Would it be enough to confine discussions concerning cognition of religious authorities and reliable documents of traditions only in the categories of the Jurisprude nce ( Fiqh), or it e ncompasse s e ve ry othe r phe nome non the knowledge of which helps us to accept its authenticity? The author has here raised the above-mentioned question, examining its different aspects. H e concludes that cognition of the religious scholars and knowle dge about docume nts of the traditions are as important as "Fiqh" categories.
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