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

[1562/1] الكافي: أبوعلي الاشعري، عن محمد بن عبدالجبار، عن صفوان، عن إسحاق بن عمار، عن أبي بصير، عن أبي جعفر عليه السلام قال: نزل القرآن أربعة أرباع: ربع فينا وربع في عدونا وربع سنن وأمثال وربع فرائض وأحكام

[1562/1] al-Kafi: Abu Ali al-Ash’ari from Muhammad b. Abd al-Jabbar from Safwan from Ishaq b. Ammar from Abi Basir from Abi Ja’far عليه السلام who said: The Qur’an came down as four fourths: A quarter concerning us, a quarter concerning our enemies, a quarter is Sunan (Precedents) and Amthāl (Similitudes), and a quarter is Farāʾiḍ (Obligations) and Aḥkām (Rulings)

[1563/2] الكافي: علي بن إبراهيم، عن أبيه، عن ابن أبي عمير، عن عمر بن اذينة، عن الفضيل بن يسار قال: قلت لابي عبدالله عليه السلام: إن الناس يقولون: إن القرآن نزل على سبعة أحرف، فقال: كذبوا أعداء الله ولكنه نزل على حرف واحد من عند الواحد

[1563/2] al-Kafi: Ali b. Ibrahim from his father from Ibn Abi Umayr from Umar b. Udhayna from al-Fudhayl b. Yasar who said: I said to Abi Abdillah عليه السلام: The people say that the Qur’an came down upon seven Ahruf? So he (i.e. the Imam) said: The enemies of Allah have lied! Rather it came down upon one Harf from the One

[1564/3] الكافي: محمد بن يحيى، عن أحمد بن محمد، عن علي بن الحكم، عن هشام بن سالم، عن أبي عبدالله عليه السلام قال: إن القرآن الذي جاء به جبرئيل عليه السلام إلى محمد صلى الله عليه وآله سبعة عشر ألف آية

[3/1564] al-Kafi: Muhammad b. Yahya from Ahmad b. Muhammad from Ali b. al-Hakam from Hisham b. Salim from Abi Abdillah عليه السلام who said: The Qur’an that Jibril عليه السلام came with to Muhammad صلى الله عليه وآله was seventeen thousand verses

[1565/4] الخصال: حدثنا أحمد بن زياد بن جعفر الهمداني رضي الله عنه قال: حدثنا علي بن إبراهيم، عن أبيه، عن ابن أبي عمير، عن هشام بن سالم، عن أبي عبد الله عليه السلام قال: القراء ثلاثة: قارئ قرأ (القرآن) ليستدر به الملوك ويستطيل به على الناس فذاك من أهل النار، وقارئ قرأ القرآن فحفظ حروفه وضيع حدوده فذاك من أهل النار، وقارئ قرأ (القرآن) فاستتر به تحت برنسه فهو يعمل بمحكمه ويؤمن بمتشابهه ويقيم فرائضه ويحل حلاله ويحرم حرامه فهذا ممن ينقذه الله من مضلات الفتن، وهو من أهل الجنة، ويشفع فيمن شاء

[4/1565] al-Khisal: Ahmad b. Ziyad b. Ja’far al-Hamdani from Ali b. Ibrahim from his father from Ibn Abi Umayr from Hisham b. Salim from Abi Abdillah عليه السلام who said: The Qurrāʾ are three: A Qāriʾ who memorized the Qur’an so as to attract by it the rulers (to himself) and gain by it prominence over the masses. So that one is among the inmates of the Fire.   A Qāriʾ who memorized the Qur’an so he preserves its letters but neglects its bounds. So that one is among the inmates of the Fire. And a Qāriʾ who memorized the Qur’an so he hides with it under his hooded-cloak (i.e. to not be known). He acts by its Muḥkam (clear verses), believes in its Mutashābih (ambiguous verses), upholds its Faraiḍ (obligations), deems permissible its Ḥalāl, and forbids its Ḥarām. So this one is of those whom Allah saves from the misguiding trials, and he is among the inmates of the Garden, and he intercedes for whomsoever he wishes

Muʿjam al-Aḥādīth al-Muʿtabara

Book 5, Chapter 6