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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

Further clarification:

There are many different hadith that are considered hadith qudsi (that is, telling us directly what God says, but not as part of the Qur'anic revelation). 

Some of these hadith are shared between Sunnis and Shi'is, and some are specifically Sunni, and some are specifically Shi'i.

As mentioned in the previous answer, each one can be evaluated individually with respect to its authenticity.

Hadeeth Qudsi is narrated in Sunni and Shia books. Our Ulama study the content and the chain of narrators before giving their opinion about the authenticity of it.

We have books on Hadeeth Qudsi compiled by Shia Ulama as well as Sunni Ulama.


You are not allowed in jurisprudence to follow narrations, but the verdicts of the Marji' of Taqleed. Narrations can be authentic or not authentic. The Marji' of Taqleed assesses that. Even if the narration is authentic, you can not take its meanings superficially or through the translators, but you must follow the Marji' of Taqleed.

Some books contain narrations from different sources and you can not decide its authenticity before referring to the Marji' of Taqleed.