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Thread: Authenticity of Sahih Bukhari and Muslim...

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    Junior Member Q8iShi3e's Avatar
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    Default Authenticity of Sahih Bukhari and Muslim...



    How Authentic are the two books I mentioned in the thread title? Do Sunnis accept all the hadiths in these books?
    I learned from Hussain how to achieve victory while being oppressed - Mahatma Gandhi


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    Default Re: Authenticity of Sahih Bukhari and Muslim...



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    Default Re: Authenticity of Sahih Bukhari and Muslim...

    Quote Originally Posted by Q8iShi3e View Post


    How Authentic are the two books I mentioned in the thread title? Do Sunnis accept all the hadiths in these books?
    Bukhari only contains sahih hadiths so yeah we accept them
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    Default Re: Authenticity of Sahih Bukhari and Muslim...

    I agree with the above message of bro verdana, provided Q8iShi3e does not ask the usual shi'i accusations extracted from sahih-ul-bukhari's.



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    Default Re: Authenticity of Sahih Bukhari and Muslim...



    You are correct; it was jumping the gun. My apologies, and I seek Allah's forgiveness.


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    Default Re: Authenticity of Sahih Bukhari and Muslim...

    May Allah reward you and turn all your sins - if there are any- into rewards. I wish to remove my message above.
    مَنْ يُرِدِ الله بِهِ خَيْرًا يُفَقِّهْهُ فِى الدِّينِ

    If Allah desires good for someone, He gives him understanding in the Deen. (Bukhari)

    Mawlana Jami on Sahabah...


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    Junior Member Q8iShi3e's Avatar
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    Default Re: Authenticity of Sahih Bukhari and Muslim...

    Thank you for your replies.
    I learned from Hussain how to achieve victory while being oppressed - Mahatma Gandhi


    اللهم صلِّ على محمد و آل محمد و عجل فرجهم


    Be like the flower that gives out its fragrance even to the hand that crushes it - Amir al Mo'mineen Ali Ibn Abi Talib


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    Default Re: Authenticity of Sahih Bukhari and Muslim...

    They are authentic 100% Sahih Bukhari
    Last edited by zaibi; 13-06-2013 at 07:35 PM.
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    Default Re: Authenticity of Sahih Bukhari and Muslim...



    They are considered the most sound and there are other Sahih collections too, but these are the well-known two-sahihs that people accept. Musnad Ahmad is a really good collection, one of the most sahih of them (though a small number are not accepted by Hanbalis).

    However, one must be careful in thinking (this is where the trap sets in) to think that one can simply open up a copy and read it like a book. There are a very few questionable hadith too, but they have been discussed by scholars. Also we may need an improved translation of the texts into English.
    Abu Sa’id (ra) said that Rasullilah (salalahi alahi wasalam) said, “Whoever says:

    Radeetu billahi rabban, wa bil-Islaami deenan, wa bi-Muhammadin rasoolan

    Jannah becomes obligatory for him (to enter).
    [Abu-Dawud]

    - Best said in Morning and Evening with "Nabiyan wa rasoolan"


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    Default Re: Authenticity of Sahih Bukhari and Muslim...

    I posted this on another similar thread -

    Quote Originally Posted by sheikh_S View Post
    Imam al-Nawawi (may Allaah have mercy on him) said:

    The ummah is unanimously agreed that these two books are saheeh and it is obligatory to follow their ahaadeeth.

    Tahdheeb al-Asma’ wa’l-Lughaat (1/73).

    Shaykh al-Islam Ibn Taymiyah said:

    There is no book beneath the canopy of heaven that is more sound than al-Bukhaari and Muslim, after the Qur’aan.

    Majmoo’ al-Fataawa (18/74).

    Al-Haafiz Ibn Hajar said, answering criticism of Saheeh al-Bukhaari:

    The answer to that in general terms is:

    There is no doubt that al-Bukhaari and then Muslim are superior to the people of their own era and the imams of this branch of knowledge who came after them in finding out what is saheeh or sound and what is mu’allal or faulty. The scholars did not differ concerning the fact that ‘Ali ibn al-Madeeni was the most knowledgeable of his peers about ‘ilal al-hadeeth (faults of hadeeth) and that al-Bukhaari learned that from him. He used to say: I did not feel myself inferior to anyone except ‘Ali ibn al-Madeeni. Nevertheless, when ‘Ali ibn al-Madeeni heard about al-Bukhaati saying that he said: Ignore what he says, for he has never seen anyone like himself. Muhammad ibn Yahya al-Dhuhali was the most knowledgeable of his era about faults in the hadeeth of al-Zuhri, and both of the two shaykhs (i.e., al-Bukhaari and Muslim) learned that from him. Al-Farbari narrated that al-Bukhaari said: I did not include any hadeeth in al-Saheeh until after I prayed istikhaarah, asking Allaah for guidance, and being certain of its soundness. Makki ibn ‘Abd-Allaah said: I heard Muslim ibn al-Hajjaaj say: I showed this book of mine to Abu Zur’ah al-Raazi and every report in which he indicated there was some fault in it, I omitted it. Once it is known and established that they did not narrate any hadeeth except those in which there were no faults, or in which there were faults but they did not damage the hadeeth in their view, then the view of the one who criticized them is to be understood as being opposed to what they determined was sound. Therefore there is no doubt that they have more knowledge than others concerning that, so this criticism carries little weight. This is in general.

