Muʿjam al-Aḥādīth al-Muʿtabara

/Muʿjam al-Aḥādīth al-Muʿtabara

Muʿjam al-Aḥādīth al-Muʿtabara

Muʿjam al-Aḥādīth al-Muʿtabara by Shaykh Moḥammed Āṣif al-Moḥsini, is a collection of narrations deemed reliable by the author i.e. Saḥīḥ, Ḥassan, and Muwathaq. All translations are adopted from https://sites.google.com/site/mujamalahadith/

Translation Progress

237 of 11523 (non-repeated) ḥadīths – 2%

Note: The introductory chapters are translated and compiled by Ammaar Muslim. Also, any footnotes or comments found within the book are from Ammaar Muslim, which are usually adopted from the words of Shaykh Moḥammed Āṣif al-Moḥsini, however may go beyond and should not be considered reflective of the opinion or comments of Shaykh Moḥammed Āṣif al-Moḥsini.

Introduction

For quite some time now, the need for having a comprehensive compilation of reliable narrations in the English language has been recognized by many. Such a reference work would allow non-Arabic speakers to gain access to authentic material instead of relying on spurious material. Furthermore, some of the non-Shia have always disparaged the Shia about the perceived weaknesses in the body of the Hadith that they possess. Polemics have almost ingrained the notion that Shias do not have a sufficient number of reliable narrations in the popular consciousness. Nothing could be further from the truth. This being the case, this project seeks to translate the encyclopedic work Muʿjam al-Aḥādīth al-Muʿtabara by the contemporary scholar Ayatullah Moḥammed Āṣif al-Moḥsini, in a bid to fill this gap and respond to the challenge.
al-Moḥsini had always wanted to collect the narrations that are Muʿtabar (reliable) as far as their chains are concerned. The aim being to assist the jurist in his derivation process, the researcher in conducting studies, the popular lecturer in preparing speeches, but even ordinary layman who are interested in knowledge.
al-Moḥsini maintains that the only other book in his view to comes close to this vision was the one by the Shaykh Hasan b. Ali al-Shahid al-Thani (d. 1011 AH), but his work “Muntaqa al-Jam’an” is specific only for narrations concerning jurisprudence being taken only from the Four great works. It also suffers from certain defects such as only including narrations that are Sahih or Hasan whilst ignoring the Muwathaq and being only partially complete with the present version ending at the book of Hajj.
al-Moḥsini undertook the project despite his busy schedule which included constant travelling whilst coordinating the Jihad and other political activities within the Islamic movement of Afghanistan against the invasion by the Marxist forces of the Kremlin government.
The first attempt at completing the book took al-Moḥsini four years (7 Rabi I 1407AH – 20 Jamadi II 1412AH) and the end result was a six volume work which contained 11,658 narrations considered reliable. Preparatory work commenced viz. editing the draft and type-casting it. This took an additional three and a half-years.
However, before the book could be published, al-Moḥsini encountered two main issues that greatly troubled him and halted any progress because it meant having to make significant changes. These are:[a] There is a lack of information about the transmission history of a considerable number of primary Hadith works. The manuscripts of such works did not reach scholars like al-Majlisi and Hurr who incorporated them in their encyoclopedic compilations via an acceptable method. Rather the authors of Bihar al-Anwar, Wasail al-Shia and al-Wafi happened upon them from the market and various libraries. We are still in the dark about how exactly they were passed down over the hundreds of years in the intervening period between when they were authored and the Safavid era in which they were discovered.
Al-Moḥsini says “It is as though this problem despite its intractable nature has not drawn the attention of other scholars, for I have not found it expounded upon in a book, or heard it being talked about in any scholarly gathering”.
The second problem is what became apparent to him when he was preparing a commentary of the Mashyakha of the Tahdhibayn for the third edition of his famous Rijali primer Buhuth Fi Ilm al-Rijal. [This problem is discussed in the 45th chapter of Buhuth (4th ed.) and has to do with possible defects in the chains of Tusi to some very prominent narrators of Hadith].
If one were to take the negative implications that these two problems raise and apply them to their fullest logical conclusion, the outcome would be that about 2000 narration – give or take – would fall outside the boundary of the reliable and consequently become consigned to the non-Mu’tabar category.
A natural outcome of these setbacks was a delay in publishing whilst al-Moḥsini was reconsidering his options, and as we will see later, this earlier draft was spiked and never saw the light of day. The draft was deposited by its author in the library of the Hawza of Khatam al-Nabiyyin in Kabul.
The second attempt began in the year 1431AH. While al-Moḥsini was preparing the fifth edition of his book Buhuth Fi Ilm al-Rijal for publication, a solution came to him which solved most of the issues raised by the second problem, which was to do with the chains of Shaykh al-Tusi to the authors of Usul and Kutub that he uses in his Tahdhibayn. As a result, a significant number of narrations which were hitherto considered unreliable could be re-evaluated and re-introduced into the category of narrations that are reliable as far as their chains are concerned. This re-sparked al-Moḥsini’s interest and marked the beginning of a renewed effort to continue where he had left off so as to complete the project. This in spite of the fact that the first problem remained unsolved. Al-Moḥsini concludes by hoping that he is able to see the work out to its completion and disseminate it widely despite what he feels to be the nearing of his end and prays to God to grant him succor.
1. The Hujiyyah (probative force) of a Khabar Wahid (solitary report) is predicated upon several conditions:
(a) Reliability of the chain, such that its narrators be truthful people. Or there be an internal or external (to the Hadith itself) Qarina (indicator) that leads to Itmi’nan (personal confidence) with regards to the Hadith’s authenticity. And such indicators are few and far between in our times, furthermore, the concept is wholly subjective as what leads to confidence for one does not do for the other.
(b) Should not contradict the intellect and basic common sense.
(c) Should not contradict the Qur’an.
(d) Should not contradict the established Sunnah (Normative model of the prophet).
(e) Should not be contradicted with contrarian narrations, and some have added the condition that it should not contradict the famous opinion, but the latter is unacceptable to al-Moḥsini both in general principle and in this specific instance.
Al-Moḥsini makes it clear that he will not include a Hadith with weak chain except very rarely when it serves a purpose. He will be sure to also include a disclaimer about its weakness whenever he does so. The main aim after all is to include the narrations reliable by their chains, those that are termed Sahih, Hasan, Muwathaq and Qawi. And if a Matn is conflicting with the Qur’an or the intellect he promises to point this out and discuss it, and if it is contrary to a verified Sunnah or has other contradictory narrations to contend against, then detailed elaboration and resolution is left to the study of Fiqh, although he might allude to this at times.
2. Al-Moḥsini notes that the book cannot possibly be comprehensive, in the sense that all the narrations with Mu’tabar chains should be found in it, rather a researcher might find quite a number of narrations which he has overlooked. He gives the following excuses for such lapses:
(a) Not enough time for a busy lone scholar to accomplish the task.
(b) To err comes as second-nature to the human.
(c) The error might be down to the inability to correctly identify some narrators with names that are shared.
On the other hand, al-Moḥsini does claim that: the overwhelming majority of Mu’tabar narrations are found in the book.
Al-Moḥsini makes it clear that he does not claim that every narration that does not have a Mu’tabar chain is a fabricated narration, for it may happen that an unknown narrator was in fact truthful, similarly, a liar does not always lie, so the chain not being Mu’tabar and the narration being false are not necessarily the same thing.
Al-Moḥsini admits that it is quite probable that a lot of narrations with weak chains do actually go back to the Aimma and originate from them, he goes so far as to say that we have certain knowledge of a general kind that all the weak narrations cannot all be false, despite this, he makes it clear that he will not include weak narrations in the book because they do not have Hujiyyah (which is a logical construct not necessarily interested with historical “reality” but rather absolving the believer of blame on rational grounds) except in some rare instances.
Furthermore, al-Moḥsini states that he does not claim that every narration that is Mu’tabar in its chain actually originates from the Ma’sum in reality, for a generally truthful person might lie sometimes without being caught, and the trustworthy might betray, and all narrators however careful can make mistakes borne out of lapses in memory. Despite all this, the report of the Thiqa is a Hujjah (sufficient proof) in the Law, it is not allowed to turn away from it without having a superior proof. What al-Moḥsini feels comfortable to say is this: all that is in the book (apart from the exception noted above i.e. including some weak in chain narrations together with a disclaimer) is reliable in its chain, it is permissible to attribute them to the Aimma, while it is not allowed to attribute weak in chain narrations to them such that someone says “al-Sadiq said such and such …” as is common and currently being done by the speakers and lecturers – “Has Allāh permitted you? or is it upon Allāh that you are foisting a lie” (10:59), so what is permitted (to attribute to them) apart from that which is Mutawatir and certain is that whose chain is Mu’tabar nothing more. And this alone is enough to make this work beneficial.
3. Al-Moḥsini clarifies that he will not include narrations that are weak-in-chain in the book, even if such narrations are coupled with ‘indicators’ that lead to personal confidence about them originating from the Aimma. He will not include them because doing so would require undue effort (it is a painstaking task to collect and evaluate diverse indicators for each narration). He does acknowledge however that this would be a beneficial endeavour since a number of these weak-in-chain narrations which are not considered to have Hujiyyah would then become Mu’tabar as a result. Consequently, he holds out the hope that someone in the future will undertake it so that the aim of the book is completed.
Among such indicators would be the plurality of chains for the same narration despite each of the chains being weak in and of itself. This plurality can lead to personal confidence in regards the historicity of the narration. Despite his decision to avoid the non-chain route, he has depended on this indicator to judge a narration as being reliable in a few instances. An example of this is the words of the messenger: “seeking knowledge is compulsory on every Muslim”. This narration does not have a single Mu’tabar chain, but because of the sum totality of the chains that bring it down and in various different sources it convinced him of its reliability. Al-Moḥsini notes a strange coincidence in this wherein an annotator of one of the Sihah Sitta also claims that there is no Sahih chain for this narration in their books but contends that the number of chains which reach thirty is sufficient for having reliance on it.
Another example of an indicator is to find the narrations that prove the merit of the commander of the faithful and the holy descendants of the prophet in the books of the Ahl al-Sunnah. This is significant because there was no motive for them to fabricate these seeing as they would have had more of an impetus to support the merit of all the companions as a whole. Thus, if such a narration is found in multiple places in their corpus one can be confident that the narration is a historically reality and did in fact originate from the prophet.
4. The principles upon which al-Moḥsini judges the reliability of narrations are those expounded on in his book Buhuth Fi Ilm al-Rijal published in the city of Qum. Whoever wishes to know more about this needs to refer to it, specifically the fifth and seemingly last edition.
Here a reader might ask the question: The judgment of al-Moḥsini in regards a narration has no value to someone else apart from him (especially those who can formulate their own opinions and make Ijtihad). This is because the principles involved in strengthening or weakening narrators as found in Ilm al-Rijal are subjective and not definitive and people have differed over them. If this be the case, what was the use of al-Moḥsini in expending effort in authoring this book?
In fact, as al-Moḥsini makes clear, he is someone who has stringent views which he applies rigorously i.e. very strict criteria for accepting narrations. It is therefore thought that what he considers to be reliable and includes in the book would be unobjectionable to most other scholars, except in some rare instances where a scholar might have a dissenting view. On the other hand, what al-Moḥsini leaves out from the book is not weakened unanimously, rather it might happen that a majority of the scholars consider it reliable because of the prevalent lax standards. However, since it is preferable in such matters to rule on the side of caution, the utility of the book becomes clear since it provides a common core of narrations that are irreproachable.
The following are the sources which al-Moḥsini made use of in Muʿjam al-Aḥādīth al-Muʿtabara.
1. al-Kafi (Usul, Furu and Rawdha) of al-Kulayni
2. al-Faqih of al-Saduq
3. al-Tahdhib of al-Tusi
4. al-Istibsar of al-Tusi
5. Masail Ali b. Ja’far
6. Kitab al-Mu’min of al-Husayn b. Said
7. Kitab al-Zuhd of al-Husayn b. Said
8. Nawadir Ahmad b. Muhammad b. Isa
9. Mahasin al-Barqi
10. Basair al-Darajat of al-Saffar
11. Qurb al-Isnad of al-Himyari
12. Tafsir al-Qummi
13. Rijal al-Kashshi
14. Kamil al-Ziyarat of Ibn Qulawayh
15. Ghayba of al-Nu’mani
16. al-Tawhid of al-Saduq
17. al-Khisal of al-Saduq
18. Uyun Akhbar al-Ridha of al-Saduq
19. Thawab al-A’mal wa Iqab al-A’mal of al-Saduq
20. Illal al-Sharai of al-Saduq
21. Ma’ani al-Akhbar of al-Saduq
22. al-Amali of al-Saduq
23. Ikmal al-Diin of al-Saduq
24. al-Irshad of al-Mufid
25. al-Amali of al-Mufid
26. al-Amali of al-Tusi
27. Ghayba of al-Tusi
28. Misbah al-Mutahhajid of al-Tusi
29. al-Amali of Ibn al-Shaykh (Abu Ali al-Tusi)
30. Qasas al-Anbiya of al-Rawandi
Note that these were the sources that al-Moḥsini made use of initially, until as pointed out above (see: the First Problem) he realized that there were questions about the back-history of a number of these books which put into doubt their attribution to supposed authors. He decided to discard some of them based on what he saw as their faulty transmission. For a full elaboration of which book he considers solid and which not together with his argumentation on this refer to the 52nd Bahth in Buhuth Fi Ilm al-Rijal (5th Ed.).
Al-Moḥsini makes use of two latter day encyclopedias:
1. Bihar al-Anwar of al-Majlisi (110 vols), whose author was able to collect together most of the extant narrations having to do with diverse subjects such as beliefs, morals, history, jurisprudence and more.
2. Jami Ahadith al-Shia (30+ vols) (compiled by a panel of scholars under the guidance of Sayyid Burujerdi, most of the work being done by Shaykh Ismail al-Muizzi) which deals with narrations to do with jurisprudence however indirectly. It is better than any other work of a similar nature such as al-Wafi, Wasail al-Shia, Mustadrak al-Wasail or Safinat al-Bihar. This is because it is innovative in more than one way, such as gathering together all narrative strands that may seem different but actually go back to the same narration etc.
Consider an example: [4/49] al-Kafi: Muhammad b. Yahya from …
The number on the left (4) is the number of the narration in that particular chapter, while the number on the right (49) is the number of the narration overall across all the chapters and volumes.
Sometimes one can encounter something like this: [2/-] al-Kafi: Muhammad b. Yahya from …
The number on the left (2) continues to be the number of the narration in that chapter, while there is no number on the right which has been replaced with a dash. This signifies either one of two things:
(a) al-Moḥsini is not entirely sure of the narration’s authenticity because there exists some doubt about one or more narrators.
(b) The narration has already come before or will come again in future chapters i.e. repetition, thus, a number is not given to avoid numbering the same narration more than once.

Book of Intellect and Knowledge

Muʿjam al-Aḥādīth al-Muʿtabara, Submission of Intellect and its Excellence – Ḥadīth #1

[1/1] Usul al-Kafi: From a number of our companions among them Muhammad b. Yahya al-Attar from Ahmad b. Muhammad from al-Hasan b. Mahbub from al-Ala b. Razin from Muhammad b. Muslim from Abi Ja’far عليه السلام who said: When Allāh created the intellect He gave it the power to speak, then He said to it: draw near, so it drew near, then He said to it: turn back, so it turned back, then He said: by my Power and Majesty I have not created a creature more beloved to me than you, and I have not perfected you except in the one I love, as for me you do I command, and you do I prohibit, and you do I punish and you do I reward.

 [1/1] اصول الكافي: عن عدة من أصحابنا منهم محمد بن يحيى العطار، عن أحمد بن محمد، عن الحسن بن محبوب، عن العلاء بن رزين، عن محمد بن مسلم، عن أبي جعفر عليه السلام قال: لما خلق الله العقل استنطقه ثم قال له: أقبل فأقبل ثم قال له: أدبر فأدبر ثم قال: وعزتي وجلالي ما خلقت خلقا هو أحب إلي منك  ولا أكملتك إلا فيمن احب، أما إني إياك آمر، وإياك أنهى وإياك اعاقب، وإياك اثيب

Muʿjam al-Aḥādīth al-Muʿtabara, Submission of Intellect and its Excellence – Ḥadīth #2

[2/2] Usul al-Kafi: Muhammad b. Yahya from Ahmad b. Muhammad b. Isa from Ibn Fadhal from al-Hasan b. Jahm who said: I heard al-Ridha عليه السلام saying: the friend of every man is his intellect, and his enemy is his ignorance.

[2/2] اصول الكافي: محمد بن يحيى، عن أحمد بن محمد بن عيسى، عن ابن فضال، عن الحسن بن الجهم قال: سمعت الرضا عليه السلام يقول: صديق كل امرء عقله، وعدوه جهله

Muʿjam al-Aḥādīth al-Muʿtabara, Submission of Intellect and its Excellence – Ḥadīth #3

[3/3] Usul al-Kafi: From him (Muhammad b. Yahya) from Ahmad b. Muhammad from Ibn Fadhal from al-Hasan b. Jahm who said: I said to Abi al-Hasan عليه السلام: we have a group who have love (towards you) but they are not firm in resolve though they profess this belief (Tashayyu), so he عليه السلام said: these are not those who were admonished by Allāh, when Allāh said: <>(59:2).

 [3/3] اصول الكافي: وعنه، عن أحمد بن محمد، عن ابن فضال، عن الحسن بن الجهم قال: قلت لابي الحسن عليه السلام: إن عندنا قوما لهم محبة، وليست لهم تلك العزيمة يقولون بهذا القول؟ فقال: ليس اولئك ممن عاتب الله إنما قال الله: فاعتبروا يا أولي الابصار

Muʿjam al-Aḥādīth al-Muʿtabara, Submission of Intellect and its Excellence – Ḥadīth #4

[4/4] Rijal al-Kashshi: Hamduwayh b. Nusayr who said: narrated to us Ayyub b. Nuh from Safwan b. Yahya from Dawud b. Farqad who said: I heard Aba Abdillah عليه السلام saying: my companions are the people of discernment and god-consciousness, whoever is not from the people of discernment and god-consciousness then he is not from my companions.

[4/4] رجال الكشي: عن حمدويه بن نصيرعن أيوب بن نوح، عن صفوان بن يحيى، عن داود بن فرقد، قال : سمعت أبا عبد الله (عليه السلام) يقول إن أصحابي أولو النهى و التقى فمن لم يكن من أهل النهى و التقى فليس من أصحابي

Muʿjam al-Aḥādīth al-Muʿtabara, Submission of Intellect and its Excellence – Ḥadīth #5

[5/5] Usul al-Kafi: Ali from his father (Ibrahim b. Hashim) from Abi Hashim al-Ja’fari who said: We were with al-Ridha عليه السلام when we began discussing about the intellect and moral virtue, so he said: O Abu Hashim, intellect is a free gift from Allāh while virtue is an effortful acquisition, whoever strives to acquire virtue is able to possess it but whoever strives to acquire intellect he achieves naught by that except further ignorance.

 
[5/5] اصول الكافي: علي، عن أبيه، عن أبي هاشم الجعفري قال: كنا عند الرضا عليه السلام فتذاكرنا العقل والادب فقال: يا أبا هاشم العقل حباء من الله والادب كلفة، فمن تكلف الادب قدر عليه، ومن تكلف العقل لم يزدد بذلك إلا جهلا

Muʿjam al-Aḥādīth al-Muʿtabara, Submission of Intellect and its Excellence – Ḥadīth #6

[6/6] Usul al-Kafi: Abu Abdillah al-Asimi from Ali b. al-Hasan from Ali b. Asbat from al-Hasan b. al-Jahm from Abi al-Hasan al-Ridha عليه السلام. He (al-Asimi) said: Our companions (the Shias) and intellect were mentioned in his presence, so he عليه السلام said: consideration is not given to a man of religion who has no intellect. I said: may I be made your ransom, from those who claim this affair (Wilaya) there are some who do mean well but do not have that level of intellect, so he said: such people are not the ones addressed by Allāh, verily Allāh created the intellect and said to it: draw near, so it drew near, and said to it: turn back, so it turned back, then He said: by my power and majesty I have not created a thing better than you or more beloved to me than you, by you do I take and by you do I give.

[6/6] اصول الكافي: أبوعبدالله العاصمي، عن علي بن الحسن، عن علي بن أسباط، عن الحسن ابن الجهم، عن أبي الحسن الرضا عليه السلام قال: ذكر عنده أصحابنا وذكر العقل قال: فقال عليه السلام: لا يعبأ بأهل الدين ممن لا عقل له، قلت: جعلت فداك إن ممن يصف هذا الامر قوما لا بأس بهم عندنا وليست لهم تلك العقول فقال: ليس هؤلاء ممن خاطب الله إن الله خلق العقل فقال له: اقبل فاقبل وقال له: أدبر فأدبر، فقال: وعزتي وجلالي ما خلقت شيئا أحسن منك أو احب إلي منك، بك آخذ وبك اعطي

Muʿjam al-Aḥādīth al-Muʿtabara, Sign of Perfection of Intellect – Ḥadīth #1

[1/7] Usul al-Kafi: Muhammad b. Yahya from Ahmad b. Muhammad from Ibn Mahbub from Abdallah b. Sinan who said: I mentioned a person who was afflicted by forgetfulness in Wudhu and Salat to Abu Abdillah عليه السلام and added: He is a person with intellect. Abu Abdillah عليه السلام said: and what kind of intellect does he have while he is obeying Satan? I said to him: how is he obeying Satan? he said: ask him – this that comes over him what is its cause? he will tell you it is from the handiwork of Satan.

[1/7] اصول الكافي: محمد بن يحيى، عن أحمد بن محمد، عن ابن محبوب، عن عبدالله بن سنان قال: ذكرت لابي عبدالله عليه السلام رجلا مبتلى بالوضوء والصلاة وقلت: هو رجل عاقل، فقال: أبوعبدالله وأي عقل له وهو يطيع الشيطان؟ فقلت له: وكيف يطيع الشيطان؟ فقال سله هذا الذي ياتيه من أي شئ هو؟ فإنه يقول لك من عمل الشيطان

Muʿjam al-Aḥādīth al-Muʿtabara, Sign of Perfection of Intellect – Ḥadīth #2

[2/8] al-Khisal: From his father (i.e. Ali b. al-Husayn b. Babawayh) from Sa’d b. Abdallah from Ahmad b. Abi Abdillah al-Barqi from al-Hasan b. Ali b. Fadhal from Tha’laba b. Maymun from Abi Abdillah عليه السلام who said: the commander of the faithful عليه السلام said: men are of three kinds: intelligent, foolish and corrupt sinner, as for the intelligent one the religion is his path, and forbearance is his habit, and giving counsel is his disposition, when he is asked he answers, and when he speaks he is to the point, and when he hears he comprehends, and when he reports he is truthful, and when one confides in him he is loyal, as for the fool if someone alerts him to a beautiful thing he overlooks it, and if he is dissuaded from good he acquiesces to forsake it, and if he is driven to ignorance he becomes ignorant, and if he reports he is incorrect, he does not understand and if perchance he is able to understand he does not learn from it, and as for the corrupt sinner if you rely on him he betrays you, and if you befriend him he hates you, and if you trust him he is not sincere with you.

 [2/8] الخصال: عن أبيه عن سعد بن عبد الله، عن أحمد أبي عبد الله البرقي، عن الحسن بن علي بن فضال، عن ثعلبة بن ميمون، عن أبي عبد الله عليه السلام قال : قال أمير المؤمنين عليه السلام : الرجال ثلاثة : عاقل وأحمق وفاجر، فالعاقل الدين شريعته، والحلم طبيعته، والرأي سجيته، إن سئل أجاب ، وإن تكلم أصاب، وإن سمع وعى، وإن حدث صدق، وإن اطمأن إليه أحد وفى، والاحمق إن استنبه بجميل غفل، وإن استنزل عن حسن نزل، وإن حمل على جهل جهل، وإن حدث كذب، لا يفقه وإن فقه لا يتفقه، والفاجر إن ائتمنته خانك، وإن صاحبته شانك وإن وثقت به لم ينصحك

Muʿjam al-Aḥādīth al-Muʿtabara, Merit of Knowledge and the Scholar and the Obligation of Knowledge – Ḥadīth #01

[1/9] al-Khisal: From his father (Ali b. al-Husayn b. Babawayh) from Ali from his father (Ibrahim b. Hashim) from Ibn Maymun from Ja’far b. Muhammad from his forefathers from Ali عليه السلام who said: the messenger of Allāh صلى الله عليه وآله said: the merit of knowledge is more beloved to Allāh than the merit of worship. The best of your religion is self-restraint (from sins).

[1/9] الخصال: عن أبيه، عن علي، عن أبيه، عن ابن ميمون، عن جعفر بن محمد، عن آبائه، عن علي عليه السلام قال : قال رسول الله صلى الله عليه وآله: فضل العلم أحب إلى الله من فضل العبادة وأفضل دينكم الورع

Muʿjam al-Aḥādīth al-Muʿtabara, Merit of Knowledge and the Scholar and the Obligation of Knowledge – Ḥadīth #02

[2/10] Usul al-Kafi: From Ali from his father from Ibn Abi Umayr AND Muhammad b. Yahya from Ahmad b. Muhammad from Ibn Abi Umayr from Sayf b. Umayra from Abi Hamza from Abi Ja’far عليه السلام who said: the scholar whose knowledge benefits others is better than seventy thousand worshippers.

[2/10] اصول الكافي: عن علي، عن أبيه، عن ابن أبي عمير، وعن محمد بن يحيى، عن أحمد ابن محمد، عن ابن أبي عمير، عن سيف بن عميرة، عن أبي حمزة، عن أبي جعفر عليه السلام قال: عالم ينتفع بعلمه أفضل من سبعين ألف عابد

Muʿjam al-Aḥādīth al-Muʿtabara, Merit of Knowledge and the Scholar and the Obligation of Knowledge – Ḥadīth #03

[3/11] al-Kafi: From Ali from Muhammad b. Isa from Yunus from Jamil from Abi Abdillah عليه ‌السلام – he (Jamil) said: I heard him saying: The people rise up (every morning) being in one of three categories: knowledgeable scholar, student seeking knowledge or scum. So we are the scholars and our Shia are the students and the rest of the people are scum.

[3/11] الكافي: عن علي، عن محمد بن عيسى، عن يونس، عن جميل، عن أبي عبد الله عليه ‌السلام قال: سمعته يقول: يغدو الناس على ثلاثة أصناف عالم ومتعلم وغثاء فنحن العلماء وشيعتنا المتعلمون وسائر الناس غثاء

Muʿjam al-Aḥādīth al-Muʿtabara, Merit of Knowledge and the Scholar and the Obligation of Knowledge – Ḥadīth #04

[4/12] al-Khisal: From Ibn al-Walid from al-Saffar from Ibn Isa from al-Washsha from Ahmad b. Aidh from Abi Khadija from Abi Abdillah عليه السلام who said: The people rise up (every morning) being in one of three categories: (then he mentioned its like) …

[4/12] الخصال: عن ابن الوليد، عن الصفار، عن ابن عيسى، عن الوشاء، عن احمد بن عائذ، عن ابي خديجة، عن ابي عبدالله عليه السلام قال: الناس يغدون على ثلاثة (ثم ذكر مثله)

Muʿjam al-Aḥādīth al-Muʿtabara, Merit of Knowledge and the Scholar and the Obligation of Knowledge – Ḥadīth #05

[5/13] al-Kafi: From Muhammad b. Yahya from Ahmad from Ibn Mahbub from Abi Ayyub al-Khazzaz from Sulayman b. Khalid from Abi Abdillah عليه السلام who said: no one dies from among the believers whose death is more pleasing to Iblis than the death of a Faqih.

