چکیده:
Discussion regarding the reliability of 'Mawthuq' (authentic) reports is of great importance due to the abundance of its instances in Shia Hadith sources. In a general overview, Shia scholars can be categorized into two groups: one group believes in the reliability of the Mawthuq Hadith, which includes two perspectives: some consider the Mawthuq report to be reliable absolutely, while others only consider those Mawthuqs that have been acted upon by the famous scholars to be reliable; the other group, opposing the first, does not believe in the reliability of the Mawthuq Hadith due to the failure to verify the conditions of faith and justice in narrators who are not of the Imami school. In this writing, in addition to referring to the various viewpoints and the adherents of each, the reasons for the believers' lack of reliability regarding the Mawthuq report are discussed and scrutinized, and finally, it is pointed out that religious difference cannot be an absolute reason for the invalidity of the Mawthuq report.
خلاصه ماشینی:
In a general overview, Shia scholars can be categorized into two groups: a group that believes in the reliability of Muwathaq hadith, which includes two perspectives—some consider Muwathaq reports reliable in an absolute sense, while others only consider those Muwathaqat that the famous scholars have acted upon as reliable; the other group, opposing the first, does not believe in the reliability of Muwathaq hadith due to the failure to establish the conditions of faith (Iman) and justice (Adalah) in a narrator who is not of the Imami school.
Given the impact of the issue of religious difference, which has been discussed by Imami scholars in terms of two conditions—"faith" (Iman) and "justice" (Adalat)—as conditions of the narrator, the reflection of the technical meaning of these two concepts in Imami Shia hadith literature plays a central role in the reliability of Muwathaq news.
Regarding a narration that proponents of accepting women's testimony in child breastfeeding rely upon from Ibn Bukayr from Imam al-Sadiq (peace be upon him), he writes that Fakhr al-Din al-Hilli considered this hadith weak for three reasons: one, due to the presence of Ibn Bukayr in its chain; second, the irsal (omission of a link) in the chain; and third, taking the implication of the concept of the narration.
Ibn Idris, Muhaqqiq Hilli, Allamah Hilli, Shahid al-Awwal, Shahid al-Thani, Muhaqqiq Karaki, Sheikh Hasan, Sayyid Muhammad Amili, and others have argued for the requirement of iman in narration.
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