This is part 3 of 4 of “The Book of the Virtue of Knowledge”, book 3 of Al-Kafi — Hadith 138–187. The book is long enough that it is split across 4 pages so each one stays quick to load; the parts run in order and are linked at the foot of the page.
12. Ali ibn Ibrahim has narrated from his father from ibn abu ‘Umayr from Hisham ibn Salim who has said the following. “(Imam) abu ‘Abdallah (a.s.) said, ‘People must say only what they know and hold back from what they do not know. If they would do as such they have observed the rights of the Lord upon them.’” This he said in answer to a question from Hisham ibn Salim.
13. Muhammad ibn al-Hassan from Sahl ibn Ziyad from ibn Sinan from Muhammad ibn Marwan al-‘Ijli from Ali ibn Hanzala who has said the following. “(Imam) abu ‘Abdallah (a.s.), said, ‘Note the position of the people from the degree of their narration of Hadith from us.’”
14. Al-Husayn ibn al-Hassan has narrated from Muhammad ibn Zakariyya al-Ghalibi from ibn ‘A’isha al-Basri in a marfu‘ manner (rafa’ahu) Amir al-Mu’minin Ali (a.s.) who has said the following. “In certain parts of his sermons he said, ‘O people, know that there is no man of intelligence who would become disappointed for a lie spoken about him. There is no man of wisdom who would become pleased with the praises of ignorant people of him. People are children of what they do best and the value of a man is what he does best. Speak knowledge it will manifest your value.’”
15. Al-Husayn ibn Muhammad has narrated from Mu‘alla ibn Muhammad from al-Washsha’ from Aban ibn ‘Uthman from ‘Abdallah ibn Sulayman who has said the following. ‘(Imam) abu Ja‘far (a.s.) said to a man from Basra called ‘Uthman al-A’ma who would keep saying, “Al-Hassan al-Basri believes that those who hide knowledge the bad odor from their stomach will cause suffering to the people of hell.” The Imam said, “The true believer of the people of Pharaoh is then destroyed. Knowledge from the time of Noah became veiled (s.a). Let Hassan go left and right. I swear by Allah he will not find knowledge in no other place but here with us.”
Ali ibn Ibrahim has narrated from his father from ibn abu ‘Umayr from Mansur ibn Yunus from abu Basir who has said the following. “(Imam) abu ‘Abdallah (a.s.) said about the words of Allah in the holy Quran, “ . Our servants who listen to the words and only follow the best ones . (39:18).” “He is a man who learns Hadith and reports it as he has learned without any additions of omissions”
2. Muhammad ibn Yahya has narrated from Muhammad ibn al-Husayn from ibn abu ‘Umayr from ibn ’Udhayna from Muhammad ibn Muslim who has said the following. “I asked abu ‘Abdallah (a.s.), ‘Can I add to or omit from a Hadith that I hear from you?’” He said, “It is alright, if you would preserve the meaning,’”
3. It is narrated from him from Muhammad ibn al-Husayn from ibn Sinan from Dawud ibn Farqad who has said the following. “I asked (Imam) abu ‘Abdallah (a.s.), ‘I hear your statement and I want to narrate to others but it does not come through exactly.’” The Imam asked, “Do you do it purposely?” He said, “No, I do not do it purposely.” The Imam asked, “Do you keep the meaning?” He said, “Yes, I keep the meaning.” The Imam said, “It then is alright.”
4. It is narrated from him from Ahmad ibn Muhammad ibn ‘Isa from al-Husayn ibn Sa‘id from al-Qasim ibn Muhammad from Ali ibn abu Hamza from abu Basir who has said the following: “Once I asked abu ‘Abd Allah (a.s.), ‘Can I narrate a Hadith I hear from you as a Hadith of your father or narrate what I have heard from your father as your Hadith?’ The Imam said, ‘It is all the same. However, I would love if you narrate from my father.’ Abu ‘Abd Allah (a.s.), once said to Jamil, ‘What you hear from me you may narrate as a Hadith of my father also.’”
