Abu Jafar at-Toose and his Rijal

He mentioned Qutaiba ibn Muhammad between those who narrated from as-Sadiq at page 272, and then he mentioned him at page 436 between those who didn’t narrate from aimma.

Fudala ibn Ayub al-Azdi was mentioned amongst people which narrated from al-Kadhim at page 342, and amongst those who narrated from ar-Rida at page 363, and finally at page 436 he was mentioned as one who didn’t narrate from aimma.

Muawiyah ibn Hakim at page 378 was mentioned as the one who narrated from Jawad, at 392 as one who narrated from al-Hadi, and as one who didn’t narrate from aimma at page 449.

al-Qasim ibn Muhammad al-Jawhari as one who narrated from Sadiq at page 273, from al-Kadhim at 342, and the one who didn’t narrate from aimma at page 436.

al-Qasim ibn Urwa was mentioned as one who narrated from Jafar as-Sadiq at page 273, and as one who didn’t narrate from aimma at page 436.

Kulaib ibn Muawiyah was mentioned as ravi from al-Baqir at page 144, from Jafar at page 274, and as one who didn’t narrate from aimma at 436.

Muhammad ibn Isa ibn Ubayd ibn Yaqtin was mentioned as one who narrated from ar-Rida at page 376, narrated from al-Hadi at 391, from al-Askari at 401 and finally as one who didn’t narrate from aimma at 448.

Hafs ibn Ghiyas as one who narrated from al-Baqir at pae 133, from Jafar at 188, from al-Kadhim at 335 and as one who didn’t narrate from aimma at page 425.

Source of research.

How explain this?

al-Murtada: The Shia Fiqh is taken from weak and untrustworthy sources

Al-Murtada says:

” والذي يختص هذا الموضع مما لم نبينه هناك: أنه لا خلاف بين كل من ذهب إلى وجوب العمل بخبر الواحد في الشريعة، أنه لا بد من كون مخبره عدلا، والعدالة عندنا يقتضي أن يكون معتقدا ” للحق في الأصول والفروع، وغير ذاهب إلى مذهب قد دلت الأدلة على بطلانه، وأن يكون غير متظاهر بشئ من المعاصي والقبائح. وهذه الجملة تقتضي تعذر العمل بشئ من الأخبار التي رواها الواقفية على موسى بن جعفر عليهما السلام الذاهبة إلى أنه المهدي عليه السلام، وتكذيب كل من بعده من الأئمة عليهم السلام، وهذا كفر بغير شبهة ورده، كالطاطري وابن سماعة وفلان وفلان، ومن لا يحصى كثرة. فإن معظم الفقه وجمهوره بل جميعه لا يخلو مستنده ممن يذهب مذهب الواقفة، إما أن يكون أصلا في الخبر أو فرعا “، راويا ” عن غيره ومرويا ” عنه. وإلى غلاة، وخطابية، ومخمسة، وأصحاب حلول، كفلان وفلان ومن لا يحصى أيضا ” كثرة، وإلى قمي مشبه مجبر، وأن القميين كلهم من غير استثناء لأحد منهم إلا أبا جعفر بن بابويه – رحمة الله عليه- بالأمس كانوا مشبهة مجبرة، وكتبهم وتصانيفهم تشهد بذلك وتنطق به. فليت شعري أي رواية تخلص وتسلم من أن يكون في أصلها وفرعها واقف أو غال، أو قمي مشبه مجبر، والاختبار بيننا وبينهم التفتيش” .( رسائل الشريف المرتضى 3/310 .

There is no difference amongst those who decided to accept and work with the Khabar al-Wahid (1) in matters of Shari’ah that it must come through a ‘Adl, in our madhab ‘Adl means that the narrator must have a correct belief in Usool and Furu’u, that he must not be from a corrupt madhab according to the proofs, that he must not commit disobedience and evil deeds apparently. This means that we must not work with any of the narrations by the Waqifah of Musa bin Ja’afar (as) who believe that he was a Mahdi and all those after him are liars, this is clear kufr, such as al TaTari and ibn Sama’ah and such people which we cannot count as to their large numbers. The majority of our Fiqh or all of it is related to narrations from the Waqifah, whether they narrated the Hadith from someone or someone narrated it from them. Also others such as the Ghulat (2), the Mukhammisah (3), the people of Hulul (4) and they are too many to count “Or from a Qummi who is a Mushabbih or a Mujabbir (5), and all qummies with no exceptions except for Ibn Babaweih are Moushabihah and Moujabirah, their books all bear wtiness to this clearly. So what narration is safe from having in its chain a Waqifi or a Ghali or a Qummi who is a Mushabbih and a Mujabbir.”