[5/13] الكافي: عن محمد بن يحيى، عن أحمد، عن ابن محبوب، عن أبي أيوب الخزاز، عن سليمان بن خالد، عن أبي عبدالله عليه السلام قال: ما من أحد يموت من المؤمنين أحب إلى إبليس من موت فقيه

Muʿjam al-Aḥādīth al-Muʿtabara, Merit of Knowledge and the Scholar and the Obligation of Knowledge – Ḥadīth #06

[6/14] al-Khisal: From Ibn al-Walid from al-Saffar from Ibn Isa from Ibn Mahbub from Abdallah b. Sinan who said: I heard Aba Abdillah عليه السلام saying: I do have mercy on three and they do indeed deserve mercy: a man of standing who has been stricken with lowliness after his former high position, a man of riches who has been stricken with need after his former self-sufficiency, and a scholar who is belittled by his family and the ignorant.

[6/14] الخصال: عن ابن الوليد، عن الصفار، عن ابن عيسى، عن ابن محبوب، عن عبد الله بن سنان قال: سمعت أبا عبد الله عليه السلام يقول: إني لارحم ثلاثة وحق لهم أن يرحموا: عزير أصابته مذلة بعد العز، وغني أصابته حاجة بعد الغنى، وعالم يستخف به أهله والجهلة

Muʿjam al-Aḥādīth al-Muʿtabara, Merit of Knowledge and the Scholar and the Obligation of Knowledge – Ḥadīth #08

[8/16] al-Khisal: My father from Sa’d from al-Barqi from his father from Safwan from al-Khazzaz from Muhammad b. Muslim and others apart from him from Abi Abdillah عليه السلام who said: the messenger of Allāh صلى الله عليه وآله said: start the day either as a scholar or as a student or loving the scholars and do not be a fourth for you will perish because of your hatred towards them (i.e. the scholars).

[8/16] الخصال: أبي، عن سعد، عن البرقي، عن أبيه، عن صفوان، عن الخزاز، عن محمد بن مسلم وغيره، عن أبي عبد الله عليه السلام قال: قال رسول الله صلى الله عليه وآله: اغد عالما أو متعلما أو أحب العلماء ولا تكن رابعا فتهلك ببغضهم

Muʿjam al-Aḥādīth al-Muʿtabara, Merit of Knowledge and the Scholar and the Obligation of Knowledge – Ḥadīth #09

[9/17] al-Kafi: Muhammad b. Ismail from al-Fadhl b. Shadhan from Ibn Abi Umayr from Jamil b. Salih from Aban b. Taghlib from Abi Abdillah عليه السلام who said: I would have even liked it that my companions’ heads are lashed with whips for them to gain a comprehensive understanding (of the religion).

[9/17] الكافي: محمد بن إسماعيل، عن الفضل بن شاذان، عن ابن أبي عمير، عن جميل بن دراج، عن أبان بن تغلب، عن أبي عبدالله عليه السلام قال: لوددت أن أصحابي ضربت رؤوسهم بالسياط حتى يتفقهوا

Muʿjam al-Aḥādīth al-Muʿtabara, Merit of Knowledge and the Scholar and the Obligation of Knowledge – Ḥadīth #10

 [10/-] al-Khisal: In  the ‘Four Hundred’ Narration: the commander of the faithful عليه السلام said: teach your children that which will benefit them – the Murjia should not overpower them with their speculative opinions.
 [-/10] الخصال: في حديث الأربعمائة: قال أمير المؤمنين عليه السلام: علموا صبيانكم ما ينفعهم به، لا يغلب عليهم المرجئة برأيها

Muʿjam al-Aḥādīth al-Muʿtabara, Reward of the Scholar and the Seeker of Knowledge – Ḥadīth #1

[1/18] al-Kafi: Muhammad b. al-Hasan and Ali b. Muhammad from Sahl b. Ziyad; Muhammad b. Yahya from Ahmad b. Muhammad – all together from Ja’far b. Muhammad al-Ash’ari from Abdallah b. Maymun al-Qaddah; Ali b. Ibrahim from his father from Hammad b. Isa from al-Qaddah from Abi Abdillah عليه السلام who said: the messenger of Allāh صلى الله عليه وآله said: whoever treads a path seeking knowledge Allāh makes him tread a path to heaven. The angels lay down their wings for the seeker of knowledge being pleased with him. They do seek forgiveness for the seeker of knowledge whatsoever is in heaven and whatsoever is on earth even the fish in the sea. The merit of the scholar over the worshipper is like the excellence of the moon over the rest of the stars on a full-moon night. The scholars are the inheritors of the prophets, the prophets do not leave behind silver or gold coins rather they leave behind knowledge so whomsoever partakes of it then he has obtained a fortunate share.

[1/18] الكافي: محمد بن الحسن وعلي بن محمد، عن سهل بن زياد، ومحمد بن يحيى، عن أحمد بن محمد جميعا، عن جعفر بن محمد الاشعري، عن عبدالله بن ميمون القداح، وعلي بن إبراهيم، عن أبيه، عن حماد بن عيسى، عن القداح، عن أبي عبدالله عليه السلام قال: قال رسول الله صلى الله عليه وآله: من سلك طريقا يطلب فيه علما سلك الله به طريقا إلى الجنة وإن الملائكة لتضع أجنحتها لطالب العلم رضا به وإنه يستغفر لطالب العلم من في السماء ومن في الارض حتى الحوت في البحر، وفضل العالم على العابد كفضل القمر على سائر النجوم ليلة البدر، وإن العلماء ورثة الانبياء إن الانبياء لم يورثوا دينارا ولا درهما ولكن ورثوا العلم فمن أخذ منه أخذ بحظ وافر

Muʿjam al-Aḥādīth al-Muʿtabara, Reward of the Scholar and the Seeker of Knowledge – Ḥadīth #2

[2/19] al-Kafi: Muhammad b. Yahya from Ahmad b. Muhammad from al-Hasan b. Mahbub from Jamil b. Salih from Muhammad b. Muslim from Abi Ja’far عليه السلام who said: the one who teaches the knowledge from among you has an equivalent reward with the student who seeks knowledge except that he (the teacher) has a degree over him (the student), so seek knowledge from the bearers of knowledge and teach it to your brothers in the same way as the scholars had taught it to you.

[2/19] الكافي: محمد بن يحيى، عن أحمد بن محمد، عن الحسن بن محبوب، عن جميل بن صالح عن محمد بن مسلم، عن أبي جعفر عليه السلام قال: إن الذي يعلم العلم منكم له أجر مثل أجر المتعلم وله الفضل عليه، فتعلموا العلم من حملة العلم وعلموه إخوانكم كما علمكموه العلماء

Muʿjam al-Aḥādīth al-Muʿtabara, Reward of the Scholar and the Seeker of Knowledge – Ḥadīth #4

[4/21] al-Uyun: Via the three chains from al-Ridha from his forefathers عليهم السلام: the messenger of Allāh صلى الله عليه واله said: O Allāh have mercy on my successors – thrice – it was said to him: and who are your successors? He said: those who come after me and transmit my narrations and my Sunnahteaching it to the people after me.

[4/21] العيون: بالاسانيد الثلاثة عن الرضاء عن ابائه عليهم السلام:  قال رسول الله صلى الله عليه واله: اللهم ارحم خلفائي- ثلاث مرات – قيل له ومن خلفائك قال الذين يأتون من بعدي ويروون أحاديثي وسنتي فيعلمونها الناس من بعدي

Muʿjam al-Aḥādīth al-Muʿtabara, Reward of the Scholar and the Seeker of Knowledge – Ḥadīth #5

[5/22] Rijal al-Najashi: From our Shaykh al-Mufid in his book “Masabih al-Nur”: reported to us Ibn Qulawayh from Ali b. al-Husayn b. Babawayh from Abdallah b. Ja’far al-Himyari from Dawud b. al-Qasim al-Ja’fari who said: I presented the book “Yawm wa Layla” of Yunus to Abi Muhammad al-Askari عليه السلام, so he said to me: who authored this? I said: it has been authored by Yunus the client of the family of Yaqtin, he said: may Allāh give him for every letter a light on the day of judgment.

[5/22] رجال النجاشي: عن شيخنا المفيد في كتابه مصابيح النور: أخبرني ابن قولويه، عن علي بن الحسين بن بابويه، عن عبد الله بن جعفر الحميري، عن داود بن القاسم الجعفري، قال: عرضت على أبي محمد صاحب العسكر عليه السلام كتاب يوم وليلة ليونس فقال لي تصنيف من هذا؟ فقلت: تصنيف يونس مولى آل يقطين فقال: أعطاه الله بكل حرف نورا يوم القيامة

Muʿjam al-Aḥādīth al-Muʿtabara, Attributes of the Scholar – Ḥadīth #1

[1/23] al-Kafi: Muhammad b. Yahya al-Attar from Ahmad b. Muhammad b. Isa from al-Hasan b. Mahbub from Muawiya b. Wahb who said: I heard Aba Abdillah عليه السلام saying: seek knowledge and adorn yourself with forbearance and dignity together with it (knowledge), and humble yourself to the one you teach knowledge, and humble yourself to the one from whom you seek knowledge, and do not be tyrannical scholars so that your falsehood drives away your truth.

[1/23] الكافي: محمد بن يحيى العطار، عن أحمد بن محمد بن عيسى، عن الحسن بن محبوب عن معاوية بن وهب قال: سمعت أبا عبدالله عليه السلام يقول: اطلبوا العلم وتزينوا معه بالحلم والوقار، وتواضعوا لمن تعلمونه العلم، وتواضعوا لمن طلبتم منه العلم، ولا تكونوا علماء جبارين فيذهب باطلكم بحقكم

Muʿjam al-Aḥādīth al-Muʿtabara, Attributes of the Scholar – Ḥadīth #2

 [2/24] al-Kafi: Ali b. Ibrahim from Muhammad b. Isa from Yunus from Hammad b. Uthman from al-Harith b. al-Mughira al-Nasri from Abi Abdillah عليه السلام in regards the words of Allāh Mighty and Majestic: “Verily they truly fear Allāh from among his slaves – the scholars” (35:28) he said: He means by the scholars the one whose deeds conform with his words, as for the one whose deeds are contrary to his words then he is not a scholar.
 [2/24] الكافي: علي بن إبراهيم، عن محمد بن عيسى، عن يونس، عن حماد بن عثمان، عن الحارث بن المغيرة النصري، عن أبي عبدالله عليه السلام في قول الله عزوجل: ” إنما يخشى الله من عباده العلماء ” قال: يعني بالعلماء من صدق فعله قوله، ومن لم يصدق فعله قوله فليس بعالم

Muʿjam al-Aḥādīth al-Muʿtabara, Attributes of the Scholar – Ḥadīth #3

[3/25] al-Kafi: A number of our companions from Ahmad b. Muhammad b. Khalid from Ismail b. Mihran from Abi Said al-Qammat and Salih b. Said from Aban b. Taghlib from Abi Ja’far عليه السلام, that he (the Imam) was asked a question about a matter and he answered it, so the man (who asked the question) said: the Fuqaha do not say this, he said: woe be upon you – and have you ever seen a Faqih?! A true Faqih is one who renounces the Dunya and covets the Akhera and holds onto the Sunnahof the prophet صلى الله عليه وآله

[3/25] الكافي: عدة من أصحابنا، عن أحمد بن محمد بن خالد، عن إسماعيل بن مهران، عن أبي سعيد القماط وصالح بن سعيد، عن أبان بن تغلب، عن أبي جعفر عليه السلام أنه سئل عن مسألة فأجاب فيها، قال: فقال الرجل: إن الفقهاء لا يقولون هذا، فقال: يا ويحك وهل رأيت فقيها قط؟! إن الفقيه حق الفقيه الزاهد في الدنيا، الراغب في الآخرة، المتمسك بسنة النبي صلى الله عليه وآله

Muʿjam al-Aḥādīth al-Muʿtabara, Attributes of the Scholar – Ḥadīth #4

[4/26] al-Kafi: Muhammad b. Yahya from Ahmad b. Muhammad b. Isa AND Muhammad b. Ismail from al-Fadhl b. Shadhan all together from Safwan b. Yahya from Abi al-Hasan al-Ridha عليه السلام who said: From among the signs of understanding are forbearance and silence.

[4/26] الكافي: محمد بن يحيى، عن أحمد بن محمد بن عيسى، ومحمد بن إسماعيل، عن الفضل بن شاذان جميعا، عن صفوان بن يحيى، عن أبي الحسن الرضا عليه السلام قال: إن من علامات الفقه الحلم والصمت

Muʿjam al-Aḥādīth al-Muʿtabara, Attributes of the Scholar – Ḥadīth #5

[5/27] al-Uyun: Via the three chains from al-Ridha from his forefathers from the messenger of Allāh صلى الله عليه وآله who said: whomsoever’s understanding is good then for him will be good.

[5/27] العيون: بالاسانيد الثلاثة عن الرضا عن ابائه عن رسول الله صلى الله عليه وآله قال: من حسن فقهه فله حسنة

Muʿjam al-Aḥādīth al-Muʿtabara, Attributes of the Scholar – Ḥadīth #6

 [6/28] al-Khisal: Ibn Masrur from Ibn A’mir from his uncle Abdallah from Ibn Mahbub from Ibn Suhayb who said: I heard Aba Abdillah عليه السلام saying: Allāh never grants the hypocrite or the corrupt sinner the following (attributes) together: goodness of conduct, understanding and goodness of character.
  [6/28] الخصال: ابن مسرور، عن ابن عامر، عن عمه عبد الله، عن ابن محبوب، عن ابن صهيب قال: سمعت أبا عبد الله عليه السلام يقول: لا يجمع الله لمنافق ولا فاسق حسن السمت والفقه وحسن الخلق أبدا

Muʿjam al-Aḥādīth al-Muʿtabara, Asking the Scholar and Discussing with Him – Ḥadīth #1

[1/29] al-Kafi: Ali b. Ibrahim from Muhammad b. Isa b. Ubayd from Yunus b. Abd al-Rahman from Abi Ja’far al-Ahwal from Abi Abdillah عليه السلام who said: the people are not absolved (freed of responsibility) unless they ask and comprehend and recognize their Imam and it absolves them to take what he (the Imam) says even if it is in Taqiyya (said in dissimulation).

[1/29] الكافي: علي بن إبراهيم، عن محمد بن عيسى بن عبيد، عن يونس بن عبدالرحمن عن أبي جعفر الاحول، عن أبي عبدالله عليه السلام قال: لا يسع الناس حتى يسألوا ويتفقهوا ويعرفوا إمامهم ويسعهم أن يأخذوا بما يقول وإن كان تقية

Muʿjam al-Aḥādīth al-Muʿtabara, Asking the Scholar and Discussing with Him – Ḥadīth #2

[2/-] al-Kafi: Muhammad b. Yahya from Ahmad b. Muhammad b. Isa from Hammad b. Isa from Hariz from Zurara and Muhammad b. Muslim and Burayd al-Ijli they said: Abu Abdillah عليه السلام said to Humran b. A’yan in regards a matter he had asked him about: the people are destroyed because they do not ask questions.

[-/2] الكافي: محمد بن يحيى، عن أحمد بن محمد بن عيسى، عن حماد بن عيسى، عن حريز عن زرارة ومحمد بن مسلم وبريد العجلي قالوا: قال أبوعبدالله عليه السلام لحمران بن أعين في شئ سأله: إنما يهلك الناس لانهم لا يسألون

Muʿjam al-Aḥādīth al-Muʿtabara, Asking the Scholar and Discussing with Him – Ḥadīth #3

[3/30] al-Kafi: Ali b. Ibrahim from his father from Ibn Abi Umayr from Abdallah b. Sinan from Abi Abdillah عليه السلام who said: the messenger of Allāh صلى الله عليه وآله said: Allāh Mighty and Majestic says: discussion of knowledge between my slaves is among that which enlivens the dead hearts if it leads them (to submit) to my command.
 [3/30] الكافي: علي بن إبراهيم، عن أبيه، عن ابن أبي عمير، عن عبدالله بن سنان، عن أبي عبدالله عليه السلام قال: قال رسول الله صلى الله عليه وآله: إن الله عزوجل يقول: تذاكر العلم بين عبادي مما تحيى القلوب الميتة إذا هم انتهوا فيه إلى أمري

Muʿjam al-Aḥādīth al-Muʿtabara, Asking the Scholar and Discussing with Him – Ḥadīth #4

[4/31] al-Uyun: al-Qattan and al-Naqqash and al-Taliqani all together from Ahmad al-Hamdani from Ali b. al-Hasan b. Ali b. Fadhal from his father who said: al-Ridha عليه السلام said: whoever recalls our trials and weeps and makes others weep his eye will not weep on the day when the eyes will weep, and whoever organizes a gathering enlivening in it our affair his heart will not die on the day when the hearts will die.

[4/31] العيون: القطان والنقاش والطالقاني جميعا عن أحمد الهمداني، عن على بن الحسن بن على بن فضال، عن أبيه قال: قال الرضا عليه السلام: من تذكر مصابنا فبكى وابكى لم تبك عينه يوم تبكى العيون ومن جلس مجلسا يحيى فيه امرنا لم يمت قلبه يوم تموت القلب

Muʿjam al-Aḥādīth al-Muʿtabara, Asking the Scholar and Discussing with Him – Ḥadīth #5

[5/32] Ilal al-Sharai: From my father (Ali b. al-Husayn b. Babawayh) from Sa’d from Ibn Yazid from Hammad from Hariz from Zurara and Muhammad b. Muslim and Burayd all of whom said: a man said to Abi Abdillah عليه السلام: I have a son – I do wish for him to ask you about the Halal and the Haram and not about that which does not concern him, so he said: and do the people ask about a subject better than the Halal and the Haram?!

[5/32] علل الشرائع: عن ابيه عن سعد عن ابن يزيد عن حماد عن حريزعن زرارة ومحمد بن مسلم وبريد قالوا: قال رجل لابي عبد الله عليه السلام: ان لي إبنا قد أحب ان يسألك عن حلال وحرام لا يسألك عما لا يعينه؟ قال: فقال، وهل يسأل الناس عن شئ أفضل من الحلال والحرام

Muʿjam al-Aḥādīth al-Muʿtabara, Asking the Scholar and Discussing with Him – Ḥadīth #6

[6/33] al-Kafi: Muhammad b. Ismail from al-Fadhl b. Shadhan from Ibn Abi Umayr from Mansur b. Hazm from Abi Abdillah عليه السلام who said: the messenger of Allāh صلى الله عليه وآله said: sitting with the people of religion is an honour in the world and the hereafter.

[6/33] الكافي: محمد بن إسماعيل، عن الفضل بن شاذان، عن ابن أبي عمير، عن منصور بن حازم، عن أبي عبدالله عليه السلام قال: قال رسول الله صلى الله عليه وآله: مجالسة أهل الدين شرف الدنيا والآخرة

Muʿjam al-Aḥādīth al-Muʿtabara, Asking the Scholar and Discussing with Him – Ḥadīth #7

 [7/34] al-Khisal: Ibn al-Walid from al-Saffar from al-Barqi from his father from Ibn Abi Umayr from Jamil from Zurara from Abi Ja’far عليه السلام who said: the commander of the faithful عليه السلام said: the religion is supported by four: by the knowledgeable person who speaks out and uses it (his knowledge), and by the rich person who is not miserly with his bounty (spending it) on the people of the religion of Allāh, and by the poor person who does not sell off his hereafter for his world, and by the ignorant person who is not too arrogant to seek knowledge, so when it happens that the knowledgeable hides his knowledge, and the rich is miserly with his wealth, and the poor sells off his hereafter for his world, and the ignorant is too arrogant to seek knowledge – the world will recede backwards retracing its steps, so the great number of mosques (at that time) and the multitudes of different nations (who pray in them) should not deceive you, it was said: O commander of the faithful – how should one live in that age? He said: mingle with them outwardly and oppose them inwardly, it will be for a man what he has earned, and he will be with the one he loves, and wait with that for the relief from Allāh.
 [7/34] الخصال: ابن الوليد، عن الصفار، عن البرقي، عن أبيه، عن ابن أبي عمير، عن جميل، عن زرارة، عن أبي جعفر عليه السلام قال: قال أمير المؤمنين عليه السلام: قوام الدين بأربعة: بعالم ناطق مستعمل له، وبغني لا يبخل بفضله على أهل دين الله، وبفقير لا يبيع آخرته بدنياه، و بجاهل لا يتكبر عن طلب العلم، فإذا كتم العالم علمه، وبخل الغني بماله، وباع الفقير آخرته بدنياه، واستكبر الجاهل عن طلب العلم، رجعت الدنيا إلى ورائها القهقرى، فلا تغرنكم كثرة المساجد وأجساد قوم مختلفة، قيل: يا أمير المؤمنين كيف العيش في ذلك الزمان ؟ فقال: خالطوهم بالبرانية وخالفوهم في الباطن، للمرء ما اكتسب، وهو مع من أحب، وانتظروا مع ذلك الفرج من الله

Muʿjam al-Aḥādīth al-Muʿtabara, Prohibition on Speaking without Knowledge and Ruling based on Opinion – Ḥadīth #1

[1/35] al-Kafi: Ali from Muhammad b. Isa b. Ubayd from Yunus from Abd al-Rahman b. al-Hajjaj who said: Abu Abdillah عليه السلام said to me: beware of two qualities – due to them have been destroyed those who have been destroyed: beware of giving Fatwa to the people based on your own opinion or to take as part of your Diin that which you you do not know (are not certain of).

[1/35] الكافي: علي، عن محمد بن عيسى، عن يونس، عن عبدالرحمن بن الحجاج قال: قال لي أبوعبدالله عليه السلام إياك وخصلتين ففيهما هلك من هلك: إياك أن تفتي الناس برأيك أو تدين بما لا تعلم

Muʿjam al-Aḥādīth al-Muʿtabara, Prohibition on Speaking without Knowledge and Ruling based on Opinion – Ḥadīth #2

[2/36] al-Kafi: And from Muhammad b. Yahya from Ahmad b. Muhammad b. Isa from al-Hasan b. Mahbub from Ali b. Riab from Abi Ubayda al-Hadhdha from Abi Ja’far عليه السلام who said: whoever gives Fatwa to the people without knowledge or true guidance the angels of mercy do curse him and so do too the angels of punishment and the burden of the one who acts by his Fatwa attaches itself to him.

[2/36] الكافي: وعن محمد بن يحيى، عن أحمد بن محمد بن عيسى، عن الحسن بن محبوب، عن علي ابن رئاب، عن أبي عبيدة الحذاء، عن أبي جعفر عليه السلام قال: من أفتى الناس بغير علم ولا هدى لعنته ملائكة الرحمة وملائكة العذاب، ولحقه وزر من عمل بفتياه

Muʿjam al-Aḥādīth al-Muʿtabara, Prohibition on Speaking without Knowledge and Ruling based on Opinion – Ḥadīth #3

[3/37] al-Kafi: And from a number from Ahmad b. Muhammad b. Khalid from al-Hasan b. Ali al-Washsha from Aban al-Ahmar from Ziyad b. Abi Raja from Abi Ja’far عليه السلام who said: say what you know and if you do not know then say: “Allāh is more knowing”, a man selectively picks out a verse from the Qur’an and falls in it (misinterpreting it) a farther distance than what is between the earth and the sky.

[3/37] الكافي: وعن العدة، عن أحمد بن محمد بن خالد، عن الحسن بن علي الوشاء، عن أبان الاحمر، عن زياد بن أبي رجاء، عن أبي جعفر عليه السلام قال: ما علمتم فقولوا، و ما لم تعلموا فقولوا: الله أعلم، إن الرجل لينتزع الآية من القرآن يخر فيها أبعد ما بين السماء والارض

Muʿjam al-Aḥādīth al-Muʿtabara, Prohibition on Speaking without Knowledge and Ruling based on Opinion – Ḥadīth #4

 [4/38] al-Kafi: Muhammad b. Ismail from al-Fadhl b. Shadhan from Hammad b. Isa from Rib’i b. Abdallah from Muhammad b. Muslim from Abi Abdillah عليه السلام who said: it is for the scholar – if he is asked something of which he does not know – to say: “Allāh is more knowing” and it is not for other than the scholar to say that.
[4/38] الكافي: محمد بن إسماعيل، عن الفضل بن شاذان، عن حماد بن عيسى، عن ربعي بن عبدالله، عن محمد بن مسلم، عن أبي عبدالله عليه السلام قال: للعالم إذا سئل عن شئ وهو لا يعلمه أن يقول: الله أعلم، وليس لغير العالم أن يقول ذلك

Muʿjam al-Aḥādīth al-Muʿtabara, Prohibition on Speaking without Knowledge and Ruling based on Opinion – Ḥadīth #5

[5/39] al-Kafi: Ali b. Ibrahim from Ahmad b. Muhammad b. Khalid from Hammad b. Isa from Hariz b. Abdallah from Muhammad b. Muslim from Abi Abdillah عليه السلام who said: if a man from among you is asked about that which he does not know – he should say: “I do not know” and should not say: “Allāh is more knowing”, because that will cast doubt in the heart of the questioner, and if the questioned says: “I do not know” then the questioner should not blame him.

[5/39] الكافي: علي بن إبراهيم، عن أحمد بن محمد بن خالد، عن حماد بن عيسى، عن حريز بن عبدالله، عن محمد بن مسلم، عن أبي عبدالله عليه السلام قال: إذا سئل الرجل منكم عما لا يعلم فليقل: لا أدري ولا يقل: الله أعلم، فيوقع في قلب صاحبه شكا و إذا قال المسؤول: لا أدري فلا يتهمه السائل

Muʿjam al-Aḥādīth al-Muʿtabara, Prohibition on Speaking without Knowledge and Ruling based on Opinion – Ḥadīth #6

[6/40] al-Kafi: Ali b. Ibrahim from his father from Ibn Abi Umayr from Hisham b. Salim who said: I said to Abi Abdillah عليه السلام: what is the right of Allāh over his creation? he said: that they should only say that which they know and should remain silent over that which they do not know – so if they were to do that then they have fulfilled the right of Allāh.

