Many researchers say: "A hadith on the condition of al-Bukhari," and they present it as a validation and acceptance, even though the fact that the chain of narration exists in
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The questioner : My Shaykh, also many researchers say this hadith is on the condition of al-Bukhari and on the condition of Muslim, and they present it as a validation and acceptance by this thing
The Shaykh : Yes
The questioner : So does this statement have guidelines that students of knowledge must observe if they intend by claiming the condition that it is authentic? When do we say, "This is on the condition of al-Bukhari," and mean by it that it is authentic? Because it is possible that someone says "the condition of al-Bukhari" meaning its men, and the issue of its men has details. But when do we mean... some students of knowledge, to clarify my question, say: even if this chain in its complete form exists in Sahih, that does not necessitate authenticity, because al-Bukhari may have narrated this student's report from this teacher by selection, and not every hadith this student narrates from this teacher is authentic, like the hadith in Sahih al-Bukhari. So the fact that the hadith is from the narrators of al-Bukhari, or from the chain of narration, and this chain exists in its entirety in Sahih al-Bukhari, does not necessitate authenticity, due to the possibility that al-Bukhari may have included it by selection, even if he included it as evidence in his Sahih.
The Shaykh : Yes, I will say something and I ask Allah for success,
The student: O Allah, amen.
The Shaykh : First, those who proceeded to declare the hadith authentic 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 permitted themselves to declare hadiths outside the two Sahihs to be on the condition of the two Sahihs or one of them, despite the occurrence of such possibilities that I have mentioned. My answer, as a defense for them and for us who are with them, is that we say such objections are not consistent regarding the two Sahihs, but rather they are rare. This is my first answer.
My second answer: if we remove the phrase "on the condition of al-Bukhari and Muslim" or one of them, as we mentioned, does the one who wants to validate a chain and validates it qualified by saying "on the condition of them," if he does not say "on the condition of them," does the hadith remain authentic or not? If the hadith remains authentic despite the fact that he did not say "on the condition of the two Shaykhs," then the first position is strengthened by such a qualification that involves omitting "on the condition of al-Bukhari and Muslim." Because in that case, this qualification only gives the chain additional strength, not real strength. Because the authenticity we declared is absolute; a valid chain did not come about by looking at our first statement "on the condition of the two Shaykhs," but this absolute authenticity came from our study of the biographies of these narrators in this chain. 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, so it must be that what was not selected is not authentic on his condition.
The questioner : Okay, my Shaykh, this is correct if the chain is authentic in itself or good in itself, without looking at whether it exists in al-Bukhari or Muslim.
The Shaykh : It is so.
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 : Yes.
The Shaykh : This is your question now.
The questioner : This is it, this is what I mean. My first statement may not have clarified it.
The Shaykh : ... what you mean.
The questioner : May Allah preserve you, this is what I mean and this is what concerns me, if the chain
The Shaykh : If this 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 by the chain, whereas the fact that the chain exists in al-Bukhari is a second thing.
The Shaykh : Never.
The questioner : It is possible that al-Bukhari included it by selection.
The Shaykh : Possible.
The questioner : Yes, this is the question that I
The Shaykh : And this is the answer.
The questioner : May Allah bless you.
The Shaykh : And may He bless you.
The Shaykh : Yes
The questioner : So does this statement have guidelines that students of knowledge must observe if they intend by claiming the condition that it is authentic? When do we say, "This is on the condition of al-Bukhari," and mean by it that it is authentic? Because it is possible that someone says "the condition of al-Bukhari" meaning its men, and the issue of its men has details. But when do we mean... some students of knowledge, to clarify my question, say: even if this chain in its complete form exists in Sahih, that does not necessitate authenticity, because al-Bukhari may have narrated this student's report from this teacher by selection, and not every hadith this student narrates from this teacher is authentic, like the hadith in Sahih al-Bukhari. So the fact that the hadith is from the narrators of al-Bukhari, or from the chain of narration, and this chain exists in its entirety in Sahih al-Bukhari, does not necessitate authenticity, due to the possibility that al-Bukhari may have included it by selection, even if he included it as evidence in his Sahih.
The Shaykh : Yes, I will say something and I ask Allah for success,
The student: O Allah, amen.
The Shaykh : First, those who proceeded to declare the hadith authentic 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 permitted themselves to declare hadiths outside the two Sahihs to be on the condition of the two Sahihs or one of them, despite the occurrence of such possibilities that I have mentioned. My answer, as a defense for them and for us who are with them, is that we say such objections are not consistent regarding the two Sahihs, but rather they are rare. This is my first answer.
My second answer: if we remove the phrase "on the condition of al-Bukhari and Muslim" or one of them, as we mentioned, does the one who wants to validate a chain and validates it qualified by saying "on the condition of them," if he does not say "on the condition of them," does the hadith remain authentic or not? If the hadith remains authentic despite the fact that he did not say "on the condition of the two Shaykhs," then the first position is strengthened by such a qualification that involves omitting "on the condition of al-Bukhari and Muslim." Because in that case, this qualification only gives the chain additional strength, not real strength. Because the authenticity we declared is absolute; a valid chain did not come about by looking at our first statement "on the condition of the two Shaykhs," but this absolute authenticity came from our study of the biographies of these narrators in this chain. 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, so it must be that what was not selected is not authentic on his condition.
The questioner : Okay, my Shaykh, this is correct if the chain is authentic in itself or good in itself, without looking at whether it exists in al-Bukhari or Muslim.
The Shaykh : It is so.
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 : Yes.
The Shaykh : This is your question now.
The questioner : This is it, this is what I mean. My first statement may not have clarified it.
The Shaykh : ... what you mean.
The questioner : May Allah preserve you, this is what I mean and this is what concerns me, if the chain
The Shaykh : If this 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 by the chain, whereas the fact that the chain exists in al-Bukhari is a second thing.
The Shaykh : Never.
The questioner : It is possible that al-Bukhari included it by selection.
The Shaykh : Possible.
The questioner : Yes, this is the question that I
The Shaykh : And this is the answer.
The questioner : May Allah bless you.
The Shaykh : And may He bless you.