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

[1/100] الخصال: عن أبيه، عن سعد بن عبد الله، عن أحمد بن محمد ابن عيسى، عن أحمد بن محمد بن أبي نصر البزنطي، عن أبي الحسين الخادم بياع اللؤلؤ، عن عبد الله بن سنان، عن أبي عبد الله عليه السلام قال: سأله أبي وأنا حاضر عن اليتيم متى يجوز أمره قال: حتى يبلغ أشده قال: وما أشده قال: الاحتلام قلت: قد يكون الغلام ابن ثمان عشرة سنة أو أقل أو أكثر ولا يحتلم؟ قال: إذا بلغ و كتب عليه الشئ جاز أمره إلا أن يكون سفيها أو ضعيفا

1. [1/100] al-Khisal: From his father from Sa’d b. Abdallah from Ahmad b. Muhammad b. Isa from Ahmad b. Muhammad b. Abi Nasr al-Bazanti from Abi al-Hasan – the servant and seller of pearls – from Abdallah b. Sinan from Abi Abdillah عليه السلام, he (Abdallah b. Sinan) said: my father asked him about the orphan while I was present – when does his affair become permissible [when does the authority to oversee his affair devolve to him]? he said: when he attains his maturity, he said: what is his maturity? he said: beginning to have nocturnal emissions, he said: a boy may be eighteen years or a little below that or a little more than that and yet does not have nocturnal emissions (what then)? he said: if he becomes pubescent and something begins to be written for him (of good-deeds and sins by the angels) – then his affair [taking charge of financial decisions] is valid unless he is a fool or mentally incapacitated. 

[2/101] الكافي: عن عدة من اصحابنا، عن أحمد بن محمد بن عيسى، عن الوشاء، عن عبدالله بن سنان، عن أبي عبدالله عليه السلام قال: إذا بلغ أشده ثلاث عشرة سنة ودخل في الاربع عشرة وجب عليه ما وجب على المحتلمين احتلم أو لم يحتلم كتبت عليه السيئات وكتبت له الحسنات وجاز له كل شئ إلا أن يكون ضعيفا أو سفيها

2. [2/101] al-Kafi: From a number of our companions from Ahmad b. Muhammad b. Isa from al-Washsha from Abdallah b. Sinan from Abi Abdillah عليه السلام who said: if he reaches his maturity, that is, completes thirteen years and enters the fourteenth – then it becomes obligatory on him what is obligatory on those who have nocturnal emissions whether he himself has emissions or not, and his sins are written down for him, and his good-deeds are also written down for him, and everything becomes permissible for him [in financial terms] except if he is mentally incapacitated or foolhardy.

[3/102] التهذيب: باسناده عن محمد بن علي بن محبوب، عن عن محمد بن الحسين، عن الحسن بن علي، عن عمرو بن سعيد، عن مصدق بن صدقة، عن عمار الساباطي، عن أبى عبدالله عليه السلام قال: سألته عن الغلام متى تجب عليه الصلاة؟ قال: إذا أتى عليه ثلاث عشرة سنة، فان احتلم قبل ذلك فقد وجبت عليه الصلاة وجرى عليه القلم، والجارية مثل ذلك ان أتى لها ثلاث عشرة سنة أو حاضت قبل ذلك فقد وجبت عليها الصلاة وجرى عليها القلم

3. [3/102] al-Tahdhib: Via his chain from Muhammad b. Ali b. Mahbub from Muhammad b. al-Husayn from al-Hasan b. Ali from Amr b. Sa`id from Musaddiq b. Sadaqa from Ammar al-Sabati from Abi Abdillah عليه السلام, he (Ammar) said: I asked him about a boy – when does prayer become obligatory on him? he said: if he completes thirteen years, but if he has nocturnal emissions before that then the prayer has already become obligatory on him and the Pen begins to record for him, and the girl likewise if she completes thirteen years or if she menstruates before that – the prayer become obligatory on her and the Pen begins to record for her.

