The CRITICISM and interpretation of HADITH is rooted in the Islamic teachings; especially in the domain of both Imams' and other prominent Islamic infallible figures. Quran and the tradition demand hearing the quotes and also paying close attention to them. This is fulfilled merely through the survey of speeches of famous Islamic figures. Although the CRITICISM and interpretation of the text and the original DOCUMENTs of these HADITH is required for any researcher, still considering the fields of theoretical and practical CRITICISM and their related criteria is required as well. This is true regardless of whether these criteria are literary, quoted, or even rational ones. All these can make the practice of CRITICISM much easier.The criteria and touchstones of quoting the HADITH are related to both the validity of HADITH's originality and its text. Sciences such as Derayeh (intelligence) and Rejal (aspiration) were responsible for the practice of CRITICISM. In the CRITICISM of the HADITH's text, relying on these four criteria is necessary and demanded; the literary, quoted, sensational and also the rational. That also depends on the context with which the researcher deals with. Some experts have also added another criterion to these; that is the criteria related to the definite sciences.

In spite of his rational style in al-Mizan, the author pays a special attention to HADITH reports. Thus he dedicates a separate section under the verses to HADITH reports. Due to the important status of HADITHs in interpretation of the Quran and Allama's concern for this issue and the importance of HADITH CRITICISM, the author of the present paper mentions Allama's views concerning exegetical HADITHs and comes up with Allama' s approach to chain of DOCUMENTs and methods of HADITH CRITICISM. Though science of rijal is of high importance in CRITICISM of HADITH, it is seen at times that Allama assumes a HADITH as weak or correct without any investigation of its chain of DOCUMENTs. Investigating the chain of DOCUMENTs of these HADITHs, the author of this paper tries to evaluate his claim.

The purpose of this text is to recognize the HADITH evaluating method of the old Shiite ulama and to open window for returning toward their basic, realistic and efficient method.The author tries to verify old Shiite ulama's approach to HADITH from different perspectives such as recording the text, discrepancies in texts and also in one word authenticating the text.Since there is a close relation between authenticating the texts and bibliography, the author recommend the readers to read his previous article on Najashi and Tusi's Fihrists.

"Allameh Seyyed Morteza Askari" is one of the prominent contemporary HADITH scholars, especially in terms of CRITICISM of historical HADITH and prophetic biography. His writings shows that he pays attention to all kinds of bases in the CRITICISM of them. In the current research, these foundations are explained under four titles, i.e. "theological", "historical", "Islamic Sciences" and "literary". Among his theological foundations are "the authority of the Qur'an and the Sunnah with the priority of the first", "the interest of all divine prophets in determining their successors", "conformity with the Sunnah of the Infallible (PBUH) is a condition for the validity of the HADITHs of the companions" and "the influence of sectarian deviations". Some of his historical foundations are: "the validity of historical facts"; "belief in some predetermined plans which makes history"; "the authenticity of prophetic HADITH writings from the Prophet's era" and "the influence of cultural, economic and social Data on citation". Among the scientific foundations, "the validity of interpretative sciences", "the validity of biographical evaluation", "the validity of HADITH terminology" and "the need to pay attention to the rules of the HADITH CRITICISM" are important to him. Among the linguistic foundations, "the effect of paying attention to lexical and idiomatic meanings", "the effect of internal evidence and the general context of the language of the text", "the role of external evidences" and "the effectiveness of rhetorical topics" have been the bases of his HADITH CRITICISM. Each of these foundations has its own special role in refinement of HADITHs, and Allameh has employed appropriate methods of CRITICISM of HADITHs based on them.

Master Ghaffari is a hard-working HADITH researcher who has devoted over fifty years to edition and research in Shia HADITH texts and has thereby become a sophisticated critique in recognizing true HADITHs from untrue ones. The present essay attempts to present the criteria of CRITICISM of HADITH in his opinion chiefly through his nothes on HADITHs in the following manner: (1) Criteria of CRITICISM of text of HADITH including: presentation of HADITH to the Holy Quran, presentation of HADITH to the certain HADITH, CRITICISM of HADITH on the basis of necessities of the sect, CRITICISM of HADITH according to its content, CRITICISM of HADITH on the basis of common sense, (2) Criteria of CRITICISM of chain of transmission of HADITH including: CRITICISM of HADITH on the basis of class of transmitters, CRITICISM of chain of transmission on the basis of unusual methods among Shia, and (3) Criteria of CRITICISM of text and chain of transmission of HADITH including: CRITICISM of HADITH on the basis of valid history, CRITICISM of HADITH through another authentative HADITH, CRITICISM of HADITH on the basis of other transcriptions and Various sources.      

