Shia Hadith Books In Urdu Pdf

[Giordano Thibault]

Shia Muslims use different books of hadith from those used by Sunni Muslims,[b] who prize the six major hadith collections. In particular, Twelver Shi'a consider many Sunni transmitters of hadith to be unreliable because many of them took the side of Abu Bakr, Umar, Uthman and Ali instead of only Ali (and the rest of Muhammad's family) and the majority of them were narrated through certain personalities that waged war against Ahlul Bayt or sided with their enemies such as Aisha that fought Ali at Jamal, or Muawiya who did so at Siffin. Hussain (grandson of Muhammad and son of Ali ibn Abi Talib) was martyred at the Battle of Karbala.[2] Shia trust traditions transmitted through the Imams, Muhammad's descendants through Fatima Zahra.[3]

Anyway, how authentic is this Al-Kafi, and if it is not & what are the Shia Hadith books called & are they available in english. I have Tofa ul awam(sry for wrong spelling) at home but its in urdu...anywhere where i can get them in English?

I dont think there are any shia books on hadiths that can be deemed authentic as in how the sunnis deem the sihah sitta as authentic .The books have authentic hadiths and fabricated or weak hadith. They are merely compilations .There are four books on hadiths they are

The sunnis often quote from Al Kafi which has over 15,000 Hadith out of which there are only about a third that can be deemed as authentic. I'm not sure about the other three books so I wont comment on them . Perhaps one of the other Bro/sis could elaborate on these.

But still though, doesnt this make it hard to believe in certain Shia Beliefs...such as the Shia concept of Imam Mehdi, since their is nothing in the Holy Qur'an that might approve or nulify this. Isnt is possible that the Shia potrayal of Imam Mehdi is a fabrication?

the four books that the brother/sister mentioned are the "primary" books so to speak, in the sense that they were the earliest compilations we have available to us. strictly speaking there were the original manuscripts but many have been destroyed, so these are in essence our primary sources.

Would Nahjul Balagha not be classed as a Hadith book which is authentic? fair enough it doesn't neccessarily have all the qualities that one might expect from the usual hadiths (i.e my copy doesn't have isnads) but I've never heard anyone other than Salafis say it's not authentic (and being Shia I don't care what they think).

actually a lot of the sermons in nahjul balagah are also present in many alternate sources so are the letters ...it is mainly a compilation ....furthermore many editions of this book give a detailed descriptions the sources and opinions of many scholars ...it is more authentic than most hadith book IMHO

Wasail Al Shia is one of the most notable and comprehensive collection of shia jurisprudential hadith, rigorously covering every area of religious law. It is an encyclopedic super-collection sourced in turn from earlier reliable Shia canonical collections like Kutub-e-Araba (Four Books) and many other reputable primary sources of hadith. It comprises of approximately 36,000 hadith organized into 30 volumes. You can read more about this book here.

The hadiths were collected and compiled by Shaykh al-Hurr al-Amili (d. 1693), who wrote in the introduction of this book, that for a long time he had this idea in mind, to collect narrations about sharia and practical laws from reliable books:

The term, al-Kutub al-Arba'a, was first coined and used by al-Shahid al-Thani in a permission for the transmission of hadiths he gave to someone. Then the term began to be commonly used in jurisprudential texts. Some Shiite scholars regard all hadiths in the Four Books to be reliable. However, most of them restrict its reliable hadiths to those that are mutawatir or have reliable chains of transmitters.

According to Andrew Newman's report of Muhammad 'Ali Amirmu'izzi, al-Muhaqqiq al-Hilli was the first person who used the term, "al-Kutub al-Arba'a", to refer to al-Kafi, Tahdhib, al-Istibsar, and Man la yahdur. However, it is said that he made a mistake in his translation of Amirmu'izzi's text. The original text suggests that al-Muhaqqiq al-Hilli referred to these books as reliable sources of hadiths for Shi'as. The writings of al-Muhaqqiq al-Hilli contain the word, al-Arba'a (the Four), but as he explicitly says in the preface of his al-Mu'tabar, by "the Four" he means to refer to the four jurists, al-Shaykh al-Tusi, al-Shaykh al-Mufid, al-Sayyid al-Murtada, and al-Shaykh al-Saduq, and not the four books.[2]

