Ahmad bn Ali Najashi proficient at RIJAL science and the author of the first and most important Shiite RIJAL work namely Fihrist Asmai Musannaf al-Shiah (or al-Najashi's RIJAL).Although the authors aim was to list Shiite works and books, however there are useful information about the compilers of books, their classes, their race and genealogies and finally their academic status and authenticity of their works.Studying and evaluating the method used by Najashi in investigating RIJAL the author of this paper tries to display his proficiency at RIJAL science and his systematic method in his great book fihrist.

Sheikh Tusi’s Al-RIJAL, being compiled in thirteen chapters and including 8900 narrators, has been written with the aim of counting the narrators of the immaculate imams and determining their ranks.The paper is an attempt to find out the principles and methods on which Sheikh’s classification of the narrators’ position was based.Although Sheikh has not sought to state reliability, weakness, and to modify the matters in detail, his RIJALi method, in general, is based on refraining from undermining the vulnerable people or, ultimately, from weakening the weak. And it is the fact originated from his moderate mood and, at the same time, being partially related to the historical situation of his era i.e. the early arrival of the Seljuk’s prejudiced in Shafei religion that led to the intension of conflicts between Shia and Sunni. The result of his attempt in this delicate situation is documentation of some narrations from the Sunnis and different Shia sects to reduce some dimensions of these damages. Therefore, his RIJALi circle has been considerably expanded. It should be mentioned that referring to only the name of someone in this book does not mean that one could make sure that he is Imami or even Shiite.

The recitation of Hafs by 'Asim is one of the seven common recitations in the Islamic world, which has become a popular recitation in most Islamic societies during the last few centuries, and the copies of the Qur'an are published based on it. Some have questioned the authenticity of 'Asim and Hafs and claimed that this recitation cannot be the Qur'an revealed by Allah to the Holy Prophet. In this study, we introduce 'Asim and describe his RIJAL (a branch of hadith sciences that discusses the qualities of the hadith transmitters, especially their reliability in hadith transmission) personality through a descriptive-analytical method, and we can see that only a few cases of 'Asim's shortcomings have been mentioned in Shia and Sunni religious sources, which we rejected with reasons. Even on the assumption of accepting their validity, it can be seen that this small amount was not significant compared to this validity of Asim's confirmations. The maximum result it will give is that 'Asim did not focus on the field of hadith and was not recognized as a muhaddith, and this cannot cause any problems in his recitation.

In RIJAL and usul books, it is usually said that akhbaris are against the science of RIJAL. The author of the present paper tries to prove that not all of them are against but a fraction of them. Many of them have special RIJALi views and works. It is also demonstrated that methodology of these scholars in respect with the science of RIJAL is based on non-systematic foundations which are in conflict with RIJALi-usuli views. These foundations are discussed by the author of this paper.

Jaber ibn Yazid Ju’fi, a great Shi’i scholar of the second half of the first century and the first half of second century, was one of the famous and reliable companions of Imam Baqir and Imam sadiq, peace be upon them. He narrated from some famous teachers and had some outstanding students from Sunni people. Hence Jabir Ju’fi was always highly spoke of among the Sunni people but from past to present, Sunni RIJAL scholars have often analyzed him and considered his narrations as unreliable. The most important reasons for criticizing Jabir by the Sunni scholars are as follows: belief in returning, extremism in Shi`a school of thought, telling odd things, insanity, telling lies and misrepresenting, and etc.

