Are there no weak hadiths in al-Bukhari and Muslim?

The questioner : May Allah reward you with good. Are there no weak hadiths in al-Bukhari and Muslim, when some people weaken certain hadiths?

The Shaykh : May Allah bless you. The matter is as the Imam al-Shafi'i said: "Allah refused to complete anything other than His Book." We must clarify for you what al-Bukhari and Muslim did in their books. They exercised extreme caution for the religion of Allah (Mighty and Majestic) and included in their books the most authentic of the hadiths of the Messenger (peace be upon him) that they had verified. It is even established regarding the Imam al-Bukhari that he said, "I memorize six hundred thousand hadiths: two hundred thousand are authentic, and four hundred thousand are not authentic." Then he selected from those two hundred thousand approximately eight hundred hadiths and placed them in his book known as "Sahih al-Bukhari."
So, the Imams al-Bukhari and Muslim exerted effort and selected from that massive collection of hadiths that were authentic in their view, and they included them in their book "Sahih." Therefore, the meticulous scholars say that this selection by al-Bukhari of the hadiths in his Sahih does not mean that he did not have other authentic hadiths. The previous narration testifies to this, and it is confirmed by the fact that the Imam al-Bukhari has other books, such as "Al-Adab al-Mufrad." "Al-Adab al-Mufrad" contains authentic hadiths that are not found in "Sahih al-Bukhari."
The point is that the work of al-Bukhari and Muslim in their books was that they exerted effort in selecting the hadiths, indeed the most authentic hadiths from the Messenger of Allah (peace and blessings be upon him). Therefore, no book has been found to this day that is as sifted and selected as their books. But is it revelation from the sky? No, it is from the ijtihad (independent legal reasoning) of the two Imams. Therefore, it is self-evident that one should know that infallibility for humans is only for the Prophets. However, the scholars have a very large share of hitting the truth and correctness, and the Imams al-Bukhari and Muslim are among them. But that does not mean that there is not a single letter of error in "Sahih al-Bukhari," nor does it mean that there is not a sentence or a short hadith that is erroneous in "Sahih al-Bukhari." Reality testifies that this exists. But does that mean we do not rely on or cite the hadiths of al-Bukhari and Muslim because some scholars, such as the Imam al-Daraqutni, for example, criticized some hadiths in "Sahih Muslim," and others did so in "Sahih al-Bukhari"? Does this mean that citing what is in the "Two Sahihs" has fallen away?
The answer is: No, no, no. Why? We return to what concerns fiqh (Islamic jurisprudence) and the previous explanation regarding His saying (Glorified and Exalted is He) in the Qur'an: . A person asked a certain scholar about a matter of haram (forbidden) and halal (lawful), and the scholar answered. Do you think the scholar's answer is one hundred percent correct? If we know that there is error in their speech, that does not remove from us the obligation to ask them and rely on their fatwas (scholarly legal rulings). Similarly, if it is established with the people of knowledge that there are some hadiths that, after investigation, were found to be errors from some narrators. I will conclude the answer to this question with one example, and as they say: "I throw one stone at two birds." First: I will direct you to a hadith from the few hadiths whose weakness and error the people of knowledge have recorded. Second: You will know that the authentic hadith is the opposite of that one. That hadith is what was narratedThe Shaykh : in "their two Sahihs" from the hadith of Ibn Abbas (may Allah be pleased with them both), who said: "The Messenger of Allah (peace and blessings be upon him) married Maymunah while he was in a state of ihram (the consecrated state of pilgrimage)." This hadith is in "Sahih al-Bukhari and Muslim," but the meticulous scholars said it is an error. Why? Because it is established from more than one path from Maymunah herself, the wife of the Prophet (peace and blessings be upon him), that she said: "The Messenger of Allah (peace and blessings be upon him) married me while he was in a state of halal (not in ihram)." Through this tracking and investigation, the people of knowledge are able to say that this hadith is an error. So, you see, the hadith states that the Messenger of Allah married Maymunah, which is correct, but the phrase "while he was in a state of ihram" is an error, as proven by the fact that the person involved—Maymunah—it is established from her own mouth that she said: "The Messenger of Allah (peace and blessings be upon him) married me while he was in a state of halal." So, all the hadiths of al-Bukhari are authentic, but the people of knowledge have discovered a few individual ones among them. And I give you an example that does not deter you from relying on them, as some people imagine after this precise scientific knowledge; it does not deter you from relying on the "Two Sahihs."

The questioner : ... .

The Shaykh : What did I say? May Allah forgive you. I said: The hadith's statement that "the Messenger married Maymunah" is correct, but its statement that "he was in a state of ihram" is an error.

The questioner : Meaning the hadith is not weak, but it is an error.

The Shaykh : And does the hadith become authentic? When there is an erroneous sentence in a hadith, the hadith becomes weak; because you look at the hadith from its beginning to its end. But the detail you heard indicates that the authentic narration is Maymunah's statement about herself: "The Messenger of Allah (peace and blessings be upon him) married me while he was in a state of halal." So, we have detailed and clarified that Maymunah's hadith agrees with Ibn Abbas's hadith about her in that the Messenger (peace be upon him) married her, but Ibn Abbas's hadith differs from Maymunah's hadith about herself in that Ibn Abbas's hadith says: "The Messenger married her while he was in a state of ihram," while she says in her hadith: "The Messenger of Allah married me while he was in a state of halal."
Other than that?