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

[1/251] غيبة الطوسي: أخبرنا جماعة، عن أبي محمّد هارون بن موسى قال: حدثنا محمّد بن همام قال: خرج على يد الشيخ أبي القاسم الحسين بن روح رضي الله عنه في ذي الحجة سنة اثنتي عشرة وثلاثمائة في ابن أبي العزاقر، والمداد رطب لم يجف وأخبرنا جماعة، عن ابن أبي داود قال: خرج التوقيع من الحسين بن روح في الشلمغاني، وأنفذ نسخته إلى أبي علي بن همام، في ذي الحجة سنة اثنتي عشرة وثلاثمائة قال ابن نوح: وحدثنا أبو الفتح أحمد بن ذكا – مولى علي بن محمّد بن الفرات رحمه الله – قال: أخبرنا أبو علي بن همام بن سهيل بتوقيع خرج في ذي الحجة سنة اثنتي عشرة وقال محمّد بن الحسن بن جعفر بن إسماعيل بن صالح الصيمري: انفذ الشيخ الحسين بن روح رضي الله عنه من محبسه في دار المقتدر إلى شيخنا أبي علي بن همام في ذي الحجة سنة اثنتي عشرة وثلاثمائة، وأملاه أبو علي وعرفني أنّ أبا القاسم رضي الله عنه راجع في ترك إظهاره، فإنّه في يد القوم وحبسهم، فأمر باظهاره، وأن لا يخشى ويأمن، فتخلص وخرج من الحبس بعد ذلك بمدة يسيرة والحمد لله التوقيع: عرّف [قال الصيمري: عرّفك الله الخير] أطال الله بقاءك، وعرّفك الخير كلّه، وختم به عملك، من تثق بدينه وتسكن إلى نيته من إخواننا، أسعدكم الله [وقال ابن داود: أدام الله سعادتكم، من تسكن إلى دينه وتثق بنيّته] [جميعاً] بأنّ محمّد بن علي المعروف بالشلمغاني [زاد ابن داود: وهو ممّن عجّل الله له النقمة ولا أمهله] قد ارتد عن الإسلام وفارقه [اتفقوا] والحد في دين الله، وادعى ما كفر معه بالخالق [قال هارون: فيه بالخالق] جلّ وتعالى، وافترى كذباً وزوراً وقال بهتاناً واثماً عظيماً [قال هارون: وأمرا عظيماً] كذب العادلون بالله وضلّوا ضلالاً بعيداً، وخسروا خسراناً مبيناً، وإنّنا قد تبرأنا إلى الله تعالى وإلى رسوله وآله صلوات الله وسلامه ورحمته وبركاته عليهم منه، ولعنّاه عليه لعائن الله [اتفقوا] [زاد ابن داود: تترى] في الظاهر منّا والباطن، في السرّ والجهر، وفي كلّ وقت، وعلى كلّ حال، وعلى كلّ من شايعه وتابعه أو بلغه هذا القول منا وأقام على تولّيه بعده، وأعلمهم [قال الصيمري: تولاكم الله] [قال ابن ذكا: أعزّكم الله] إنّا من التوقي [قال ابن داود: اعلم إنّنا من التوقي له] [قال هارون: وأعلمهم إنّنا في التوقي] والمحاذرة منه، [قال ابن داود وهارون: على مثل (ما كان) من تقدمنا لنظرائه] [قال الصيمري: على ما كنا عليه ممن تقدمه من نظرائه] [وقال ابن ذكا: على ما كان عليه من تقدمنا لنظرائه] [اتفقوا] من الشريعي والنميري والهلالي والبلالي وغيرهم، وعادة الله [قال ابن داود وهارون: جل ثناؤه] [واتفقوا] مع ذلك قبله وبعده عندنا جميلة، وبه نثق، وإياه نستعين، وهو حسبنا في كلّ أمورنا ونعم الوكيل قال هارون: وأخذ أبو علي هذا التوقيع، ولم يدع أحداً من الشيوخ إلّا واقرأه إيّاه، وكوتب من بعد منهم بنسخته في سائر الأمصار، فاشتهر ذلك في الطائفة، فاجتمعت على لعنه والبراءة منه

