Ibn Hazim reported that he said to Imam As-Sadiq (a.): “I debated with people and said: “Do you not know that the Messenger of God (s.) is the proof of God to His creation? But who was the proof of God after him when the Messenger of God (s.) left?” They said: “The Qur’an.” So i looked into the Qur’an to which the Murji’ and Haruri refer to in their debates, as well as the heretic who does not even believe in it until it overpowers the one with whom he debates. Then i knew that the Qur’an is no proof except with a leader. What this one said about the Qur’an, that is correct.” I said: “So who is the leader of the Qur’an?” They said: “Abdullah Ibn Mas’ud and this one and this one and that one know about the Qur’an.” I said: “The entire Qur’an?” They said: “No.” So there was no one about whom they said: “He knows the whole Qur’an.” Except Ali Ibn Abi Talib (a.) and when something happened between people, he would say: “I don’t know.” And the other said: “I don’t know.” And this one: “I don’t know.” And the other: “I don’t know.” So I testify that Ali Ibn Abi Talib (a.) was the leader of the Qur’an, that obedience to him was a obligation and he was the proof according to the Messenger of God (s.) to all the people and that what he said about the Qur’an was right.” Then the Imam (a.) said: “God have mercy on you.” Ibn Hazim said: “So i kissed his head and said: “Ali Ibn Abi Talib (a.) did not leave until he left a proof after him, as the Messenger of God (s.) left a proof after him and the proof after Ali Ibn Abi Talib (a.) is Hasan Ibn Ali (a.) and i testify that Hasan Ibn Ali (a.) is the proof and that obedience to him is a obligation.” Then the Imam (a.) said: “God have mercy on you.” Ibn Hazim said: “So i kissed his head and said: “I testify that Hasan Ibn Ali (a.) did not leave until he left a proof after him, as the Messenger of God (s.) and his father left a proof after them and that Husain Ibn Ali (a.) is the proof after Hasan (a.) and that obedience to him is a obligation.” Then the Imam (a.) said: “God have mercy on you.” Ibn Hazim said: “So i kissed his head and said: “I testify that Husain Ibn Ali (a.) did not leave until he left a proof after him and that the proof after him is Ali Ibn Husain (a.) and obedience to him is a obligation.” Then the Imam (a.) said: “God have mercy on you.” Ibn Hazim said: “So i kissed his head and said: “I testify that Ali Ibn Husain (a.) did not leave until he left a proof after him and that the proof after him is Abu Ja’far, Muhammad Ibn Ali (a.), and obedience to him is a obligation.” Then the Imam (a.) said: “God have mercy on you.” I said: “God grant you salvation, give me your head.” So i kissed his head and he laughed. I said: “May Allah grant you salvation: I already knew that your father (a.) did not leave until he left a proof after him, as his father (a.) has left him; therefore i testify that you are the proof after him, and that obedience to you is a obligation.” Then the Imam (a.) said: “Hold fast, God have mercy on you.” I said: “Give me your head. I will kiss your head.” Whereupon he laughed. He said: “Ask me anything you wish, for i will never reject you after this day.” [Bihar-ul-Anwar of Al-Majlisi, Volume 23, Page 17]

