1. Science of Narrators (ELMUR REJAAL) LESSON 3 Classification of the REJAAL encyclopedias Discussion regarding some of the root books

2. Classifying the books of REJAAL The scholars they had their different style in arranging or classifying the narrators in their book, and such different methods can be summarized as following: 1- Based on the Levels: (TABAQAAT): The level means based on the timeline of the Infallibles (AS), first level is the companions of the Prophet Mohammad (S), the second Level Is the companions of Imam Ali (AS) … and so on, in each level they are arranged in an alphabetical order. An example of this type is ABWAAB of Sheikh Al-Toosi 2- Based on their status of being trustworthy of not: Such as KHOLASA of Allama Hilli, who arranged his book into two sections, reliable and non reliable narrators. And some other scholars arranged based on their hadeeth into four chapters SAHEEH, HASSAN, MOWASAQ and DHA’EEF.

3. 3- Based on the common names: Such as MOSTARAKAAT of KAZMI, Sheikh Kazimi arranged the ones who had common names, and then the common names of their father, and their grandfather …and so on. 4- Based on the Alphabetical order: That is the best and easiest way, such as FAHRAS of NAJASHI, FAHRAST of Sheikh al-Toosi or MOJUM of Sayid al-Khoei

4. The difference between the TARAJIM (ASMAA) and the FARAST They both identify the narrator and their status, so they both are encyclopedia of REJAAL. TARAJIM or ASMAA identifies the narrator and mentions his status of being trustworthy or not. FAHRAS identifies the narrator, his status and mentions his work and the books he wrote, which is the main goal of FAHRAS. Therefore the books of REJAAL can be divided into two categories: TARAJIM or ASMAA: MOJUM of S. ALKHOEI, ABWAAB & EKHTIYAAR of Sh. TOOSI. FARAS: FASRIST of Sh, TOOSI, FAHARS ASMAA MOSANIFEE SHIA of NAJASHI. While in our lecture when we say REJAAL it could mean either TARAJIM or FAHRAS.

5. THE ROOT BOOKS OF REJAAL (THE REJAAL USL) These are the first reliable resources in the science of narrators, all the scholars who came later depended in their researches in these five famous books of the four great scholars, and these are as follows: A.AL-EKTIYAR, which means the selection, of Sheikh al-Toosi:Also known as REJAAL of KAHSI: 1In this book is Sh. TOOSI mentioned the narrators from the school of AHLUL BAYT (AS) only, he selected them from the book of ALKASHI (MARIFAT ALNAQILEEN UN ALAEMATI ASADIQAYN) i.e. knowing the narrators who narrate from the two Sadiqs (AS), Imam Baqir (AS) and Imam Sadiq (AS). ALKASHI had narrators from both schools; Sh. TOOSI selected the followers of AHLUL BAYT (AS) in his book and named it EKHTIYAR, i.e. the selection the chosen.

6. AL-EKHTIYAR- SH.TOOSI 2Since the original book of ALKASHI was not found, the scholars relied on EKHTIYAAR of Sh. TOOSI to know his opinion regarding a narrator. 3Scholars used to rely on the book until the 6 th century, after that it got lost. The scholars after that used to rely on the scholars who read or looked into the book of ALKASHI before it got lost. 4It contains about 1151 names.

7. B-ALABWAAB of Sheikh al-Toosi: known as REJAAL of TOOSI 1The ABWAAB literally means doors or chapters, and we mentioned before that this book was arranged based on the level of narrators in the time of each Infallible (AS). 2It contains about 8900 names 3It was an attempt just to encompass the narrators, regardless of being trusted or non-trusted.

8. C-ALFAHRAST of Sheikh al-Toosi 1.FAHRAST literally means index, and we mentioned in this science it means the identity, the status and the work or publications of the narrators. 2.He mentioned in this book 909 mostly trusted narrators with their publications of books. D-ALFAHRAS of Sheikh NAJASHI: known as REJAAL of NAJASHI 1.It contains 1270 names 2. He was known to be the most perfect in his time in this science, he was a master in REJAAL, that is why when ever there is a conflict between his words and the words of other than him in his time or before him, his word overrules.

9. There is a big debate, confusion and controversial in between the scholars of REJAAL in relating the book of DHO’AFA, to IBN ALGHADHA-ERI. Many said it is his book, few said that it is not his book. There is no strong evidence to relate such book to him, there is no doubt that IBN ALGHADHA-ERI the son, was a great pious trusted scholar in this field, his opinions about narrators are narrated by the scholars of his time, and the ones who came after him, and he has 3 strong books in this science, but none of scholars who came after him mentioned that DHO’AFA is his book in their FAHARAS. E- ALDHO’AFA of IBN ALGHADHA-ERI

10. 1.Some said that it is his fathers, he was also called ALGHADHA-ERI the father, but majority of REJAALIS who came after IBN TAOOS, they say it is his son’s book, who lived the time of both TOOSI and NAJASHI. Before IBN TAOOS none related the book to him. 2.IBN TAOOS mentioned the book of DHOAFA without relating it to IBN ALGHADHA-ERI, but his students both ALLAMA HILLI and IBN DAOOD ALHILLI, they both started to relate the book to IBN ALGHADHA-ERI, due to some reasons they had. But no one before them related the book of DHO’AFA to IBN ALGHADHA-ERI. 3.IBN ALGHADHA-ERI has three other books in this field which are related to him and mentioned by the REJAALIS and the FAHARIS, but DHO’AFA is not one of them.

11. 4- So it is proven that the author of the book is unknown; the book loses its great value and credibility in this science. 5-Those who relied on the book are strong Scholars, like IBN TAOOS (who did not relate the book to GHADAERI but used it and relied upon it), and his both students ALLAMA HILLI, and IBN DAOOD ALHILLI. WAHEED BAHBAHANI said it one of the books of GHADHAERI, some of his words are narrations and some are his deduced knowledge. 6Those who deny the relation of the book to him:

12. A.AGHA BOZORG ATTAHRANI and his reasons are: Ibn Daood ALHILLI (students of IBN TAOOS) has clearly mentioned that he has mentioned the books relation to him without any narration. Ibn GHADHAERI due to his piety can never use harsh abusive words on the pious personalities whose piety is proven by other great scholars, such as he is a liar, or corrupted, or…

13. Sayid al-Khoei and DHO’AFA: He rejected the relation of the book to him for the following reasons: 1.ANNAJASHI and ATTOOSI did not mention the book in their FAHRAST. 2.The opinion ALGHADHAERI mentioned by NAJASHI conflicts with what is mentioned in DHO’AFA, that means the book is not for GHADHAERI. 3.ALLAMA HILLI mentioned the relation of the book to GHADHAERI, but he did not mention the link in his permission (EJAZA). 4.Absence of evidence which relate the book to GHADHAERI.