Abu Basir’s testimony against himself and his fellows
Results of the teachers of Al-Bukhari
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- Bu sahifa navigatsiya:
- Variety among the teachers of Al-Bukhari
- The results of the reliability levels of the shaikhs of Al-Kulayni
- The shaikhs of Al-Bukhari
- The shaikhs of Al-Kulayni in Al-Kafi
- TripolySunni
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Results of the teachers of Al-Bukhari: Thiqaat = 188 Saduq = 88 La bas’a bihi = 2 Maqbool = 6 Laysa bil Qawi = 1 Weak = 1 Note: Aseed bin Zaid, the sole weak narrator that Al-Bukhari took a hadith from, is also narrated through Imran bin Maysara. Variety among the teachers of Al-Bukhari: Maru = 28 Baghdaad = 42 Bukhara = 12 Masr = 15 Kufa = 42 Basra = 82 Nisapur = 12 Dimashq = 6 Hims = 6 Madeena = 9 Makkah = 7 Balkh = 6 Wasit = 11 The narrator that narrated the most hadiths in Saheeh Al-Bukhari is Abdullah bin Yusuf Al-Taneesi with 352 narrations (out of a total of 7397), which amounts to 4%. ==========================================
Thiqa = 10 Majhool = 18 Variety in his teachers (excluding unknown narrators): Qum = 6
The narrator that narrated the most hadiths in Al-Kafi is Ali bin Ibrahim Al-Qummi with 4957 narrations (out of a total of 16199), which amounts to 30%. The shaikhs of Al-Bukhari: 1- Ahmad bin Abdullah bin Yunus Al-Kufi – Thiqa Hafith 2- Ahmad bin Mohammed bin Hanbal Al-Baghdaadi Al-Mirwazi – Imam 3- Ahmad bin Salih Al-Masri – Thiqa hafith 4- Ahmad bin Eisa Al-Masri – Saduq 5- Ahmad bin Al-Miqdam Al-Ijli Al-Basri – Saduq 6- Ahmad bin Shabeeb bin Sa’eed Al-Habati Al-Basri – Saduq 7- Ahmad bin Abdullah Ali bin Suwayid Al-Sadoosi Al-Basri – Saduq 8- Ahmad bin Mohammed bin Awn – Thiqa if he is Al-Azraqi / Saduq lahu awhaam if he isn’t 9- Ahmad/Mohammed bin Abi Dawud Al-Munadi Al-Baghdaadi – Saduq 10- Ahmad bin Othman bin Hakeem Al-Kufi – Thiqa 11- Ahmad bin Abi Raja’a Al-Maseesi Al-Harawi – Thiqa 12- Ahmad bin Abi Suraij Al-Razi – Thiqa 13- Ahmad bin Abdullah/Abdul Malik bin Waqid Al-Mirwazi/Al-Harani – Thiqa 14- Ahmad bin Ishaaq Al-Sulami Al-Bukhari – Saduq 15- Ahmad bin Sa’eed Al-Ribati Al-Mirwazi Al-Nisapuri – Thiqa 16- Ahmad bin Al-Hajjaj Al-Mirwazi – Thiqa 17- Ahmad bin Yaqoub Al-Mas’oudi Al-Kufi – Thiqa 18- Ahmad bin Abi Tayib Al-Mirwazi – Saduq 19- Ahmad bin Ishkaab Al-Saffar Al-Kufi – Thiqa hafith 20- Ahmad bin Hameed Al-Kufi – Thiqa hafith 21- Ahmad bin Al-Hasan Al-Tirmithi – Thiqa hafith 22- Ahmad bin Mohammed bin Musa Al-Mirwazi – Thiqa hafith 23- Ahmad bin Hafs Al-Nisapuri – Saduq 24- Ibrahim bin Hamza Al-Zubairi Al-Madani – Saduq 25- Ibrahim bin Musa Al-Razi – Thiqa hafith 26- Ibrahim bin Al-Munthir Al-Hizami Al-Madani – Saduq 27- Ibrahim bin Al-Harith Al-Nisapuri – Saduq 28- Isma’eel bin Abdullah Al-Madani – Saduq akhta’a fi ahadeeth hafithaha 29- Isma’eel bin Aban Al-Warraq Al-Kufi – Thiqa 30- Isma’eel bin Al-Khaleel Al-Kufi – Thiqa 31- Ishaaq bin Mohammed bin Isma’eel Al-Madani – Saduq kuf fasa’a hifthah 32- Ishaaq bin Rahawaih Al-Mirwazi Al-Nisapuri – Thiqa 33- Ishaaq bin Ibrahim Al-Baghawi – Thiqa 34- Ishaaq bin Mansour bin Bahraam Al-Kawsaj Al-Mirwazi – Thiqa thabt 35- Ishaaq bin Ibrahim bin Nasr Al-Mirwazi – Saduq 36- Ishaaq bin Shaheen Al-Wasiti – Saduq 37- Ishaaq bin Ibrahim bin Yazeed Al-Dimashqi Al-Faradeesi – Saduq 38- Ishaaq bin Yazeed Al-Khurasani – (The author states that he is the previous narrator) 39- Ishaaq bin Ibrahim Al-Sawwaf Al-Basri – Thiqa 40- Ishaaq bin Abi Eisa Al-Baghdaadi – Saduq 41- Adam bin Abi Iyaas Al-Asqalani Al-Khurasani – Thiqa aabid 42- Aseed bin Zaid Al-Kufi – Weak 43- Asbagh bin Al-Faraj Al-Masri – Thiqa 44- Azhar bin Jameel Al-Basri – Saduq yaghrib 45- Ayoub bin Sulaiman Al-Madani – Thiqa 46- Umaya bin Bistaam Al-Basri – Saduq 47- Bishr bin Mohammed Al-Mirwazi – Saduq 48- Bishr bin Khalid Al-Basri – Thiqa yaghrib 49- Bishr bin Ubais Al-Basri – Saduq yukhti’ 50- Bishr bin Adam Al-Baghdaadi – Saduq 51- Bishr bin Al-Hakam Al-Nisapuri – Thiqa 52- Bishr bin Bakr Al-Bajali Al-Dimashqi – Thiqa yughrib 53- Badal bin Al-Muhabbar Al-Basri – Thiqa thabt 54- Bayan bin Amr Al-Bukhari – Saduq 55- Thabit bin Mohammed Al-Kufi – Saduq zahid yukhti’ fil hadith 56- Juma’a bin Abdullah Al-Balkhi – Saduq 57- Hakam bin Nafi’ Al-Himsi – Thiqa thabt 58- Hasan bin Al-Sabbah Al-Baghdaadi – Saduq yahim 59- Hasan bin Mohammed bin Al-Sabbah Al-Baghdaadi – Thiqa 60- Hasan bin Mudrik Al-Basri – La ba’sa bihi 61- Hasan bin Abdulaziz Al-Masri – Thiqa thabt 62- Hasan bin Bishr Al-Bajali Al-Kufi – Saduq yukhti’ 63- Hasan bin Ali Al-Khallal – Thiqa hafith 64- Hasan bin Al-Rabee’ Al-Kufi – Thiqa 65- Hasan bin Omar bin Ibrahim Al-Basri – (Not a shaikh of Bukhari according