علل الشرائع: أبي عن سعد عن ابن يزيد عن صفوان بن يحيى عن ابن حازم قال: قلت لأبي عبد الله عليه السلام: إني ناظرت قوما فقلت: ألستم تعلمون أن رسول الله هو الحجة من الله على الخلق؟ فحين ذهب رسول الله صلى الله عليه وآله من كان الحجة من بعده؟ فقالوا: القرآن، فنظرت في القرآن فإذا هو يخاصم فيه المرجى والحروري و الزنديق الذي لا يؤمن حتى يغلب الرجل خصمه، فعرفت أن القرآن لا يكون حجة إلا بقيم، ما قال فيه من شئ كان حقا، قلت: فمن قيم القرآن؟ قالوا: قد كان عبد الله بن مسعود وفلان وفلان وفلان يعلم، قلت: كله؟ قالوا: لا فلم أجد أحدا يقال: إنه يعرف ذلك كله إلا علي بن أبي طالب عليه السلام، وإذا كان الشئ بين القوم وقال هذا: لا أدري، وقال هذا: لا أدري، وقال هذا: لا أدري وقال هذا: لا أدري فأشهد أن علي بن أبي طالب عليه السلام كان قيم القرآن، و كانت طاعته مفروضة، وكان حجة بعد رسول الله صلى الله عليه وآله على الناس كلهم، وإنه عليه السلام قال في القرآن فهو حق، فقال: رحمك الله، فقبلت رأسه، وقلت: إن علي بن أبي طالب عليه السلام لم يذهب حتى ترك حجة من بعده كما ترك رسول الله حجة من بعده، وإن الحجة من بعد علي عليه السلام الحسن بن علي عليه السلام، و أشهد على الحسن بن علي عليه السلام أنه كان الحجة وأن طاعته مفترضة، فقال: رحمك الله فقبلت رأسه وقلت: أشهد على الحسن بن علي عليه السلام انه لم يذهب حتى ترك حجة من بعده كما ترك رسول الله صلى الله عليه وآله وأبوه، وأن الحجة بعد الحسن الحسين ابن علي عليه السلام، وكانت طاعته مفترضة، فقال: رحمك الله، فقبلت رأسه، وقلت وأشهد على الحسين بن علي عليه السلام أنه لم يذهب حتى ترك حجة من بعده وأن الحجة من بعده علي بن الحسين عليه السلام، وكانت طاعته مفترضة، فقال: رحمك الله فقبلت رأسه وقلت: وأشهد على علي بن الحسين أنه لم يذهب حتى ترك حجة من بعده، وأن الحجة من بعده محمد بن علي أبو جعفر عليه السلام، وكانت طاعته مفترضة فقال: رحمك الله، قلت: أصلحك الله أعطني رأسك، فقبلت رأسه، فضحك، فقلت: أصلحك الله قد علمت أن أباك عليه السلام لم يذهب حتى ترك حجة من بعده كما ترك أبوه، فأشهد بالله أنك أنت الحجة من بعده، وأن طاعتك مقترضة، فقال: كف رحمك الله، قلت: أعطني رأسك اقبله، فضحك قال: سلني عما شئت فلا أنكرك بعد اليوم أبدا

Sa’id Ibn Tarif reported that Imam Al-Baqir (a.) said: “The people are only required to read the Qur’an as it was sent down, but when they need its explanation, then the guidance is given by us and left to us.” [Bihar-ul-Anwar of Al-Majlisi, Volume 27, Page 197]

عن الحسين بن سعيد عن سعيد بن طريف عن الإمام الباقر عليه السلام قال: فإنما على الناس أن يقرأوا القرآن كما انزل فإذا احتاجوا إلى تفسيره فالاهتداء بنا وإلينا

Hisham Ibn Salim reported that Imam As-Sadiq (a.) said: “Whoever explains the Qur’an according to his own opinion, as to what he is right about, will not be rewarded and if he is wrong, he will have his sin on him.” [Bihar-ul-Anwar of Al-Majlisi, Volume 89, Page 110]

تفسير العياشي: عن هشام بن سالم، عن أبي عبد الله عليه السلام قال: من فسر القرآن برأيه فأصاب لم يوجر، وإن أخطأ كان إثمه عليه

Yunus Ibn Abdi r-Rahman reported that Imam Ar-Rida (a.) said: “Do not believe anything about us that differs from the Qur’an. When we speak, we speak what is in accordance with the Qur’an and the Sunnah.” [Bihar-ul-Anwar of Al-Majlisi, Volume 2, Page 250]

محمد بن قولويه، والحسين بن الحسن بن بندار معا، عن سعد، عن اليقطيني، عن يونس بن عبد الرحمن عن الإمام الرضا عليه السلام أنه قال: فلا تقبلوا علينا خلاف القرآن فإنا إن تحدثنا حدثنا بموافقة القرآن وموافقة السنة

