However...

However, these general considerations can be elaborated when we classify the divergent traditions accurately, as we have discussed above, and determined the meaning of them in the manner we described. Thus, the false tradition, however many authorities are given for it, does not circulate as widely as the genuine which has been related on the authority of the Imams, peace be upon them.

And what has been related on their authority which is delivered out of expediency, is not related frequently on their authority like the one which is acted upon, since one of the two inevitably is given preference over the other, if the chain of the authority is scrutinized closely.

Moreover, our companions have not agreed unanimously either upon what is delivered because of expediency or upon what has been adulterated (tadlis), or forged, or what has been put in their mouth falsely, or deceitfully ascribed to them.

Then, (as a general rule), when we find that one of the two traditions has been accepted as genuine and binding precedent, then it is that which is sound in both its exoteric and esoteric meanings, whereas the second one is not feasible, either because it has been said from prudence or it has been adulterated.

And, if we find a tradition related on the authority of ten of the followers of the Imams, peace be upon them, differs from another in both expression and meaning, and if it is impossible to reconcile the two, we should prefer the one related by ten to that related by two or three authorities; and we should consider that which is sustained only by a few as being delivered from prudence, or else that its transmitter has deluded himself.

And, if we find that a particular tradition has been put into practice repeatedly by chosen companions of the Imams, peace be upon them, continuously and in the lifetime of one Imam after another, then we should inevitably prefer it to a tradition which others sustain, and which differs from it, provided that it has not been strengthened by other chains or put into practice.

And, if we find a tradition related on the authority of the learned divines of the group (i.e., the Shi‘ah) and they have not testified to anything which differs from it, we consider the first to be sound; even if the latter has been related on others' authority, they are not comparable in number or distinction to the Imams, as are the first, since this (i.e., closeness to the Imams) is the sign of veracity and the distinction between true and false.