چکیده:
The way some Hadith discuss their subjects seems to be inductive of skepticism about the veracity of Islam or its components. A representative Hadith in this regard is the one that statesthe jurisprudents of the end time are the worst ones who will seek evils. Through a descriptive-analytical method, library work and a problem-solving procedure, the present study proves that the Hadith is read and not faked as well as conceptually reliable in accordance with some other Hadiths and the Qur’anic evidence. From a referential point of view, however, the Qur’an and confirming, contrasting and clarifying Hadiths bring one to the logical conclusion that the Imam who made this statement did not mean to undermine the public following of jurisprudents or damage their image; rather, concerning the problems occurring at the end time, he meant to say that every jurisprudent would not be worth following. Those who are worth it are of good guidance and are marked not only with jurisprudential knowledge but also with clearance from worldly temptations, avoidance of disappointing their followers about the mercy of God, inclination for the Hereafter, avoidance of issuing inconsiderate decrees or orders, and sincerity.
خلاصه ماشینی:
From the perspective of Fiqh al-Hadith, by examining the verses of the Quran and narrations—in the form of supporting, explanatory, conflicting, and reconciling narrations—and the judgment of reason, we have reached the conclusion that the intention of the Infallible Imam (as) is not the prohibition of taqlid (imitation) in the end of times or casting doubt on the status of all scholars, but rather he is merely reminding of the problems of the end of times and its events.
Furthermore, reference was also made to the writings of Mohammad Shahbazian—who specializes in this field with articles and books, and who rejects the Fiqh al-Hadith approach of such narrations which serve as a pretext for the Ahmad al-Hassan movement—but only in the article "A Re-examination of Narrations Blaming Jurists" was the subject of discussion mentioned; however, firstly, the narration under discussion has not appeared in that article, and secondly, the present article possesses innovation compared to that article in terms of chain investigation and the formation of the hadith family.
254), the principle of referring to scholars is established, but in light of the following two verses, it can be said: the narration under discussion - at least regarding some scholars based on the stated characteristics - is supported: A) ﴿و لا تطع من أغفلنا قلبه عن ذکرنا و إتبع هواه و کان أمره فرطا﴾ (al-Kahf: 28): "Do not obey him whose heart We have made heedless of Our remembrance, who follows his own desire and whose affair is ever in neglect.
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