Sama’ah reported that he asked Imam Al-Kazim (a.): “Is everything you say in the scripture of God and His Sunnah, or do you express your own opinion?” He said: “Rather, everything we say is in the scripture of God and His Sunnah.” [Bihar-ul-Anwar of Al-Majlisi, Volume 2, Page 174]

ابن عيسى، عن محمد البرقي، عن ابن مهران، عن ابن عميرة، عن ابي المعزا، عن سماعة، عن أبي الحسن عليه السلام قال: قلت له: كل شيء تقول به في كتاب الله وسنته أو تقولون برأيكم ؟ قال: بل كل شئ نقوله في كتاب الله وسنته

Hasan Ibn Jahm reported that he asked Imam Al-Kazim (a.): “Is there anything else we are free to do with regard to what comes to us from you except to be submissive to you?” He said: “No, by God, nothing else is free for you except that you submit yourselves to us.” [Bihar-ul-Anwar of Al-Majlisi, Volume 2, Page 235]

وعنه بإسناده عن الصدوق، عن ابن المتوكل، عن السعد آبادي، عن البرقي، عن ابن فضال، عن الحسن بن جهم أنه قال للإمام الكاظم عليه السلام: هل يسعنا فيما يرد علينا منكم إلا التسليم لكم ؟ فقال عليه السلام: لا والله لا يسعكم إلا التسليم لنا

Musa Al-Kazim (a.) reported that the Prophet Muhammad (s.) said: “Behold, shall there be anyone who declares me a liar while leaning on his couches?” They said: “O Messenger of God, who is the one who declares you a liar?” He said: “The one to whom a statement comes, to which he says: “Never did the messenger of Allah (s.) say that.” Whatever comes from me to you as a saying (hadith) and corresponds to the truth, that is what i have said, and whatever comes to you from me as a saying (hadith) and does not correspond to the truth, that is what i did not say, for i will say nothing but the truth.” [Bihar-ul-Anwar of Al-Majlisi, Volume 2, Page 188]

عن موسى الكاظم عليه السلام عن النبي صلى الله عليه وآله قال: ألا هل عسى رجل يكذبني وهو على حشاياه متكئ ؟ قالوا: يا رسول الله ومن الذي يكذبك ؟ قال: الذي يبلغه الحديث فيقول: ما قال هذا رسول الله قط. فما جاءكم عني من حديث موافق للحق فأنا قلته وما أتاكم عني من حديث لا يوافق الحق فلم أقله، ولن أقول إلا الحق

Ahmad Ibn Ali reported that Imam Al-Jawad (a.) was asked: “O son of the Messenger of God, what do you say about the report that Gabriel (a.) came down to the Messenger of God (s.) and said: “O Muhammad, God gives you the salutation of peace and says to you: “Ask Abu Bakr if he is satisfied with Me, then i will be satisfied with him.” Then the Imam (a.) said: “I do not deny the precedence of Abu Bakr, but he who follows this report must take into account the report which the Messenger of God (s.) gave during his last pilgrimage: “Many lies have already been reported about me and more will follow. Therefore, he who deliberately lies about me shall take up his seat made of fire. So if a saying (hadith) comes to you, compare it with the scripture of God and my Sunnah. So whatever is in accordance with the Scripture of God and my Sunnah, abide by it, and whatever differs from the Scripture of God and my Sunnah, do not abide by it.” And this report does not fit with the scripture of God. God says: “We created man and know what his soul whispers and We are closer to him than the jugular vein.” (50:16) Is God supposed to conceal whether Abu Bakr is pleased or angry, so that He asks him about his inner secret? That is impossible to reconcile with the intellects.” [Bihar-ul-Anwar of Al-Majlisi, Volume 50, Page 80]

