We have once posted already proofs that sh. Saduq and his shaykh ibn Walid were on the opinion that prophet (sallalahu alaihi wa ala alihi wa sallam) could err.

Just to remind readers:

Ibn Babaweyh al-Qummi, sh. Saduq wrote in his book “Man la yahduruhul faqih” (1/360):

وكان شيخنا محمد بن الحسن بن أحمد بن الوليد رحمه الله يقول: أول درجة في الغلو نفي السهو عن النبي صلى الله عليه وآله، ولو جاز أن ترد الاخبار الواردة في هذا المعنى لجاز أن ترد جميع الاخبار وفي ردها إبطال الدين والشريعة.
“And our sheikh Muhammad ibn Al-Hasan ibn Ahmad ibn al-Walid (rahimuhullah)said: “First level in quluw it’s denial of error from messenger (sallalahu alaihi wa ali), and if it is permitted to deny narrations with that meaning, then it’s permitted to deny all narrations, and in their denial is restriction (ibtal) of of religion and shariat”.

After he quoted words of his shaykh Saduq added:

وأنا أحتسب الاجر في تصنيف كتاب منفرد في إثبات سهو النبي صلى الله عليه وآله والرد على منكريه إن شاء الله تعالى.
Rough translation: “And I hope to gain reward in compiliing book dedicated to proof error of Nabi and refutation to those who reject that”.

At page 359 he said:

Let us see how two shia shaykhs reacted on this idea of Saduq.

Husayn Muhammad al-Mazlum in Shaykh al-Hasibi (see also Muqadimma Man la Yahduruhul Faqih 1/70) quoted from al-Hasan al-Musawi al-Horasani:

ونقل عن البهائي رحمه الله أنه قال: الحمد لله الذي قطع عمره ولم يوفقه لكتابة مثل ذلك. ونقل عن الشيخ أحمد الاحسائي أنه قال: الصدوق في هذه المسألة كذوب.

And narrated from al-Bahai (rahimahullah) that he said: Praise to Allah which cut his (Saduq’s) life and he couldn’t write (book) like this (1). And narrated from Ahmad al-Ihsai: Saduq is liar in this case”.

In “Khasais al-Fatimiyah” these quotes were narrated almost in the same form:

In the introduction to “Man la yahduruhul faqih” (1/70):

9/ جواز السهو على النبي (ص) وسماه اسهاء من الله تعالى تبع في رايه ذلك شيخه محمد بن الحسن بن الوليد وتبعه على رأيه ذلك الشيخ الطبرسي في مجمع البيان كما نقل عنه التنكانبي في قصص العلماء والسيد الجزائري في الانوار النعمانية وفخر الدين الطريحي في مجمع البيان مادة (بدا) والمحقق الفيض الكاشاني في الوافي على مايظهر من كلامه ونقل عن الشيخ البهائي رحمه الله انه قال : ( الحمد لله الذي قطع عمره ولم يوفقه لكتابة مثل ذلك ) ونقل عن الشيخ أحمد الاحسائي انه قال : ( الصدوق في هذه المسألة كذوب ) ولايخلو قولهما من سوء ادب نربأ بامثالهما عن ذلك ونسأل الله العصمة والتوفيق . . . أ.هـ

(9) The permissibility of Sahu(forgetfulness) for the Prophet SAWS: From those who saw this are Muhammad bin al-Hassan bin al-Walid and from those who followed him in his opinion are Sheikh al-Tabrasi in Majma’a al-Bayan as reported from him by Sheikh al-Tinkanbi in Qasas al-‘Ulemaa, also al-Sayyed al-Jazaeri in al-Anwar al-Nu’umaniyyah, also Fakhr al-Deen al-Tarihi in Majma’a al-Bayan and al-Muhaqqiq al-Faydh al-Kashani in al-Wafi from what is apparent. It is reported by al-Sheikh al-Bahaee (rah) that he said (About al-Saduq): “Praise be to Allah who cut his life and did not allow him to write what he intended.” and Sheikh Ahmad al-Ahissaee said (About al-Saduq): “In this matter al-Saduq is a liar.” both of them have displayed poor Adab by saying this and we did not expect this from people such as them…

Source: Introduction of Man la Yahduruhu al-Faqih vol.1 pg.70

– end –

So based on this, some of the biggest classical Shia scholars on the face of the planet used to believe that the infallible prophet (sallalahu alaihi wa ala alihi wa sallam) does forget, from those they named:
1- Ibn Babawei al-Qummi al-Saduq.
2- Muhammad ibn al-Hassan ibn al-Walid.
3- Ameen al-Deen abu ‘Ali al-Fadl bin al-Hussein bin al-Fadl al-Tabrasi.
4- Ni’imatullah al-Jazaeree.
5- Fakhr al-Deen al-Tarihi.
6- al-Faydh al-Kashani.

We also see how some of the shia scholars made Du’ah and thanked Allah for ending the life of al-Saduq as they never agreed with him in matters of ‘Aqeedah. 

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1) He means book about possibility of error from prophet (sallalahu alaihi wa ala alihi wa sallam) which Saduq wished to write.