Ali b. Babawayh Qummi

He died in 329 AH., and was buried in Qum. His son, the famous Shaikh Sadooq is buried in the city of RAY. What must be noted is that while the son is famous as Muhaddith (Traditionist), the father is a renowned Faqih, and a man of Fatwa.
Sometimes, reference is made to both of them as Sadooqain meaning two Sadooqs.

Ayyashi Samarkandi
Another great jurist, who was the contemporary of Ali b. Babawayh Qummi, or perhaps a bit senior, is Ayyashi Samarkandi. Though he is better known for his Tafseer, he was a man of diverse capabilities, having made an appreciable contribution to fiqh. Ibn al­Nadeem in his al­Fihrist says that Ayyashi's works on Fiqh were well known in Khurasan. Unfortunately, we have no access to any of his books on Fiqh. It seems they have all perished.
Ayyashi was originally a Sunni who later converted to become a Shia. He was a rich man, having inherited considerable wealth from his father. But he invested all his wealth in collecting books, copying important manuscripts and in establishing colleges for training his students.

Shaikh Jaffer b. Qawlawayh
Some chroniclers have included Shaikh Jaffer b. Qawlawayh among the Fuqaha, considering him to have lived during the times of Ali b. Babawayh Qummi and Ghaybat­e­Sughra. They have also mentioned him as a student of the well known Sa'd b. Abdullah Ashari. But this is an error, since Ibn Qawlawayh was the teacher of Shaikh Mufeed, and his death occurred in either 367 or 368 AH. As such, he cannot be counted as a contemporary of Ali b. Babawayh, nor among the Ulama of Ghaybat­e­Sughra. The fact is that it was his father Muhammad b. Qawlawayh who lived during Ghaybat­e­Sughra.

Ibn Abi Aqeel Ummani
This Umman is on the coast of Yemen, and therefore he was also known as Yemeni. He lived during Ghaybat­e­Kubra, (major occultation) but the date of his death is not known.
Bahr­ul­Ulloom mentions him as the teacher of Jafar b. Qawlawayh who in turn taught Shaikh Mufeed. This makes it abundantly clear that Jafar b. Qawlawayh was not a contemporary of Ali b. Babawayh as claimed by some. Ibn Abi Aqeel is still quoted in Fiqh by research scholars.

Ibn Junaid Askafi
He died in 381 AH, was also Shaikh Mufeed's tutor. He authored nearly fifty books, and his opinions as a Jurist are still considered and discussed by the Fuqaha. In fact, he and the above mentioned Ibn Abi Aqeel are often referred to as "Al Qadeemain", "the two old and senior ones".

Shaikh Mufeed
His name was Muhammad b. Muhammad b. Noman. He was a theologian as well as a Faqih. Ibn al­Nadeem in his al­Fihrist calls him 'Ibn al­Muallim', and eulogizes him as a great theologian (master of Ilmul Kalam). Born in 334 AH., he died in 413 AH. His famous work on Fiqh is known as 'Muqni'ah' which still exists. Shaikh Mufeed is one of the most brilliant scholars of Islam.
Abu Yala Ja'feri, the son­in­law of Shaikh Mufeed, says: "Mufeed slept very little during the nights, devoting most of his time to prayers, studies, teaching or reciting the Holy Quran " .
Shaikh Mufeed is a student of Ibn Abi Aqeel's student.

Seyyid Murtadha Alamul Huda
He born in 355 AH, died in 436 AH. Allama Hilli calls him "the great teacher of Imamiyya Shia" . He was a man of versatility, with a keen taste and talent for literature, theology as well as Fiqh. His verdicts and opinions are taken into account even today. Among his famous works on Fiqh are 'Iintisar', and 'Jamalul Ilmi Wal Amal'. Seyyid Radhi, the compiler of Nahjul Balaghah was his brother, and they both studied from Shaikh Mufeed.

Shaikh Abu Ja'fer Tusi
He was the brilliant star in the Islamic firmament, was from Khurasan. He was born in 385 AH., and at the age of 23, he moved to Baghdad to join the great centre of Islamic knowledge. He lived in Iraq all his life, and came to be known as the sole master of Fiqh after the death of his mentor, Seyyid Murtadha Alamul Huda. He has several books and treatises on Fiqh, Usul, Hadith, Tafseer, Kalam and Rijal.
For the first five years in Baghdad, Shaikh Tusi had the opportunity to study under the supervision of Shaikh Mufeed, gaining reputation as a student of the first rank. After Shaikh Mufeed, he sat at the feet of Seyyid Murtadha till the master died in 436 AH. The entire Shia world turned to Shaikh Tusi who stayed at the helm for the ensuing 24 years. But this was a tumultuous period during which sectarian differences in Baghdad resulted in a lot of bloodshed and destruction. Shaikh Tusi's own house and library were burnt down.
After 12 years in Baghdad, he moved to Najaf where he established the world famous Hawzah Ilmiyyah. He died in 460 AH, and was buried there.
In the earlier days, Shaikh's important work on Fiqh called al-Nihayah was a part of syllabus in the seminaries. The other book "al­Mabsoot" had broken new grounds for discussion on various subjects of Fiqh, and great Ulama who followed, proudly set forth to give elucidatory marginal notes and commentaries on the Shaikh's opinions. Another important work in Fiqh is al­Khilaf by Shaikh Tusi. This is a comparative dissertation on Sunni ­ Shia Fiqh.
Besides these, there are other treatises on Fiqh written by Shaikh. For the last several centuries, whenever Fuqaha mentioned "Shaikh", it was understood to refer to Shaikh Tusi, and if they said 'Shaikhain', they meant Shaikh Mufeed and Shaikh Tusi.
The descendents of Shaikh Tusi were Ulama of great repute, most outstanding among them was his son Shaikh Abu Ali who was known as Mufeed the second. He wrote a detailed commentary on his father's book al­Nihaya. The daughters of Shaikh Tusi were also Fuqaha.
The grandson of Shaikh Tusi named Abdul Hasan Muhammad became Marja after the death of his father Abu Ali. His classes were attended by students from far and wide, and he was able to train a good number of Fuqaha. Because of his piety and austere way of life, he was respected by one and all. Imad Tabari says that if it were permissible to recite Salawat upon anyone other than the Apostles, he would choose Abul Hasan Muhammad. He died in 540 AH.

Qadhi Abd al­Aziz
He is better known as Ibn al­Barraj, was a student of both Seyyid Murtadha and Shaikh Tusi. He was sent to Syria by Shaikh Tusi, where he served in Tripoli (in present day Lebanon) as a Qadhi for 20 years. Among the famous books he wrote on FIQH the most noteworthy are 'Muhaddhab' and 'Jawahir'. He died in 481 AH.

Hamza b. Abd al­Aziz Daylami
He is otherwise known as Salar Daylami died on Saturday, 6th of Holy Ramadhan, 463 AH. He is the student of Shaikh Mufeed and Seyyid Murtadha. He came from Iran, and passed his last days in Khurasan, where he was buried. He is a contemporary of Shaikh Tusi, though Muhaqqiq Hilli has classified him among the followers of Shaikh Tusi. His famous work on Fiqh is "Marasim " .

Seyyid Abu al­Makarim Ibn Zehra
He was from Aleppo, and he died in 585 AH. In the faculty of Hadith, he narrates with only one link between him and Shaikh Abu Ali, the son of Shaikh Tusi, and in Fiqh, he had a chain of tutors ending up with Shaikh Tusi. His famous work in Fiqh is " Ghunyah " .
The author of Mustadrakul Wasael says that Ibn Zehra studied al­Nihayah of Tusi from Ibn al­Hajib Halabi who studied it from Abdullah Zainulbadi in Najaf, and he had studied it from Shaikh Rasheed al­Deen Ali b. Zeerak Qummi and Seyyid Abu Hashim Husayni, both being students of Shaikh Abd al­Jabbar Razi, a well known student of Shaikh Tusi. Thus we see that Ibn Zehra is connected with Shaikh Tusi by four intervening generations.
In the terminology of Fuqaha, whenever a refrence is made to 'Halabiyyan', they mean Abu al­Salah Halabi and Ibn Zehra. And if the reference is made in plural, that is, 'Halabiyyun', then Ibn al­Barraj is included.

Ibn Hamza Tusi
He was known as Imad al­Deen Tusi of Khurasan, contributed to Fiqh by writing his famous 'Waseelah'. However, historians have to make further research about this Faqih because the date of his death is unknown, and it is not established whether he belonged to the first era of Shaikh Tusi's students or to the later ones. Most probably he died in the second half of the sixth century A.H.

Ibn Idrees al­Hilli
He is one of the greatest Ulama, known for his independent thinking. He was an Arab, and some chroniclers have mentioned him as the grandson of Shaikh Tusi from his mother's side. But this relation has been disputed by others. He was the first Faqih who differed with the opinions of Shaikh Tusi at the time when Fuqaha had upheld Tusi's verdicts as final for nearly two centuries. However, his criticism of Shaikh Tusi is at time quite harsh and abrasive, bordering on rudeness. He died in 598 AH. at the age of 55.
His famous work on Fiqh is "al­Sarair" which is still a book of reference. It is said that Ibn Idrees was a student of Seyyid Abu alMakarim b. Zehra but this seems improbable, especially because of Ibn Idrees mentioning him casually as his contemporary, and as one who he had met. In certain matters of Fiqh, they had exchanged some letters.

Shaikh Abul Qasim Ja'far b. Hasan b. Yahya b. Saeed Hilli
He is famous as Muhaqqiq Hilli. He must not be confused with Allama Hilli. Muhaqqiq Hilli was Allama's maternal uncle and also his tutor. He has several books on Fiqh, most popular among them are: Sharae, Maarij, Motabar, Al Mukhtasar Al Nafe etc.
Muhaqqiq Hilli studied from the students of the great masters like Ibn Zehra and Ibn Idrees Hilli. Some have erroneously counted him among those who studied directly from these Fuqaha, forgetting that this was not possible because Muhaqqiq Hilli who died in 676 Hijra could not have attended the lessons of Ibn Idress or Ibn Zehra who had died more than 80 years earlier. Most probably, he was trained by his grandfather and later his father.
Muhaqqiq Hilli is acknowledged as the greatest among Fuqaha, and whenever the term 'Muhaqqiq' is used without any qualification, then it refers to him alone. The great philosopher and mathematician, Khwaja Naseer al­Deen Tusi speaks highly of his reminiscence with Muhaqqiq who he met in Hilla, and attended his classes of Fiqh. Muhaqqiq's book 'Sharae' is still a part of curriculum in most of the Hawzas.

Hasan b. Yusuf b. Ali b. Mutahhar Hilli
He is renowned as Allama Hilli was a prodigy. He was born in 648 Hijra, and died in 726 AH. He remained under the tutelage of his maternal uncle Muhaqqiq Hilli for Fiqh, and then proceeded to study from other masters of his era, including Khwaja Naseer al­Din Tusi who taught him Philosophy and Logic. Later, he sat with the Sunni Scholars to study their Fiqh.
His works include several memorable books and treatises on Fiqh, Usool, Theology (i.e. Kalam), Logic, Philosophy and Rijal. We know of at least hundred books written by him, some of which are still in the form of manuscripts. Each book of this great Faqih is enough to portray his precocity and genius. Among the noteworthy books on Fiqh are Irshad, Qawaid, Tahreer, Tadhkiratul Fuqaha and Tabsiratul Mutallimeen, the last being studied by the students of Hawza till today. Later Fuqaha wrote extensive commentaries on Allama's works.

Fakhr­al­Muhaqqiqeen
This is the title given to Allama Hilli's son. His first name was Muhammad. Born in 682 AH., he studied under his father Allama Hilli who was so impressed by the son's brilliance that he called him Fakhr al Muhaqqiqeen. In his preface to Qawaid, Allama writes his son's name showering much praise on him, and at the end of the book prays that his son would attend to his incomplete works. His famous book on Fiqh is 'Aydhah Al­Fawaid' which he wrote to elucidate some difficult parts of his father's Qawaid. The opinions and deductions by this great Faqih are still taken into account by the Fuqaha. He died in 771 A.H.

Muhammad b. Makki
He is also known as Shaheed­e­Awwal hailed from Jabel Amil in South Lebanon, where Shias have lived for many centuries. He was born in 734 A.H., and pursued his studies under the care of great Fuqaha of his time, among them the illustrious Fakhr­ul­Muhaqqiqeen.
The most renowned and popular work on Fiqh by Shaheed is al-Lum'ah which was written by him during his short term in the prison which ended with his execution. He was martyred as a result of a fatwa issued by a Maliki faqih, supported by Shafei, in the year 786 A.H.
It is a strange coincidence that two centuries later, a faqih who wrote a commentary on al­Luma'ah (i.e. Sharh­e­Luma'ah) was also executed and martyred. He came to be known as Shaheed Thani.
Other works by Shaheed Awwal on Fiqh are Duroos, Dhikra, Bayan, Alfiyyah, all of them are of highest order, and have received great attention from the later day Fuqaha.
Three great Fuqaha, namely, Muhaqqiq Hilli, Allama Hilli, and Shaheed­e­Awwal who lived during the 7th and the 8th centuries have left the principle textbooks on Fiqh, which were then elucidated by the jurists who followed. The only other text worthy of mention was by Shaikh Murtadha Ansari who died nearly 150 years ago.
The most distinctive feature of the family of Shaheed­e­Awwal is that practically every member of the household was a Faqih. His wife Ummu Ali and his daughter Ummu Hasan were both Fuqaha of the first order. Ladies were instructed to refer to them for any problems of Fiqh; in fact, the daughter of Shaheed was known as "Shaikhah" or "Sittul Mashaikh", (Sayyidatul Mashaikh) among the women. Shaheed had three sons, all of them Fuqaha.

Fadhil Miqdad
He was from Hilla, studied from Shaheed Awwal. He died in 826 A.H., therefore is known to be among the Fuqaha of the ninth century Hijra. The most important book on Fiqh written by him is Kanzul Irfan, in which he has compiled all those verses of the Holy Quran which form the basis of Fiqh, and had deduced from them several rules of Islamic jurisprudence. Of course, there exist several books by Shia as well as Sunni scholars written in the same vein but 'Kanzul Irfan' stands out prominently as one of the best, if not the best.

Abul Abbas Ahmad b. Fahd Hilli Asadi
He was popularly known as 'Jamal al­Salikeen', was born in 757 AH. and died in 841 AH. He is among the students of Shaheed­e­Awwal and Fakhrul Muhaqqiqeen. He also studied Hadith and Fiqh from Fadhil Miqdad Ali b. al­Khazin and Shaikh Bahauddin Ali b. Abdulkarim. Though he was better known for his works on ethics, morals and mysticism, like 'Uddatu Al­Da'ee, his works in Fiqh include valuable book called 'al Muhaddhab al­Bare' and commentaries on the works by Allama Hilli and Shaheed.

Shaikh Ali b. Hilal Jazaeri
He was a man of piety and virtue, and a master of traditional as well as rational sciences. His tutor in Fiqh was Ibn Fahd Hilli, and he himself produced brilliant students like Muhaqqiq Karaki, and Ibn Abi Jamhur Ahsai. He was known as Shaikh-ul-Islam in his era.

Shaikh Ali b. Abd al­Aali Karaki
He is better known as Muhaqqiq Karaki or even Muhaqqiq Thani (i.e. Muhaqqiq the second) was originally from Jabal Amel, south Lebanon. He completed his studies in Sham and Iraq, before coming to Iran during the reign of Shah Tahmasp, the first. Then an unprecedented thing happened. The Shah bestowed the title of "Shaikh-ul-Islam" upon Muhaqqiq Karaki, granting him an instrument of total authority over the affairs of the state, and appointing himself as the Muhaqqiq's representative ruler! After Muhaqqiq Karaki, this seat was occupied by his student Shaikh Ali Minshar, the father­in­law of Shaikh Bahai, the latter occupying it after the Shaikh's death.
Upon his arrival in Iran, he established a great Hawza in Qazwain and later in Isfehan, training several students of repute, with the result that Iran once again became centre of Fiqh years after Sadooqain. He studied under the distinguished tutelage of Ali b. Hilal Jazaeri, who had studied from Ibn. Fahd Hilli. And as we know Ibn Fahd was a student of the students of Shaheed Awwal. This way, Muhaqqiq Karaki is linked with Shaheed through two generations.
Among his own famous works on Fiqh are "Jamiul Maqasid" which, in fact, is a commentary on Qawaid by Allama Hilli. He also wrote marginal elucidations and notes on the books of Fiqh by Muhaqqiq Hilli and Shaheed­e­Awwal. His son, Shaikh Abd al Aali was also a great FAQIH. Muhaqqiq Karaki died in 940 AH.