أحمد بن علي عن يحيى بن أكثم أنه سأل الإمام الجواد عليه السلام: ما تقول يا ابن رسول الله صلى الله عليه وآله في الخبر الذي روي أنه نزل جبرئيل عليه السلام على رسول الله صلى الله عليه وآله وقال يا محمد: إن الله عز وجل يقرئك السلام ويقول لك: سل أبا بكر هل هو عني راض فاني عنه راض. فقال أبو جعفر: لست بمنكر فضل أبي بكر ولكن يجب على صاحب هذا الخبر أن يأخذ مثال الخبر الذي قاله رسول الله صلى الله عليه وآله في حجة الوداع قد كثرت علي الكذابة، وستكثر، فمن كذب علي متعمدا فليتبوء مقعده من النار فإذا أتاكم الحديث فاعرضوه على كتاب الله وسنتي، فما وافق كتاب الله وسنتي فخذوا به، وما خالف كتاب الله وسنتي فلا تأخذوا به وليس يوافق هذا الخبر كتاب الله قال الله تعالى ولقد خلقنا الانسان ونعلم ما توسوس به نفسه ونحن أقرب إليه من حبل الوريد فالله عز وجل خفي عليه رضا أبي بكر من سخطه حتى سأل من مكنون سره؟ هذا مستحيل في العقول

Muhammad Ibn Murtada reported that the Prophet Muhammad (s.) said: “If a saying (hadith) of mine comes to you, compare it with the Scripture of God. So whatever agrees with the scripture of God, accept it, and whatever differs from it, throw it against the wall.” [As-Safi of Al-Kashani, Volume 1, Page 36]

محمد بن مرتضى عن النبي صلى الله عليه وآله أنه قال: إذا جاءكم عني حديث فاعرضوه على كتاب الله تعالى فما وافق كتاب الله فاقبلوه وما خالفه فاضربوا به عرض الحائط

Ahmad Ibn Ali reported that Imam Al-Jawad (a.) was asked: “It is said that the Messenger of God (s.) said: “If i were not sent, Umar would have been sent.” Then the Imam (a.) said: ” The scripture of God is to be believed rather than this saying (Hadith). God said in His scripture: “When we received the covenant from the prophets and from you and from Noah.” (33:7) God has long since received the covenant of the prophets. How, then, should it be possible for Him to change His covenant? Likewise, the prophets (a.) did not commit a single moment of association (shirk). How then, should someone be sent as a prophet who associated (shirk) and has spent most of his life associating with God and the Messenger (s.) said: “I was a prophet when Adam was between the spirit and the body.” [Bihar-ul-Anwar of Al-Majlisi, Volume 50, Page 82]

أحمد بن علي عن يحيى بن أكثم أنه سأل الإمام الجواد عليه السلام: قد روي أن النبي صلى الله عليه وآله قال: لو لم ابعث لبعث عمر فقال عليه السلام: كتاب الله أصدق من هذا الحديث يقول الله في كتابه وإذ أخذنا من النبيين ميثاقهم ومنك ومن نوح فقد أخذ الله ميثاق النبيين فكيف يمكن أن يبدل ميثاقه، وكان الأنبياء عليهم السلام لم يشركوا طرفة عين فكيف يبعث بالنبوة من أشرك وكان أكثر أيامه مع الشرك بالله، وقال رسول الله صلى الله عليه وآله: نبئت وآدم بين الروح والجسد

Ja’far As-Sadiq (a.) reported that the Prophet Muhammad (s.) said: “O you humans, what comes to you from me and agrees with the Qur’an, that is what i have said and what comes to you from me and does not agree with the Qur’an, that is what i did not say.” [Bihar-ul-Anwar of Al-Majlisi, Volume 2, Page 244]

عن هشام بن الحكم، عن جعفر بن محمد الصادق عليهما السلام عن النبي صلى الله عليه وآله قال: يا أيها الناس ما جاءكم عني يوافق القرآن فأنا قلته، وما جاءكم عني لا يوافق القرآن فلم أقله