[4/103] الخصال: عن أبيه، عن علي، عن أبيه، عن ابن أبي عمير، عن غير واحد، عن أبي عبد الله عليه السلام قال: حد بلوغ المرأة تسع سنين

4. [4/103] al-Khisal: From his father from Ali from his father from Ibn Abi Umayr from more than one from Abi Abdillah عليه السلام who said: the threshold for a woman’s pubescence is nine years.

[5/104] الكافي: علي بن إبراهيم، عن أبيه، عن ابن أبي عمير، عن حماد بن عثمان، عن الحلبي وزرارة، عن أبي عبدالله عليه السلام أنه سئل عن الصلاة على الصبي متى يصلى عليه؟ قال: إذا عقل الصلاة قلت: متى تجب الصلاة عليه؟ فقال: إذا كان ابن ست سنين والصيام إذا أطاقه

5. [5/104] al-Kafi: Ali b. Ibrahim from his father from Ibn Abi Umayr from Hammad b. Uthman from al-Halabi and Zurara from Abi Abdillah عليه السلام that he was asked about the prayer over a [deceased] child [Salat al-Mayyit] – when is it prayed over him? he said: when he can understand the prayer, I said: when is prayer obligatory on him (to begin praying)? he said: if he is a child of six years, and fasting is when he has the strength for it [is capable]. 

[6/105] التهذيب: باسناده عن محمد بن علي بن محبوب، عن العباس بن معروف، عن حماد بن عيسى، عن معاوية بن وهب قال: سألت أبا عبدالله عليه السلام: في كم يؤخذ الصبي بالصلاة؟ فقال: فيما بين سبع سنين وست سنين قلت: في كم يؤخذ بالصيام؟ فقال: فيما بين خمس عشرة أو أربع عشرة، وان صام قبل ذلك فدعه فقد صام ابني فلان قبل ذلك وتركته

6. [6/105] al-Tahdhib: Via his chain from Muhammad b. Ali b. Mahbub from al-Abbas b. al-Ma`ruf from Hammad b. Isa from Muawiya b. Wahb who said: I asked Aba Abdillah عليه السلام: at what age is the boy taken to task over prayers? He said: between seven and six years of age, I said: at what age is fasting demanded from him? he said: between fifteen or fourteen years, and if he fasts before that then leave him to do it for one of my sons began fasting before that and I let him.

[7/106] الفقيه: باسناده عن صفوان، عن إسحاق بن عمار قال: سألت أبا الحسن عليه السلام عن ابن عشر سنين يحج؟ قال: عليه حجة الاسلام إذا احتلم وكذلك الجارية عليها الحج إذا طمثت

7. [7/106] al-Faqih: Via his chain from Safwan from Ishaq b. Ammar who said: I asked Aba al-Hasan عليه السلام about a boy of ten years – can he make the Hajj? He said: upon him is the Hajj of Islam if he has begun getting nocturnal emissions, and the same is the case for the girl – Hajj is upon her if she has begun menstruating.

[8/107] الكافي: عدة من أصحابنا، عن سهل بن زياد، وعلي بن إبراهيم، عن أبيه جميعا، عن ابن أبي نجران، عن عاصم بن حميد، عن محمد بن مسلم، عن أبي جعفر عليه السلام قال: لايصلح للجارية إذا حاضت إلا أن تختمر إلا أن لا تجده

8. [8/107] al-Kafi: A number of our companions from Sahl b. Ziyad AND Ali b. Ibrahim from his father all together from Ibn Abi Najran from Asim b. Humayd from Muhammad b. Muslim from Abi Ja’far عليه السلام who said: it is not proper for a girl if she has begun menstruating to not veil herself – unless she cannot find it.

