Abstract:
Some argue that the most important achievement of traditionalism، that is، reliance on narrations without principally critiquing them، is reconstructed in separatism school; thus، this school is considered as a type of neo-traditionalism. A comparative examination of these two viewpoints can provide the principles for understanding the doctrines of each one of them and also represent the degree of the truth or falsehood of this claim and their differences and similarities. This study، made by library method، showed that the traditionalists have chosen just tradition in their encounter with the four proofs، despite the separatists who rely on all the four pillars. They believe that the only way to understand the doctrinal knowledge is through the aḥādīth of the Ahl al-Bayt (A.S.); however the Prophetic traditions، like the Qur’ān، lack apparent authoritativeness. They consider intellect and consensus as fabricated by the Sunnīs and thus fail to resort to them. The common ground of these two schools is limited to appealing to the aḥādīth of the Ahl al-Bayt (A.S.)، as، of course، the contradictory position that each one of them have followed in adopting the aḥādīth، has tainted the attribution of the separatists to traditionalism.
Machine summary:
The essence of this view, which has mostly appeared in the works of the critics of this school, can be summarized as follows: this school has followed an Akhbari approach in understanding Quranic teachings, and the most important achievement of the Akhbari movement—namely, relying on the reports (akhbar) and hadiths of the Ahl al-Bayt (as) for the purpose of knowing divine teachings without the principled criticism of hadith—has been reconstructed within the School of Tafkik; thus, this school is considered a type of Akhbariism (see: Shahdadi, 1386: 13; Islami, 1383: 185).
To explain, the Akhbaris believe that in attaining a correct understanding of teachings, "Sunnah" possesses authority and must be adhered to, but they have made a kind of distinction in it; meaning, they have limited seeking assistance from the Sunnah only to the hadiths of the Imams (as), and since they do not consider the Prophetic Sunnah to be understandable for non-infallibles, they have avoided citing it.
However, not only in this work, but also in the other limited works presented by this school, he has not explicitly stated the intended meaning of the reliability of narrations; nevertheless, on page 109 of the book 'Ijtihad and Taqlid in Philosophy', he has referred researchers to the article "Al-Amal bi al-Hadith wa Shurutuhu 'inda al-Imamiyyah" by Muhammad Jawad Mughniyya regarding the introduction of the criteria for authentic hadiths according to them.
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