The book Al-Kāfī (The Sufficient Book) is a Twelver Shīʿī ḥadīth collection compiled by Muhammad ibn Ya‘qūb al-Kulaynī. It is divided into three sections: Usūl al-Kāfī, which is concerned with epistemology, theology, history, ethics, supplication, and the Qurʾān, Furūʿ al-Kāfī, which is concerned with practical and legal issues, and Rawdat (or Rauda) al-Kāfī, which includes miscellaneous traditions, many of which are lengthy letters and speeches transmitted from the Imāms. In total, al-Kāfī comprises 16,199 narrations.
There is no book of Hadeeth compiled by Shia or Sunni scholars which is 100% and fully authentic in each and every narration. Al-Kafi is the most authentic book of Hadeeth among Shia scholars. Bukhari is claimed to be fully authentic by many Sunnis but it contains narrations which go against Quran and allegation against the Prophets. The authentic Hadeeths in Al-Kufi are more in number than all the total authentic Hadeeths in all the six books of Sunni Hadeeth الصحاح الستة.
Number of unrepeated narrations in Saheeh al-Bukhari is 2602 and in Saheeh Muslim 4000, while the number of unrepeated narration mentioned in both Bukhari and Muslim is 2514 narrations.
Al-Kafi alone has 16199 narrations.
Allama Mohammad Baqir al-Majlisi is a great scholar in the Hadeeth sciences and he compiled the well known collection of Hadeeth in his famous book Biharul Anwaar. He has written others books as well. His grading is according to his own research and Ejtihaad. Other scholars have their grading which can be like or different from his grading as all the Mujahid scholars are free in their research in the narrators and narrations.
Al-Kaafi book has the most authentic collection of narrations of Hadeeth but we don't say that every narration in al-Kaafi is equally authentic. The expert scholars have their right to study and verify every narration.
This narration is weak and not authentic because of its narrator (Jafar al-Khuza'ee) is unknown and never been authenticated by any of our Ulama. Al-Majlisi in Baharul Anwaar mentioned that this narration is weak.
Al-Kho'ee in Mo'jam Rijal al-Hadeeth stated that the narrator ( Jafar Al-Khzaa'ee is unknown.
'The authentic narrations in all Shia books and many Sunni books stated that this verse was revealed on the Day of Ghadeer. (Al-Kafi 1:289, and 1:198)
Many Sunni scholars narrated authentic Hadeeths that this verse was revealed on the Day of Ghadeer e.g.
1.Al-Tabari in his book Al-Wilayah,
2, Ibn Oqdah.
3. Ibn Asaakir.
4. Ibn Mardawayh.
5. Al-Hafidh Abu Na'eem in his book (Maha Nazala Min al-Quran Fi Ali).
6. Al-Khateeb al-Baghdadi in Tareekh Baghdad 8:290 .
7.al-Hafidh al-Sijistani in his book al-Wikayah.
8. Al-Khawarizmi in al-Manaaqib:page 80.
9. al-Hamaweeni al-Hanafi in Faraa'id al-Simtayn in chapter 12.
No scholar can turn his face away from many authentic narrations and take instead a single weak narration.
Such narration is not authentic because all ethnic backgrounds are equal in Islam and the Prophet Muhammad (SAWA) and Infallible Imams have married women from deferent ethnic backgrounds.
Thank you for your question. Different authors had different purposes and differing criteria when compiling their books. Sometimes, it is not the author's criteria, but the version of the book that has reached us that may be problematic, as Shii hadith history is a history of textual transmission.
Bihar al-anwar is a book that was written in the 17th Century which tried to preserve as much of the Shii tradition as possible. The author was therefore not concerned with sifting reports and left that to later hadith scholars, as hadith scholars also use different criteria when analyzing the reports in various books.
Usul al-Kafi on the other hand was an attempt to produce a book of reliable reports, but at the same time, not everybody agrees with what the author of al-Kafi (al-Kulayni) considered reliable. In short, hadith scholarship is a complex field where there are many aspects to weigh up and that is why it takes expertise. The natural outcome of that is that not everyone will agree with a specific scholar's assessment if they are trying to produce a reliable work.
May you always be successful
Our Shia faith in Quran is: Quran is absolutely intact and saved by Allah The Glorious from any change, distortion or alteration. Narrations which suggest change or distortion in Quran are mainly in Sunni books including narrations from Umar Ibn Al-Khattab who claimed that Sura Al-Ahzab used to be as long as Sura al-Baqara. (al-Soyooto, Al-Dorr al-Manthour 3:208) and Ayisha who claimed that a Sura was eaten by a pet (Sunan Ibn Maajah 1:625).
