Hence, it is not possible to use the foregoing narrations on...

Hence, it is not possible to use the foregoing narrations on the authority of the Ahl Al-Bayt (a.s.) because Ibn Sa‘ad, the writer of Al-Tabaqat Al- Kubra has spoken insolently and disrespectfully of Imam Sadiq (a.s.) saying: He has several narrations that cannot be used to argue with since they are weak and unreliable. He was once asked: Did you hear these narrations from your father? He said: Yes.

He was asked again and he said: I found them in my father‘s book.[^3] Likewise, in his Al-Mustadrak, Hakim Nisharburi narrates a tradition from Imam Sajjad (a.s.) on the authority of Imam Sadiq (a.s.) considering it to be authentic.

Commenting on that tradition, Dhahabi says: The chain of transmission of this narration is cut off.[^4] Concerning that narration, Bayhaqi, says: This narration is mursal‟ (hurried or a tradition in which the chain of narrators is omitted.[^5] The narration that has been narrated from Hasan ibn Hasan in Al- Durriyat Al-Tahirah, is also similar to this. On top of that, its narrators have been weakened as shall soon be clarified.

Certainly, there is no interruption in the narrations transmitted in Bayhaqi‘s Al-Sunan Al-Kubra from Hasan ibn Hasan, from his father but their chains of transmission lack authenticity and credibility especially because the narrator narrates this tradition from Hasan ibn Hasan ibn Abi Malikah. We shall provide the details soon.

On the other hand, if their aim of relating these narrations is to make Shiites accept them, simply because they have been narrated from the Ahl Al-Bayt (a.s.) through those who narrated traditions from the Holy Messenger of Allah (S), such an effort depends on the fact that the followers of Ahl Al-Bayt (a.s.) should verify and authenticate the transmitters of these narrations according to their own viewpoint, and this is the beginning of the debate between Shi‘ism and the Sunnite school.

Hence, the most important narrations which Sunni Muslims have made recourse to and pointed out in their books are verified and proven be unreliable and unauthentic. (By extension, other relevant narrations would be void and unauthentic). Notwithstanding this, we shall discuss at length in this regard.

To begin with, we shall discuss the chain of the transmission of the narration that has been narrated in Al-Sunan Al-Kubra of Bayhaqi, from Imam Baqir (a.s.) and from his respected father Imam Sajjad (a.s.) and in Al-Isti‟ab, from Imam Baqir (a.s.) and in Al-Sunan Al-Kubra from Hasan ibn Hasan.