Bismillah,

This topic is about the forgeries of al-Saduq who is by far one of the most untrustworthy scholars in Shi’ism, so without further delay we begin by introducing this genius philosopher of his time:

نعمة الله الجزائري في كتابه ” نور البراهين ” (1/59 ) : [ قال الصدوق تغمده الله برحمته في تمام ما حكيناه عنه في المباحثة مع علماء الجمهور في مجلس بعض الملوك لما قالوا له : إننا وأنتم على إله واحد ونبي واحد ، وافترقنا في تعيين الخليفة الأول : ليس الحال على ما تزعمون بل نحن وأنتم في طرف من الخلاف حتى في الله سبحانه وفي النبي ، وذلك أنكم تزعمون أن لكم ربًا ، وذلك الرب أرسل رسولاً خليفته بالاستحقاق أبو بكر ، ونحن نقول : إن ذلك الرب ليس ربًا لنا ، وذلك النبي لا نقول بنبوته ، بل نقول : إن ربنا الذي نص على أن خليفة رسوله علي بن أبي طالب عليه السلام ، فأين الاتفاق ؟ ]

The Shia scholar Ni’imatullah al-Jazaeri quotes ibn Babawieh al-Saduq in his book “Noor al-Baraheen” 1/59:

“al-Saduq may god have mercy on him says in one of his discussions with the scholars of the jumhoor(Sunnies) in the Majlis of some kings when they said to him: “We and you are on one God and one prophet, we differed in assigning the first Caliph” He replied: “The situation is not like you claim it, we and you differ even on god and the prophet, this is because you claim that you have a lord who sent a messenger who’s rightful successor is Abu Bakr, while we say that this lord is not our lord and that prophet is not accepted by us, we say our lord is the one who said that the successor of his messenger is ‘Ali bin abi Talib (as), so where is the agreement?”

Shia scholar al-Majlisi comments on a narration that al-Saduq quoted from al-Kafi, he says about him:

بيان : هذا الخبر مأخوذ من الكافي ، وفيه تغييرات عجيبة تورث سوء الظن بالصدوق ، وإنه إنما فعل ذلك ليوافق مذهب أهل العدل

[ This narration is taken from al-Kafi and in it are extremely weird changes which creates a feeling of mistrust towards al-Saduq, and that he only did this act to be in agreement with the correct madhab (mutazila). ]

Source: Bihar al-Anwar 5/156 (Cover page, Scan of Text).

Shia scholar al-Kathimi says about al-Saduq in his book:

  [ In general the condition of al-Saduq is very shaky and so are his Fatwas and his authentication and criticism] (Then he quotes what al-Majlisi said above).

Source: Kashf al-Kina’a ‘an Wajh Hujjiyat al-Ijma’a page 313.

Shia scholar al-Tabrasi says about Saduq in his book:

هذا ويظهر من بعض المواضع أن الصدوق رحمه الله كان يختصر الخبر الطويل ، ويسقط منه ما أدى نظره إلى إسقاطه ، فروى في التوحيد عن أحمد بن الحسن القطان ، عن أحمد بن يحيى ، عن بكر بن عبد الله بن حبيب قال : حدثنا أحمد بن يعقوب بن مطر قال : حدثنا محمد بن الحسن بن عبد العزيز الا حدث الجنديسابوري قال : وجدت في كتاب أبي بخطه : حدثنا طلحة بن يزيد ، عن عبد الله بن عبيد ، عن أبي معمر السعداني : ان رجلا أتى أمير المؤمنين ( عليه السلام ) ، وساق خبرا طويلا ، وكان الرجل من الزنادقة وجمع آياً من القرآن زعمها متناقضة ، وعرضها عليه ( عليه السلام ) ، فأزال الشبهة عنه . وهذا الخبر رواه الشيخ أحمد بن أبي طالب الطبرسي في الاحتجاج عنه ( عليه السلام ) ، بزيادات كثيرة أسقطها الصدوق في التوحيد ، والشاهد على أنه الذي أسقطها عنه ، أن الساقط هو المواضع التي صرح ( عليه السلام ) بوقوع النقص والتغيير في القرآن المجيد ، وهي تسعة مواضع ، ولما لم يكن النقص والتغير من مذهبه ألقى منه ما يخالف رأيه

