البرز محقق گرفمی

A great majority of narrations are reported in the form of questions and answers between the narrator and the Maʿṣūm (the infallible) (peace be upon him). Recognizing the elements of the Maʿṣūm’s response will assist the jurist in deducing his legal ruling. In this regard, one of the useful principles is known as Tark-i ʾIstifṣāl (or the principle of refraining from seeking clarification). The rule indicates that text sources encompass multiple understandings. The present study provides a systematic explanation of the principle and regulates its applications, using the descriptive-analytical method and through documentary-based research. In the next step, explaining the applications of this principle in the field of principles of jurisprudence and by mentioning appropriate ḥadīth examples, the practical aspects of the principle are clarified. Some of the applications of the principle include: the ruling on Taklīf (obligations) in the context of general knowledge (ʿilm-i ijmālī), the conceptual understanding of doubt in ʾistiṣḥāb (continuity), the conflict between two ʾistiṣḥābs, the implication of hadiths that resolve conflict, or Treating hadiths (akhbār-i ʿilājiyyah), the ruling on imitating (Taqlīd from) a person who has not yet actively achieved Ijtihād, whether imitations continues in case of changing religion, and the ruling on the layperson’s (ʿāmmī) independence in judgment.

Preserving the social veil (hijab) is one of the Islamic teachings. However, in Islamic societies, we observe some cases wherein Muslim women do not adhere properly to preserving hijab. On the other hand, according to the comprehensive reasoning of practicing the duty of enjoining good and forbidding evil, it is necessary for them to preserve hijab. There is an idea that if those who are prohibited from evil do not accept such a prohibition, this duty will not be obligatory. To prove this idea, a narration is cited, a phrase of which is as follows: "'idhᾱ nuhou lᾱ yantahoun" (if they are forbidden, they will not stop). Based on descriptive-analytical method using documentary sources, this research aims to evaluate this idea. Citing the narration to prove the unnecessity of prohibiting evil will be conceived in two ways: the general reasoning contained in the narration and the connection between the permissibility of looking at and the non-obligation of veil. But these examples are incomplete to prove the claim. The manifestation chosen from the narrative is the result of the following components: recognition of the central theme of the narrative, explanation of the reasons for allowing to look at non-Muslim women, and the exclusiveness of the narration's ruling to the ​​individual prohibition of evil. The achievement of the article is that the subject of the narration is exclusive to non-Muslim women, and its verdict, regarding to conditions such as the lack of intentionality and the pervasion of causing limits, is only issued for the permissibility of looking at non-Muslim women in non-Islamic societies. Therefore, this narrative cannot be applied to prove the non-obligation of prohibiting evil of non-hijab women in Islamic society.

One of the areas of guidance of Imam Reza (as) is the explanation and interpretation of divine verses. Among the precious hadith legacy left by that infallible leader, there is a narration in the interpretation of verse 125 of Surah An'am. Shiite narrators have included this news in the category of news with the title "My news is rhetoric" and other scholars have cited this hadith in the field of principles. The present study uses analytical-descriptive method and using library sources to measure the relationship between this hadith and a rule known as tolerance in the arguments of Sunnah. For this purpose, first the validity of the document of this hadith has been explored. In the next step, the extent of the implication of this hadith on the principled approach to the rule of tolerance in non-mandatory rulings has been explained and criticized. Then, the scholars' perceptions of this narration have been examined in a theological approach. The preferred approach of the article is that the aforesaid hadith is in the position of expressing the special divine guidance on the servants who have received formative and legislative guidance. In this case, divine guidance causes them to succeed in understanding and accepting the teachings of religion and expands their intellectual horizon and practical sphere. In other words, the verbal interpretation of some of these hadiths will be only one example of mind and calmness of the soul in case of doubt as to whether the authentic news corresponds to reality.

