چکیده:
The authors of the remaining Shia Hadith works, in their works, have transmitted narrations using the terms 'sama' (hearing) and 'tahdith' (narrating) or in the form of 'ma'an' (meaning/content), and they do not make reference to the influence of previous writings. The ambiguity in this connection can cause doubt regarding the accuracy and reliability of the narrations in these works when evaluating them for non-jurisprudential functions as well as the perspectives of Orientalists. Regarding the relationship between existing writings and the books written in the first three centuries of the Hijri era, two views can be proposed: The first view is that based on the apparent chains of transmission (isnad), we should believe that writings had no role in the transmission of narrations and the method of transmission relied solely on reading and hearing. Considering the status of books in the presence of the Ahl al-Bayt (peace be upon them), the volume of Shia writings in the first three centuries of the Hijri era, and also the awareness of narrators regarding the damages caused by oral transmission, this view is not acceptable; The second view is that the existing works are based on previous writings, which, considering the common method of Hadith transmission in that period, has been expressed in the form of 'ma'an' chains of transmission. While responding to the ambiguities raised against the first view, this view is confirmed by the explicit statements of Sheikh Tusi and many other early and late scholars, as well as some Orientalists.
خلاصه ماشینی:
Analysis of the method of connection between existing Shia Hadith books and the writings of the first three centuries of Hijri Mohammad Hossein Bahrami 1 Mohammad Ejaz Nagari 2 Abstract The authors of the remaining Shia Hadith works have narrated traditions in their works using terms such as sama' (audition) and tahdith (informing), or in a mu'an'an (using 'an) manner, without making reference to the role of previous writings.
Given the status of writing in the eyes of the Ahl al-Bayt (peace be upon them), the volume of Shia writings in the first three centuries of Hijri, and the awareness of narrators regarding the pitfalls of oral transmission, this view is not acceptable; the second view is the reliance of existing works on previous writings, which, given the common method of Hadith transmission during that period, is expressed in the form of mu'an'an chains.
(Center for Islamic Studies and Research, 1376 SH) According to the count of some contemporary researchers, such as Sayyid Muhammad Rida Hosseini Jalali in the book Tadwin al-Sunnah al-Sharifa, 89 writings, and Dr. Mahdavi Rad in the book Tadwin al-Hadith 'inda al-Shi'a al-Imamiyya, 83 writings have been mentioned for the Imams (peace be upon them).
261) In the history of Shia hadith, we also observe that individuals such as Ahmad ibn Muhammad ibn Isa and Ibrahim ibn Hashim traveled to Kufa and received books from their great authors, such as Ibn Abi Umayr and Husayn ibn Sa'id, and then published them in Qom.
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