Shaikh Zainuddin
He is better known as Shaheed-e­Thani (the second Shaheed), is among the greatest Shia Fuqaha. He was born in 911 AH. in Jabal Amel, but he must have lived in Toos for a considerable time, as he occasionally signed his name as "al­Toosi, al-Shami " .
He was a widely travelled man, having visited Egypt, Syria, Hijaz, Baitul Muqaddas, Iraq and Constantinople (Istanbul). Always in pursuit of knowledge, he studied from nearly twelve Sunni Ulama of Fiqh. Apart from the proficiency in Fiqh, he was well versed in Usool, Philosophy, Irfan, Medicine and Astronomy.
He was a man of piety, known for his austere way of life. His students have recorded in his biography that Shaheed maintained his family by selling the woods cut by himself during the nights, and then sat to teach during the day. While in Ba'lbak, he conducted classes in Fiqh according to five schools, i.e. Ja'fari, Hanafi, Shafei, Maliki and Hambali. His famous work is the commentary on al­Lum'ah which had been authored by Shaheed­e­Awwal. His commentary, Sharh-e- Lum'ah is a part of curriculum in almost every Hawza even today. He studied from Muhaqqiq Karaki before the later migrated to Iran.
Shaheed­e­Thani's son wrote the famous book on Usool, called Ma'alim­ul­Usool. Shaheed­e­Thani was martyred in 966 AH.

Ahmad b. Muhammad Ardabili
He is popularly known as Muqaddas Ardabili was proverbial for his piety and austerity. He is also well known for his extensive research in Shia Fiqh. He lived in Najaf, during the Safavid rule in Iran.
It is said that Shah Abbas Safavi very much wanted him to come and live in Iran, but Ardabili would not relent. Because of the esteem in which he held Muqaddas Ardabili, Shah Abbas wrote him to give an order or a command which he would dutifully fulfil. Once it so happened that a fugitive Momin from Iran came to Muqaddas Ardabili in Najaf, requesting him to write to the Shah recommending a pardon or reprieve. Muqaddas wrote:
"The holder of temporary rule, Abbas, is advised that although this man was initially a transgressor, he now seems to be oppressed. If you pardon him, Allah may forgive some of your lapses. From the slave of Master of Wilayat (i.e. Imam Ali (A.S.)) Ahmad Ardabili".
In reply, Shah Abbas wrote:
"I bring to your esteemed notice that Abbas has rendered the service ordered by you feeling profoundly obliged. I hope you will not forget this devotee of yours in your good prayers. From a dog on the threshold of Ali (A.S.) ­ Abbas " .
Ardabili's refusal to migrate to Iran in spite of the Shah's persistent requests, proved a blessing to the Hawza of Najaf. It grew in strength, and became as lively as the Hawza of Isfehan. The same way, the continuous presence of Shaheed­e­Thani, his son Shaikh Hasan, the author of Ma'alim, and his nephew Seyyid Muhammad, the author of Madarik, lent considerable strength and vigour to the Hawza of Sham and Jabal Amel in Lebanon. In fact, the later two deprived themselves of visiting the shrine of Hadhrat Imam Redha (A.S) fearing that they might be persuaded to live in Iran.
Though we do not know the exact names of Ardabili's tutors, he certainly acquired his training from the students of Shaheed­e­Thani In return, he tutored the son of Shaheed and his nephew.
Ardabili's noteworthy contribution to Fiqh is his commentary on Irshad and his Ayatul Ahkam. His profound treatment of the subject is still valued by the FUQAHA. He died in 993 Hijra.

Shaikh Bahauddin Ameli
He is more popular as Shaikh Bahai is from Jabel Amel, Lebanon. Accompanied by his father Shaikh Husain b. Abd al­Samad, he travelled to Iran as a child. Later, he travelled extensively to various Islamic countries in search of great scholars from whom he acquired knowledge. Because of his creative talent and perception, he became a master of several faculties and has books on various subjects to his credit. He was a man of literature, a poet, a philosopher, a mathematician, a Faqeeh as well as a Mufassir, and had a considerable experience in ancient medicine.
He is the first Faqih who wrote a handbook on Fiqh for simple layman in Persian language. The book, "Jame Abbasi" still exists. But Fiqh has not been counted as his exclusive subject, because the scope of his interests was so very wide. From his tour of Egypt, Sham, Hijaz, Iraq, Palestine, Azerbaijan and Herat, the man had actually become a walking encyclopaedia. In spite of his diverse interests, he trained great Fuqaha like Mulla Sadra Shirazi, Majlisi the first, (i.e. the father of Majlisi the second who authored Biharul Anwar), Muhaqqiq Sabzwari and Fadhil Jawad. As mentioned earlier, after the death of his father­in­law, Shaikh Ali Minshar, Bahai occupied the seat of 'Shaikh-ul-Islam' in Iran. His wife was also a Faqih.
Shaikh Bahai was born in 953 AH. and died in 1030 AH.

Mulla Muhammad Baqir Sabzwari
He was a man of many sided talents. Since he remained attached to the college of Isfehan which was renowned for both FIQH and PHILOSOPHY, he became a master of rational as well as traditional sciences. He has two famous works on FIQH, namely, 'DHAKHEERAH' and 'KIFAYAH', and is frequently mentioned by the contemporaries as well as later day FUQAHA. In philosophy) he wrote a comprehensive commentary of Abu Ali Sina's SHIFA on ILAHIYYAT (i.e. Divinities or Theology).
Mulla Sabzwari, also known as Muhaqqiq Sabzwari, was taught by Shaikh Bahai and Mulla Mohamed Taqi Majlisi (the first Majlisi). He died in 1090 AH.

Aqa Husain Khwansari
He is also known as Muhaqqiq Khwansari, lived in the times of famous traditionists like Mulla Muhsin Faidh KASHANI, and Allama Muhammad Baqir Majlisi (the second). He was married to the sister of Muhaqqiq Sabzwari. Both of them shared common propensities, and therefore turned out to be brilliant masters of rational and traditional sciences.
Muhaqqiq Khwansari wrote 'MASHARIQ al­SHUMOOS' in Fiqh. In fact, it is a splendid elucidation of 'DUROOS' by Shaheed­e­Awaal. He died in 1098 AH.

Jamal al­Muhaqqiqeen
He is better known as Jamal Khwansari was Muhaqqiq Khwansari's son, equally proficient in rational as well as traditional sciences. His work in Fiqh is the famous margin of elucidatory notes on SHARHE LUMAH. He has so many students of distinction to his credit, like Seyyid Ibrahim Qazwaini and others. The famous Seyyid Mahdi Bahr­Ul­Uloom is linked to him through two generations of teachers.

Shaikh Bahauddin Isfehani
He is famous as 'FADHIL­e­HINDI' was a Faqih of the first rank, whose opinions are valued even today. He wrote a commentary on Allama Hilli's "QAWAID", the book is called "KASHF al­LITHAM". He died in 1137 AH. during the days of Afghan rebellion.

Muhammad Baqir b. Muhammad Akmal
He is popular as 'WAHEED BEHBEHANI', is, in fact, the saviour of IJTIHAD, and is therefore called 'USTADUL KULL'. He contributed to FIQH in two ways: one, he trained a number of FUQAHA, each of whom became well famed MUJTAHID of Shia school. The glittering names of Ulama like Seyyid Mahdi Bahrul Uloom, Shaikh Jafar Kashiful Ghita, Mirza Abul Qasim Qummi, Haj Mulla Mehdi Nuraqi, Seyyid Ali the author of "RIYADH", Mirza Mehdi Shahrastani, and many others remind us of the greatness of the master.
Secondly, he stood firm against the innovative onslaught of Akhbaris, and dealt them a death blow, from which Akhbari school has never recovered.
Waheed Behbehani rose at the time when Safavid empire had declined, and Isfehan had ceased to enjoy a central place. He migrated to Iraq, along with his tutor Seyyid Sadruddin Rizvi, and settled in KERBALA. Because of his piety and austere way of life, his students held him in very high esteem.
Behbehani is related to Allama Majlisi through his mother. His grandmother Amena Begum, was a woman of erudition and FIQH, married to Mulla Saleh Mezandarani, a man of profound knowledge. We have instances when Amena Begum has taken part in difficult discussions with her husband, and solving theological problems.
He was born in 1116 AH. and died in 1205 AH.

Seyyid Mehdi Bahrul Uloom
He is a Faqih who has been rightly placed in the immediate rank after our MASOOMEEN (AS), because of his piety and virtue. His contribution to Fiqh exists in the form of verses. Shaikh Jafar Kashiful Ghita, himself a Faqeeh of the first order, used to wipe Bahrul Uloom's slippers with the end part of his turban.
He was born in 1155 AH., and died in 1212 AH.

Shaikh Muhammad Hasan
He is the author of an encyclopaedic work on FIQH, "JAWAHIRUL KALAM", was born in 1202 AH. He is of Arab descent. This great work has become monumental; the author spent thirty years of his prime life for its completion. The last edition printed in Iran ran into fifty volumes, each volume consisting of about 400 pages. The work is an indispensable companion of every FAQIH worth any name, since each line in it requires profound pondering and elucidation. One could say that Shaikh Mohammad Hasan was an ideal example of devotion and dedication. He died in 1266 AH., having commenced the extra ordinary work at the age of 25.
Shaikh was a student of Shaikh Ja'far Kashiful Ghita, as well as of Seyyid Jawad, the author of 'MIFTAHUL KARAMAH'. In his time, he was a sole Marja, having established a great Hawza of his own in NAJAF. He is referred to as 'SAHIB­e­JAWAHIR'.

Shaikh Murtadha Ansari
He was a descendent of the Prophet's noble companion, Jabir b. Abdullah Ansari. He was born on 18th Dhul Hajj (the day of Idd­e­Ghadeer) 1214 AH. in Dezful. For 20 years, he studied in Iran before leaving for Iraq. After a brief stay there, he decided to return to Iran. When he met Mulla Ahmed Nuraqi, the author of 'ME'RAJU SSA'ADAH' and 'MUSTANAD AL­SHIAH', in Kashan, Shaikh decided to remain there under his tutelage. In 1252 AH. he decided to visit the holy shrines of Iraq, but this sojourn was destined to be final, for here he started his own classes which made him world famous. He became an indisputable MARJA' after the death of Sahib­e­Jawahir.
Shaikh was a genius of extra ordinary calibre. In Usool and FIQH, his originality and analytic mind enabled him to blaze a new path, a path which has been adopted and followed by all the subsequent FUQAHA. His two great works, 'RASAIL' and 'MAKASIB' are an inalienable part of the curriculum in modern Hawzas. We can say that after Muhaqqiq Hilli, Allama Hilli and Shaheed­e­Awwal, the figure of Shaikh Murtadha Ansari towers highest among the Shia FUQAHA. He is rightly known as ' KHATIMUL FUQAHA WAL MUJTAHEDEEN' .
He died in Najaf in 1281 AH.

Haj Mirza Muhammad Hasan Shirazi
He is popularly known as 'Mirza Shirazi Buzurg' was born in Shiraz on 15th Jamad Al­Awwal 1230 AH. He did his preliminary studies in Isfahan and then migrated to Najaf to join the Hawza of 'SAHIB­e­JAWAHIR'. After the death of "Sahib­e­Jawahir", he joined the classes of Shaikh Murtadha Ansari, becoming one of the most brilliant and highly regarded students. After the death of Shaikh Ansari, he became the sole Marja, his tenure lasting for 23 years. He is famous for his Tobacco fatwa which led to the abrogation of the notorious British monopoly in Iran.
Unfortunately, we do not have any of his written work on Fiqh, but his verdicts and IJTEHAD have been known through his great students, like, Mulla Muhammad Kadhim Khurasani, Seyyid Muhammad Kadhim Taba Tabai, Haji Redha Hamdani, and Mirza Muhammad Taqi Shirazi. He died in 1312 AH.

Akhund Mulla Muhammad Kadhim Khurasani
He was born in Tus in 1255 AH., in a family not known for any contribution to FIQH. At the age of 22, he came to Tehran for a brief study in Philosophy and then travelled to Najaf where he had an opportunity of joining the lessons of Shaikh Ansari for two years. Thereafter, he studied under the tutelage of Mirza Shirazi Bururg.
When his master, Mirza Shirazi left for Samarra, Akhund Khurasani decided to stay behind in Najaf. Here he started his own Hawza. Because of his effective style of teaching he attracted many students. It is reported that at one given time, he taught nearly 1200 students, out of whom nearly 200 were of the rank of IJTEHAD.
Great FUQAHA of our time, like Seyyid Abul Hasan Isfehani, Haji Shaikh Muhammad Hasan Isfehani, Haji Seyyid Husain Burujardi, Seyyid Husain Qummi, Aqa Zia­ud­Deen Iraqi were all his students. The Hawza of Akhund is distinguished for its extensive and analytic treatment of Usool­al­Fiqh. His great work 'KIFAYAH' is studied even today with utmost care. It is a work which has necessitated writing elucidatory footnotes and commentaries. Many Ulama of repute have attended to this need, and nearly 120 commentaries exist to explain what Akhund had to say.
Akhund Khurasani gave a fatwa in favour of MASHRUTIYYAT which was adopted in the state constitution of Iran. Akhund died in 1329 AH.

Mirza Husain Naeeni
He was born on 17th Dhul Qa'dah 1276 AH. in Naeen. He was a student of Mirza Shirazi Buzurg and Seyyid Muhammad Fisharaki Isfehani. In his major contribution to Usool­ul-Fiqh, he differed in many matters with Akhund Khurasani, disputing the latter's conclusions. Many students were trained by him in Fiqh. He is also famous for his political treatise called 'TANZEEHUL UMMAH'. He died in Najaf in 1355 AH.

Ayatullah Seyyid Abul Hasan Isfehani
He was born in 1277 AH. in one of the villages on the outskirts of Isfehan. He was a Faqih of the first rank, and a sole Marja after the death of his contemporary, Mirz Husain Naeeni. The tenure of his Marjaiyyah is particularly known for its commendable administration. After his preliminary training in Isfehan he travelled to Najaf and gradually joined the lessons of Akhund Khurasani, who soon recognised the talents of his disciple His famous Amaliyya in FIQH is 'WASEELATU NNAJAT' which due to its comprehensive nature, has been elucidated by many FUQAHA including Ayatullah Khomeini. Among his famous students were Ayatullah Seyyid Mohsin Al­Hakim, Ayatullah Seyyid Meelani, Ayatullah Mirza Hashim Amuli and others.
He died in Najaf on 9th Dhul Hijjah in 1365 AH.

Ayatullah Seyyid Husain Burujardi
He was born in Burujard in 1292 AH. He was a student of masters like Akhund Khurasani and Aqa Zia Iraqi. FIQH was his special interest, and in order to master it fully, he studied FIQH of all the Islamic schools of thought. While citing the Traditions of Masoomeen (AS) to support any of his deductions, Seyyid Husain Burujardi is known to have brought so many new aspects to light. He also had a keen insight in the science of RIJAL. Shaheed Mutahhari and Ayatullah Shaikh Husain Muntadhar are among his numerous worthy students.
He died in Qum on 13th Shawaal 1381 AH. at the ripe age of 90.

