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In the Name of God بسم الله
KingKong5200

Sahih Al-kafi/gradings book

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Salam

 

Does anybody now where I can get an English version of Sahih Al-kafi?

if not, can anybody give me a link to a Hadith grading book like Miraat ul Uqool  (for al-kafi)

i would like any of these in a PDF file and for free.

masalam

Edited by KingKong5200

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If you can't read Arabic, then you would be better off not using Mira'at al-`Uqul, because it is comprised of both a commentary and gradings, and you may find it difficult to find the gradings. Majlisi's gradings should be considered more of a guide, since they aren't particularly great. You can consider most of al-Kafi sahih.

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47 minutes ago, Ali_Hussain said:

salam,

You can get the pdf's here in Arabic.

 

Thank you for that Ali! But unfortunately I'm a little slow when reading Arabic even though I'm Arab. But I will keep that link for use later :)

 

26 minutes ago, Cake said:

If you can't read Arabic, then you would be better off not using Mira'at al-`Uqul, because it is comprised of both a commentary and gradings, and you may find it difficult to find the gradings. Majlisi's gradings should be considered more of a guide, since they aren't particularly great. You can consider most of al-Kafi sahih.

According to my research I found out that our scholars consider around 40% of Al-kafi to be authentic, for which we say alhamdullilah ofc. But the problem here is that whenever I browse around Al-kafi I can never be sure if a Hadith is sahih or not. For example, I'm reading ahadith  on the virtue of knowledge or for certain acts and it sounds really good but I'm not sure if It's true... That's the problem

 

But can any of you give me a Hadith book that is considered sahih or a gradings book for al-kafi? And are you familiar with Sahih Al-kafi at all? 

If you have any sahih Hadith book then please share them with me

salam

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47 minutes ago, Cake said:

If you are very keen to know the reliability of a particular hadith, you can private message me.

Thank you for this wonderful opportunity. I'll take it. But I'm afraid I'm going to bother you too much :)

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6 hours ago, Cake said:

If you can't read Arabic, then you would be better off not using Mira'at al-`Uqul, because it is comprised of both a commentary and gradings, and you may find it difficult to find the gradings. Majlisi's gradings should be considered more of a guide, since they aren't particularly great. You can consider most of al-Kafi sahih.

 

Salamunalaykum brother,

Could you kindly elaborate on this ?

According to Alama Majlisi's gradings, the majority of Al Kafi is dai'f. According to sheikh al thani, the majority are already dai'f.

 

 

"Mulla Baqir Majlisi stating in his commentary on al-Kafi, named Mir’at al-’Uqul, that 58% of narrations in al-Kafi are weak in their chains of narrations.

According to the great Imami scholar Zayn al-Din al-`Amili, known as al-Shahid al-Thani (911-966/1505-1559), who examined the asnad or the chains of transmission of al-Kafi's traditions, 5,072 are considered sahīh (sound); 144 are regarded as hasan (good), second category; 1,118 are held to be muwaththaq (trustworthy), third category; 302 are adjudged to be qawī‘ (strong) and 9,485 traditions which are categorized as da'if (weak).[4]"

 

 

 

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1 hour ago, Tawheed313 said:

 

Salamunalaykum brother,

Could you kindly elaborate on this ?

According to Alama Majlisi's gradings, the majority of Al Kafi is dai'f. According to sheikh al thani, the majority are already dai'f.

 

 

"Mulla Baqir Majlisi stating in his commentary on al-Kafi, named Mir’at al-’Uqul, that 58% of narrations in al-Kafi are weak in their chains of narrations.

According to the great Imami scholar Zayn al-Din al-`Amili, known as al-Shahid al-Thani (911-966/1505-1559), who examined the asnad or the chains of transmission of al-Kafi's traditions, 5,072 are considered sahīh (sound); 144 are regarded as hasan (good), second category; 1,118 are held to be muwaththaq (trustworthy), third category; 302 are adjudged to be qawī‘ (strong) and 9,485 traditions which are categorized as da'if (weak).[4]"

 

 

 

I think he means a lot of narrations which are not sahih by chain, are however, sahih by conent, and can be reconciled with other sahih-by-chain narrations. Furthermore, some scholars seem to not prefer the traditional rijali method, and have opted for other methods such as this method:

And some rijalists are more strict than others, and some have different views on some narrators, compared to others.