to Al-Mizzi) 66- Hasan bin Omar bin Shaqeeq Al-Basri – Saduq 67- Hasan bin Khalaf Al-Wasiti – Saduq lahu awhaam 68- Hussain bin Huraith Al-Mirwazi – Thiqa 69- Hussain bin Eisa bin Humran Al-Nisapuri – Saduq 70- Hussain bin Mansoor Al-Nisapuri – Thiqa 71- Hussain (Hasaan) bin Abi Abbad (Abdullah) Al-Wasiti – Saduq yukhti’ 72- Hasaan bin Hasaan Al-Basri – Saduq yukhti’ 73- Hasaan bin Abi Abbas Al-Basri – (He is the previous narrator) 74- Harami bin Hafs Al-Basri – Thiqa 75- Hajjaj bin Minhaal Al-Basri – Thiqa 76- Hafs bin Omar Al-Azdi Al-Hawdhi – Thiqa 77- Hamid bin Omar Al-Basri – Thiqa 78- Hibban bin Musa Al-Mirwazi – Thiqa 79- Haywa bin Shuraih Al-Basri – Thiqa 80- Hammad bin Humaid Al-Khurasani – Maqbool 81- Khalid bin Mukhlid Al-Kufi – Saduq 82- Khalid bin Khalee Al-Himsi – Saduq 83- Khalid bin Yazeed Al-Makki – Saduq muqri’ lahu awhaam 84- Khalad bin Yahya Al-Muqri’ Al-Kufi – Saduq 85- Khaleefa bin Khayyat Al-Basri – Saduq rubama akhta’a 86- Khalaf bin Khalid Al-Masri – Saduq 87- Dawud bin Shabeeb Al-Basri – Saduq 88- Rawh in Abdul Mu’min Al-Basri – Saduq 89- Rabee’ bin Yahya Al-Basri – Saduq lahu awhaam 90- Zakariya bin Yahya bin Zakariya Al-Kufi – Saduq yukhti’ 91- Zakariya bin Yahya Al-Ta’ee Al-Kufi – Saduq lahu awhaam 92- Zuhair bin Harb Al-Nasa’ee Al-Baghdaadi – Thiqa 93- Zaid bin Akhram Al-Ta’ee Al-Basri – Thiqa 94- Ziyad bin Yahya Al-Basri – Thiqa 95- Ziyad bin Ayoub Al-Baghdaadi – Thiqa 96- Sa’eed bin Katheer bin Ufair Al-Masri – Saduq 97- Sa’eed bin Al-Rabee’ Al-Basri – Thiqa 98- Sa’eed bin Eisa bin Taleed Al-Masri – Thiqa 99- Sa’eed bin Sulaiman Al-Wasiti – Thiqa hafith 100- Sa’eed bin Yahya Al-Baghdaadi – Thiqa rubama akhta’ 101- Sa’eed bin Mohammed Al-Kufi – Saduq 102- Sa’eed bin Al-Hakam Al-Masri – Thiqa thabt 103- Sa’eed bin Sharahbeel Al-Kufi – Saduq 104- Sa’eed bin Marwan Al-Nisapuri – Saduq 105- Sa’eed bin Al-Nadhr Al-Baghdaadi – Thiqa 106- Sulaiman bin Dawud Al-Basri – Thiqa 107- Sulaiman bin Abdulrahman Al-Dimashqi – Saduq yukhti’ 108- Sulaiman bin Harb Al-Basri – Thiqa imam hafith 109- Sa’ad bin Hafs Al-Kufi – Thiqa 110- Suraij bin Al-Nu’man Al-Baghdaadi – Thiqa yahim qaleelan 111- Sahl bin Bakkar Al-Basri – Thiqa rubama wahim 112- Saydan bin Mudharib Al-Basri – Saduq 113- Shihab bin Abbad Al-Kufi – Thiqa 114- Shuja’a bin Waleed Al-Bukhari – Maqbool 115- Sadaqa bin Al-Fadhl Al-Mirwazi – Thiqa 116- Salt bin Mohammed Al-Basri – Saduq 117- Dhahhak bin Mukhlid Al-Basri – Thiqa thabt 118- Talq bin Ghannam Al-Kufi – Thiqa 119- Abdullah bin Yazeed Al-Makki – Thiqa 120- Abdullah bin Al-Zubair Al-Humaidi Al-Makki – Thiqa hafith 121- Abdullah bin Yusuf Al-Taneesi – Thiqa 122- Abdullah bin Uthman bin Jabala Al-Mirwazi – Thiqa hafith 123- Abdullah bin Mohammed bin Abdullah Al-Bukhari – Thiqa 124- Abdullah bin Maslama bin Qa’nab Al-Basri – Thiqa 125- Abdullah bin Amr Al-Manqari Al-Basri – Thiqa 126- Abdullah bin Abdulwahab Al-Basri – Thiqa 127- Abdullah bin Muneer Al-Mirwazi – Thiqa 128- Abdullah bin Raja’a Al-Makki – Thiqa taghayar 129- Abdullah bin Al-Sabbah Al-Attar Al-Basri – Thiqa 130- Abdullah bin Sa’ad bin Ibrahim Al-Baghdaadi – Thiqa 131- Abdullah bin Abi Al-Aswad Al-Basri – Thiqa 132- Abdullah bin Mohammed bin Asma’a Al-Basri – Thiqa 133- Abu Bakr bin Abi Shayba Al-Kufi – Thiqa 134- Ubaidullah bin Musa Al-Kufi – Thiqa 135- Ubaidullah bin Sa’eed Al-Nisapuri – Thiqa 136- Ubaidullah bin Omar bin Maysara Al-Baghdaadi – Thiqa 137- Abdulrahman bin Yunus Al-Baghdaadi – Saduq 138- Abdulrahman bin Al-Mubarak Al-Basri – Thiqa 139- Abdulrahman bin Ibrahim Al-Dimashqi – Thiqa 140- Abdulrahman bin Shayba Al-Madani – Saduq yukhti’ 141- Abdulrahman bin Hammad Al-Basri – Saduq rubama akhta’a 142- Abdulghaffar bin Dawud Al-Masri – Thiqa 143- Abdulaziz bin Abdullah Al-Madani – Thiqa 144- Abdulsalaam bin Mutahar bin Husaim Al-Basri – Saduq 145- Ali ibn Al-Madeeni Al-Basri – Thiqa 146- Ali bin Al-Ja’ad Al-Baghdaadi – Thiqa 147- Ali bin Hafs Al-Baghdaadi – Saduq 148- Ali bin Muslim Al-Baghdaadi – Thiqa 149- Ali bin Abdullah bin Ibrahim Al-Baghdaadi – Maqbool 150- Ali bin Al-Hakam Al-Ansaari Al-Mirwazi – Thiqa yughrib 151- Ali bin Ayyash Al-Himsi – Thiqa thabt 152- Ali bin Al-Hasan bin Shaqeeq Al-Mirwazi – Thiqa 153- Ali bin Hujr Al-Mirwazi – Thiqa 154- Omar bin Hafs bin Ghiyath Al-Kufi – Thiqa rubama wahim 155- Omar bin Mohamed bin Al-Hasan Al-Kufi – Saduq rubama wahim 156- Uthman bin Abi Shayba Al-Kufi – Thiqa 157- Uthman bin Al-Haytham Al-Basri – Thiqa taghayar 158- Uthman bin Salih Al-Masri – Saduq 159- Amr bin Asim Al-Basri – Saduq fi hufthihi shay’i 160- Amr bin Al-Rabee’ bin Tariq Al-Masri – Thiqa 161- Amr bin Khalid Al-Masri – Thiqa 162- Amr bin Abbas Al-Basri – Saduq rubama wahim 163- Amr bin