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

[387/1] الكافي: عدة من أصحابنا، عن أحمد بن محمد بن خالد، عن القاسم بن يحيى، عن جده الحسن بن راشد، عن عبدالله بن سنان قال: سألت أبا عبدالله عليه السلام عن تفسير بِسْمِ اللهِ الرَّحْمنِ الرَّحِيمِ قال: الباء بهاء الله والسين سناء الله والميم مجد الله

1. [1/387] al-Kafi: A number of our companions from Ahmad b. Muhammad b. Khalid from al-Qasim b. Yahya from his grandfather al-Hasan b. Rashid from Abdallah b. Sinan who said: I asked Aba Abdillah عليه السلام about the interpretation of Bismillahi-r-Rahmani-r-Rahim. He said: The Ba is the Baha (Splendor) of Allah, the Sin is the Sana (Exaltedness) of Allah, and the Mim is the Majd (Magnificence) of Allah.

[388/2] 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

2. [2/388] 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 Tawhid. 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 allude 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.     

[389/3] الكافي: عدة من أصحابنا، عن أحمد بن محمد البرقي، عن القاسم بن يحيى، عن جده الحسن بن راشد، عن أبي الحسن موسى بن جعفر عليه السلام قال: سئل عن معنى الله فقال: استولى على ما دق وجل

3. [3/389] al-Kafi: A number of our companions from Ahmad b. Muhammad al-Barqi from al-Qasim b. Yahya from his grandfather al-Hasan b. Rashid from Abi al-Hasan Musa b. Ja’far عليه السلام. He (al-Hasan) said: He (the Imam) was asked about the meaning of Allah so he said: The one who rules over what is lowly and great.

[-/4] التوحيد: الهمداني، عن علي، عن أبيه، عن الهروي، عن علي بن موسى الرضا، عن أبيه، عن آبائه، عن علي عليهم السلام قال: قال رسول الله صلى الله عليه واله: إن لله عزوجل تسعة و تسعين اسما، من دعا الله بها استجاب له، ومن أحصاها دخل الجنة

4. [4/-] al-Tawhid: al-Hamdani from Ali from his father from al-Harawi from Ali b. Musa al-Ridha from his father from his forefathers from Ali عليهم السلام who said: The Messenger of Allahصلى الله عليه واله said: Allah Mighty and Majestic has ninety-nine names. Whoever asks Allah through them is answered. Whoever enumerates them enters paradise.

Muʿjam al-Aḥādīth al-Muʿtabara

Book 4, Chapter 11