1. [1/251] Ghayba of al-Tusi: A large number from Abi Muhammad Harun b. Musa from Muhammad b. Hammam who said: There came out [a Tawqi] in the hand of the Shaykh Abi al-Qasim al-Husayn b. Ruh رضي الله عنه regarding Ibn Abi al-Azaqir [al-Shalmaghani] in the month of Dhul-Hijja of the year three hundred and twelve, and the ink is still wet and has not dried. A large number from Ibn Dawud who said: A Tawqi came out from al-Husayn b. Ruh about al-Shalmaghani, its copy was sent to Abi Ali b. Hammam in Dhil Hijja of the year three hundred and twelve. Ibn Nuh from Abu al-Fath Ahmad b. Dhaka – the client of Ali b. Muhammad b. al-Furat رحمه الله – who said: Abu Ali b. Hammam b. Suhayl informed us of the Tawqi which came out in Dhi al-Hijja in the year three hundred and twelve. Muhammad b. al-Hasan b. Ja’far b. Ismail b. Salih al-Saymari who said: the Shaykh al-Husayn b. Ruh رضي الله عنه sent [a Tawqi] from his detention at the palace of al-Muqtadir to our Shaykh Abi Ali b. Hammam in Dhi al-Hijja the year three hundred and twelve. Abu Ali proceeded to dictate it to me and informed me that Aba al-Qasim had retracted his original decision not to publicize it, for even though he was in the hands of the group and under arrest but he was ordered [by the Twelfth Imam] to publicize it, and that he should not fear but feel secure, consequently he was freed and was released from detention a short while after that and all praise belongs to Allah. The text of the Tawqi (of the Twelfth Imam): (O Abu Ali b. Hammam) may He (Allah) lengthen your stay, make you know good in its totality and end by it (good) your works [al-Saymari: may He make you know good] – Inform the one whose religion you trust and whose intention you are confident of among our brothers – may Allah make you (pl.) successful [Ibn Dawud: may Allah perpetuate your (pl.) successes] that Muhammad b. Ali famously known as al-Shalmaghani [Ibn Dawud added: and he is one of those to whom Allah has hastened the wrath and has not given any respite] has apostasized from Islam and left it. He has introduced heresy in the religion of Allah and has disbelieved in the Creator Mighty and Elevated because of what he has claimed [Harun: in what he has claimed]. He has foisted a lie and a falsehood. He has uttered a mendacious imputation and a grievous sin [Harun: grievous matter]. The comparers with Allah have lied and have have gone far astray and have suffered a manifest loss. We have disassociated to Allah the Elevated and His messenger and his family صلوات الله وسلامه ورحمته وبركاته عليهم from him, and have cursed him – the curses of Allah be upon him [Ibn Dawud added: one after the other in succession] – both in the apparent and internally, in secret and in open, all the time, and in all conditions. May it also be upon anyone who allies with him or follows him or to whom reaches this statement and yet continues considering him an authority. Inform them [al-Saymari: may Allah be your guardian] [Ibn Dhaka said: may Allah strengthen you] that we are on our guard [Ibn Dawud: know that we are on guard towards him] [Harun said: inform them that we are on guard] and precautious of him [Ibn Dawud and Harun then add: the way those who came before us had been towards his predecessors] [al-Saymari: the way we were towards the likes of him who preceded him] [Ibn Dhaka said: the way one of us who came before was towards his ilk] such as al-Shari’i, al-Numayri, al-Hilali, al-Bilali and others. Despite this, the practice of Allah [Ibn Dawud and Harun added: Majestic is His praise] in our estimation has always been beautiful, both before him and after him, in Him we trust, and from Him do we seek aid, and He is sufficient for us in all our affairs and the best disposer. Harun said: Abu Ali took this Tawqi and did not leave a single one of the Shuyukh except that he read it to him, and it was written down from them from his copy in the rest of the towns. It became famous in the sect which united in cursing and disavowing him [i.e. al-Shalmaghani]. 

Muʿjam al-Aḥādīth al-Muʿtabara

Book 3, Chapter 97