Well there are also the majority strict Rijalis who disagree Akhi,
1. Firstly, the Tarrahum is narrated by himself in the following two Ahadith from al-Kafi, the second of which I translate due to its beauty [it seems that this was one letter which was cut up and put in different Bab's by al-Kulayni according to the topic, since as-Saduq in at-Tawhid narrates the letter as a whole
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Ali bin Ibrahim from al-Abbas bin Ma'ruf from Abdil-Rahman bin Abi Najran from Hammad bin Uthman from Abdil-Rahim al-Qasir who said:
I wrote to Aba Abdillah via Abdil-Malik bin A'yan, asking Him about Iman, what it was? so He wrote back to me via Abdil-Malik bin A'yan (the following): you asked may Allah have mercy on you
about Iman, (know that) Iman is declaration by the tongue, and belief in the heart, and action by the limbs, and some aspects of Iman are related to other aspects of it, and it (Iman) is a Dar (house), as is Islam a Dar (house), and Kufr is also a Dar (house), a slave may be a Muslim before he becomes a Mu'min, and he does not become a Mu'min before he has become a Muslim, so Islam is before Iman, and it (Islam) is a condition for Iman, so when a slave performs a great sin from the greater sins or a small sin from the smaller sins which Allah ÚÒ æ Ìá has prohibited - he becomes outisde (banished) from Iman, and the label of Iman is dropped for him, but the label of Islam is still firm for him, so if he repents and seeks forgiveness he returns to the Dar (house) of Iman, and nothing takes someone to the Dar of Kufr (after being in the Dar of Iman) except Juhd (fight against the truth) and Istihlal: calling what is Halal - Haram and what is Haram -Halal, and building upon that as his Diin, so when he does this he comes out of Islam and Iman and enters into Kufr, and he becomes like the one who enters the Haram (sacred precinct) (metaphor for Islam) and then the Ka'aba (metaphor for Iman), then he violates its sanctity (by performing an indecent act), so he will be removed from the Ka'aba and the Haram, and his neck cut so he enters the fire.
2. As for being in the Mashyakha, and as-Saduq having a chain to him, then this is also not very convincing, as there are clear Dhaif individuals to whom as-Saduq has a chain to in his Mashyakha.
3. Also, it is said that al-Khui changed his opinion about a narrator from Tafsir al-Qummi [with the chain ending to a Ma'sum] as being Thiqah.
4. Some also point out that the giants of the Madhab like Hammad b. Uthman and Ibn Abi Umayr narrate for him, but again they also narrate from clear Dhaif individuals.
--> Having said all this, the Matn seems Mustaqim, so I see no problem of you accepting the Hadith [as the other scholars who have accepted them].
Edited by Islamic Salvation, 20 November 2012 - 05:25 AM.