[6/40] الكافي: علي بن ابراهيم، عن ابيه، عن ابن أبي عمير، عن هشام بن سالم قال: قلت لابي عبدالله عليه السلام: ما حق الله على خلقه؟ فقال: أن يقولوا ما يعلمون، ويكفوا عما لا يعلمون، فإذا فعلوا ذلك فقد أدوا إلى الله حقه

Muʿjam al-Aḥādīth al-Muʿtabara, Prohibition on Speaking without Knowledge and Ruling based on Opinion – Ḥadīth #7

 [7/41] al-Kafi: Ali b. Ibrahim from his father from Ibn Abi Umayr from Abd al-Rahman b. al-Hajjaj who said: Abu Abdillah عليه السلام was seated in a study-circle of Rabia al-Rayy when a bedouin came and asked Rabia al-Rayy about a matter and he (Rabia) proceeded to answer him, so when he was done (answering) the bedouin asked: is it upon your neck (do you accept responsibility for me following your answer)? Rabia remained silent and did not say anything, so he (the bedouin) repeated the question again and he (Rabia) answered in the same way, so the bedouin said to him again: is it upon your neck? but Rabia remained silent, then Abu Abdillah عليه السلام said to him: it is upon his neck whether he declares it to be so or not, and every giver of Fatwa is liable.
[7/41] الكافي: علي، عن أبيه، عن ابن أبي عمير، عن عبدالرحمن بن الحجاج قال: كان أبوعبدالله عليه السلام قاعدا في حلقة ربيعة الرأي، فجاء أعرابي فسأل ربيعة الرأي عن مسألة فأجابه فلما سكت قال له الاعرابي: أهو في عنقك؟ فسكت عنه ربيعة ولم يرد عليه شيئا فأعاد عليه المسألة فأجابه بمثل ذلك، فقال له الاعرابي: أهو في عنقك؟ فسكت ربيعة فقال له أبوعبدالله عليه السلام: هو في عنقه، قال أو لم يقل، وكل مفت ضامن

Muʿjam al-Aḥādīth al-Muʿtabara, Prohibition on Speaking without Knowledge and Ruling based on Opinion – Ḥadīth #8

[8/42] Rijal al-Kashshi: Muhammad b. Masud from Ali b. al-Hasan b. Fadhal from al-Abbas b. A’mir and Ja’far b. Muhammad b. Hukaym from Aban b. Uthman from Abi Basir who said: I asked Aba Ja’far عليه السلام about the Shahada (giving witness) of a Walad Zina (child born out of Nikah) – is it permissible? he عليه السلام said: No. I said: al-Hakam bin Utayba holds it to be permissible, so he عليه السلام said: O Allāh – do not forgive his sin! Allāh was not addressing al-Hakam when He said: “it is a reminder unto you and your Qawm (relations)” (43:44) – let al-Hakam go to the right and to the left for by Allāh he will not find true knowledge except with the Ahl al-Bayt upon whom Jibrail عليه السلام descended.

[8/42] رجال الكشي: محمد بن مسعود، غن علي بن الحسن بن فضال، عن العباس بن عامر و جعفر بن محمد بن حكيم، عن أبان بن عثمان، عن أبي بصير قال : سألت أبا جعفر عليه السلام عن شهادة ولد الزنا أ تجوز؟ قال: لا، فقلت: إن الحكم بن عتيبة يزعم أنها تجوز، فقال: اللهم لا تغفر ذنبه، ما قال الله للحكم إِنَّهُ لَذِكْرٌ لَكَ وَ لِقَوْمِكَ، فليذهب الحكم يمينا و شمالا فوالله لا يوجد العلم إلا في أهل بيت نزل عليهم جبريل عليه السلام

Muʿjam al-Aḥādīth al-Muʿtabara, Prohibition on Speaking without Knowledge and Ruling based on Opinion – Ḥadīth #9

 [9/43] al-Uyun: Via the three chains from al-Ridha from his forefathers from the commander of the faithful عليه السلام who said: the messenger of Allāh صلى الله عليه وآله said: whoever gives Fatwa to the people without knowledge the angels of the heavens and the earth do curse him.
 [9/43] العيون: بالاسانيد الثلاثة عن الرضا، عن ابائه، عن اميرالمؤمنين عليه السلام قال: قال رسول الله صلى الله عليه وآله: من افتى الناس بغير علم لعنته ملائكة السموات و الارض

Muʿjam al-Aḥādīth al-Muʿtabara, Accountability of the Scholar and its Severity – Ḥadīth #1

 [1/44] al-Kafi: Ali b. Ibrahim from his father AND Muhammad b. Ismail from al-Fadhl b. Shadhan all together from Ibn Abi Umayr from Jamil b. Darraj who said: I heard Aba Abdillah عليه السلام saying: when the soul will reach here – and he pointed with his hand to his throat – there will be no repentance for the scholar then he recited: “Verily repentance is upon Allāh only for those who work evil in ignorance” (4:17).
[1/44] الكافي: علي بن ابراهيم، عن أبيه، ومحمد بن إسماعيل، عن الفضل بن شاذان جميعا، عن ابن أبي عمير، عن جميل بن دراج قال: سمعت أبا عبدالله عليه السلام يقول: إذا بلغت النفس ههنا – وأشار بيده إلى حلقه – لم يكن للعالم توبة، ثم قرأ: “إنما التوبة على الله للذين يعملون السوء بجهالة”

Muʿjam al-Aḥādīth al-Muʿtabara, Accountability of the Scholar and its Severity – Ḥadīth #2

[2/-] al-Khisal: From my father from al-Himyari from Harun from Ibn Ziyad from Ja’far b. Muhammad from his father from his forefathers عليهم السلام that Ali عليه السلام said: there is in hell a mill-stone which grinds – will you not ask what it grinds? It was said to him: and what does it grind O commander of the faithful? He said: corrupt scholars, and sinful reciters (of the Qur’an), and unjust tyrants, and treacherous ministers, and lying officials.1 And there is in hell a city called ‘the fortified’ – will you not ask me what is in it? it was said: what is in it O commander of the faithful? he said: in it are the hands of the oath-breakers.2

Comments
[-/2] الخصال: عن أبيه، قال عن الحميري، عن هارون، عن ابن زياد، عن جعفر بن محمد، عن أبيه، عن آبائه عليهم السلام أن عليا عليه السلام قال: إن في جهنم رحى تطحن أفلا تسألون ما طحنها؟ فقيل له: فما طحنها يا أمير المؤمنين؟ قال: العلماء الفجرة، والقراء الفسقة، والجبابرة الظلمة، والوزراء الخونة، والعرفاء الكذبة وإن في النار لمدينة يقال لها: الحصينة أفلا تسألوني ما فيها؟ فقيل: وما فيها يا أمير المؤمنين؟ فقال: فيها أيدي الناكثين

Muʿjam al-Aḥādīth al-Muʿtabara, Accountability of the Scholar and its Severity – Ḥadīth #3

[3/45] Ma’ani al-Akhbar: My father from Sa’d from Ibn Abi al-Khattab from Ibn Mahbub from Hammad b. Uthman from Abi Ja’far عليه السلام in regards the words of Allāh Mighty and Majestic: “and the poets – only the astray follow them” (26:224) he said: have you seen anyone following the poet? rather it (“poets” in the verse) refers to a group who gain understanding (seek knowledge) for other than the religion so they themselves become misguided and also misguide others.

Comments
[3/45] معاني الاخبار: أبي، عن سعد، عن ابن أبي الخطاب، عن ابن محبوب، عن حماد ابن عثمان، عن أبي جعفر عليه السلام في قول الله عز وجل: “والشعراء يتبعهم الغاوون” قال: هل رأيت شاعرا يتبعه أحد؟ إنما هم قوم تفقهوا لغير الدين فضلوا وأضلوا

Muʿjam al-Aḥādīth al-Muʿtabara, Miscellaneous from the Book of Intellect and Knowledge‎ – Ḥadīth #1

[1/46] al-Kafi: Muhammad b. Yahya from Ahmad b. Muhammad b. Isa from Ahmad b. Muhammad b. Abi Nasr from Hammad b. Uthman from Abi Abdillah عليه السلام who said: the messenger of Allāh صلى الله عليه وآله said: the best assistant to faith is knowledge and the best assistant to knowledge is forbearance and the best assistant to forbearance is compassion and the best assistant to compassion is patience.

[1/46] الكافي: محمد بن يحيى، عن أحمد بن محمد بن عيسى، عن أحمد بن محمد بن أبي نصر، عن حماد بن عثمان، عن أبي عبدالله عليه السلام قال: قال رسول الله صلى الله عليه وآله: نعم وزير الايمان العلم، ونعم وزير العلم الحلم، ونعم وزير الحلم الرفق، ونعم وزير الرفق الصبر

Muʿjam al-Aḥādīth al-Muʿtabara, Miscellaneous from the Book of Intellect and Knowledge‎ – Ḥadīth #2

[2/47] al-Kafi: Muhammad b. Yahya from Ahmad b. Muhammad b. Isa from Muammar b. Khallad who said: I heard Aba al-Hasan al-Ridha عليه السلام saying: worship is not excessive prayers or fasting, worship is reflecting over the affair of Allāh Mighty and Majestic.

[2/47] الكافي: محمد بن يحيى، عن أحمد بن محمد بن عيسى، عن معمر بن خلاد قال: سمعت أبا الحسن الرضا عليه السلام يقول: ليس العبادة كثرة الصلاة والصوم، إنما العبادة التفكر في أمر الله عزوجل

Muʿjam al-Aḥādīth al-Muʿtabara, Miscellaneous from the Book of Intellect and Knowledge‎ – Ḥadīth #3

[3/48] al-Kafi: Muhammad b. Yahya from Ahmad b. Muhammad b. Isa from al-Hasan b. Ali b. Fadhal from Ibn Bukayr from Ubayd b. Zurara who said: Abu Abdillah عليه السلام said: preserve your books for you are going to have need of them.

[3/48] الكافي: محمد بن يحيى، عن أحمد بن محمد بن عيسى، عن الحسن بن علي بن فضال عن ابن بكير، عن عبيد بن زرارة قال: قال أبوعبدالله عليه السلام: احتفظوا بكتبكم فإنكم سوف تحتاجون إليها

Muʿjam al-Aḥādīth al-Muʿtabara, Miscellaneous from the Book of Intellect and Knowledge‎ – Ḥadīth #4

[4/49] al-Kafi: Muhammad b. Yahya from Ahmad b. Muhammad b. Isa from Ahmad b. Muhammad b. Abi Nasr from Jamil b. Darraj who said: Abu Abdillah عليه السلام said: Arabize our narrations for we are an eloquent people.

Comments
[4/49] الكافي: محمد بن يحيى، عن أحمد بن محمد بن عيسى، عن أحمد بن محمد بن أبي نصر، عن جميل بن دراج قال: قال أبو عبدالله عليه السلام: أعربوا حديثنا فانا قوم فصحاء

Muʿjam al-Aḥādīth al-Muʿtabara, Miscellaneous from the Book of Intellect and Knowledge‎ – Ḥadīth #5

[5/50] al-Khisal: From my father from Sa’d from al-Barqi from al-Hasan b. Ali b. Fadhal from Tha’laba from Abi Abdillah عليه السلام who said: men are of three kinds: a man by his wealth, a man by his position, and a man by his tongue (good speaker), and he is the best of the three.

[5/50] الخصال: عن أبيه، عن سعد، عن البرقي، عن الحسن بن علي بن فضال، عن ثعلبة، عن أبي عبد الله عليه السلام قال: الرجال ثلاثة: رجل بماله، ورجل بجاهه، ورجل بلسانه، وهو أفضل الثلاثة

Muʿjam al-Aḥādīth al-Muʿtabara, Transmitting the Narration Non-Verbatim‎ – Ḥadīth #1

[1/51] al-Kafi: Muhammad b. Yahya from Muhammad b. al-Husayn from Ibn Abi Umayr from Ibn Udhayna from Muhammad b. Muslim who said: I said to Abi Abdillah عليه السلام: I hear the narration from you – am I allowed to add or decrease (some words to/from it)? he said: if you intend to convey the same meaning then there is no harm.

Comment: Does Riwaya bil Ma’na mean that the Ahadith lose Hujiyyah?
[1/51] الكافي: محمد بن يحيى، عن محمد بن الحسين، عن ابن أبي عمير، عن ابن أذينة، عن محمد بن مسلم قال: قلت لابي عبدالله عليه السلام: أسمع الحديث منك فأزيد وأنقص؟ قال: إن كنت تريد معانيه فلا بأس

Muʿjam al-Aḥādīth al-Muʿtabara, Transmitting the Narration Non-Verbatim‎ – Ḥadīth #2

[2/52] al-Kafi: And from him (Muhammad b. Yahya) from Ahmad b. Muhammad and Muhammad b. al-Husayn from Ibn Mahbub from Abdallah b. Sinan who said: I said to Abi Abdillah عليه السلام – a group comes and hears your narrations from me – but I (sometimes) become weary and do not have the strength (to read all that I have to them), he said: then read for them from the beginning of it (the book) a narration and from the middle a narration and from the ending a narration.

Comments
[2/52] الكافي: وعنه، عن أحمد بن محمد ومحمد بن الحسين، عن ابن محبوب، عن عبدالله بن سنان قال: قلت لابي عبدالله عليه السلام: يجيئني القوم فيستمعون مني حديثكم فأضجر ولا أقوى قال: فاقرأ عليهم من أوله حديثا ومن وسطه حديثا ومن آخره حديثا

Muʿjam al-Aḥādīth al-Muʿtabara, Prohibition of Blind Following – Ḥadīth #1

[1/53] Muhammad b. Ismail from al-Fadhl b. Shadhan from Hammad b. Isa from Rib’i b. Abdallah from Abi Basir from Abi Abdillah عليه السلام in regards the words of Allāh Mighty and Majestic: “they took their rabbis and monks as lords besides Allāh” (9:31) he said: by Allāh – they did not fast for them nor did they pray to them but they (the rabbis and monks) made permissible for them the prohibited and prohibited for them the permissible so they followed them.
[1/53] محمد بن إسماعيل، عن الفضل بن شاذان، عن حماد بن عيسى، عن ربعي ابن عبدالله، عن أبي بصير، عن أبي عبدالله عليه السلام في قول الله عزوجل: “اتخذوا أحبارهم ورهبانهم أربابا من دون الله” فقال: والله ما صاموا لهم ولا صلوا لهم ولكن أحلوا لهم حراما وحرموا عليهم حلالا فاتبعوهم

Muʿjam al-Aḥādīth al-Muʿtabara, Regarding Innovation and Analogical Reasoning – Ḥadīth #01

[1/54] al-Kafi: al-Husayn b. Muhammad al-Ash’ari from Mualla b. Muhammad from al-Hasan b. Ali al-Washsha AND a number of our companions from Ahmad b. Muhammad from Ibn Fadhal all together from A’sim b. Humayd from Muhammad b. Muslim from Abi Ja’far عليه السلام who said: the commander of the faithful عليه السلام addressed the people and said: O people – verily the beginning of occurrence of strife is [due to] desires being followed and laws being innovated – in which the book of Allāh is opposed and in which men follow other men, if the falsehood were to be completely distinct it would not be hidden from anyone who possesses intellect, and if the truth were to be completely distinct there would not be any disagreement, but it is taken from this (falsehood) a handful and from that (truth) a handful and then mixed and presented together, this is whence the Satan overwhelms his allies whilst are saved those to whom had preceded grace from Allāh.

[1/54] الكافي: الحسين بن محمد الاشعري، عن معلى بن محمد، عن الحسن بن علي الوشاء، و عدة من أصحابنا، عن أحمد بن محمد، عن ابن فضال جميعا، عن عاصم بن حميد، عن محمد ابن مسلم، عن أبي جعفر عليه السلام قال: خطب أمير المؤمنين عليه السلام الناس فقال: أيها الناس إنما بدء وقوع الفتن أهواء تتبع، وأحكام تبتدع، يخالف فيها كتاب الله، يتولى فيها رجال رجالا، فلو أن الباطل خلص لم يخف على ذي حجى، ولو أن الحق خلص لم يكن اختلاف ولكن يؤخذ من هذا ضغث ومن هذا ضغث فيمزجان فيجيئان معا فهنالك استحوذ الشيطان على أوليائه ونجا الذين سبقت لهم من الله الحسنى

Muʿjam al-Aḥādīth al-Muʿtabara, Regarding Innovation and Analogical Reasoning – Ḥadīth #02

[2/55] al-Kafi: Ali b. Ibrahim from Muhammad b. Isa b. Ubayd from Yunus b. Abd al-Rahman from Sima’a b. Mihran from Abi al-Hasan Musa عليه السلام, I said: may Allāh make you prosper – we do gather and discuss what we have (from you), nothing is referred to us (of questions) except that we have in it something (answer) recorded (on your authority), and that is from what Allāh has blessed us with through you, however a small thing may be referred to us in which we have nothing (from you), so we look at one another (in hopelessness), but we do have something similar to it (answers from you about parallel scenarios) – should we analogize it (the question asked) to the most suited (closest scenario)? he said: and what do you have to do with analogical reasoning? verily they were destroyed those who were destroyed before you because of analogical reasoning, then he said: if it comes to you that which you have knowledge of then – say, and if it comes to you that which you do not know then – and he pointed with his hand to his mouth, then he said: may Allāh curse Aba Hanifa he used to say: “Ali said but I say” and “the companions said but I say”, then he said: did you use to sit with him (in his teaching sessions)? I said: no – but these are his words, then I said: may Allāh make you prosper – the messenger of Allāh came with all that which would suffice them (the people) in his time? he said: yes, and even that which they will have need of up to the day of judgment, I said: has anything from that been lost? he said: no, it is with his family.

[2/55] الكافي: علي بن إبراهيم، عن محمد بن عيسى بن عبيد، عن يونس بن عبدالرحمن، عن سماعة بن مهران، عن أبي الحسن موسى عليه السلام قال: قلت: أصلحك الله إنا نجتمع فنتذاكر ما عندنا فلا يرد علينا شئ إلا وعندنا فيه شئ مسطر وذلك مما أنعم الله به علينا بكم، ثم يرد علينا الشئ الصغير ليس عندنا فيه شئ فينظر بعضنا إلى بعض، وعندنا ما يشبهه فنقيس على أحسنه؟ فقال: ومالكم وللقياس؟ إنما هلك من هلك من قبلكم بالقياس، ثم قال: إذا جاء كم ما تعلمون، فقولوا به وإن جائكم ما لا تعلمون فها – وأهوى بيده إلى فيه – ثم قال: لعن الله أبا حنيفة كان يقول: قال علي وقلت أنا، وقالت الصحابة وقلت، ثم قال: أكنت تجلس إليه؟ فقلت: لا ولكن هذا كلامه، فقلت: أصلحك الله أتى رسول الله صلى الله عليه وآله الناس بما يكتفون به في عهده؟ قال: نعم وما يحتاجون إليه إلى يوم القيامة، فقلت: فضاع من ذلك شئ؟ فقال: لا هو عند أهله

Muʿjam al-Aḥādīth al-Muʿtabara, Regarding Innovation and Analogical Reasoning – Ḥadīth #03

[3/56] 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 Allāh صلى الله عليه وآله, we have nothing to do with ‘suppose’ whatsoever.

Comments
[3/56] الكافي: علي، عن محمد بن عيسى، عن يونس، عن قتيبة قال: سأل رجل أبا عبدالله عليه السلام عن مسألة فأجابه فيها، فقال الرجل: أرأيت إن كان كذا وكذا ما يكون القول فيها؟ فقال له: مه ما أجبتك فيه من شئ فهو عن رسول الله صلى الله عليه وآله لسنا من: ” أرأيت” في شئ

Muʿjam al-Aḥādīth al-Muʿtabara, Regarding Innovation and Analogical Reasoning – Ḥadīth #04

[4/57] al-Kafi: Muhammad b. Yahya from Ahmad b. Muhammad b. Isa from al-Hasan b. Mahbub from Muawiya b. Wahb who said: I heard Aba Abdillah عليه السلام saying: the messenger of Allāh صلى الله عليه وآله said: For every innovation that arises after me – by which is sought the weakening of the faith – there will be a guardian from the people of my house in charge of it (faith) who will defend it, he will speak by inspiration from Allāh and will proclaim the truth and illuminate it, he will repulse the plot of the plotters and speak out in defense of the weak ones, so pay heed O possessors of insight and rely upon Allāh.

[4/57] الكافي: محمد بن يحيى، عن أحمد بن محمد بن عيسى، عن الحسن بن محبوب، عن معاوية بن وهب قال: سمعت أبا عبدالله عليه السلام يقول: قال رسول الله صلى الله عليه وآله: إن عند كل بدعة تكون من بعدي يكاد بها الايمان وليا من أهل بيتي موكلا به يذب عنه، ينطق بإلهام من الله ويعلن الحق وينوره، ويرد كيد الكائدين، يعبر عن الضعفاء فاعتبروا يا أولي الابصار وتوكلوا على الله

Muʿjam al-Aḥādīth al-Muʿtabara, Regarding Innovation and Analogical Reasoning – Ḥadīth #05

[5/58] al-Kafi: Muhammad b. Yahya from Ahmad b. Muhammad from al-Washsha from Muthanna al-Hannat from Abi Basir who said: I said to Abi Abdillah عليه السلام: things are referred to us of which we have no knowledge in the Book of Allāh nor the Sunnah- should we exercise reason in them? He said: no, for even if you were to get it right you will not be rewarded for it, and if you were to err in it then you have lied upon Allāh Mighty and Majestic.

[5/58] الكافي: محمد بن يحيى، عن أحمد بن محمد، عن الوشاء، عن مثنى الحناط، عن أبي بصير قال: قلت لابي عبدالله عليه السلام: ترد علينا أشياء ليس نعرفها في كتاب الله ولا سنة فننظر فيها؟ فقال: لا، أما إنك إن أصبت لم تؤجر، وإن أخطأت كذبت على الله عز وجل

Muʿjam al-Aḥādīth al-Muʿtabara, Regarding Innovation and Analogical Reasoning – Ḥadīth #06

[6/59] al-Kafi: Muhammad b. Ismail from al-Fadhl b. Shadhan from Safwan b. Yahya from Abd al-Rahman b. al-Hajjaj from Aban b. Taghlib from Abi Abdillah عليه السلام who said: the Sunnahcannot be derived by analogy, do you not see that a woman repays her fasts but does not repay her prayers, O Aban! If the Sunnahis analogized then the religion is destroyed.

[6/59] الكافي: محمد بن إسماعيل، عن الفضل بن شاذان، عن صفوان بن يحيى، عن عبد الرحمن بن الحجاج، عن أبان بن تغلب عن أبي عبدالله عليه السلام قال: إن السنة لا تقاس ألا ترى أن امرأة تقضي صومها ولا تقضي صلاتها يا أبان! إن السنة إذا قيست محق الدين

Muʿjam al-Aḥādīth al-Muʿtabara, Regarding Innovation and Analogical Reasoning – Ḥadīth #07

[7/60] 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 Allāh صلى الله عليه واله said: Allāh Majestic is His Majesty said: he has not believed in Me the one who interprets My words based on his opinion, and he has not known Me the one who compares Me to My creation, and he is not upon My religion the one who uses analogical reasoning in it.

[7/60] التوحيد والعيون والأمالي: ابن المتوكل، عن علي، عن أبيه، عن الريان بن الصلت، عن علي بن موسى 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

Muʿjam al-Aḥādīth al-Muʿtabara, Regarding Innovation and Analogical Reasoning – Ḥadīth #08

[8/61] Ma’ani al-Akhbar: Ibn al-Walid from al-Saffar from Ahmad b. Muhammad b. Isa from al-Ahwazi from Ibn Abi Umayr from Hammad from al-Halabi who said: I said to Abi Abdillah عليه السلام: what is the least thing by which the slave becomes Kafir? he said: that he innovates something and  associates solely on its basis and disassociates from the one who opposes him (in it).

[8/61] معاني الاخبار: ابن الوليد، عن الصفار، عن احمد بن محمد ابن عيسى، عن الأهوازي، عن ابن أبي عمير، عن حماد، عن الحلبي قال: قلت لابي عبد الله عليه السلام: ما أدنى ما يكون به العبد كافرا؟ قال: أن يبتدع شيئا فيتولى عليه ويبرأ ممن خالفه

Muʿjam al-Aḥādīth al-Muʿtabara, Regarding Innovation and Analogical Reasoning – Ḥadīth #09

[9/62] Ma’ani al-Akhbar: With the above chain from Ibn Isa from Ibn Abi Umayr from Ibn Udhayna from Burayd al-Ijli who said: I said to Abi Abdillah عليه السلام: what is the least thing by which the slave becomes Kafir? So he took a pebble from the ground and said: that he says about this pebble ‘it is a date-stone’ and goes on to disassociate from anyone who opposes him in that, and he worships Allāh by disassociating from the one who professes a belief other than his own, so this is a hostile opponent who has ascribed partners to Allāh and disbelieved without knowing.

[9/62] معاني الاخبار: وبهذا الاسناد عن ابن عيسى، عن ابن أبي عمير، عن ابن اذينة، عن بريد العجلي قال: قلت لابي عبد الله عليه السلام: ما أدنى ما يصير به العبد كافرا؟ قال: فأخذ حصاة من الارض فقال: أن يقول لهذه الحصاة: إنها نواة، ويبرء ممن خالفه على ذلك، ويدين الله بالبراءة ممن قال بغير قوله، فهذا ناصب قد أشرك بالله وكفر من حيث لا يعلم

Muʿjam al-Aḥādīth al-Muʿtabara, Regarding Innovation and Analogical Reasoning – Ḥadīth #10

[10/63] al-Kafi: Ali b. Ibrahim from Muhammad b. Isa b. Ubayd from Yunus from Hariz from Zurara who said: I asked Aba Abdillah عليه السلام about the Halal and the Haram so he said: the Halal of Muhammad is Halal forever unto the day of judgment and his Haram is Haram forever unto the day of judgment, there will be nothing other than it and nothing apart from it will come, and he said: Ali عليه السلام said: no one has innovated a Bid’a except that he has abandoned a Sunnah(by doing so).

[10/63] الكافي: علي بن إبراهيم، عن محمد بن عيسى بن عبيد، عن يونس، عن حريز عن زرارة قال: سألت أبا عبدالله عليه السلام عن الحلال والحرام فقال: حلال محمد حلال أبدا إلى يوم القيامة، وحرامه حرام أبدا إلى يوم القيامة، لا يكون غيره ولا يجيئ غيره، وقال: قال علي عليه السلام: ما أحد ابتدع بدعة إلا ترك بها سنة

Muʿjam al-Aḥādīth al-Muʿtabara, Ruling of Everything is in the Book and the Sunnah – Ḥadīth #1

[1/64] al-Kafi: Ali from Muhammad b. Isa from Yunus from Hammad from Abi Abdillah عليه السلام, he (Hammad) said: I heard him saying: there is nothing except there is about it [a ruling in the] Book or Sunna.

