Are all the hadith in Bukhari and Muslim correct?

naqshbandijamaati

naqshbandijamaati

sunniport user
:s1:

Some people claim that the Sunni position on this question is that not all of the hadith in Sahih Bukhari and Sahih Muslim are sahih, and we can reject some of them. Is this true?
 
from shaykh haddad's article, i gather that all ahadith in sahihayn are sahih but i read something contradictory in the fatawa of mufti zafaruddin bihari. mawlana bihari quoted from shah abdul haq dihlawi that some narrations even in bukhari have even had allegations of being mawdu.
 
As-salamu 'alaykum

There is a lilttle ikhtilaf among the 'ulama on this topic. If you listen to the speech by Mufakkir al-Islam Shaykh Pir 'Abd al-Qadir Jilani about the hadith that is used to clear Yazid (and make him jannati) [The alleged Hadith of Constantinople – Part 1], it shows that 'ulama allow some ahadith in the sahihayn to be "not fully sahih". Likewise, I have met other reliable sunni 'ulama (muftis) too, that shares this opinion, that there are some ahadith in the sahihayn that may not be classified as sahih, while others say - and what is the common thought among people - that they are all sahih.

The speech of Mufakkir al-Islam is on the frontpage at YaNabi.com right now.

In my opinion, it is better not to discuss this topic too much in front of common people, as it is too complicated and requires a higher level of understanding. If we open this discussion it opens the doors for salafis/shi'as to start there fitna, and reject things in sahih ahadith here and there (... shi'a already do). There may be more important topics to cover...


Allah Hafiz
Ibn Amin
 
Shaykh Gibril's article is fantastic! Here is the crux of the matter:

"The questions are sometimes asked (1) whether all the Ulema of Hadith agree that all the hadiths in al-Bukhari and Muslim are sahih or (2) if there are any scholars who consider them to contain some weak narrations, and (3) whether one who believes that "the Sahihayn are not 100% sahih" is an innovator. As was just shown, some of the greatest hadith authorities such as Ibn al-Salah, Ibn Kathir, and al-Suyuti answered yes to the first question. Imam al-Haramayn (Ibn al-Juwayni) said that if a man swore on pains of divorce that all that is in al-Bukhari and Muslim is sahih his marriage would be safe. But Imam al-Daraqutni said a small number may not reach that level so the answer to the second question has to be yes. Yet the objections were refuted one by one by Ibn Hajar at the beginning of Fath al-Bari and Imam al-Nawawi at the beginning of Sharh Sahih Muslim. The short formula "whether the Sahihayn are or not 100% sahih" remains tenuous and misleading, for the Umma far and wide - meaning the Consensus of the Fuqaha' generation after generation - have been satisfied that they are."

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Follow the sunnah with the jamaa'h.
 
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