مَنْصُورِ بْنِ يُونُسَ عَنْ أَبِي بَصِيرٍ قَالَ: قُلْتُ لِأَبِي عَبْدِ اللَّهِ عليه السلام قَوْلُ اللَّهِ جَلَّ ثَنَاؤُهُ الَّذِينَ يَسْتَمِعُونَ الْقَوْلَ فَيَتَّبِعُونَ أَحْسَنَهُ قَالَ هُوَ الرَّجُلُ يَسْمَعُ الْحَدِيثَ فَيُحَدِّثُ بِهِ كَمَا سَمِعَهُ لَا يَزِيدُ فِيهِ وَ لَا يَنْقُصُ.

I said to Imam al-Sadiq, peace be upon him: What is the explanation of the noble verse "those who listen to the word and follow the best of it"? He said: This verse is about a person who hears a hadith and relates it just as he heard it, without adding or subtracting.

و بالغ بعضهم فقال لا يجوز تغيير قال النبي صلى اللّٰه عليه و آله إلى قال رسول اللّٰه و لا عكسه و هو عنت بيّن بغير ثمرة.

Some scholars have gone to excess and have not even allowed saying "the Messenger of God said" in place of "the Prophet said", or the reverse — and this is a useless insistence.

تذنيب: قال بعض الأفاضل نقل المعنى إنما جوزوه في غير المصنفات أما المصنفات فقد قال أكثر الأصحاب لا يجوز حكايتها و نقلها بالمعنى و لا تغيير شي ء منها على ما هو المتعارف.

Some eminent scholars have said: relating by sense is permissible only in hadiths not found in written compilations; but as for hadiths that occur in compilations, it is not permissible to report them or relate them by sense, nor to change anything customary in them.

«25»- شی، تفسير العياشي عَنِ السَّكُونِيِّ عَنْ جَعْفَرٍ عَنْ أَبِيهِ عَنْ عَلِيٍّ صَلَوَاتُ اللَّهِ عَلَيْهِمْ قَالَ: الْوُقُوفُ عِنْدَ الشُّبْهَةِ خَيْرٌ مِنَ الِاقْتِحَامِ فِي الْهَلَكَةِ وَ تَرْكُكَ حَدِيثاً لَمْ تُرْوَهُ خَيْرٌ مِنْ رِوَايَتِكَ حَدِيثاً لَمْ تُحْصِهِ إِنَّ عَلَى كُلِّ حَقٍّ حَقِيقَةً وَ عَلَی كُلِّ صَوَابٍ نُوراً فَمَا وَافَقَ كِتَابَ اللَّهِ فَخُذُوا بِهِ وَ مَا خَالَفَ كِتَابَ اللَّهِ فَدَعُوهُ.

Tafsir al-'Ayyashi: Al-Sakuni related from Imam al-Baqir, peace be upon him, from his forefathers, from 'Ali, peace be upon him, that halting before an uncertainty is better than falling into destruction; your not relating a hadith that has not been related [whose transmission to you is not established] is better than relating countless hadiths. For every truth has a reality and every right thing has a light. So take the hadiths that agree with the Book of God, and leave aside what contradicts the Book of God.

بيان: الفعل في قوله عليه السلام لم تروه إما مجرد معلوم يقال روى الحديث رواية أي حمله أو مزيد معلوم من باب التفعيل أو الإفعال يقال رويته الحديث تروية و أرواه أي حملته على روايته أو مزيد مجهول من البابين و منه روينا في الأخبار و لنذكر ما به يتحقق تحمل الرواية و الطرق التي تجوز بها رواية الأخبار.

Elucidation: The verb in the Imam's words, peace be upon him, "lam tarwihi" is either the simple triliteral in the active: one says "rawa al-hadith riwayatan", that is, he carried it; or the augmented form in the active from the second or fourth form: one says "rawwaytuhu al-hadith tarwiyatan" and "arwahu", that is, he caused him to relate it; or the augmented form in the passive from these same two forms — and of this kind is "ruwwina fi al-akhbar". And now we shall mention the ways by which the receiving of a narration is realised and the methods by which relating reports is permissible.

اعلم أن لأخذ الحديث طرقا أعلاها سماع الراوي لفظ الشيخ أو إسماع الراوي لفظه إياه بقراءة الحديث عليه و يدخل فيه سماعه مع قراءة غيره على الشيخ و يسمی الأول بالإملاء و الثاني بالعرض و قد يقيد الإملاء بما إذا كتب الراوي ما يسمع من شيخه و في ترجيح أحدهما علی الآخر و التسوية بينهما أوجه و مما يستدل به على ترجيح السماع من الشيخ على إسماعه ما

Know that there are several methods of receiving hadith, the highest of which is that the narrator hear the shaykh's wording, or that the narrator cause the shaykh to hear the wording by reciting the hadith to him. The first case is called "imla'" (dictation) and the second "'ard" (presentation). Sometimes "imla'" is restricted to the case in which the narrator writes down what he has heard from the shaykh; and as to which has precedence over the other, or whether they are equal, there are several views. One of the proofs that the first case has precedence over the second (the case of presentation) is al-Kulayni's narration, which he relates with a sound chain from Ibn Sinan as follows:

رَوَاهُ الْكُلَيْنِيُّ بِسَنَدٍ صَحِيحٍ ١ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ قَالَ: قُلْتُ لِأَبِي عَبْدِ اللَّهِ عليه السلام يَجِيئُنِي الْقَوْمُ فَيَسْمَعُونَ مِنِّي حَدِيثَكُمْ فَأَضْجَرُ وَ لَا أَقْوَى قَالَ فَاقْرَأْ عَلَيْهِمْ مِنْ أَوَّلِهِ حَدِيثاً وَ مِنْ آخِرِهِ حَدِيثاً.

I said to Imam al-Sadiq, peace be upon him: People come to me and hear your hadith from me, and I am wearied and have not the strength. He said: Recite a hadith from its beginning, a hadith from its middle, and a hadith from its end.