Muntatqul Jiman by Shaikh Hasan, Volume 1, Page 2
وقال المرتضى - رضي الله عنه - في جواب المسائل التبانيات المتعلقة بأخبار
الآحاد: إن أكثر أخبارنا المروية في كتبنا معلومة مقطوع على صحتها،إما بالتواتر من طريق الإشاعة والإذاعة، أو بأمارة وعلامة دلت على صحتها،
وصدق رواتها، فهي موجبة للعلم، مقتضية للقطع، وإن وجدناها مودعة في الكتب
بسند مخصوص معين من طريق الآحاد
Sharif al Murtada said in an answer regarding akhbar ahaad (plural of khabar al wahid): Indeed most of our ahadith are recorded in our books which are known to be definitely sahih (authentic), either due to tawatur of its way of diffusion/dissemination and transmission, or an indication or sign evidencing upon its being sahih (authentic) and the truthfulness of its narrators. Hence it is affirmative for knowledge and sufficient for assertion of certainty, even though we may find it recorded in the books with only a singular sanad (chain of narration).
Hadaiq al Nadhirah by Shaikh Yusuf al Bahrani, Volume 1, Page 67
وما سبق إلى بعض الأوهام - من تناقض كلامي الشيخ في العمل بخبر الواحد
ودعوى المرتضى الاجماع على عدم جواز العمل به - فهو توهم بارد وخيال شارد
نشأ عن قصور التتبع لكلامهم والتطلع في نقضهم وابرامهم، لدلالة كلام الشيخ
(رضوان الله عليهم) في غير موضع من كتبه على صحة أخبارنا وتواترها عن الأئمة المعصومين (صلوات الله عليهم)، وأن المراد بالخبر الواحد الممنوع
من جواز التعبد به هو ما كان من طريق المخالفين مما لم تشتمل عليه أصولنا
التي عليها معتمد شريعتنا قديما وحديثا. ولتصريح المرتضى (رضي الله عنه)
على ما نقله عنه جمع: منهم صاحب المعالم، من أن أكثر أخبارنا المروي في
كتبنا معلومة مقطوع على صحتها إما بالتواتر أو بأمارة وعلامة دلت على صحتها
وصدق رواتها فهي موجبة للعلم مقتضية للقطع وإن وجدناها مودعة في الكتب بسند مخصوص من طريق الآحاد
And what has preceded towards some of the misconceptions, regarding the position of Shaikh Tusi for acting on khabar al wahid and the claim of Sharif al Murtada on a consensus upon the impermissibility of acting on it, so it is a silly misconception and a stray imagination arising from a failure to properly follow (study) their work and look at their contradiction and conclusion, because the work of Shaikh Tusi evidences in more than one place in his books upon the authenticity of our ahadith and their tawatur from the Imams (as), and that what is meant by the khabar al wahid which should not be followed is what is from the non shia sources, of which our usool (the original primary ahadith books of shias, compiled by companions of the Imams) upon which our new and old laws are reliant do not consist of. And due to the clarification of Sharif al Murtada quoted from him by a group including the author of Mu'alim al Din (i.e. Shaikh Hasan, the author of Muntaqul Jiman which has been quoted above) that most of our ahadith are recorded in our books which are known to be definitely sahih (authentic), either due to tawatur or an
indication or sign evidencing upon its being sahih (authentic) and the
truth of its narrations. Hence it is affirmative for knowledge and
sufficient for assertion of certainty, even though we may find it
recorded in the books with only a singular sanad (chain of narration).
bro slam. i want to know if most of ahadeth in 4books are mutawatir then why author have noted some with multiple chain with same matn.
ReplyDeleteWalaikum assalam brother,
ReplyDeleteI'm not sure if I correctly understood the question. You are asking about some ahadith in kutub al arba having multiple chains (how is that problematic? That would actually prove their tawatur because afterall the condition of tawatur is to have enough multiple chains). Did you mean to ask why SOME ahadith in kutub al arba have multiple chain but not ALL or MOST of them? Anyway, the authors of kutub al arba never declared that their books contain al/mostly mutawatir ahadith (in the times of Shaikh Kulaini and Sadooq, the term mutawatir does not seem to have even been in use among imami muhaditheen), rather, declared their books to be sahih (based on various factors). As for the quotation in the post, from Sharif al Murtada, he is claiming the bulk of Shia ahadith to be sahih, SOME of them due to tawatur and rest of them due to other evidences (notice he says " Indeed most of our ahadith are recorded in our books which are known to be definitely sahih (authentic), EITHER due to tawatur of its way of diffusion/dissemination and transmission, or an indication or sign evidencing upon its being sahih (authentic) and the truthfulness of its narrators."). Also, he is not talking specifically about kutub al arba (especially considering that Tusi's tahdhibain would probably not have been completed by that time, or at least not have become that famous in that period) but the usul/kutub etc available to him (but not extant anymore) especially the majami' (compilations) of the companions of latter Imams as well as shuyukh from ghayba al sughra such as Jami' of Yunus b. Abdur Rahman, Ibn abi Umair, Bazanti, Safwan b. Yahya, Hasan b. Mahboob, Ibn al Walid etc etc. Those books were very famous and contained ahadith extracted from mashhoor (famous) usul/kutub of the companions of the earlier Imams (as).
Wassalam
Salam brother bhooka,
DeleteWelcome back. Can you please also start reposting on shiachat? We all miss you a lot there. btw i m not the anonymous who asked the earlier question, that is someone else. i dont know him/her.