In order to understand the history of developments and changes in Imamiyyah hadith, it is necessary to review the sources of the predecessors such as al-RIJAL al-Najashi. One of the most influential Sheikhs of Najashi is Ibn Nuh Sirafi, who has chosen most of Qomi documents and scholars to transmit Toroq. His Qomi teachers, like Hasan bin Hamza Alavi, also learned their documents from Qom in the third and fourth centuries and brought them to Baghdad. Before this generation, in the 3rd century, Ali ibn Ibrahim Qomi and Ibn Bottah Qomi published some books on Companions of the Imams in Qom. They borrowed the indexes from Kufa. The influence of Ibn Nuh's RIJALi data is evident in the two domains of "narrative" and "bibliography", each of which deals with judgments on narrators and their books. Sometimes judgment about the status of a narrator is confirmation or weakening, and sometimes it is evaluated through his book or its content. Most of the religious data are obtained by Najashi, in the presence of the teacher, in the form of listening and reading, and sometimes from a distance through writings, wills and wejada. Our findings showed that the vague title and Abul Abbas’s disagreement in al-RIJAL al-Najashi are most likely attributable to Ibn Nuh.

The phenomenon of exaggeration and exaggerators as a serious and destructive danger has threatened to obliterate or distort the body and substance of divinity. Therefore those studying on authorities have always known the narrators of Imams (PBUH) companions and revealed the faith superstition and especially the technique of exaggerators and those of which accused of exaggeration.This writing tries to explain the view of Ahmad ibn Ali Najashi (450) the famous Shiite RIJAL scientist of exaggeration and those of which accused of exaggeration in the RIJAL science of Najashi. Recognizing the criteria and the measure of his effectiveness resulted from the great men in weakening or strengthening them we have studied and evaluated.

RIJAL Al-Kashi by choosing Sheikh Tusi by name Ikhtiar Marefat Al-RIJAL is at our disposal. Evidence suggests that al-Tusi's method of selection led to the disappearance of some of the content of the assassination. Reports of the selected version are available in some later Imami sources. Of the multitude of Sunni sources, only Lisan Al-Mizan Asqalani has quoted content from RIJAL al-Kashi, while most of the Asqalani’s reports in Ikhtiar Marefat Al-RIJAL does not exist. Some contemporaries have offered comments that are worth pondering. The present study seeks to answer two questions, 1. Did Asqalani have a copy of the principle of RIJAL Al-Kashi? 2. Or did Asqalani quote from a source other than RIJAL Al-Kashi? This research with an analytical method and library approach By summarizing the evidence, inclined to the statement that original RIJAL Al-Kashi Has been available to Asqalani, And he used it in the Lisan Al-Mizan, But the evidence obtained does not fully substantiate this.

Shortat ol-Khamis is a term recognized in the Shiite RIJAL science (the science that studies about the narrators and authenticity of traditions). Shortat ol-Khamis was one of the police forces formed during the governance of Imam Ali. The major mission of this group was related to civil affairs of Imam Ali' s caliphate. There are two approaches concerning the study of this group: the first, deals with it from a historical viewpoint without any positive or negative attitude toward it; but the second, approaches it form a specific view and considers a holy characteristic for its members. The second approach has gone through ups and downs in the history of the Shiite RIJAL science, and has achieved higher importance among the current scholars of RIJAL science. The present article first provides a concise account on the historical framework within which the group was formed and studies its characteristics and functions briefly; next, it studies and analyzes the two historical and sacramental approaches toward Shortat ol-Khamis in the Shiite RIJALi works.

"Ikhtiyā r ma'rfat al-Rijā l" known as Kashī ’ s RIJAL is one of the early works of the imami rijā l, which includes the rijā li traditions and reports about the transmitters, who are mostly Shiites. One of the features of this book is the existence of different and conflicting traditions about some transmitters. In this article, we intend to study the descriptive-analytical method, the causes and factors of the contradiction in the reports of the rijā ls, and consequently, the factors of the formation of conflicting traditions of praise and guilt about some transmitters. Taqiyyah, the historicity of some traditions, fabricating of the traditions, misunderstanding of the transmitter's words and thoughts, misunderstanding of the Imam's words about the transmitter, the author's error in recognizing the tradition related to the transmitter, differences between Imam's companions in different scientific fields and differences in the views of the RIJALi scholars in describing the transmitters are the most important factors in the emergence of discrepancies in the traditions and reports of Kashī ’ s RIJAL. In the meantime, the main and important factor of many conflicting traditions is the phenomenon of forgery and distortion of hadiths