Ali bin Bahr Al-Basri – Thiqa 164- Amr bin Awn Al-Wasiti – Thiqa 165- Amr bin Zurarah Al-Nisapuri – Thiqa 166- Amr bin Musa (Eisa) Al-Basri – Thiqa 167- Amr bin Mohammed bin Al-Hasan – (Editor seems to believe it is #155) 168- Imran bin Maysara Al-Basri – Thiqa 169- Abda bin Sulaiman Al-Mirwazi – (Ibn Hajar denies that Al-Bukhari narrated from him) 170- Abda bin Abdullah Al-Saffar Al-Basri – Thiqa 171- Abdula’ala bin Hammad Al-Basri – La ba’sa bihi 172- Ubaid bin Isma’eel Al-Kufi – Thiqa 173- Asim bin Ali bin Asim Al-Wasiti – Saduq rubama wahim 174- Ayyash bin Al-Waleed Al-Basri – Thiqa 175- Al-Ala’a bin Abduljabbar Al-Makki – thiqa 176- Abdulraheem bin Abdulrahman Al-Muharibi Al-Kufi – Thiqa 177- Abbas bin Al-Hussain Al-Baghdaadi – Thiqa 178- Abdul Qudoos bin Al-Hajjaj Al-Himsi – Thiqa 179- Abdul Qudoos bin Mohammed Al-Basri – Saduq 180- Abdul Muta’aali bin Talib Al-Baghdaadi – Thiqa 181- Isam bin Khalid Al-Himsi – Saduq 182- Affan bin Muslim Al-Basri – Thiqa thabt 183- Fadhl bin Sahl Al-Baghdadi – Saduq 184- Fadhl bin Ya’qoub Al-Baghdaadi – Thiqa hafith 185- Fadhl bin Dukain Al-Kufi – Thiqa thabt 186- Fudhail bin Hussain Al-Jahdari – Thiqa hafith 187- Farwa bin Abi Al-Maghra’a Al-Kufi – Saduq 188- Qais bin Hafs Al-Basri – Thiqa lahu afraad 189- Qabeesa bin Uqba Al-Kufi – Saduq rubama khalaf 190- Mohammed bin Minhal Al-Basri – Thiqa hafith 191- Mohammed bin Salam Al-Bikandi Al-Bukhari – Thiqa thabt 192- Mohammed bin Al-Muthana Al-Basri – Thiqa thabt 193- Mohammed bin Ubaidullah Al-Basri – Thiqa 194- Mohammed bin Al-Fadhl Al-Basri – Thiqa thabt taghayar fi akhir umurih 195- Mohammed bin Sinan Al-Basri – Thiqa thabt 196- Mohammed Bashar Bindaar Al-Basri – Thiqa 197- Mohammed bin Al-Ala’a Al-Kufi – Thiqa hafith 198- Mohammed bin Katheer Al-Abdi Al-Basri – Thiqa 199- Mohammed bin Abdulraheem Al-Baghdaadi – Thiqa hafith 200- Mohammad bin Yusuf Al-Firyabi – Thiqa 201- Mohammed bin Mahboob Al-Basri – Thiqa 202- Mohammed bin Abi Bakr Al-Basri – Thiqa 203- Mohammed bin Hatim bin Bazee’ Al-Baghdaadi – Thiqa 204- Mohammed bin Mahran Al-Razi – Thiqa hafith 205- Mohammed bin Abaan Al-Wasiti – Saduq 206- Mohammed bin Abaan Al-Balkhi – Thiqa hafith 207- Mohammed bin Abdullah bin Hawshab Al-Kufi – Saduq 208- Mohammed bin Abdullah bin Al-Muthana Al-Basri – Thiqa 209- Mohammed bin Abdullah bin Numair Al-Kufi – Thiqa hafith 210- Mohammed bin Ja’afar Al-Faidi Al-Baghdaadi – Maqbool 211- Mohammed bin Al-Sabbah Al-Dulabi Al-Baghdaadi – Thiqa hafith 212- Mohammed bin Musa Al-Wasiti – Saduq 213- Mohammed bin Ubaid bin Maymoon Al-Madani – Saduq yukhti’ 214- Mohammed bin Miskeen Al-Baghdaadi – Thiqa 215- Mohammed bin Uqba Al-Shaybani Al-Kufi – Thiqa 216- Mohammed bin Eisa bin Al-Taba’a Al-Baghdaadi – Thiqa 217- Mohammed bin Khalid bin Jabala Al-Khorasani – Saduq 218- Mohammed bin Abi Ya’qoub Al-Kirmani Al-Basri – Thiqa 219- Mohammed bin Amr Zunaij Al-Razi – Thiqa 220- Mohammed bin Sa’eed bin Al-Asbahani Al-Kufi – Thiqa thabt 221- Mohammed bin Yazeed bin Rafa’a Al-Kufi – Laysa bil qawi 222- Mohammed bin Rafi’ Al-Nisapuri – Thiqa 223- Mohammed bin Yahya Al-Mirwazi – Thiqa 224- Mohammed bin Al-Hussain bin Ibrahim Al-Baghdaadi – Saduq 225- Mohammed bin Abdullah bin Isma’eel Al-Baghdaadi – Saduq 226- Mohammed bin Ar’ara Al-Basri – Thiqa 227- Mohammed bin Sabiq Al-Baghdaadi – Thiqa 228- Mohammed bin Abdullah Al-Basri (Ahmad bin Ubaidullah) – Saduq 229- Mohammed bin Abdullah Al-Raqashi Al-Basri – Thiqa 230- Mohammed bin Abbad bin Musa Al-Wasiti – Saduq yukhti’ 231- Mohammed bin Abbad Al-Baghdaadi – Saduq yahim 232- Mohammed bin Sa’eed Al-Basri – Thiqa 233- Mohammed bin Abi Al-Hussain Al-Samnani – Thiqa 234- Mohammed bin Al-Nadhar Al-Hijazi – Maqbool 235- Mohammed bin Abdulaziz Al-Ramli – Saduq yahim 236- Mohammed bin Al-Walid Al-Basri – Thiqa 237- Mohammed bin Al-Hakam Al-Mirwazi – Thiqa fadhil 238- Mohammed bin Khalaf Al-Baghdaadi – Thiqa 239- Mohammed bin Abada Al-Wasiti – Saduq fadhil 240- Mohammed bin Abdullah bin Al-Mubarak Al-Baghdaadi – Thiqa 241- Mohammed bin Harb Al-Wasiti – Saduq 242- Mohammed bin Ziyad Al-Basri – Saduq yukhti’ 243- Mohammed bin Uthman bin Karama Al-Kufi – Thiqa 244- Mohammed bin Abi Ghalib Al-Baghdaadi – Saduq 245- Mohammed bin Muqatil Al-Makki – (Tawtheeq is made by Al-Khateeb Al-Baghdaadi) 246- Musaddad bin Musarhad Al-Basri – Thiqa 247- Musa bin Isma’eel Al-Basri – Thiqa thabt 248- Musa bin Mas’oud Al-Basri – Saduq say’I al-hifth 249- Musa bin Hizam Al-Balkhi – Thiqa 250- Muslim bin Ibrahim Al-Basri – Thiqa 251- Makki bin Ibrahim Al-Balkhi – Thiqa thabt 252- Mu’ath bin Fadhala Al-Basri – Thiqa 253- Malik bin Isma’eel Al-Kufi – Thiqa 254- Mu’ath bin Asad Al-Basri – Thiqa 255- Mutrif bin Abdullah Al-Madani – Thiqa 256- Mu’alla bin Asad Al-Kufi – Thiqa thabt 257- Matar bin Al-Fadhl Al-Mirwazi – Thiqa 258- Mu’awiyah bin Amr Al-Baghdaadi – Thiqa 259- Mithfar bin Mudrik Al-Baghdaadi – Thiqa 260- Mahmood bin Adam Al-Mirwazi – Saduq 261- Mahmood bin Ghaylan Al-Baghdaadi – Thiqa 262- Mukhlid bin Malik Al-Harani – (The author said that nobody mentioned him among the shaikhs of Al-Bukhari) 263- Mukhlid bin Malik Al-Mirwazi – Thiqa 264- Mu’mil bin Hisham Al-Basri – Thiqa 265- Munthir bin Al-Walid Al-Basri – Thiqa 266- Nasr bin Ali bin Nasr Al-Basri – Thiqa thabt 267- Al-Waleed bin Salih Al-Baghdaadi – Thiqa 268- Hisham bin Abdulmalik Al-Tayalsi Al-Basri – Thiqa thabt 269- Hisham bin Ammar Al-Dimashqi – Saduq 270- Hudba bin Khalid Al-Basri – Thiqa 271- Harun bin Al-Ash’ath Al-Kufi – Thiqa 272- Yahya bin Abdullah bin Bukhair Al-Masri – Thiqa 273- Yahya (Qutaiba) bin Sa’eed bin Jameel Al-Baghilani Al-Balkhi – Thiqa 274- Yahya bin Sulaiman Al-Masri – Saduq yukhti’ 275- Yahya bin Salih Al-Himsi – Saduq 276- Yahya bin Musa Al-Balkhi – Thiqa 277- Yahya bin Yahya Al-Nisapuri – Thiqa 278- Yahya bin Mohammed bin Al-Sakan Al-Baghdaadi – Saduq 279- Yahya bin Bishr Al-Mirwazi – Thiqa Zahid 280- Yahya bin Abi Salama – (The editor says that it is narrator #274) 281- Yahya bin Ja’afar Al-Beekindi Al-Bukhari – Thiqa 282- Yahya bin Hammad Al-Basri – Thiqa ‘abid 283- Yahya bin Yusuf Al-Baghdaadi – Thiqa 284- Yahya bin Abdullah Al-Sulami Al-Mirwazi – Thiqa 285- Yusuf bin Musa bin Rashid Al-Razi – Saduq 286- Yusuf bin Ya’qoub Al-Kufi – Thiqa 287- Yusuf bin Rashid Al-Kufi – (The author believes that he is #285) 288- Yusuf bin Adi Al-Masri – Thiqa 289- Yusuf bin Bohlool Al-Kufi – Thiqa 290- Yusuf bin Eisa Al-Mirwazi – Thiqa fadhil 291- Ya’qoub bin Ibrahim Al-Dawraqi Al-Baghdaadi – Thiqa 292- Yasara bin Safwan Al-Dimashqi – Thiqa 293- Abu Bakr bin Asram Al-Mirwazi – Maqbool The shaikhs of Al-Kulayni in Al-Kafi: 1- Ali bin Ibrahim Al-Qummi – Thiqa 2- Mohammed bin Yahya Al-Attar Al-Qummi – Thiqa 3- Hameed bin Ziyad Al-Kufi Al-Ninuwi – Thiqa 4- Ahmad bin Idrees Al-Ash’ari Al-Qummi – Thiqa 5- Al-Hussain bin Mohammed Al-Ash’ari Al-Qummi – Thiqa 6- Mohammed bin Isma’eel Al-Nisapuri – Majhool 7- Mohammed bin Ja’afar Al-Razzaz Al-Kufi – Majhool 8- Ahmad bin Mohammed bin Ahmad Al-Kufi – Majhool 9- Ali bin Mohammed bin Bindar Al-Barqi – Thiqa 10- Ahmad bin Mahran – Majhool 11- Mohammed bin Ahmad bin Al-Salt Al-Qummi – Thiqa 12- Al-Hasan bin Ali Al-Hashimi – Majhool 13- Al-Hussain bin Ali Al-Alawi – Majhool 14- Al-Hussain bin Ali Al-Hussaini – Majhool 15- Al-Hussain bin Al-Hasan Al-Alawi – Majhool 16- Al-Hasan bin Khafeef – Majhool 17- Abu Dawud – Majhool 18- Mohammed bin Abdullah bin Ja’afar Al-Himyari Al-Qummi – Thiqa 19- Ahmad bin Abdullah – Majhool 20- Abu Abdullah Al-Ash’ari – Majhool 21- Ali bin Musa Al-Kamindani – Majhool 22- Mohammed bin Ali bin Ma’amar – Majhool 23- Ali bin Mohammed bin Ali bin Abbas – Majhool 24- Ali bin Al-Hussain Al-Mu’dib – Majhool 25- Al-Qasim bin Al-Ala’a Al-Azerbijani – Thiqa 26- Mohammed bin Aqeel – Majhool 27- Mohammed bin Al-Hasan – Majhool 28- Ahmad bin Mohammed bin Sa’eed ibn Uqdah Al-Kufi – Thiqa
The likelihood of Al-Bukhari being a fabricated hadith collection is a lot less than Al-Kafi. This is due to the lack of teachers that Al-Kulayni took his hadiths from, and due to the amount of weight he has given the few narrators that are considered trustworthy according to Shia narrators. Al-Bukhari, on the other hand, obviously put a lot of effort into creating his hadith collection, which is especially obvious when one examines the origins of his shaikhs whom he had to personally travel to in order to collect their hadiths. Al-Kulaini, on the other hand, rarely relied on anyone that lived outside of Qum. Ayatolla Khamenie on major books of shia rijal December 13, 2010 at 1:12 am | Posted in Ilmul Hadith and Rijal of Shias, On authenticy of shia texts | 2 Comments
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2 Votes 
Book: ”Usul al-Arba fi Ilmul Rijal” p 50. Ayatolla Khamenie said: بناء على ما ذكره الكثير من خبراء هذا الفن ، ان نسخ كتاب الفهرست كأكثر الكتب الرجالية القديمة المعتبرة الاخرى مثل كتاب الكشي والنجاشي والبرقي والغضائري قد ابتليت جميعاً بالتحريف والتصحيف ،ولحقت بها الاضرار الفادحة ، ولم تصل منها لابناء هذا العصر نسخة صحيحة “Based on saying of many experts in this field: copies of book al-Fihrist (author al-Abu Jafar at-Tose) as the other majority of old books on rijal, like al-Kashi, an-Najashi, an-Burqui, and al-Ghadairi, were all distorted, and (get changes in their) diacritical marks, and suffered heavy damage, and there is not one single correct copy that reached to the people of this era”. 