5. It is narrated from him from Ahmad ibn Muhammad and Muhammad ibn al-Husayn from ibn Mahbub from ‘Abdallah ibn Sinan who has said the following. “I said to (Imam) abu ‘Abdallah (a.s.), ‘People come to me and they listen to the Ahadith that I narrate to them from you. I become tired and weak.’” The Imam said, “Narrate to them a Hadith from the beginning and one from the middle and one from the end.”
6. It is narrated from him from Ahmad ibn ‘Umar al-Hallal who has said the following. “I said to (Imam) abu al-Hassan al-Rida (a.s.), ‘One of our people gives me a book but he does not say whether I can narrate any thing from it or not. Can I narrate from it?’” He has said that the Imam (a.s.) said, “Yes, you can narrate if you would that the book is his.”
7. Ali ibn Ibrahim has narrated from his father from Ahmad ibn Muhammad ibn Khalid from al-Nawfali from al-Sakuni from abu ‘Abdallah (a.s.) who has said the following. “When you would narrate Hadith you must say who its narrator is. If it would be true it will be for you and if it would be false it will be his responsibility.
8. Ali ibn Muhammad ibn ‘Abdallah has narrated from Ahmad ibn Muhammad from abu Ayyub al-Madani from ibn abu ‘Umayr from Husayn al-Ahmasi from abu ‘Abdallah (a.s.) who has said the following. “The heart relies on writing.”
9. Al-Husayn ibn Muhammad has narrated from Mu‘alla ibn Muhammad from al-Hassan ibn Ali al-Washsha’ from ‘Asim ibn Humayd from abu Basir who has said the following. “(Imam) abu ‘Abdallah (a.s.) said, ‘You must write down because you will not memorize until you write down.’”
10. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad ibn ‘Isa from al-Hassan ibn Ali ibn Faddal from ibn Bukayr from ’Ubayd ibn Zurara who has said the following. “Abu ‘Abdallah (a.s.) said, ‘You must preserve your books because you will soon need them.’”
11. A number of our people has narrated from Ahmad ibn Muhammad ibn Khalid al-Barqi from certain persons of his people from abu Sa‘id al-Khaybari from al-Mufaddal ibn ‘Umar who has said the following. “Abu ‘Abdallah (a.s.) said, ‘You must write down (Hadith) and spread your knowledge among your brethren. If you will die your children will inherit your books. A time will come when people will face chaos and they will find no comfort but with their books.’”
12. It is narrated through the same chain of narrators from Muhammad ibn Ali in a marfu‘ manner from abu ‘Abdallah (a.s.) who has said the following. “Abu ‘Abdallah (a.s.) said, ‘Beware of the branched-out lies.’ They asked the Imam, “What is branched-out lies?” The Imam replied, “It is when a person narrates a Hadith to you and you would ignore him and narrate it from the person from whom he had narrated the Hadith.’”
13. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad ibn ‘Isa from Ahmad ibn Muhammad ibn abu Nasr from Jamil ibn Darraj who has said the following. “Abu ‘Abdallah (a.s.) said, ‘Speak our Hadith clearly because we are eloquent people.’”
14. Ali ibn Muhammad has narrated from Sahl ibn Ziyad from Ahmad ibn Muhammad from ‘Umar ibn ’Abd al-‘Aziz from Hisham ibn Salim, Hammed ibn ‘Uthman and others who have said the following. “Abu ‘Abdallah (a.s.) said, ‘My Hadith is the Hadith of my father. The Hadith of my father is the Hadith of my grandfather. The Hadith of my grandfather is the Hadith of Imam Husayn. The Hadith of Imam al-Husayn is the Hadith of Imam al- Hassan. The Hadith of Imam al-Hassan is the Hadith of Imam Ali (a.s.). The Hadith of Imam Ali is the Hadith of the holy Prophet (s.a.) and the Hadith of the holy Prophet is the words of Allah, the Majestic, the Glorious.’”