[1/64] الكافي: علي، عن محمد بن عيسى، عن يونس، عن حماد، عن أبي عبدالله عليه السلام قال: سمعته يقول: ما من شئ إلا وفيه كتاب أو سنة

Muʿjam al-Aḥādīth al-Muʿtabara, Ruling of Everything is in the Book and the Sunnah – Ḥadīth #2

[2/65] al-Kafi: A number of our companions from Ahmad b. Muhammad b. Isa from Ali b. al-Nu’man from Ismail b. Jabir from Abi Abdillah عليه السلام who said: the book of Allāh – in it is an account of what came before you and a report of what will come after you and a judgment of what is between you (of differences) – and we do know it (all).

[2/65] الكافي: عدة من أصحابنا، عن أحمد بن محمد بن عيسى، عن علي بن النعمان، عن إسماعيل بن جابر، عن أبي عبدالله عليه السلام قال: كتاب الله فيه نبأ ما قبلكم وخبر ما بعدكم وفصل ما بينكم ونحن نعلمه

Muʿjam al-Aḥādīth al-Muʿtabara, Ruling of Everything is in the Book and the Sunnah – Ḥadīth #3

[3/66] al-Kafi: A number of our companions from Ahmad b. Muhammad b. Khalid from Ismail b. Mihran from Sayf b. ‘Amira from Abi al-Maghra from Sama’a from Abi al-Hasan Musa عليه السلام, he said: I said to him: is everything in the book of Allāh and the Sunnahof his prophet صلى الله عليه وآله or do you have a say in it? he said: rather everything is in the book of Allāh and the Sunnahof the prophet صلى الله عليه وآله

[3/66] الكافي: عدة من أصحابنا، عن أحمد بن محمد بن خالد، عن إسماعيل بن مهران، عن سيف بن عميرة، عن أبي المغرا، عن سماعة، عن أبي الحسن موسى عليه السلام قال: قلت له: أكل شئ في كتاب الله وسنة نبيه صلى اليه عليه وآله؟ أو تقولون فيه؟ قال: بل كل شئ في كتاب الله وسنة نبيه صلى الله عليه وآله
Comment: Is it true that all the Rulings are contained in the Qur’an and the Sunna?

Muʿjam al-Aḥādīth al-Muʿtabara, Prohibition on Debate and Argumentation – Ḥadīth #1

[1/-] Amali al-Saduq: From his father from al-Himyari from Ahmad b. Muhammad b. Isa from his father from Ibn Abi Umayr from Muhammad b. Humran from al-Hadhha who said: Abu Ja’far عليه السلام said: O Ziyad – beware of argumentation because it creates doubt, nullifies deeds and degrades its initiator, it may also happen that a man speaks something for which he is never forgiven …

[-/1] امالى الصدوق:عن ابيه، عن الحميري، عن احمد بن محمد ابن عيسي، عن أبيه، عن ابن أبي عمير، عن محمد بن حمران، عن الحذاء قال: قال أبو جعفر عليه السلام يا زياد إياك والخصومات فإنها تورث الشك، وتحبط العمل، وتردي صاحبها، وعسى أن يتكلم الرجل بالشئ لا يغفر له …

Muʿjam al-Aḥādīth al-Muʿtabara, Prohibition on Debate and Argumentation – Ḥadīth #2

[2/67] Amali al-Saduq: From Ibn al-Mutawakkil from al-Himyari from Ibn Isa from Ibn Mahbub from Anbasa al-A’bid from Abi Abdillah al-Sadiq عليه السلام who said: beware of argumentation in the religion for it diverts the heart from the remembrance of Allāh Mighty and Majestic, leads to hypocrisy, brings about rancour and justifies borrowing lies (to win).

[2/67] امالى الصدوق: عن ابن المتوكل، عن الحميري، عن ابن عيسى، عن ابن محبوب، عن عنبسة العابد، عن أبي عبد الله الصادق عليه السلام قال: إياكم والخصومة في الدين فإنها تشغل القلب عن ذكر الله عز وجل وتورث النفاق وتكسب الضغائن وتستجير الكذب

Muʿjam al-Aḥādīth al-Muʿtabara, Prohibition on Debate and Argumentation – Ḥadīth #3

[3/68] al-Khisal: From Ibn al-Mutawakkil from al-Himyari from Ibn Mahbub from Abi Wallad from Abi Abdillah عليه السلام who said: Ali b. al-Husayn عليهما السلام used to say: recognition of the perfection of the religion of a Muslim [can be achieved by looking at] his avoiding talk which does not concern him, minimizing arguments, his forbearance, patience and good character.

[3/68] الخصال: عن ابن المتوكل، عن الحميري، عن ابن محبوب، عن أبي ولاد، عن أبي عبد الله عليه السلام قال: كان علي بن الحسين عليهما السلام يقول: إن المعرفة بكمال دين المسلم تركه الكلام فيما لا يعنيه، وقلة المراء، وحلمه، وصبره، وحسن خلقه

Muʿjam al-Aḥādīth al-Muʿtabara, Prohibition on Debate and Argumentation – Ḥadīth #4

[4/69] Rijal al-Kashshi: From Hamduwayh from Muhammad b. Isa from Yunus from Hammad who said: Abu al-Hasan عليه السلام used to order Muhammad b. Hukaym to sit with the people of Madina in the Masjid of the messenger of Allāh صلى الله عليه واله and to talk to them and debate with them – such that he even debated with them regarding the companion of the grave (i.e. Abu Bakr) – and when he (Muhammad b. Hukaym) used to go to meet him (the Imam) – he would ask: what did you say to them and what did they say to you? and he used to be pleased with that from him.

[4/69] رجال الكشي: عن حمدويه، عن محمد بن عيسي، عن يونس، عن حماد قال: كان أبو الحسن عليه السلام يأمر محمد بن حكيم أن يجالس أهل المدينة في مسجد رسول الله صلى الله عليه واله وأن يكلمهم ويخاصمهم حتى كلمهم في صاحب القبر وكان إذا انصرف إليه قال: ما قلت لهم وما قالوا لك ويرضى بذلك منه

Muʿjam al-Aḥādīth al-Muʿtabara, Prohibition on Debate and Argumentation – Ḥadīth #5

[5/70] Rijal al-Kashshi: Hamduwayh and Muhammad the two sons of Nusayr from Muhammad b. Isa from Ali b. al-Hakam from Aban al-Ahmar from al-Tayyar who said: I said to Abi Abdillah عليه السلام: it has been conveyed to me that you dislike us debating the people? so he said: as for the speaking of someone like you then it is not disliked, the one who if he flies is able to land well, and when he lands is able to fly well, whomever is like this then we do not dislike him (to debate).

Comments
[5/70] رجال الكشي: عن حمدويه ومحمد ابنا نصير، عن محمد بن عيسى، عن علي بن الحكم، عن أبان الأحمر، عن الطيار، قال: قلت لأبي عبد الله عليه السلام: بلغني أنك كرهت مناظرة الناس فقال: أما كلام مثلك فلا يكره، من إذا طار يحسن أن يقع، وإن وقع يحسن أن يطير، فمن كان هكذا لا نكرهه

Muʿjam al-Aḥādīth al-Muʿtabara, Prohibition on Debate and Argumentation – Ḥadīth #6

[6/71] Rijal al-Kashshi: Hamduwayh and Muhammad from Muhammad b. Isa from Ibn Abi Umayr from Hisham b. al-Hakam who said: Abu Abdillah عليه السلام said to me: what happened to Ibn al-Tayyar? I said: he died, he said: may Allāh have mercy on him and grant him radiance and joy for he was an intensely vocal defender on our behalf – the people of the House.

[6/71] رجال الكشي: حمدويه ومحمد، عن محمد بن عيسى، عن ابن أبي عمير، عن هشام بن الحكم قال. قال لي أبو عبد الله عليه السلام: ما فعل ابن الطيار؟ قال: قلت: مات قال: رحمه الله ولقاه نضرة وسرورا فقد كان شديد الخصومة عنا أهل البيت

Muʿjam al-Aḥādīth al-Muʿtabara, Prohibition on Debate and Argumentation – Ḥadīth #7

[7/72] Rijal al-Kashshi: Hamduwayh and Muhammad from Muhammad b. Isa from Yunus from Abi Ja’far al-Ahwal from Abi Abdillah عليه السلام who said: what happened to Ibn al-Tayyar? I said: he died, so he said: may Allāh have mercy on him and make enter on him mercy and radiance for he used to verbally defend us the people of the House.

Comments
[7/72] رجال الكشي: حمدويه ومحمد، عن محمد بن عيسى، عن يونس، عن أبي جعفر الأحول عن أبي عبد الله عليه السلام قال: ما فعل ابن الطيار؟ فقلت: توفي فقال: رحمه الله أدخل الله عليه الرحمة والنضرة فإنه كان يخاصم عنا أهل البيت

Muʿjam al-Aḥādīth al-Muʿtabara, Prohibition on Debate and Argumentation – Ḥadīth #8

[8/-] Rijal al-Kashshi: Hamduwayh from Ibn Yazid from Ibn Abi Umayr from Muhammad b. Hukaym who said: the names of those who engaged in Kalam (speculative theology) were mentioned to Abi al-Hasan عليه السلام – so he said: as for Ibn Hukaym then leave him be.

Comments
[-/8] رجال الكشي: حمدويه، عن ابن يزيد، عن ابن أبي عمير، عن محمد بن حكيم قال: ذكر لأبي الحسن عليه السلام أصحاب الكلام فقال: أما ابن حكيم فدعوه
Comment: Prohibition on Debate and Argumentation

Muʿjam al-Aḥādīth al-Muʿtabara, Some of the Reasons for Differences in the Narrations – Ḥadīth #1

[1/73] Rijal al-Kashshi: From Ibn Masud from Ali b. al-Hasan from al-Abbas b. A’mir and Ja’far b. Muhammad b. Hukaym from Aban b. Uthman from Abi Basir who said: It was said to Abi Abdillah عليه السلام – while I was with him: Salim b. Abi Hafsa narrates from you that you speak with seventy facets – for each facet you have a way out [a possible alternative interpretation to avoid speaking a lie], so he said: what does Salim want from me? does he want me to come with the angels (to prove my truth)?! For by Allāh – not even the prophets came with them, and Ibrahim had said “I am sick” (37:88) but by Allāh he was not sick nor did he lie, and Ibrahim also said: “rather this biggest one of them (idol) has done it” (21:63) while he had not done it nor did he lie, and Yusuf said: “you are thieves” (12:70) and by Allāh they were not thieves nor did he lie.

Comments
 [1/73] رجال الكشي: عن ابن مسعود، عن علي بن الحسن، عن العباس بن عامر وجعفر ابن محمد بن حكيم، عن أبان بن عثمان، عن أبي بصير قال: قيل لأبي عبد الله عليه السلام – وأنا عنده -: إن سالم بن أبي حفصة يروي عنك أنك تتكلم على سبعين وجها لك من كلها المخرج، قال: فقال: ما يريد سالم مني؟ أيريد أن أجيئ بالملائكة؟! فوالله ما جاء بها النبيون، ولقد قال إبراهيم: إني سقيم والله ما كان سقيما وما كذب، ولقد قال إبراهيم: بل فعله كبيرهم هذا وما فعله وما كذب، ولقد قال يوسف: إنكم لسارقون والله ما كانو سارقين وما كذب

Muʿjam al-Aḥādīth al-Muʿtabara, Some of the Reasons for Differences in the Narrations – Ḥadīth #2

[2/74] al-Kafi: Ali b. Ibrahim from his father from Ibn Abi Najran from A’sim b. Humayd from Mansur b. Hazim who said: I said to Abi Abdillah عليه السلام: what is my condition – I ask you about an issue so you answer me in it with a certain answer, then someone other than me comes to you so you answer him in it with a different answer? He said: we answer the people with addition (in-depth) and with deletion (in-brief). I said: so inform me about the companions of the messenger of Allāh صلى الله عليه واله – were they truthful about Muhammad صلى الله عليه واله or did they lie? He said: they were truthful, I said: so what was the matter with them that they differed? He said: don’t you know that a man used to come to the messenger of Allāh صلى الله عليه واله and ask him about a thing so he answers him in it with an answer, then he answers him after that with that which abrogates the former answer, so the narrations superseded one another.

Comments
[2/74] الكافي: علي بن ابراهيم، عن أبيه، عن ابن أبي نجران، عن عاصم بن حميد، عن منصور بن حازم قال: قلت لأبي عبد الله عليه السلام: ما بالي أسألك عن المسألة فتجيبني فيها بالجواب ثم يجيئك غيري فتجيبه فيها بجواب آخر؟ فقال: إنا نجيب الناس على الزيادة والنقصان قال: قلت: فأخبرني عن أصحاب رسول الله صلى الله عليه واله صدقوا على محمد صلى الله عليه واله أم كذبوا؟ قال: بل صدقوا قلت: فما بالهم اختلفوا فقال: أما تعلم أن الرجل كان يأتي رسول الله صلى الله عليه واله فيسأله عن المسألة فيجيبه فيها بالجواب، ثم يجيبه بعد ذلك بما ينسخ ذلك الجواب فنسخت الأحاديث بعضها بعضا

Muʿjam al-Aḥādīth al-Muʿtabara, Some of the Reasons for Differences in the Narrations – Ḥadīth #3

[3/75] al-Kafi: Ahmad b. Idris from Muhammad b. Abd al-Jabbar from al-Hasan b. Ali from Tha’laba b. Maymun from Zurara b. A’yan from Abi Ja’far عليه السلام, he (Zurara) said: I asked him about a matter so he answered me, then a man came to him and asked him about it so he answered him with a different answer to mine, then another man came so he answered him with a different answer to the one he gave me and the first man, so when the two men had exited I said: O the son of the messenger of Allāh – two men from the people of Iraq from among your followers came to ask you – but you answered each one of them with a different answer? He said: O Zurara, this is better and more safe for us and you, for if you were all to unite upon one position the people would believe you [in what you say] about us and that would be a threat to both our and your survival, he (Zurara) said: then I [later] said to Abi Abdillah عليه السلام: your followers – if you were to make them move in the face of arrows or on fire they would do it but they come out from you having differences! He said: so he answered me with the same reply as his father.

Comments
[3/75] الكافي: أحمد بن إدريس، عن محمد بن عبدالجبار، عن الحسن بن علي، عن ثعلبة بن ميمون، عن زرارة بن أعين، عن أبي جعفر عليه السلام قال: سألته عن مسألة فأجابني ثم جاء ه رجل فسأله عنها فأجابه بخلاف ما أجابني، ثم جاء رجل آخر فأجابه بخلاف ما أجابني وأجاب صاحبي، فلما خرج الرجلان قلت: يا ابن رسول الله رجلان من اهل العراق من شيعتكم قدما يسألان فأجبت كل واحد منهما بغير ما أجبت به صاحبه؟ فقال: يا زرارة! إن هذا خير لنا وأبقى لنا ولكن ولو اجتمعتم على أمر واحد لصدقكم الناس علينا ولكان أقل لبقائنا وبقائكم قال: ثم قلت لابي عبدالله عليه السلام: شيعتكم لو حملتموهم على الاسنة أو على النار لمضوا وهم يخرجون من عندكم مختلفين، قال: فأجابني بمثل جواب أبيه

Muʿjam al-Aḥādīth al-Muʿtabara, Some of the Reasons for Differences in the Narrations – Ḥadīth #4

[4/76] Ilal al-Sharai: My father from Sa’d from Muhammad b. al-Walid and al-Sindi from Aban b. Uthman from Muhammad b. Bashir and Hariz from Abi Abdillah عليه السلام, he (Hariz) said: I said to him: there is nothing more difficult for me [to bear] than the differences [that exists] between our fellows, he said: that is from me (I purposely caused that).

Comments
[4/76] علل الشرائع: أبي، عن سعد، عن محمد بن الوليد والسندي، عن أبان بن عثمان، عن محمد بن بشير وحريز، عن أبي عبد الله عليه السلام قال: قلت له: إنه ليس شئ أشد علي من اختلاف أصحابنا، قال: ذلك من قبلي

Muʿjam al-Aḥādīth al-Muʿtabara, Some of the Reasons for Differences in the Narrations – Ḥadīth #5

[5/77] al-Kafi: Ali b. Ibrahim from his father from Uthman b. Isa and al-Hasan b. Mahbub all together from Sama’a from Abi Abdillah عليه السلام, he (Sama’a) said: I asked him about a man who is answered oppositely by two of his co-religionists (i.e. Shi’as) in regards a matter – [and] both transmit it [their answers – on your authority], one of them obligates it while the other forbids it – what should he do? he said: he withholds [doing anything] until he accesses one who will inform him (of the true position), and he is respited until such a time as he meets him. [And in another narration [the Imam said]: whichever of them he acts by –  suffices him – if done in subservience (with the intention of obeying)].

Comments
[5/77] الكافي: علي بن إبراهيم، عن أبيه، عن عثمان بن عيسى والحسن بن محبوب جميعا، عن سماعة، عن أبي عبد الله عليه السلام قال: سألته عن رجل اختلف عليه رجلان من أهل دينه في أمر كلاهما يرويه: أحدهما يأمر بأخذه والآخر ينهاه عنه، كيف يصنع؟ فقال: يرجئه حتى يلقي من يخبره، فهو في سعة حتي يلقاه، وفي رواية اخرى بأيهما أخذت من باب التسليم وسعك

Muʿjam al-Aḥādīth al-Muʿtabara, Fitting Response Appropriate to the Understanding of the Questioner and the Addressee – Ḥadīth #1

[1/78] Rijal al-Kashshi: Hamduwayh from al-Yaqtini from Yunus who said: the Righteous Servant عليه السلام said: O Yunus – be more lenient towards them for your words are hard-hitting on them, I said: but they consider me a Zindiq, he said to me: what will it affect you if you have in your hands a pearl but the people say to you: it is a stone, and what will it benefit you if you have in your hand a stone but the people say: it is a pearl!

Comments
[1/78] رجال الكشي: حمدويه، عن اليقطيني، عن يونس قال: العبد الصالح عليه السلام: يا يونس ارفق بهم، فإن كلامك يدق عليهم قال: قلت: إنهم يقولون لي: زنديق، قال لي: ما يضرك أن تكون في يديك لؤلؤة فيقول لك الناس: هي حصاة، وما كان ينفعك إذا كان في يدك حصاة فيقول الناس: هي لؤلؤة

Muʿjam al-Aḥādīth al-Muʿtabara, Fitting Response Appropriate to the Understanding of the Questioner and the Addressee – Ḥadīth #2

[2/79] al-Khisal: In  the ‘Four Hundred’ Narration: the commander of the faithful عليه السلام said: Interact with the people with that which they know and leave them be as to that which they do not know, and do not impose (empower) them upon yourselves and us, our affair is hard (in of itself) and deemed hard (by others) – no one can bear it except an angel brought-near or a prophet sent or a slave whose heart has been tried for faith by Allāh.

Comments
[2/79] الخصال: في الحديث الأربعمائة قال أمير المؤمنين عليه السلام: خالطوا الناس بما يعرفون ودعوهم مما ينكرون، ولا تحملوهم على أنفسكم وعلينا، إن أمرنا صعب مستصعب لا يحتمله إلا ملك مقرب أو نبي مرسل أو عبد قد امتحن الله قلبه للإيمان

Muʿjam al-Aḥādīth al-Muʿtabara, Fitting Response Appropriate to the Understanding of the Questioner and the Addressee – Ḥadīth #3

[3/80] Ilal al-Sharai: My father from Sa’d from al-Barqi from Ibn Bazi from Ibn Bashir from Abi Husayn from Abi Basir from one of them عليهما السلام who said: do not reject a narration which is brought to you by a Murji or a Qadari or a Khariji which he attributes to us, for you do not know – perhaps it is something of the truth and you will be rejecting Allāh Mighty and Majestic above his throne.
Comments
[3/80] علل الشرائع: أبي، عن سعد، عن البرقي، عن ابن بزيع، عن ابن بشير، عن أبي حصين، عن أبي بصير، عن أحدهما عليهما السلام قال: لا تكذبوا بحديث أتاكم به مرجى ء و لا قدري و لا خارجي نسبه إلينا، فإنكم لا تدرون لعله شيء من الحق فتكذبوا الله عز و جل فوق عرشه

Muʿjam al-Aḥādīth al-Muʿtabara, No Excuse for the Ignorant One who Falls Short – Ḥadīth #1

[1/-] Amali of al-Tusi: al-Mufid from Ibn Qulawayh from Muhammad al-Himyari from his father from Harun from Ibn Ziyad who said: I heard Ja’far b. Muhammad علهما السلام – and he was asked about His words the Exalted: “to Allāh belongs the conclusive argument!” (6:149) – say: Allāh the Exalted will say to a slave on the day of judgment: My slave did you possess knowledge? So if he says: yes, He will say to him: why did you not act by what you knew? And if he says: I was ignorant, He will say to him: why did you not seek knowledge so you could act? Thus he will be vanquished – and that is the “conclusive argument”.

Comments
[-/1] امالي الطوسي: المفيد عن ابن قولويه عن محمد الحميرى عن ابيه عن هارون عن ابن زياد قال: سمعت جعفر بن محمد علهما السلام وقد سئل عن قوله تعالى “قل فلله الحجة البالغة” فقال: ان الله تعالى يقول للعبد يوم القيامة: عبدى أكنت عالما؟ فان قال: نعم قال له: أفلا علمت بما علمت؟ وان قال: كنت جاهلا قال: أفلا تعلمت حتى تعمل؟ فيخصمه فتلك الحجة البالغة

Muʿjam al-Aḥādīth al-Muʿtabara, Narration that Contradicts the Qur’an – Ḥadīth #1

[1/81] al-Kafi: Muhammad b. Ismail from al-Fadhl b. Shadhan from Ibn Abi Umayr from Hisham b. al-Hakam and other than him from Abi Abdillah عليه السلام who said: the Prophet صلى الله عليه وآله addressed the people in Mina and said: O people, whatever comes to you attributed to me which agrees with the Book of Allāh then I have indeed said it, and whatever comes to you opposing the book of Allāh then I never said it.

[1/81] الكافي: محمد بن إسماعيل، عن الفضل بن شاذان، عن ابن أبي عمير، عن هشام بن الحكم وغيره، عن أبي عبدالله عليه السلام قال: خطب النبي صلى الله عليه وآله بمنى فقال: أيها الناس ما جاء كم عني يوافق كتاب الله فأنا قلته وما جاء كم يخالف كتاب الله فلم أقله

Muʿjam al-Aḥādīth al-Muʿtabara, Narration that Contradicts the Qur’an – Ḥadīth #2

[2/82] 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 Allāh then it is a worthless embellishment.

[2/82] الكافي: عدة من أصحابنا، عن أحمد بن محمد بن خالد، عن أبيه، عن النضر بن سويد، عن يحيى الحلبي، عن أيوب بن الحر قال: سمعت أبا عبدالله عليه السلام يقول: كل شئ مردود إلى الكتاب والسنة، وكل حديث لا يوافق كتاب الله فهو زخرف
Comment: What Does a Narration ‘Agreeing’ with the Qur’an Mean?

Book of Principles of Jurisprudence

Muʿjam al-Aḥādīth al-Muʿtabara, Prohibition of Giving Fatwa without Knowledge and Evidence – Ḥadīth #1

[1/-] al-Kafi: Muhammad b. Yahya from Ahmad b. Muhammad b. Isa from al-Hasan b. Mahbub from Ali b. Riab from Abi Ubayda al-Hadhdha from Abi Ja’far عليه السلام who said: whoever gives Fatwa to the people without knowledge or true guidance the angels of mercy do curse him and so do too the angels of punishment and the burden of the one who acts by his Fatwa attaches itself to him.
[-/1] الكافي: محمد بن يحيى، عن أحمد بن محمد بن عيسى، عن الحسن بن محبوب، عن علي ابن رئاب، عن أبي عبيدة الحذاء، عن أبي جعفر عليه السلام قال: من أفتى الناس بغير علم ولا هدى لعنته ملائكة الرحمة وملائكة العذاب، ولحقه وزر من عمل بفتياه

Muʿjam al-Aḥādīth al-Muʿtabara, Prohibition of Giving Fatwa without Knowledge and Evidence – Ḥadīth #2

[2/-] al-Kafi: Ali b. Ibrahim from his father from Ibn Abi Umayr from Abd al-Rahman b. al-Hajjaj who said: Abu Abdillah عليه السلام was seated in a study-circle of Rabia al-Rayy when a bedouin came and asked Rabia al-Rayy about a matter and he (Rabia) proceeded to answer him, so when he was done (answering) the bedouin asked: is it upon your neck (do you accept responsibility for me following your answer)? Rabia remained silent and did not say anything, so he (the bedouin) repeated the question again and he (Rabia) answered in the same way, so the bedouin said to him again: is it upon your neck? but Rabia remained silent, then Abu Abdillah عليه السلام said to him: it is upon his neck whether he declares it to be so or not, and every giver of Fatwa is liable.

[-/2] الكافي: علي، عن أبيه، عن ابن أبي عمير، عن عبدالرحمن بن الحجاج قال: كان أبوعبدالله عليه السلام قاعدا في حلقة ربيعة الرأي، فجاء أعرابي فسأل ربيعة الرأي عن مسألة فأجابه فلما سكت قال له الاعرابي: أهو في عنقك؟ فسكت عنه ربيعة ولم يرد عليه شيئا فأعاد عليه المسألة فأجابه بمثل ذلك، فقال له الاعرابي: أهو في عنقك؟ فسكت ربيعة فقال له أبوعبدالله عليه السلام: هو في عنقه، قال أو لم يقل، وكل مفت ضامن

Muʿjam al-Aḥādīth al-Muʿtabara, Prohibition of Giving Fatwa without Knowledge and Evidence – Ḥadīth #3

 [3/-] al-Kafi: A number of our companions from Ahmad b. Muhammad b. Khalid from al-Hasan b. Ali al-Washsha from Aban al-Ahmar from Ziyad b. Abi Raja from Abi Ja’far عليه السلام who said: say what you know and if you do not know then say: “Allāh is more knowing”, a man selectively picks out a verse from the Qur’an and falls in it (misinterpreting it) a farther distance than what is between the earth and the sky.
 [-/3] الكافي: عدة من اصحابنا، عن أحمد بن محمد بن خالد، عن الحسن بن علي الوشاء، عن أبان الاحمر، عن زياد بن أبي رجاء، عن أبي جعفر عليه السلام قال: ما علمتم فقولوا، و ما لم تعلموا فقولوا: الله أعلم، إن الرجل لينتزع الآية من القرآن يخر فيها أبعد ما بين السماء والارض

Muʿjam al-Aḥādīth al-Muʿtabara, Prohibition of Giving Fatwa without Knowledge and Evidence – Ḥadīth #4

[4/-] al-Kafi: Ali from his father from Ibn Abi Umayr from Hisham b. Salim who said: I said to Abi Abdillah عليه السلام: what is the right of Allāh over his creation? he said: that they should only say that which they know and should remain silent over that which they do not know – so if they were to do that then they have fulfilled the right of Allāh.
[-/4] الكافي: علي، عن ابيه، عن ابن أبي عمير، عن هشام بن سالم قال: قلت لابي عبدالله عليه السلام: ما حق الله على خلقه؟ فقال: أن يقولوا ما يعلمون، ويكفوا عما لا يعلمون، فإذا فعلوا ذلك فقد أدوا إلى الله حقه
Verses from the Qur’an with a similar theme

Muʿjam al-Aḥādīth al-Muʿtabara, Everything has a Ruling in the Book and the Sunna – Ḥadīth #1

[1/-] al-Kafi: Ali from Muhammad b. Isa from Yunus from Hammad from Abi Abdillah عليه السلام, he (Hammad) said: I heard him saying: there is nothing except there is about it [a ruling in the] Book or Sunna.

