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

[329/1] امالي الصدوق: ابن الوليد، عن الصفار، عن ابن معروف، عن علي بن مهزيار قال: كتبت إلى أبي جعفر الثاني عليه السلام: جعلت فداك اصلي خلف من يقول بالجسم، ومن يقول بقول يونس - يعني ابن عبد الرحمن؟ فكتب عليه السلام لا تصلوا خلفهم ولا تعطوهم من الزكاة وابرؤوا منهم، برأ الله منهم

1. [1/329] Amali of al-Saduq: Ibn al-Walid from al-Saffar from Ibn Ma’ruf from Ali b. Mahziyar who said: I wrote to Abi Ja’far the Second عليه السلام: May I be made your ransom - should I pray behind the one who asserts (the doctrine of) ‘the body’ (God is corporeal) or the one who subscribes to the doctrine of Yunus - that is the son of Abd al-Rahman? He عليه السلام wrote: Do not pray behind them nor not give them anything of the Zakat. Disassociate from them. Allah has disassociated from them. 

[330/2] امالي الصدوق: ابن الوليد، عن الصفار، عن البرقي، عن أبي هاشم الجعفري قال: سمعت علي بن موسى الرضا عليه السلام يقول: إلهي بدت قدرتك ولم تبد هيئتك فجهلوك و به قدروك والتقدير على غير ما وصفوك، وإني برئ يا إلهي من الذين بالتشبيه طلبوك، ليس كمثلك شئ، إلهي ولن يدركوك، وظاهر ما بهم من نعمك دليلهم عليك لو عرفوك، وفي خلقك يا إلهي مندوحة أن يتناولوك، بل سووك بخلقك فمن ثم لم يعرفوك، واتخذوا بعض آياتك ربا فبذلك وصفوك، تعاليت ربي عما به المشبهون نعتوك

2. [2/330] Amali of al-Saduq: Ibn al-Walid from al-Saffar from al-Barqi from Abi Hashim al-Ja’fari who said: I heard Ali b. Musa al-Ridha عليه السلام saying: My God, your power is manifest but your form is not. Because of this they became ignorant of you and with that (ignorance) estimated you. While the (true) estimation is other than how they described you. O My God, I am disassociated from those who seek you by likening you (to your creatures). There is nothing like you. My God, they will never reach you. What is apparent of your blessings around them is an indicator towards you. If only they recognized you. And in your creation - O my God - there is ample to understand you. However, they equated you to your creation and because of that did not attain recognition of you. They took some of your signs as Lord (instead of you) and with that (imperfect attributes) described you. Elevated are you My Lord from that which the Likeners impute to you.             

[331/3] التوحيد: ابن المتوكل، عن الحميري، عن ابن عيسى، عن ابن محبوب، عن حماد، عن أبي عبد الله عليه السلام قال: كذب من زعم أن الله عز وجل من شئ، أو في شئ، أو علي شئ

3. [3/331] al-Tawhid: Ibn al-Mutawakkil from al-Himyari from Ibn Isa from Ibn Mahbub from Hammad from Abi Abdillah عليه السلام who said: He has lied the one who claims that Allah Mighty and Majestic is from a thing, or in a thing, or upon a thing. 

[332/4] الكافي: عدة من أصحابنا، عن أحمد بن محمد بن خالد، عن أحمد بن محمد بن أبي نصر، عن صفوان الجمال، عن أبي عبدالله عليه السلام في قول الله عزوجل: كُلُّ شَيْءٍ هَالِكٌ إِلَّا وَجْهَهُ قال: من أتى الله بما امر به من طاعة محمد صلى الله عليه وآله فهو الوجه الذي لا يهلك و كذلك قال: مَّن يُطِعِ الرَّسُولَ فَقَدْ أَطَاعَ اللَّهَ

4. [4/332] al-Kafi: A number of our companions from Ahmad b. Muhammad b. Khalid from Ahmad b. Muhammad b. Abi Nasr from Safwan al-Jammal from Abi Abdillah عليه السلام  about the words of Allah Mighty and Majestic: “Everything is to perish except His face” (28:88). He said: Whoever comes to Allah with what he had been ordered (to do) in terms of obeying Muhammad صلى الله عليه وآله then he is the ‘face’ who will not perish. In a similar vein Did He say: “whoever obeys the Messenger has obeyed Allah” (4:80).    

[333/5] الخزاز، عن أبي الحسن الرضا عليه السلام قال: إن رسول الله صلى الله عليه واله يوم القيامة آخذ بحجزة الله، ونحن آخذون بحجزة نبينا، وشيعتنا آخذون بحجزتنا. ثم قال: الحجزة: النور

5. [5/333] al-Tawhid and al-Uyun: My father from Sa’d from Ibn Isa from al-Hasan b. Ali al-Khazzaz from Abi al-Hasan al-Ridha عليه السلام who said: The Messenger of Allah صلى الله عليه واله will hold on to the waist-knot of Allah on the Day of Judgment, we will hold on to the waist-knot of our prophet, and our Shia (followers) will hold on to our waist-knot. Then he said: waist-knot means light.

[334/6] التوحيد والعيون والامالي: ابن المتوكل، عن علي، عن أبيه، عن الريان عن الرضا عن آبائه، عن أمير المؤمنين عليهم السلام قال: قال رسول الله صلى الله عليه واله قال الله جل جلاله: ما آمن بي من فسر برأيه كلامي، وما عرفني من شبهني بخلقي، وما على ديني من استعمل القياس في ديني

6. [6/334] al-Tawhid, al-Uyun and al-Amali: Ibn al-Mutawakkil from Ali from his father from al-Rayyan from al-Ridha from his forefathers from The Commander of the Faithful عليهم السلام who said: The Messenger of Allah صلى الله عليه واله said: Allah Majestic is His Majesty said: He has not believed in Me the one who interprets My words by his opinion. He has not known Me the one who likens Me to My creatures. He is not upon My religion the one who uses analogy in My religion.  