15. A number of our people have narrated from Ahmad ibn Muhammad from Muhammad ibn al-Hassan ibn abu Khalid Shaynula who has said the following. “I said to abu Ja‘far (a.s.), ‘May Allah take my soul in your service, our shaikhs have narrated Hadith from Imam abu Ja‘far and from Imam abu ‘Abdallah (a.s.) and at that time because of fear Taqiyah, concealment was sever. They concealed their books and did narrate from them. When they died their books came to us.’” The Imam said, “You may narrate from them because they contain the truth.”
1. A number of our people has narrated from Ahmad ibn Muhammad ibn Khalid from ’Abdallah ibn Yahya from ibn Muskan from abu Basir who has said the following. “I asked Imam abu ‘Abdallah (a.s.) about the verse of the holy Quran that says, ‘They (unconditionally) obeyed the rabbis and the monks and worshipped the Messiah, son of Mary, as they should have obeyed God. . (9:31)’. The Imam replied, “By Allah they did not call people to worship them. If they had done so people would not have accepted it. The Rabbis and monks made unlawful things lawful for them and the lawful things as lawful. And in this way they worshipped them unintentionally.”
2. Ali ibn Muhammad has narrated from Sahl ibn Ziyad from Ibrahim ibn Muhammad al-Hamdani from Muhammad ibn ‘Ubayda who has said the following. “Abu al-Hassan (a.s.) said, ‘O Muhammad, Do you observe Taqlid more strictly or the group of Murji’a?’ Muhammad ibn ‘ubaydah has said, “I replied, ‘They observe Taqlid and we observe Taqlid.’ The Imam then said, “I did not ask you about this.” I did not have any answer other than the first one. The Imam then said, “The group of Murji’a chose a man whose obedience was not obligatory (in the commands of Allah) but they obeyed and followed him strictly. You chose a man and considered obedience to him necessary (in commands from Allah) and then you did not follow him strictly, therefore, they are more strict in Taqlid, following than you are.”
3. Muhammad ibn ‘Isma’il has narrated from al-Fadl ibn Shadhan from Hammed ibn ‘Isa from Rib‘i ibn ‘Abdallah from abu Basir from abu ‘Abdallah (a.s.) who has said the following. “They (unconditionally) obeyed the rabbis and the monks and worshipped the Messiah, son of Mary, as they should have obeyed God . (9:31).’ “By Allah, they (the people) did not pray or fast for them (rabbis and monks) but they (rabbis and monks) made lawful for the people what was unlawful and unlawful what was lawful and people followed them accordingly.”
1. Al-Husayn ibn Muhammad al-Ash’ari has narrated from Mu‘alla ibn Muhammad from al-Hassan ibn Ali al-Washsha’ and a number of our people from Ahmad ibn Muhammad from ibn Faddal all from ‘Asim ibn Hamid from Muhammad ibn Muslim from abu Ja‘far (a.s.) who has said the following. “Imam Ali said in one of his sermons to people, ‘O people, mischief begins with following certain desires and obeying certain invented rules that are different from the rules and laws of the book of Allah. In such case people yield to other people as high authority if falsehood would have been clear they would have no fear for the people of Intelligence. If truth would have been clearly distinct there would have been no differences. But (practical life) people mix certain parts of truth and with a few things from falsehood and present them together and in such Satan overwhelms his friends and only those who has previously received protection from Allah remain safe.’”
2. Al-Husayn ibn Muhammad has narrated from Mu‘alla ibn Muhammad from Muhammad ibn Jumhur al-‘Ammi in a marfu‘ manner (rafa ’ahu), from the Messenger of Allah who has said the following. “When innovations emerge it will be obligatory for the scholars to make their knowledge public, otherwise, Allah will condemn them.”
3. It is narrated through the same chain of narrators from Muhammad ibn Jumhur in a marfu’ manner from the Messenger of Allah who has said the following. “If one would meet an innovator and considers him great such person has, in fact, the destruction of Islam.”