Ilm of rijal in shia world. May 23, 2010 at 10:39 pm | Posted in Ilmul Hadith and Rijal of Shias, On authenticy of shia texts | Leave a comment
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5 Votes
Good and interesting reading from brother TripolySunni: Salam Aleykum, Since I never got an answer regarding the science of Hadith in the Madhab of Twelver Shiites I thought I’d share what I Know so that we can all Both Sunni and Shii Benefit from it while giving brief translations of the sayings of shii scholars: According to the Shiite scholars, The Science of Hadith in the Madhab of The Twelvers has never existed nor was it implemented before the 900s Hijri. The Big Scholar Al Ha’iri “الحائري” In His book Muktabas el Athar “مقتبس الأثر” part 3 page 73 says: ومن المعلومات التي لا يشك فيها أحد أنه لم يصنف في دراية الحديث من علمائنا قبل الشهيد الثاني “From the Information that No One doubts is that No one worked in The Science of Hadith from our scholars before the second Shaheed” And the second Shaheed is Al Hassan Bin ZaynulDeen al Jab’ee al Amili “الحسن بن زين الدين الجبعي العاملي ” (Died 965 hijri). But as the Mainstream Muslims know, Taking information from a Twelver Shii Scholar really isn’t the best idea specially if it is related to his own Madhab…So Ahlul Sunnah disAgree with The Scholar on this issue (We’re actually doing him a favor here). According to history the first Shii Scholar to implement the science of Hadith is actually Allamah JamaluDeen ibn al muttahar al Helli “بن المطهّر الحلّي” who died in 726 hijri… although it is good to note that the title “Allamah” Is usually removed from his name in many shii books and this is mentioned by Allamah Dya’ulDeen in “ضياء الدراية” or Diya’a el Dirayah… Al Helli Was Influenced by the Scholars of Ahlul Sunnah and he started doing his own research on Hadith and he decided to apply his knowlege on of course the most important and correct piece of work in his Madhab “Al Kafi” by Kulayni. After the research He discovered that out of the 16,000 Hadiths found in this work around 9000 were Fabricated or extremely weak (More than Half the book)… After Al Helli another Shii scholar came to study Al Kafi and he was Muĥammad Bāqir al-Bahbūdī who wrote the book “Sahih al Kafi” In Which he found out that only 3328 narrations out of 16,000 were correct (less than 1/4)… Regarding the authenticity of Al Kafi according to the biggest Shii scholars it is recommended to read the following article: ARTICLE Usually when Mainstream Muslims present their proofs from Al Kafi it is rejected by Shiites under the pretext that It is weak or They ask me for the Isnad… However all of this is running away from the truth that these books are not collected based on the science of Isnad and Hadiths but it is just random sayings and Fabrications narrated by the tribal leaders and scholars of twelver shiites in order to trick them… A Good example from Al Kafi is a Hadith Narrated by a Donkey from his parents and his grandparents: volume 1, page 237 there is this narration: Ali bin abi Talib RAA was told that the Prophet’s donkey, Ufair, committed suicide!
How to apply the science of Hadith to this narration is actually a mystery, It doesn’t even classify as weak or Hassan … Why would a respectable scholar Like Kulayni include such a narration into his book? I believe most of us know the answer by now… Then we get Modern day scholars Like Al Tijani Al Samawi Who Says in his book that “Usooll Al Kafi Has Thousands of Fabricated Hadiths” Little does Tijani know that Usool al Kafi only has 3500 Narrations and little does he know that The Usool is actually the Strongest of All the Kafi books as It holds the Base of the Twelver Shii Madhab (THUS THE NAME USOOL). so even for modern day scholar this isn’t working out and really how could it work out with a Sufi who converted to Ithna Asharis? For Mainstream Muslims or Ahlul Sunnah as they are called today The search for the Authenticity of the Narrations and the development of the science of Hadith first started during the days of the Young Companions who survived after the fitnah of Caliph Uthman’s death. Ibn Abbas RAA (died 68 hijri) said: ابن عباس رضي الله عنه (متوفى سنة 68) قال: «إنا كنا مرة إذا قال لنا أحد قال رسول الله صلى الله عليه وسلم ابتدرته أعيننا وأصغينا إليه بآذاننا، فلما ركب الناس الصعب والذلول لم نأخذ من الناس إلا ما نعرف He says That when they used to listen to someone saying “We Heard Muhammad PBUH Say” They used to listen with interest But Later (After fitnah) they started to only take what they know and avoid all else. Because after Uthman’s death the deviant sects and groups started appearing as the Islamic Caliphate started getting bigger and bigger and more cultures started mixing in with Islam specially those of Persia and India… Abu Al Aliyah (Died before 100Hijri): وعن أبي العالية (متوفى قبل المائة): «كنا نسمع الرواية بالبصرة عن أصحاب رسول الله – صلى الله عليه وسلم – فلا نرضى حتى نركب إلى المدينة فنسمعها
“We used to listen to narrations in Al Basrah attributed to the companions of Muhammad PBUH But We never took it until we rode to Medinah and head it there from them”. From Ahlul Sunnah the first Man To Ever start a research about “Science of Rijal” was Ameerul Mumeneen Shu’ubah Bin Hajjaj “شعبة بن الحجاج ” in Iraq who died in 160 hijri. The Science of Hadith was so important and got so developed by the early muslims that Abdullah Ibn al mubarak (died 181h) said “Isnad is from Religion, without it whoever can say whatever he wishes”… And no longer than 200 years had passed until All the Rules and Laws of The Science of Isnad were fully developed By The Mainstream Muslims. First of All why did the Shiites implement The Science of Hadith suddenly after such a long time? In Wasael el Shia 30/258 The Scholar Al Hurr al Amili (died 1104 h) says That The Only reason for writing the Isnad is because They were being accused by the Sunnah of Making up the Hadiths and attributing them to the Imams. ( والذي لم يعلم ذلك منه ، يعلم أنه طريق إلى