Some of these narrators have narrated tons of hadiths, so it can cause a massive shift in those percentage stats you have brought.

Another thing is, do we really need sahih chains for narrations about makruhat, mustahabat and even supplications (Du'a)? Many scholars, even rijalists (al-Khoei) will disagree that we need sahih chains for a lot of these makruhat, mustahbat and supplications.

And what about historical reports? And the narrations which do Tafsir of the Verses of the Holy Qur'an?

I don't know about those ones, or the views of the scholars on those. Perhaps they differ.

Edited by The Batman

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4 hours ago, Tawheed313 said:

salamunalaykum brother,

Could you kindly elaborate on this ?

According to Alama Majlisi's gradings, the majority of Al Kafi is dai'f. According to sheikh al thani, the majority are already dai'f.

 

 

"Mulla Baqir Majlisi stating in his commentary on al-Kafi, named Mir’at al-’Uqul, that 58% of narrations in al-Kafi are weak in their chains of narrations.

According to the great Imami scholar Zayn al-Din al-`Amili, known as al-Shahid al-Thani (911-966/1505-1559), who examined the asnad or the chains of transmission of al-Kafi's traditions, 5,072 are considered sahīh (sound); 144 are regarded as hasan (good), second category; 1,118 are held to be muwaththaq (trustworthy), third category; 302 are adjudged to be qawī‘ (strong) and 9,485 traditions which are categorized as da'if (weak).[4]"

 

 

 

Majlisi's intent in giving those gradings to the Ahadith in al-Kafi based on their chain is not to deem such method of criticism as a main criterion to be used when determining the reliability of a Hadith, if that's what you're assuming. That is, specifically in regards to Ahadith he graded as Dha'if  or Majhool, it does not mean that he believed that they should all be absolutely rejected and not be acted upon.

In fact, one of the major tangible indicators that arguably shows he did not absolutely reject those Ahadith is that he still gave a commentary for them in Mir'at al-'Uquool, similarly as to how he gave a commentary for those other Ahadith that he graded to be Sahih or Hasan. Not only that, but in some instances in his explanation on the Ahadith that he graded to be Dha'if, he used those same Ahadith as evidence to argue for the establishment of certain beliefs(eg. his usage of some of the Ahadith from Kitab al-Hujjah which state that the Imams are superior to all the prophets, even though he graded them to be Dha'if). Otherwise, if he believed that every Hadith he graded to be Dha'if or Majhool should be absolutely discarded and not acted upon, why would he then bother to give an explanation for them(some almost as long as a full page), let alone use them as evidence to argue for certain beliefs?

I suggest you research further on his methodology, it's more complicated than how discrete you might assume it is.   

 

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5 minutes ago, Al-Hassan said:

Majlisi's intent in giving those gradings to the Ahadith in al-Kafi based on their chain is not to deem such method of criticism as a main criterion to be used when determining the reliability of a Hadith, if that's what you're assuming. That is, specifically in regards to Ahadith he graded as Dha'if  or Majhool, it does not mean that he believed that they should all be absolutely rejected and not be acted upon.

In fact, one of the major tangible indicators that arguably shows he did not absolutely reject those Ahadith is that he still gave a commentary for them in Mir'at al-'Uquool, similarly as to how he gave a commentary for those other Ahadith that he graded to be Sahih or Hasan. Not only that, but in some instances in his explanation on the Ahadith that he graded to be Dha'if, he used those same Ahadith as evidence to argue for the establishment of certain beliefs(eg. his usage of some of the Ahadith from Kitab al-Hujjah which state that the Imams are superior to all the prophets, even though he graded them to be Dha'if). Otherwise, if he believed that every Hadith he graded to be Dha'if or Majhool should be absolutely discarded and not acted upon, why would he then bother to give an explanation for them(some almost as long as a full page), let alone use them as evidence to argue for certain beliefs?

I suggest you research further on his methodology, it's more complicated than how discrete you might assume it is.   

 

JazakAllah khayr for this information brother.

 

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