4. It is narrated through the same chain of narrators from Muhammad ibn Jumhur in a marfu’ manner from the Messenger of Allah who has said the following. “Allah has rejected repentance of an innovator (in religion).” People asked the holy Prophet as to why is this. The holy Prophet replied, “He (Allah) has quenched his heart with the love of his innovation.”
5. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad ibn ‘Isa from al-Hassan ibn Mahbub from Mu‘awiya ibn Wahab who has said the following. “Abu ‘Abdallah (a.s.) said that the holy Prophet has said, ‘It is certain that against every innovation with plots to destroy faith there will be an (religious) authority from my family as guardian of faith and as its defender. (Such) authority will speak on inspiration from Allah to declare the truth and bring it to light, repulse and foil the evil plots of the agents of wickedness and speak for the weak. O people of Intelligence, take a lesson from it and trust Allah.’”
6. Muhammad ibn Yahya has narrated from certain persons of his people and Ali ibn Ibrahim from his father from Harun ibn Muslim from Mas‘ada ibn Sadaqa from abu ‘Abdallah (a.s.) and Ali ibn Ibrahim from his father from ibn Mahbub in a marfu’ manner from Amir al-Mu’minin Ali (a.s.) who has said the following. “Of the most intensely disliked men before Allah, the Majestic, the Most Glorious, are two kinds of people: A man whom Allah has left all to his own soul and he deviates from the path of justice and is intensely attracted towards the words innovation. He seems a master in performing prayer and fasting but is a mischief to deceive people; he has strayed from guidance of the people before him and misleads those who may follow him in his lifetime and after his death. He carries the responsibility for others sins and is the hostage of his own sins. The other man is one who collects ignorance among the ignorant, himself a captive of darkness of the mischievous. The, humanoids, people who look like people, consider him a scholar but he has not been even for a complete day with scholars. He has made an early effort to accumulate some thing that its being of a smaller quantity is better than in larger quantities and in this way he has quenched himself with polluted water and has treasured what is of no use. He sits among the people as a judge to carry the responsibility of what is confusing and uncertain to others. He may even oppose the ruling of the judge before him. One can never tell whether his judgment will remain valid or a judge after him will over turn it just as he has done to the judgments of the judges before him. If he would face one of the complex and difficult issues he comes up with a heap of his personal opinions and then he shapes it up as a clear-cut judgment. In fact, he has dressed himself up with doubtful issue the way a spider waves his fragile web. He is not sure if he has done the right thing or the wrong one. He does not consider the fact that in an unknown case to have proper knowledge is necessary and does not see that beyond his opinion there is a school of law. He analogies one thing to the other but it does not matter to him if his opinion will turn out to be a lie. If an issue is dark (not known) to him he hides it to hide his own ignorance so that people will not say he does not know. He then boldly judges and thus he is the key to hazards, a rider of doubts, perplexed in ignorance and never regrets his lacking knowledge. The level of his knowledge never rises to clear-cut certainty so that he would benefit. He blows out Hadith like winds that blow away hay. The legacies weep from him, the bloods (judging the case of murder) shout against him. The lawful marital relations become unlawful because of his judgment and unlawful ones become lawful. He has no confidence in the judgments issues he can never be trusted for his judgments that he may make nor was he qualified for what he may have done in the matters that he claimed to have true knowledge.”
7. Al-Husayn ibn Muhammad has narrated from Mu‘alla ibn Muhammad from al-Hassan ibn Ali al-Washsha’ from Aban ibn ‘Uthman from abu Shaybah al-Khurasani who has said the following. “Abu ‘Abdallah (a.s.) has said, ‘The people of analogy have sought knowledge through analogy and it has increased to their knowledge nothing but further remoteness. The religion of Allah is beyond the reach of analogy.’”