[ It appears that in some locations al-Saduq may Allah have mercy on him used to summarise the long narrations and used to drop parts of them as he saw fit (…He mentions a Hadith…) and this narration was narrated by Ahmad bin abi Talib al-Tabrasi in al-Ihtijaj from the Imam (as) with many additions which were dropped by al-Saduq in al-Tawheed, the proof is that these parts which were removed were only those in which the Imam (as) stated that there is deletion and alteration in the glorious Quran, these are nine parts and since deletion and alteration were not from his beliefs then he removed everything which contradicted his opinion (…Then he mentions the opinions of al-Majlisi and al-Kathimi…) and from here we sense that the famous al-Ziyarah al-Kabirah al-Jami’ah which he narrated in al-Faqih and al-‘Uyoun and then the companions took it from him and placed it in their books is actually a summary of al-Ziyarah which was narrated by al-Hadi (as) (…) because it contains all the contents of the previous Ziyarah with many additions which disagree with al-Saduq’s belief concerning the Imams (as), so observe and compare the two Ziyarat to see the truth of my claim. ]

Source: Mustadrak al-Wasael 11/169-170 (Cover, Scan Page 1, 2, 3).

Shia scholar al-Tabrasi says about al-Saduq in another location:

وساق الخبر _ أي صدوقهم _ مع نقصان كثير عما في الاحتجاج منه ما يتعلق بنقصان القرآن وتغييره إما لعدم الحاجة إليه كما يفعل ذلك كثيرًا فيه وفي ساير كتبه أو لعدم موافقته لمذهبه

[ He quoted the narration while dropping many things that were originally in al-Ihtijaj as they were related to the deletion and alteration of the Quran, he did this either because it was unimportant and he does this a lot in this book and in his other books or because he did not believe in it. ] (then he quotes al-Kathimi and al-Majlisi like above).

Source: Faslul Khitab page 187.

From this we see that al-Saduq can drop parts of any narration either because he feels it’s not important or because he disagrees with its contents!

Now to illustrate one of his forgeries which is an identical case to that of al-Tusi’s, we quote the narration in its original form in two authentic Shia books (Shafi fi sharhul Usool al-Kafi and Miratul Uqul):

روى الكليني ـ بسنده ـ (1/531) عن أبي جعفر ع عن جابر بن عبد الله الأنصاري قال : دخلت على فاطمة ع وبين يديها لوح فيه أسماء الأوصياء من ولدها فعددت اثني عشر آخرهم القائم ع ثلاثة منهم محمد وثلاثة منهم علي .

al-Kulayni narrated with its Isnad from Abu Ja’afar (as) from Jabir bin ‘Abdullah al-Ansari who said: I entered on Fatima (as) and in her hands was a tablet containing the names of the successors from her children, I counted twelve ending with al-Qaem, three of them are Muhammad and three are ‘Ali.

Sources:
-al-Shafi fi Sharh Usool al-Kafi.
-Miraat al-‘Uqool fi Sharh Akhbar al-Rassul.

Now al-Saduq’s alteration of this Hadith:

روى الصدوق ـ بسنده ـ (2/377 _ 378) عن أبي جعفر ع عن جابر بن عبد الله الأنصاري قال : دخلت على فاطمة ع وبين يديها لوح فيه أسماء الأوصياء ،( هنا الحذف ) فعددت اثني عشر آخرهم القائم ع ثلاثة منهم محمد وثلاثة منهم علي .

al-Saduq narrated with its Isnad from Abu Ja’afar (as) from Jabir bin ‘Abdullah al-Ansari who said: I entered on Fatima (as) and in her hands was a tablet containing the names of the successors, I counted twelve ending with al-Qaem, three of them are Muhammad and three are ‘Ali.

Source: al-Khisal 2/377-378.

Notice above he erases the word “from her children” to try and solve the problem of having 13 Imams instead of 12 but exactly like al-Tusi before him in our previous thread he messed up and forgot to change the tail of the narration which still says “three of them are ‘Ali” whereas we know that the Shia believe in FOUR IMAMS CALLED ‘ALI:

1- ‘Ali bin abi Talib.
2- ‘Ali bin al-Husein.
3- ‘Ali bin Musa.
4- ‘Ali bin Muhammad.