Source: Rasael al-Shareef al-Murtada 3/310.

شيخ الطائفة :” إن كثيراً من مصنفي أصحابنا وأصحاب الاصول ينتحلون المذاهب الفاسدة وان كانت كتبهم معتمدة ” الفهرست ص 2

While sheikh al-Taefa al-Tusi says: “Many of the authors from our companions and those who wrote the Usool have adopted corrupt Madhabs although their books are accepted.”

Source: al-Fihrist pg 2.

Basically if the Shia want to apply the proper science based on the ‘Adalah, then a big part of their Madhab would collapse as they rely on the narrations by people of corrupt madhabs whom they themselves deem as Kouffar.

Footnotes

————————————————————-

1: What is narrated through one narrator.
2: Extremist Shia who commit Ghulu and the Shia definition of Ghulu changes with the passing of time, this sect attributes divine features to ‘Ali, although many Twelvers in our days do this so ponder.
3: Shia sect that believed that Allah came in the form of Muhammad, ‘Ali, Fatima, Hassan, Hussein.
4: Those who believe Allah can appear in a specified physical form.
5: Shia sects such as al-Bayaniyah and al-Sabaiyyah and others, they liken the creator to the creation.

“Jami al-ahadeth ash-Shia” – ALTERATION!

“Jami al-ahadeth ash-shia” is a book by Sayeed al-Burjardi.

Here hadith from that book:

5113 – ( 15 ) الجعفريات 45 – بإسناده عن علي عليه السلام قال : كان رسول -
الله صلى الله عليه وآله يكبر في العيدين والاستسقاء في الأولى سبعا وفى الثانية خمسا ، ويصلي قبل
الخطبة ، ويجهر بالقراءة ، قال جعفر بن محمد عليهما السلام : قال أبى فعل ذلك أبو بكر
الصديق بعده

5113 – (15) – (Book) Jafariyat 45 – with his chain from Ali (alaihi salam) which said: “Prophet (sallalahu alaihi wa alihi) during the eid (prayers) made 7 takbirs with istiftah (takbir) in the first, and 5 takbirs in second rakah, and he prayed before hutbah, and read in a loud”. Jafar ibn Muhammad (alaihi salam) said: “My father said that Abu Bakr as-Siddiq also did this after him”.

See “Jami al-ahadeth ash-Shia” 6/203, and here screen shots from ahlalbayt library which was based on version printed by Matbua Ilmiyah in Qum.

So as we seen imam Jafar as-Sadiq narrated from his father that Abu Bakr was SIDDIQ!

But let us see other edition of this book, where red marked part disappeared from the text!

al-Khui on authenticy of al-Kafi

Grand Āyat Allāh al-Sayyid Abū al-Qāsim al-Khū’ī (d. 1412) writes:

وقد ذكر غير واحد من الاعلام أن روايات الكافي كلها صحيحة ولا مجال لرمي شئ منها بضعف سندها وسمعت شيخنا الأستاذ الشيخ محمد حسين النائيني قدس سره في مجلس بحثه يقول إن المناقشة في إسناد روايات الكافي حرفة العاجز

“More than one of the eminent scholars have mentioned that all the narrations of al-Kāfī are şaĥīĥ, and there is no room for putting away anything from it due to its weak chain of transmission. I heard our master and teacher Shaykh Muĥammad Ĥusayn al-Nā’īnī—may Allāh sanctify his secret—say in one of his gatherings of discussion: ‘Verily, arguing about the chains of transmission of the narrations in al-Kāfī is the vocation of an incompetent!’”

• Mu`jam Rijāl al-Ĥadīth wa Tafşīl Ţabaqāt al-Ruwāt, of Abū al-Qāsim al-Khū’ī (d. 1412), volume 1, page 81 [Qum]

al-Kafi – which is enough for shias

There is no doubt that al-Kafi is the most important hadith book in shia world.

In the volume #1, at page 330, we can see such sentence:

1) Who is person who narrated this from al-Kulayni himself?

2) Is it not great? That top muhadith forgot name of his shaykh. May be he became confused (ihtilat)?
Here we have explanation from al-Kulayni himself, what does it mean term invented by him “shaykh from our companions”. That mean that he simply forgot who was this shaykh. In his al-Kafi you can see a lot of such terms, for example عدة من اصحابنا - several of our companions.
Now we can say that if he forgot name of his shaykh he said “a shaykh from our companions”, in the very same way his term “several of our companions” most likely was used when he forgot the person who narrated this to him.