Few narrations in this regard came from Sunni books to some of our Shia books but our leading scholars were and are always very clear in rejecting any claim against the fact that Quran is intact. Some narrations in our books might mean that people distorted the meaning (Tafseer) of some verses away from the real meaning explained by the Prophet (SAWA) and his Ahlul Bayt (AS) which is a sad fact, but it never means that Quranic text was distorted by any way.
Leading Shia scholars al-Shaikh Al-Saqouq (381 H), al- Shaikh al-Mofeed (413 H), al-Sayyed al-Mortadha (436H), al-Shaikh al-Toosi (460 H), al-Shaikh al-Tabrasi (548H), al-Shaikh al-Bahaa'ee, al-Faydh al-Kashaani, al-Shaikh Kashif al-Ghitaa', al-Sayyed Sharaf al-Deen, Allamah Tabataba'ee, al-Sayyed al-Kho'ee, al-Sayed al-Khomaini, al-Sayyed al-Gulpaygani, al-Sayyed al-Borojordi, al-Shaykh al-Saafi, al-Sayyed al-Sistani, al-Sayyed al-Hakeem and all our leading scholars are very clear in confirming the fact that Quran is absolutely intact from any change or distortion.
This narration is not authentic because some of the narrators like (Mohammad Ibn Ziyad Ibn Easa) is unknown, hence the narration is not authentic at all.
as salam alaikum
there is no certainity that single narrations (khabar al-wahid) from al-Kafi, with no external evidence to claim their origin (maqtu'iyyah al-sudur), are in fact from the Imams. Rather what Usuli scholars have said is that we can act according to its authentic narrations (al-sahih minhu), when proofs for it have been established.
There are several criterions to establish what has been said by the Imams but we consider no book of hadith 100% sound under all aspects and all narrations should be subject to rigid scrutiny.
With prayers for your success.
Authenticity of every Hadeeth comes through thorough study of high caliber of Ulama who have long experience in the knowledge of Hadeeth and Rijaal
( narrators). Al-Kaafi is one of of our four most authentic books of Hadeeth. We do not claim in Al-Kaafi what our Sunni brothers claim in Bukhari book that everything in it is authentic. We believe that Al-Kaafi has thousands of authentic Hadeeths and our scholars are always free to research in every Hadeeth. When the scholars find a Hadeeth is authentic after studying all its narrators and the context, then it is authentic.
Our leading scholars who researched every Hadeeth in Al-Kaafi say that out of over 16000 Hadeeths in this book, at least 15000 Hadeeths are authentic.
You need to refer to the Marji' of Taqleed for final judgment in any Islamic rule.
The narration means that astrology is known only by a family in Arabia and a family in India. As the narration did not mention the name of the family, we can not suggest any name.
This is a complicated question, since Muslims of differing sects have differing opinions about what hadith narrators are deemed acceptable, or which hadith are deemed acceptable.
For this reason, I feel it is best to let the content speak for itself, and so I invite you to read Sahih Bukhari and Sahih Muslim carefully. Do you feel that all of the narrations reflect a deep, dignified set of teachings about God, ethics, or the Prophet (S)? Do you feel that all the narrations are in accordance with reason and an enlightened worldview?
Certainly, some of them are, but you only need to find one or two that are not to suggest that they are all not.
For instance, might I point to a narration in the section on the "oneness of God" (the final chapter), in which the Prophet Sulayman (A) has relations with 60 wives in one night. This is of course his personal business, but is it really realistic, respectful, or necessary to even mention it? And, what is this doing in a chapter on God? Yes, there is a point to the narration (that one should say "if Allah wills" for everything), but this is hardly a serious discussion about the nature of Allah. In fact, most of the narrations in this chapter are rather shallow and do not really add much to our understanding of the nature of Allah apart from some surface level things.
If, after reading Sahih Bukhari and Sahih Muslim, you feel that they are all transmitted from a man of God, or on behalf of him by his close supporters, that's fine and is your perspective. After all, there have been plenty of Muslims historically that embraced these books. I am not of that view, but that's part of why I'm not Sunni. Allah in the Qur'an encourages us to think.
(However, here is someone's work on the topic which you could consider: https://www.al-islam.org/critical-assessment-sahih-bukhari-and-sahih-muslim-sayyid-ali-al-husayni-al-milani)
As for al-Kafi, there is no need to consider it all as true. However, one could say that it contains truth and that much of it is true. Anyway, if you take one subject - say, the oneness of God - and compare the sections of Sahih al-Bukhari and al-Kafi, you will find a significant difference in terms of the depth of the discussion. But, I leave it to you to do the comparison.