Ayatullah Seyyid Muhsin Al­Hakim
He was born in 1306 AH. in a family renowned for its scholarship. He studied under the tutelage of great FUQAHA, like Ayatullah Seyyid Muhammad Kadhim Yazdi, Ayatullah Mirza Husain Naeeni, Ayatullah Zia Iraqi and others.
He became a sole Marja after the death of Ayatullah Seyyid Husain Burujardi, with whom his family tree shared a common lineage finally reaching Ameerul Mumineen ­ Imam Ali b. Abu Talib (AS). The Hawza of Najaf grew immensely under his Marjaiyya, boasting nearly an unprecedented figure of 8000 students. He also instituted several changes in the curriculum of the Hawzas, which have had far reaching effects. His famous work in FIQH is 'MUSTAMSAK' which is acknowledged as the most exhaustive and enlightening commentary on the first part of al­Urwatul Wuthqa. The style and skill of his reasoning established him among the FUQAHA of the first rank. He is also well known for his clear fatwa against Communism, declaring it an ideology of KUFR and ATHEISM.
He died on 27the Rabi­ul­Awwal 1390 AH. in Najaf and was buried in the great and modern library he had established.

Ayatullah al-Uzma Imam Khomeini
Ayatullah al-Uzma Sayyid Ruhullah Musavi Khomeini was born on 20 Jamadi al-Akhir 1320/ 24 September 1902, the anniversary of the birth of Hazrat Fatima, in the small town of Khumayn, some 160 kilometres to the southwest of Qum.
The arrival of Ayatullah Ha'iri in Qum not only brought about a revival of its madrasas but also began a process whereby the city became in effect the spiritual capital of Iran, a process that was completed by the political struggle launched there by Imam Khomeini some forty years later. The Imam followed Ha'iri to Qum after an interval of roughly four months. This move was the first important turning point in his life.
After his arrival in Qum in 1922 or 1923, the Imam first devoted himself to completing the preliminary stage of madrasa education known as sutuh; this he did by studying with teachers such as Shaykh Muhammad Riza Najafi Masjid-i Shahi, Mirza Muhammad Taqi Khwansari, and Sayyid 'Ali Yasribi Kashani.
Imam Khomeini therefore concentrated during the years of Ayatullah Burujirdi's leadership in Qum on giving instruction in fiqh and gathering round him students who later became his associates in the movement that led to the overthrow of the Pahlavi regime.
The emphases of the Imam's activity began to change with the death of Ayatullah Burujirdi on March 31, 1961, for he now emerged as one of the successors to Burujirdi's position of leadership. This emergence was signalled by the publication of some of his writings on fiqh, most importantly the basic handbook of religious practice entitled, like others of its genre, Tauzih al-Masa'il. He was soon accepted as marja'-i taqlid by a large number of Iranian Shi'is. His leadership role was, however, destined to go far beyond that traditional for a marja'-i taqlid and to attain a comprehensiveness unique in the history of the Shi'i 'ulama'.
A more serious confrontation was not long in coming. In January 1963, the Shah announced a six-point program of reform that he termed the White Revolution, an American-inspired package of measures designed to give his regime a liberal and progressive facade.
For his own part, Imam Khomeini issued on January 22, 1963 a strongly worded declaration denouncing the Shah and his plans. In imitation, perhaps, of his father, who had taken an armored column to Qum in 1928 in order to intimidate certain outspoken 'ulama', the Shah came to Qum two days later. Faced with a boycott by all the dignitaries of the city, he delivered a speech harshly attacking the 'ulama' as a class.
Confrontation turned to insurrection some two months later. The beginning of Muharram, always a time of heightened religious awareness and sensitivity, saw demonstrators in Tehran carrying pictures of the Imam and denouncing the Shah in front of his own palace. On the afternoon of 'Ashura (June 3, 1963), Imam Khomeini delivered a speech at the Fayziya madrasa in which he drew parallels between the Umayyad caliph Yazid and the Shah and warned the Shah that if he did not change his ways the day would come when the people would offer up thanks for his departure from the country.*
This warning was remarkably prescient, for on January 16, 1979, the Shah was indeed obliged to leave Iran amidst scenes of popular rejoicing. The immediate effect of the Imam's speech was, however, his arrest two days later at 3 o'clock in the morning by a group of commandos who hastily transferred him to the Qasr prison in Tehran.
As dawn broke on June 3, the news of his arrest spread first through Qum and then to other cities. In Qum, Tehran, Shiraz, Mashhad and Varamin, masses of angry demonstrators were confronted by tanks and ruthlessly slaughtered. It was not until six days later that order was fully restored. This uprising of 15 Khurdad 1342 (the day in the Iranian calendar on which it began) marked a turning point in Iranian history.
The movement of 15 Khurdad may therefore be characterized as the prelude to the Islamic Revolution of 1978-79; the goals of that revolution and its leadership had already been determined.
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Shortly before dawn on November 4, 1964, again a detachment of commandos surrounded the Imam's house in Qum, arrested him, and this time took him directly to Mehrabad airport in Tehran for immediate banishment to Turkey.From there he was deported to Najaf(Iraq).
Once settled in Najaf, Imam Khomeini began teaching fiqh at the Shaykh Murtaza Ansari madrasa. His lectures were well attended, by students not only from Iran but also from Iraq, India, Pakistan, Afghanistan, and the Persian Gulf states.
In 1978-1979 he successfully led the historical Islamic revolution in Iran and on 11th February,1979 the Islamic Republic was established in in Iran.He expired on 4th June 1989 in Tehran.
In various branches of Islamic sciences he authored hundreds of books and treatises.
The website regarding Imam Khomieni

Ayatullah Seyyid Abul Qasim al­Khoei
He was born in Khuy, on 15th Rajab, 1317 AH. He came to Najaf at the age of 13 with his father Seyyid Ali Akbar El­Khoee. After completing his preliminary studies at the age of 20, he joined the final classes under great tutors like Shaikh al­Shariah Isfehani, Shaikh Muhammad Husain Isfehani, Shaikh Zia Iraqi and Mirza Husain al­Naeeni. Ayatullah El­Khoee's main contribution was to Usool al­Fiqh, but he was also a great FAQEEH, in a sense that his classes on FIQH were attended by some of the most prominent scholars of his time. After the death of Ayatullah Seyyid Muhsin Al­Hakim in 1971 AD. he became a sole Marja. His tenure of Marjaiyyah was tumultuous, and it lasted for nearly 22 years. He died on 8th Safar 1413 AH. (i.e. 8th August 1992).
It is said that the number of great FUQAHA trained by him during the five decades of constant teaching exceeds one thousand.
The website regrading Ayatullah al-Uzma Khoei

Ayatullah al-Uzma Sistani
For more than half a century, the late Ayatullah Uzm Khou'i has been a clear source for many scholars who have been his students and later became eminent `alims. One of the most eminent among the students of the Late Ayatullah Khou'i is Ayatullah Sayyid Ali Husayni Sistani, who is known for his genius, knowledge, and talent. Hereby, we shall try to give a brief account (a biography) of this remarkable personality:
1- His Birth and Upbringing :
Ayatullah Sayyid Ali Husayni Sistani was born in Rabi`ul Awwal 1349 A.H. (1930 A.D.) in Mashhad, into a family known for its religious background. He learned Arabic literature and rhetoric. While he learned theological and rational sciences from many eminent and well-known religiousscholars in Khurasan. Ayatullah Sistani attended many lectures at the Kharij stage and benefitted from the knowledge of Allamah Muhaqqiq Mirza Mahdi Isfahani. He also benefited from the knowledge of `Allamah Mirza Mehdi Isfahani. After that, in 1948, Sistani traveled to Qom - in the lifetime of the late Ayatullah Boroujerdi - and began studying in its seminary.
He benefited greatly from vast knowledge of the late Ayatullah Boroujerdi, especially in Usool and Fiqh; thus he agreed with almost all of his points of view. There, he also attended the lectures of Ayatullah Hujjat Kuhkamar'i. His thirst for religious knowledge led Sistani to migrate to Najaf in 1951, where he attended some lectures of Ayatullah Hakeem, Shaykh Husayn Hilli, and the late Ayatullah Khou'i. In particular, he attended the lectures of Ayatullah Khou'i on Fiqh and Usool for more than ten years. Sistani also completed series of lessons on Usool which he learned under Ayatullah Shaykh Husayn Hilli.
Meanwhile - exactly from the year 1948 until now, Ayatullah Sistani has been teaching the Kharij stage (based on the book titled "al-Makaasib" by Shaykh Ansaari). He also teaches the book of Tahaara (purity) and many parts of the book on Prayers, in addition to parts of the book of Khums (the one-fifth tax). In 1964, Ayatullah Sistani began teaching the Kharij stage of Usool, and up until the year 1990 he has completed three series of lectures on this subject.
2- His Scientific Genius:
Ayatullah Sistani is one of the few students who obtained a degree of Ijtihad. He is known for his intelligence and his vast research activities on biographies. He is also well acquainted with many theories on many scientific subjects of the Hawzah. Ayatullah Sistani was involved in scientific competitions with martyr Muhammad Baqir Sadr. This had been certificated by the late Ayatullah Khou'i and also by `Allamah Shaykh Husayn Hilli whom both had confirmed his being a Mujtahid on two separate certification dated 1960, in which the two Ayatullahs had appreciated his personality and knowledge.
It is worthy to say that until that date, Ayatullah Khou'i had never certificated any of his students' knowledge or Ijtihad, except for Ayatullah Sistani and Ayatullah Shaykh Ali Falsafi (an eminent `alim in the Hawzah of Mashhad. On the other hand, the famous `Allamah Shaykh Agha Buzurgh Tehrani wrote a letter to Ayatullah Sistani in 1960 in which he eulogized him for his intellectual talents on biographies and hadith. This means that Ayatullah Sistani, had been granted his high scientific rank when he was only thirty-one years old.
3- His works:
Ayatullah Sistani began teaching the Kharij stage on Fiqh, Usool, and biography 34 years ago. He held many lectures on the book entitled "Makaasib", and on many subjects such as purity, prayers, judgment, khums, and other rules of Fiqh like usury, Taqiyyah (precaution), and the rule known as "ilzam" (obligation). Sistani also taught Usool for three complete sessions - some of which are ready for publication, like his research on the scientific roots (principles), "ta`adul and taraajeeh", some researches on Fiqh, some chapters about prayers, the rule of Taqiyyah and ilzam.
Many eminent scholars, such as `Allamah Shaykh Mahdi Murwaarid, `Allamah Sayyid Habib Husaynan, `Allamah Sayyid Murtadha Isfahani, `Allamah Sayyid Ahmad Madad, `Allamah Shaykh Baqir Irwaani, and many other teachers in the hawzah, have recorded his researches. During that, Ayatullah Sistani was busy in compiling important books and some treatises, in addition to what he had written on Fiqh and Usul. Hereunder, are some of Ayatullah Sistani's books and treatises:
1- Explanation on "al-`Urwa al-Wuthqah". 2- Researches on Usul. 3- The book of Qadhaa' (judgment). 4- The book of Sale and Choices. 5- A treatise on doubtful clothes. 6- A treatise on the rule of "Yadd" (hand). 7- A treatise on the traveller's prayers. 8- A treatise on the rule of "tajaawuz" & "Faraagh". 9- A treatise on "Qiblah". 10- A treatise on "Taqiyyah" (precaution). 11- A treatise on the rule of "ilzam" (obligation). 12- A treatise on ijtihad & imitation. 13- A treatise on the rule of "La Dharar wa la Dhiraar". 14- A treatise on Usury. 15- A treatise on that the correspondence of ibn abi `Umayr is reliable. 16- A criticize on the treatise titled "The correction of Chains" of Ardabili. 17- An explanation on the book titled "Mashyakhat al-Tahthibayn". 18- A treatise on the past methods in regard to the reliable narrations. with many other handwritten compilations and treatises on rules for the imitators.
4- His Methodology in Researching & Teaching:
Ayatullah Uzma Sistani has his own method of teaching which differs from other teachers and scholars. For example, his method in teaching Usul distinguishes with the following features:
A) He speaks about the history of the research he is discussing, to know its fundamental sources which might be philosophical, like the issue of the simplicity of "mushtaqq" and its constructions. Or, they might be concerned with beliefs and policy, like the research of "ta`aadul and taraajeeh", in which he had explained that the difference of hadiths returns to intellectual clashes and the political circumstances of that time during which the Holy Imams(A.S.) had lived.
B) Ayatullah Sistani always connects between the thought of Hawzah and the contemporary civilizations. In his discussing the literal meaning and distinguishing between it and the highest meaning, and whether this difference is subjective or not; Ayatullah Sistani chooses the thought of al-Kifaya's author, who believes that the said difference is external. However, he himself builds his opinion on the a modern philosophical theory.
And when he discusses the name of Time, he deals with this subject according to a Western modern philosophical theory, which declares that Time must be taken from Place, having the consequence of light and darkness. As to the form of imperative, Ayatullah Sistani discusses this matter depending on some sociologists' theories, which say that the reason behind dividing the request into: Order, Begging, and Asking, is the intercession of the requester in his request, as whether it is of higher, equal or lower than the normal level.
C) Ayatullah Sistani always looks after the principles in relation with Fiqh. He thinks that the hawzah students became bored because most of scholars are dealing with subjects on Usul exaggeratedly, by repeating the others researches, instead of innovating new researches of their own. Thus, the students cannot be enticed with such unuseful and boring repetition. But fortunately, we do not find this situation in the lectures or lessons that are being held by Ayatullah Sistani. He rather, discusses the subject from all its sides until he reaches a final logical conclusion.
D) The Marriage to the Infidel: This is one of the disputatious rules about which the scholars have different opinions. They believe that it is a mere intellectual rule. But Ayatullah Sistani regards it as a part of the rule called "Idhtiraar" (obligation) which is a legal rule confirmed by many historical texts like "Anything which Allah has prohibited is lawful for whoever is driven to necessity".
Or sometimes, he amplifies a rule by emphasizing what is seems to be important. E) His Social View About the Text: There are many Faqihs who deal literally with historical texts and remain stable upon their mere words and meanings, and do not try to move even one step forward. For instance, such faqihs depend on the apparent meaning of the prophetic hadith in which the Holy Prophet(S.A.W.) had prohibited the Muslims from eating the meat of domestic asses during the time of the battle of Khaybar, and believe that the asses' meat is prohibited, without objection.
But, from the Ayatullah Sistani's point of view, faqihs must penetrate into the real meaning behind the text's words. He says that the Holy Prophet, and for sure, wanted to utilize the few number of asses the Muslims have in the best and most useful ways. One of those ways is that these asses must be kept alive to convey the arms and other important provision to the Muslim army, since they were the only means available for transportation. Thus, Ayatullah Sistani believes that the prohibition must have been temporary and must not be understood as absolute permanent one.
F) Experience & Acquaintance: Ayatullah Uzma Sistani believes strongly that a faqih must be acquainted with Arabic literature, civilization, orations, poems, grammar,...etc., otherwise he wouldn't have enough ability to deal with any text, and so, he cannot distinguish this meaning from that. And, also a faqih must have enough knowledge about historical biographies and dignities, in order to be able to recognize any text in relation to that personality. Moreover, it is amazing to mention here, that Ayatullah Sistani, and in many occasions, disagrees with rules that are unanimously agreed by most of scholars.
As an example, the ulama do not accept ibn al-Fadha'iri's criticism book in regard to some personalities, either, as they believe, because of the huge number of criticism he had against those personalities, or because they doubt his being the author of the book. While Ayatullah Sistani believes that ibn al-Fadha'iri is the real author of that book, and that he must be regarded more reliable than even Najjaashi, al-Shaykh, and others, for his criticism. Ayatullah Sistani always encourages the scholars to study the different copies of hadith, and distinguish between them to fetch the differences, and also study the biography of the narrators. He does agree with those who regard al-Saduq more reliable (in narrating traditions) than al-Shaykh. He rather believes that al-Shaykh is trustworthy enough. However, Ayatullah Sistani and martyr Sadr both try to give a new formation to the subject.
Now, when Ayatullah Sistani discusses the rule of "ta`aadul and taraajeeh", he refers to the secret concealed inside this rule, which is the reason of the hadiths' difference. So, if the scholars attempt to point the reasons of the difference behind the legal texts, there will no problem at all. The same subject had been discussed by martyr Sadr, but he had dealt with it according to the absolute intellection, while Ayatullah Sistani gave many temporary and historical evidences, until he got important rules through which many disputes have been solved and removed. It is said that Ayatullah Sistani is using this method in the Fiqh lessons he is holding.
G) Comparing between different schools: Commonly, many scholars try to constrict their researches to this religious school or that, but Ayatullah Sistani differs. He always compares his research or discussion with the two main centers of knowledge, namely the hawzah of Mashhad and the hawzah of Qum on the one hand, and the hawzah of Najaf on the other hand. For instance, he conveys the opinions of Mirza Mahdi Isfahani (one of the scholars of Mashhad), Boroujerdi (an `alim from Qum), and the opinions of the three researchers, Ayatullah Khou'i, and Shaykh Hasan Hilli (as scholars from Najaf). The Sistani's method in Fiqh has a particular feature, some of which are related herebelow:
1) Comparing between the Fiqh of Shia and other Islamic sects' Fiqh.
2) Benefitting from the modern laws (like the Iraqi, Egyptian, and French laws) in some Fiqh subjects, especially when he discusses the subjects such as the Sale and the Choices.
3) Renewal in Discussing some Fiqh rules and according to this era's circumstances, contrary to some scholars who deal with the historical texts as they are without attempting to change any part of it as the conditions may request that.
5- Ayatullah Sistani's Personality:
Whoever associates with Ayatullah Sistani, he will notice how high spirituality he earns, the spirituality that Ahlul Bayt(A.S.) have always called to. This feature, indeed, has rendered him one of high rank's scholars and a true pious. However, the most remarkable characteristics of Ayatullah Sistani are the following:
A) Equity and Respecting Others' Opinions:
Because Ayatullah Sistani is fond of knowledge and always does his best to Reach the truth, and also because he respects everybody's opinion and every objective point, he keeps reading and researching all the time. He is very anxious to know others' thought and discover the target points of his mates. Many times and in many occasions we see him referring to one of the scholar's opinion even this scholar is not one of his masters, or he is not very known in the Hawzah, only because that opinion has an objective point (or points) of view.
B) Discussing Subjects Politely: It is known among the scholars that subjects and on many fields are being discussed roughly in the Hawzah of Najaf. It is no doubt that such a manner may cultivate the students'knowledge and purify it from every incorrect understanding. However, the students quarrel about something unimportant, and thus, the same manner may be mere squabble. In this case, more precious time would be wasted in vain, and no one would reach the holy aim, which is certainty, for which he pays all that endeavor and exertion. On the other hand, we see Ayatullah Sistani avoids disputes and void argumentation, or disregarding others' opinions and conclusions. He always tries to use polite phrases, and always does his best to keep the scholars' respect and veneration. Another feature, is that Ayatullah Sistani used to repeat his speech and phrases that consist important points; but if he noticed a continuous arrogance and obstinacy from a student, he then prefers silence.
C) Training Beside Education: Education is not only an official job through which a teacher may practise a routine work against his salary. Such a behaviour shall certainly deviate the teacher from the main target which is training his students. A teacher must regard his work as a heavenly mission which he must practise with love, care, and full responsibility. It is said that Ayatullah al-Hakim's high behaviours were Sistani's excellent model. He himself became a model of his master, the late Ayatullah Khou'i, and is treating his students exactly as the late Ayatullah Khou'i used to treat his students. Ayatullah Sistani, always encourages his students to ask and research, until they reach the truth. In the same time, he insists on respecting the scholars and `ulama.
D) Piety: Sometimes, the hawzah undergoes problems or critical attitudes which, if they are not to be faced bravely, many facts that affect the principles of the Islamic religion shall be concealed. There is no doubt that all `ulama must stand with courage in front of these incorrect currents. But the same situation may rise because of personal enmity or competitions to reach a higher rank or hollow reputation. In this case, many `alims, such as Ayatullah Sistani, prefer to stand aloof instead of participating in this dilemma, as happened after the demise of Ayatullah Boroujerdi and Ayatullah al-Hakim. Ayatullah Sistani is very well-known for his humble and simplicity in lifeway. He earns ordinary house and furniture, and wears unexpensive garments. He does not care about fashion or modern mode.
E)Ayatullah Sistani's Intellectual Works: Ayatullah Sistani is not a mere faqih; he is rather a well-educated personality. He is acquainted with most of contemporary knowledges and civilizations, and has modernized thoughts and opinions. Ayatullah Sistani is heedful of the international economic and political information. In one word, Ayatullah Sistani can be considered as a modern faqih with genuine principles.
6- The Religious Authority: Some masters in Najaf Ashraf relate that, after the demise of Ayatollah Sayyid Nasrullah Mustanbit, many scholars had suggested on Ayatollah Khou'i that he should prepare the appropriate base by choosing a personality from the hawzah (of Najaf) so that the religious authority may remain alive and effective. His choice became correct and the choiced was Sayyid Sistani for his knowledge, good manner, stable policy, and many other virtues. Ayatollah Sistani then began to perform the prayers at the niche of Ayatollah Khou'i, and started studying in his school.
Later on, he wrote a commentary on the Resaalah of Ayatollah Khou'i. After the death of Ayatullah Khou'i, Ayatollah Sistani was one of those six personalities who participated in the funeral and he himself performed the prayers on the late's body. After that,Ayatullah Sistani became the only marja` (religious authority). He began to send duties and salaries, and teaching in the same classroom of Ayatollah Khou'i (in Masjid Khadhra'); thus, his followers increased day after another, especially in Iraq, the Persian Gulf region, India,...etc. Ayatollah Sistani has the highest rank among the mujtahids and scholars throughout the Islamic World, and especially in the hawzahs of Najaf Ashraf and Qom.
Some useful links regarding Ayatullah al-Uzma Sistani