رواية أصل الثقة الذي نقل الحديث منه ، والفائدة في ذكره مجرد التبرك باتصال سلسلة المخاطبة اللسانيّة ، ودفع تعيير العامة الشيعة بأن أحاديثهم غير معنعنة ، بل منقولة من أصول قدمائهم ) ، المصدر : وسائل الشيعة So Basically they did it later because they didn’t want the Muslims to criticize them and not for the purpose of actually learning the True Hadiths from the False ones and this is why they have a very weak science of Hadith and their books are full of contradictions, they never wanted the truth but just to escape criticism by their “enemies”. Sheikh Baqir el Ayruwani “باقر الأيرواني” Says in his book Durros Tamhidiyah fil Uloom el Rijaliyah “دروس تمهيدية في القواعد الرجالية ” Page 86 السبب في تأليف النجاشي لكتابه هو تعيير جماعة من المخالفين للشيعة بأنه لا سلف لهم ولا مصنف “The Only Reason Why Al Najashi Wrote his Book is because the Muslims Said That The Shiites never had a Salaf or Musannaf.” As we know Al Helli was the first to try the science of Hadith for them and this is probably because Of What Ibn Taymmiyah Said about The Shiite in his book Minhaj el Sunnah That they are the most ignorant in the science of Hadith and Mankool and Ma’akool, This probably pushed Al Helli and his shiites to try implementing this science however late it may be and to come up with the abomination called “خلاصة الأقوال في معرفة الرجال ” Khulasat el Aqwal fi Ma’arifat el Rijal although this was not his field but we all know what stubbornness leads to. It is also known that The Shiites took the laws of Hadiths from the books of ahlul Sunnah although the first Shii scholars applied it differently and that lead to several problems. Al Hurr al Amili said while he Discussed about The Second Shaheed: وهو أول من صنف من الإمامية في دراية الحديث ، لكنه نقل الاصطلاحات من كتب العامة ، كما ذكره ولده وغيره And he is the First to implement this science of Hadith from our scholars but he took The Laws and Rules from the Books of the Main Stream Muslims as His Son and Others Mentioned. source: Amal el Amil ” أمل الآمل ” Part 1 Page 86. Al hurr Al Amili says in Wasael el Shia 30 / 259 طريقة المتقدمين مباينة لطريقة العامة ، والاصطلاح الجديد موافق لاعتقاد العامة واصطلاحهم ، بل هو مأخوذ من كتبهم كما هو ظاهر بالتتبع وكما يفهم من كلامهم الشيخ حسن وغيره “The Method of the First Shii Scholars is different from that of the Mainstream Muslims, But The New Methods are In Accordance to what The Mainstream Muslims use But It is Also taken from thier books as it is apparent from the investigation and what sheikh Hassan and others said”. He said All of this Although This same Man Says that The Holy 12 Saints ordered otherwise: وقد أمرنا الأئمة عليهم السلام باجتناب طريقة العامة “And The Imams Ordered us to Never follow the Methods of The Mainstream Muslims”
The New Methods (Classifying Hadiths into “Sahih, Hassan, Da’eef”) put The Imami Shiites in a state of Total error in the Time of The Imams and The time of Ghaybah (Occultation of Mahdi) simply because these methods were never applied as The Big Shii Scholar Says: الاصطلاح الجديد يستلزم تخطئه جميع الطائفة المحققة في زمن الأئمة عليهم السلام ، وفي زمن الغيبة كما ذكره المحقق في أصوله 30/259 Wasael el Shia. “The New Methods Requires that All of the Saved Sect (Imami Shia) be put to error during the time of The Imams and the Mahdi.” Because it simply doesn’t matter if The Imams are infallible if all the narrators are corrupt liars and Falsifiers of history. Even when the new Methods are applied the Shii scholars still leave the Sahih Isnads and follow the False ones because it serves their purpose and because they never really paid any attention to authenticity of Hadith and even today when you hear their sermons on TV they never give the Isnad they just narrate Hadiths without sources. Al Hurr al Amili Says in Wasael el Shia 20/99. ( رئيس الطائفة – أي الشيخ الطوسي – في كتاب ( الأخبار ) وغيره من علمائنا إلى وقت حدوث الاصطلاح الجديد بل بعده كثيرا ما يطرحون الأحاديث الصحيحة عند المتأخرين ويعملون بأحاديث ضعيفة على اصطلاحهم ، فلولا ما ذكرناه لما صدر ذلك منهم عادة ، وكثيرا ما يعتمدون على طرق ضعيفه مع تمكنهم من طرق أخرى صحيحه كما صرح به صاحب المنتقى وغيره ، وذلك ظاهر في صحة تلك الأحاديث بوجوه أخر من غير اعتبار الأسانيد ، ودالُّ على خلاف الاصطلاح الجديد لما يأتي تحقيقه The leader of the sect- Sheikh al tusi- in The Book “Al Akhbar” and others from our scholars until the era of the new methods and even after this by a long time Leave the Correct Sahih Hadiths and Use The Weak Fabricated ones even according to their own Methods, They use weak chains even when they are capable of Finding The Strong ones as per the Testimony of The owner of ” Al Muntaqa” and Many others, They never took the Isnads into consideration…” This is Al Tusi we’re talking about above and not just anyone… Al hurr al Amili and Ibn al Jarood (Sahib el muntaqa) even attack Sheikh al Tusi because he often contradicts himself and Weakens a Narrator then adopts his narrations and the narrations of those weaker than him, Then he weakens the Mursal Hadiths And Then uses these Same Mursal Hadiths to oppose the Correct Narrations transmitted by Trustworthy men according to him… He says the above in Wasael el Shia 20/111: فإن قلت: إن الشيخ كثيراً ما يضعف الحديث، معلّلاً بأن راويه ضعيف. وأيضاً يلزم كون البحث عن أحوال الرجال عبثاً، وهو خلاف إجماع المتقدمين والمتأخرين بل النصوص عن الأئمة كثيرة في توثيق الرجال وتضعيفهم. قلت: أما تضعيف الشيخ بعض الأحاديث بضعف راويه فهو تضعيف غير حقيقي، ومثله كثير من تعليلاته كما أشار صاحب المنتقى في بعض مباحثه، حيث قال: والشيخ مطالب بدليل ما ذكره إن كان يريد بالتعليل حقيقته وعذره…. وأيضاً فإنه يقول ( أي الطوسي ) : هذا ضعيف لأن راويه فلان ضعيف ، ثم نراه يعمل برواية ذلك الراوي بعينه، بل برواية من هو أضعف منه في مواضع لا تحصى وكثيراً ما يُضعّف الحديث بأنه مرسل ثم يستدل بالحديث المرسل، بل كثيراً ما يعمل بالمراسيل وبرواية الضعفاء وردّ المسند ورواية الثقات، وهو صريح في المعنى ومنها من نصّوا على مدحه وجلالته وإن لم يوثقوه مع كونه من أصحابنا So The Main Scholar and the Man who is nicknamed “Shaikhul Ta’efah” or “The Sheikh of the Shia sect” is absolutely clueless about Hadiths and Isnads. Al Fayd al Kashani “الفيض الكاشاني ” talks about the contradictions of the Shii scholars when it comes to science of Hadith in his Book ‘Al Wafi’ in the second introduction page 25: فإن في الجرح والتعديل وشرائطه اختلافات وتناقضات واشتباهات لا تكاد ترتفع بما تطمئن إليه النفوس كما لا يخفى على الخبير بها “In Jarh and in Ta’adeel and their Rules Are great Conflicts and many contradictions which definitely makes one uneasy about this matter especially the experts in the field”. Hussein Ibn Abdul samad Al Amili “حسين بن عبد الصمد العاملي” defines the correct Hadith according to shias: ما اتصل سنده بالعدل الإمامي الضابط عن مثله حتّى يصل إلى المعصوم من غير شذوذ ولا علة المصدر : وصول الأخيار إلى أصول الأخبار ، تحقيق: السيد عبد اللطيف الكوهكمري، ط قم