The author of the Persian paper, "The four hadith books of the Imamiyya and the common use of the term, al-Kutub al-Arba'a", takes al-Shahid al-Thani to be the first scholar who referred to the four books as "al-Kutub al-Arba'a". In 950/1543-4, he wrote a permission for the transmission of hadiths, in which he used the phrase, "Kutub al-Hadith al-Arba'a" (the Four Books of hadiths). He then used the same phrase as well as the phrase, "al-Kutub al-Arba'a", in a number of other permissions.[3]

According to this paper, in the same period of time, Husayn b. Abd al-Samad al-Amili, al-Shaykh al-Baha'i's father, added the book, Madinat al-'ilm, by al-Shaykh al-Saduq to the Four Books, and used the phrase, "al-Usul al-Khamsa" (the Five Principles). However, the phrase did not come to be commonly used, perhaps because the book, Madinat al-'ilm, was destroyed and unavailable to the next generations.[4]

Shiite jurists have accepted the general reliability of the Four Books to the extent that al-Shaykh al-Ansari suggests that the belief in the reliability of well-known books, including the Four Books, might be an essential component of the religion.[6] However, there is a disagreement among Shiite scholars with regard to certainty or uncertainty about whether hadiths in these books were issued by Infallibles (a), and whether all hadiths in these books are reliable. There are three views in this regard:

Al-Kafi was compiled by Abu Ja'far Muhammad b. Ya'qub Kulayni (d. 329/941) during the period of the Minor Occultation. It contains sixteen thousands hadith which are divided into the three general sections of usul (principles), "furu'" (branches), and rawda (miscellaneous part). "Usul" contains hadiths related to beliefs, furu' contains hadiths concerning jurisprudence, and "rawda" contains hadiths pertaining to ethics and morality.[13]

This book was compiled by al-Shaykh al-Saduq, Abu Ja'far Muhammad b. 'Ali b. al-Husayn b. Babawayh al-Qummi (d. 381/991-2).It contains six thousands hadiths related to jurisprudence and practical rulings - all of which al-Saduq deemed as authentic and used as the basis for his fatwas.[14]

This hadith collection was compiled by Shaykh al-Ta'ifah Abu Ja'far Muhammad b. al-Hasan al-Tusi (d. 460/1067). The hadith it contains are also mainly related to jurisprudence.Al-Shaykh al-Tusi compiled this work by the order of al-Shaykh al-Mufid as a commentary to al-Mufid's al-Muqni'a.In it, al-Tusi discusses rulings of jurisprudence ranging from tahara (purity) to diyat (blood money). The order of the book's content is the same as that of al-Shaykh al-Mufid's al-Muqni'ah.

This hadith collection was compiled by al-Shaykh al-Tusi after Tahdhib al-ahkam in response to requests from some of his students. It consists of 5,511 hadiths.[16]In this work he has collected only those hadiths relating to jurisprudence which apparently contradict each other. Like other jurisprudence references, the categorization of topics in this book begins with tahara and ends with diyat. Under each topic, he first mentions the hadiths he regards as authentic, then mentions the ones that apparently contradict them, and finally, attempts to harmonize them.

Since their compilations in the tenth and eleventh centuries ce, the four hadith books, al-Kāfī, al-Faqīh, al-Tahdhīb, and al-Istibṣār, have left an indelible mark on Shiʿi religiosity. The present study takes as its starting point the earliest instance in which these four compilations were collectively referred to as the Four Books (al-kutub al-arbaʿa). I investigate the major developments in the period between the inception of this phrase in the fifteenth century and its consolidation as the demarcator of a unique Imami hadith corpus in the seventeenth century. Following the introduction, each section of the article focuses on a figure whose ideas contributed to this consolidation process. In the conclusion I summarize the findings of the previous sections and reflect on the notion of hadith canonicity within the context of Imami jurisprudence during the period under study.

Ibn Abī Jumhūr adds a caveat to his assertion regarding the sufficiency of the Four Sources. In his view, the mere presence of a given hadith in any of these four compilations does not automatically establish its authenticity. This is why, in his view, without sufficient knowledge of the science of rijāl, legal reasoning should not be undertaken. He remarks that the science of hadith would not be on a straight course without the science of rijāl, since it is through the latter that authentic hadiths are distinguished from the rest.30 As a result, he writes, those who engage in legal reasoning have the utmost need of this science.31 Hence, he instructs the reader to consult the Four Sources side by side with his recommended list of books on rijāl.32 Although he considers these four compilations as sufficient sources of hadith, no hadith should be accepted as reliable without a verification process.

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