Ayatullah al-Uzma Sayyid Ali Khamenei
"Right from the assassination attempt on my life, I had a feeling that Allah had chosen me for a great task for which I had prepared . At the time I did not know the nature of the task. However, I had no doubt that I would be ready to shoulder a great weight in His way for the sake of the revolution and in the service of you, Oh people.
1. Birth and Lineage His Eminence Ayatullah al-'Udhma al-Haj as-Sayyid 'Ali al-Husaini al-Khamenei (May Allah prolong his life) was born in 1939 in the Holy City of Mashhad, Iran, in a respected scholarly family. His father, Ayatullah al-Haj as-Sayyid Jawad, was amongst Mashhad's erudite 'ulama (clerics). For years on end, he used to lead Fajr (morning) prayers at the Gawharshad mosque and dhuhr (midday) and 'Isha (evening) prayers at the Bazaar-e-Mashhad mosque. He was a well-known preacher. His mother was the daughter of Sayyid Hashim Najafabadi (Mir Damadi), one of the well-known 'ulama of Mashhad. She was a chaste and honourable woman, who had knowledge of religious injunctions. She had very high moral principles.
2. His Childhood Ayatullah al-'Udhma Sayyid 'Ali Khamenei lived his childhood under the care of his father, who was a loving parent and committed to bringing up his children in the best way. He spared no efforts in teaching them. Those years were very hard on Sayyid Khamenei because of poverty. He said, " I can recall that sometimes we had nothing to eat. At dinner time, my mother used to take the money which my grandmother gave me and my brothers and sisters, to buy milk and raisins for us to eat with bread."
3. His Education and Studies At the age of five, Ayatullah al-Udhma Sayyid 'Ali Khamenei and his elder brother Sayyid Muhammad were sent to Maktabkhaneh (Qur'anic classes). Then they were enrolled into a religious primary school by the name of 'Dar ut Ta'lim e Diyanati'. After he finished the primary school course, he attended evening classes in a state school, without the knowledge of his father, and obtained a certificate. He then enrolled in a secondary school for two years where he obtained a certificate. As for religious studies, he studied Arabic grammar at the religious school. He read some of the books from "Jami' al-Muqaddamat", which are Arabic syntax books, under the supervision of his father.
At the age of fourteen he joined the Sulaiman Khan school to study religious sciences. After completion of the study of Arabic grammar and the preliminary religious sciences he studied some of the Intermediate religious stuides (Sutuh) till the end of Lum'ah (concise but comprehensive text of Fiqh). Subsequently he joined the Nuwwab Religious Seminary to complete his Sutuh level of studies at the young age of sixteen.
This led to his attending Bahthil Kharij (graduation classes) under the supervision of Ayatullah al-'Udhma Sayyid Milani. Ayatullah al-'Udhma Khamenei in addition to Fiqh and Usul also learnt and taught Islamic Philosophy, Rijal (Biography of Narrators of Holy Traditions), Diraya (Science of Comprehension of Traditions), Astronomy and Tafsir (Quranic Exegesis). He studied under eminent scholars and jurisprudents like Ayatullah Mirza Javad Agha Tehrani, Ayatullah Hakim, Imam Khomeini, Ayatullah al-'Udhma Burujardi and 'Allamah Tabatabai. Ayatullah al-'Udhma Khamenei spent most of his student days in Mashhad. In 1947 he also visited the Holy City of Najaf where he studied for two years. In 1958 he migrated to Qom where he studied for six years.
4. Teaching Career His Eminence Ayatullah al-'Udhma Sayyid Khamenei started teaching early in his student days. Whatever he learnt with his God-given ingenuity and great devotion, he taught with complete mastery. He expalins, "I started teaching right after I graduated from the primary school, during the time of my religious studies at the Islamic seminary. I supervised the learning of two elderly students, who were reading the book "Sarf -e-Mir". Up to 1958, at which time I started living in Mashhad, I used to teach Arabic syntax and grammar, figures of speech, principles of jurisprudence and jurisprudence. In Qom I also combined study with teaching. After my return from Qom to Mashad in 1964, teaching was one of my main occupations.
During these years, and until 1977, I supervised students at the level of advanced sutuh, teaching Makasib (an advanced profound text of Fiqh) of Sheikh Ansari in jurisprudence and Kifayah in usul (an advanced profound text on principles of Jurisprudence) and 'Aqaid (beliefs)." Ayatullah al-'Udhma Sayyid 'Ali Khamenei obtained a licence for ijtihad (deduction of legal judgements) from his teacher, Ayatullah al-'Udhma Hairi in 1974, after attending bahth ul-kharij for more than fifteen years. Throughout his political career after the victory of the revolution, as testified by his colleagues who pursued academic discussions with him, he never abandoned his research and teaching. He would manange his time skillfully to engage in study and research especially in the field of Fiqh.
5. His Struggle from 1962 Onwards
A great part of his life has been dedicated to struggle, either through his writings, speeches, or taking up arms, especially when the late Imam inaugurated his Islamic Revolution in 1963. A detailed description of his struggles would require several volumes. However, a brief outline follows. Responding to the call of Imam Khomeini (May his soul rest in peace) in 1962, the centre of religious learning, seat of knowledge and heart of jihad in Qom assumed an invigorated role. With courage and zeal, 'ulama and students alike took it upon themselves to disseminate the messages of the Imam and other religious authorities to every corner of Iran. Their instructions and calls were printed and circulated widely through the support and help of all popular forces.
This new found vigour and zeal spread to the other centres of theology in the country, especially the Islamic seminary of Mashhad. Ayatullah al-'Udhma Sayyid Khamenei (May Allah prolong his life) played a decisive role in this awakening. Alongside his activities in Qom, he strengthened his bond with the 'ulama and students of Mashhad. Counting on the activities and support of the 'ulama of Khurasan, he succeeded in mobilising theology students in a better way. His fiery sermons exposing the treachery of the regime and widespsread activism against the oppressive Pahlavi rule led to his arrest and imposition of harsh treatment. He was forced to do menial work, kept in solitary confinement, insulted and severely humiliated, threatened with death and subjected to other tortures in jail. After his release from detention, Ayatullah al-'Udhma Khamenei decided to settle in Mashhad instead of going back to Tehran or Qom.
He took up teaching as his prime concern. He gave classes in Qura'nic commentary, specially tailored for theology students, and other classes for university students and youth. He used these classes as a platform to disseminate revolutionary ideas, a rallying point for revolutionaries, and a centre for awakening. These classes turned into an axis of popular sentiments and Islamic dissent. These activities in the fields of knowledge, teaching, jihad and service of the people contributed to Ayatullah al-'Udhma Khamenei's becoming, with time, a focus of jihad in Mashhad. People came to see him from far flung places in Iran.
He in turn had contacts with the people in all areas. Ayatullah al-'Udhma Khamenei thus, commanded the respect of the Iranian people for his integrity, morality and courage. Invitations from many bodies and institutions in Iranian towns and cities such as Isfahan, Kirman, Yazd and Tehran were raining down on him to come and give lectures and talks. He spared no efforts to make use of all occasions to disseminate Islamic revolutionary ideas, tell the truth about the regime's practices, and encourage people to adhto the path of jihad and revolution. Besides his lectures, the books he either wrote or translated gave life to revolutionary ideas and fervour.
Books like the Treaty of Imam Hasan (peace be upon him) The Future is This Religion's, and The Role of Muslims in India's Awakening played a great role in educating the youth and grooming them for revolution. After the departure of Ayatullah al-'Udhma Burujardi in 1970, Ayatullah al-'Udhma Sayyid Khamenei embarked on the task of promoting Imam Khomeini as a Marj'a, (religious authority); he thought the time was right for such a move; the years 1968 to 1971 witnessed the building of peaceful revolutionary culture.
The youth were still taking their first steps in the realm of revolutionary Islam.The 'ulama became their most deadly weapon. The latter did not miss the opportunity of spreading pristine Islamic knowledge and sciences amongst the youth, using every available medium, be it the pulpit of the mosque, private classes, free and open discussion sessions, or publishing books and leaflets. Sayyid Khamenei calls this period the " years of clandestine activities."
As he was keen on educating revolutionary cadres, enlisting the support of trusted elements, and establishing contacts with activists, he accepted an offer to combine teaching with the task of leading prayers, i.e. being the Imam of the congregation. Capitalising on the strength the Islamic movement had achieved , it was thought fit and timely to create organised Islamic cells, headed by the 'ulama and those well-versed in jurisprudence and politics instead of ordinary people or politicians. The first of these cells was set up, headed by the late Imam Khomeini and supervised by revolutionary ulema in Mashad.
The Mujahidin 'Ulama League was born; its emergence was a prelude to the founding of the Islamic Republican Party after the revolution. The activities of the League were responsible for mobilising and organising millions of people in marches and demonstrations during the period 1977 to 1978. Sayyid Khamenei's role in establishing the League was pivotal. It is worth noting that the Savak prevented him from leaving the country for ten years from 1965. His exile lasted till 1978, the year when the masses took the upper hand so much so that matters went out of the hands of the regime. Availing himself of the turmoil into which the ruling establishment was thrown, Sayyid Khamenei returned to Mashhad to continue his jihad with a vengeance.
6. During and After the Revolution
1. Membership of the Revolution Command Council Besides the leader, the Revolution Command Council played a major role in administering the revolution and eventually rendering it triumphant.
2. Member of Imam Khomeini's Reception Committee
3. Representative of Imam Khomeini in the Revolutionary Council in the Defence Ministry
4. Commander of Revolutionary Guards
5. Imam of Tehran Friday (Juma'h) Prayer
6. Member of the Islamic Consultative Council in the first term.
7. Imam Khomeini's counsel in Supreme Defence Council
8. President of the Republic for two consecutive terms
7. His Leadership After the sad demise of the founder of the Islamic Revolution, the Council of Experts on 4th June 1989 unanimously elected him to the Leadesrhip post of the Islamic Revolution and the Muslim Ummah. During his wise leadership he has succeeded in discharging his responsibilities in the best manner and steers the revolution on the same pristine path trodden by the late Imam Khomeini. It is no wonder for he is one of the disciples of the Imam. We pray he continues his firm but wise leadership till the reappearance of the Awaited Saviour of mankind, the Original Leader of the Global Islamic Revolution, the Holy Imam al-Mahdi (May Allah Hasten His Glad Reappearance)
Useful link regarding Ayatullah al-Uzma Khamnaee

Ayatullah AL-Uzma Wahid Khurasani
Ayatullah Shaykl Husain Wahid Khurasani was born in 1921 in the holy city of Mashhad. Having finished the literature lessons, he learned the Sotouh stage from the late Ayatullah Haj Shaykh Muhammad Nahawandi, then he attended the lectures of the Kharij stage of the late Ayatullah Mirza Mehdi Isfahani and Ayatullah Ashtiyani. He also learned rational sciences, philosophy, and theology from the late Mirza Abul Qasim Ilahi and Agha Mirza Mehdi Ashtiyani.
Then he migrated to Najaf Ashraf to complete his studies; that took place when he was 27 years old. There he attended the lectures of the late Ayatullah Uzma Agha Mirza Abdul Hadi Shirazi, and Ayatullah Uzma Hakim, but the main of his knowledge he has took from Ayatullah Uzma Haj Sayyid Abul Qasim Khou'i, and he later became one of his prominent students.
In 1378 A.H. (1958 A.D.), and after teaching the Sotouh stage for many years, Ayatullah Wahid Khurasani began teaching Fiqh and Usoul of the Kharij stage in Najaf which lasted for about twelve years. When he returned to Iran, in 1936, he took up residence in Mashhad and worked in teaching. After a year from that he migrated to the holy city of Qom. He is now teaching Fiqh and Usoul of the Kharij stage in the Hawzah. He is one of the Grand Marja of the Shi'ites in the world.

