Thank you for your question. Different authors had different purposes and differing criteria when compiling their books. Sometimes, it is not the author's criteria, but the version of the book that has reached us that may be problematic, as Shii hadith history is a history of textual transmission.
Bihar al-anwar is a book that was written in the 17th Century which tried to preserve as much of the Shii tradition as possible. The author was therefore not concerned with sifting reports and left that to later hadith scholars, as hadith scholars also use different criteria when analyzing the reports in various books.
Usul al-Kafi on the other hand was an attempt to produce a book of reliable reports, but at the same time, not everybody agrees with what the author of al-Kafi (al-Kulayni) considered reliable. In short, hadith scholarship is a complex field where there are many aspects to weigh up and that is why it takes expertise. The natural outcome of that is that not everyone will agree with a specific scholar's assessment if they are trying to produce a reliable work.
Our Shia faith in Quran is: Quran is absolutely intact and saved by Allah The Glorious from any change, distortion or alteration. Narrations which suggest change or distortion in Quran are mainly in Sunni books including narrations from Umar Ibn Al-Khattab who claimed that Sura Al-Ahzab used to be as long as Sura al-Baqara. (al-Soyooto, Al-Dorr al-Manthour 3:208) and Ayisha who claimed that a Sura was eaten by a pet (Sunan Ibn Maajah 1:625).
Few narrations in this regard came from Sunni books to some of our Shia books but our leading scholars were and are always very clear in rejecting any claim against the fact that Quran is intact. Some narrations in our books might mean that people distorted the meaning (Tafseer) of some verses away from the real meaning explained by the Prophet (SAWA) and his Ahlul Bayt (AS) which is a sad fact, but it never means that Quranic text was distorted by any way.
Leading Shia scholars al-Shaikh Al-Saqouq (381 H), al- Shaikh al-Mofeed (413 H), al-Sayyed al-Mortadha (436H), al-Shaikh al-Toosi (460 H), al-Shaikh al-Tabrasi (548H), al-Shaikh al-Bahaa'ee, al-Faydh al-Kashaani, al-Shaikh Kashif al-Ghitaa', al-Sayyed Sharaf al-Deen, Allamah Tabataba'ee, al-Sayyed al-Kho'ee, al-Sayed al-Khomaini, al-Sayyed al-Gulpaygani, al-Sayyed al-Borojordi, al-Shaykh al-Saafi, al-Sayyed al-Sistani, al-Sayyed al-Hakeem and all our leading scholars are very clear in confirming the fact that Quran is absolutely intact from any change or distortion.
This narration is not authentic because some of the narrators like (Mohammad Ibn Ziyad Ibn Easa) is unknown, hence the narration is not authentic at all.
there is no certainity that single narrations (khabar al-wahid) from al-Kafi, with no external evidence to claim their origin (maqtu'iyyah al-sudur), are in fact from the Imams. Rather what Usuli scholars have said is that we can act according to its authentic narrations (al-sahih minhu), when proofs for it have been established.
There are several criterions to establish what has been said by the Imams but we consider no book of hadith 100% sound under all aspects and all narrations should be subject to rigid scrutiny.
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