The Hujjiyat (proof of validity) of Khabar al-Wahid (the Hadith which fails to fulfil the requirement of Mutawatir) in subjects is a prolific and challenging topic in Islamic Fiqh with numerous jurisprudential implications. There are two main viewpoints among scholars of Fiqh and Usul regarding this matter, each presenting various arguments to support their claim. However, Ayatollah Khamenei and many other jurists have rejected all the arguments presented in favor of the Hujjiyat of Khabar al-Wahid in subjects, including Quranic verses, hadiths, and rational consensus, describing them as insufficient to substantiate the claim.

the author of the present study has written reviews for three articles of the previous issues of Safinah. In them some issues like difference of Itriyat with Ravayat, hujjiyat of appearance of Imam Zaman, the position of Prophet in explanation of Quran, the works of Abul-Fazl Burqe’ee, Quran sufficiency in religion and Tafsir are highlighted.

Reliance on traditions (aḥādīth) in the realm of obligatory precepts requires the preliminary conditions of authoritative (ḥujjiyat). However، since some have in relation to rules of conducts (sunan) relied on the rule of “tolerance in the evidences of sunan” and have consequently brought up the tolerance in the conditions of authenticity of sunan; and irrespective of the truth or untruth of resorting to the rule in the field of the preferable religious acts (mustaḥabbāt) and the detestable things (makrūhāt)، which is disagreed upon by the proponents and the opponents، the question is whether – given the applicability of the rule itself – this tolerance can be extended to the medical traditions. The subject followed up in this article is the application of this rule in medical traditions. As the studies indicate، it seems that the execution of the rule of tolerance in the realm of medical traditions face serious obstacles.

The rule of certitude has been brought up as one of the five pivotal principles of jurisprudence، which in itself includes several principles such as istṣḥāb (presumed continuity)، but over time it has been dissociated. Similarly، the rule of istṣḥāb has been mooted as discretionary (ijtahādī) reason; however، after resorting to traditions for its authenticity (ḥujjiyat) it has turned into one of the practical principles due to its being devotional to the extent that Shaykh Anṣārī regard those traditions only consisting of istṣḥāb and not the rule of certitude، which has been renowned as an inclusive doubt. This remark of him has been accepted by most of the (legal theorists) uṣūlīs، although some of them have given other reasons than his reasons for this claim. The total sum of these reasons are categorized into two states of approval and affirmation، which، upon being critically reviewed it seems that none of these reasons are sufficient and the traditions of istṣḥāb in general include both of the rules. A study of the traditions، rather، implies that their instances are not made exclusive to istṣḥāb، but such rules as the rule of certitude and indebtedness (ishtiqāl) are instances of these traditions، as well.

One of the methods of interpreting Qur'an which has been given attention in recent years by the efforts of Allameh Tabatabai and after him by Ayatollah Javadi Amoli is the method of Quran by Quran interpretation. Ayatollah Javadi Amoli in the preface of his Tafsir, along with studying the scientific foundations of this method, adduced to the comprehensiveness of Quran by referring to the verse «» یء ش لک ل یانا ب; ت Qur'an contains all the sciences and explanatory of all things, therefore, it is primarily needless of anything else to explain its own intentions including Sunnah. By studying the intention of holy Quran from “کل شیء” and clarifying its explaining domain according to the traditions and lack of necessary Tebyan in the surface of Quran, it becomes clear that realizing comprehensiveness of Quran in explanation of all issues without referring to Mobayyen of Quran is not feasible. Therefore, referring to it to prove Hujjiyat of the method of Quran by Quran has some deficits. This article is to explain this adduction through the ideas of Ayatollah Javadi Amoli and then study the deficits.

Quran Sufficiency believers to reject Hujjiyat of the Prophet Sunnah cited some reasons that one of them is non-revelation-base of Nabavi Sunnah. They based their claim on some hypothesis including: The belief in the infallibility of the Prophet, the belief in the Muslims not being obliged to obey the Messenger of God, and lack of any credit for Sunnah to be the source and spring of the religion of Islam; but by logical and quoted reasons, the Prophet’s infallibility can be proved; quite a few number of Quranic verses assert the necessity of obedience of Prophet. Sunnah as a source and spring for Islam due to the infallibility of Prophet and his scientific position is reasonably acceptable and also some Quranic verses assert on independency of Sunnah in Tashri’. Therefore the claim of Sunnah not being based on revelation is not acceptable.

Undoubtedly, Imām Khumaynī (RA) has been a pioneer in using the Custom of Rational Persons (Sīrat al-ʻUqalā) as one of the main elements of developing jurisprudence. However, the research conducted on his uṣūlī views on this issue has various interpretations of which the purpose of this study is to criticize and analyze the presented interpretations and analyzes especially in the published works of the Institute for Editing and Publishing the Works of Imām Khumaynī (RA) in two pillars, the type of authenticity and the scope of authenticity. Researching this issue is aimed at providing a new explanation from Imām Khumaynī’s point of view about the two areas mentioned in the Custom of Rational Persons, which is free from any hypertextual and selective interpretation and carried out with library search tools. Unlike other studies, each of which has chosen inherent authenticity or endorsed authenticity, the research of this study which is done by descriptive-analytical method shows that, firstly, in the issue of authentication, rational indications (ʻimārāt ʻuqalāī) have inherent authenticity and non-realistic attitudes (sīrah) need endorsed authenticity (ḥujjīyat al-imḍāī). Secondly, the authenticity of the newly-emerged attitudes also has special conditions in his view, which are rarely fulfilled, and the absolute attribution of their authenticity to Imām Khumaynī (RA) is wrong.