8. Ali ibn Ibrahim has narrated from his father from Muhammad ibn ’Isma‘il from al-Fadl ibn Shadhan in a marfu‘ manner (rafa’ahu) from abu Ja’far and abu ‘Abdallah (a.s.) who have said the following. “All innovations are misguidance and all misguidance leads to Hell.”
9. Ali ibn Ibrahim has narrated from his father from ibn abu ‘Umayr from Muhammad ibn Hukaym who has said the following. “I asked (Imam) abul Hassan Musa (a.s.), ‘May Allah take my soul in your service, “Please make us Faqih, people of proper understanding in religion. Allah has granted us the blessing of your existence among us and has made us independent of other people. This blessing is so great that even if a whole group of us would come to one place no one would need to ask an other come up with a question so that the other would prepare and answer for it. Sometimes we come across an issue for which we have heard nothing from you or from your forefathers. We than look into the best of the resources with us and the closest that we have with us from you can we take such a finding as an authority? “Never, never, by Allah O ibn Hakim many people have been destroyed in it” Reply from the Imam (a.s.). Ibn Hakim has said that the Imam then said, “May Allah. Abu Hanifah who used to say, “Ali said so and so, therefore, I said so and so.” Muhammad ibn Hakim has said that he told Hisham ibn al-Hakam, “By Allah, I only wanted the Imam to give us permission to use analogy.’”
10. Muhammad ibn abu ‘Abdallah has narrated in a marfu’ manner from Yunus ibn ’Abd al-Rahman who has said the following. “I asked (Imam) abu al-Hassan the First, ‘How would I prove that Allah is one?’” The Imam replied, “O Yunus, do not be an innovator. One who depends on his personal opinion he is destroyed. One who abandons the members of the family of his prophet, goes stray. Whoever abandons the book of Allah and the words of His prophet he becomes an unbeliever.”
11. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from al-Washsha’ from Muthanna al-Hannat from abu Basir who has said the following. “I asked (Imam) abu ‘Abdallah (a.s.) saying, ‘We face such issue about which there is nothing said in the book of Allah or in the Sunnah, tradition of the holy Prophet (s.a.). Can use our own opinion in such matters?’” The Imam replied, “No, you must not do so. If you would find the truth you will receive no rewards for it an if missed the truth you have forged lies against Allah, the Majestic, the Glorious.”
12. A number of our people has narrated from Ahmad ibn Muhammad ibn ‘Isa from Ali ibn al-Hakam from ‘Umar ibn Aban al-Kalbi from ‘Abd al-Rahman al-Qasir from abu ‘Abdallah (a.s.) who has said the following. “The Holy Prophet said, ‘All innovations are misguidance and all misguidance is Hell.’”
13. Ali ibn Ibrahim has narrated from Muhammad ibn ‘Isa ibn ‘Ubayd from Yunus ibn ‘Abd al-Rahman from Sum‘a ibn Mihran who has said the following. “I said to (Imam) abu al-Hassan (a.s.), ‘May Allah keep you well, in our meetings we discuss the issues and find out that for almost every thing there is something in writing with us and that is all because of the blessings of your existence among us. We only find few small things for which we do not find any thing in writing we look on each other and we find certain issues similar to it then we use analogy in its best form.” The Imam said, “What do you have to do with analogy? Many people before have been destroyed because of analogy.” The Imam then said, “When you face an issue and know he rule about it deal with accordingly and if you would have no knowledge about its rule then this. He pointed to his own mouth, meaning thereby; this will give you the answer.” The Imam then said, “May Allah…? Abu Hanifah who used to say, “Ali said so and so, therefore, I said so and so. The Sahabah said so and so, therefore, I said so and so.” The Imam then asked me, “Have you been sitting with him?” I then relied, “No, I have not sat with him but such are his statements.” I then said to the Imam (a.s.). “May Allah keep you well, did the holy Prophet bring in his everything that people needed?” The Imam said, “Yes, and all that they will need up to the Day of Judgment.” I then said, “Is any thing lost from it?” The Imam replied, “No, it all is with the people to who they belong.’”