Seyyid Dildar Ali
He is popularly known as Ghufran Ma'ab, was the son of Seyyid Muhammad Muin bin Seyyid Abdul Hadi. It would seem that his family, like many other Seyyid families, left Nishapur (Iran) because of the Mongol invasion and settled in India. He was born in 1166 AH. He completed his early studies in India, and in 1193 AH travelled to Iraq for further studies. Among his tutors in Iraq were great Fuqaha like Shaikh Ja'far Kashiful Ghita, and Wahid Behbehani. Later, he went to Mashhad (Iran) for further studies.
Seyyid Dildar Ali, while in India, was of Akhbari persuasion, but he changed to Usuli school after his intensive studies in Iraq. Upon his return to Lucknow, he became a Marja' in India, his fatwas being regarded as final by the Shia populace.
His magnum opus in Theology (Ilm­ul­Kalam) is known as "Imadul­Islam" which he wrote in Arabic, in refutation of anti­shia arguments by Fakhr­ud­Din Razi. His detailed work in FIQH is 'MUNTAHAL AFKAR'. His sons were also pious, dedicated scholars and teachers.
Seyyid Dildar Ali died in the night of 19th Rajab 1235 (2nd May 1820), and was buried in Lucknow.

Mufti Mohammad Abbas
He was son of Seyyid Ali Akbar Jazaeri Shushtari, was born at the end of Rabi­ul­Awwal 1224 AH. (15th May 1809). As a child, he was gifted and precocious, having composed an Urdu MATHNAVI on Shia doctrines at the age of 12. More than 150 of his books have been published but a large number still remain in manuscript form. He never visited Arabia, yet Arab scholars were impressed by his Arabic prose and poetry.
His deep understanding of FIQH prompted Sultanul Ulama, Seyyid Mohammad, son of Ghufran Ma'ab, to appoint him the MUFTI of Lucknow. Mufti Mohammad Abbas compiled a guide book for the Qadhis and Mufties of AWADH and the principles laid down by him were followed by the judiciary.
He had six sons, one of them Mufti Seyyid Ahmad Ali (died in 1969) was also a Faqih of repute. He was the principle of Nazmia Arabic College, Lucknow.
Mufti Mohammad Abbas died on 25th Rajab 1306 (27th March 1889) at Lucknow.

Seyyid Hamid Husain
He was son of Mufti Muhammad Quli, was born in Meerut, India, on 5th Muharaam 1246 (27th June, 1830). He studied Arabic literature with Mufti Mohammad Abbas, and Sayyidul Ulama Seyyid Husain (the youngest son of Ghufran Ma'ab) trained him in FIQH and Usool.
Seyyid Hamid Husain acquired his knowledge of the Islamic sciences in India, and although he visited many scholars during his pilgrimage to Arabia and Iraq, his main interest lay in collecting books and manuscripts for doctrinal and historical research. Ulama of Iran and Iraq have paid glowing tributes to him in their evaluation of his copious contributions, particularly the encyclopaedic work on Imamah, called 'ABAQATUL ANWAR'.
Ayatullah Seyyid Muhsin Amili in his 'A'AYANU SSHIA' says: " A man of his eloquence, proficiency in Traditions, Islamic history and Theology is not to be found during his time. In fact, neither before nor after. If we said that a scholar of his status has not appeared after the era of MUFEED and MURTADHA, it would not be an exaggeration…"
His work on FIQH includes "AL­DHARAE" which is a commentary on 'SHARAE', 'ZAINUL WASAIL', 'AL­SHARIAH AL­GHARRA', 'AL­NAJM AL­THAQIB' and others.

Seyyid Najmul Hasan
He was popularly known as Najmul Millat. He was the son of Seyyid Akbar Husain of Amroha. Seyyid was born on 6th Dhul Hijja 1279 (25th May 1863). He was a favourite disciple and son­in­law of Mufti Muhammad Abbas. He studied all the higher faculties, including Fiqh and Usool in India, under the tutelage of Abul Hasan Abbu Sahib and Mufti Muhammad Abbas. Himself a Faqih of the first rank, he trained several Ulama like Seyyid Sibte Hasan, Seyyid Adeel Akhtar and Hafiz Kitayat Husain. He will ever be remembered for his services to the Shias of Tibet, Burma, Africa, and countries in the West, rendered through the missionaries trained in his Madrassah Nazmiah, Lucknow.
He died on 17th Safar 1351 AH (18th April 1938).

Aga Buzurg Tehrani
Muhammad Muhsin bin Ali bin Muhammad Reza bin Muhsin bin Ali Akbar (1876- 1970 A.D/1293-1389 A.H.), the famous Shi'ite jurist and bibliographer was born in Tehran. His father and grand-father were also the religious scholars of this city. Aga Buzurg started his primary religious education in Dangi Seminary and continued in Pamnar Seminary and then in the Farhriyeh (Marwi) Seminary.
In (1897 A.D./1315 A.H.) he left for Najaf (Iraq) for pursuing higher education and from this date till (1910 A.D. / 1329 A.H.) he studied under many great scholars of this city. In (1912 A.D./1329 A.H.) he left for Kazmain and started extensive research to compile the Shi'ite bibliography encyclopaedia i-e Ad. Dhariyyah ila Tasaneef al-Shia. In (1935 A.D./1354 A.H) he returned to Najaf to publish Ad-Dhariyyah and for this purpose he established a printing press known as As-Sa'adah press but the Imperial Government of Iraq created obstacles in his works by raising various excuses.
Aga Buzurg travelled extensively to compile this encyclopaedia. Aga Buzurg obtained permissions from the traditionists of the various Islamic schools of thoughts to quote Hadith. His important works are as follows:
1 - Ad-Dhariyyah ila Tasaneef al-Shia.
2 - Tabaqat Elam ush-Shia.
3 - Masfal Maqal fi Masnafi-i Ilm ar-Rijal
4 - Al-Mashiqah
5 - Hadiyah tar Razi ila Mujaddid al-Shirazi
6 - An-Naqd al-Taif fi Nafi al-Tahrif an-al Quran al-Sharif.
7 - Tauzeeh ar-Rashad fi Tarikh Hasr al-Ijtihad.
8 - Tafneed Qoul al-Awwam Ba Qadam al-Kalam.
9 - Zial Al-Mashiqah.
10 - Zia al Mafazat fi Tariq Mashaiq al Ijazat.
11 - Ijazat al-Riqayah wa Warasah fil Quran al-Akhirah al Salasa.
12 - Hayat ash-Shaykh al Tousi.
13 - Mustadrak Kashf az-Zunoon or Zail Kashf az-Zunoon.

Ibn Uqdah
Abul Abbas Ahmad bin Muhammad bin Saeed Hamadani (863-944A.D./ 249-332 A.H.) was the famous Shi'ite traditionist. Uqdah was the nickname of his father who was a paper manufacturer and teacher in Kufah. Ibn Uqdah followed Zaydi school and was very famous in memorizing traditions and he memorized one hundred thousand traditions and knew the text and authority of more than three hundred thousand traditions from the Holy Ahlebayt (A.S.).
He is very famous among the Shi'ites regarding the authority of the traditions. A major part of the fundamentals of the Shi'ites has been narrated by him and he is quoted extensively in the four authentic hadith compilations of the Shi'ites. Among the Sunni scholars authority on traditions like Abu Ali Hafez have praised him but some other Sunni scholars has criticized and rebuked him.
Ibn Uqdah as a authority of the traditions is well known among the Shi'ites and the adaption of traditions in the books regarding the authority of the traditions by him is also highly regarded. Te famous traditionists of Shi'ite, Sunni and Zaydi schools are included among the narrators of traditions from him like Muhammad bin Yaqub Kulaini, Abul Hasan Dar Qatni, Abul Qasim Tibrani, Abul Faraj Isfahani and others. His printed works are still extant.

Ibn A'Tham Kufi
Abu Muhammad Ahmad bin Ali famous as Ibn A'tham Kufi (demise 926 A.D./314 A.H.) is one of the famous Shi'ite traditionist, poet and historian. There is no exact information about his birth place, There is differences regarding his name and lineage. Yaqut considers him as a Shi'ite historian but the traditionists consider his traditions as weak and says that he himself has seen the book written by Ibn A'tham. But Shushtary considers him to belong to Shafaee school and regards him as reliable among the preceding scholars.
The works of Ibn A'tham mentioned in the history books are as follows:
1 - Al-Futuh: This book is also famous with the titles "Tarikh-i Futuh" and "Futuhat al-Shaam This book is considered as one of the most important document of the history of early Islam. In this book the author has named the famous historians and traditionists as its sources.
2 - Kitab Tarikh: This book according to Yaqut is the apendix of his first book Al-Futuh.

Ibn Shahr Aashub
Abu Jafar Muhammad bin Ali bin Shahr Aashub bin Ali Nasr bin Abul Jaush Mazandirani, nicknamed Rashid al-Din and Azzedine (1096-1192 A.D. / 489-588 A.H.) was a well-Known Shi'ite exegetist, traditionist, scholar and jurist, It is said that he and his father were the inhabitants of Sari and is confirned that he belonged to Mazandiran but it is not sure whether he was born in Sari. He persued education since his childhood and at the age of 8 years he memorized the whole Quran.
Ibn Shahr Aashub attended the classes of very famous scholars like Ahmad Ghazzali, Jarallah Zamikhshari, Abu Ali Tabarsi, Abul Hasan Baihaqi, Fareed khurasani, Khatib Khwarizmi, Qutbuddin Rawandi, The famous students and transmitters of Ibn Shahr Aashub were Ibn Idris Hilli, Ibn Batriq Hilli, Ibn Ab0i Ta'i Halabi and Ibn Zuhrah Halabi. His works manifest his expertise in the fields of Quranic sciences, traditions and Rijal. Ibn Shahr Aashub was also a poet of great repute. He passed away in Aleppo and was buried in Jabal al-Jowshan near the place famous as Mashhad al-Husain (A.S.). But Affandi wrongly states that he passed away in "Mashhad Ganj Afroz" near the Barfuroosh village (Babul) and his grave is the pilgrimage center of the people.

Syed Bin Taoos
Razi al-Din Abul-Qasim Ali bin Musa bin Jafar, famous as Syed bin Taoos (1193-1266 A.D./589-664 A.D.) the well knoun Shi'ite jurist, traditionist, historian and scholar was born in Hilla (Iraq). He spent his childhood and young age in his birth place and obtained education there. Then he left for Baghdad and stayed there for about 15 years and returned back to his birth place. He lived for sometime in Najaf, Karbala, Samarra and Kazmain and during the Mongol rule he returned back to Baghdad.
Ibn Taoos is considered as one of the most prominent jurist and traditionist among the Shi'ites, His literary prominence lies in his extensive works in the field of tradition and history. He is well known for quoting supplications, ethical and theological traditions as well as for his very pious life. Ibn Taoos studied under many great scholars and obtained permissions from most of them to narrate traditions.
Ibn Taoos was a hard working scholar and has left behmd multifarious works in theology, ethics, juris prudence and traditions. Most of his works has been reprinted many times and some of them have been rendered into Persian, Some of his works are as follows:
1 - Ijaza-i Syed bin Taoos.
3 - Al-Tara'if fi Marifah Mazahib at Tawaif.
4 - Muhasibah-tun Nafs.
5 - Misbah ash-Shariyah.
6 - Al-Luhuf Ala Qutilat Taffuf.
7 - Mahj al-Dawat wa Minhaj al-Ibadat.
8 - Faraj al-Mahmum fi Tarikh Ulama an-Nujum

Ibn Alqami
Majd al-Din Abu Taleb Muhammad bin Muhammad bin Ali bin Abu Taleb bin Alqami (1195-1258A.D./591-656 A.H.) was the last Abbasid minister. Some of the historians consider him to be Iranian from the city of Qum. He was an astute and learned politician and was an ardent follower of the Shi'ite school. During his youth he learned grammar and literature from Ibn Ayub Emeed ar-Ru'asa, a famous Shi'ite scholar.
Ibn Alqami was an able administrator and far-sighted statesman. Shi'ite historians have mentioned him as a pious and distinguished person. Ibn Alqami was a well-known scholar of his period. He was a good poet and master in Arabic prose. He was also expert calligraphist and always encouraged the scholars. He maintained a library which contained ten thousand precious and exquisite books.He developed close friendship and company with Ibn Ta'oos, the outstanding Shi'ite scholar, During the episode of Baghdad when Ibn Abil Hadeed, the famous exegetist of Nahjul Balagha and his brother Muwaffaq al-Din were imprisoned by the Mongols and there was possibility of their decimation Ibn Alqami with great difficutty saved their lives.
Majd al-Din Abu Taleb Muhammad bin Muhammad bin Ali bin Abu Taleb bin Alqami (1195-1258A.D./591-656 A.H.) was the last Abbasid minister. Some of the historians consider him to be Iranian from the city of Qum. He was an astute and learned politician and was an ardent follower of the Shi'ite school. During his youth he learned grammar and literature from Ibn Ayub Emeed ar-Ru'asa, a famous Shi'ite scholar.
Ibn Alqami was an able administrator and far-sighted statesman. Shi'ite historians have mentioned him as a pious and distinguished person. Ibn Alqami was a well-known scholar of his period. He was a good poet and master in Arabic prose. He was also expert calligraphist and always encouraged the scholars. He maintained a library which contained ten thousand precious and exquisite books.He developed close friendship and company with Ibn Ta'oos, the outstanding Shi'ite scholar, During the episode of Baghdad when Ibn Abil Hadeed, the famous exegetist of Nahjul Balagha and his brother Muwaffaq al-Din were imprisoned by the Mongols and there was possibility of their decimation Ibn Alqami with great difficutty saved their lives.

Ibn Maisam
Kamal al-Din Maisum bin Ali bin Maisum Bahrani, the famous Shi'ite traditionist, jurist and theologian of the thirteenth century A.D./ seventh century Hijrah was nicknamed Muffed al-Din. He was the contemporary of khaja Naseeruddin Tousi and it is mentioned that Khaja Naseeruddin Tousi studied jurisprudence under him and Ibn Maisum in theology was the student of Khaja Naseeruddin Tousi. Ibn Maisum was well-known and outstanding theologian and even his commentary on the Nahjul Balagha is based on theological and philosophical methods.
Ibn Maisum was the most distinguished personality of his period and praised as the philosopher, researcher and expert jurist, erudite traditionist and theologian. Tarihi considers his depth in jurisprudence equal to Khaja Naseeruddin Tousi's knowledge in theology.
About thirty books have been ascribed to him. His printed works are as follows:
1 - Misbah as-Salikin (The grand commentary of Nahjul Balagha).
2 - Ikhtiyar Misbah as-Salikin (The summary of the grand commentary of Nahjul Balagha)
3 - Sharh al-Ma'iat kalima-tal Nahjul Balagha.
4 - Quwaid al-Maram fi Ilm al-Kalam or Al-Qawaid al-Ilahiyeh fi al-Kalam wal Hikmah.