    But with regard to the details of the matter, the ahaadeeth which have been criticized may be divided into categories:

    1.

    Those concerning which the narrators differed, adding or omitting names in the isnaad. If the author of al-Saheeh narrated it with a longer isnaad, and the critic criticized it on the basis of the shorter isnaad, then it is a criticism that is to be rejected. And if the author of al-Saheeh narrated it with the shorter isnaad and the critic criticized it on the basis of the longer isnaad, then his objection implies that there is an interruption in the isnaad of the hadeeth which is regarded as saheeh by the author [i.e., al-Bukhaari]. The answer on behalf of the author of al-Saheeh is that he narrated such reports because there are other, corroborating reports or other evidence for regarding it as strong, and for that reason the hadeeth is strengthened to the point of being saheeh.

    2.

    Where the reports differ in that the names of some men in the isnaad are changed. The answer to this is that just because there is a difference in some of the names of the isnaad it does not mean that this is proof of a fault, because mere differences do not mean that there is a problem which renders the hadeeth da’eef (weak). Therefore this argument should also be ignored.

    3.

    Where some narrators narrated additional material that is not present in the reports which were narrated by many narrators or where narrators who were known for greater precision did not narrate this additional material. This does not mean that the hadeeth is to be regarded as faulty unless the additional material contradicts it in such a way that it is too difficult to reconcile the two. But if it is not difficult to reconcile the additional material with the hadeeth then it does not mean that the hadeeth is to be regarded as faulty, unless there is strong evidence that the additional material that is narrated alongside the hadeeth is the words of one of the narrators. What comes under this category is something to be taken into account, as in hadeeth no. 34.

    4.

    What is narrated only by some narrators who are those who are classed as da’eef or weak. There is nothing of this type in al-Saheeh apart from two hadeeths, and it became clear that they both have corroborating evidence.

    5.

    Hadeeth in which some of the men of the isnaad are determined to have been confused. In some cases this confusion may damage the hadeeth and in other cases it does not.

    6.

    Cases where there are differences in the wording of the text. Most cases of this type do not lead to regarding the hadeeth as faulty, because it is possible to reconcile the differences, or determine which is more correct. But Daaraqutni and other imams did not examine this issue with regard to these two books as they discussed the issue of isnaads. What they did not examine in this regard includes: the hadeeth of Jaabir which tells the story of the camel; his hadeeth concerning the paying off of his father’s debt; the hadeeth of Raafi’ ibn Khudayj about al-mukhaabarah; the hadeeth of Abu Hurayrah concerning the story of Dhu’l-Yadayn; the hadeeth of Sahl ibn Sa’d concerning the story of the woman who offered herself in marriage to the Prophet (peace and blessings of Allaah be upon him); the hadeeth of Anas about starting recitation of al-Faatihah with the words “al-hamdu Lillaahi Rabbi l-‘aalameen”; the hadeeth of Ibn ‘Abbaas about the case of the woman who asked about the vows of her mother and sister; and others.

    This is a summary of the categories of criticism levelled at al-Saheeh according to the imams. I have listed them, examined them, categorized them and explained them, and none of them undermine the basic matter of al-Saheeh, praise be to Allaah, except in a few rare cases.

    Hadiy al-Saari (345-346)

    Imam al-Nawawi (may Allaah have mercy on him) said in his introduction to Sharh Muslim (1/14): “The scholars (may Allaah have mercy on them) are agreed that the most sound of books after the Qur’aan are the two Saheehs of al-Bukhaari and Muslim, which were accepted by the ummah. The book of al-Bukhaari is the more sound and the more beneficial of the two.”
    “People need knowledge more than they need food and drink, because they need food and drink two or three times a day, but they need knowledge all the time.” - Imam Ahmed ibn Hanbal

    مذهبي في الفقه هو مذهب الإمام أحمد بن حنبل رحمه الله


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