One of the branches of jurisprudence of enjoining good and forbidding evil is the obligatory ruling of enjoining what is desirable and forbidding what is abominable. This research is based on descriptive-analytical method and with the help of isnadi (chain of transmitters) sources, in the pursuit of reappraising the narrative and rational evidences of commanding what is desirable and forbidding what is abominable. In order to achieve this purpose, after presenting the terminological definitions of the popular and negative concepts, the reasons of the believers in istisḥāb (desirability) have been explained, examined and criticized in the following five categories: consensus, narrations, the principle of compliance to the principle and the monopoly of the meaning known as obligations in the last step, the reasons that can be cited for the ruling on the obligation of this duty are explained as follows: the generalities and applications of the guidance on the ruling of the good, the ruling of reason on the necessity of fulfilling the command of the master, attention to the wisdom of the good and the realization of temporary titles. In case of believing in the desirability of commanding delegates, Things such as taking precedence over other obligations and the dependence of the protection of the Islamic system on doing what is recommended, can be considered obligatory. In this process, special attention has been paid to the opinions of Ayatollah Sheikh Mohammad Yaqoubi.

Investigating the narrators’ reliability plays an important role in using traditions in inferring religious knowledge. Aḥmad b. Ḥilāl is one of the narrators who can be evaluated in various point of views: weakness, absolute trustworthiness, conditional trustworthiness, and illegitimacy. He has narrated about ninety traditions in jurisprudential, historical and religious matters, especially the issue of Mahdism, and this makes it necessary to investigate his position. The research is based on descriptive-analytical sources and evaluates his narrations' validity. In order to reach a solid conclusion about him, in the first step, his biography and his position in narrating traditions have been researched. In the last step, the weaknesses related to him in the three categories of cursing from the sacred persons, exaggeration, and the expression of denier tradition about him were examined and the criticisms related to each were explained. In the next step, his specific and general validation are explained using the following components: Being among the Tafsir-e Qomi and Al-Mazar al-Kabir narrators, and also religious elders’ narration from him. The research achievement has been organized based on the criticism of his weaknesses and the set of his general validities.

Jurisprudential doubts refer to those that challenge the reliability of Islamic jurisprudential teachings by attempting to portray them as not sound or well-founded. An examination of these doubts reveals that their content, beyond critiquing minor jurisprudential details, is supported by broader cognitive frameworks. These frameworks constitute the cognitive foundations of doubt, upon which a family of related doubts is based. This study employs an exploratory-descriptive method and utilizes documentary sources to identify the foundational elements that give rise to jurisprudential doubts. To achieve this objective, the research first defines jurisprudential doubt and the foundation study approach to responding to such doubts. It then categorizes the most frequent cognitive foundations of jurisprudential doubts into four groups: inconsistency with human rights, opposition to moral judgments, conflict with rational judgments, and inefficiency in the contemporary era. The perceived conflict between jurisprudential rulings and human rights is further subdivided into themes concerning human dignity, the principle of human freedom, and the principle of justice. The key finding of this research is that by understanding the cognitive foundations of these doubts, many jurisprudential doubts can be assessed within one of the specified categories, thereby enabling a comprehensive response to similar doubts.

One of the principles taken up by Imāmī scholars concerning the issuing of acting permissions for some of the non-obligatory verdicts is a principle known as Proofs of Tolerance (Tasāmuḥ)  in the Recommended Rulings(Adilli-yi Sunan). According to this principle, there is no need for strictness in accepting weak reports guiding towards non-obligatory actions. Some of those who believe in this principle limit the scope of its application to jurisprudential verdicts, while others expand its boundaries to include Ḥadīths regarding the virtues of ʾAhl al-Bayt (the Prophet’s family) and ethical and medical reports as well. The acceptability of expanding the application of the Tolerance principle to reports transmitted from the Sunni Hadiths is also one of the issues frequently discussed regarding its scope. It has been concluded based on analyzing the arguments of its proponents and opponents and with the help of library sources and the descriptive-analytical method that no comprehensive approach can be adopted regarding general reports and using the Tolerance principle. In contrast, the Reliability of Issuance (Vuthuq-i Șudūrī) approach can be employed in respect to Sunni Hadiths. That is only if the reports are not against Shīʿa teachings or narrated by individuals accused of dishonesty and hostility towards ʾAhl al-Bayt.

