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] رجال الكشي: حكى بعض الثقات بنيسابور أنه خرج لإسحاق بن اسماعيل من أبي محمد عليه السّلام توقيع: يا اسحاق بن اسماعيل سترنا اللّه و اياك بستره … فإذا وردت بغداد فاقرأه على الدهقان وكيلنا و ثقتنا و الذي يقبض من موالينا …

1. [1/-] Rijal al-Kashshi: One of the trustworthy narrators in Naysabur reported that a Tawqi [signed rescript] came out addressed to Ishaq b. Ismail from Abi Muhammad عليه السلام saying: O Ishaq b. Ismail, may Allah protect both you and us with His protection … so when you reach Baghdad then read it [this Tawqi] to al-Dihqan, our Wakil [agent], our Thiqa [trustworthy one], and the one who receives from our followers [the dues] … 

[2/242] الكافي: علي بن محمد، عن محمد بن صالح قال: لما مات أبي وصار الامر لي، كان لابي على الناس سفاتج من مال الغريم، فكتبت إليه اعلمه فكتب: طالبهم واستقض عليهم، فقضاني الناس إلا رجل واحد كانت عليه سفتجة بأربعمائة دينار فجئت إليه اطالبه فماطلني واستخف بي ابنه وسفه علي، فشكوت إلى أبيه فقال: وكان ماذا؟ فقبضت على لحتيه وأخذت برجله وسحبته إلى وسط الدار وركلته ركلا كثيرا، فخرج ابنه يستغيث بأهل بغداد ويقول: قمي رافضي قد قتل والدي، فاجتمع علي منهم الخلق فركبت دابتي وقلت: أحسنتم يا أهل بغداد تميلون مع الظالم على الغريب المظلوم، أنا رجل من أهل همدان من أهل السنة وهذا ينسبني إلى أهل قم والرفض ليذهب بحقي ومالي، قال: فمالوا عليه وأرادوا أن يدخلوا على حانوته حتى سكنتهم وطلب إلي صاحب السفتجة وحلف بالطلاق أن يوفيني مالي حتى أخرجتهم عنه

2. [2/242] al-Kafi: Ali b. Muhammad from Muhammad b. Salih who said: When my father died and the matter [i.e. Wikala] devolved to me – I found to have been in his possession bills of exchange [given] by some people [instead of money] as part of the wealth owed to al-Gharim [i.e. the Twelfth Imam]. I wrote to him [the Imam] informing him of that so he wrote: ‘Seek them out and demand payment from them’. All of them paid me except a single individual who had a bill worth four hundred gold coins. I went to him to request it [the amount] but he put me off [sought postponement] while his son made light of me and ridiculed me. I complained to his father but he said: What was that? I grabbed his beard, took hold of him by his legs and dragged him to the middle of the house and began kicking him quite a number of times. His son came out shouting for help from the people of Baghdad saying: A Qummi Rafidhi has killed my father! A large number of them gathered around me so I got on my horse and said [sarcastically]: Well done O people of Baghdad! You side with the oppressor against an oppressed stranger! I am a man from the people of Hamadan and of the Ahl al-Sunnah, this one is ascribing me to the people of Qum and Rafdh as a pretext to usurp my rights and wealth. He said: they [the crowd] turned against him and wanted to enter his shop until I quietened them down. The man whose bill of exchange it was sought me out and swore at the point of divorce that he will return the wealth to me if I could take them away from him. 

[3/243] كمال الدين: أبي و ابن الوليد معا، عن الحميري، عن محمد بن صالح الهمداني قال: کتبت إلي صاحب الزمان عليه السلام إن أهل بيتي يؤذونني و يقرعونني بالحديث المروي عن آبائک عليهم السلام أنهم قالوا: قوامنا و خدامنا شرار خلق الله فکتب عليه السلام: ويحکم أما قرأتم قول الله عز و جل وَ جَعَلْنا بَيْنَهُمْ وَ بَيْنَ الْقُرَى الَّتِي بارَكْنا فِيها قُرىً ظاهِرَةً و نحن و الله القري التي بارک الله فيها و أنتم القري الظاهرة

3. [3/243] Kamal al-Diin: My father and Ibn al-Walid together from al-Himyari from Muhammad b. Salih al-Hamdani who said: I wrote to the Master of the Age عليه السلام: the people of my household disturb and rebuke me using the narration narrated on the authority of your forefathers that they said: ‘Our managers [who oversee the wealth i.e. agents] and servants are the worst creatures of Allah’. He wrote: Woe be upon you! have you not read the words of Allah Mighty and Majestic: “and We placed between them and the cities which We had blessed [many] visible cities” (34:18) – We are by Allah the cities that Allah has blessed and you [i.e. our agents] are the cities that are visible. 

Muʿjam al-Aḥādīth al-Muʿtabara

Book 3, Chapter 89