Ibn Babawayh
Muhammad bin Ali bin Husain bin Musa bin Babawayh Qummi nicknamed Shaykh Sadook (917-919 A.D. / 305-381 A.H.) was a prominent Shi'ite traditionist and jurist. Shaykh Tousi in his chains of Al-Istibsar has nicknamed him as Imad al-Din. About his date and place of birth there is no exact information. Ibn Babawayh was brought up in a learned family in Qum and in his youth got education under famous teachers of the city. Ibn Babawayh during an unknown date left Qum for Ray which was the capital of the Buwahids and settled in that city. In 963 A.D./ 352 A.H.) with the permission of Rukn ad-Dawlah the governor of Ray, he left for the holy city of Mashhad to perform the pilgrimage of the holy shrine of Imam Reza (A.S.).
Main charaeteristic of Ibn Babawayh is that he by stressing on traditions explains and proves theological arguments and his jurisprudence is also based on traditions. He considers analogy and deduction as not permissible.
Ibn Babawayh travelled extensively to collect the traditions. He met many masters of traditions and he has left behind many works in tradition. His nickname "Sadook" was due to his authencity in narrating the traditions. The first person who nicknamed Ibn Babawayh as "Sadook" was Ibn Idris.
Ibn Babawayh was a voluminous writer. He himself mentions that he is the author of more than 245 books. His works which are printed are as follows: Al-Iteqadat, Al-Amali, Al-Tawhid, Thawab al-Amaal wa Uqab al-Amaal, Al-Khisal and few other manwscripts which are present in the libraries of Iran and outside Iran. About 200 books ascribed to him are mentioned in Rijal-i Najashi and the catalogues of Tousi and Ibn Shahr Aashub.

Kashif - Al - Ghita
Jafar bin Qizr bin Yahya Janahi Hilli Najafi, Kashif al-Ghita (1743-1812 A.D./1156-1227 A.H.), patriarch of Kashif al-Ghita family is famous as Jafar-i Kabeer and Shaikh Mashaikh, He was a well-known jurist, theologian, researcher, writer, scholar, poet and a sole Marja of the Shi'ites. After compiling the famous work on jurisprudence known as kashif al-Gihta he derived the apellation of kashif al-Gihta. He was born in Najaf and studied primary Islamic sciences under his father and studied advanced jurisprudence and its principles under the famous scholar and jurisconsults of Iraq and became a very famous scholar and jurisconsult and started teaching at the seminaries. In his elasses a great numbers of scholars used to attend who later on became prominent researchers and jurisconsults in the literary and scientific circles of Iran and Iraq.
His specialization and expertise was in jurisprudence and its principles and his many works paritcularly the famous Kashif al-Ghita in these fields demonstrates his mastered skills in deducing Islamic injunctions. He compiled this well known work during his tour of Iran when he had only the book Qawaid written by Allamah Hilli.
After the demise of Bahrul Uloom, Shaykh Jafar Kashif al-Ghita became the sole Marja of the Shi'ites of Iraq, Iran and other parts of the world and his popularity and social and political influence increased immensely so that he become the sole Marja of the Shi'ites of the whole world. Kashif al-Ghita has written many books particularly in the fields of jurisprudence, principles of jurisprudence, theology and Arabic literature, which are as follows:
1 - Al-Haq -ul-Mubeen fi Tasweeb al Mujtahideen waTaqta'a-tal-Akhbariyeen.
2 - Kashf ul-Ghita and Khaffiyat Mubhamat ash-Shariyya al-Ghara.
3 - Bagiya -tul - Taleb fi Marifah al Maffuz al-Wajib.
4 - At-Tahqeeq wa Tanqir fima Yatallaq bil Maqadir.
5 - Ar - Risalah tus-Saumiyah.
6 - Meshkat al-Masabih.
7 - Risalah fil ibadat al-Ma'liyah.
8 - Ghaya-tul-Murad fi Ahkam al-Jehad.
9 - Minhaj ar-Rashad Laman Arad us-Saddad.

Ibn Barraj
Sad al-Din Abul Qasim Abdul Aziz bin Nahrir bin Abdul Aziz bin Barraj Trablusi famous as Qazi and nicknamed Azz al-Momineen (demise 1088 A.D./ 481 A.H.) was a famous Shi'ite jurisprudent and judge. There is no exact information about his birth but it has been mentioned that he lived for eighty years thus he was born in 400 A.H. Ibn Barraj was born in Egypt and was brought up there but he was a judge for a long time in Tripoli, Syria and became famous as Trablusi. When the shi'ite mention only Qazi they mean Ibn Barraj.
Ibn Barraj is well-knoWn and most reliable Shi'ite scholar and his opinions were regularly cited by the famous Shi'ite jurists like Allamah Hilli, Shaheed-i Awwal, Fazil Miqdad and others. His printed works are as follows: -
1 - Al- Jawahir, which was printed in Tehran with the title Al-Jawameh al-Fiqhiyyah.
2 - Sharh Jamal al-Ilm wa Amal.
3 - Al - Muhazzab.
Some other works are ascribed to him.

Ali Bin Yaqteen
Ali bin Yaqteen (742-798 A.D./124-182 A.H.) was an outstanding Shi'ite traditionist, jurist, and theologian. He was born in Kufah and migrated to Madinah with his father and then moved to Baghdad. He first started his business as a chemist and then entered the Abbasid administrative setup and became an officer under Mahdi, the Abbasid caliph and got close to Harun al-Rashid (d. 809 A.D/ 193 A.H.). He was an ardent Shi'ite but he like his father kept his beliefs in secret. He was in close contact with Imam Musa al-Kazim (A.S.) (746-799 A.D./128-183 A.H.) and the holy Imam had great confidence in him. Shi'ite writers believes that he remained in the Abbasid administration at the instance of Imam Musa Kazim (A.S.) in order to support the oppressed people and assist the shi'ites. About his beliefs it was reported many times to Harun al-Rashid but he remained safe. Many traditions has been quoted regarding the firn beliefs and piety of Ali bin Yaqteen including a tradition in which Imam Kazim (A.S.) has guaranteed heaven to him. He was a most reliable traditionist and narrated a tradition from Imam Sadiq (A.S.) and many traditions from Imam Kazim (A.S.) Many narrators had quoted traditions from him and many books are ascribed to him. He expired in Baghdad when Imam Kazim (A.S.) was interned in prisons of Harun al-Rashid. Khuzaimah, Yaqoob and Ubaid were the three sons of Yaqteen.and they were the companions of Imam Musa al-Kazim (A.S.) and quoted traditions from the holy Imams.

Ibn Sikkait
Abu Yusuf Yaqub bin Ishaq (802-858 A.D./ 186-244 A.H.) was a famous Iranian Shi'ite philologist and traditionist. Sikkait was the nickname of his father Ishaq who due to his excessive silence was nicknamed accordingly. Ibn Sikkait was born in Duraq in Khuzestan and later with his family went to Baghdad. He studied under famous scholars of his period like Abu Amru Shaybani, Farra, Ibn A'rabi, Asram and Nasran Khurasani. He soon become one of the famous scholars of his era like Ibn A'rabi and Abul Abbas Thalab and was considered as a distinguished philologist and eloquent orator.
Ibn Sikkait not only had outstanding activity in the fields of syntax and philology and played an important role in collecting and compiling Arabic poetry. He was also an ardent follower of the Sunnah of the Holy Prophet of Islam (S.A.W.A.) and was strictly bounded to his beliefs. In addition of collecting and compiling Arabic poetry he collected and narrated religious traditions also. Dhabi considerd him as avery pious and religious person and he was martyred for his deep love and affection towards Holy Ahlebayt (A.S.). Najashi considers him as the close companion of Imam Muhammad Taqi (A.S.) and Imam Ali-un Naqi (A.S.) and quotes the traditions of Imam Muhammad Taqi (A.S.). narrated by him.
Many students gained vastly from his knowledge. Ibn Sikkait also recited poetry and Dhabi has extolled his poetry. All the sources has mentioned that he was martyred by Mutawakkil, the Abbasid caliph for his deep love for the Holy Ahlebayt (A.S.).
His printed works are as follows:-
1 - Islah al-Mantiq; 2 - Al-Azdad; 3 - Al-Alfaz: 4 - Al Qalb wal Abdal; some other manuscripts and works are also ascribed to him.

Aban Bin Taghlib
Abu Saeed bin Rubah Bakri Jurairi Kindi Rabie Kufi (demise 758 A.D./141 A.H.) was a famous Shi'ite scohlar, Quranic reciter, jurisprudent, exegetist and traditionist. There is no information about his birth place. Aban spent most of his life in the company of Tabiyeen and studied under them. Because of this reason Ibn Habban considers him as the most famous companion of the Tabiyeen in Kufah.
He was also a close companion of Imam Ali bin Husain (A.S.), Imam Muhammad Baqir (A.S.) and Imam Jafar Sadiq (A.S.) and studied various branches of science paricularly hadith from them and attained a prominent position in the school of Imam Sadiq (A.S.). Aban is famous to have quoted extensively from Imam Sadiq (A.S.) and it is reported that he narrated thirty thousand hadith from His Holiness. He is also considered as the most outstanding Quranic reciter and his style of Quranic recitation is very famous among the reciters.
He was considerd master in the Quran, traditions, jurisprudence, literature, syntax and philology. Tousi has reported that once Imam Sadeq (A.S.) appointed him to conduct scholarly discourse against one of the pretender. Imam Sadiq (A.S.) said to him "Sit in the Masjid-un- Nabi and in the religious issues give verdict to the people. I love to have my Shia like Aban bin Taghlib."
Shi'ite Rijal scholars consider his as reliable and the Sunni Rijal scholars like Ahmad bin Hanbal, Yahya bin Moin, Abu Hatam, Nisa'i and Saqet also has confirmed him. The books compiled by Aban are now missing but the books ascribed to him in the catalogues are as follows:
1 - Ma'ani al-Quran
2 - Kitab al-Qira'at
3 - Al-Garib fil-Quran
4 - Al.Fazail
5 - Kitab Siffin

Avicenna
Abu Ali Husain bin Abdulah bin Sina, Avicenna (980-1037A.D./ 370-428 A.H.) is considered as the most outstanding peripateticist philosopher and physician of Iran in the Islamic world.
His father was the native of Balkh and during the rule of Nuh bin Mansur Samani (977-997 A.D./ 366-387 A.H.) he went to Bokhara. He joined the government service in an important town named Kharmaisan and married to a woman of his neighbouring village. Avicenna was born there in 980 A.D./ 370 A.H. Avicenna first started learning the Holy Quran and literature and when he was only ten years old he was well versed in the Holy Quran and literature which astonished everybody.
He learne Indian mathematics under Mahmud Massahi, jurisprudence under Ismail Zahed and the philosophy and the introduction to the Aristotle and Ptolemy's logic under Abu Abdullah Husain bin Ibrahim al Tabari Natili Then Avicenna studied the texts and its exegesis of the books regarding the natural sciences and metaphysics which according to his statement "opened the gates of knowledge for him." He was then inclined to medical sciences and started reading the books in this field. In a very short duration he became an outstanding physician such that the distinguished physicians came to learn from him. Avicenna according to his own statement by the age of 18 years studied and mastered all the sciences of his era. He says "During that period I had excellent memory in knowledge but now my knowledge is perfected. Knowledge is the same which I had studied and till now I had not found a new thing".
When he was 22 years old Avicenna lost his father and in 392 A.H he left Bokhara for Gorganaj in the north-west of Khwarizm. Then he after a period he left for Ray, then Qazwin and arrived in Hamedan. After residing in Hamedan he left for Isfahan and was welcomed in the city after undergoing very tiring journey For a long period he stayed in Isfahan. He accompanied A'la al-Dowlah on his trip to Hamedan and became eritically ill and passed away in (1037 A.D. / 428 A.H) at an age of 58 and was buried in the Hamedan city.
Avicenna inspite of his turbulent and eventful life was a most distinguished thinker and prolific writer. In the catalogues 131 books written directly by Avicenna and 111 books ascribed to him are mentioned.
The printed and translated works of Avicenna are as follows:
1 - Ash-Shafa
2 - An-Najat
3 - Al-Isharaat wal Tanbihaat
4 - Kitab al-Insaf
5 - Mantiq al-Mashraqin
6 - Risalah Azhawiyyah fi Amr al Ma'ad
7 - Uyun al-Kikmah.
8 - Tas'a Rasail fil Hikmah wal Tabi'iyat
9 - A.F. Miren from 1889 till 1899 A.D. published some works of Avicenna in French translation titled "The Mystical Epistles of Avicenna", in four parts which were published in Leiden.
10 - Fi Ma'ani Kitab Rhetorica
11 - Risalah fi al-Iksir
12 - Risalah fi Marifah-tun-Nafs al-Natiqa wa Ahwalaha.
13 - Al-Taliqat
14 - Al-Qanum fil Tibb
15 - Al-Nuktu wal Fawaid.
16 - Al-Mabda wal Ma'ad.
Avicenna has also left behind many works in Persian and the most famous among then is the book "Danishnameh A'laee" which is mentioned in Arabic and Persian sources with the titles "Al-Hikmah tul A'laiyyah", "Ar-Risalahtul - A'laiyyah", "Hikmat A'laee" and "Kitab-i A'laee. Avicenna has also written many treatises which has been mentioned by Ibn Abu Asiba'a. The treatises in Persian written by Avicenna are as follows: Risalah Nabs, Meraj Namah, Kanwaz al-Muazzamin, Zafar Namah, I'lal Tasalsul Maujudat.

Ibn Shadhan
Abu Muhammad Fazl bin Shadhan bin Khalil Azdi Nishabouri (demise 874 A.D./260 A.H.) was a famous Shi'ite theologian and jurist. He was a native of Nishabore but his lineage belonged to the Arab tribe of Azd. His father Shadhan bin Khalil was also a renowned Shi'ite traditionist. Ibn Shadhan is considered as the most prominent Shi'ite scholar of Khorasan during the period of Imam Hasan Askari (A.S.). and Kashi has reported Ibn Shadhan's contact with the Holy Imam. The distinct characteristic of his scientific personality is theology and Tousi considers him as the distinguished theologian.Muhaqqiq Hilli considers him among the top Shi'ite jurists.
Ibn Shadhan as a narrator is placed in the chain of transmission of many Shi'ite traditions and Najashi also stresses the reliability of him. In 259 A.H. he became ill and in the beginning of 260 A.H. passed away and his mausoleum is located in Nishabour.
Najashi in Rijal and Tousi in Al-Fihrist has mentioned more than 180 works of him and some of them are related to theology and jurisprudence, which includes.
1 - Isbat ar-Raj'ah
2 - Al-Talaq
3 - Al-Ilal
4 , 5 & 6 Al-Fara'id al-Kabeer, Al-Faraid al-Awsat and Al-Faraid al Saghir.
7 - Masa'il an-Buldan
8 - Yaum wal Lailat.