Aban Ibn Abi Ayyash reported that Imam Al-Baqir (a.) said: “Ever since the Messenger of God (s.) died, we people of the house have always been subjugated, eliminated, ostracized, murdered and rejected. and the liars have always found an opportunity to use their lie in every village to get closer to their loved ones, judges and supporters, our enemy and their previous rulers lied and spread false sayings (hadith) and narrate about us, what we did not say, as humiliation from them for us and as a lie from them about us and as an approach to their rulers and judges with falsehood and lies and this increased and multiplied in the time of Mu’awiyah after the death of Hasan (a. ).“Then he said: “Sometimes you see someone about whom good is mentioned and perhaps he is pious and sincere and he tells outrageous and amazing sayings (hadith) about the excellence of some previous rulers, of which God did not create a single one, while he thinks they are true because they have been heard in great numbers by those of whom neither a lie nor lack of piety is known and they narrate of Ali (a. ) disgusting things and of Hasan (a.) and Husain (a.) that which God knows to be false, deceitful and fictitious.” I said to him: “God grant you salvation, tell me some of these things.” He said: “Their story that the two (Abu Bakr and Umar) were the masters of the inhabitants of Paradise of the middle aged and that Umar was someone who receives inspiration (Muhaddath) and that angels inspire him and that the silence on his tongue speaks and that the angels are ashamed before Uthman and (the saying): “Stand firm, O Hira’, for there is no one standing on you except a prophet and a warrior and martyr.” Until Muhammad Al-Baqir (a.) mentioned more than two hundred stories that are believed to be true. Then he said: “By God, they are all lies and false.” I said: “God grant you salvation, is there no truth in them at all?” He said: “There are those that are made up by them and there are those that are falsified by them. As for the falsified, he meant only Ali (a.): “For there is no one standing on you except a prophet and a warrior and a martyr.” And similar to this and similar to that: “How should you not be blessed when a prophet and a true martyr have ascended on you.” By which he meant Ali (a.) and in general they are fake, fabricated and false.” [Bihar-ul-Anwar of Al-Majlisi, Volume 2, Page 218 – 219]

سليم بن قيس عن أبان بن أبي عياش عن الإمام الباقر عليه السلام أنه قال: لم نزل أهل البيت منذ قبض رسول الله صلى الله عليه واله نذل ونقصي ونحرم ونقتل ونطرد، ووجد الكذابون لكذبهم موضعا يتقربون إلى أوليائهم وقضاتهم وعمالهم في كل بلدة يحدثون عدونا وولاتهم الماضين بالأحاديث الكاذبة الباطلة، ويحدثون ويروون عنا ما لم نقل، تهجينا منهم لنا، وكذبا منهم علينا، وتقربا إلى ولاتهم وقضاتهم بالزور والكذب، وكان عظم ذلك وكثرته في زمن معاوية بعد موت الحسن عليه السلام، ثم قال عليه السلام: – بعد كلام تركناه – وربما رأيت الرجل يذكر بالخير ولعله يكون ورعا صدوقا، يحدث بأحاديث عظيمة عجيبة من تفضيل بعض من قد مضى من الولاة لم يخلق الله منها شيئا قط، وهو يحسب أنها حق لكثرة من قد سمعها منه ممن لا يعرف بكذب ولا بقلة ورع، ويروون عن علي عليه السلام أشياء قبيحة، وعن الحسن والحسين عليهما السلام ما يعلم الله أنهم رووا في ذلك الباطل والكذب والزور. قلت له: أصلحك الله سم لي من ذلك شيئا قال: روايتهم هما سيدا كهول أهل الجنة، وأن عمر محدث، وأن الملك يلقنه، وأن السكينة تنطق على لسانه، وأن عثمان الملائكة تستحيي منه، وأثبت حرى فما عليك إلا نبي وصديق وشهيد، حتى عدد أبو جعفر عليه السلام أكثر من مائتي رواية يحسبون أنها حق، فقال: هي والله كلها كذب وزور، قلت: أصلحك الله لم يكن منها شئ ؟ قال: منها موضوع، ومنها محرف، فأما المحرف فإنما عنى أن عليك نبي وصديق وشهيد يعني عليا عليه السلام ومثله وكيف لا يبارك لك وقد علاك نبي وصديق شهيد يعني عليا عليه السلام وعامها كذب وزور وباطل

Ali Ibn Abi Talib (a.) reported that the Prophet Muhammad (s.) said: “They will lie about me as they lied about those before me. Whatever comes to you from me as a saying (hadith) and is in accordance with the scripture of God, that is my saying, but whatever is different from the scripture of God, that is not my saying.” [Bihar-ul-Anwar of Al-Majlisi, Volume 2, Page 227]