HADITH scholars have proposed several criteria for criticizing HADITH. Some focus on the chain of transmitters (isnad) and others on the text (matn). In the field of jurisprudential (fiqh) HADITH, the authenticity of a HADITH is mainly indicated by the validity of its chain of transmitters. However, in other fields, text analysis is of more importance. In this study, we have examined the eight following topics as the main text criteria: Quran, HADITH, personality of the Infallibles, scientific findings, actual situation of the society, sound reasoning, historical facts and whether or not such HADITH support political, jurisprudential or theological groups. We have tried to give examples from both Shiite and Sunni HADITH collections on each topic.

On some historical writings in the second century after Islam and then, there is a HADITH narrated by Nafe’ who was a narrator and servant of Abdullah bin Omar. In it, there is a quote from Omar bin Khattab, the second Caliph of Moslems which seems surprising: In addition to his two other features, the promised Mahdi is considered a descendent from that caliph. This HADITH has caused a lot of misunderstandings and unsuccessful attempts to find the true Mahdi in these first two centuries of Muslim history.In this article, in addition to the textual and DOCUMENTed survey of the HADITH, it will be demonstrated that although this is truly quoted by Omar Ibn Khattab, but he has not directly quoted news about the future of his children or saying something in this regard, rather this HADITH is suspended not resolved, and is in fact a report about the promised Mahdi from a discussion with the great prophet of Islam about some of Mahdi’s characteristics.

The author in this text deals with the CRITICISM of HADITH and views it from Islamic scholars and Orientalists points of view. Mentioning the differences between Islamic HADITH studies (Isnad) and Orientalists (text), he explains the method used by both groups. Then he studies Ibn al-Jawzi's Categories of HADITH forgers and points to seven groups of HADITH forgers which are dealt with by Ibn al-Jawzi in the introduction of his book al-Mudu'at.

HADITH is the second pillar of Shariah and law-making in Islam and that is why it is of great significance and status for Muslims. From the early Islam up to the present time Muslims have had special consideration for this significant source of law-making and surveyed it from various perspectives. Among the most significant parts of that survey is the CRITICISM of HADITH consisting of two segments of chain of transmission and that of content of HADITH. What this essay is aimed at is survey of methods of CRITICISM of HADITH and presentation of some of its examples in al-Mizan. Allama Tabatabaee seems to have presented a practically thorough investigation of HADITH in al-Mizan within his Quranic discussions.

Allamah Majlesi is one of the great traditionalists who has spent his life in preservating and promoting the teachings of Quran and infallible Imams. He in the field of Fiqh al-HADITH, in addition to his many efforts in "Bihar al- Anwar", in "Mirat al-uqool" in the description of "Alkafi" and in "Malaz al-akhyar" in the description of "Tahzib Al-ahkam" in addition to explaining the traditions, investigates and criticize DOCUMENTs of traditions and evaluates them from the perspective of "Elm Al-rijal".In this article an attempt has been done to express Methods of Majlesi in DOCUMENTary CRITICISM relying on the "Mirat Al-uqool". Considering characteristics of the narrators, possibility of saying the HADITH by Considering rank of the narrator, detecting the Tas`hifs (distortions), investigation of different possibilities in turning in a DOCUMENT, investigation of possible probabilities in antecedent, CRITICISM based on possible probabilities in diagnosis the narrators, Independent CRITICISM of different versions of a HADITH, CRITICISM based on DOCUMENTs of other traditions of one narrator, Final evaluation of Total DOCUMENTs of a HADITH, CRITICISM based on compensating the weak DOCUMENT, are the most important methods in "Mirat al-uqool". Since some of these methods, based on opinions of this valuable scientist, in the essential cases we have mentioned to them. In addition to what was said, we point to methods Of Majlisy in compensating for weak DOCUMENTs of traditions.