[335/7] الكافي: علي بن إبراهيم، عن محمد بن عيسى بن عبيد، عن يونس، عن هشام ابن الحكم قال: سألت أبا عبدالله عليه السلام عن سبحان الله فقال: أنفة لله

7. [7/335] al-Kafi: Ali b. Ibrahim from Muhammad b. Isa b. Ubayd from Yunus from Hisham b. al-Hakam who said: I asked Aba Abdillah عليه السلام about ‘Subhanallah’. He said: (It means) Exaltation (belongs) to Allah.

[336/8] التوحيد: ابن المتوكل، عن الحميري، عن ابن عيسى، عن ابن محبوب، عن يعقوب السراج قال: قلت لابي عبد الله عليه السلام: إن بعض أصحابنا يزعم أن لله صورة مثل الانسان وقال آخر إنه في صورة أمرد جعد قطط! فخر أبو عبد الله عليه السلام ساجدا ثم رفع رأسه فقال: سبحان الله الذي ليس كمثله شئ، ولا تدركه الابصار، ولا يحيط به علم، لم يلد لان الولد يشبه أباه، ولم يولد فيشبه من كان قبله، ولم يكن له من خلقه كفوا أحد، تعالى عن صفة من سواه علوا كبيرا

8. [8/336] al-Tawhid: Ibn al-Mutawakkil from al-Himyari from Ibn Isa from Ibn Mahbub from Ya’qub al-Sarraj who said: I said to Abi Abdillah عليه السلام: One of our companions claims that Allah has a form like that of a human and another says that He is in the form of a beardless youth with very curly hair! Abu Abdillah عليه السلام fell down in prostration then he raised his head and said: Glory be to Allah whom there is nothing like Him. Vision cannot reach Him. Knowledge cannot encompass Him. He does not give birth for an off-spring resembles his parent. He was not born so that He could resemble one who came before Him. He will never have among His creatures any rival. Elevated is He from the description of the one who equates Him - a great elevation.     

[-/9] امالي الصدوق: محمد بن محمد بن عصام، عن الكليني، عن علان، عن محمد بن الفرج الرخجي قال: كتبت إلى أبي الحسن علي بن محمد عليهما السلام أسأله عما قال هشام بن الحكم في الجسم، وهشام بن سالم في الصورة. فكتب عليه السلام: دع عنك حيرة الحيران واستعذ بالله من الشيطان، ليس القول ما قال الهشامان 

9. [9/-] Amali of al-Saduq: Muhammad b. Muhammad b. Assam from al-Kulayni from Allan from Muhammad b. al-Faraj al-Rukhaji who said: I wrote to Abi al-Hasan Ali b. Muhammad عليهما السلام asking him about the position of Hisham b. al-Hakam regarding ‘the body’ and the position of Hisham b. Salim regarding ‘the human form’. He wrote: Leave the confusion of the confused, seek refuge in Allah from the Shaytan, the (true) position is not what was said by the two Hishams. 

[337/10] التوحيد ومعاني الاخبار: ابن عصام، عن الكليني، عن العلان، عن اليقطيني قال: سألت أبا الحسن علي بن محمد العسكري عليهما السلام عن قول الله عزوجل: وَالْأَرْضُ جَمِيعاً قَبْضَتُهُ يَوْمَ الْقِيَامَةِ وَالسَّماوَاتُ مَطْوِيَّاتٌ بِيَمِينِهِ فقال: ذلك تعيير الله تبارك وتعالى لمن شبهه بخلقه، ألا ترى أنه قال:  وَمَا قَدَرُوا اللَّهَ حَقَّ قَدْرِهِ ومعناه إذ قالوا: إن الارض جميعا قبضته يوم القيامة والسماوات مطويات بيمينه، كما قال عزوجل: وَمَا قَدَرُوا اللَّهَ حَقَّ قَدْرِهِ إذ قالوا: مَا أَنْزَلَ اللَّهُ عَلَى بَشَرٍ مِنْ شَيْءٍ، ثم نزه عزوجل نفسه عن القبضة واليمين فقال: سُبْحَانَهُ وَتَعَالَىٰ عَمَّا يُشْرِكُونَ

10. [10/337] al-Tawhid and Ma’ani al-Akhbar: Ibn Assam from al-Kulayni from al-Allan from al-Yaqtini who said: I asked Aba al-Hasan Ali b. Muhammad al-Askari عليهما السلام about the words of Allah Mighty and Majestic: “the entire earth will be His grip on the Day of Resurrection and the Heavens will be folded in His right hand” (39:67). He said: That is a rebuke of Allah Blessed and Elevated against the one who likens Him to his creation. Don’t you see that He said (in the same verse): “they have not estimated Allah His true estimate” (39:67). The meaning of this is (a reply to) when they said: ‘the entire earth will be His grip on the Day of Resurrection and the heavens will be folded in His right hand’. This is just as He Mighty and Majestic said: “they have not estimated Allah His true estimate” (6:91) when they said: “Allah has not sent down anything to a human” (6:91). Then He Mighty and Majestic declared Himself free of (possessing attributes such as) ‘gripping’ and ‘right hand’ by saying: “Glorified is He and Elevated above what they associate (with Him)” (39:67).

Muʿjam al-Aḥādīth al-Muʿtabara

Book 4, Chapter 4