[13/-] Ma’ani al-Akhbar: Ibn al-Walid from al-Saffar from al-Khashab from Ibn Kalub from Ishaq b. Ammar from Ja’far from his forefathers عليهم السلام: the messenger of Allah صلى الله عليه وآله said: whatever you find in the Book of Allah Mighty and Majestic then acting is to be based upon it and you have no excuse to abandon it …
[12/-] Irshad of al-Mufid: The messenger of Allah صلى الله عليه وآله said: I leave behind in your midst the two weighty things, as long you hold on to them you will not go astray after me: the Book of Allah and my descendants … Comments
al-Moḥsini: This narration which is certain in provenance [is confirmed to have originated from the prophet because of Tawatur] indicates the authoritativeness of the Book and the words of the `Aimma among the descendants and the obligation of holding on and following them.
[11/-] al-Kafi: Ahmad b. Idris from Muhammad b. Abd al-Jabbar from Safwan b. Yahya who said: Abu Qurra the Hadith scholar asked me to facilitate his entrance into the presence of Abi al-Hasan al-Ridha عليه السلام … so Abu al-Hasan عليه السلام said: … if the narrations contradict the Qur’an then I reject them, and what the Muslims have all unanimously agreed upon is that He cannot be fully comprehended by knowledge, and the eye-sight cannot overtake Him, and there is nothing like Him. Comments
al-Moḥsini: The narration indicates the following:
(a) Narrations that oppose the Qur’an do not have probative force.
(b) The Ijma’ (consensus) of the Muslims has probative force.
(c) Narrations that oppose Ijma’ of the Muslims do not have probative force.
(d) The Dhawahir (apparent meanings) of the Qur’an have probative force.
[10/-] al-Kafi: Ali b. Ibrahim from his father AND Muhammad b. Ismail from al-Fadhl b. Shadhan all together from Hammad b. Isa from Hariz from Zurara who said: I said to Abi Ja’far عليه السلام: will you not inform me how you knew and ruled that the wiping should only be limited to a part of the head and a part of the feet, so he laughed and then said: O Zurara – the messenger of Allah ruled it to be so and the Book from Allah descended with it – because Allah Mighty and Majestic says: “wash your faces” so we understood that the whole face … then he said: “and wipe part of your head” so we understood when He said بِرُءُوسِكُمْ that the wiping is limited to part of the head because of the (letter) ‘ب’ (Ba) …
[9/-] Tafsir Al-Ayyashi: From Safwan who said: I asked Aba al-Hasan al-Rida عليه السلام about the words of Allah: “so wash your faces and your hands with the elbows and wipe part of your head and feet to the ankles” (5:6) – he said: a man asked Aba al-Hasan (al-Kadhim) عليه السلام about this so he said: Surat al-Maida is enough for you – meaning – wiping the head and the two feet … Comments
While there is some evidence that people were washing their feet during ablution at first, al-Maida which was the last Sura to be revealed abrogated this by ordaining wiping, and thus when the Imam says: ‘al-Maida is enough for you’ he means acting on the purport of what it commands i.e. wiping. This explains the Khilaf that has occurred between the Muslims, whereby some groups failed to abide by the abrogating verse and stuck to what was common before the abrogation.
[8/-] al-Tawhid and al-Uyun and al-Amali: Ibn al-Mutawakkil from Ali from his father from al-Rayyan b. al-Salt from Ali b. Musa 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 based on his opinion …
[7/-] Rijal al-Kashshi: Muhammad b. Qulawayh and al-Husayn b. al-Hasan b. Bundar together from Sa’d from al-Yaqtini from Yunus b. Abd al-Rahman … he said: Hisham b. al-Hakam narrated to me that he heard Aba Abdillah عليه السلام saying: do not accept a narration on our authority except that which is in agreement with the Qur’an and the Sunna … Comments
al-Moḥsini: This narration is enough to negate the contention of the Akhabriyya that the interpretation of the Qur’an is necessarily dependent on the narrations of the `Aimma, the opposite is true i.e. it is the narrations which are to be compared and judged on the basis of the Qur’an.
[6/-] al-Kafi: A number of our companions from Ahmad b. Muhammad b. Khalid from his father from al-Nadhr b. Suwayd from Yahya al-Halabi from Ayyub b. al-Hur who said: I heard Aba Abdillah عليه السلام saying: everything is referred back to the Book and the Sunna, and every Hadith that does not agree with the Book of Allah then it is a worthless embellishment.
[5/-] The Treatise on the ‘Status of the Narrations of our Companions and Establishing their Authenticity’ authored by Sa’d b. Hibat Allah al-Rawandi: And from him (al-Saduq) from his father from Sa’d b. Abdallah from Ya’qub b. Yazid from Muhammad b. Abi Umayr from Jamil b. Darraj from Abi Abdillah عليه السلام who said: stopping in the face of doubt is better then rushing headlong into destruction, there is upon every truth a [self-evident] certainty, and upon every correct thing a light [proof], so whatever agrees with the Book of Allah then take it, and whatever opposes the Book of Allah then leave it.
[4/-] al-Kafi: Ali from Muhammad b. Isa from Yunus from Qutayba who said: a man asked Aba Abdillah عليه السلام about an issue and he answered him in it – so the man said: suppose if it were so and so – what would the answer be in it then? So he said to him: keep silent, whatever I have answered regarding it – then it is on the authority of the messenger of Allah صلى الله عليه وآله, we have nothing to do with ‘suppose’ whatsoever.