Why do the Shi'a have different hadiths?

Sources

• ✓ Al-Kafi 3:108

  Shia

  Al-Kafi · Book 3, Hadith 108

  I heard Abu al-Hasan (peace be upon him) say, 'He is The Subtle, The All-Aware, The Hearing, The Seeing, The One, The Unique, The Eternal Refuge, Who neither begets nor is begotten, and has no equal. If He were as the likeners say, the Creator would not be distinguished from the created, nor the originator from the origin. But He is the Originator. The difference is between who embodied and shaped, and who originated, for He resembles nothing nor is resembles by anything.' I said, 'Indeed, may Allah redeem me for you, but you said: The One, The Unique, The Eternal Refuge, and you said He resembles nothing, and Allah is One and man is one; is there not similarity in oneness?' He said, 'O Fath, you permitted yourself; may Allah stabilize you. The likeness is only in meanings, but as to the names, they are one and indicate the Named. The man, even if called one, is known to be a single body, not two, but his parts differ and his colors differ. Whoever's colors differ is not one; his parts are distinct: his blood is different from his flesh, his flesh from his veins, his hair from his skin, his blackness different from his whiteness. The same applies to all creation. The man is one in name only, not in meaning. Allah, exalted be He, is One—there is no other one like Him, no difference or variation, no increase or decrease. As for man, he is created, formed, compounded of different parts and various substances though by their union he is considered one. I said, 'May I be your ransom, explain to me your words, "The Subtle, The All-Aware", as you explained The One, for I know His subtlety is unlike the subtlety of His creatures. But I would like you to explain it to me.' He said, 'O Fath, we said The Subtle is for the subtlety of the creation and for His knowledge of the subtle. Do you not see, may Allah grant you success and keep you firm, the effect of His operation in delicate and less delicate plants; in delicate small animals such as mosquitoes and those smaller still, barely visible to the eye; and the distinguishing of male from female, the life born from the ancient; when we notice the subtlety of that in His kindness and His guidance to sustenance, escape from death, and provision; in the depths of the seas, the bark of trees, mountain passes, wildernesses, and the conveying of food and drink among them. Then the combination of colors—red with yellow, white with red—all that our eyes barely perceive because of the tiny creatures' obscurity that neither our eyes see nor our hands touch. We understand from this that the Creator of these creatures is subtle, kind without modality, for modality is for created beings with limitations. We also named our Lord Strong, not with the power of creatures’ might; if His might were the might of creatures, analogy, increase, and decrease would apply, and what is deficient cannot be ancient. Our Lord, Blessed and Exalted, has no likeness, nor opposite, nor rival, nor modality, nor end, nor vision of the eyes, and it is forbidden for hearts to represent Him, for imaginations to limit Him, and for consciences to form Him. Glory to Him beyond the tools of His creation and the traits of His creatures and exceedingly exalted." — OR — Indeed, the Qur'an is one, revealed from one source. However, the differences arise due to the narrators. — OR — The deceased is shrouded in five garments: a shirt that is not sewn tightly, a waist-wrapper, a band to tie around the waist, a cloak in which he is wrapped, and a turban which is wrapped around and whose excess is thrown over his chest. — OR — I heard him say concerning birds from Makkah’s domestic ones, not the sanctuary's pigeons: Whoever slaughters such a bird while not in the state of Ihram must give charity better than its price. But if he is in Ihram, he must offer a sheep for every bird. — OR — Ali ibn Ibrahim narrated from his father, from Ibn Abi Umayr, from some of his companions, from Abu Abdullah (peace be upon him) who said: The Messenger of Allah (peace be upon him and his family) said, 'A man who drinks wine should not be married when he proposes.' — OR — That Amir al-Mu'minin (peace be upon him) said about returning a runaway Muslim slave to a Muslim master: and he (peace be upon him) also said about a man who took a runaway slave then he ran away from him: "There is nothing upon him." — OR — I heard Abu Abdullah (peace be upon him) say: A man was found with another man in Umar’s emirate; one fled and the other was captured. The captured man was brought to Umar. Umar asked the people their opinion, then said to one, "Do this," and to the other, "Do that." Umar then asked Abu Hasan what he thought and he replied, "Strike his neck." So Umar struck his neck. Then he intended to carry him off, but was told, "Wait, there remains something of his punishment." Umar asked, "What remains?" They said, "Fetch some firewood." Umar called for firewood and ordered the man to be burned with it.