Many researchers say

The questioner : Our Shaykh — also — many researchers say that this hadith is on the condition of al-Bukhari and on the condition of Muslim, and they present it as a validation and acceptance of this matter.

The Shaykh: Yes.

The questioner : Is there any criterion that students of knowledge must observe if they intend to claim validity based on the condition? When do we say, "This is on the condition of al-Bukhari," and mean by it that it is valid? Because it is possible that some people mean by "the condition of al-Bukhari" the narrators, and the issue of the narrators involves detail. But when do we mean it? Some students of knowledge, to clarify the question, say: Even if this chain of narration exists in its complete form in the Sahih, that does not necessarily imply validity, because al-Bukhari may have included a report from this student from this teacherThe Shaykh : by selection, and not every hadith that this student narrates from this teacherThe Shaykh : is valid, like the hadith in Sahih al-Bukhari. The fact that the hadith is from the narrators of al-Bukhari, or even from the chain of narration, and that this chain exists in its entirety in Sahih al-Bukhari, does not necessarily imply validity, due to the possibility that al-Bukhari included it by selection, even if he included it as evidence in his Sahih.

The Shaykh : Yes, I will say something and ask Allah for success.
The student : O Allah, amen.

The Shaykh : First, those who proceeded to declare a hadith valid "on the condition of al-Bukhari and Muslim" or "on the condition of one of them," despite these precise objections, were undoubtedly aware of them. Nevertheless, they deemed it permissible to declare hadiths outside the two Sahihs to be "on the condition of the two Sahihs" or "on the condition of one of them," despite the occurrence of such possibilities that I have mentioned. My answer, in defense of them and of us who are with them, is that we say: Such objections are not consistent regarding the two Sahihs; rather, they are rare. That is my first answer. My second answer: If we remove the phrase "on the condition of al-Bukhari and Muslim" or "on the condition of one of them," as we mentioned, does the one who wants to validate a chain of narration, and validates it by qualifying it with "on the condition of them," does the hadith remain valid if he does not say "on the condition of them," or not? If the hadith remains valid despite the fact that he did not say "on the conditionThe Shaykh : of them," then the first position is strengthened by such a qualification that involves omitting "on the condition of al-Bukhari and Muslim." That is because, in that case, this qualification only gives the chain of narration additional strength, not real strength, because the validity we declared was absolute. A valid chain of narration did not come about by looking at our statement in the first part, "on the conditionThe Shaykh : of them," but this absolute validity came from our study of the biographies of these narrators in this chain of narration. If it is then said, "Even if we suppose that this statement is anomalous regarding some hadiths from the general, consistent rule that what is in al-Bukhari — not every hadith in al-Bukhari is a selection — it does not follow that what was not selected is not valid on his condition."

The questioner : Well, Shaykh, this is correct if the chain of narration is valid in itself or good in itself, without looking at whether it is present in al-Bukhari or Muslim.

The Shaykh : That is correct.

The questioner : But my question is if one of the narrators is weak in our view, in his biography in the books of al-jarh wa al-ta'dil, and there is discussion about him.

The Shaykh : This is your question now.

The questioner : Hmm.

The Shaykh : This is your question now.

The questioner : Yes, that is what I mean. Perhaps my first statement did not clarify it.

The Shaykh : ... what you mean.

The questioner : May Allah preserve you. That is what I mean, and that is what concerns me, if the chain of narration

The Shaykh : If that is what you mean, then I tell you: What I do not mean is what I do not mean.

The questioner : May Allah preserve you.

The Shaykh : And I will tell you: It is not permissible.

The questioner : It is not permissible.

The Shaykh: Of course.

The questioner : So it is considered based on the chain of narration. As for the fact that the chain of narration is present in al-Bukhari, that is a second matter.

The Shaykh : Not at all.

The questioner : It is possible that al-Bukhari included it by selection.

The Shaykh : Yes, you may.

The questioner : Yes, this is the question that I

The Shaykh : And this is the answer.

The questioner : May Allah reward you.

The Shaykh : And may He reward you.