Then Al hurr al Amili says in Wasael el Shia 30/260: ( الحديث الصحيح هو ما رواه العدل الإمامي الضابط في جميع الطبقات . ثم قال : وهذا يستلزم ضعف كل الأحاديث عند التحقيق ، لأن العلماء لم ينصوا على عدالة أحد من الرواة إلا نادرا ، وإنما نصوا على التوثيق وهو لا يستلزم العدالة قطعاً …… ودعوى بعض المتأخرين : أن [ الثقة ] بمعنى [ العدل ، الضابط ] ممنوعة ، وهو مطالب بدليلها ، كيف ؟! وهم مصرحون بخلافها ( أي العدالة ) حيث يوثقون من يعتقدون فسقه وكفره وفساد مذهبه Basically above he says That According to the Definition of the Sahih Hadith In The Twelver Shii Madhab All Narrations Are Considered Weak by Default Because their scholars never pointed to The Justice of Any of the Narrators Except in very rare occasions But They did Tawtheek(Documentation) and this does not reveal the Justice at all….And They make Tawtheek (They Document) for people whom they believe are Kouffar and Fasiqoon and of a Defective Madhab”. So here we have an even much bigger problem because those early shiite scholars never even mentioned the Justice of the narrators in their books of Rijal and they documented many whom they believed were Kouffar and Fasiqoon and narrated Hadiths from them without paying any mind to JUSTICE thus according to their definition of Hadith they are in big trouble. What is this Justice? According to Khomeini in Tahreer el Wasilah 1/10: مسألة 28 : العدالة عبارة عن ملكة راسخة باعثة على ملازمة التقوى من ترك المحرّمات وفِعل الواجبات ) ، المصدر : تحرير الوسيلة According to him Justice is Basically Taqwa and He Who leaves What is Haram and does the Fara’ed is of this “Justice”. Sayyed Mihyi el Deen al Musawi el ghuraifi “السيد محي الدين الموسوي الغريفي ” says in Qawa’ed el Hadith “قواعد الحديث “: ولا شك في ان هذا التوثيق شهادة منهم بأمانة الموثق ، وصدقه في الحديث فحسب ، فلا تثبت به عدالته “And this Documentation They have Does Not Prove The Justice of the Narrator.” Basically All Shii Hadiths are weak according to the Shiite Scholars and it is impossible to tell what is correct from what isn’t nor did the early scholars care so the late scholars ignore this and carry on like nothing happened while the laymen follow, In Biharul Anwar 32/85: ثم اعلم أن المتأخرين من علمائنا اعتبروا في العدالة الملكة ، وهي صفة راسخة في النفس تبعث على ملازمة التقوى والمروءة ، ولم أجدها في النصوص ، ولا في كلام من تقدم على العلامة من علمائنا ، ولا وجه لاعتبارها ) المصدر : بحار الأنوار “And our late scholars Considered Justice as a Trait which belongs to those who have Taqwa And I Don’t find this Term or explanation in the books of our early scholars nor is there a reason to take this into consideration”. Thus the Justice of the narrators is ignored and so is the authenticity of all Shiite Hadiths… Now Al Qummi says in his book Al Kawanin “القوانين” part2 page 222 الأخبار الموجودة في كتبنا ما يدل على أن الكذّابة والقالة قد لعبت أيديهم بكتب أصحابنا وأنهم كانوا يدسون فيها “The News present in our books proves that the liars and the forgers have played with the books of our people and they introduced lies into them”. Which is a very serious issue if you ask me… Hashim Ma’arouf Husni ” هاشم معروف الحسني ” Says: وتؤكد المرويات الصحيحة عن الإمام الصادق عليه السلام وغيره من الأئمة أن المغيرة بن سعيد وبياناً وصائد الهندي وعمر النبطي والمفضل وغيرهم من المنحرفين عن التشيع والمندسين في صفوف الشيعة وضعوا بين المرويات عن الأئمة عدداً كبيراً في مختلف المواضيع ) ثم قال : ( وجاء عن المغيرة أنه قال : وضعت في اخبار جعفر بن محمد [ أي جعفر الصادق ] اثني عشر الف حديث ) ثم يقول : ( وضل هو وأتباعه زمناً طويلاً بين صفوف الشيعة يترددون معهم إلى مجلس الأئمة عليهم السلام ولم ينكشف حالهم إلا بعد ان امتلأت أصول كتب الحديث الأولى بمروياتهم كما تشير إلى ذلك رواية يحيى بن حميد ) ، المصدر : الموضوعات في الآثار والأخبار ص 150 “And the Sahih Narrations from Imam Al Sadik PBUH and other Imams that Al Mugheerah Bin Sa’ad and Bayyana and Sa’ed al Hindi and Umar Al Nabti and Al Mufaddal Amongst others of the Deviant Shiites and those who infiltrated Islam have placed Many Narrations attributed to the Imams in various topics, Then he said: And it was narrated by al mugheerah that he said: I Placed in the Narrations of Jafar el Sadik 12,000 Hadiths. Then he Says: And those types of people kept attending the Imam’s lectures amongst the Shia and they were never discovered until the early books of Hadiths were full of their fake corrupt narrations Just like the Narrations of Yahya Bin Hameed point to this.” source: “Al Mawdou’at fil Athaar wal Akhbar” Page 150. No Comment here… Grand Ayatullah Ali Khamine’i says:
Not only is there no preservation of hadith and no consideration to Isnads and no information of Justice and plenty of forgeries But the books of Rijal which exist today have been corrupted immensely and are all Muharraf. such a pity really. As for “Rijal Al Kesshi” “رجال الكشي ” who was one of the first books of Rijal for the Shiites, it is important to note that The Man who wrote it Always used the weakest Narrations and his books contains lots of errors according to Al Najashi: كان ثقة، عيناً، وروى عن الضعفاء كثيراً، وصحب العيّاشي، وأخذ عنه، وتخرّج عليه، له كتاب الرجال، كثير العلم، وفيه أغلاط كثيرة “He was trustworthy But he narrated from the weak chains a lot…he has a Book of Rijal which is full of Mistakes”.