The present study aims at critiquing the validity of the Savor of Divine Law (Maẕāq-i Sharīʿat.) in deducing Islamic rulings. It is conducted using the descriptive-analytical method with a critical approach, and information and data have been collected through library research.The Savor of Divine Law (Maẕāq-i Sharīʿat) is an intermediary between jurisprudential and ijtihādī reasons; meaning that when the jurist cannot find a general or specific reason for jurisprudential issues, he turns to this rule before deducing from various sources across legal branches. By relying on this as a speculative proof (ʾamara-yi ẓannī) in different issues, the jurist discovers the corresponding ruling. This study illustrates that various arguments have been cited to assert the validity of this rule as a source for deducing Islamic rulings. These include Sīra-yi ʿuqalāʾ (life of the wise), ʾiṭmīnān (assuredness), milāk-i ḥujjīyat-i khabar-i vāḥid (the validity of single information), istishmām az rivāyāt, and referring to deduction (istiqrāʾ). Analysis shows that all the aforementioned arguments are subject to critique and rejection, and the validity of Maẕāq-i Sharīʿat is disputable as a source for deducing Islamic rulings. Therefore, it is ruled as invalid.

hadith is of the specific sciences of Islam which is started and organized by Muslims. The role of Shia imams especially Imam Baqir and imam Sadiq is very important in its development. The present article studies the attempts of Imam Baqir in this realm who could make a revolution in Shia culture by his cultural activities. The increase has happened in the number of their students and hadiths and also the culture of asking questions and referring to Ahlul Bayt were spread. And also the companions of Imam could reach higher levels of academic and cultural knowledge. Field activities of imam Baqir in the realm of Hadith was attention-worthy and paved the way for a great revolution at the time of Imam Sadiq; activities like spreading Hadith of Prophet, encouraging to do research about hadiths, training hadith narrators like the first group “ Ashab Ijma’” , influencing hadith narrators of Sunni school of thought, and introducing exaggerators ( Ghaliyan). By their attempt to explain issues like Hujjiyat of the words of Ahlul Bayt, essentiality of attention to Sama’ , avoiding trust in weak hadith narrators, and referring to authentic narrators, outlining the principles of evaluation of hadith and avoiding rejection of hadiths hastily could leave a good heritage of Tafsir, Aghaid, Fighh, Usul, Akhlaq and Sirah for next generations.

Muhammad Amin Astarabadi is one of the famous scholar of Imamiyyah in 11th A. H. Muhammad Amin has codified his teachings in a book titled “al_Fawa'id al_Madaniyya” which is a prominent work among his works. He has special principles and specific Quranic and Exegetical thoughts. This note has investigated and identified and criticized them with analytic- descriptive method and has achieved the below results Astarabadi believes that the only way to achieve well-being is employing (resort to) the hadiths of the Infallibles (Ma'sūmūn). He believes that the main addressee of the holy Quran is the Infallibles and he thinks every exegesis of the holy Quran except the exegeses of the Infallibles is Tafsīr bi-Ra'y (the commentator accepts and believes the certainty of opinions and attitudes as incredible presuppositions then he interprets the Quran according to his own desire to prove them) and negates the apparent s meaning of the Quran verses (hujjiyat al_zawahir) in the theoretical ordinance He also believes that ijmae (consensus) and aql (intellect) are not appropriate. for being used as reasons and proofs. Astarabadi believes that the Quran includes all knowledge and also the distortion (tahrif) in the Qur'an is possible. There are serious critiques about these beliefs which are: achieving salvation and well-being of man is resorting to the holy Quran and the Infallibles (Thaqalayn literally meaning: holding the Quran and two weighty things) together. The assignment of the comprehension and understanding of the holy Quran to Shia imams has in opposition with being the holy Quran a miracle and the challenge of the noble Quran. Although, the profound and careful understanding of the Quran assigns to Imams but there is no proof for the negation of its absolute perception by non-Infallibles. The apparent meaning of the Quran verses which are not authentic is in contradiction with the verses encouraging thinking and contemplation. The exegesis of the holy Quran according to the criteria and conditions is possible and necessary and it is not considered Tafsīr bi-Ra'y (the commentator accepts and believes the certainty of opinions and attitudes as incredible presuppositions then he interprets the Quran according to his own desire to prove them). The comprehensiveness of the noble Quran does not mean the absolute comprehensiveness but it means the comprehensiveness in the religion and guidance. Because of the verse which states that holy Quran protected from any alteration and distortion and no-entrance of batil (falsehood), the holy Quran has never been distorted verbally.