[9/108] الكافي: محمد بن إسماعيل، عن الفضل بن شاذان، وأبوعلي الاشعري، عن محمد بن عبدالجبار جميعا، عن صفوان بن يحيى، عن عبدالرحمن بن الحجاج قال: سألت أبا إبراهيم عليه السلام عن الجارية التي لم تدرك متى ينبغي لها أن تغطى رأسها ممن ليس بينها وبينه محرم ومتى يجب عليها أن تقنع رأسها للصلاة؟ قال: لاتغطى رأسها حتى تحرم عليها الصلاة

9. [9/108] al-Kafi: Muhammad b. Ismail from al-Fadhl b. Shadan AND Abu Ali al-Ash`ari from Muhammad b. Abd al-Jabbar all together from Safwan b. Yahya from Abd al-Rahman b. al-Hajjaj who said: I asked Aba Ibrahim عليه السلام about a girl who has not attained puberty – when is it incumbent on her to cover her head from the one one with whom she does not share any relation? and when is it obligatory on her to veil her head fully in the prayer? He said: she does not have to cover her head until the prayer starts becoming prohibited on her [i.e. she begins menstruating].

[-/10] الكافي: علي بن إبراهيم، عن أبيه، عن ابن أبي عمير، عن منصور بن يونس، عن منصور بن حازم، عن أبي عبدالله عليه السلام قال: قال رسول الله صلى الله عليه وآله: لارضاع بعد فطام ولا وصال في صيام ولا يتم بعد احتلام ولا صمت يوما إلى الليل ولا تعرب بعد الهجرة ولا هجرة بعد الفتح ولا طلاق قبل نكاح ، ولا عتق قبل ملك ، ولا يمين للولد مع والده ولا للمملوك مع مولاه ولا للمرأة مع زوجها ولا نذر في معصية ولا يمين في قطيعة فمعنى قوله: لا رضاع بعد فطام ان الولد إذا شرب لبن المرأة بعد ما تفطمه لا يحرم ذلك الرضاع التناكح

10. [10/-] al-Kafi: Ali b. Ibrahim from his father from Ibn Abi Umayr from Mansur b. Yunus from Mansur b. Hazim from Abi Abdillah عليه السلام who said: the messenger of Allah صلى الله عليه وآله said: there is no suckling after weaning, there is no joining [two consecutive days] in fasting, there is no orphanhood after nocturnal emission, there is no vow of silence from morning to night, there is no return to the nomadic ways after migration [to the urban center of faith], there is no Hijra after the conquest [of Makka], there is no divorce before marriage, there is no setting free [of a slave] before ownership, there can be no oath from a child without the consent of his father, nor from a slave without the consent of his master, nor for a woman without the consent of her husband, there can be no promise to do an evil, nor an oath to break blood-ties. The meaning of his words: there is no suckling after weaning is that – a child if he drinks the milk of a woman after he has been weaned off milk [two years] then that suckling does not prevent marriage [she does not become his Mahram/foster mother]. 

[11/109] الكافي: محمد بن يحيى، عن احمد بن محمد بن عيسى، عن محمد بن عيسى، عن منصور، عن هشام بن سالم، عن ابي عبدالله عليه السلام قال: انقطاع يتم اليتيم الاحتلام وهو اشده وان احتلم ولم يؤنس منه رشد وكان سفيها أو ضعيفا فليمسك عنه وليه ماله

11. [11/109] al-Kafi: Muhammad b. Yahya from Ahmad b. Muhammad b. Isa from Muhammad b. Isa from Mansur [b. Hazim] from Hisham b. Salim from Abi Abdillah عليه السلام who said: the termination of the orphanhood of the orphan is by nocturnal emission and it is considered his maturity, however if he begins to have nocturnal emissions but signs of intellectual maturity are not detected from him such that he is foolhardy or mentally incapacitated then his guardian withholds from handing over his wealth to him. 

[12/110] الفقيه: عن البزنطي عن الرضا عليه السلام قال: يؤخذ الغلام بالصلاة وهو ابن سبع سنين ولا تغطي المرأة شعرها منه حتى يحتلم

12. [12/110] al-Faqih: From al-Bazanti from al-Ridha عليه السلام who said: a boy is taken to task over prayers when he is seven years old, and a woman does not cover her hair from him until he begins to have nocturnal emissions.

Muʿjam al-Aḥādīth al-Muʿtabara

Book 2, Chapter 15