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

[1549/1] امالي الصدوق ومعاني الاخبار: أبي عن الحميري عن اليقطيني عن يونس عن عبد الله بن سنان عن أبي عبد الله عليه السلام قال: لله عزوجل حرمات ثلاث ليس مثلهن شئ: كتابه وهو حكمته ونوره، وبيته الذي جعله قبلة للناس لا يقبل من أحد توجها إلى غيره، وعترة نبيكم صلى الله عليه وآله

[1/1549] Amali of al-Saduq and Ma’ani al-Akhbar: My father from al-Himyari from al-Yaqtini from Yunus from Abdallah b. Sinan from Abi Abdillahعليه السلام  who said: Allah Mighty and Majestic has three Inviolables, there is nothing comparable to them: His Book, and it is His Wisdom and Light; His House which He made a Qibla (direction) for the people, it is not accepted from anyone a facing other than towards it; and the Descendants of your Prophetصلى الله عليه وآله

[-/2] الكافي: عدة من أصحابنا، عن أحمد بن محمد وسهل بن زياد، جميعا، عن ابن محبوب عن جميل بن صالح، عن الفضيل بن يسار، عن أبي عبدالله عليه السلام قال: قال رسول الله صلى الله عليه وآله: تعلموا القرآن فإنه يأتي يوم القيامة صاحبه في صورة شاب جميل شاحب اللون فيقول له القرآن: أنا الذي كنت أسهرت ليلك وأظمأت هواجرك وأجففت ريقك وأسلت دمعتك أؤول معك حيثما الت وكل تاجر من وراء تجارته وأنا اليوم لك من وراء تجارة كل تاجر وسيأتيك كرامة [من] الله عزوجل فأبشر، فيؤتى بتاج فيوضع على رأسه ويعطى الامان بيمينه والخلد في الجنان بيساره ويكسى حلتين ثم يقال له: اقرء وارقه فكلما قرء آية صعد درجة ويكسى أبواه حلتين إن كانا مؤمنين ثم يقال لهما: هذا لما علمتماه القرآن

[2/-] al-Kafi: A number of our companions from Ahmad b. Muhammad and Sahl b. Ziyad all together from Ibn Mahbub from Jamil b. Salih from al-Fudhayl b. Yasar from Abi Abdillahعليه السلام who said: Learn the Qur’an, for it (i.e. the Qur’an) will come to its Companion (i.e. the one who learnt it) on the Day of Judgment in the form of a handsome youth, pale in colour - and will say to him: ‘I am the Qur’an who used to keep awake your nights, make thirsty your mid-days, dry up your saliva, and cause your tears to over-flow. I will turn with you wherever you turn (i.e. accompany you constantly), for every merchant is behind (after) his merchandise (i.e. seeking profit for and from it), and I will be for you today the way every merchant is behind (after) his merchandise. There will come to you an Honour from Allah Mighty and Majestic so receive glad-tidings’.  Then a crown will be brought and placed on his head (i.e. the Companion of the Qur’an), and he will be given the Writ of Security in his right hand, and the Writ to Eternity in the Gardens in his left hand, and he will be attired with two robes.  Then it will be said to him (i.e. the Companion of the Qur’an): ‘Recite and ascend!’, so every time he recites a verse he ascends a level.  And his two parents will also be attired with two robes if they are believers, then it will be said to them both: ‘This is because you (pl.) taught him the Qur’an’

[1550/3] الكافي: علي بن إبراهيم، عن أبيه، عن صفوان، عن سعيد بن عبدالله الاعرج قال: سألت أبا عبدالله عليه السلام عن الرجل يقرأ القرآن ثم ينساه ثم يقرأه ثم ينساه أعليه فيه حرج؟ فقال: لا

[3/1550] al-Kafi: Ali b. Ibrahim from his father from Safwan from Sa’id al-A’raj who said: I asked Aba Abdillah عليه السلام about a man who memorizes the Qur’an, then he forgets it, then he memorizes it (again), then he forgets it, is there on him any sin because of this? He (i.e. the Imam) said: No

Muʿjam al-Aḥādīth al-Muʿtabara

Book 5, Chapter 4