Religious propagation utilizes various methods to convey its message, and one facet of this communicative effort involves defending religious principles through responding to doubts. To achieve this, a combination of diverse scientific and ethical approaches is necessary. On the other hand, attention to the conduct of the infallibles (peace be upon them) in facing doubts plays a crucial role in organizing the process of addressing them. This research, using a descriptive-analytical method and drawing on documentary sources, aims to identify the ethical prerequisites of responding to doubts. Initially, concepts such as doubt and the ethical prerequisites of doubt analysis are precisely defined. Furthermore, the necessity of responding to doubts utilizing ethical components is discussed. In the subsequent phase, ten of the most frequent ethical requirements for addressing doubts are outlined under the following titles: observing the etiquette of speech, active listening, respecting the audience, adopting a question-and-answer approach, practicing moderation, non-tolerance in fundamental religious matters, humility in the face of scientific and behavioral challenges, commitment to persuading the audience, attention to freedom Keywords: Propagatoion, Doopubt, Ethics, Hadith, Infallibles (a.s). of expression, and suspension of judgment on beliefs.

One of the methods to benefit from a weak tradition is to apply the rule of tolerance in examining the document of recommended actions narrations. There is no uniform approach among Shi’ite thinkers regarding the scope of this rule including topics such as juridical opinion, Surahs and the Household of the Apostle’s virtues. Therefore, it is necessary to examine the validity of this rule in the aforementioned cases and analyze its evidence. The present research is based on descriptive-analytical method and using library sources to investigate the feasibility of extending the tolerance rule to the weak traditions that contains the virtues, merits or sufferings of the household of the Apostle of God. To achieve this goal, in the first step, the reasons that rationalize this inclusion are explained as follows: The cooperation verse (5:2), the application of recommended actions narrations (the narrations of the virtues of crying, the judgment of reason on the goodness of reciting virtues, and the lifestyle of the Imams' companions of these narrations). According to the analysis of this research, all these evidences are partly wrong. In the last step, the selected theory is organized based on the validity of the methods of obtaining the tradition, the falsehood of the informant, and the promise of non-science. The achievement of the article is that using the tolerance rule, it is not possible to establish a suitable solution for exploiting weak traditions including the virtues and sufferings of the household of the Apostle of God.

Jalāl al-Dīn al-Suyūṭī (Arabic: جلال الدین السیوطی), one of the hardworking scholars of Shāfiʿī religion (Arabic: مذهب الشافعی, Madhhab al-Shāfiʿī), has explained the position of Lady Fāṭima al-Zahrāʾ (Arabic: فاطمه ٱلزهراء) (Salām-u-Allah ʿAlaihā) [Peace Be Upon Her] in a number of his writings. The present research utilizes library resources and descriptive classification method to find the virtues and position of Lady Zahrāʾ (AS) in various exegetical, narrative and historical texts of Suyūṭī. The concept of Ahl al-Bayt (Arabic: اهل البیت, lit.  people of the house) in the first step has been studied in his writings in order to evaluate the general position of lady Zahrāʾ (AS) as a member of the Ahl al-Bayt in the opinion of the Sunni. The result of this research is that the virtues of Lady Zahrāʾ in the writings of Suyūṭī was divided into the following eight categories: remembrance of the worldly position and the other worldly of Lady Zahrāʾ, her position in the presence of the Prophet of Islam, the position of her husband and children, the ritual sīra (Arabic: السیره) and behavioral life of the daughter of the Messenger of God, the exegetical narrations about Lady Zahrāʾ, the importance of her satisfaction or dissatisfaction and her sufferings after the death of the Messenger of God. In the end, some of the damages of quoting virtues and Fāṭimī Sīra have been mentioned in the Suyūṭī’s writings which include: lack of attention to the narration of Fāṭimī traditions, narrations incompatible with history, lack of attention to traditions quoted by Imami narrators, mentioning fake traditions and dealing with the thought of simulating Fāṭimī’s virtues simulation for others.