[-/1] الكافي: علي، عن محمد بن عيسى، عن يونس، عن حماد، عن أبي عبدالله عليه السلام قال: سمعته يقول: ما من شئ إلا وفيه كتاب أو سنة

Muʿjam al-Aḥādīth al-Muʿtabara, Everything has a Ruling in the Book and the Sunna – Ḥadīth #2

[2/-] al-Kafi: A number of our companions from Ahmad b. Muhammad b. Khalid from Ismail b. Mihran from Sayf b. ‘Amira from Abi al-Maghra from Sama’a from Abi al-Hasan Musa عليه السلام, he said: I said to him: is everything in the book of Allāh and the Sunna of his prophet صلى الله عليه وآله or do you have a say in it? he said: rather everything is in the book of Allāh and the Sunna of the prophet صلى الله عليه وآله
[-/2] الكافي: عدة من أصحابنا، عن أحمد بن محمد بن خالد، عن إسماعيل بن مهران، عن سيف بن عميرة، عن أبي المغرا، عن سماعة، عن أبي الحسن موسى عليه السلام قال: قلت له: أكل شئ في كتاب الله وسنة نبيه صلى اليه عليه وآله؟ أو تقولون فيه؟ قال: بل كل شئ في كتاب الله وسنة نبيه صلى الله عليه وآله

Muʿjam al-Aḥādīth al-Muʿtabara, Permanence of the Halal and the Haram unto the Day of Judgment – Ḥadīth #1

[1/-] al-Kafi: Ali b. Ibrahim from Muhammad b. Isa b. Ubayd from Yunus from Hariz from Zurara who said: I asked Aba Abdillah عليه السلام about the Halal and the Haram so he said: the Halal of Muhammad is Halal forever unto the day of judgment and his Haram is Haram forever unto the day of judgment, there will be nothing other than it and nothing apart from it will come, and he said: Ali عليه السلام said: no one has innovated a Bid’a except that he has abandoned a Sunna (by doing so).
[-/1] الكافي: علي بن إبراهيم، عن محمد بن عيسى بن عبيد، عن يونس، عن حريز عن زرارة قال: سألت أبا عبدالله عليه السلام عن الحلال والحرام فقال: حلال محمد حلال أبدا إلى يوم القيامة، وحرامه حرام أبدا إلى يوم القيامة، لا يكون غيره ولا يجيئ غيره، وقال: قال علي عليه السلام: ما أحد ابتدع بدعة إلا ترك بها سنة

Muʿjam al-Aḥādīth al-Muʿtabara, What Can be Used to Infer some General Principles – Ḥadīth #1

[1/83] al-Kafi: Ali from his father AND Muhammad b. Ismail from al-Fadhl all together from Ibn Abi Umayr from Hafs b. al-Bukhtari from Abi Abdillah عليه السلام, he (Hafs) said: I heard him saying about the one who loses consciousness: what Allāh has power over then Allāh is more entitled to excuse.

Comments
[1/83] الكافي: علي، عن أبيه، ومحمد بن إسماعيل، عن الفضل، جميعا عن ابن أبي عمير عن حفص بن البختري، عن أبي عبد الله عليه السلام قال: سمعته يقول في المغمى عليه: ما غلب الله عليه فالله أولى بالعذر

Muʿjam al-Aḥādīth al-Muʿtabara, What Can be Used to Infer some General Principles – Ḥadīth #2

[2/84] al-Kafi: Ali from his father from Ibn Abi Umayr from Hammad from Hariz who said: Ismail the son of Abi Abdillah had gold coins and a man from the Quraysh wanted to set out to Yaman, so Ismail said: O father – so and so wants to set out to Yaman and I have some gold coins do you think I should give them to him to buy me some goods from Yaman? Abu Abdillah عليه السلام said: O my son – has it not reached you that he drinks wine? Ismail said: this is what the people say, he said: O my son – do not do that, but Ismail did not obey his father and gave the gold coins to him so he (that man) lost it all and did not give anything of them (back) to him… he said: O my son – verily Allāh Mighty and Majestic says in his book: “(he) believes in Allāh and believes the believers” (9:61) – meaning: confirms the truth of Allāh and considers the believers truthful, so if the believers witness something to you then accept it from them…

[2/84] الكافي: علي، عن أبيه، عن ابن أبي عمير، عن حماد، عن حريز قال: كانت لإسماعيل بن أبي عبد الله دنانير وأراد رجل من قريش أن يخرج إلى اليمن فقال إسماعيل يا أبت إن فلانا يريد الخروج إلى اليمن وعندي كذا وكذا دينارا فترى أن أدفعها إليه يبتاع لي بها بضاعة من اليمن فقال أبو عبد الله عليه‌ السلام يا بني أما بلغك أنه يشرب الخمر فقال إسماعيل هكذا يقول الناس فقال يا بني لا تفعل فعصى إسماعيل أباه ودفع إليه دنانيره فاستهلكها ولم يأته بشيء منها … فقال يا بني إن الله عز وجل يقول في كتابه يُؤْمِنُ بِاللهِ وَيُؤْمِنُ لِلْمؤْمِنِين يقول يصدق الله ويصدق للمؤمنين فإذا شهد عندك المؤمنون فصدقهم …

Muʿjam al-Aḥādīth al-Muʿtabara, What Can be Used to Infer some General Principles – Ḥadīth #3

[3/85] al-Kafi: Ali from his father AND Muhammad b. Ismail from al-Fadhl b. Shadhan all together from Hammad from Hariz from Zurara who said: Abu Ja’far said عليه السلام: follow in the Wudhu the way Allāh Mighty and Majestic said – begin with the face… begin with what Allāh Mighty and Majestic began with.

Comments
 [3/85] الكافي: علي، عن أبيه، ومحمد بن إسماعيل، عن الفضل بن شاذان جميعا، عن حماد، عن حريز، عن زرارة قال: قال أبو جعفر عليه السلام: تابع بين الوضوء كما قال الله عز وجل ابدأ بالوجه … ابدأ بما بدأ الله عز وجل به

Muʿjam al-Aḥādīth al-Muʿtabara, What Can be Used to Infer some General Principles – Ḥadīth #4

[4/86] al-Kafi: Ali from his father from Ibn Abi Umayr AND Muhammad b. Ismail from al-Fadhl b. Shadhan from Safwan and Ibn Abi Umayr from Muawiya b. Ammar from Abi Abdillah عليه السلام that when the messenger of Allāh صلى الله عليه واله finished his Tawaf and the two units (Salat al-Tawaf) he said: I begin with what Allāh Mighty and Majestic began with – proceeding to Safa first – Allāh Mighty ad Majestic says: “Verily Safa and Marwa are from among the signs of Allāh” (2:158) …

Comments
[4/86] الكافي: علي، عن أبيه، عن ابن أبي عمير، ومحمد بن إسماعيل، عن الفضل ابن شاذان، عن صفوان، وابن أبي عمير، عن معاوية بن عمار، عن أبي عبد الله عليه السلام أن رسول الله صلى الله عليه واله حين فرغ من طوافه وركعتيه قال: ابدؤوا بما بدأ الله به، إن الله عز وجل يقول: إِنَّ الصَّفَا وَالْمَرْوَةَ مِنْ شَعَائِرِ اللَّهِ

Muʿjam al-Aḥādīth al-Muʿtabara, What Can be Used to Infer some General Principles – Ḥadīth #5

[5/-] 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: … then he said: “Allāh does not intend to place upon you [in the religion] any difficulty” (5:6) – and “difficulty” is “discomfort”.

Comments
[-/5] الكافي: علي بن ابراهيم عن أبيه ومحمد بن اسماعيل عن الفضل ابن شاذان جميعا عن حماد بن عيسى عن حريز عن زرارة قال قلت: لابي جعفر عليه السلام الا تخبرني من أين علمت وقلت إن المسح ببعض الرأس وبعض الرجلين؟ فضحك ثم قال … ثم قال: مَا يُرِيدُ اللَّهُ لِيَجْعَلَ عَلَيْكُم (في الدين) مِّنْ حَرَجٍ والحرج الضيق

Muʿjam al-Aḥādīth al-Muʿtabara, What Can be Used to Infer some General Principles – Ḥadīth #6

[6/-] al-Tahdhib: al-Mufid from Ahmad b. Muhammad from his father from al-Husayn b. al-Hasan b. Aban from al-Husayn b. Said from Ibn Abi Umayr from Ibn Udhayna from al-Fudhayl who said: Abu Abdillah عليه السلام was asked about the one in the state of Janaba who is bathing so [some of the used water] sprays off the ground and into the utensil, he said: there is no harm – this is covered by what Allāh the Exalted said: “He has not placed upon you in the religion any difficulty” (22:78).

[-/6] التهذيب: المفيد عن أحمد بن محمد عن أبيه عن الحسين بن الحسن بن أبان عن الحسين بن سعيد عن ابن أبي عمير عن ابن اذينة عن الفضيل قال سئل أبوعبدالله عليه السلام عن الجنب يغتسل فينتضح من الارض في الاناء فقال: لا بأس هذا مما قال الله تعالى: مَا جَعَلَ عَلَيْكُمْ فِي الدِّينِ مِنْ حَرَجٍ

Muʿjam al-Aḥādīth al-Muʿtabara, What Can be Used to Infer some General Principles – Ḥadīth #7

[7/87] Tawhid al-Saduq: From al-Attar from Sa’d from Ibn Yazid from Hammad from Hariz from Abi Abdillah عليه السلام who said: the messenger of Allāh صلى الله عليه واله said: my Umma are absolved of nine things: error, forgetfulness, what they are coerced to do, what they do not have the strength for, what they are ignorant of, what they have to do out of necessity, jealousy, bad omen, and thinking about the whispered (Shaytan-inspired) prompts (doubts cast) in regards the creation – so long as it is not voiced aloud.

Comments
[7/87] توحيد الصدوق: عن العطار، عن سعد، عن ابن يزيد، عن حماد، عن حريز، عن أبي عبد الله عليه السلام قال: قال رسول الله صلى الله عليه واله: رفع عن امتي تسعة: الخطاء، والنسيان، وما أكرهوا عليه، وما لا يطيقون، وما لا يعلمون، وما اضطروا إليه، والحسد، والطيرة، والتفكر في الوسوسة في الخلق ما لم ينطق بشفة

Muʿjam al-Aḥādīth al-Muʿtabara, What Can be Used to Infer some General Principles – Ḥadīth #8

[8/-] al-Tahdhib: Muhammad b. Ali b. Mahbub from Ibn Isa from al-Bazanti who said: I asked him about a man who comes to the market and buys a cloak of fur but he is not sure whether it is pure or not pure – can he pray in it? he said: yes, you do not have to inquire about it, Aba Ja’far عليه السلام used to say: the Khawarij straitened things for themselves because of their ignorance, the religion is more expansive than that.

[-/8] التهذيب: عن محمد بن علي بن محبوب، عن ابن عيسى، عن البزنطي قال: سألته عن الرجل يأتي السوق فيشتري جبة فراء لا يدري أذكية هي أم غير ذكية أيصلي فيها؟ فقال: نعم ليس عليكم المسألة إن أبا جعفر عليه السلام كان يقول: إن الخوارج ضيقوا على أنفسهم بجهالتهم. إن الدين أوسع من ذلك

Muʿjam al-Aḥādīth al-Muʿtabara, What Can be Used to Infer some General Principles – Ḥadīth #9

[9/-] al-Kafi: Ali b. Ibrahim from his father from Muhammad b. Abi Umayr from Ibn Udhayna from Burayd al-Ijli who said: I said to Abi Ja’far عليه السلام: … he said: … and Allāh Blessed and Exalted did not place in the religion any discomfort for “difficulty” is more extreme than “discomfort”.

[-/9] الكافي: علي بن إبراهيم، عن أبيه، عن محمد بن أبي عمير، عن ابن اذينة، عن بريد العجلي قال: قلت لابي جعفر عليه السلام: … قال: … ولم يجعل الله تبارك وتعالى في الدين من ذيق فالحرج أشد من الضيق …
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Muʿjam al-Aḥādīth al-Muʿtabara, Authoritativeness of the Book and the Sunna – Ḥadīth #01

[1/88] Tahdhib al-Ahkam: Via his chain from al-Saffar from Muhammad b. al-Husayn b. Abi al-Khattab from Ahmad b. Muhammad b. Abi Nasr from Hammad b. Uthman from Zurara from Abi Ja’far عليه السلام in regards His words Mighty and Majestic: “as ruled by two just men among you” (5:95) – the just man is the messenger of Allah صلى الله عليه وآله and the Imam after him – he rules on it whilst being just, so if you know how the messenger of Allah صلى الله عليه وآله ruled and the Imam then it is enough for you and do not inquire beyond that.

[1/88] تهذيب الاحكام: باسناده عن الصفار عن محمد بن الحسين بن ابي الخطاب عن أحمد بن محمد بن ابي نصر عن حماد بن عثمان عن زرارة عن ابي جعفر عليه السلام في قوله عزوجل يَحْكُمُ بِهِ ذَوَا عَدْلٍ مِّنكُمْ فالعدل رسول الله صلى الله عليه وآله والامام من بعده يحكم به وهو ذو عدل فاذا علمت ما حكم به رسول الله صلى الله عليه وآله والامام فحسبك ولا تسأل عنه

Muʿjam al-Aḥādīth al-Muʿtabara, Authoritativeness of the Book and the Sunna – Ḥadīth #02

[2/89] al-Kafi: Muhammad b. Yahya from Ahmad b. Muhammad from Ibn Fadhal from Ibn Bukayr from Zurara who said: I asked Aba Ja’far عليه السلام about the words of Allah Mighty and Majestic: “as ruled by two just men among you” (5:95) – he said: the just man is the messenger of Allah صلى الله عليه وآله and the Imam after him, then he said: this is among that which the scribes made a mistake in.

Comment
[2/89] الكافي: محمد بن يحيى، عن أحمد بن محمد، عن ابن فضال، عن ابن بكير، عن زرارة قال: سألت أبا جعفرعليه السلام عن قول الله عزوجل يَحْكُمُ بِهِ ذَوَا عَدْلٍ مِّنكُمْ قال: العدل رسول الله صلى الله عليه وآله والامام من بعده ثم قال: هذا مما أخطأت به الكتاب

Muʿjam al-Aḥādīth al-Muʿtabara, Authoritativeness of the Book and the Sunna – Ḥadīth #03

[3/90] al-Kafi: Ali b. Ibrahim from his father from Hammad b. Isa from Ibrahim b. Umar al-Yamani from Abi Abdillah عليه السلام, he said: I asked him about the words of Allah Mighty and Majestic: “two just men among you” (5:95) he said: the just man is the messenger of Allah صلى الله عليه وآله and the Imam after him, then he said: this is among that which the scribes made a mistake in.

Comments
[3/90] الكافي: علي بن إبراهيم، عن أبيه، عن حماد بن عيسى، عن إبراهيم بن عمر اليماني عن أبي عبدالله عليه السلام قال: سألته عن قول الله عزوجل ذَوَا عَدْلٍ مِّنكُمْ قال: العدل رسول الله صلى الله عليه وآله والامام من بعده ثم قال: هذا مما أخطأت به الكتاب

Muʿjam al-Aḥādīth al-Muʿtabara, Authoritativeness of the Book and the Sunna – Ḥadīth #04

[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.

[-/4] الكافي: علي، عن محمد بن عيسى، عن يونس، عن قتيبة قال: سأل رجل أبا عبدالله عليه السلام عن مسألة فأجابه فيها، فقال الرجل: أرأيت إن كان كذا وكذا ما يكون القول فيها؟ فقال له: مه ما أجبتك فيه من شئ فهو عن رسول الله صلى الله عليه وآله لسنا من: ” أرأيت” في شئ

Muʿjam al-Aḥādīth al-Muʿtabara, Authoritativeness of the Book and the Sunna – Ḥadīth #05

[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.

[-/5] الرسالة المؤلفة في احوال احاديث اصحابنا واثبات صحتها لسعد بن هبة الله الراوندي: عنه، عن أبيه، عن سعد بن عبدالله، عن يعقوب بن يزيد، عن محمد بن أبي عمير، عن جميل بن دراج، عن أبي عبدالله عليه السلام قال: الوقوف عند الشبهة خير من الاقتحام في الهلكة، إن على كل حق حقيقة، وعلى كل صواب نورا، فما وافق كتاب الله فخذوه، وما خالف كتاب الله فدعوه

Muʿjam al-Aḥādīth al-Muʿtabara, Authoritativeness of the Book and the Sunna – Ḥadīth #06

[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.

[-/6] الكافي: عدة من أصحابنا، عن أحمد بن محمد بن خالد، عن أبيه، عن النضر بن سويد، عن يحيى الحلبي، عن أيوب بن الحر قال: سمعت أبا عبدالله عليه السلام يقول: كل شئ مردود إلى الكتاب والسنة، وكل حديث لا يوافق كتاب الله فهو زخرف

Muʿjam al-Aḥādīth al-Muʿtabara, Authoritativeness of the Book and the Sunna – Ḥadīth #07

[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-Rahmanhe 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
[-/7] رجال الكشي: محمد بن قولويه، والحسين بن الحسن بن بندار معا، عن سعد، عن اليقطيني، عن يونس بن عبد الرحمن … قال: حدثني هشام بن الحكم أنه سمع أبا عبد الله عليه السلام يقول: لا تقبلوا علينا حديثا إلا ما وافق القرآن والسنة …

Muʿjam al-Aḥādīth al-Muʿtabara, Authoritativeness of the Book and the Sunna – Ḥadīth #08

[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 …

[-/8] التوحيد والعيون والأمالي: ابن المتوكل، عن علي، عن أبيه، عن الريان بن الصلت، عن علي بن موسى 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 …

Muʿjam al-Aḥādīth al-Muʿtabara, Authoritativeness of the Book and the Sunna – Ḥadīth #09

[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
[-/9] تفسير العياشي: عن صفوان قال: سألت أبا الحسن الرضا عليه السلام عن قول الله: فَاغْسِلُوا وُجُوهَكُمْ وَأَيْدِيَكُمْ إِلَى الْمَرَافِقِ وَامْسَحُوا بِرُءُوسِكُمْ وَأَرْجُلَكُمْ إِلَى الْكَعْبَيْنِ فقال: قد سأل رجل أبا الحسن عليه السلام عن ذلك فقال: سيكفيك أو كفتك سورة المائدة يعني المسح على الرأس والرجلين …

Muʿjam al-Aḥādīth al-Muʿtabara, Authoritativeness of the Book and the Sunna – Ḥadīth #10

[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) …

[-/10] الكافي: علي بن ابراهيم عن أبيه ومحمد بن اسماعيل عن الفضل ابن شاذان جميعا عن حماد بن عيسى عن حريز عن زرارة قال قلت: لابي جعفر عليه السلام الا تخبرني من أين علمت وقلت إن المسح ببعض الرأس وبعض الرجلين؟ فضحك ثم قال: يا زرارة قاله رسول الله صلى الله عليه وآله ونزل به الكتاب من الله لأن الله عزوجل يقول: فَاغْسِلُوا وُجُوهَكُمْ فعرفنا أن الوجه كله … فقال: فعرفنا حين قال بِرُءُوسِكُمْ أن المسح ببعض الرأس لمكان الباء …

Muʿjam al-Aḥādīth al-Muʿtabara, Authoritativeness of the Book and the Sunna – Ḥadīth #11

[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
[-/11] الكافي: أحمد بن إدريس، عن محمد بن عبد الجبار، عن صفوان بن يحيى قال: سألني أبو قرة المحدث أن أدخله إلي أبى الحسن الرضا عليه السلام … فقال أبو الحسن عليه السلام: … إذا كانت الروايات مخالفه للقرآن كذبت بها، وما أجمع المسلمون عليه أنه لا يحيط به علم ولا تدركه الابصار وليس كمثله شئ

Muʿjam al-Aḥādīth al-Muʿtabara, Authoritativeness of the Book and the Sunna – Ḥadīth #12

[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
[-/12] ارشاد المفيد: قال رسول الله صلى الله عليه وآله: إني تارك فيكم الثقلين ما إن تمسكتم بهما لن  تضلوا بعدي: كتاب الله وعترتي …

Muʿjam al-Aḥādīth al-Muʿtabara, Authoritativeness of the Book and the Sunna – Ḥadīth #13

[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 …

[-/13] معاني الأخبار: ابن الوليد، عن الصفار، عن الخشاب، عن ابن كلوب، عن إسحاق بن عمار، عن جعفر، عن آبائه عليهم السلام قال: قال رسول الله صلى الله عليه وآله: ما وجدتم في كتاب الله عزوجل فالعمل لكم به لا عذر لكم في تركه …

Muʿjam al-Aḥādīth al-Muʿtabara, Principle of Precaution – Ḥadīth #1

[1/-] al-Tahdhib: From al-Hasan b. Muhammad b. Sama’a from Sulayman b. Dawud from Abdallah b. Wadhah who said: I wrote to the Righteous Servant (al-Kadhim) عليه السلام … so he wrote to me (saying): I deem for you that you delay [praying] until the reddish hue disappears and that you act prudently in your religion.

[-/1] التهذيب: عن الحسن بن محمد بن سماعة عن سليمان بن داود عن عبدالله بن وضاح قال: كتبت إلى العبد الصالح عليه السلام … فكتب إلي أرى لك أن تنتظر حتى تذهب الحمرة وتأخذ بالحايطة لدينك

Muʿjam al-Aḥādīth al-Muʿtabara, Principle of Precaution – Ḥadīth #2

[2/-] al-Kafi: Ali from his father AND Muhammad b. Ismail from al-Fadhl b. Shadhan all together from Ibn Abi Umayr and Safwan b. Yahya all together from Abd al-Rahman b. al-Hajjaj who said: I asked Aba al-Hasan عليه السلام about two men who kill game [together] while they are in Ihram – will the atonement be shared between them or will it be incumbent on each one of them individually? He said: Rather it will be on each one of them to atone individually for the hunted animal, I said: one of our fellows asked me about that but I did not know what would be upon him, so he said: if you encounter the like of this [such scenarios] and do not know what to do then upon you is acting by precaution until when you ask about it and know [the exact answer].

Comments
[-/2] الكافي: علي، عن أبيه، ومحمد بن إسماعيل، عن الفضل بن شاذان جميعا، عن ابن أبي عمير وصفوان بن يحيى جميعا، عن عبدالرحمن بن الحجاج قال: سألت أبا الحسن عليه السلام عن رجلين أصابا صيدا وهما محرمان الجزاء بينهما أو على كل واحد منهما جزاء؟ فقال: لابل عليهما أن يجزي كل واحد منهما الصيد، قلت: إن بعض أصحابنا سألني عن ذلك فلم أدر ما عليه، فقال: إذا أصبتم مثل هذا فلم تدروا فعليكم بالاحتياط حتى تسألوا عنه فتعلموا

Muʿjam al-Aḥādīth al-Muʿtabara, Principle of Precaution – Ḥadīth #3

[3/-] al-Tahdhib: Via his chain from Muhammad b. Ahmad b. Yahya from Harun b. Muslim from Mas’ada b. Ziyad from Ja’far from his forefathers عليهم السلام that the prophet صلى الله عليه وآله said: do not unite in marriage upon doubt – He meant to say: if it reaches you [information that] that you have suckled of her milk [from the same source – she is your foster sister] and that she is a Mahram to you, or something similar to this then halting in the face of doubt is better than rushing headlong into destruction.

Comments
[-/3] التهذيب: باسناده عن محمد بن احمد بن يحيى عن هارون بن مسلم عن مسعدة بن زياد عن جعفر عن آبائه عليهم السلام ان النبي صلى الله عليه وآله قال: لا تجامعوا في النكاح على الشبهة يقول: إذا بلغك انك قد رضعت من لبنها وانها لك محرم وما اشبه ذلك فان الوقوف عند الشبهة خير من الاقتحام في الهلكة
Introduction

Muʿjam al-Aḥādīth al-Muʿtabara, Authoritativeness of the Solitary Report of a Truthful Narrator – Ḥadīth #01

[1/-] al-Kafi: From Muhammad b. Abdallah and Muhammad b. Yahya both from Abdallah b. Ja’far al-Himyari who said: we gathered – me and the Shaykh Abu Amr (al-Amri) – may Allah have mercy on him – at Ahmad bin Ishaq’s, then Ahmad b. Ishaq signaled me to ask him (al-Amri) about the Remnant (al-Mahdi), so I said to him: … and Abu Ali Ahmad b. Ishaq has relayed to me on the authority of Abi al-Hasan (al-Naqi) عليه السلام – saying: I asked him and said: whom do I emulate or from whom do I take? and whose words do I accept? so he said to him: al-Amri is my Thiqa (trustee), so what he gives you on my behalf then his giving is truly on my behalf, and what he says to you on my behalf then his saying is truly on my behalf, so listen to him and obey him, for he is both Thiqa (trustworthy) and reliable, and Abu Ali also informed me that he had asked Aba Muhammad (al-Askari) عليه السلام about the same matter, so he said to him: al-Amri and his son are both Thiqa (trustees), so what they give to you on my behalf then their giving is truly on my behalf, and what they say to you on my behalf then their saying is truly on my behalf, so listen to them and obey them, for they are both Thiqa (trustworthy) and reliable …

Comments
[-/1] الكافي: عن محمد بن عبدالله ومحمد بن يحيى جميعا، عن عبدالله بن جعفر الحميري قال: اجتمعت أنا والشيخ أبوعمرو رحمه الله عند أحمد بن إسحاق فغمزني أحمد بن إسحاق أن أسأله عن الخلف فقلت له: … وقد أخبرني أبوعلي أحمد بن إسحاق عن أبي الحسن عليه السلام قال: سألته وقلت: من اعامل أو عمن آخذ وقول من أقبل؟ فقال له: العمري ثقتي فما ادى إليك عني فعني يؤدي وما قال لك عني فعني يقول، فاسمع له وأطع، فإنه الثقة المأمون، وأخبرني أبوعلي أنه سأل ابا محمد عليه السلام عن مثل ذلك فقال له: العمري وابنه ثقتان، فما أديا إليك عني فعني يؤديان وما قالا لك فعني يقولان، فاسمع لهما وأطعمها فإنهما الثقتان المأمونان …

Muʿjam al-Aḥādīth al-Muʿtabara, Authoritativeness of the Solitary Report of a Truthful Narrator – Ḥadīth #02

[2/-] Rijal al-Kashshi: Muhammad b. Qulawayh from Sa’d b. Abdallah from Ahmad b. Muhammad b. Isa from Abdallah b. Muhammad al-Hajjal from Yunus b. Ya’qub who said: we were at Aba Abdillah’s عليه السلام place when he said: do you not have a secure shelter? do you not have a comforter whom you can seek comfort in? what prevents you from [referring to] al-Harith bin al-Mughira al-Nasri.

