Is Kamil Az-Ziyarat reliable?

Sahib Kamil Az-Ziyarat writes:

We acknowledge that we cannot encompass everything which has been narrated from them about this topic (ziyarah) or about any other topic (for that matter).  Furthermore, I have only narrated that which was reported to me by the trustworthy ones from among our companions – may Allah’s Mercy be upon them – and I did not include anything which has been reported by unknown or unreliable sources who are not well-known for their knowledge and narrations.

📚Kamil Az-Ziyarat P19-20

Sahib Al-Wasail writes:

“And also Ja’far bin Muhammad bin Qulawayh has testified that the narrators of Kamil al-Ziyarat are reliable and trustworthy. His explicit statement in the beginning of Kamil al-Ziyarat is more expressive and frank than Ali bin Ibrahim’s (about authenticity of his book.”

📚Wasail-us-Shia V30,P202

 

Position of The Shia depends on the amount of ahadith they narrate

 Muhammad Ibn Ahmad reported that Imam As-Sadiq (a.) said: “Recognize the position of our followers by the amount of narrations they narrate about us in a good way, for we do not consider any of them understanding (Faqih) to be really understanding (Faqih) until he is a narrator.” He was told: “Is the believer a narrator?” He said: “He is given insight (Fahm) and the one, who is given the insight, is the narrator.” 

📚Ar-Rijal Al-Kashi, P11

Following Narrations said under Taqqiya

Abu Ja’far Al-Ahwal reported that Imam As-Sadiq (as) said: “The people are not given any leeway until they seekand understand and recognise their Imam and they are given leeway to act upon whatever he says even if it was (said) out of caution (Taqiyyah).” 

📚Kitab Al-Kafi V1, P40 

Muhammad Amin al-Astarabadi writes:

“Among the favors of Allah for this sect, is that He, the Almighty, has allowed them (the Shia) to act upon whatever has reached them from the Possessors of the Infallibility, upon them be peace, even if they were [issued] under taqiyyah.”

📚Al-Fawaid al-Madaniyyah, P390

 

As-Sadooq about the reliability of Kitab Al Mahasin

Sheikh As Sadooq writes:

My intention was to report what i consider to be authentic (Sahih) and what i am convinced to be a proof between me and my Lord, may His name be sanctified and His omnipotence be glorified. Everything in it is taken from the famous works on which people rely on and where the reference (Marja’) is....

...Al Mahasin by Ahmad Ibn Abu Abdullah Al Barqi

📚Man La Yahdhurhu al faqih V1,P12-14

 

Hurr Al Amili explains what Kulayni meant by ,,Sahih”

Sheikh Hurr Al Amili writes:

“Know, that whatever Al-Kulaini narrates, does not belittle his status in any way and although he mentioned at the beginning of his book that his narrations are authentic (Sahih), he meant the affirmation of their contents by additional evidences and the affirmation that the contents have been narrated by the Infallible, but not that it must be acted upon according to its outward appearance if there is something that contradicts it.” 

📚Al Fawaid Al Tusiyyah P87

Usooli scholar Abdul Husain Al Musawi believed Al Kafi is authentic

Abdul Husain Al Musawi writes:

“The best that has been collected from these, are the four books which serve as a reference (Marja) for the followers of the Imams (as) in terms of their principles and branches from the early times until this time and these are Al-Kafi, At-Tahdhib, Al-Istibsar and Man La Yahduruh-ul-Faqih, which have been continuously transmitted (Mutawatir) and their contents leave no doubt that they are authentic (Sahih).”

📚Al-Murajat P334

 

Sheikh Baqir Al Majlisi believed that Al Kafi is authentic

Sheikh Baqir Al Majlisi writes:

“As for the statement of Al-Kulaini: 

“The traditions that are authentic (Sahih).” Thus, the traditionalists (Akhbaris) derive from this the evidence that the following of all the traditions in Al-Kafi is allowed and that they have all have been narrated authentically. In their view, authenticity is not based on the authenticity of the classifications by the later scholars and they claim that their judgement of authenticity is not invalidated, by those narrators which were judged as trustworthy by At-Tusi or An-Najashi or others besides them. Rather, some of them even claim that these have the degree of authenticity that has reached the level of multiple and unbroken chains of transmission (mutawatir). The treatises on this are long and we have already explained this statement in detail in the last volume of the work Bihar-ul-Anwar and also the result about the view on it. In my opinion, it is true that following a narrated tradition that is in the authentic original works such as these is permissible, but if there is a contradiction, one should certainly consider the chains of transmission to give some reports the preference over others, because although all the chains of narrations are authentic (mu’tabar), it is not unreasonable to assume that the authenticity of some of them is stronger than that of others.” 

📚Miratul Uqool, V1, P21 – 22

*Follow the scholars? Their words are to be followed? Al Majlisi narrated more ahadith than any Marja of today. Why is belief ,that Al Kafi is authentic, looked down upon?

Sheikh Hurr Al Amili believed Al Kafi is authentic

Sheikh Hurr Al Amili writes:

“So it is known that everything in Al-Kafi, in accordance with the terminology of the early scholars, is authentic (Sahih), which means, that it has been proven from the Infallible through additional indisputable evidences or through a continuous route (Mutawatir).” 

📚Wasailush Shia V30, P196

 

Sheikh Al Kulayni believed Al Kafi to be authentic

Sheikh Al Kulayni writes:

“You said that you would like to have a book that is sufficient (Kafi), that covers all areas of religious knowledge, that is sufficient for those who seek knowledge. That serves as a reference for those who seek the true path, that is taken by those, who are acquiring the knowledge of the religion and who wants to act according to the traditions of the Imams (a.), which are authentic (Sahih).”

📚Kitab Al Kafi V1,P24(Dar Al Kutub Al Islamiyah)

Muhammad Al-Faid Al-Kashani comments:

“In accordance with the customs of the early scholars, the two authors of Al-Kafi and Al-Faqih used the terminology authentic (Sahih) for that which is supported and relied upon, and they considered all the sayings they have narrated in their two books as authentic (Sahih).” 

📚Kitab Al Wafi V1,P23

 

Usooli Scholar Sheikh Al Naini believed Al Kafi is authentic

 

Al Khoei writes:

“More than one from the scholars have mentioned that all the narrations in al-Kafi are sahih and there is no reason to reject anything from it due to its weak chain. And I heard our Teacher Sheikh Muhammad Hussein Al Naini in one of his meetings saying: ‘Indeed, debating the chains of the narrations in al-Kafi is what the incompetent [person] does.’”

 📚Mujam Rijal al-Hadith, V1, P81

*Note, Al Khoei narrated Al Nainis opinion, it wasnt his own view.

Mulla Sadra believed that Al Kafi is authentic

Mulla Sadra writes:

,,The traditions in it(Al Kafi) are sahih, reliable and they are a hujjah”

📚Sharh Usool Al Kafi (by Mulla Sadra) V1,Page 209

*Mulla Sadra was highly revered by Khomeini and is still seen as a great figure by his and his regimes followers to this day.