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One of the important factors in defaming the personality of the Prophet Mohammad (p. b. u. h.) by the obstinate, ignorant or misguided orientalists is the existence of many flaws in Islamic narrations which need to be scrutinized by hadith experts. Most of these narrations concern all Muslims, and some of them have found their way into Shiite hadith resources, and there are many problems with their documents and texts. The narrations concerning the marriage of the Prophet (p. b. u. h.) to Zeynab bint Jahsh have created many predicaments in exact understanding of this event, and now it is necessary to follow another way of analyzing the legend of the Prophet's marriage to Zeynab bint Jahsh looking critically at hadith sources. The purpose of this study was to critically evaluate the relevant narrations using the content analysis method so that door can be closed on other orientalists’ erroneous critiques.

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The role of the Faḍḍāl family in the transmission of the Shiite narrative heritage is undeniable. In the meantime, Ali ibn Ḥasan ibn Faḍḍāl has done an important thing by influencing the hadith and men's thoughts of his successors. Various researches have been done on his narrative works, but the question of how much and how to understand his rijāli thought as a rijāli and author of the 3rd century is still raised. This research, with a descriptive-analytical method and using text-oriented methods such as document-text analysis and finding common links and explaining the semantic relationships between narrations, tries to help the recovery of the works. In the book, Ikhtiyār Ma'rifat al-Rijāl Kashi, he obtained the basics of injury and modification and the factors affecting the type of his men's opinion and to criticize the reasons for trusting him and Ayyāshi, as well as the judgment of scholars in the conflict between Ali ibn Faḍḍāl and Ayyāshi. In this way, it was found that Ali ibn Faḍḍāl uses three ways of expression in the opinions of Rijāli for the praise and blame of the narrators. According to Ali ibn Faḍḍāl, the criteria of authenticating narrators can be numbered in three categories, and what is important for Ali ibn Faḍḍāl in the first place is the Imam's reaction or speech towards a person. He does not interfere with the non-influential tendencies in important theological thoughts in the validation of the narrators, and it is possible to talk about the possibility of his theological orientation in line with ibn Abi Umair and in opposition to Yunus ibn Abd al-Rahman. With his special majesty tacts, he used all kinds of words of confirmation and weakening, and Fataḥī's thought did not influence the rijāli opinions.