Answer :

You should follow the scholar who has reached the level of ijtihad and fulfills all the other conditions of the marja in all issues.
The derivation of the edicts from the religious sources require a great amount of knowledge and experience gained from continuous studying and research over many years. The authenticity of the traditions is only one factor taken into consideration in this process. Only the scholars who have reached the level of ijtihad have the capability to undertake this.

Answer :

It is one of the important sources that researchers refer to in order to learn about the biography of the Prophet and the Imams (peace be upon them all).

Answer :

The mentioned sermon is famous and was narrated by different chains of narrators. Furthermore, if the one who narrates an incident or a narration that does not support some of his beliefs and even goes against him, then this is an indication that the narration is true. It is known that some of the content of this sermon does not correspond to the beliefs of the enemies of the Ahlulbait (peace be upon them); therefore, the authenticity of the sermon is beyond doubt.

Answer :

The hadith books consist of different kinds of hadiths. There are authenticated, acceptable and weak ones in each book. Differentiating between them is not possible except by the scholars who are well-versed in the criteria of determining the reliability of the narrators.

Answer :

The said statement is a slogan, and not a narration from the Prophet or the Imams (peace be upon all of them).

Answer :

It is not permissible to reject them and consider them as false narrations, as long as there is a possibility of them actually being truthful and originating from the Ahlulbait (peace be upon them). At the same time, it is not correct to assert them as being truthful if we are uncertain of their truthfulness. They are narrations that might correspond to reality.

Answer : No one has the right to consider a narration as non authentic or reject it without proper evidence. There are differences in the ways of authentication between experts in this field themselves. Non experts does not have the right to pass a judgment in this issue, otherwise the person who do so will be questioned before almighty Allah in the Day of Judgment.
If the narration was non authentic or does not have the conditions of being accepted, we don’t have the right to reject it or consider it as false. However, we should return the verdict in this issue to the Imams of the Ahlulbait since almighty Allah knows the truth. There are many narrations that emphasize this meaning. Imam Mohamed Albaqir said: “The most liked amongst my companions are those who know their religious Jurisprudence more and those who fear god more and the most that I dislike is the one that when they hear a narration that they were told that it is related to us or narrated from us but their hearts do not tolerate it so then they reject it. They do not know that the narration might have been from us so they become out of our religion”.

Answer :

Al-Kafi is a respected book in the views of Shia scholars, but we cannot guarantee that all the narrations mentioned in it are authenticated, as one should refer to the experts to determine the authenticity of each narration.

Answer :

The scholars of the study of the narrators (Ilm al-Rijal) have different opinions regarding Mufaddal bin Umar. His Eminence is inclined to believe that he is reliable and his narrations are accepted.

Answer :

Both of the said persons are considered trustworthy.

Answer :

There are many narrations that report that the Prophet gathered his household under the ‘Kisa’ – a cloak – which indicate clearly that the incident took place. The narrations are different in the exact wording. At the ending of the book of Mafatih al-Jinan, there is one version of this narration from some hadith books.