Husayn b. `Ubayd Allah al-Ghada'iri
Husayn b.Ubayd Allah al-Ghada'iri was a contemporary of al-Shaykh al-Mufid and a teacher of al-Shaykh al-Tusi and al-Najashi, while his son Ahmad al-Ghada'iri was a class-fellow and intimate friend of al-Tusi and al-Najashi). Shaykh al-Ta'ifa, in al-Rijal, mentions his name in the chapter dealing with those that did not directly narrate traditions from the Imams. He writes:
Husayn b. `Ubayd Allah al-Ghada'iri, known as Abu `Abd Allah, has narrated a number of ahadith and was an expert of `ilm al-rijal. He has many works to his credit, which have been mentioned in al-Fihrist. But al-Tusi did not give any list of Abu `Abd Allah's works in his al-Fihrist. This omission on his part may be explained as a matter of forgetfulness only. Al-Najashi, in his work on rijal, writes: Husayn b. `Ubayd Allah b. Ibrahim al-Ghada'iri Abu `Abd Allah is my teacher. May Allah bless his soul. Among his books are:
Kitab kashf al-tamwih wa-l-ghumma, Kitab al-taslim `ala Amir al-Mu'minin bi imrat al-mu'minin, Kitab tadhkir al-`aqil wa tanbih al-ghafil fi fadl al-`ilm, Kitab `adad al-A'imma wa-ma shadhdha `ala al-musannifin min dhalik, Kitab al-bayan `an habwat al-Rahman, Kitab al-nawadir fi l-fiqh, Kitab manasik al-hajj, Kitab mukhtasar manasik al-hajj, Kitab yawm al-Ghadir, Kitab al-radd `ala al-Ghulat wa-l-Mufawwida, Kitab sajdat al-shukr, Kitab mawatin Amir al-Mu'minin, Kitab fi fadl Baghdad, and Kitab fi qawl Amir al-Mu'minin: `Ala ukhbirukum bi khayr hadhihi al-umma.
He permitted us to narrate these books and all his traditions. He died, may Allah bless his soul, in the middle of Safar 411/1020. Al-`Allama al-Hilli in al-Rijal, al-Tafrashi in Naqd al-Rijal, Shaykh `Abbas al-Qummi in Hadiyyat al-ahbab and al-Fawa'id al-Ridawiyya, have added nothing to the accounts given by al-Tusi and al-Najashi.
Al-Dhahabi, in Mizan al-I`tidal, and Ibn Hajar al-`Asqalani, in Lisan al-Mizan, both make mention of him. Al-Dhahabi makes special mention of his 'lack of insight', by which he actually means to refer to his Shi`i faith. Ibn Hajar also referred to him as a leader of Shi`i `ulama' but without any derogatory remark, and adds that his decrees are more respected and are obeyed more faithfully than those of kings.
Ayatullah al-Khu'i is of the view that it is impossible for a scholar of the stature of al-Tusi that he should refer to something in one of his works regarding his other work in which he actually did not make mention of the subject referred to. Therefore, he argues that most probably in al-Fihrist of al-Shaykh al-Tusi a list of the works of al-Ghada'iri was given but was omitted in its copies that are extant today.
Abu `Abd Allah received instruction under the greatest of `ulama' of his time, a list of whom is given in Qamus al-Rijal. The most eminent among them were Ahmad b. Muhammad b. al-Hasan b. al-Walid al-Qummi, Abu al-Qasim Ja`far b. Muhammad Qulawayh, Harun b. Musa al-Tall`ukbari, al-Shaykh al-Saduq Ibn Babawayh, Abu `Abd Allah Ahmad al-Saymari, and Muhammad b. `Ali al-Ash`ari al-Qummi. Among his pupils we have already mentioned the names of al-Najashi and al-Tusu. Besides them, we may add the name of his celebrated son Ahmad b. al-Husayn al-Ghada'iri.

Ahmad al-Ghada'iri
He attended the classes of his father with al-Najashi and al-Shaykh Tusi. `Inayat Allah Quhpa'i, in Majma` al-Rijal, mentions him as a teacher of al-Najashi and al-Tusi. But he seems to have confused the father with the son. Similarly, many an author of books on Rijal have mistakenly attributed Ahmad b. al-Husayn's work on Rijal to his father. Al-Shaykh al-Tusi, in al-Fihrist, refers to two books of Ahmad b. al-Husayn, saying one is on usul and the other is on Rijal.
Al-`Allama Shaykh Aqa Buzurg al-Tihrani, in Musaffa al-maqal fi musannifi al-rijal, is of the view that these two books might have been in addition to two of his known works on rijal, of which one is about authentic `ulama' and the other is about inauthentic or weak narrators of hadith. Sayyid Ahmad b. Tawus (d. 673/1273) has reproduced an entire book of al-Ghada'ri, that is his book al-Du`afa', in his own work, Hall al-ishkal. This copy of the book reached Mulla `Abd Allah al-Shushtari (d. 1021/1612), who in his turn reproduced the book in his work on rijal, and this was the version of al-Ghada'iri's Rijal that is available to us today. It seems strange that these two books were not mentioned by al-Tusi, but were available to Ibn Tawus, and that two of his pupils, al-`Allama al-Hilli and Ibn Dawud also quoted from it.
Aqa Buzurg al-Tihrani, in Musaffa al-maqal fi musannifi al-rijal, says that Ibn Tawus himself had not established its authenticity, but he merely described it as one attributed to Ibn al-Ghada'iri, and his pupils accepted it on his authority. Al-`Allama al-Hilli and Ibn Dawud could also discover Ibn al-Ghada'iri's book on mamduhun. There is no evidence that al-Najashi had these books, but he referred to another work of Ibn al-Ghada'iri, al-Ta'rikh, in his account of Ahmad b. Abi `Abd Allah al-Barqi.
It is just possible that by al-Ta'rikh he meant the same two books. In al-Dhari`a, also, Aqa Buzurg has discussed the authenticity of Kitab al-Du`afa; and concluded that most probably this work was compiled by an anti-Shi`a author in order to malign rijal of the Imamiyya, and it was wrongly attributed to Ibn al-Ghada'iri.However, two points are clear: the son al-Ghada'iri is the author of the often quoted book on rijal, and secondly that the book about inauthentic Shi`i rijal is a spurious one, wrongly attributed to him.

Abu al-Hasan al-`Umari
Abu al-Hasan al-`Umari was a descendant of `Umar b. `Ali b. Abi Talib. `Umar was the progeny of the marriage of Amir al-Mu'minin with Umm Habib bint Rabi`a. Al-`Umari is reported to have lived until 443/1051, and is acknowledged as an authority on genealogies of Arab tribes in general and the descendants of the Prophet and Abu Talib in particular. His forefathers were among Shi`i scholars of eminence. He was a contemporary of al-Sharif al-Murtada and al-Sharif al-Radi, whom he knew very well. His father Abu al-Ghana'im was also an expert in the genealogy of the Arabs.
Abu al-Hasan al-`Umari's teacher, besides his father, was Abu al-Hasan Muhammad b. Abi Ja`far, known as al-Shaykh al-Sharaf (d. 435/1042), a descendant of Husayn al-Asghar, son of al-Imam Zayn al-`Abidin `Ali b. al-Husayn, who was also a teacher of al-Murtada and al-Radi. Ahmad b. `Ali Dawudi al-Hasani, known as Ibn `Anbah, (d. 828/1424), author of `Umdat al-talib fi ansab Al Abi Talib, which is considered to be the most authentic book on the genealogical tree of the descendants of the Prophet and Abu Talib, has liberally borrowed material from al-`Umari's works in the field. He acknowledges:
Abu al-Hasan `Ali b. Abi al-Ghana'im Muhammad b. `Ali b. Muhammad represents the culmination of the science of genealogy. His views are accepted as the last word in this field by later scholars. He met all the great experts of this science and compiled in this field al-Mabsut, al-Shafi, al-Mujdi and al-Mushajjar. Abu al-Hasan al-`Umari lived in Basra but shifted to Mosul after 423/1032, where he married and had children. . . .
We narrate the works of Abu al-Hasan al-`Umari on the authority of the Naqib Taj al-Din Muhammad b. Mu`ayya al-Hasani, who narrated them from his teacher, Sayyid `Alam al-Din Murtada b. Sayyid Jalal al-Din `Abd al-Hamid b. al-Sayyid Shams al-Din Fikhar b. Ma`bad al-Musawi, who narrated from his father, Sayyid Jalal al-Din `Abd al-Hamid b. Taqi al-Husayni, who narrated from Ibn Kulthum al-`Abbasi, the genealogist, who quoted from Ja`far b. Hashim b. Abi al-Hasan al-`Umari, who narrated from his grandfather, Abu al-Hasan `Ali b. Muhammad al-`Umari.
The author of `Umdat al-talib was a pupil and son-in-law of Taj al-Din b. Mu`ayya. Sayyid `Ali Khan al- Shirazi (d. 1120/1708), in al-Darajat al-rafi`a fi tabaqat al-Shi`a, acknowledges the greatness of al-`Umari in the field of genealogy, and says that all later scholars and researchers in this field are indebted to him.In Ma`alim al-`ulama' and al-Fawa'id al-Ridawiyya, al-`Umari is said to have been known by the nickname 'Ibn al-Sufi'.

Salar b. `Abd al-`Aziz
One of the most eminent scholars of the fifth/eleventh century is Abu Ya`la Hamza b. `Abd al-`Aziz al-Daylami (d. 448/1056), known as Salar, or Sallar, an eminent pupil of al-Shaykh al-Mufid and al-Sayyid al-Murtada, who himself educated and trained a number of great Shi`i scholars. He is sometimes confused with Abu Ya`la al-Ja`fari, son-in-law of al-Shaykh al-Mufid. Abu Ya`la is a common kunya (patronymic) of all those persons whose name is Hamza, such as Hamza b. al-Qasim (grandson of `Abbas b. `Ali b. Abi Talib), Hamza b. Ya`la al-Ash`ari al-Qummi (a companion of the eighth Imam of the Prophet's Family, al-Imam al-Rida), for Hamza b. `Abd al-Muttalib, an uncle of the Prophet, was called by this kunya.
Shaykh Muntajab al-Din al-Razi (d. 600/1203), in his al-Fihrist, mentions one of his works, al-Marasim al-`Alawiyya fi l-ahkam al-Nabawiyya. Ibn Shahr Ashub (d. 588/1192) refers to his other works, viz. al-Muqni` fi l-madhhab, al-Taqrib fi usul al-fiqh, al-Radd `ala Abi al-Husayn al-Basri's al-Shafi, and Kitab al-tadhkira fi haqiqat al-jawhar wa al-`arad.
Mir Mustafa al-Tafrashi (d. 1021/1612), regarding the book in refutation of Abu al-Husayn al-Basri's al-Shafi, writes in the footnotes of Naqd al-Rijal: Kitab al-radd is written in refutation of Abu al-Husayn al-Basri's al-Shafi, a famous book. The reason for writing this book was that al-Qadi `Abd al-Jabbar al-Mu`tazili al-Hamadani wrote a book in refutation of the Shi`a faith and named it al-Kafi. Afterward al-Sayyid al-Murtada compiled a book, entitled al-Shafi, a refutation of which was written by Abu al-Husayn al-Basri, which found its rejoinder in Salar's book.
Al-`Allama al-Hilli (d. 726/1326) mentions Salar as an intellectual leader of the Shi`a in the fields of fiqh and literature. Hasan b. Dawud, a contemporary of al-`Allama al-Hilli, besides al-Marasim, mentions another of Salar's works, al-Abwab wa l-fusul in fiqh. Shaykh Fakhr al-Din al-Turayhi (d. 1058/1648), in his famous dictionary Majma` al-bahrayn, writes that Salar was from Mazandaran and attended lectures of al-Murtada. He quotes Ibn al-Jinni saying that he met Salar and learned some lessons from him.
`Ali Dawani refutes both these assertions, saying that Daylam was situated near the present Qazwin and Gilan, and has no relation with Mazandaran. He argues that al-Turayhi, being an Arab, was not familiar with the geographical position of Daylam. Al-Turayhi changed the places of Abu al-Fath `Uthman b. al-Jinni and Salar, describing the former as pupil and the latter as teacher, while Salar was a pupil of Ibn al-Jinni (d. 392/1002). Ibn al-Jinni was also a teacher of al-Sayyid al-Murtada and al-Radi, and he died 56 years before the death of Salar.
Al-`Allama Bahr al-`Ulum, in al-Rijal, quotes `Izz al-Din Hasan b. Abi Talib b. Rabib al-Din Abu Muhammad al-Yusufi writing in Kashf al-rumuz, that Salar was a leader of the Shi`a, and mentions that Hasan b. Husayn b. Babawayh, Mufid al-Nishaburi al-Razi, and Shaykh `Abd al-Jabbar al-Muqri al-Razi, all of whom were eminent Imamiyya scholars, were among Salar's well-known pupils.
`Allama Bahr al-`Ulum adds that al-Sayyid al-Murtada, in the beginning of Ajwibat al-masa'il al-Sallariyya, writes that very critical questions, which reveal Salar's insight and expertise in fiqh, were answered by him at the instance of his teacher, al-Shaykh al-Mufid. This compliment paid by al-Murtada to Salar serves as a testimonial of his scholarship.
Salar, a contemporary of al-Tusi and a pupil of al-Mufid and al-Murtada, lefi behind him scores of pupils that were eminent scholars of their times and included both Shi`i and Sunni experts in fiqh, kalam, hadith, nahw (Arabic grammar), and literature. Outstanding among them are: Abu al-Salah al-Halabi, Abu Fath al-Karajiki, Shams al-Islam Hasaka and his son `Ubayd Allah b. al-Hasan (father and grandfather of Shaykh Muntajab al-Din), Mufid al-Nishaburi, Mufid al-Razi, and Abu al-Makarim Fakhir al-Nahwi.
Shaykh `Abbas al-Qummi, with reference to Rawdat, writes that Salar was the first faqih to issue a decree that congregation prayer on Friday was prohibited due to the Occultation of the Twelfth Imam.He also writes on the authority of the same book that Salar died in 448/1056 or 463/1070, and was laid to rest in Khusrow Shah, one of the villages in the province of Tabriz.
`Ali Dawani is hesitant to accept the place of Salar's burial in Khusrow Shah, for this report is based on Tadhkirat al-`ulama' by Mulla Hashri. He argues that the same author claims that the grave of Qutb al-Din al-Rawandi is at Khusrow Shah, while it is situated in the courtyard of the shrine of the Ma`suma of Qum. `Ali Dawani accepts the date of his death as given by al-Safadi, that is 448/1056. He further says that Salar lived till his end at Baghdad, and, therefore, there was no reason to bury him in the suburbs of Tabriz.

Abu al-Salah Al-Halabi
Halab has been a centre of Shi`a learning and activities since the early days of Islam. It is said that one of the wives of al-Imam al-Husayn, while being taken to Dimashq along with other prisoners of Ahl al-Bayt after the tragedy of Karbala', miscarried a child, Mahassan b. al-Husayn, at this place, who was buried there. Yaqut al-Hamawi (d. 626/1229), in Mu`jam al-buldan, wrote that Qal`a-ye Halab was the Palace of Ibrahim (Maqam Ibrahim), where the severed head of Yahya b. Zakariyya was put in a trunk.
He also says that according to a tradition someone saw in a dream that the
grave of Imam `Ali was also beside Bab al-Jinan. He says further that inside Bab al-`Iraq is situated the Mosque of Ghawth (Masjid Ghawth), and there on a stone is an inscription attributed to Amir al-Mu'minin `Ali. Yaqut also refers to the grave of Mahassan b. al-Husayn at Kuh-e Jawshan in the eastern part of the town. He adds that the fuqaha' of Halab issue fatawa according to Shi`i fiqh.
Jalal al-Din al-Balkhi al-Rumi (d. 672/1273), in his Mathnawi, ironically refers to the mourning ceremonies at Halab commemorating the martyrdom of al-Imam al-Husayn, which is indicative of the devotion of the residents of Halab for AhI al-Bayt.Sayf al-Dawla al-Hamdani and the rulers of his family, who professed Shi`i faith, chose Halab as their capital and later the Fatimids ruled the city and its adjoining areas.
All these factors contributed to the development of Halab as a centre of Shi`i scholarship. Halab came into prominence in the world of Shi`i learning because of the family of Abu al-Makarim b. Zuhra, but the first Shi`i scholar of Halab to win fame in the Muslim world was Abu al-Salah Taqi al-Din b. Najm al-Din al-Halabi.
Taqi al-Din b. Najm al-Din al-Halabi (d. 449/1057) was among the most prominent pupils of al-Sayyid al-Murtada and al-Shaykh al-Tusi, and was deputed at Halab as representative of his teacher. Al-Shaykh al-Tusi, in his al-Rijal, in the chapter dealing the 'ulama' that did not narrate directly from the Imams, mentions Abu al-Salah's name, saying that he is a reliable scholar and has to his credit many books. Al-Tusi also certified that he had been a pupil of both himself and al-Sayyid al-Murtada.
This testimony by a teacher of the repute of al-Tusi for one of his pupils is a rare thing, for al-Tusi never mentioned any of his pupils among the eminent `ulama' of the post-Occultation period. This honour, if not unprecedented, is rarely won by a scholar in the annals of Shi`i scholarship. Ibn Shahr Ashub, in Ma`alim al-`ulama', mentions the following works of Abu al-Salah: Kitab al-bidaya in fiqh, and a commentary on al-Dhakhira by al-Sayyid al-Murtada.
Al-`Allama al-HilIi (in Khulasat al-aqwal ), Ibn Dawud, and al-Shaykh al-Hurr al-`Amili (in Amal al-`amil) paid tribute to his scholarship. The latter mentions his name as Taqi al-Din, which seems to be his full name, and probably al-Tusi, naming him Taqi, used only the first part of his full name. Al-Shaykh al-Hurr al-`Amili refers to another work of Abu al-Salah, Taqrib al-ma`arif. It is worth mentioning that though many scholars of Halab are known as al-Halabi, whenever al-Halabi alone as a title is referred to in the terminology of fuqaha' it is meant to refer to Abu al-Salah only; and whenever al-Halabiyyan is used, it refers to Abu al-Salah and Sayyid Abu al-Makarim b. Zuhra.
The Shafi`i scholar, Nur al-Din al-Halabi (d. 1044/1634), the author of Insan al-`uyun fi sirat al-Amin wa-l-Ma'mun, popularly known as al-Sira al-Halabiyya, is also remembered as al-Halabi. However, the first person who won universal acclaim as al-Halabi and who placed Halab on the map of Islamic learning was Abu al-Salah.