Answering doubts requires the use of sources based on quotations and rational methods. In the meantime, the approach of using components based on authentic narrative statements to provide the primary material for the answers will be very helpful. On the other hand, the imams of Ahl al-Bayt (as) have left behind a large collection of methodical answers to doubts due to the confrontation with the astounded intellectuals as well as the struggle with various intellectual and political groups. Imam Ṣādiq (as) with a deep understanding of the audience and the suspect, has based the first step of answering on the discovery of the fallacies in the suspicion system, and in the next step, using rational and argumentative methods, he would build his answers on the premises and authentic narrative statements or self-evident propositions that are in accordance with the ruling of documented reason. This research, using descriptive and analytical method, and using documentary sources, seeks to find the types of narration-oriented sources that Imam Ṣādiq (as) used to answer the doubts. Utilizing all kinds of signs and correct interpretations from the Qur'an, the sayings of the Messenger of Allah (pbuh) and previous imams (as), the prophetic life and the accepted history of the sixth Imam (as) are considered the most important sources of narration in answering doubts. The stable and rational explanation of religious doctrines by using the conceptual explanation of theological concepts is also one of the documented methods for the knowledge derived from narrative statements in the process of answering doubts.

One of the essential aspects of worship, such as daily prayers, is achieving and maintaining purity (taharah). This issue poses a challenge for individuals who suffer from involuntary urinary or fecal incontinence. Some jurists believe that if impurity (hadath) occurs two or three times during prayer, it is obligatory to renew the state of purity during the prayer. Their solution suggests keeping a container of water close to the worshipper, so they can perform ablution (wudu) promptly after involuntary discharge. This research employs a descriptive-analytical methodology, utilizing documentary sources to revisit the arguments supporting this ruling. After categorizing these arguments, the ensuing debates and challenges related to these reasons are elucidated. The result indicates that the ruling lacks solidity based on three factors: the insufficiency of explicit textual evidence supporting the ruling, the existence of conflicting narrations on the subject, and the presence of evidence suggesting the sufficiency of the initial ablution for individuals with partial impurity. It appears that the ruling favoring the adequacy of the initial ablution for these individuals is more plausible.

The identification of Dhul-Qarnayn and understanding the components of his story have long been of interest to Qur’an scholars. One of the pivotal elements in a more solid understanding of Dhul-Qarnayn concerns his Prophethood. The outcome of this discussion will be revealed in the adaptation of historical figures to him. This research, using the descriptive-analytical method and referring to written sources, seeks to investigate the characteristics of prophecy in the Qur’anic story of Dhul-Qarnayn. To this end, 11 components contained in the verses of the topic and the related narrations have been extracted, which have the merit of playing a role as proofs to prove the prophethood of Dhul-Qarnayn. These proofs are: Dhul-Qarnayn being addressed by the Lord; being sent forth; calling to monotheism; benefiting from God’s providence; benefiting from cause; entrusting judgment to him; monotheistic actions; news of the Day of Judgment, and comparing him to Imam Ali (A.S.). Matching these proofs with similar examples from the Qur’an and the use of valid traditions makes the system of the aforementioned proofs stronger towards the hypothesis.

The first step to respond to doubts is to know the methods of doubting the opponents. One of the methods of skepticism of the opponents of Shia doctrines is to refer to Imami hadith sources. Dr. Nasser Ghafari, the author of the book Uṣūl Madhhab Shiʾa, Naghdun wa ʾArḍun (Religious Principles of the Shiite, Criticism and Commentary) has also benefited from this method. Using library sources and using the analytical descriptive method, this article seeks to find the methods of Ghafari's skepticism on those Shia doctrines that are documented in the book ʾUyun Akhbār al-Riḍā (as). For this purpose, all his references to this book have been checked from the methodology perspective. The result of the research is that his doubts has a methodological evaluation in three categories: the possibility of conflict between hadiths, the possibility of hadith conflict with Qurʿan and fallacy. Things like fragmenting the text, improper understanding of words, not paying attention to the hadith family, and exaggerating the problems of the hadith are included in the first category. Also, misunderstanding of Quranic concepts and fragmenting the texts of hadith has caused the possibility of conflict between hadiths and Qurʾan. In the field of fallacies, cases such as exclusivity, lexical fallacies, as well as the fallacy of extraneous reason, three frequent types are evaluated in Ghafari's method of skepticism.

