جستجوی مقالات مرتبط با کلیدواژه "خبر واحد" در نشریات گروه "ادیان و عرفان"

When Allamah Helli selected the theory of 'authority of individual hadiths', he set the criteria of authority chain and the characteristics of the transmitter as the bases for evaluation of hadith. In this way, the legitimacy of a hadith was focused on the conditions of the transmitter. However, he did not reject the evidences for accepting a hadith (especially the practical fame). Indeed, he did not ignore the evidences for accepting a hadith, but this approach lost its effect and popularity among the scholars after him, especially in the jurisprudence of Muhaqqeq Ardabili and his disciples. Muhaqqeq Ardabili's intellectual circle had a critical approach to the theory of injibār and, on the other hand, by mentioning 'faith' as a condition in accepting the transmitter's tradition, they had restricted authority to ṣaḥīḥ (right) and ṣaḥīḥ aʿlāʾī (sublime right) hadiths. This rigidity in accepting traditions prepared the ground for reinforcing the rational aspects of the jurisprudence of Muhaqqeq Ardabili's intellectual circle and diffusing resort to the generalities and specificities of the verses on precepts and the definite tradition as well as extracting fatwas accordingly. In such an atmosphere, it is quite normal that, by putting aside a large body of traditions, some would not accept such as approach and rise against it. In this way, the Ḥilla school prepared the ground for its own decline and emergence of traditionalism.

Of the significant issues in the field of resons for inferencing the rules among Muslim scholars is the authenticity of Holy Prophet's Sunna and accepting or rejecting the Akhbar Aahaad (Hadiths transmited by just one person) abouth which the adherents and opponents have posed reasons during history. Shafi'i is one of the adherents of authenticity of Sunna and Akhbar Aahaad among the scholars of his age who, suggesting arguments in his writings, has defended the stance of Sunna. Mentioning arguments from religious texts and rational reasons, he states the authenticity of Sunna in general and that of Khabar Wahid  in particular and says inaddition to indication of Quranic verses to authenticity of Sunna and succinct expression of Quran, there are rules in Sunnah, besides what is mentioned in Quran, whaich are called Sunnah Za'id (extra Sunna). Apparently, this attitude of Shafi'i is not in tandem with that of some other scholars including Shatebi.  This article tends to delve into the arguments of the oponents of the authenticity of Sunna and Khabar Wahid  during Shafi'i era and present time and then states Shafi'i's attitude considering his arguments and poiting to the Quranic verses and authentic Hadiths regarding the authenticity of Sunna and poiting to religious and historical texts and considering the behavior of Prophet's companions, investigates the authenticity of Khabar Wahid  based on Shafi'i's terms.

Due to the differences in viewpoints on the effects of al-Khabar al-Wahid on knowledge and practice, as well as on the validity of the analogy, the conflict between al-Khabar al-Wahid and analogy is one of the controversial topics in the science of principles of jurisprudence (Usul al-Fiqh). The conflict between the two is either a general conflict or a partial conflict. A partial conflict between al-Khabar al-Wahid and analogy occurs when one of these two is the specific reason and the other one is the general reason; therefore, there are two modes for a partial conflict between al-Khabar al-Wahid and analogy: either al-Khabar al-Wahid is specific and the analogy is general or the analogy is specific and al-Khabar al-Wahid is general. The first mode has its own challenges which are not related to this article, but about the mode of conflict between al-Khabar al-Wahid which is general and the analogy which is specific, scholars have different opinions. Some people believe in the superiority of al-Khabar al-Wahid. Some of the scholars consider analogy to be prevalent. Some of them believe in a detailed theory, and some have not commented on this. By examining the reasons given by the owners of these opinions, the preferred opinion is the absolute permission of the specification of al-Khabar al-Wahid by means of analogy.

One important intellectual foundation leading to conflicts among Muslims and emergence of takfiri Daesh (apostate) groups seems to be their opinions about the authority of individual narrations concerning doctrinal issues. The foundational principles of majority of doctrinal beliefs and precepts are individual narrations. The reliability and authority of these narrations is nearly unanimously accepted by all the Muslims in secondary sources and Fiqh; however, their authority raises debate and discussion concerning religious tenets and principles. Authority or non-authority of such narrations will lead to acceptance or rejection of many beliefs and religious precepts. The current study addresses an investigation of the authority of individual narrations from the non-traditionalist Sunni's viewpoint proposing it by four theories; then, expressing Ibn Taymiyyah's views, takfiri's theoretician, and comparing his views with those of the Sunnis, it is concluded that the majority of Traditionalists (Salafis) such as Ibn Taymiyyaj consider individual narration to be a scientific and verifiable certainty in religious principles and beliefs. However, the majority of the Sunnis, typically Hanafi Maturidi, regard the individual narrations as conjecture-producing and therefore these narrations are held non-authoritative in the realm of beliefs.