14. It is narrated from him from Muhammad from Yunus from Aban from abu Shaybah who has said the following. “I heard (Imam) abu ‘Abdallah (a.s.) saying, ‘Ibn Shabrama’s knowledge is lost and void before al-Jami‘ah. It is a large book that was dictated by the holy Prophet to Imam Ali (a.s.), who wrote it with his own hands. Al-Jami‘ah has left nothing for any one to say. In it is the knowledge of all lawful and unlawful matters. The people of analogy sought knowledge through analogy and it increased to their knowledge but taking them away from knowledge. The religion of Allah is not of matters to learn through analogy.”
15. Muhammad ibn ’Isma‘il has narrated from al-Fadl ibn Shadhan from Safwan Yahya from ’Abd al-Rahman ibn al-Hajjaj from Aban ibn Taghlib from abu ‘Abdallah (a.s.) who has said the following. “The Sunnah, tradition of the holy Prophet (s.a.) can not be leaned through analogy. Consider a woman has to make up for her fast missed due to menses but she does not have to make up for the prayers that she would miss in such times. O Aban, the use of analogy destroys religion.”
16. A number of our people has narrated from Ahmad ibn Muhammad from ‘Uthman ibn ‘Isa who has said the following. “I asked (Imam) abu al-Hassan Musa (a.s.) about the use of analogy and the Imam said, ‘What do you have to do with analogy? Allah will not ask how it was made lawful or unlawful.’”
17. Ali ibn Ibrahim has narrated from Harun ibn Muslim from Mas‘ada ibn Sadaqa who has said the following. “(Imam) abu ‘Abdallah (a.s.) who narrated from his father who said that Imam Ali (a.s.) said, ‘Whoever sets out for analogy his whole life will get in confusion. Whoever would practice the religion of Allah by means of analogy his whole life will pass in a drowning condition.’” Imam abu Ja‘far (a.s.) then said, “Whoever gives Fatwa on the basis of his personal opinion he has practiced the religion of Allah by means of what is not knowledge. Whoever would practice the religion of Allah without knowledge he has opposed Him by making things as lawful and unlawful by means of what he has no knowledge of.”
18. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from al-Hassan ibn Ali ibn Yaqtin from al-Husayn ibn Mayyah from his father from abu ’Abdullah (a.s.) who has said the following. “Satan analogized himself with Adam saying, “Lord, You have created me from fire and created him from clay. In an analogical explanation if the substance from which Adam was made would be compared with fire it would come to light that it has more light and value than fire.”
19. Ali ibn Ibrahim has narrated from Muhammad ibn ‘Isa ibn ‘Ubayd from Yunus from Hariz from Zurara who has said the following. “I asked Imam abu ‘Abdallah (a.s.) about lawful and u matters who has said, “Whatever Prophet (s.a.) has made lawful will remain lawful forever up to the Day of Judgment and whatever he has made unlawful will remain unlawful forever up to the Day of Judgment. There will be no one other than him and there will come no one other than him. He said that Imam Ali has said, ‘No one has established any innovations without abandoning an established noble tradition.”
20. Ali ibn Ibrahim has narrated from his father from Ahmad ibn ‘Abdallah al-‘Aqili from ‘Isa ibn ‘Abdallah al-Qurashi who has said the following. “Once abu Hanifah came to see Imam abu ‘Abdallah (a.s.) who said to abu Hanifah, “O abu Hanifah, do you practice analogy as I hear you do?” Abu Hanifah replied, “Yes, I do practice analogy.” The Imam then said to him, “Do not practice it because the first person who used analogy was Satan when he said, “Lord, you have created me from fire and created him from clay.” He analogized fire with clay. If he would have analogized the light in the clay and fire he would have learned about the difference between the two lights and the excellence of one over the other.”
