It can only be transmitted to us from the era of the Prophet, peace be upon him, and his companions, through narration and reports. This path has different routes, none of which can transmit these principles with certainty, free from any change, except for one route: mutawatir (consecutive transmission). It is the one that leads to certainty in the principles, negating any suspicion in them. Therefore, the Mahdi made it the only route by which principles are established. He emphasized in more than one place in his writings that a certain principle can only be established by mutawatir. Given the importance of mutawatir, as the entire Sharia depends on it, the Mahdi elaborated on it and dedicated several chapters in his book "A'azz ma Yutlab" to explain and define it. We will present the most important opinions mentioned in this regard: The reality of mutawatir: The Mahdi defined mutawatir by defining the mutawatir hadith, saying: "Mutawatir reports are those reports that provide certainty through widespread transmission and by a large number of people connected through sensory experience." "Providing certainty" is to distinguish them from ahad reports, as they only provide conjecture. "Widespread transmission" is to avoid a number where collusion is possible. "A large number of people connected" is to avoid a break in transmission, because if it is not connected and is broken from one of its ends or in the middle, it is not achieved. "Through sensory experience" is to avoid the unseen, as what is absent from the senses cannot be known through transmission. If what is transmitted is sensory and the transmission of reports about it fulfills its conditions, then certainty is achieved, and it is obligatory to be certain, and doubt and suspicion are removed. This definition does not differ in its basic elements from the definitions attributed to the Usuliyyin (jurists) in their various approaches. Al-Baghawi defines mutawatir as "that which is connected to you from the Messenger of Allah, peace be upon him, with an unquestionable connection, to the point that it is like witnessing and hearing from him, by a group whose number cannot be counted, and it is not conceivable that they would collude in lying due to their large number, their justice, and their different locations. This limit continues, so its end is like its beginning, and its middle is like its extremities." Ibn Tumart, "A'azz ma Yutlab" (116) Same source: (117) Same source: (118) 300