Abu al-Fath al-Karajiki
Another pupil of al-Sayyid al-Murtada and al-Shaykh al-Tusi, who also received instruction under al-Shaykh al-Mufid was Abu al-Fath Muhammad b. `Ali b. `Uthman al-Karajiki (d. 449/1057). Ibn Shahr Ashub, in Ma`alim al-`ulama' gives a list of fourteen books written by him, and al-Shaykh al-Hurr al-`Amili mentions eight of his works. Al-Karajiki is distinguished as a faqih, muhaddith, and mutakallim. `Allama Nuri in Mustadrak, gave a detailed account of his works. A selected list of his works is given below:
Kitab al-salat (in three parts), al-Risala al-Nasiriyya, Kitab al-talqin, Kitab al-minhaj (on manasik al-hajj), Kitab al-mawarith, Kitab al-muqni` wa-l-lajjaj, al-Mansak (on hajj for women), Nahj al-bayan (for ladies), Kitab al-istitraf (fi l-fiqh wa-l-insaf),
al-Ikhtiyar min al-akhbar (summary of Da`a'im al-Islam), Kitab al-radd (refutation of Abu al-Mahasin al-Ma`arri's criticism of al-Sayyid al-Murtada), al-Bustan (in fiqh), Naqd Fardan al-Maruzi; Kitab ghayat al-insaf fi masa'il al-khilaf (concerning differences in fiqh between Abu Salah al-Halabi and al-Sayyid al-Murtada, in this controversy Abu al-Fath defended his teacher's position), Hujjat al-`alim fi hay'at al-`alam, al-Asbab al-sadda `an ma`rifat al-sawab, Damghat al-Nasara (refutation of Abu I-Haytham),
Kitab al-ghaya (concerning the contingency of the world), Riyadat al-`uqul fi muqaddamat al-'usul (incomplete), Kitab al-murshid (a selection of Ghurar aI-fawa'id), Risalat al-akhawayn, Kitab al-ta`ajjub fi l-umma min aghlat al-`amma, al-Istibsar, Kitab Mur`aradat al-addad bi-ttifaq al-a`dad, al-Mas'ala al-Qaysaraniyya, Tanzih al-anbiya', Kitab al-intiqam (in refutation of Ibn Shadhan al-Ash`ari), Kitab al-fadih (astronomy), Nazm al-durar fi mabna al-kawakib wa-l-suwar (astronomy),
Hisab al-Hindi, Ma`din al-jawahir wa-riyadat al-khawatir, Riyad al-hikam, Maw`izat al-`aql li-l-nafs, al-Ta`rif bi-wujub haqq al-walidayn, Adhkar al-ikhwan bi-wujub haqq al-iman, Fadihat al-ikhwan, Tuhfa, al-Risala al-`Alawiyya, Kitab al-jalis (in five volumes containing views on various branches of knowledge), Intifa` al-mu'min bima fi aydi al-salatin, Kitab al-anis (consisting of two thousand pages regarding various sciences and arts), Kitab al-zahid, Kitab al-ta'dib, al-Kifaya fi l-hidaya, al-Majalis (on the art of rhetoric), Kitab al-iqna` `inda ta`adhdhur al-ijma` (`ilm al-kalam), Kitab al-'usul fi madhhab Al al-Rasul, al-Risala al-Hazimiyya, al-Risala al-`Amiriyya, Mukhtasar al-qawl, Mukhtasar tabaqat al-warith, al-Risala al-sufiyya, Idah `an ahkam al-nikah,
Risalat al-tanbih (a critique of Abu al-Hasan al-Basri's views on the Imamate), Nasihat al-Shi`a, Kitab al-bahir, Mas'alat al-`adl fi l-muhakama ila l-`aql, Hidayat al-mustarshid, Kanz al-fawa'id (the most famous work of al-Karajiki), and al-Fihrist. Al-Fihrist of al-Karajiki has been referred by Sayyid Tawus, though the work has not survived to the present day. Kanz al-fawa'id has been published along with seven other treatises of al-Karajiki. This work is so renowned that often al-Karajiki is referred to as Sahib Kanz al-fawa'id. Besides Kanz al-fawa'id, only the following of his books have been published: al-Istibsar, al-Ta`ajjub, Tafdil Amir al-Mu'minin, and al-Ta`rif bi huquq al-walidayn (al-Karajiki's will addressed to his son).
Shaykh `Abd Allah al-Yafi`i, (d. 768/1366) in Mir'at al-jinan, giving the account of the year 449/1057, writes that Abu al-Fath al-Karkhi al-Khimi, a leading Shi`i scholar, author of many books, a grammarian, a lexicographer, an astrologer, a physician, a mutakallim, and one of the outstanding pupils of al-Sharif al-Murtada, died this year.
Ibn Hajar al-`Asqalani (d. 852/1448) has also paid him tribute in Lisan al-Mizan, and says that Abu Salah died on the second day of Rabi` al-Akhir, 449/1057. Ibn `Imad al-Hanbali, in Shadharat al-dhahab, mentions the same date of death.
From the list of his books and the accounts of historians it is evident that al-Karajiki was a prolific writer and a scholar of varied interests, who excelled in fiqh, hadith, kalam, grammar, literature, astronomy, and mathematics. He travelled widely but lived most of his life in Egypt at Nazil al-Ramla. He trained and educated many outstanding scholars, particularly in Islamic sciences. Al-Karajiki is probably the first Shi`i scholar of Islamic sciences who while being an authority in fiqh combined his theological scholarship with his expert knowledge of physical sciences and mathematics.

Abu al-`Abbas al-Najashi
Ahmad b. `Ali b. Ahmad b. `Abbas b. Muhammad b. `Abd Allah b. Ibrahim b. Muhammad b. `Abd Allah al-Asadi al-Najashi (d. 450/1058) is considered the oldest and most authentic Shi`i scholar of `ilm al-Rijal, whose book Rijal al-Najashi has been the most reliable source of information about Shi`i `ulama'. His kunya is Abu al-`Abbas. He belonged to a family of eminent scholars.
According to his own account he descended from `Adnan. He writes in his Rijal that his seventh ancestor, in upward order, `Abd Allah al-Najashi was the governor of Ahwaz and Fars during the reign of al-Mansur, the `Abbasi caliph. He was among the companions of al-Imam Ja`far al-Sadiq, and compiled the Imam's answers to his queries under the title Risalat `Abd Allah al-Najashi'.
Abu al-`Abbas's father `Ali b. Ahmad lived in Baghdad and received education under al-Shaykh al-Saduq on his arrival there. He was acclaimed as a faqih and muhaddith. `Ali's father Abu Ya`qub Ahmad b. al-`Abbas was also held in respect as a scholar among the people of Baghdad, from whom Harun b. Musa Tall`ukbari and his own son, father of Abu al-`Abbas, received instruction in religious sciences.
Al-Shaykh al-Tusi in his Rijal, under those who do narrate directly from the Imams, says that he was popularly known as Ibn al-Tayalisi; Tall`ukbari received hadith from him in 335/946 and was given permission to narrate them on his authority; his residence was in Baghdad at Darb al-Baqar; al-Najashi's great grandfather, `Abbas b. Muhammad, was a companion and pupil of al-Imam al-Rida, and narrated hadith on the Imam's authority. Al-Tusi mentioned his name in the list of the companions of al-Imam al-Rida, and says that he was from Kufa.
Al-Najashi also, for being an Asadi who originally came from Kufa, was called Ibn al-Kufa in Baghdad. Another kunya of his was Abu al-Hasan. He was born in 372/982 and died at Matirabad in Jumada al-Awwal 450/1058. Al-Najashi frequently travelled to Najaf, to Kufa - which was his birthplace - to Samarra' and probably to Basra, where he attended classes of renowned scholars of his time. Besides these scholars, he received his education formally in Baghdad. At the age of 28 in 400/1009 he visited al-Najaf al-Ashraf, where he heard hadith from al-Husayn b. Ja`far al-Makhzumi, popularly known as Ibn al-Khumri and was awarded an ijaza by him.
During the same year, he got a similar ijaza from Muhammad b. Shadhan al-Qazwini, who had come to visit Baghdad. During his several visits to Kufa, he heard hadith from Ja`far b. Bashir al-Bajali, Hasan b. Ahmad b. Muhammad b. Haytham al-`Ijli and Ishaq b. al-Hasan al-Aqra`i.
His teachers included such eminent scholars as al-Shaykh al-Mufid, Ibn `Abdun (Ahmad b. `Abd al-Wahid), Ahmad b. Muhammad b. `Imran, known as Ibn al-Jundi, Ahmad b. Muhammad b. Musa b. Harun b. Salt al-Ahwazi, Abu al-`Abbas Ahmad b. Nuh b. `Ali b. al-`Abbas b. Nuh al-Sirafi, Husayn b. `Ubayd Allah al-Ghada'iri, `Ali b. Ahmad b. al-Jayyid al-Qummi, Muhammad b. Ja`far Mu'addab, Adib al-Nahwi, Muhammad b. `Uthman Mu`addal al-Nasibi, Abu al-Faraj Muhammad b. `Ali b. Shadhan al-Qazwini, Ahmad b. al-Husayn al-Ghada'iri, Ahmad b. `Ubayd Allah al-Jawhari, al-Hasan b. Ahmad b. Qasim al-Sharif al-`Alawi, `Uthman b. Hatim al-Taghlibi, Muhammad b. `Abd Allah Abu al-Fadl al-Shaybani, Abu Muhammad al-Surani, Abu al-Hasan b. Mahlus al-`Alawi and his own father.
Al-Najashi's main interest was `ilm al-rijal and its allied branches of knowledge. From childhood he took a keen interest in this subject. He not only attended lectures of eminent teachers, but also visited their houses. For instance, he himself narrates in his book on Rijal, under the account of al-Kulayni, that he used to attend the classes of Abu al-Husayn al-Katib al-Kufi at the Mosque of Lu'lu', known as Masjid Naftawayh al-Nahwi. Similarly he recounts his visits to the house of Husayn and Ahmad al-Ghada'iri. Al-Najashi's written work seems to be confined to a few books despite his vast knowledge. He has mentioned his following books in Rijal al-Najashi: Kitab al-Jumu`a, Kitab al-Kufa wa-ma fi-ha min al-athar wa-l-fada'il, Kitab ansab Bani Nasr b. Qu`ayn wa-ayyamuhum wa-ash`aruhum, Kitab mukhtasar al-anwar wa mawadi` al-nujum allati sammatha I- `Arab.
The most important work of al-Najashi is on Rijal; it was not given any name by him but gained fame as Rijal al-Najashi. This book was compiled by him after al-Tusi had compiled his Rijal and al-Fihrist. `Ali Dawani maintains on the basis of contemporary evidence that the task of compiling books on Rijal of the Shi`a was taken up by al-Tusi and al-Najashi after the death of al-Sharif al-Murtada (436/1044) and that al-Najashi's Rijal was completed even later, for it has a mention of al-Tusi's al-Fihrist; most probably it was completed in 448/1056.
Though there is no mention of al-Najashi in al-Fihrist of al-Shaykh al-Tusi, which is a very conspicuous absence, al-Najashi's Rijal is generally acclaimed by most of the authorities in this field as the best Shi`i work in this field to this day, even superior to al-Tusi's Rijal and al-Fihrist. Al-Shahid al-Thani acknowledges that Rijal al-Najashi is superior to all other works with regard to the author's meticulousness and labour in ascertaining the authenticity of early Shi`i rijal.
Shaykh `Abd al-Nabi al-Jaza'iri, in al-Hawi, also prefers the book to that of al-Tusi, and adds that all latter scholars accept the authenticity of al-Najashi's work. `Allama Baqir al-Majlisi, in the Fihrist of Bihar al-anwar, places the book on a par with those of al-Tusi. Abu `Ali al-Ha'iri, Wahid al-Bihbahani and `Allama Bahr al-`Ulum consider al-Najashi as one of the greatest authorities of all time on Rijal, and place his book at the highest place in respect of authenticity.
Ayatullah Burujirdi is of the view that the Shi`a have only two works on Rijal: those of al-Tusi and al-Najashi. Muhammad Wa`iz Zadeh writes that Ayatullah Burujirdi held the view that Rijal al-Najashi was more reliable than al-Fihrist of al-Tusi, for al-Najashi corrected the lapses and inaccuracies found in the work of al-Tusi.
`Allama Bahr al-`Ulum, who considers al-Najashi's book the best in Rijal, bases his assessment on the following six points: Al-Najashi compiled his work after al-Tusi's work was completed, and could remove the latter's lapses. Al-Tusi's varied interests and responsibilities did not leave much time for him to concentrate on the subject of rijal only, while this was al-Najashi's main interest and he had enough time to devote to this work. Al-Najashi's knowledge in history, biography and genealogy was of superior order than that of al-Tusi.
Al-Najashi came from Kufa, which was a centre of narrators of hadith. He was well acquainted with Ahmad b. al-Husayn al-Ghada'iri, the greatest authority on rijal in that period. He had access to various chains of ruwat of hadith and could ascertain a fact in many ways, which al-Tusi could not do. The importance and fame of Rijal al-Najashi eclipsed his other works.
Though small in number, his works in other fields were also held in respect. However, his Rijal paved the way for the latter generations of Shi`i scholars who could rely upon his research in dealing with hadith, fiqh, history, and biography. We do not have any knowledge about the pupils of al-Najashi except one, that is Abu al-Samsam Dhu al-Fiqar b. Muhammad b. Ma`bad al-Hasani al-`Alawi al-Maruzi, through whom Ibn Dawud, an authority on rijal, is related to al-Najashi. When Shaykh Muntajab al-Din al-Razi saw Abu al-Samsam, he was one hundred and fifteen years old.

Abu Ya`la al-Ja`fari
Abu Ya`la al-Ja`fari (d. 463/1071), a contemporary of al-Tusi and al-Najashi, and an eminent pupil of al-Mufid, was also al-Mufid's son-in-law. Al-Najashi gives the following account of him: Abu Ya`la Muhammad b. al-Hasan b. Hamza al-Ja`fari, successor of Shaykh Abu `Abd Allah b. Nu`man (al-Mufid), who occupies his teacher's chair and delivers lectures, is a mutakallim, a faqih, and has many books to his credit.
In Rijal al-Najashi it is mentioned that Abu Ya`la died on the 16th of Ramadan 463/1071. As al-Najashi himself expired in 450/1058, the date of Abu Ya`la's death in his book should have been entered by one of al-Najashi's pupils or a scribe. Abu Ya`la's rise to his teacher's post in the presence of scores of eminent scholars among al-Mufid's pupils is astonishing and is indicative of his high status as a scholar. It is most probable that Abu Ya`la did not succeed his teacher soon after his death, for at that time Abu Ya`la's age should have been about thirty and it was improbable that he could occupy al-Mufid's place after a considerable gap of time.
According to Qamus al-rijal, it is written in `Umdat al-talib that Abu Ya`la was a descendant of Ja`far al-Tayyar b. Abi Talib, an elder brother of Amir al-Mu'minin `Ali.In later books of rijal, also Abu Ya`la is mentioned as an eminent faqih who trained a number of outstanding scholars.