21. Ali has narrated from Muhammad ibn ‘Isa from Yunus from Qutayba who has said the following. “A man asked Imam abu ‘Abdallah (a.s.) about an issue and the Imam replied him. The man then said, “Have you considered if it had been so and so it would have been the word in it.” The Imam then said, “Wait, whatever I said in answer was from the holy Prophet (s.a.). We are not of the people, “Have you considered” in anything.” ( The Imam that they did not need reasoning process and that all they said had come to them from the holy Prophet (s.a.)
22. A number of our people has narrated from Ahmad ibn Muhammad ibn Khalid from his father in mursal manner (Mursalan) from abu Ja‘far (a.s.) who has said the following. “Do not take anyone closely and intimately between your selves and Allah lest you will not be believers. Every means, ancestral and relative relations and intimacy, innovations and doubts will be cut off except for what is established in the holy Quran.”
1. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad ibn ‘Isa from Ali ibn Hadid from Murazim from abu ‘Abdallah (a.s.) who has said the following. “Allah, the Most holy, the Most High has certainly revealed an explanation for all things even, by Allah, He has not left untold anything that His servants would need up to the Day of Judgment. He has done so, so that people would not be able to say if only so and so would have been said in the Quran. The fact is that He has already said it in the holy Quran.”
2. Ali ibn Ibrahim has narrated from Muhammad ibn ‘Isa from Yunus from Husayn ibn al-Mundhir from ‘Umar ibn Qays from abu Ja’far (a.s.) who has said the following. “I heard Imam abu Ja‘far (a.s.) saying, ‘Allah, the Most holy, the Most high, has not left untold anything that the ’ummah would need except that He has revealed in His book and has explained them to His messenger. He has made a limit for everything and an indication for it to point forwards to it and He has made a limit for those who would trespass those limits.”
3. Ali has narrated from Muhammad from Yunus from aban from Sulayman ibn Harun who has said the following. “Abu ‘Abdallah (a.s.) has said, ‘All that Allah has created has a limit like the limits of a house, in which case what is of house is of the house and what is of the road and the walkway is of the walkway. Even the law for the compensation for a scratch, and a penalty in form of a lash or half a lashing.’”
4. Ali has narrated from Muhammad ibn “isa from Yunus from Hammad from abu ‘Abdallah (a.s.) who has said the following. “There is no case for which there is not a law in the book or the Sunnah, the noble tradition of the holy Prophet (s.a.)”
5. Ali ibn Ibrahim has narrated from his father from Muhammad ibn ‘Isa from Yunus from Hammad from ’Abdallah ibn Sinan from abu al-Jarud who has said the following. “Abu Ja‘far (a.s.) has said, ‘When you speak of anything ask me for its law in the book of Allah. He also has said in his Hadith, ‘The holy Prophet prohibited much squabbling and brawling, spoiling of property and much questionings.’” A person then asked, “O descendent of the holy Prophet, where is this in the holy Quran?” The Imam (a.s.) replied, “Allah, the Most Glorious, the Most Majestic, says, ‘There is nothing good in much of their secret talks except for that which is for charity, justice, or for reconciliation among people to . (4:114) Do not give to people weak of understanding your property for which God has made you to supervise . (4:5) Believers, do not ask about things which, if revealed to you, would disappoint you . (5:101)”
6. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from ibn Faddal from Al-Thaqafi‘laba ibn Maymun from one he narrated from al-Mu‘alla ibn Khunays who has said the following. “Abu ‘Abdallah (a.s.) has said, ‘There is no issue which would be disputed between two people but that there is a principle for it the book of Allah, the Most Majestic, the Most Glorious, only the man’s power of Intelligence is not able to reach it.’”
Mursal· al-Majlisi
لم يخرجه· al-Behbudi
Sunni collections: text from the open hadith-api dataset. Al-Kafi: Arabic text, Muhammad Sarwar's translation and gradings from Thaqalayn.net via the Thaqalayn API. Hadith numbering follows those editions and can differ from a printed copy — check the Arabic against a trusted edition before relying on a reference.