Human beings today have a great place for their natural resources and environment. In Islamic jurisprudence, special rules have been set for natural resources such as pastures and forests. One of the important jurisprudential issues about forests and pastures is to study the possibility of endowment of these God-given riches. However, Islamic scholars have not opened an independent chapter on the endowment of these sources. Using bibliographic sources and descriptive, analytical and comparative methods, this study examines the reasons for the possibility of endowment of pastures and forests by individuals, legal entities and Islamic rulers in Imami and Hanafi jurisprudence - as the most popular public religion. Rational classification and comparison of the reasons for each of the aforementioned species provide the basis for the fatwa on the validity of the endowment of pastures and forests by these individuals in absolute or conditional terms and pave the way for the implementation of this type of endowment in society. According to the findings of this study, according to both religions, endowment of pastures and forests is permissible for natural persons if acquired. The endowment of these resources by the Islamic ruler and legal entities - of course with the permission of the ruler - is permissible in Imami jurisprudence, but in Hanafi jurisprudence this endowment by the above-mentioned individuals will not be permissible without acquiring ownership due to lack of primary ownership.

One of the criteria of the Islamic culture is the way Muslims cope with Ahlul Kitab (People of the Book). Verse 29 of Surah At-Tawbah speaks of a type of financial agreement with People of the Book, under which they are required to pay a tax called jizyah. There is a view that the meaning of the phrase " وهم صغرون" in this verse is to humiliate the People of Dhimmi at the time of paying jizyah. Therefore, behaviors such as standing them up, grabbing their beards, humiliating, and even slapping them in the face have been considered permissible. The present study, using documentary sources and a descriptive-analytical method, has sought to criticize this view. To achieve this goal, after reviewing the concepts of "dhimmi" and "jizyah", in the first step, the possible reasons for the aforementioned view in two areas of understanding the phrase " صغرون وهم " and also deriving from a hadith have been explained. In the next step, these Fiqhi interpretations have been weighed against criteria such as presenting them to the Quran, the linguistic concept of Seghar (minor, small), presenting them to the Sunnah, and being in line with the Islamic moral system. The achievement of the study, based on the view of Ayatollah Khamenei in interpreting verse 29 of Surah At-Tawbah and the related Hadith, is in the invalidity of the aforementioned view and a sound interpretation of the verse. According to this interpretation, undermining and humiliating the people of dhimmi is not compatible with the standards arising from Islamic tenets.

One of the challenging aḥkām (rulings) related to the women’s rights system in Islam is the ruling on the permissibility of enjoying an underage wife. According to this ruling, any sexual enjoyment is permissible from an underage wife except dukhūl (penetration). Using library sources and the descriptive-analytical method, the present paper tries to review this ruling. For this purpose, after explaining the arguments of those who believe in the permissibility of enjoyment from an underage wife, it has reviewed each of these arguments. Then it has followed the selected point of view in two parts, the reasons for the permissibility of changing the rulings and the effective components for changing the ruling on the enjoyment of the underage wife. In the first part, it was proved that the two main reasons for the ruling and the change of conditions can be used to change rulings. In the next part, it considers the following five factors in the issue of enjoyment of the underage wife as the reason for changing the first ruling: rational qubḥ (evil); being unconventional; opposing the interest of the child, being harmful, and opposing morality. Based on the following explanations of each of these components, any sexual enjoyment of an underage wife will be impermissible in the current age.

