چکیده:
A hadith can be referred when its issuance from the Infallible (AS) is proven by criticism and evaluation. One of the criticizing and validating methods of narrations is to make an investigation into the text and content of a narration and to measure it with the criteria accepted by scholars and narrators. Sheikh Ansari, a thoughtful and unique Shiite jurist, has also criticized many hadiths in his jurisprudential and principled works. Based on the descriptive-analytical method, this paper discusses the critique of the text (content critique) from Sheikh Ansari’s view. It concluded that incompatibility with definite tradition, incompatibility with certain and consensual rules, incompatibility with dignity and innocence of the Infallible (AS), measuring with historical facts, including excellent themes, and weakness of a part of the narrative content are the criteria of content critique on which Sheikh Ansari has used in hadith studies. In addition, famous action and statements, Qomis’ trust and perception of accepting a narration have been used by Sheikh to criticize a hadith.
خلاصه ماشینی:
Furthermore, the practice and disapproval of the renowned scholars, the trustworthiness of reliable narrators, and the acceptance of the narration are considered valid evidence in Sheikh Ansari’s view for criticizing hadiths.
Some have claimed that the Akhbari scholars believe that all the hadiths in the four books – Kafi, Man la Yahduruhu al-Faqih, Tahdhib, and Istibsar – are definitively issued (qat’i al-sudur) and do not need validation [36, vol.
This narration is reliable (muwaththaq) and is considered valid in terms of its chain of transmission; however, since its content is incompatible with the content of abundant hadiths (definitive tradition), Sheikh Ansari considers it rejected (matruh)1: “There is no disagreement among the Imamiyyah regarding the validity of this option, and there are abundant narrations related to it; and a reliable narration that indicates the saying of Imam Ali (peace be upon him): ‘If a person claps his hand on a sale, the sale becomes obligatory,’ must be explained or interpreted.
Although this narration is correct in terms of its chain of transmission, Sheikh Ansari believes that its content is incompatible with established rules and the status of the Infallible; therefore, he does not consider it permissible to use it as evidence.
Sheikh Ansari, in his fiqh and usul works, has compensated for the weak chains of many hadiths with fame and considered them valid [see: 16, vol.
4. Sheikh Ansari believes that if a report with a weak chain of narration is accepted by scholars and hadith researchers, it is considered valid, and he uses this evidence to validate some reports.
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