| Abstrakt: |
The school of Mutikallimān - theologians - (Baghdad) lost its effectiveness over time due to the loss of the first books and works, and this inefficiency showed itself more with the emergence of a wave of Shādh fatwās (exceptional rulings) in the jurisprudence of ʾIbn Idrīs Hillī. Additionally, Shīʿa jurisprudence was criticized by the opponents due to its simplicity, and therefore the raging wave of opposition to Khabar-i Vāḥid gradually subsided and the theory of the authenticity of Khabar-i Vāḥid was proposed by ʿAllāmih Ḥillī. ʿAllāmih Ḥillī, unlike his predecessors, established various arguments about the authenticity of Khabar-i Vāḥid, and following the theory of the authenticity of Khabar-i Vāḥid, the discussion of the narrators' conditions also became relevant and important, and the dual-centered division of traditions was replaced by Tanwīʿ-i rubāʿī (four-fold diversification). Among these four types, ʿAllāmih considered the Muvaththaq as lacking in authenticity due to the requirement of faith and considered only the Șiḥāḥ and the Ḥassān as accepted. But on the other hand, he offered solutions to bring himself closer to the early companions in practice and to authenticate the narrations which are not Ḥassān or Șiḥāḥ, and the theory of ʾInjibār (compensation) was the most important tool to achieve this. [ABSTRACT FROM AUTHOR] |
