Ridha عليه السلام who said: Is there not for you in [the case of] Abi al-Hasan [al-Kadhim] عليه السلام a warning! What do you think is the state of Hisham b. al-Hakam? For he is the one who did to Abi al-Hasan what he did, and he informed them and divulged to them [the secrets of the Madhhab]. Do you think Allah will forgive him what he has perpetrated on us!

[-/4] الكافي: علي بن إبراهيم، عن أبيه، عن النضر بن سويد، عن هشام بن الحكم أنه سأل أبا عبدالله عليه السلام عن أسماء الله واشتقاقها: الله مما هو مشتق؟ قال: فقال لي: يا هشام الله مشتق من إله والاله يقتضي مألوها والاسم غير المسمى، فمن عبد الاسم دون المعنى فقد كفر ولم يعبد شيئا، ومن عبد الاسم والمعنى فقد كفر وعبد اثنين، ومن عبد المعنى دون الاسم فذاك التوحيد أفهمت يا هشام؟ قال: فقلت: زدني قال: إن لله تسعة وتسعين اسما فلو كان الاسم هو المسمى لكان كل اسم منها إلها ولكن الله معنى يدل عليه بهذه الاسماء وكلها غيره، يا هشام الخبز اسم للمأكول والماء اسم للمشروب والثوب اسم للملبوس والنار اسم للمحرق أفهمت يا هشام فهما تدفع به وتناضل به أعداءنا والمتخذين مع الله عزوجل غيره؟ قلت: نعم، قال: فقال: نفعك الله به وثبتك يا هشام، قال هشام فوالله ما قهرني أحد في التوحيد حتى قمت مقامي هذا

4. [4/-] al-Kafi: Ali b. Ibrahim from his father from al-Nadhr b. Suwayd from Hisham b. al-Hakam - that he asked Aba Abdillah عليه السلام about the Names of Allah and their derivation saying: What is Allah derived from? He [Hisham] said: so he [the Imam] said to me: O Hisham, ‘Allah’ is derived from ‘ilah’ and ‘al-ilah’ connotes ‘the one who is worshipped’. The name is other than the named. Whoever worships the name without the meaning then he has disbelieved and has not worshipped anything. Whoever worships the name and the meaning then he has disbelieved and worshipped two [distinct things]. Whoever worships the meaning without the name then that is true monotheism. Have you understood O Hisham? He [Hisham] said: I said: increase for me. He said: Allah has ninety nine names, if the name was identical to what is named then every name among these [ninety-nine] would be a god, rather Allah is a meaning to which these names point to, and each one of them is other than him. O Hisham, ‘bread’ is a name for what is eaten, ‘water’ is a name for what is drunk, ‘clothes’ is a name for what is worn, ‘fire’ is a name for what burns, have you understood Hisham? an understanding through which you can repel and defeat our enemies and those who betake others apart from Allah Mighty and Majestic [alone]. I said: Yes. He said: May Allah benefit you by it and make you firm O Hisham.Hisham said: by Allah no one has defeated me on the subject of Tawhid to this day when I stand in the position I do.

[5/278] ارشاد المفيد: جعفر بن محمد بن قولويه، عن محمد بن يعقوب الكليني، عن علي بن إبراهيم، عن أبيه، عن جماعة من رجاله، عن يونس بن يعقوب قال: كنت عند أبي عبد الله عليه السلام فورد عليه رجل من أهل الشام ... ثم قال: يا هشام لا تكاد تقع تلوي رجليك إذا هممت بالأرض طرت، مثلك فليكلم الناس، فاتق الزلة والشفاعة من ورائها إن شاء الله

5. [5/278] Irshad al-Mufid: Ja’far b. Muhammad b. Qulawayh from Muhammad b. Ya’qub al-Kulayni from Ali b. Ibrahim from his father from a number of his men from Yunus b. Ya’qub who said: I was at Abi Abdillah’s عليه السلام when a man from the people of Sham came … then he [the Imam] said: O Hisham, you never fall flat [settle on the ground], every time it seems that you are about to come to ground [i.e. be defeated] you just bend your legs [to able to leap] and off you fly away again. The likes of you should debate the people. Therefore be wary of slipping and you will find that succor is around the corner if Allah wills.

Muʿjam al-Aḥādīth al-Muʿtabara

Book 3, Chapter 113