Ixtilof bor, ba'zilar beshta deganlar, boshqalar esa eng kam miqdor o'n ikki deganlar, ba'zilari yigirma, ba'zilari qirq, boshqalari yetmish, yana ba'zilari uch yuz o'n uch deganlar, va hokazo. Aniq bir sonni belgilagan bu barcha gaplarning na naqliy, na aqliy asosi bor, chunki aniq bir son haqida hech qanday matn kelmagan va aql ham aniq bir sonni boshqasidan ustun qo'ymaydi. Mutavatir xabarda e'tiborga olinadigan narsa, u orqali yakin hosil bo'lishidir, aniq bir sonning rivoyat qilinishi emas, chunki sondan tashqari xabarning kuchli yoki zaif ekanini ko'rsatadigan dalillar ham mavjud. Ba'zan xabar aniq bir son bilan rivoyat qilinadi, lekin o'sha son bilan yakin bilim hosil bo'lmaydi, boshqa xabar esa o'sha songa o'xshash son bilan rivoyat qilinadi va ularning rivoyatidan yakin bilim hosil bo'ladi, chunki dalillarning farqiga ko'ra, teng sonda ham xabarga qarash turlicha bo'ladi. Shunday ekan, yakin bilim hosil qiladigan mutavatir hadis albatta guruh tomonidan rivoyat qilinishi shart bo'lib, bu guruh aniq bir son bilan emas, balki ularning soni shunday darajaga yetishi kerakki, ular yolg'on gapirishga til biriktirishlari mumkin bo'lmasin, va sonda e'tiborga olinadigan narsa ham ularning yolg'onga til biriktirishining imkonsizligidir. Demak, hadisni shunday bir guruh rivoyat qilishi shartki, ularning soni ularning yolg'onga til biriktirishiga to'sqinlik qiladigan darajaga yetsin, bu esa rivoyat qiluvchilarga, holatlarga va dalillarga ko'ra farq qiladi.

There is a dispute about the least number by which the certainty occurs, some said: five, others said: the least is twelve, and some of them said: the least is twenty, some others said: the least is forty, others said: seventy and some said: three hundreds and thirteen etc. All these sayings which determined a specific number have neither transmitted or rational basis, since no text came with a specific number, nor does the mind outweigh a specific number. What is considered in the mutawaatir report is the occurrence of the certainty by it, not the narration of a specific number, because in addition to the number there are indications that show the strength or the weakness of the Hadeeth. A khabar may possibly be narrated by a specific number by whose narration the certainty knowledge does not occur, and a khabar may be narrated by similar to that number, then the certainty knowledge occurs for their narration, since the consideration of the khabar differs for the difference of the indications with the equality of the number. Accordingly, the mutawaatir Hadeeth by which certainty knowledge occurs is inevitable to be narrated by a group not by a specific number, and that the number of the group, and the farness of their places, in such a manner that it is impossible with it that they collude to lie, and what is considered in the number is the impossibility of the collusion to lie with it. So it is inevitable to narrate the Hadeeth a group which reach in their number an extent that prevents their collusion to lie, and that differs for the differences of the reporters, the situations, and the indications.