Comments
 [-/2] رجال الكشي: محمد بن قولويه عن سعد بن عبد الله، عن أحمد بن محمد بن عيسى، عن عبد الله بن محمد الحجال، عن يونس بن يعقوب قال: كنا عند أبي عبد الله عليه السلام فقال أما لكم من مفزع  أما لكم من مستراح تستريحون إليه ما يمنعكم من الحارث بن المغيرة النصري

Muʿjam al-Aḥādīth al-Muʿtabara, Authoritativeness of the Solitary Report of a Truthful Narrator – Ḥadīth #03

[3/-] Rijal al-Kashshi: Muhammad b. Mas’ud from Muhammad b. Nusayr from Muhammad b. Isa from Abd al-Aziz b. al-Muhtadi who said: I said to Abi al-Hasan al-Ridha عليه السلام: may I be made your ransom, I cannot always reach you to ask you all that which I need from the teachings of my religion, is Yunus b. Abd al-Rahman Thiqa (trustworthy) and can I take from him what I need from the teachings of my religion? he said: yes.

Comments
[-/3] رجال الكشي: محمد بن مسعود، عن محمد بن نصير، عن محمد بن عيسى، عن عبد العزيز ابن المهتدي قال: قلت لأبي الحسن الرضا عليه السلام: جعلت فداك لا أكاد أصل إليك لأسألك عن كل ما أحتاج إليه من معالم ديني، أفيونس بن عبد الرحمن ثقة آخذ عنه ما أحتاج إليه من معالم ديني فقال: نعم

Muʿjam al-Aḥādīth al-Muʿtabara, Authoritativeness of the Solitary Report of a Truthful Narrator – Ḥadīth #04

[4/-] Rijal al-Najashi: From our Shaykh al-Mufid in his book “Masabih al-Nur”: reported to us Ibn Qulawayh from Ali b. al-Husayn b. Babawayh from Abdallah b. Ja’far from Dawud b. al-Qasim al-Ja’fari who said: I presented the book “Yawm wa Layla” of Yunus to Abi Muhammad al-Askari عليه السلام, so he said to me: who authored this? I said: it has been authored by Yunus the client of the family of Yaqtin, he said: may Allah give him for every letter a light on the day of judgment.

Comments
[-/4] رجال النجاشي: عن شيخنا المفيد في كتابه مصابيح النور: أخبرني ابن قولويه، عن علي بن الحسين بن بابويه، عن عبد الله بن جعفر، عن داود بن القاسم الجعفري قال: عرضت على أبي محمد صاحب العسكر عليه السلام كتاب يوم وليلة ليونس، فقال لي: تصنيف من هذا ؟ فقلت: تصنيف يونس مولى آل يقطين، فقال: أعطاه الله بكل حرف نورا يوم القيامة

Muʿjam al-Aḥādīth al-Muʿtabara, Authoritativeness of the Solitary Report of a Truthful Narrator – Ḥadīth #05

[5/-] al-Kafi: A number of our companions from Ahmad b. Muhammad b. Isa from Ahmad b. Muhammad b. Abi Nasr from Aban b. Uthman from Ibn Abi Ya’fur from Abi Abdillah عليه السلام who said: the messenger of Allah صلى الله عليه وآله gave a speech to the people in the Masjid of al-Khif and said: may Allah make radiant [the face of] a slave who hears my words and understands them and memorizes them and relays them to the one who did not hear them, for it may happen that a bearer of Fiqh is not a Faqih and it may happen that a bearer of Fiqh relays them to one who is more of a Faqih than him …

Comments
[-/5] الكافي: عدة من أصحابنا، عن أحمد بن عيسى، عن أحمد بن محمد بن أبي نصر عن أبان بن عثمان، عن ابن أبي يعفور، عن أبي عبدالله عليه السلام أن رسول الله صلى الله عليه وآله خطب الناس في مسجد الخيف فقال: نضر الله عبدا سمع مقالتي فوعاها وحفظها وبلغها من لم يسمعها، فرب حامل فقه غير فقيه ورب حامل فقه إلى من هو أفقه منه …

Muʿjam al-Aḥādīth al-Muʿtabara, Authoritativeness of the Solitary Report of a Truthful Narrator – Ḥadīth #06

 [6/-] Rijal al-Kashshi: Hamduwayh b. Nusayr from Ya’qub b. Yazid and Muhammad b. al-Husayn b. Abi al-Khattab from Muhammad b. Abi Umayr from Ibrahim b. Abd al-Hamid and others apart from him – they all said: Abu Abdillah عليه السلام said: may Allah have mercy on Zurara bin A’yan, if it was not for Zurara b. A’yan and his peers the narrations of my father would have perished.
Comments
 [-/6] رجال الكشي: حمدويه بن نصير، عن يعقوب بن يزيد و محمد بن الحسين بن أبي الخطاب، عن محمد بن أبي عمير، عن إبراهيم بن عبد الحميد و غيره قالوا: قال أبو عبد الله عليه السلام رحم الله زرارة بن أعين لو لا زرارة و نظراؤه لاندرست أحاديث أبي عليه السلام

Muʿjam al-Aḥādīth al-Muʿtabara, Authoritativeness of the Solitary Report of a Truthful Narrator – Ḥadīth #07

 [7/-] From the messenger of Allah صلى الله عليه واله who said: whoever preserves forty of our narrations Allah will raise him on the day of judgment as a scholar possessing understanding.
Comments
 [-/7] عن رسول الله صلى الله عليه واله: من حفظ احاديثنا أربعين حديثا بعثه الله يوم القيامة عالما فقيها

Muʿjam al-Aḥādīth al-Muʿtabara, Authoritativeness of the Solitary Report of a Truthful Narrator – Ḥadīth #08

[8/-] al-Kafi: Ali b. Ibrahim from his father from Ibn Abi Umayr from Umar b. Udhayna from Ismail b. al-Fadhl al-Hashimi who said: I asked Aba Abdillah عليه السلام about Mut’a so he said: go and see Abd al-Malik b. Jurayj and ask him about it for he has some knowledge about it, so I met him and he (Ibn Jurayj) dictated a lot of material in regards its permissibility to me, so from among that which Ibn Jurayj transmitted to me included: it (Mut’ah) has no fixed duration nor limit in number [of partners with whom you can contract], it has the same status as [union with] slave girls, a man marries with them as he likes, even someone who already has four wives can marry as many as he wishes, without [permission from] guardian required nor witnesses, so when the period terminates she departs from him without divorce, and he gives her some small thing [as her Mahr], and her Idda is two menstrual cycles, and if she does not menstruate then forty five days, so I came with the book to Aba Abdillah عليه السلام and presented its contents to him, so he said: he is truthful, and he agreed with it.

Comments
[-/8] الكافي: علي بن إبراهيم، عن أبيه، عن ابن أبي عمير، عن عمر بن أذينة، عن إسماعيل بن الفضل الهاشمي، قال: سألت أبا عبد الله عليه السلام عن المتعة، فقال: إلق عبد الملك بن جريح فسله عنها فإن عنده منها علما، فلقيته فأملى علي منها شيئا كثيرا في استحلالها، فكان فيما روى لي ابن جريح، قال: ليس فيها وقت ولا عدد إنما هي بمنزلة الإماء يتزوج منهن كم شاء، وصاحب الأربع نسوة يتزوج منهن ما شاء بغير ولي ولا شهود، فإذا انقضى الاجل بانت منه بغير طلاق ويعطيها الشئ اليسير، وعدتها حيضتان، وإن كانت لا تحيض فخمسة وأربعون يوما، فأتيت بالكتاب أبا عبد الله عليه السلام فعرضت عليه، فقال: صدق وأقر به

Muʿjam al-Aḥādīth al-Muʿtabara, Authoritativeness of the Solitary Report of a Truthful Narrator – Ḥadīth #09

 [9/-] Rijal al-Kashshi: Hamduwayh who said: narrated to us Ibn Yazid from Ibn Abi Umayr from Shuayb al-Aqraqufi who said: I said to Abi Abdillah عليه السلام: it may happen that we require to ask about something – so whom should we ask? he said: upon you is al-Asadi – meaning by it – Aba Basir.
  [-/9] رجال الكشي: حمدويه، عن ابن يزيد، عن ابن أبي عمير، عن شعيب العقرقوفي قال: قلت لأبي عبد الله عليه السلام: ربما احتجنا أن نسأل عن الشئ فمن نسأل؟ قال: عليك بالأسدي – يعني أبا بصير

Muʿjam al-Aḥādīth al-Muʿtabara, Authoritativeness of the Solitary Report of a Truthful Narrator – Ḥadīth #10

[10/-] al-Kafi: A number of our companions from Ahmad b. Muhammad from al-Hasan b. Ali from Wuhayb b. Hafs who said: we were with Abi Basir when Amr b. Ilyas came and said to him: O Aba Muhammad (i.e. Abi Basir) my brother is in Halab (Aleppo), he sent me some wealth as Zakat so that I can distribute it in Kufa, but the road was cut-off on him [brigands stole it] – do you have a narration about this? he said: yes, I asked Aba Ja’far عليه السلام this question and I don’t think anyone else has asked me about it before, I said to Abi Ja’far عليه السلام: may I be made your ransom, a man sends his Zakat from one land to another but it is intercepted on the road, he said: he is excused but if it were me I would have repeated again [giving Zakat a second time].

Comments
[-/10] الكافي: عدة من أصحابنا، عن أحمد بن محمد، عن الحسن بن علي، عن وهيب بن حفص قال: كنا مع أبي بصير فأتاه عمرو بن إلياس فقال له: ياأبا محمد إن أخي بحلب بعث إلي بمال من الزكاة اقسمه بالكوفة فقطع عليه الطريق فهل عندك فيه رواية؟ فقال: نعم. سألت أبا جعفر عليه السلام عن هذه المسألة ولم أظن أن أحدا يسألني عنها أبدا فقلت لابي جعفر عليه السلام: جعلت فداك الرجل يبعث بزكاته من أرض إلى أرض فيقطع عليه الطريق فقال: قد أجزأت عنه ولو كنت أنا لاعدتها

Muʿjam al-Aḥādīth al-Muʿtabara, Authoritativeness of the Solitary Report of a Truthful Narrator – Ḥadīth #11

[11/-] al-Faqih: Via his chain from Ibrahim b. Hashim that: Muhammad b. Abi Umayr was a cloth merchant whose wealth perished and he fell into poverty, however he had loaned out ten thousand silver coins to someone, so the one he owed sold his house which he used to live in at a price of ten thousand silver coins and carried the whole sum to his (Ibn Abi Umayr’s) door, so Muhammad b. Abi Umayr came out to him and said: what is this? he said: this is your money which was due upon me, he said: you have inherited it? he said: no, he said: it has been gifted to you? he said: no, he said: is it the price of a land you have sold? He said: no, he said: then what is it? he said: I sold my house in which I live in so that I can repay my debt, so Muhammad b. Abi Umayr said: Dharih al-Muharibi narrated to me from Abi Abdillah that he said: a man is not driven out of his place of residence (his home) because of debt, take it away for I have no need of it, by Allah even though I do have a need of even a single silver coin at this time – I will not take a single one of them into my possession.

Comments
[-/11] الفقيه: بإسناده عن ابراهيم بن هاشم ان محمد بن ابي عمير كان رجلا بزازا فذهب ماله وافتقره وكان له على رجل عشرة آلاف درهم فباع دارا له كان يسكنها بعشرة آلاف درهم وحمل المال إلى بابه فخرج اليه محمد بن ابي عمير فقال: ما هذا؟ فقال: هذا مالك الذي لك علي قال: ورثته؟ قال: لا قال: وهب لك؟ قال: لا قال: فهل هو ثمن ضيعة بعتها؟ قال: لا قال: فما هو؟ قال: بعت داري التي اسكنها لاقضي ديني فقال محمد بن ابي عمير: حدثني ذريح المحاربي عن ابي عبدالله (ع) انه قال: لا يخرج الرجل عن مسقط رأسه بالدين، ارفعها فلا حاجة لي فيها والله اني لمحتاج في وقتي هذا إلى درهم واحد وما يدخل ملكي منها درهم واحد

Muʿjam al-Aḥādīth al-Muʿtabara, Authoritativeness of the Solitary Report of a Truthful Narrator – Ḥadīth #12

[12/-] Rijal al-Kashshi: Muhammad b. Qulawayh from Sa’d from Ahmad b. Muhammad b. Isa from Abdallah al-Hajjal from al-Ala from Ibn Abi Abi Ya’fur who said: I said to Abi Abdillah عليه السلام – I am not with you at all times, and it is sometimes impossible to travel (i.e. to come to you from Kufah), and a man from among our companions comes and asks me – but I do not have everything regarding what he asks me about, he عليه السلام said: what prevents you from (going to) Muhammad bin Muslim al-Thaqafi – for he had heard from my father and had a most favorable position with him.

Comments
[-/12] رجال الكشي: محمد بن قولويه، عن سعد، عن أحمد بن محمد بن عيسى، عن عبد الله الحجال، عن العلاء، عن ابن أبي يعفور قال: قلت لأبي عبد الله عليه السلام إنه ليس كل ساعة ألقاك و لا يمكن القدوم، و يجي‏ء الرجل من أصحابنا فيسألني و ليس عندي كلما يسألني عنه، قال فما يمنعك من محمد بن مسلم الثقفي فإنه قد سمع من أبي و كان عنده وجيها

Muʿjam al-Aḥādīth al-Muʿtabara, Authoritativeness of the Solitary Report of a Truthful Narrator – Ḥadīth #13

[13/-] al-Kafi: Humayd b. Ziyad from Ibn Sama’a from Ibn Ribat from Iys b. al-Qasim from Abi Abdillah عليه السلام, he (Iys) said: I asked him about a man who derogates to his wife the option to choose – so she chooses herself, will this mean that the divorce is final? he said: No, this (i.e. Takhyir) is a thing which was only for the messenger of Allah specifically, he was ordered to do that so he did it, and if they had chosen themselves then he would have divorced them – and it is the words of Allah Mighty and Majestic “Say to your wives: if you prefer the life of this world and its adornment then come forth so that I provide you a provision and set you free in a goodly manner” (33:28). al-Hasan b. Sama’a said: by this Hadith do we take [rule] in the matter of Khiyar [giving an ultimatum to the wife to decide her future].

Comments
[-/13] الكافي: حميد بن زياد عن ابن سماعة عن ابن رباط عن عيص بن القاسم عن ابى عبدالله عليه السلام قال: سألته عن رجل خير امرأته فاختارت نفسها بانت منه؟ قال: لا انما هذا شئ كان لرسول الله صلى الله عليه وآله خاصة امر بذلك ففعل، ولو اخترن انفسهن لطلقن وهو قول الله عزوجل: قُلْ لأزْوَاجِكَ إِنْ كُنْتُنَّ تُرِدْنَ الحَيَاةَ الدُّنْيَا وَزِينَتَهَا فَتَعَالَيْنَ أُمَتِّعْكُنَّ وَأُسَرِّحْكُنَّ سَرَاحًا جَمِيلا قال الحسن بن سماعة وبهذا الحديث نأخذ في الخيار

Muʿjam al-Aḥādīth al-Muʿtabara, Authoritativeness of the Solitary Report of a Truthful Narrator – Ḥadīth #14

[14/-] al-Kafi: Ali b. Ibrahim from his father from Ibn Abi Umayr from Jamil b. Darraj who said: a man is not obliged to provide food except for the two parents and the children, Ibn Abi Umayr said: I said to Jamil: what about the wife? He said: it has been narrated from Anbasa from Abi Abdillah عليه السلام that he said: if he (the husband) clothes her with what covers her Awra [what should be covered] and if he feeds her what keeps her back straight then she remains with him otherwise he divorces her.

Comments
[-/14] الكافي: علي بن إبراهيم، عن أبيه، عن ابن أبي عمير، عن جميل بن دراج قال: لا يجبر الرجل إلا على نفقة الابوين والولد، قال ابن أبي عمير: قلت لجميل: والمرأة؟ قال: قد روى عن عنبسة، عن أبي عبدالله عليه السلام قال: إذا كساها مايواري عورتها ويطعمها مايقيم صلبها أقامت معه وإلا طلقها
Conclusion

Muʿjam al-Aḥādīth al-Muʿtabara, Principle of “Whomsoever it reaches …” – Ḥadīth #1

[1/91] al-Kafi: Ali b. Ibrahim from his father from Ibn Abi Umayr from Hisham b. Salim from Abi Abdillah عليه السلام who said: whomsoever hears something about the Thawab to be got by doing a certain act and goes on to do it, then it (the Thawab mentioned) will be for him, even if it (the report conveying the Thawab) was not as had reached him (i.e. was not accurate).

[1/91] الكافي: علي بن إبراهيم، عن أبيه، عن ابن أبي عمير، عن هشام بن سالم، عن أبي عبدالله عليه السلام قال: من سمع شيئا من الثواب على شئ فصنعه كان له وإن لم يكن على ما بلغه

Muʿjam al-Aḥādīth al-Muʿtabara, Principle of “Whomsoever it reaches …” – Ḥadīth #2

[2/-] Mahasin of al-Barqi: And from him (Muhammad b. Khalid al-Barqi) from Ali b. al-Hakam from Hisham b. Salim from Abi Abdillah عليه السلام who said: whomsoever it reaches something about the Thawab – attributed to the prophet صلى الله عليه وآله – and he acts upon it, he will have the rewards of that, even if the messenger of Allah صلى الله عليه وآله had not said it.

Comments
[-/2] محاسن البرقي: و عنه عن علي بن الحكم عن هشام بن سالم عن أبي عبد الله عليه السلام قال من بلغه عن النبي صلى الله عليه وآله شيء من الثواب فعمله كان أجر ذلك له و إن كان رسول الله صلى الله عليه وآله لم يقله
Commentary on Principle of “Whomsoever it reaches …”

Muʿjam al-Aḥādīth al-Muʿtabara, The Necessity of Comparing the Hadith with the Qur’an – Ḥadīth #1

[1/-] 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.

[-/1] الكافي: عدة من أصحابنا، عن أحمد بن محمد بن خالد، عن أبيه، عن النضر بن سويد، عن يحيى الحلبي، عن أيوب بن الحر قال: سمعت أبا عبدالله عليه السلام يقول: كل شئ مردود إلى الكتاب والسنة، وكل حديث لا يوافق كتاب الله فهو زخرف

Muʿjam al-Aḥādīth al-Muʿtabara, The Necessity of Comparing the Hadith with the Qur’an – Ḥadīth #2

[2/-] al-Kafi: Muhammad b. Ismail from al-Fadhl b. Shadhan from Ibn Abi Umayr from Hisham b. al-Hakam and other than him from Abi Abdillah عليه السلام who said: the Prophet صلى الله عليه وآله addressed the people in Mina and said: O people, whatever comes to you attributed to me which agrees with the Book of Allah then I have indeed said it, and whatever comes to you opposing the book of Allah then I never said it.

 [-/2] الكافي: محمد بن إسماعيل، عن الفضل بن شاذان، عن ابن أبي عمير، عن هشام بن الحكم وغيره، عن أبي عبدالله عليه السلام قال: خطب النبي صلى الله عليه وآله بمنى فقال: أيها الناس ما جاء كم عني يوافق كتاب الله فأنا قلته وما جاء كم يخالف كتاب الله فلم أقله

Muʿjam al-Aḥādīth al-Muʿtabara, The Necessity of Comparing the Hadith with the Qur’an – Ḥadīth #3

[3/92] 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-Rahmanhe 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 or you find for it a corroboration from our past narrations … so fear Allah and do not accept on our authority that which opposes the Word of our Lord the Exalted and the Sunna of our prophet صلى الله عليه وآله … so do not accept on our authority what opposes the Qur’an, for when we narrate we only do narrate what is in agreement with the Qur’an and in agreement with the Sunna …

[3/92] رجال الكشي: محمد بن قولويه والحسين بن الحسن بن بندار معا، عن سعد، عن اليقطيني، عن يونس بن عبد الرحمن … قال: حدثني هشام بن الحكم أنه سمع أبا عبد الله عليه السلام يقول: لا تقبلوا علينا حديثا إلا ما وافق القرآن والسنة أو تجدون معه شاهدا من أحاديثنا المتقدمة  … فاتقوا الله و لا تقبلوا علينا ما خالف قول ربنا تعالى و سنة نبينا صلى الله عليه وآله … فلا تقبلوا علينا خلاف القرآن فإنا إن تحدثنا حدثنا بموافقة القرآن و موافقة السنة …

Muʿjam al-Aḥādīth al-Muʿtabara, The Necessity of Comparing the Hadith with the Qur’an – Ḥadīth #4

[4/-] The Treatise on the ‘Status of the Narrations of our Companions and Establishing their Authenticity’ authored by Sa’d b. Hibat Allah al-Rawandi: From Muhammad and Ali the two sons of Ali b. Abd al-Samad from their father from Abi al-Barakat Ali b. al-Husayn from 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: halting in the face of doubt is better then rushing headlong into destruction, there is upon every truth a reality, and upon every correct thing a light, so whatever agrees with the Book of Allah then take it, and whatever opposes the Book of Allah then leave it.

Comments
[-/4] الرسالة المؤلفة في احوال احاديث اصحابنا واثبات صحتها لسعد بن هبة الله الراوندي: عن محمد وعلي ابني علي بن عبد الصمد، عن أبيهما، عن أبي البركات علي بن الحسين، عن الصدوق، عن أبيه، عن سعد بن عبدالله، عن يعقوب بن يزيد، عن محمد بن أبي عمير، عن جميل بن دراج، عن أبي عبدالله عليه السلام قال: الوقوف عند الشبهة خير من الاقتحام في الهلكة، إن على كل حق حقيقة، وعلى كل صواب نورا، فما وافق كتاب الله فخذوه، وما خالف كتاب الله فدعوه
Hujiyya of the Hadith with Respect to the Qur’an: Reflections from the Chapter

Muʿjam al-Aḥādīth al-Muʿtabara, Judging Conflict between Narrations – Ḥadīth #1

[1/-] al-Kafi: Ali b. Ibrahim from his father from Uthman b. Isa and al-Hasan b. Mahbub all together from Sama’a from Abi Abdillah عليه السلام, he (Sama’a) said: I asked him about a man who is answered oppositely by two of his co-religionists (i.e. Shi’as) in regards to a matter – both transmitting it [their answers – on your authority], one of them obligates it while the other forbids it – what should he do? he said: he withholds [doing anything] until he accesses one who will inform him (of the true position), and he is respited until such a time as he meets him. [And in another narration [the Imam said]: whichever of them you act by –  suffices you – if done in subservience (with the intention of obeying)].

Comments
[-/1] الكافي: علي بن إبراهيم، عن أبيه، عن عثمان بن عيسى والحسن بن محبوب جميعا، عن سماعة، عن أبي عبد الله عليه السلام قال: سألته عن رجل اختلف عليه رجلان من أهل دينه في أمر كلاهما يرويه: أحدهما يأمر بأخذه والآخر ينهاه عنه، كيف يصنع؟ فقال: يرجئه حتى يلقي من يخبره، فهو في سعة حتي يلقاه، وفي رواية اخرى بأيهما أخذت من باب التسليم وسعك

Muʿjam al-Aḥādīth al-Muʿtabara, Judging Conflict between Narrations – Ḥadīth #2

[2/-] The Treatise on the ‘Status of the Narrations of our Companions and Establishing their Authenticity’ authored by Sa’d b. Hibat Allah al-Rawandi: al-Saduq from his father from Sa’d b. Abdallah from Ayyub b. Nuh from Muhammad b. Abi Umayr from Abd al-Rahman b. Abi Abdillah who said: al-Sadiq عليه السلام said: if there comes to you two divergent Hadith then compare them with the book of Allah, then take the one which agrees with the book of Allah and reject the one that opposes the book of Allah, so if you do not find anything to do with them in the book of Allah then compare both to the reports of the Amma, so the one that agrees with their reports then leave it, and the one that opposes their reports then take it.

Comments
[-/2] الرسالة المؤلفة في احوال احاديث اصحابنا واثبات صحتها لسعد بن هبة الله الراوندي: الصدوق، عن أبيه، عن سعد بن عبدالله، عن أيوب بن نوح، عن محمد ابن أبي عمير، عن عبد الرحمن بن أبي عبدالله قال: قال الصادق عليه السلام: إذا ورد عليكم حديثان مختلفان فاعرضوهما على كتاب الله، فما وافق كتاب الله فخذوه، وما خالف كتاب الله فردوه، فان لم تجدوهما في كتاب الله فاعرضوهما على أخبار العامة، فما وافق أخبارهم فذروه، وما خالف أخبارهم فخذوه

Muʿjam al-Aḥādīth al-Muʿtabara, Judging Conflict between Narrations – Ḥadīth #3

[3/-] al-Tahdhib: Via his chain from Ahmad b. Muhammad from al-Abbas b. Ma’ruf from Ali b. Mahziyar who said: I read in a letter of Abdallah b. Muhammad to Abi al-Hasan عليه السلام [the following]: our fellows have differed in their narration from Abi Abdillah عليه السلام in regards the two units of Fajr whilst travelling, some of them narrated ‘pray them in your litter’ while others narrated ‘do not pray them except stationary on the ground’ so inform me what you personally do so that I can follow you in it? he wrote: it is accommodating for you whichever of them you act by.

Comments
[-/3] التهذيب: باسناده عن احمد بن محمد عن العباس بن معروف عن علي بن مهزيار قال: قرأت في كتاب لعبد الله بن محمد إلى ابى الحسن عليه السلام إختلف أصحابنا في رواياتهم عن ابي عبدالله عليه السلام في ركعتي الفجر في السفر فروى بعضهم ان صلهما في المحمل، وروى بعضهم ان لا تصلهما إلا على الارض فاعلمني كيف تصنع انت لا قتدي بك في ذلك؟ فوقع عليه السلام: موسع عليك بأية عملت

Muʿjam al-Aḥādīth al-Muʿtabara, Reasons for Differences between Narrations – Ḥadīth #1

[1/-] Ali from his father from Ibn Abi Najran from Asim b. Humayd from Mansur b. Hazim who said: I said to Abi Abdillah عليه السلام: what is my condition – I ask you about a matter so you answer me in it with a certain answer, then someone other than me comes to you and you answer him with a different answer? He said: we answer the people with deletion [in-short] and [at other times] with addition [in-depth].  I said: so inform me about the companions of the messenger of Allah صلى الله عليه واله – were they truthful about Muhammad or did they lie? He said: they were truthful, I said: so what was the matter with them that they differed? He said: don’t you know that a man used to come to the messenger of Allah صلى الله عليه واله and ask him about a thing so he answers him in it with an answer, then he answers after that with that which abrogates the former answer, so the narrations abrogated one another.