ابن ظريف عن ابن علوان عن جعفر بن محمد عن محمد بن علي عليهم السلام عن علي بن أبي طالب عليهما السلام عن رسول الله صلى الله عليه وآله قال: إنه سيكذب علي كما كذب على من كان قبلي فما جاءكم عني من حديث وافق كتاب الله فهو حديثي وأما ما خالف كتاب الله فليس من حديثي

Hasan Ibn Jahm reported that Imam Al-Kazim (a.) said: “If two sayings (hadith) come to you that differ from each other, compare them with the Scripture of God and our sayings. If it is similar to both, then it is true, and if it is not similar to both, then it is false.” [Bihar-ul-Anwar of Al-Majlisi, Volume 2, pages 244 – 245]

عن الحسن بن الجهم عن الإمام الكاظم عليه السلام أنه قال: إذا كان جاءك الحديثان المختلفان فقسهما على كتاب الله وعلى أحاديثنا فإن أشبههما فهو حق وإن لم يشبههما فهو باطل

Ahmad Ibn Ali reported that Imam Al-Hadi (a.) said: “If the scripture testifies that a report is believable and true, whereupon a group of the nation rejects it and contradicts it with one of these fabricated sayings (hadith), they become misguided disbelievers (kafir) through their rejection and rejection of the scripture, and the most correct report known to be true according to the scripture is one like the report in which the Messenger of God (s) said with agreement: “I leave you two successors:The scripture of God and my lineage, the people of my house. They will never be separated until they reach my pool. If you keep to both, you will never be misguided.”As well as his saying in a different wording with the same meaning: “I leave you two weighty things: the scripture of God and my lineage, the people of my house. They will never be separated from each other until they arrive at my pool. If you hold on to both, you will never be misguided.” So let us therefore literally find in the Scripture of God the testimonies for this saying (Hadith) like His statement: “Your near one (Wali) is only God, His Messenger and the believers who perform the prayer and pay the alms while bowing.” (5:55) Whereupon the narrations of the knowledgeable (a.) agree that Ali Ibn Abi Talib (a.) donated his ring while he bowed, so that God praised this from him and sent down the verse because of him, whereupon we find the messenger of God (s.) after that, as he raised this saying from his companions: “To whom i am the closest (Mawla), Ali is the closest. God, be close to the one who is closest to him and be the enemy of the one who is his enemy.” As well as his statement: “Ali pays my debts and fulfils my promise and is after me my successor (Khalifah) for you.” As well as his statement when he appointed him as successor in Medina, whereupon he said: “O Messenger of God, do you appoint me as your successor for women and children?” To which he replied: “Are you not pleased that you have from me a position that Aaron has with Moses, except that no one after me is a prophet?” Then we know that the Scriptures attest to these reports as believable and these testimonies as true. Thus, the nation is bound to believe them if these reports agree with the Qur’an and the Qur’an agrees with these reports. So, as soon as we find that which is in accordance with the scripture of God and the scripture of God is in accordance with these reports and there is an indication for them, it is a obligation (Fard) to follow these reports that nobody disregards except stubborn and corrupt people.” [Bihar-ul-Anwar of Al-Majlisi, Volume 2, Page 226]

