A statement appeared in the Arab magazine that not everything in Sahih al-Bukhari is authentic, but rather it contains fabricated hadiths. What is your opinion?
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The Shaykh : Yes.
The questioner : I read in one of the issues of the magazine "Al-Arabi" the statement: "Not everything reported in Sahih al-Bukhari is authentic... it is weak until... the matter of..." What is your opinion?
The Shaykh : As for a fabricated hadith in Sahih al-Bukhari, that is not seen.
The questioner : We did not hear the question, O Shaykh.
The Shaykh : What is being said, what is being quoted from the magazine "Al-Arabi", is that not everything in Sahih al-Bukhari is authentic, and it is not just that it is weak, but that it contains fabricated hadiths. This last possibility, or this last claim, that there are fabricated hadiths in al-Bukhari, this statement is the fabricated one. However, if something weak is found in al-Bukhari, and the weakness comes from some of the narrators and the critique of some of the imams who came after al-Bukhari, then this exists in a small and very, very little proportion. And what is clarified to exist is an error in a hadith, not that the hadith is from its origin, but an error in the wording of a hadith. Perhaps I can give an example.
The questioner : The car... the car that I took, it became clear from the hadith narrated by al-Zuhri.
The Shaykh : Yes, well done. We were talking, by the way, while we were getting into the car. There is in the beginning of Sahih al-Bukhari a long hadith from the lady Aisha (may Allah be pleased with her) that the Prophet (peace and blessings be upon him), the first thing he began with regarding revelation was a vision he saw in a dream, appearing like the breaking of the dawn. Then Jibril (peace be upon him) came to him while he was in the cave, as is well known. Then Jibril was cut off from the Messenger (peace and blessings be upon him) for a period of time. This is a long hadith in the beginning of Sahih al-Bukhari.
Let us now speak with Abu Bakr.
The questioner : ... what are you eating until.
The Shaykh : Please, Abu al-Abd, clear the way.
At the end of this hadith, it states that when the revelation was cut off from the Messenger (peace and blessings be upon him), he was about to climb to the top of a mountain to throw himself down and kill himself. Then Jibril would appear to him and reassure him, and he would refrain from that. This hadith is the first hadith in Sahih al-Bukhari, after the hadith. This addition in the hadith is not authentic, and the reason for its lack of authenticity is that the hadith is narrated, I mean the hadith, no, the original hadith is the hadith of Aisha, and in it is the coming of Jibril (peace be upon him). This hadith in its entirety is narrated through the route of Imam al-Zuhri from Urwah from Aisha. When it came to the last part of the hadith, which contains the story of throwing himself down, al-Zuhri said: "It reached us that the Messenger of Allah (peace and blessings be upon him), after the revelation was cut off from him, would climb the mountain and be about to throw himself down, and Jibril would appear to him and reassure him." Here, al-Zuhri says "It reached us." Al-Zuhri is a young Tabi'i, and this hadith narrates the original hadith from Urwah from Aisha. Here, al-Zuhri clarified, and this is from the precision of the scholars of hadith, that this addition at the end of the hadith, which he did not receive from Urwah from Aisha to judge it as authentic, but rather it reached him.
So, he is narrating this addition from an unknown person whom he did not name, so this addition is weak, and it is in Sahih al-Bukhari. But al-Bukhari, this hadith in its entirety came to him this way: al-Zuhri from Urwah from Aisha to the end of the hadith, then al-Zuhri says "It reached us such and such." So al-Bukhari presented the hadith in the Sahih as it reached him, but it does not mean the addition, but rather what comes before it, because that which is before the addition is on the condition of al-Bukhari. As for the addition itself, it is not on the condition of al-Bukhari because it is mursal, and the book of al-Bukhari is named "Al-Musnad al-Jami' al-Sahih" "Al-Musnad al-Jami' al-Sahih". Three conditions: first, Musnad, meaning taken from the Messenger (peace and blessings be upon him) through the route of naming the Companion. This addition does not have that, but rather al-Zuhri says "It reached us". Such things exist in al-Bukhari. As for the hadith, we return to... and returning is Ahmad.
The questioner : ... May Allah be pleased with you.
The questioner : I read in one of the issues of the magazine "Al-Arabi" the statement: "Not everything reported in Sahih al-Bukhari is authentic... it is weak until... the matter of..." What is your opinion?
The Shaykh : As for a fabricated hadith in Sahih al-Bukhari, that is not seen.
The questioner : We did not hear the question, O Shaykh.
The Shaykh : What is being said, what is being quoted from the magazine "Al-Arabi", is that not everything in Sahih al-Bukhari is authentic, and it is not just that it is weak, but that it contains fabricated hadiths. This last possibility, or this last claim, that there are fabricated hadiths in al-Bukhari, this statement is the fabricated one. However, if something weak is found in al-Bukhari, and the weakness comes from some of the narrators and the critique of some of the imams who came after al-Bukhari, then this exists in a small and very, very little proportion. And what is clarified to exist is an error in a hadith, not that the hadith is from its origin, but an error in the wording of a hadith. Perhaps I can give an example.
The questioner : The car... the car that I took, it became clear from the hadith narrated by al-Zuhri.
The Shaykh : Yes, well done. We were talking, by the way, while we were getting into the car. There is in the beginning of Sahih al-Bukhari a long hadith from the lady Aisha (may Allah be pleased with her) that the Prophet (peace and blessings be upon him), the first thing he began with regarding revelation was a vision he saw in a dream, appearing like the breaking of the dawn. Then Jibril (peace be upon him) came to him while he was in the cave, as is well known. Then Jibril was cut off from the Messenger (peace and blessings be upon him) for a period of time. This is a long hadith in the beginning of Sahih al-Bukhari.
Let us now speak with Abu Bakr.
The questioner : ... what are you eating until.
The Shaykh : Please, Abu al-Abd, clear the way.
At the end of this hadith, it states that when the revelation was cut off from the Messenger (peace and blessings be upon him), he was about to climb to the top of a mountain to throw himself down and kill himself. Then Jibril would appear to him and reassure him, and he would refrain from that. This hadith is the first hadith in Sahih al-Bukhari, after the hadith
Actions are only by intentions
إنما الأعمال بالنياتSo, he is narrating this addition from an unknown person whom he did not name, so this addition is weak, and it is in Sahih al-Bukhari. But al-Bukhari, this hadith in its entirety came to him this way: al-Zuhri from Urwah from Aisha to the end of the hadith, then al-Zuhri says "It reached us such and such." So al-Bukhari presented the hadith in the Sahih as it reached him, but it does not mean the addition, but rather what comes before it, because that which is before the addition is on the condition of al-Bukhari. As for the addition itself, it is not on the condition of al-Bukhari because it is mursal, and the book of al-Bukhari is named "Al-Musnad al-Jami' al-Sahih" "Al-Musnad al-Jami' al-Sahih". Three conditions: first, Musnad, meaning taken from the Messenger (peace and blessings be upon him) through the route of naming the Companion. This addition does not have that, but rather al-Zuhri says "It reached us". Such things exist in al-Bukhari. As for the hadith, we return to... and returning is Ahmad.
The questioner : ... May Allah be pleased with you.