Comments
[-/1] الكافي: علي، عن أبيه، عن ابن أبي نجران، عن ابن حميد، عن ابن حازم، قال: قلت لأبي عبد الله عليه السلام: ما بالي أسألك عن المسألة فتجيبني فيها بالجواب ثم يجيئك غيري فتجيبه فيها بجواب آخر؟ فقال: إنا نجيب الناس على الزيادة والنقصان. قال: قلت: فأخبرني عن أصحاب رسول الله صلى الله عليه واله صدقوا على محمد صلى الله عليه واله أم كذبوا ؟ قال: بل صدقوا قلت: فما بالهم اختلفوا فقال: أما تعلم أن الرجل كان يأتي رسول الله صلى الله عليه واله فيسأله عن المسألة فيجيبه فيها بالجواب، ثم يجيبه بعد ذلك بما ينسخ ذلك الجواب فنسخت الأحاديث بعضها بعضا

Muʿjam al-Aḥādīth al-Muʿtabara, Reasons for Differences between Narrations – Ḥadīth #2

[2/-] Ahmad b. Idris from Muhammad b. Abd al-Jabbar from al-Hasan b. Ali from Tha’laba b. Maymun from Zurara b. A’yan from Abi Ja’far عليه السلام, he (Zurara) said: I asked him about a matter so he answered me, then a man came to him and asked him about it so he answered him with a different answer to mine, then another man came …

Comments
[-/2] الكافي: أحمد بن إدريس، عن محمد بن عبدالجبار، عن الحسن بن علي، عن ثعلبة بن ميمون، عن زرارة بن أعين، عن أبي جعفر عليه السلام قال: سألته عن مسألة فأجابني ثم جاءه رجل فسأله عنها فأجابه بخلاف ما أجابني، ثم جاء رجل آخر …

Muʿjam al-Aḥādīth al-Muʿtabara, Reasons for Differences between Narrations – Ḥadīth #3

[3/-] al-Tahdhib: Via his chain from al-Husayn b. Sai’d from Muhammad b. Abi Umayr from Muawiya b. Ammar who said: I said to Abi Abdillah عليه السلام – do I repay the Salat of the day in the night whilst travelling? he said: yes, then Ismail b. Jabir said to him: do I repay the Salat of the day in the night whilst travelling? he said: no, so he said: you just said yes, he said: that one has the strength for it while you are not capable.

Comments
[-/3] التهذيب: باسناده عن الحسين بن سعيد عن محمد بن أبي عمير عن معاوية بن عمار قال: قلت لابي عبدالله عليه السلام أقضي صلاة النهار بالليل في السفر؟ فقال: نعم، فقال له اسماعيل بن جابر أقضي صلاة النهار بالليل في السفر؟ فقال: لا، فقال: إنك قلت نعم: فقال: إن ذاك يطيق وأنت لا تطيق

Muʿjam al-Aḥādīth al-Muʿtabara, Reasons for Differences between Narrations – Ḥadīth #4

[4/-] al-Tahdhib: Sa’d b. Abdallah from Ahmad b. Muhammad from al-Husayn b. Sa’id from Hammad b. Isa from Umar b. Udhayna from Zurara who said: I was seated at Abi Ja’far’s عليه السلام place and there was no one with him except his son Ja’far, so he (Abu Ja’far) said: O Zurara, Abu Dhar رضي الله عنه and Uthman argued in the life-time of the prophet, so Uthman said: every kind wealth whether it be gold or silver which circulates [is active i.e. having in-flow and out-flow], is worked with [as a capital], and is used for business – then there is Zakat on it if a year elapses, so Abu Dhar رضي الله عنه said: as for that which is used for business, is active, and is worked with – then there is no Zakat on it, rather Zakat is on that which is buried treasure (found fortuitously) and also on stored-up (saved) wealth, so if a year elapses on it then on it is Zakat, so they argued and referred it back to the messenger of Allah صلى الله عليه وآله, so he said: the true position is what was said by Abu Dhar, so Abu Abdillah عليه السلام said to his father: you do not want anything else but that such a one [narration] comes out [and is spread among the people] so that the people stop giving their poor and needy (anything of Zakat)?! So his father said: keep to yourself [don’t interfere], I do not find any option other than it (to narrate what happened and speak the truth).

Comments
[-/4] التهذيب: سعد بن عبدالله عن أحمد بن محمد عن الحسين بن سعيد عن حماد بن عيسى عن عمر بن اذينة عن زرارة قال: كنت قاعدا عند ابي جعفر عليه السلام وليس عنده غير ابنه جعفر فقال: يا زرارة ان ابا ذر رضي الله عنه وعثمان تنازعا على عهد رسول الله صلى الله وآله فقال عثمان: كل مال من ذهب أو فضة يدار به ويعمل به ويتجر به ففيه الزكاة إذا حال عليه الحول، فقال ابوذر رضي الله عنه: أما ما إتجر به أو دير وعمل به فليس فيه زكاة، إنما الزكاة فيه إذا كان ركازا أو كنزا موضوعا فاذا حال عليه الحول ففيه الزكاة، فاختصما في ذلك إلى رسول الله صلى الله عليه وآله قال فقال: القول ما قال ابوذر، فقال ابوعبدالله عليه السلام لابيه: ما تريد إلى أن تخرج مثل هذا فكيف الناس أن يعطوا فقراء هم ومساكينهم؟! فقال ابوه عليه السلام: إليك عني لا أجد منها بدا

Muʿjam al-Aḥādīth al-Muʿtabara, Reasons for Differences between Narrations – Ḥadīth #5

[5/-] Al-Kafi: Ali b. Ibrahim from his father from Ibn Abi Umayr from Abd al-Rahman b. al-Hajjaj from Sulayman b. Khalid who said: I heard Aba Abdillah عليه السلام saying: the companions of my father came to him and asked him about that which is taken by the temporal ruler [as Kharaj – deeming it Zakat – is it sufficient], so he pitied them, while he knew that Zakat is not legitimate except for its people [only the true Imam can divide it to its rightful claimants], so he ordered them to count it [as Zakat], so my thoughts ran wild by Allah about them so I said: O father, if they have heard this then no one of them is ever going to give Zakat [in its right way]! so he said: O my son, it is a truth which Allah wanted to make apparent.

Comments
[-/5] الكافي: علي بن إبراهيم، عن أبيه، عن ابن أبي عمير، عن عبدالرحمن بن الحجاج، عن سليمان بن خالد قال: سمعت أبا عبدالله عليه السلام يقول: إن أصحاب أبي أتوه فسألوه عما يأخذ السلطان فرق لهم وإنه ليعلم أن الزكاة لا تحل إلا لاهلها فأمرهم أن يحتسبوا به فجال فكري والله لهم، فقلت له: يا أبة إنهم إن سمعوا إذا لم يزك أحد فقال: يابني حق أحب الله أن يظهره

Muʿjam al-Aḥādīth al-Muʿtabara, Invalidation of Analogical Reasoning – Ḥadīth #1

[1/-] al-Kafi: Ali b. Ibrahim from Muhammad b. Isa b. Ubayd from Yunus b. Abd al-Rahman from Sama’a b. Mihran from Abi al-Hasan Musa عليه السلام … he said: and what do you have to do with analogical reasoning? Verily they were destroyed who were destroyed before you because of analogical reasoning, then he said: if it comes to you that which you have knowledge of then say it, and if it comes to you that which you do not know then – he pointed with his hand to his mouth …

[-/1] الكافي: علي بن إبراهيم، عن محمد بن عيسى بن عبيد، عن يونس بن عبدالرحمن، عن سماعة بن مهران، عن أبي الحسن موسى عليه السلام قال: … ومالكم وللقياس؟ إنما هلك من هلك من قبلكم بالقياس، ثم قال: إذا جاء كم ما تعلمون، فقولوا به وإن جائكم ما لا تعلمون فها – وأهوى بيده إلى فيه …

Muʿjam al-Aḥādīth al-Muʿtabara, Invalidation of Analogical Reasoning – Ḥadīth #2

[2/-] al-Kafi: Ali b. Ibrahim from his father from Ibn Abi Umayr from Muhammad b. Hukaym who said: I said to Abi al-Hasan Musa عليه السلام – may I be made your ransom, we have gained understanding of the religion and Allah has made us self-sufficient from needing the people, so much so that a group of us may be in a meeting – not a man asks his fellow a question which comes to his mind except that he receives an answer for it, this is from the mercy of Allah on us through you, however it may happen that something is referred to us about which we have received nothing on your authority or that of your forefathers, can we look for the best-match in what we have and the closest to that which has come down to us from you and take it [as the answer]? So he said: not at all, not at all, in doing that – by Allah – were destroyed those who were destroyed O Ibn Hukaym, then he said: may Allah curse Aba Hanifa he used to say “Ali said but I say …”,  Muhammad b. Hukaym then reported to Hisham b. al-Hakam that: by Allah I did not want anything [in asking this] except that he permit Qiyas (analogical reasoning) for me.

[-/2] الكافي: علي بن إبراهيم، عن أبيه، عن ابن أبي عمير، عن محمد بن حكيم قال: قلت لابي الحسن موسى عليه السلام: جعلت فداك فقهنا في الدين وأغنانا الله بكم عن الناس حتى أن الجماعة منا لتكون في المجلس ما يسأل رجل صاحبه تحضره المسألة و يحضره جوابها فيما من الله علينا بكم فربما ورد علينا الشئ لم يأتنا فيه عنك ولا عن آبائك شئ فنظرنا إلى أحسن ما يحضرنا وأوفق الاشياء لما جاء نا عنكم فنأخذ به؟ فقال هيهات هيهات، في ذلك والله هلك من هلك يا ابن حكيم، قال: ثم قال: لعن الله أبا حنيفة كان يقول: قال علي وقلت، قال محمد بن حكيم لهشام بن الحكم: والله ما أردت إلا أن يرخص لي في القياس

Muʿjam al-Aḥādīth al-Muʿtabara, Invalidation of Analogical Reasoning – Ḥadīth #3

[3/-] Ma’ani al-Akhbar and al-Amali: Muhammad b. Ali Majalwayh from his uncle Muhammad b. Abi al-Qasim from his brother from Ahmad b. Muhammad b. Khalid from his father from Muhammad b. Yahya from Ghiyath b. Ibrahim from al-Sadiq Ja’far b. Muhammad from his father from his forefathers عليهم السلام who said: the commander of the faithful عليه السلام said:  … the believer takes his religion from his Lord and not from his opinion …

[-/3] معاني الاخبار والامالي: حدثنا محمد بن علي ماجليويه عن عمه محمد بن أبي القاسم، عن أخيه، عن أحمد بن محمد بن خالد، عن أبيه، عن محمد بن يحيى، عن غياث بن إبراهيم، عن الصادق جعفر بن محمد، عن أبيه، عن آبائه عليهم السلام قال: قال أمير المؤمنين عليه السلام: … إن المؤمن أخذ دينه من ربه ولم يأخذه عن رأيه …

Muʿjam al-Aḥādīth al-Muʿtabara, Invalidation of Analogical Reasoning – Ḥadīth #4

[4/-] 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 …

[-/4] التوحيد والعيون والأمالي: ابن المتوكل، عن علي، عن أبيه، عن الريان بن الصلت، عن علي بن موسى 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 …

Muʿjam al-Aḥādīth al-Muʿtabara, Invalidation of Analogical Reasoning – Ḥadīth #5

[5/-] al-Kafi: Muhammad b. Yahya from Ahmad b. Muhammad from al-Washsha from Muthanna al-Hannat from Abi Basir who said: I said to Abi Abdillah عليه السلام: things are referred to us which we do not know of in the Book of Allah nor the Sunna – should we exercise reason in them? He said: no, for even if you were to get it right you will not be rewarded for it, and if you were to err in it then you have lied upon Allah Mighty and Majestic.

[-/5] الكافي: محمد بن يحيى، عن أحمد بن محمد، عن الوشاء، عن مثنى الحناط، عن أبي بصير قال: قلت لابي عبدالله عليه السلام: ترد علينا أشياء ليس نعرفها في كتاب الله ولا سنة فننظر فيها؟ فقال: لا، أما إنك إن أصبت لم تؤجر، وإن أخطأت كذبت على الله عز وجل
Meaning of “Primary Doubts”

Muʿjam al-Aḥādīth al-Muʿtabara, Primary Doubts – Ḥadīth #1

[1/-] Tawhid al-Saduq: From Ahmad b. Muhammad b. Yahya al-Attar from Sa’d b. Abdallah from Ya’qub b. Yazid from Hammad b. Isa from Hariz b. Abdallah from Abi Abdillah عليه السلام who said: the messenger of Allah صلى الله عليه واله said: my Umma are exempted from nine things: error, forgetfulness, what they are coerced to do, what they do not have the strength for, what they do not know, what they have to do out of necessity, jealousy, bad omen, and thinking about the whispered (Shaytan-inspired) prompts (doubts cast) in regards the creation – so long as it is not voiced aloud.

Comments
[-/1] توحيد الصدوق: عن احمد بن محمد بن يحيى العطار، عن سعد بن عبدالله، عن يعقوب بن يزيد، عن حماد بن عيسى، عن حريز بن عبدالله، عن أبي عبد الله عليه السلام قال: قال رسول الله صلى الله عليه واله: رفع عن امتي تسعة: الخطاء، والنسيان، وما أكرهوا عليه، وما لا يطيقون، وما لا يعلمون، وما اضطروا إليه، والحسد، والطيرة، والتفكر في الوسوسة في الخلق ما لم ينطق بشفة

Muʿjam al-Aḥādīth al-Muʿtabara, Primary Doubts – Ḥadīth #2

[2/93] al-Faqih and al-Tahdhib: From Ibn Mahbub from Abdallah b. Sinan who said: Abu Abdillah عليه السلام said: everything which has both Halal and Haram [elements mixed into it] then it is Halal for you forever until you know the Haram in it specifically so you abandon it.

Comments
[2/93] الفقيه والتهذيب: عن ابن محبوب عن عبدالله بن سنان قال: قال ابوعبدالله عليه السلام: كل شئ يكون فيه حرام وحلال فهو لك حلال ابدا حتى تعرف الحرام منه بعينه فتدعه
Definition of Principle of Continuity

Muʿjam al-Aḥādīth al-Muʿtabara, Principle of Continuity – Ḥadīth #1

[1/94] al-Ilal: From his father from Ali from his father from Hammad from Hariz from Zurara who said: I said to Abi Ja’far عليه السلام – my clothes come into contact with blood either because of nose-bleeding or some other reason or it comes into contact with some amount of semen … and the time to pray arrives and I forget that my clothes have something (impure in them) – so I pray and then remember after finishing? He said: you repeat the prayer and you wash it off (the impurity) … I said: if I only suspect that it has come into contact with it and am not certain of that, and I try to inspect (to look for it) but find nothing, then I inspect it again after finishing the prayer and find it? he said: you wash it and do not repeat the prayer, I said: how come it is like that (repeat the prayer in the former case and not here)? he said: because you were certain of its purity (when you began praying) and then you doubted later, so it is not appropriate for you to override your certainty because of doubt ever … (Zurara said): what if I see it on my clothes whilst I am praying? He said: you will only break the prayer and repeat it anew if you had doubt about where exactly it was (the location of it – having not found it before) and go on to find it (while praying), but if you had no doubt [of having contracted impurity at all] and then see it (the impurity) – still wet – you cut off your prayer and wash it, then you continue with the same prayer [where you left off], because you just don’t know perhaps it is something that fell on you [while praying], for it is not appropriate for you to override certainty by doubt.

Comments
[1/94] العلل: عن أبيه عن علي عن أبيه عن حماد عن حريز عن زرارة قال: قلت لابي جعفر عليه السلام انه أصاب ثوبى دم من رعاف أو غيره أو شئ من مني … وحضرت الصلاة ونسيت أن بثوبى شيئا فصليت ثم اني ذكرت بعد؟ قال: تعيد الصلاة وتغسله … قلت فان ظننت انه قد اصابه ولم اتيقن ذلك فنظرت فلم ار شيئا ثم طلبت فرأيته فيه بعد الصلاة؟ قال: تغسله ولا تعيد الصلاة، قال: قلت ولم ذاك؟ قال: لانك كنت على يقين من نظافته ثم شككت فليس ينبغى لك أن تنقض اليقين بالشك ابدا … فانى رأيته في ثوبى وانا في الصلاة قال: تنقض الصلاة وتعيد اذا شككت في موضع منه ثم رأيته فيه وان لم تشك ثم رأيته رطبا قطعت وغسلته ثم بنيت على الصلاة فانك لا تدري لعله شئ وقع عليك فليس ينبغى لك ان تنقض بالشك اليقين

Muʿjam al-Aḥādīth al-Muʿtabara, Principle of Continuity – Ḥadīth #2

[2/95] al-Istibsar: From al-Mufid from Ja’far b. Muhammad from his father from Sa’d b. Abdallah from Ahmad b. Muhammad from al-Hasan b. Mahbub from Abdallah b. Sinan who said: my father asked Abi Abdillah عليه السلام while I was present [the following question]: I sometimes lend my clothes to a Dhimmi and I know that he drinks wine and eats the meat of swine, so when he returns them to me should I wash them before praying in them? Abu Abdillah عليه السلام said: pray in them and do not wash them because of that, for you lent them to him while you were certain that they were pure and you do not have certainty about its impurity (when he returns them), so there is no harm in you praying in it until you become certain that it is impure.

[2/95] الاستبصار: عن المفيد عن جعفر بن محمد عن أبيه عن سعد بن عبدالله عن أحمد بن محمد عن الحسن بن محبوب عن عبدالله بن سنان قال: سأل أبي أبا عبدالله عليه السلام وأنا حاضر إني أعير الذمي ثوبي وانا اعلم انه يشرب الخمر ويأكل لحم الخنزير فيرده علي فاغسله قبل ان أصلي فيه؟ فقال أبوعبدالله عليه السلام: صل فيه ولا تغسله من أجل ذلك فانك اعرته اياه وهو طاهر ولم تستيقن انه نجسه فلا بأس أن تصلي فيه حتى تستيقن انه نجسه

Muʿjam al-Aḥādīth al-Muʿtabara, Principle of Continuity – Ḥadīth #3

[3/96] al-Tahdhib: By the chain to al-Husayn b. Sa`id from Hammad from Hariz from Zurara who said: I said to him: a man in Wudhu falls asleep – closing his eyes for a beat or two – does this mean that he is obliged to renew Wudhu? he said: O Zurara, the eye may sleep while the heart and the ear are awake, only when the eye, the ear and the heart all sleep does Wudhu become obligatory, I said: what if something moves near him while he is not even aware of it, he said: no [that does not mean he has to renew Wudhu], unless he is certain that he has fallen asleep and unless there manifests a clear sign indicating that, if not then he was certain about his initial Wudhu and certainty is never overriden by doubt rather what overrides it [certainty] is another certainty [he become sure of a new event].

[3/96] التتهذيب: بالاسناد عن الحسين بن سعيد عن حماد عن حريز عن زرارة قال قلت له: الرجل ينام وهو على وضوء أتوجب الخفقة والخفقتان عليه الوضوء؟ فقال يا زرارة: قد تنام العين ولا ينام القلب والاذن فإذا نامت العين والاذن والقلب فقد وجب الوضوء، قلت فان حرك إلى جنبه شئ ولم يعلم به قال: لا حتى يستيقن انه قد نام حتى يجيئ من ذلك أمر بين وإلا فانه على يقين من وضوئه، ولا ينقض اليقين أبدا بالشك ولكن ينقضه بيقين آخر

Muʿjam al-Aḥādīth al-Muʿtabara, Principle of Continuity – Ḥadīth #4

 [4/97] al-Khisal: In  the ‘Four Hundred’ Narration: the commander of the faithful عليه السلام said: whoever is upon certainty – and then doubts – should continue upon his certainty for doubt does not override certainty.
 [4/97] الخصال: في حديث الأربعمائة: قال أمير المؤمنين عليه السلام: من كان على يقين فشك فليمض على يقينه فان الشك لا ينقض اليقين

Muʿjam al-Aḥādīth al-Muʿtabara, Principle of Continuity – Ḥadīth #5

[5/98] al-Kafi: A number of our companions from Ahmad b. Muhammad from al-Abbas b. A’mir from Abdallah b. Bukayr from his father who said: Abu Abdillah عليه السلام said to me: if you are sure that you have broken your Wudhu then renew it, beware of ever renewing a Wudhu unless you are certain that you have broken it.

[5/98] الكافي: عدة من أصحابنا عن أحمد بن محمد، عن العباس بن عامر، عن عبدالله بن بكير، عن أبيه، قال: قال لي أبوعبدالله عليه السلام: إذا استيقنت أنك قد أحدثت فتوضأ وإياك أن تحدث وضوء ا أبدا حتى تستيقن أنك قد أحدثت

Muʿjam al-Aḥādīth al-Muʿtabara, Principle of Continuity – Ḥadīth #6

[6/99] al-Kafi, al-Tahdhib and al-Istibsar: 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 from one of them عليه السلام, he (Zurara) said: I said to him: the one who does not know whether he is in the fourth or the second (Rak’a) but is sure that he has completed two [what should he do]? He said: he will perform two units and four prostrations and he stands reciting al-Fatiha and makes the Tashahud, and there is nothing further upon him, and if he does not know whether he is in the third or the fourth but he is sure that he has completed three – he stands and adds another (unit) to them and there is nothing further upon him. Certainty is not overriden by doubt and doubt does not enter certainty, one of them does not mix with the other, rather doubt is overriden by certainty, and one completes upon certainty building upon it, and doubt is regarded in any situation whatsoever.

[6/99] الكافي والتهذيبان: علي بن إبراهيم، عن أبيه، ومحمد بن إسماعيل، عن الفضل بن شاذان جميعا، عن حماد بن عيسى، عن حريز، عن زرارة، عن أحدهما عليه السلام قال: قلت له: من لم يدر في أربع هو أم في ثنتين وقد احرز الثنتين؟ قال: يركع ركعتين وأربع سجدات وهو قائم بفاتحة الكتاب ويتشهد ولا شئ عليه وإذا لم يدر في ثلاث هو أو في أربع وقد أحرز الثلاث قام فأضاف إليها اخرى ولا شئ عليه ولا ينقض اليقين بالشك ولا يدخل الشك في اليقين ولا يخلط أحدهما بالآخر ولكنه ينقض الشك باليقين ويتم على اليقين فيبنى عليه ولا يعتد بالشك في حال من الحالات

Muʿjam al-Aḥādīth al-Muʿtabara, Legal Injunctions are Predicated on Pubescence – Ḥadīth #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.

Comments
[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

Muʿjam al-Aḥādīth al-Muʿtabara, Legal Injunctions are Predicated on Pubescence – Ḥadīth #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.

[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

Muʿjam al-Aḥādīth al-Muʿtabara, Legal Injunctions are Predicated on Pubescence – Ḥadīth #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.

 [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

Muʿjam al-Aḥādīth al-Muʿtabara, Legal Injunctions are Predicated on Pubescence – Ḥadīth #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.

[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

Muʿjam al-Aḥādīth al-Muʿtabara, Legal Injunctions are Predicated on Pubescence – Ḥadīth #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].

Comments
[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

Muʿjam al-Aḥādīth al-Muʿtabara, Legal Injunctions are Predicated on Pubescence – Ḥadīth #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.

[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

Muʿjam al-Aḥādīth al-Muʿtabara, Legal Injunctions are Predicated on Pubescence – Ḥadīth #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.

[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

Muʿjam al-Aḥādīth al-Muʿtabara, Legal Injunctions are Predicated on Pubescence – Ḥadīth #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.

[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

Muʿjam al-Aḥādīth al-Muʿtabara, Legal Injunctions are Predicated on Pubescence – Ḥadīth #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].

[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

Muʿjam al-Aḥādīth al-Muʿtabara, Legal Injunctions are Predicated on Pubescence – Ḥadīth #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].
Comments
[-/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

Muʿjam al-Aḥādīth al-Muʿtabara, Legal Injunctions are Predicated on Pubescence – Ḥadīth #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.

Comments
[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

Muʿjam al-Aḥādīth al-Muʿtabara, Legal Injunctions are Predicated on Pubescence – Ḥadīth #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.

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

Muʿjam al-Aḥādīth al-Muʿtabara, Principle of “No Harm” – Ḥadīth #1

[1/111] al-Kafi: From a number of our companions from Ahmad b. Muhammad b. Khalid from his father from Abdallah b. Bukayr from Zurara from Abi Ja’far عليه السلام who said: Samura b. Jundub had a date-palm tree in the garden of a man from the Ansar, and the house of the Ansari was adjoined with the door to the garden, and he (Samura) used to pass by it on his way to the date-palm tree without asking for permission, so the Ansari talked to him about seeking permission when he comes through, but Samura refused, so when he had refused the Ansari came to the messenger of Allah صلى الله عليه وآله and complained to him and informed him of the matter, so the messenger of Allah صلى الله عليه وآله sent for him (i.e. Samura) and relayed to him what the Ansari had said and his complaint and then said: if you want to enter then ask permission first, but he refused, so when he had refused he (the messenger) bargained with him (to buy the tree from him) until he increased his offer to the the price that Allah wished – but he continued to refuse to sell it, so he said: you will get a palm tree to support you in heaven in return for it [if you give it up], but he refused to accept that, then the messenger of Allah صلى الله عليه وآله said to the Ansari: go and uproot it and throw it at him for there is no [causing] harm [in and of itself] nor harming with intent [in Islam].

Comments
[1/111] الكافي: عن عدة من أصحابنا، عن أحمد بن محمد بن خالد، عن أبيه، عن عبدالله بن بكير، عن زرارة، عن أبي جعفر عليه السلام قال: إن سمرة بن جندب كان له عذق في حائط لرجل من الانصار وكان منزل الانصاري بباب البستان وكان يمر به إلى نخلته ولا يستأذن فكلمه الانصاري أن يستأذن إذا جاء فأبى سمرة فلما تأبى جاء الانصاري إلى رسول الله صلى الله عليه وآله فشكا إليه وخبره الخبر فأرسل إليه رسول الله صلى الله عليه وآله وخبره بقول الانصاري وماشكا وقال: إن أردت الدخول فاستأذن فأبى فلما أبى ساومه حتى بلغ به من الثمن ماشاء الله فأبى أن يبيع فقال: لك بها عذق يمد لك في الجنة فأبى أن يقبل فقال رسول الله صلى الله عليه وآله للانصاري: اذهب فاقلعها وارم بها إليه فإنه لا ضرر ولا ضرار

Muʿjam al-Aḥādīth al-Muʿtabara, Ijtihad – Ḥadīth #1

[1/-] al-Kafi: Ahmad b. Muhammad al-Asimi from Ali b. al-Hasan al-Maythami from Ali b. Asbat from his paternal uncle Ya`qub b. Salim from Abi Abdillah عليه السلام who said: there was a woman in Madina who used to be approached by men [she was a prostitute], this news reached Umar so he sent for her and frightened her and ordered that she be brought to him, so the woman became terrified and started getting contractions, she fled to one of the houses and gave premature birth to a boy, the boy cried out loud and then died, so it entered in his (Umar’s) heart what Allah wished to enter because of his frightening of the woman and the death of the boy, some of his sitting companions said to him: O commander of the faithful you don’t have to do anything because of this, while others said: what is this? [belittling it – as if to say it is nothing], he said: ask Aba al-Hasan, so Abu al-Hasan عليه السلام said to them: if you have done Ijtihad then you have not got it right, and if you have said it based on your personal opinion then you have made a mistake, then he said: upon you is to give the blood-money of the child.

