What is the basis for Ibn al-Qayyim (may Allah have mercy on him) declaring the hadith of Abu Hurayrah (may Allah be pleased with him) regarding lowering oneself to prostration defective, citing al-Bukhari (may Allah have mercy on him)?

The questioner : The first question is on the scale.

Another questioner : ... .

The questioner : You mentioned in your book, in the marginalia of the marginalia of "The Description of the Prophet's Prayer."

The Shaykh : (peace and blessings be upon him).

The questioner : Regarding the topic of lowering oneself to prostration, there is the hadith of Abu Hurayrah. Then you mentioned in the marginalia: "As for the hadith that contradicts it, it is not authentic." So what is the basis for Imam Ibn al-Qayyim declaring the hadith of Abu Hurayrah defective, citing al-Bukhari's statement that "Muhammad ibn al-Hasan" is not corroborated? Does this stem from al-Bukhari's specific rule, or is there an actual defect in the hadith? This is the question.

The Shaykh : No, it is nothing but what I have mentioned. This is a declaration of defect by al-Bukhari according to al-Bukhari's method.

The questioner : The Shaykh :

The Shaykh : Welcome.

The questioner : If you have this recording... your entry into Jordan.

The Shaykh : How?

The questioner : They agreed to your entry into Jordan.

The Shaykh : May Allah reward you with good.

The questioner : And you, Nizam...

The Shaykh : Did he contact you?

The questioner : Ah, yes; no, but the King received you, and the King agreed, and the rest are the traditional procedures.

The Shaykh : Yes.

Another questioner : Praise be to Allah.

The Shaykh : The choice is in what Allah has chosen.

The questioner : How are you?

The Shaykh : Al-Bukhari has a rule that he alone adopted, unlike the majority of hadith scholars, and it is well-known in terminology. And you, may Allah bless you, have referred to it. Al-Bukhari's custom is that meeting is not established by mere contemporaneity, or excuse me, I erred in my expression; connection is not established by contemporaneity, but it is necessary to establish the meeting between the narrator and the narrated-from to say that the chain is connected; unlike Imam Muslim and the majority of hadith scholars, who are content with establishing connection by contemporaneity; that the narrator and his teacher are in the same era, provided that the narrator from the teacher is not known for concealment of defects in a chain. And al-Bukhari, in many cases, declares a hadith defective with such a declaration of defect as he declared for the hadith of Abu Hurayrah, that it is not known, it is not established, that some of them met each other; because he conditions the establishment of connection on the establishment of the meeting. So the declaration of defect here is, in reality, a correct declaration of defect according to al-Bukhari's school, but according to the majority—and Ibn al-Qayyim al-Jawziyyah is on that side—it is not a sound declaration of defect at all, or at least not accepted; because they proceed in authenticating hadiths based on mere establishment of contemporaneity with the absence of concealment of defects in a chain. And thus, Ibn al-Qayyim's declaration of defect for this hadith is not in its proper place; especially since a group of hadith scholars have authenticated it, and they preferred it over the hadith of Wa'il ibn Hujr, which Ibn al-Qayyim headed the specific chapter on the method of lowering oneself to prostration with.
Did I perhaps answer you?

The questioner : May Allah reward you with good.

The Shaykh : And you, this is the first question.