In one of the sources of the Imamiyya narration of the Middle Ages, there is news that indicates that Ali used a bad omen for Talha during his allegiance. In order to validate the content of this news, its central theme, namely the misrepresentation of individuals according to the criteria of the Qur'an, the correct tradition and the views of Muslim scholars, has been presented. Also, the historical components in this hadith are its side subject, which has been balanced by the analysis of historical reports about the allegiance of Ali. For this purpose, the teachings appropriate to the central and lateral subject of the hadith are gathered in each of the aforementioned criteria, and at the end of each section, the result of presenting the hadith to that component is explained. Five verses of the Divine Book, three categories of news on the subject of misogyny , as well as the views of six scholars have been carefully studied at this stage. In the next step of the validation process, the historiography of the hadith and the source of its narration, as well as historical reports on the manner of Talha's allegiance have been analyzed. The result of this process is the rejection of the hadith of the bad omen of Ali in all four areas and the ruling on its invalidity.

The concept of caution (Arabic: احتیاط, Romanized: ʼIḥtiyāṭ) is considered a desirable thing according to reason (intellect) and sharīʿah (Arabic: شریعه). However, it is appropriate to determine a limit and criteria for it due to some possible unfortunate consequences. Paying attention to this issue is necessary in determining the religious rulings (Arabic: الاحکام الشرعیه) of accountable (mukallafīn) people and in the form of one of the pillars of methodical Ijtihād (Arabic: اجتهاد). This article utilizes cited sources by exploratory and analytical methods to explain the most important ways to prevent the disproportionate caution of mujtahid (Arabic: مجتهد) in the position of ʼIftāʼ (Arabic: إفتاء, English: Act of issuing a fatwā or a legal opinion by an authoritative consultant in matters of law and jurisprudence). In order to achieve this goal, the concept of caution in the first step for issuing is explained and after that, the arguments of those in favor of using this method have been challenged. After that, the unfortunate consequences of this method have been explained to prove the necessity of reducing such cautions. In the next step, the following solutions have been introduced in the form of the necessity of the Ijtihād method in the position of issuing: reducing the influence of previous scholars in three areas of consensus (Arabic: إجماع, Romanized: ʼijmāʿ), tradition famous through juristic opinion (Arabic: الشهره الفتوائیه) and understanding of the companions, appropriate thematology, considering the interests of Islam and Muslims, paying attention to the effective propagation of religion and paying attention to the principle of latitudinarianism in rulings.

Imamiyya scholars have not adopted the same approach when facing Sunni news. This research ‎uses library resources and descriptive-analytical method in order to typify the aforementioned ‎approaches. Approaches of conditional acceptance, non-acceptance and instrumentalism are the ‎three types of Imamiyya's confrontation with Sunni news. According to the findings of this ‎research, the selection of the first approach is dependent on the fulfillment of conditions in this ‎news, which include: lack of mandatory rules and principles of belief, reporting of news from the ‎Messenger of God (pbuh) and Ali (pbuh), the support of the news with fame, existence Reliable ‎narrators in the chain of Sind and also included in the writings of Imami scholars. The second ‎approach also does not allow the acceptance of these reports due to the three reasons of the ‎advice of the Prophets (pbuh) to oppose the public, the lack of justice of Sunni narrators, and the ‎knowledge of self-inflicted falsification in their collection of hadiths. The instrumental approach, ‎without judging the credibility of these news, uses them to discover hadiths that show piety or to ‎protest against religious opponents. This research, after explaining the evidences of each of these ‎types, sat down to review them and at the end explained its chosen approach on the basis of the ‎central hypothesis in obtaining trust in the issuance of hadith‎.