Comments
[-/1] الكافي: أحمد بن محمد العاصمي، عن علي بن الحسن الميثمي، عن علي بن أسباط، عن عمه يعقوب بن سالم، عن أبي عبدالله عليه السلام قال: كانت امرأة بالمدينة تؤتى فبلغ ذلك عمر فبعث إليها فروعها وأمر أن يجاء بها إليه ففزعت المرأة فأخذها الطلق فانطلقت إلى بعض الدور فولدت غلاما فاستهل الغلام ثم مات فدخل عليه من روعة المرأة ومن موت الغلام ما شاء الله فقال له بعض جلسائه: يا أميرالمؤمنين ما عليك من هذا شئ وقال بعضهم: وما هذا؟ قال: سلوا أبا الحسن فقال لهم أبوالحسن عليه السلام: لئن كنتم اجتهدتم ما أصبتم ولئن كنتم قلتم برأيكم لقد أخطأتم، ثم قال: عليك دية الصبي

al-Moḥsini: The one who is responsible for identifying the urgent circumstances which can cause a ruling to lapse is the legal agent himself. Refer to what is to come in the book of prayer (Kitab al-Salat) and the book of dissimulation (Kitab al-Taqiyya) as evidence for this.

المحسني: لاحظ ما يدل عليه في كتاب الصلاة. وتشخيص الاضطرار موكول الى المكلف نفسه كما يدل عليه ما ياتي ولاحظ ما ياتي في باب التقية

Comments

Muʿjam al-Aḥādīth al-Muʿtabara, Some Rulings which are Time-Bound – Ḥadīth #1

[1/-] al-Faqih: Via his chain to Umar b. Udhayna from Zurara from Abi Ja`far عليه السلام, he (Zurara) said: I asked him about the sick person – how does he prostrate? He said: on a small palm-leaf mat or on a hand-held fan or on a tooth-stick which is raised to him [made to touch his forehead], and it is better than gesturing [without the forehead touching anything], verily the one who dislikes prostrating on the hand-held fan dislikes it because of the idols which used to be worshiped apart from Allah, and we never worship anything besides Allah ever – so prostrate on the fan and on the tooth-stick and on a piece of wood.

Comments
[-/1] الفقيه: باسناده عن عمر بن أذينه عن زرارة عن أبي جعفر عليه السلام قال: سألته عن المريض كيف يسجد؟ فقال: على خمرة أو على مروحة أو على سواك يرفع إليه وهو أفضل من الايماء، إنما كره من كره السجود على المروحة من أجل الاوثان التي كانت تعبد من دون الله وإنا لم نعبد غير الله قط فاسجدوا على المروحة وعلى السواك وعلى عود

Muʿjam al-Aḥādīth al-Muʿtabara, Some Rulings which are Time-Bound – Ḥadīth #2

[2/-] Kamal al-Diin:  From a number – among them Ali b. Abdallah al-Warraq – from Abu al-Husayn Muhammad b. Ja`far al-Asadi who said: among that which reached me from the Shaykh Abi Ja`far Muhammad b. Uthman قدس الله روحه as answers to my questions to the Master of the Age عليه السلام … as for that which you have asked about in regards the one who prays while the fire, or an image, or a lamp is in front of him – is his prayer accepted? [you ask this] because the people in your midst have differed about that – then – it is permissible for the one who is not a direct descendant of the idol-worshipers or fire-worshipers to pray while the fire, or an image, or a lamp is in front of him, and it is not permissible for the one who is a direct descendant of the idol and fire worshipers.

Comments
[-/2] كمال الدين: عن جماعة منهم علي بن عبدالله الوراق عن أبوالحسين محمدبن جعفر الاسدي قال: كان فيما ورد علي من الشيخ أبي جعفر محمدبن عثمان قدس الله روحه في جواب مسائلي إلي صاحب الزمان عليه السلام: … وأما ماسألت عنه من أمر المصلي والنار والصورة والسراج بين يديه هل تجوز صلاته فإن الناس اختلفوا في ذلك قبلك، فإنه جائز لمن لم يكن من أولاد عبدة الاصنام أو عبدة النيران أن يصلي والنار والصورة والسراج بين يديه، ولايجوز ذلك لمن كان من أولاد عبدة الاصنام والنيران

Muʿjam al-Aḥādīth al-Muʿtabara, Some Rulings which are Time-Bound – Ḥadīth #3

[3/-] al-Ilal: From Muhammad b. al-Hasan b. al-Walid from Muhammad b. al-Hasan al-Saffar from Ahmad b. Muhammad b. Isa from Abd al-Rahman b. Abi Najran from Muhammad b. Humran from Muhammad b. Muslim from Abi Ja`far عليه السلام who said: the prophet صلى الله عليه وآله had prohibited that the meat of the sacrificed animals (in the Id festival) be kept for more than three days because of the prevailing need, as for today then there is no harm in doing so.

Comments
 [-/3] العلل : عن محمد بن الحسن بن الوليد، عن محمد بن الحسن الصفار، عن أحمد بن محمد بن عيسى، عن عبد الرحمن بن أبي نجران، عن محمد بن حمران، عن محمد ابن مسلم، عن أبي جعفر عليه السلام قال: كان النبي صلى الله عليه وآله نهى أن تحبس لحوم الاضاحي فوق ثلاثة أيام من أجل الحاجة ، فأما اليوم فلا بأس به

Muʿjam al-Aḥādīth al-Muʿtabara, Precedence is Given to what has been Established by the Qur’an over the Sunna – Ḥadīth #1

[1/-] al-Kafi: Ali b. Ibrahim from his father from Ibn Abi Umayr from Muawiya b. Ammar from Abi Abdillah عليه السلام, he (Muawiya) said: I said to him: a man forgets to throw pebbles at the pillars [in the Hajj] and departs for Makka, he said: he goes back and throws them [makes up for it] … I said: he misses doing that and leaves [departs back to his land], he said: there is nothing further upon him [he does not have to do anything], I said: what if a man forgets the Sa`i [brisk walk] between Safa and Marwa? He said: he repeats the Sa`i, I said: he misses doing that and leaves? He said: he has to come back and make the Sa`i, this (Sa`i) is not like throwing pebbles at the pillars, throwing is a Sunna while Sa`i between Safa and Marwa is a Faridha.

Comments
[-/1] الكافي: علي بن إبراهيم، عن أبيه، عن ابن أبي عمير، عن معاوية بن عمار، عن أبي عبدالله عليه السلام قال: قلت له: رجل نسي أن يرمي الجمار حتى أتي مكة قال: يرجع فيرميها … قلت: فاته ذلك وخرج؟ قال: ليس عليه شئ، قال: قلت: فرجل نسي السعي بين الصفا والمروة؟ فقال: يعيد السعي، قلت: فاته ذلك حتى خرج؟ قال، يرجع فيعيد السعي إن هذا ليس كرمي الجمار إن الرمي سنة والسعي بين الصفا والمروة فريضة

Muʿjam al-Aḥādīth al-Muʿtabara, One of the Reasons for Differences between Narrations – Ḥadīth #1

[1/112] al-Tahdhib: Muhammad b. Yahya from Muhammad b. al-Husayn from Abd al-Rahman b. Abi Hashim al-Bajali from Salim Abi Khadija from Abi Abdillah عليه السلام, he (Salim) said: a man asked [him] while I was present: I happen to enter the Masjid and one of our companions is praying the Asr prayer while another is praying Dhuhr [why this divergence]? He said: I ordered them to do that, if they were all to pray at one time they would be known and it would be off with their necks.

Comments
[1/112] التهذيب: محمد بن يحيى عن محمد بن الحسين عن عبدالرحمن بن أبي هاشم البجلي عن سالم أبي خديجة عن أبي عبدالله عليه السلام قال: سأل انسان وأنا حاضر فقال: ربما دخلت المسجد وبعض أصحابنا يصلي العصر وبعضهم يصلي الظهر فقال: انا أمرتهم بهذا لو صلوا على وقت واحد لعرفوا فأخذوا برقابهم

Muʿjam al-Aḥādīth al-Muʿtabara, Principle of Impartiality – Ḥadīth #1

[1/113] al-Faqih: Muhammad b. Ali b. al-Husayn via his reliable chain to Abdallah b. al-Mughira from more than one of our companions from Abi Abdillah عليه السلام in regards two men who have two Dirhams between them, one of them says: they are both mine, while the other says: they are between me and you (one is mine and the other is yours), he said: as for the one who says: ‘they are between me and you’ then he has acknowledged that one of the Dirhams is not his and that it belongs to his fellow (he has already abandoned his claim over one of the Dirhams), and the remaining one is divided between them (i.e. each one gets a half).

[1/113] الفقيه: محمد بن علي بن الحسين باسناده المعتبر عن عبدالله بن المغيرة عن غير واحد من أصحابنا عن أبي عبدالله عليه السلام في رجلين كان معهما درهمان فقال أحدهما: الدرهمان لي، وقال الآخر: هما بيني وبينك، فقال: أما الذي قال: هما بيني وبينك فقد أقر بأن أحد الدرهمين ليس له وأنه لصاحبه ويقسم الآخر بينهما

Muʿjam al-Aḥādīth al-Muʿtabara, Principle of Impartiality – Ḥadīth #2

[2/-] al-Faqih: Via his chain to al-Sakuni from al-Sadiq Ja`far b. Muhammad from his father عليهما السلام in regards someone who gives a man two Dinars for safekeeping and another gives the man one Dinar (they become three), then one of the Dinars is lost, he said: the one who had two Dinars is given a Dinar and the remaining Dinar is divided between the both of them equally.

Comments
[-/2] الفقيه: باسناده عن السكوني عن الصادق جعفر بن محمد، عن أبيه عليهما السلام في رجل استودع رجلا دينارين واستودعه آخر دينارا فضاع دينار منهما، فقال: يعطى صاحب الدينارين دينارا ويقتسمان الدينار الباقي بينهما نصفين

Muʿjam al-Aḥādīth al-Muʿtabara, Principle of Impartiality – Ḥadīth #3

[3/-] al-Kafi: Muhammad b. Yahya from Muhammad b. Ahmad from al-Khashshab from Ghiyath b. Kalub from Ishaq b. Ammar from Abi Abdillah عليه السلام that: two men disputed with each other in front of the commander of the faithful عليه السلام about an animal (each one laid a claim to it) … it was said to him: what if it is not in the hands of either one of them [no one has possession of it] but both produce evidence [have witnesses for it]? he said: I make them both to swear an oath and I rule in favour of the one who swears and against the one who reneges, but if both of them swear I rule for each of them to have one-half of it …

Comments
[-/3] الكافي: محمد بن يحيى، عن محمد بن أحمد، عن الخشاب، عن غياث بن كلوب، عن إسحاق بن عمار، عن أبي عبدالله عليه السلام أن رجلين اختصما إلى أمير المؤمنين عليه السلام في دابة … فقيل له: فلو لم تكن في يد واحد منهما وأقاما البينة؟ قال: أحلفهما فأيهما حلف ونكل الآخر جعلتها للحالف، فإن حلفا جميعا جعلتها بينهما نصفين …

Muʿjam al-Aḥādīth al-Muʿtabara, Principle of Impartiality – Ḥadīth #4

[4/-] al-Kafi: Muhammad b. Yahya from Ahmad b. Muhammad from Muhammad b. Yahya from Ghiyath b. Ibrahim from Abi Abdillah عليه السلام that: two people disputed about an animal in front of the commander of the faithful عليه السلام and both were able to produce evidence [witnesses] that they foaled it, so he ruled in favour of the one in whose hands it was [possessed it already], and he said: if it was not in his possession I would have divided it equally between them.

Comments
[-/4] الكافي: محمد بن يحيى، عن أحمد بن محمد عن محمد بن يحيى، عن غياث بن إبراهيم، عن أبي عبدالله عليه السلام أن أمير المؤمنين عليه السلام اختصم إليه رجلان في دابة وكلاهما أقام البينة أنه انتجها فقضى بها للذي هي في يده وقال: لو لم تكن في يده جعلتها بينهما نصفين

Muʿjam al-Aḥādīth al-Muʿtabara, Principle of Impartiality – Ḥadīth #5

[5/-] al-Kafi: Muhammad b. Yahya from Ahmad b. Muhammad from Ibn Fadhal from Abi Jamila from Simak b. Harb from Tamim b. Tarafa that: two men laid claim to a camel and each one of them produced evidence (to back up his claim) so the commander of the faithful عليه السلام made it out to both of them.

Comments
[-/5] الكافي: محمد بن يحيى، عن أحمد بن محمد، عن ابن فضال، عن أبي جميلة، عن سماك بن حرب، عن تميم بن طرفة أن رجلين عرفا بعيرا فأقام كل واحد منهما بينة فجعله أمير المؤمنين عليه السلام بينهما

Muʿjam al-Aḥādīth al-Muʿtabara, Principle of Impartiality – Ḥadīth #6

[6/114] al-Tahdhib: From Ali b. al-Hasan from Muhammad b. al-Walid from Yunus b. Ya`qub from Abi Abdillah عليه السلام in regards a woman who dies before her husband or the man dies before his wife – he said: whatever of the possessions which [conventionally] belong to women then it is for the wife and whatever of the possessions which [conventionally] belong to both men and women then it is to be divided between them …

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[6/114] التهذيب: عن علي بن الحسن، عن محمد بن الوليد، عن يونس بن يعقوب، عن ابى عبدالله عليه السلام في امرأة تموت قبل الرجل او رجل قبل المرأة قال: ما كان من متاع النساء فهو للمرأة وما كان من متاع الرجل والنساء فهو بينهما …

Muʿjam al-Aḥādīth al-Muʿtabara, Principle of Impartiality – Ḥadīth #7

[7/-] al-Tahdhib: From Muhammad b. Ahmad b. Yahya from Muhammad b. al-Husayn from al-Hasan b. Miskin from Rifa`a al-Nakhas from Abi Abdillah عليه السلام who said: if a man divorces his wife and in her house are possessions which she claims are hers while the man claims are his then for him is what belongs to men [conventionally] and for her are what belongs to women [conventionally] and those which can belong to either of them are divided between the two.

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 [-/7] التهذيب: عن محمد بن أحمد بن يحيى عن محمد بن الحسين عن الحسن بن مسكين عن رفاعة النخاس عن ابي عبدالله عليه السلام قال: إذا طلق الرجل امرأته وفي بيتها متاع فادعت ان المتاع لها وادعى الرجل ان المتاع له كان له ما للرجال ولها ما للنساء وما يكون للرجال والنساء قسم بينهما

Muʿjam al-Aḥādīth al-Muʿtabara, What has been Lifted from the Umma – Ḥadīth #1

[1/115] al-Khisal: From al-Attar from Sa’d from Ibn Yazid from Hammad from Hariz from Abi Abdillah عليه السلام who said: the messenger of Allah صلى الله عليه واله said: my Umma are absolved [not held liable] of nine things: error, forgetfulness, what they are compelled to do, what they do not know, what they do not have the strength for, what they have to do out of necessity, jealousy, bad omen, and thinking over the whispered doubts in regards creation so long as it is not voiced aloud.

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[115/1] الخصال: عن العطار، عن سعد، عن ابن يزيد، عن حماد، عن حريز، عن أبي عبد الله عليه السلام قال: قال رسول الله صلى الله عليه واله: رفع عن امتي تسعة: الخطأ، والنسيان، وما اكرهوا عليه، ومالا يعلمون، وما لا يطيقون، وما اضطروا إليه، والحسد، والطيرة، والتفكر في الوسوسة في الخلق ما لم ينطق بشفة

Book of Narrators‎

Muʿjam al-Aḥādīth al-Muʿtabara, Aban b. Taghlib – Ḥadīth #1

[1/116] Rijal al-Kashshi: From Hamduwayh from Ya`qub bin Yazid from Ibn Abi Umayr from Ali bin Ismail bin Ammar from Ibn Muskan from Aban bin Taghlib who said: I said to Abi Abdillah عليه السلام: I do sit in the Masjid – and the people come and ask me questions, so if I do not answer them they do not accept from me (i.e. they insist on answers), and I dislike answering them based on your verdicts and according to what has come from you (i.e. since they are not Shia), so he عليه السلام said to me: look at what you know is from their own verdicts and inform them about that (i.e. answer them using their own sources and scholars).

[1/116] رجال الكشي: عن حمدويه، عن يعقوب بن يزيد، عن ابن أبي عمير، عن علي بن إسماعيل بن عمار، عن ابن مسكان، عن أبان بن تغلب قال: قلت لأبي عبد الله عليه السلام: إني أقعد في المسجد فيجي‏ء الناس فيسألوني فإن لم أجبهم لم يقبلوا مني و أكره أن أجيبهم بقولكم وما جاء عنكم فقال لي انظر ما علمت أنه من قولهم فأخبرهم بذلك

Muʿjam al-Aḥādīth al-Muʿtabara, Aban b. Taghlib – Ḥadīth #2

[2/117] Rijal al-Kashshi: From Hamduwayh from Ya`qub b. Yazid from Ibn Abi Umayr from Aban b. Taghlib who said: Abu Abdillah عليه السلام said to me: sit and attend to the people of Madina (answer their questions) – for I like it that someone like you be seen amongst our Shia.

Comments
[2/117] رجال الكشي: عن حمدويه، عن يعقوب بن يزيد، عن ابن أبي عمير، عن أبان ابن تغلب قال: قال لى أبو عبد الله عليه السلام: جالس أهل المدينة فاني أحب أن يرى في شيعتنا مثلك

Muʿjam al-Aḥādīth al-Muʿtabara, Ibrahim b. Abi Mahmud – Ḥadīth #1

[1/118] Rijal al-Kashshi: Hamduwayh from al-Hasan b. Musa al-Khashab from Ibrahim b. Abi Mahmud who said: I entered upon Abi Ja’far (i.e. al-Jawad) عليه السلام and with me were letters to him from his father, he began reading them and placing the bigger letters upon his eyes and saying: ‘the handwriting of my father – by Allah’ and crying until his tears reached his cheeks, so I said to him: may I be made your ransom, your father would sometimes say to me, in a single seating, numerous times: ‘may Allah lodge you in Jannah – may Allah make you enter Jannah’, he (Ibrahim) said: so he said: and I also say: ‘may Allah make you enter Jannah’. Then I said: may I be made your ransom, do you guarantee for me from your lord that you will make me enter the Jannah? he said: yes, he (Ibrahim) said: so I took his legs and kissed them.

Comments
[1/118] رجال الكشي: عن حمدويه، عن الحسن بن موسى الخشاب، عن إبراهيم بن أبي محمود قال: دخلت على أبي جعفر عليه السلام و معي كتب إليه من أبيه، فجعل يقرؤها و يضع كتابا كبيرا على عينيه و يقول: خط أبي و الله، ويبكي حتى سألت دموعه على خديه، فقلت له: جعلت فداك قد كان أبوك ربما قال لي في المجلس الواحد مرات: أسكنك الله الجنة أدخلك الله الجنة قال: فقال: و أنا أقول: أدخلك الله الجنة فقلت: جعلت فداك تضمن لي عن ربك أن تدخلني الجنة؟ قال: نعم، قال: فأخذت رجله فقبلتها

Muʿjam al-Aḥādīth al-Muʿtabara, Ibrahim b. Abda – Ḥadīth #1

[1/-] Rijal al-Kashshi: One of the Thiqat in Naysabur relayed to us that: there came out a signed rescript from Abi Muhammad  عليه السلام to Ishaq b. Ismail saying: O Ishaq b. Ismail … and upon Ibrahim b. Abda be peace from Allah and His mercy … and whoever reads this letter of ours from among our followers who are the denizens of your town … they should hand over our dues to Ibrahim b. Abda, and Ibrahim b. Abda should carry that to al-Razi may Allah be pleased with him, or to the one al-Razi names for him, for that is by my command and my choice – if Allah wills …

Comments
[-/1] رجال الكشي: حكى بعض الثقات بنيسابور: أنه خرج لإسحاق بن إسماعيل من أبي محمد عليه السلام توقيع: يا إسحاق بن إسماعيل … و على إبراهيم بن عبدة سلام الله و رحمته … و كل من قرأ كتابنا هذا من موالي من أهل بلدك … فليؤد حقوقنا إلى إبراهيم بن عبدة، و ليحمل ذلك إبراهيم بن عبدة إلى الرازي رضي الله عنه، أو إلى من يسمى له الرازي، فإن ذلك عن أمري و رأيي إن شاء الله …

Muʿjam al-Aḥādīth al-Muʿtabara, Ibrahim b. Abda – Ḥadīth #2

[2/119] Rijal al-Kashshi: Abu Amr (al-Kashshi) said: one of the Thiqat relayed to me that Aba Muhammad صلوات الله عليه wrote to Ibrahim b. Abda [to show it to his doubters]: ‘and my letter which was issued to Ibrahim b. Abda [previously] appointing him as my agent to collect my dues from my followers over there – then yes – it is indeed by my own handwriting, I have appointed him – that is Ibrahim b. Abda – for them in their town – this a truth and it is not a falsehood, so they should fear Allah the way He ought to be feared and they should take out my dues and hand it over to him, for I have permitted him what he uses from it, may Allah enable him and favor him with protection from short-coming by His mercy.

Comments
 [2/119] رجال الكشي: قال أبو عمرو: حكى بعض الثقات أن أبا محمد صلوات الله عليه كتب إلى إبراهيم بن عبدة: و كتابي الذي ورد على إبراهيم بن عبدة بتوكيلي إياه لقبض حقوقي من موالي هناك نعم هو كتابي بخطي، أقمته أعني إبراهيم بن عبدة لهم ببلدهم حقا غير باطل، فليتقوا الله حق تقاته و ليخرجوا من حقوقي و ليدفعوها إليه، فقد جوزت له ما يعمل به فيها، وفقه الله ومن عليه بالسلامة من التقصير برحمته

Muʿjam al-Aḥādīth al-Muʿtabara, Ahmad b. Hammad al-Marwazi and his son Muhammad – Ḥadīth #1

[1/120] Rijal al-Kashshi: Muhammad b. Mas`ud from Abu Ali al-Mahmudi Muhammad b. Ahmad b. Hammad al-Marwazi who said: Abu Ja`far (al-Jawad) عليه ‌السلام wrote to my father in a part of his letter – and he (my father) went on to die on the same day or the next: then “every soul will be recompensed for that which it earned and they will not be dealt with unjustly” (3:25), as for this world then we are in it separated [far away from each other] in different lands, but whoever inclines to the inclination of his fellow (Imam) and takes as a religion his [fellow’s] religion, then he is with him even if he is [geographically] distant from him, and as for the next world then “it is the everlasting abode” (40:39) [where we will be physically together].

Comments
[1/120] رجال الكشي: محمد بن مسعود، عن أبو علي المحمودي محمد بن أحمد بن حماد المروزي قال: كتب أبو جعفر عليه ‌السلام إلى أبي في فصل من كتابه، فكان توفي من يوم أو غد: ثم وُفِّيَتْ كُلُّ نَفْسٍ مَا كَسَبَتْ وَهُمْ لَا يُظْلَمُونَ أما الدنيا فنحن فيها متفرجون في البلاد ولكن من هوى هوى صاحبه ودان بدينه فهو معه، وإن كان نائيا عنه، وأما الآخرة هِيَ دَارُ الْقَرَارِ

Muʿjam al-Aḥādīth al-Muʿtabara, Ahmad b. Hammad al-Marwazi and his son Muhammad – Ḥadīth #2

[2/121] Rijal al-Kashshi: and al-Mahmudi said: the past one عليه السلام [al-Jawad] wrote to me after the death of my father: your father has passed away – may Allah be pleased with him and with you – and he [your father] has with us a praiseworthy position, and you are not far-off from that position.

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[2/121] رجال الكشي: وقال المحمودي: قد كتب إلي الماضي عليه السلام بعد وفاة أبي: قد مضى أبوك رضي الله عنه وعنك، وهو عندنا على حالة محمودة، ولن تبعد من تلك الحال

Muʿjam al-Aḥādīth al-Muʿtabara, Ahmad b. Muhammad b. Abi Nasr al-Bazanti – Ḥadīth #1

[1/122] Rijal al-Kashshi: Muhammad b. al-Hasan al-Burathi and Uthman b. Hamid al-Kashshiyan from Muhammad b. Yazdad from Abu Zakariyya from Ismail b. Mihran; Muhammad b. Yazdad from al-Hasan b. Ali b. Nu`man from Ahmad b. Muhammad b. Abi Nasr who said: I was at al-Ridha’s عليه السلام place and the evening entered while I was with him, I said: I should leave, he said to me: do not leave for it is evening, he said: so I remained at his place, he said to a slave-girl of his: bring out my sleeping tent and my pillow and lay it out for Ahmad in that room, he said: so when I was in the room I began to feel something [of pride] and I kept on thinking ‘who is like me? I am in the room of the  intimate of Allah and on his bed’ so he called out to me: O Ahmad – the commander of the faithful عليه السلام visited Sa`sa`a b. Suhan and then said: O Sa`sa`a do not make my visiting you a source of pride held over your kin, and lower yourself in front of Allah and Allah will raise you.

Comments
[1/122] رجال الكشي: محمد بن الحسن البراثي و عثمان بن حامد الكشيان عن محمد بن يزداد، عن أبو زكريا، عن إسماعيل بن مهران. محمد بن يزداد عن الحسن بن علي بن نعمان، عن أحمد بن محمد بن أبي نصر قال: كنت عند الرضا عليه السلام فأمسيت عنده، قال: فقلت: أنصرف فقال لي: لا تنصرف فقد أمسيت، قال: فأقمت عنده، قال: فقال لجاريته هاتي مضربتي و وسادتي فأفرشي لأحمد في ذلك البيت، قال: فلما صرت في البيت دخلني شي‏ء فجعل يخطر ببالي من مثلي في بيت ولي الله و على مهاده فناداني يا أحمد إن أمير المؤمنين عليه السلام عاد صعصعة بن صوحان، فقال يا صعصعة لا تجعل عيادتي إياك فخرا على قومك و تواضع لله يرفعك الله

Muʿjam al-Aḥādīth al-Muʿtabara, Usama b. Zayd – Ḥadīth #1

[1/-] al-Tahdhib: From al-Mufid from Abi al-Qasim Ja`far b. Muhammad from his father from Sa`d b. Abdallah from Ahmad b. Muhammad b. Isa from Muhammad b. Ismail b. Bazi` from Ali b. al-Nu`man from Abi Maryam al-Ansari who said: I heard Aba Ja`far عليه السلام saying: … al-Hasan b. Ali عليهما السلام enshrouded Usama b. Zayd in a Hibara cloak …

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