Cem-tafriq as a problem of narrator identity

Narrators are those who strive for the transmission of hadiths to the next generations and preserve knowledge in sequences by acting as parts of a mechanism. Rijal science, on the other hand, is the discipline that protects all kinds of information belonging to the narrators from confusion and determines through whom the hadiths reach future generations. Some problems experienced in the identity information such as names, imprints, nicknames and imprints of the Narrators prevent the functioning of the rijal science. One of these problems is cem - tafrīq, which means that the same narrator is thought to be different people or that different narrators are thought to be the same person. In this study, the cem - tafrīq problem related to narrator credentials was addressed by systematizing. First of all, it was examined why the identity of the narrator was necessary and the stages through which it was published in the periods of the Companions, Tâbiîn and Atbau't-Tâbiîn. Then, it was questioned how the name, imprint, nickname and stratum/death information constituting the identity of the narrator emerged, its role in the separation of individuals and what function it performed, especially in terms of rijal science. After the foundation of the information about the narrator identity was established, it was emphasized what cem - tafrīq was and what kind of process it went through. The main source of the problem was tried to be determined by examining the reasons affecting its realization in detail. Then, the issues that will be the solution to such a problem are determined and applied on the examples. In particular, when processing the data on cem - tafrīq, it is always aimed to characterize the subject by going through examples. In addition, there are many sources where the cem - tafrıq can be found, but within these there are four works that make up the literature in a special sense and introduced chronologically. In the last part, the aspects of cem - tafrīq that touch other areas are examined. First, its position in the hadith methodology was discussed, then the narrator, which was made or performed in cem - tafrıq, was evaluated within the scope of Carh-Ta'dil, and finally the view of Orientalist studies on cem - tafrīq was examined.