One of the methods of verifying the text of hadiths is to present them to the Holy Quran. This process, which is called “the rule of presenting hadiths to the Quran”, is based on various rational and narrative reasons. The most famous of these reasons are a group of traditions called “narrations of presenting”. Nevertheless, some objections have been raised to the correctness of this rule to the trend of Sunni and Shia appearance-centrism. The current research, using library sources and using the descriptive-analytical method seeks to reread these reasons, the extent of their meaning and answer to them. In this research, the problems of the opponents of the rule are divided into four categories: epistemological approaches, documentary problems, problems based on narrative evidence, and incorrect implications for the implementation of the presenting rule. In a general evaluation, the root of the aforementioned epistemological and content-based reasons goes back to issues such as understanding one side of some narrations, and lack of solid understanding of the concept of opposition in the context of wide-ranging narrations, and equating the concept of Sunnah with Hadith. The answers provided to the aforementioned problems are also based on the understanding of these issues. Documentary problems have also occurred due to focusing on a limited number of narrations presented, which are answered by referring to other hadiths and obtaining meaningful massiveness or abundance. The result is that none of the reasons can be used to harm the narration of presenting.

Suspicious people and currents use various raw materials and methods to transfer their ideas in the process of making doubts. In order to respond to epistemological doubts, discovering approaches, methods and components of messages containing doubts has a fundamental role in providing solid answers. Among the aforementioned approaches, fallacy methods are very popular. Discovering the fallacies in a suspicious proposition is one of the important elements in answering doubts. Fallacies in a general division are divided into vocabulary and non-vocabulary categories. The meaning of the first category is fallacies that occur due to a skewed understanding of the appearance of nouns, forms or multiple uses of the same concept in a sentence. The result of this article is that the opponents of Islam and Shiism have used various types of vocabulary fallacies such as to consider figurative meaning as truth, disregarding the ceremonial meaning, taking advantage of verbal community, structural ambiguity and resorting to generalizations.

One of the most extensive Jurisprudential chapters is Hajj chapter. Within the several hadiths in this chapter , part of hadiths indicates obligation creating rules (hukm taklifi) for the wealthy who are financially capable to perform more than one time. According to some hadiths, wealth makes Hajj to be compulsory in the same year whereas some other states that to fulfil once in a lifetime is enough. Muslim scholars have selected different approaches in confronting these traditions . It shows that putting aside the first category of hadiths and conveying them to the following aspects: mandatory, alternative obligation, collective obligation, purifying the pre-Islam belief of Nasī’ (i.e. postponement of months; Arabic: النسی ء), confronting the false belief of the limitation of the obligation of Hajj in the first year, the obligation of the predicable (genus) of the wealthy and purifying the belief of the class Hajj. This note with descriptive-analytic method aims to evaluate the truthfulness of these inferences. At the last step after mentioning criticisms on each of these approaches, the selected attitude with utilizing the components such as the indication of verse 97 of surah Āl `Imrān (Arabic: آل عمران‎), the maxim “لو کان لبان” (If there were such a ruling, it should have been revealed or known), the well-known fuqaha giving it up (have not acted based on it) and the manner and conduct of Shi'a intellectuals it is achieved that the first category of hadiths are invalid.

Suspicious narrative reports are refined by certain criteria such as the Qur'an, Sunnah, history, science, sense, experience, consensus, and definite intellect if they benefit from the accuracy of the informant. Among these criteria, the function of reason in the two spheres of instrumental role-playing and independent role is very colorful. The confusion between these two areas has caused the researchers of the theoretical sciences of hadith to consider the instrumental uses of reason in criteria such as presentation to the Qur'an, science and even literary sciences as components of reason-based critique of hadith. Stay open. On the other hand, the similarity of concepts such as science, sense and experience, custom, the construction of the wise, the biography of the rational and the biography of Muslims, has led to the identification of these concepts. One of the achievements of this article is the descriptive-analytical method of redefining the concept of the criterion of reason for criticizing hadith and explaining the difference between the function of reason in the two spheres. In the next step, the different types of intellect measurement in the critique of hadiths are separated from each other with logical definitions and appropriate hadith examples are provided in each article. These types are: the way of the wise, the building of the wise, the rule of the independent intellect, custom and logic. along with examples of hasty critique of hadiths with the measure of reason has been mentioned.