أحمد بن علي عن الإمام الهادي عليه السلام أنه قال: فإذا شهد الكتاب بتصديق خبر وتحقيقه فأنكرته طائفة من الامة وعارضته بحديث من هذه الأحاديث المزورة صارت بإنكارها ودفعها الكتاب كفارا ضلالا، وأصح خبر ما عرف تحقيقه من الكتاب مثل الخبر المجمع عليه من رسول الله صلى الله عليه واله حيث قال: إني مستخلف فيكم خليفتين كتاب الله وعترتي ما إن تمسكتم بهما لن تضلوا بعدي وانهما لن يفترقا حتى يردا علي الحوض. واللفظة الاخرى عنه في هذا المعنى بعينه قوله صلى الله عليه واله: إني تارك فيكم الثقلين كتاب الله وعترتي أهل بيتي وانهما لن يفترقا حتى يردا علي الحوض ما إن تمسكتم بهما لم تضلوا فلما وجدنا شواهد هذا الحديث نصا في كتاب الله مثل قوله: إنما وليكم الله ورسوله والذين آمنوا الذين يقيمون الصلوة ويؤتون الزكوة وهم راكعون. ثم اتفقت روايات العلماء في ذلك لأمير المؤمنين عليه السلام أنه تصدق بخاتمه وهو راكع فشكر الله ذلك له، وأنزل الآية فيه، ثم وجدنا رسول الله صلى الله عليه واله قد أبانه من أصحابه بهذه اللفظة: من كنت مولاه فعلي مولاه اللهم وال من والاه وعاد من عاداه. وقوله صلى الله عليه واله: علي يقضي ديني وينجز موعدي وهو خليفتي عليكم بعدي. وقوله صلى الله عليه واله حيث استخلفه على المدينة فقال: يا رسول الله أتخلفني على النساء والصبيان ؟ فقال: أما ترضى أن تكون مني بمنزلة هارون من موسى إلا أنه لا نبي بعدي. فعلمنا أن الكتاب شهد بتصديق هذه الأخبار وتحقيق هذه الشواهد فيلزم الامة الإقرار بها إذا كانت هذه الأخبار وافقت القرآن، ووافق القرآن هذه الأخبار، فلما وجدنا ذلك موافقا لكتاب الله ووجدنا كتاب الله موافقا لهذه الأخبار وعليها دليلا كان الاقتداء بهذه الأخبار فرضا لا يتعداه إلا أهل العناد والفساد

Muhammad Ibn Muslim reported that Imam As-Sadiq (a.) said: “O Muhammad, whatever comes to you from a pious or wicked man as a narration and agrees with the Qur’an, accept it and whatever comes to you from a pious or wicked man as a narration and differs from the Qur’an, do not accept it.” [Bihar-ul-Anwar of Al-Majlisi, Volume 2 Page 244]

عن محمد بن مسلم عن الإمام الصادق عليه السلام أنه قال: يا محمد ما جاءك في رواية من بر أو فاجر يوافق القرآن فخذ به وما جاءك في رواية من بر أو فاجر يخالف القرآن فلا تأخذ به

Jabir Al-Ju’fi reported that Imam Al-Baqir (a.) said: “Consider our matter and what is coming from us to you. If you find it in accordance with the Qur’an, accept it and if you do not find it in accordance with the Qur’an, put it back and if the matter is unclear to you, stop with it and leave it to us until we make it clear to you as it was made clear to us.” [Bihar-ul-Anwar of Al-Majlisi, Volume 2 Page 236]

المفيد، عن ابن قولويه، عن الكليني، عن علي، عن أبيه، عن اليقطيني عن يونس، عن عمرو بن شمر، عن جابر الجعفي عن الإمام الباقر عليه السلام أنه قال: وانظروا أمرنا وما جاءكم عنا، فإن وجدتموه للقرآن موافقا فخذوا به، وإن لم تجدوه موافقا فردوه، وإن اشتبه الأمر عليكم فقفوا عنده، وردوه إلينا حتى نشرح لكم من ذلك ما شرح لنا

Muhammad Al-Baqir (a.) reported that Imam Ali (a.) said: “Stopping in ambiguity is better than falling into ruin, and that you refrain from a saying (hadith) that you do not narrate is better than narrating a saying that you do not understand. For every right there is a truth, and for everything that is true there is a light. So whatever is in the scripture of God, accept it, and whatever differs from the scripture of God, leave it alone.” [Bihar-ul-Anwar of Al-Majlisi, Volume 2, Page 165]

عن السكوني عن جعفر بن محمد عن محمد بن علي عليهما السلام عن الإمام علي عليه السلام أنه قال: الوقوف عند الشبهة خير من الاقتحام في الهلكة، وتركك حديثا لم تروه خير من روايتك حديثا لم تحصه، إن على كل حق حقيقة، وعلى كل صواب نورا، فما وافق كتاب الله فخذوا به وما خالف كتاب الله فدعوه