A Small proof of these forgeries in the books of Rijal: Al Najashi narrated in his translation for muhammad Bin al Hassan Bin Hamzah el Ja’afari: مات رحمه الله [ في ] يوم السبت ، سادس شهر رمضان ، سنة ثلاث وستين وأربع مائة he died may allah have mercy on his soul on saturday 6th of ramadan year 463 Hijri.
and al Najashi the writer of the book died in 450 Hijri So How can he know that a Man had died after 13 years of his death? FAKE BOOKS!!! Jafar al Najafi (Died 1227Hijri) who was the leader of the Shiites at his time said in Kashf el ghita’a ” كشف الغطاء ” Page 40 about the authors of the four Main Shii Books: والمحمدون الثلاثة كيف يعول في تحصيل العلم عليهم ، وبعضهم يكذب رواية بعض … ورواياتهم بعضها يضاد بعضاً … ثم إن كتبهم قد اشتملت على أخبار يقطع بكذبها كأخبار التجسيم والتشبيه وقدم العالم ، وثبوت المكان والزمان And the Three scholars How can we be expected to take knowledge from them? When each Falsifies the narrations of the other…and their narrations contradict one another…And their Books contain News which is clearly lies like The Tajseem of Allah and the Tashbeeh and …” Basically Imagine Sistani Wiping the floor with the writers of the four books and Admitting that their books contain extreme Kufr ect… that is the case above. Al Shareef al Murtadah Destroys the Entire Madhab when he says that the shii Hadiths can never be used as a Hujja(Proof) on anyone nor did the scholars know what a Hujja Is: دعنا من مصنفات أصحاب الحديث من أصحابنا فما في أولئك محتج ، ولا من يعرف الحجة، ولا كتبهم موضوعة للاحتجاج ) ، المصدر : رسائل الشريف المرتضى ( 3 / 311 ) منقولاً عن كتاب ( مدخل إلى فهم الإسلام ) ليحيى محمد ص 393 “Leave us from the books of The shii Scholars of Hadith, for they serve no Hujja and none of them know what is a Hujja nor were these books even made for Ihtijaj(Hujja).” Rasa’el al Shareef el murtada 3/311 Copied from the book Madkhal Ila Fahm al Islam for Yahya Muhammad P393. So the Man is angry that the books can never be used for Hujjah(Proof) on his opponents from AhlulSunnah because everything in them is weak and the Hadiths contradict one another. Now the Modern Marja’a Abu al Qassim al Khoei’i Destroys the credibility of the modern day Books: فالإجماع الكاشف عن قول المعصوم نادر الوجود ، وأما غير الكاشف عن قوله فهو لا يكون حجة ، لأنه غير خارج عن حدود الظن ، فأصحاب الأئمة وإن بذلوا غاية جهدهم واهتمامهم في أمر الحديث وحفظه من الضياع ، إلا أنهم عاشوا في دور التقية ولم يتمكنوا من نشر الأحاديث علناً فكيف بلغت هذه الأحاديث حد التواتر أو قريبا منه ، فالواصل إلى المحمدين الثلاثة [ الكليني وابن بابويه والطوسي ] إنما وصل إليهم عن طريق الآحاد فطرق الصدوق إلى أرباب الكتب مجهولة عندنا ولا ندري أيا منها كان صحيحاً وأيا منها كان غير صحيح ومع ذلك كيف يمكن دعوى العلم بصدور جميع هذه الروايات عن المعصومين ، وليت شعري إذا كان مثل المفيد والشيخ مع قرب عصرهما وسعة اطلاعهما لم يحصل القطع بصدور جميع هذه الروايات عن المعصومين فمن أين حصل القطع لجماعة المتأخرين عنهما زماناً ورتبة ؟! ) ، المصدر : معجم رجال الحديث ( المقدمة الأولى Basically he says That there is No ijma’a that the Infallible Imam Said something except for in rare cases…for the fellows of the Imams lived in the age of Taqqiyah thus they had to lie and weren’t able to spread the knowledge of the Imams So How is it that The Hadiths have reached the Tawatur? Because all news prove that what reached the three scholars Kulayni, Ibn Babaweih and Al Tusi reached them through Ahad Hadith (Weak hadiths) because the methods used by Sheikh Saduk to the mother books are ambiguous and we don’t which is correct from which isn’t so how can we say our hadiths come from the infallibles? …And how can the late scholars say for sure that their Hadiths are from the infallible?! source: Mu’ujam Rijal al Hadith, first introduction. This was directed at the modern day scholars who say That these Hadiths come from the infallible Imams while Khoe’i disagrees with this claim and questions the possibly of such a thing. Allamah Abdullah al Mamaqani “عبد الله المامقاني ” died 1351 hijri says: أنه في كثير من الأسانيد قد وقع غلط واشتباه في أسامي الرجال وآبائهم أو كناهم أو ألقابهم “In Many of the Isnads there is error and Confusion between names of Men and thier fathers or thier nicknames and titles”.
And this is of course because of the complete and utter ignorance of the shii scholars in the science of Rijjal and Hadiths because they arn’t like the Mainstream muslims who never left a single detail in the lives of the rijjal without documenting it and have made the tests for their scholars and always checked all sources and Isnads thus preserving the Sunnah and The Isnad of the Holy Quran. Muhammad el Hussainy in his book “Buhooth fi Ilm al Rijjal” “بحوث في علم الرجال ” : في الفائدة الرابعة : ( إن أرباب الجرح والتعديل كالشيخ النجاشي وغيرهما لم يعاصروا أصحاب النبي صلى الله عليه وآله وسلم وأمير المؤمنين عليه السلام ومن بعدهم من اصحاب الأئمة عليهم السلام حتى تكون أقوالهم في حقهم صادرة عن حس مباشر وهذا ضروري وعليه فإما ان تكون تعديلاتهم وتضعيفاتهم مبنية على امارات اجتهادية وقرآئن ظنية أو منقولة عن واحد بعد واحد حتى تنتهي الى الحس المباشر أو بعضها اجتهادية وبعضها الآخر منقوله ولا شق رابع ، وعلى جميع التقادير لا حجية فيها أصلاً فإنها على الأول حدسية وهي غير حجة في حقنا اذ بنأ العقلاء القائم على اعتبار قول الثقة انما هو في الحسيات أو ما يقرب منها دون الحدسيات البعيدة وعلى الثاني يصبح أكثر التوثيقات مرسلة لعدم ذكر ناقلي التوثيق الجرح في كتب الرجال غالباً والمرسلات لا اعتبار بها “The Fathers of Ta’adeel and Jarh like sheikh Najashi and others didn’t live in the time of companions of Muhammad PBUH or Ali PBUH or the Imams PBUH so that their narrations could come directly from them. So Either their weakening or strengthening of Hadith is just from guess work or personal Ijtihad or transmitted one by one until they reach the imam, However It is not a Hujja on us because it is mostly hearsay…” Basically he says there is no science of Rijal which can enable the Shiite to say if the Hadith is truly coming from the Imam or not it is only by guess work and there is no real way of knowing. Now I don’t want to mention the fact that the twelvers have almost no Hadiths coming from Muhammad PBUH because they substitute him with the Imams Even the correct Shii Hadith suffer from numerous errors in Matn and Isnads and Dalalah, Big Scholar Al Bahbahani Says: ( إذ لا شبهة في أن عشر معشار الفقه لم يرد فيه حديث صحيح ، والقدر الذي ورد فيه الصحيح لا يخلو ذلك الصحيح من اختلالات كثيرة بحسب السند ، وبحسب المتن ، وبحسب الدلالة ) ، المصدر : الفوائد الحائرية ص 488 “There is no doubt that most of the Fiqh does not come from a Sahih Hadith, and those who are narrated by sahih are not free from big errors in Isnad and Matn and Dilalah”.
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