What is the validity of the claim that al-Bukhari graded some of the hadiths transmitted by Imam al-Tirmidhi in al-Sunan as hasan in the technical sense?
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The Shaykh : Anyone else?
The student : Our Shaykh, you stated in some of your tapes that al-Bukhari’s condition for a hasan hadith outside of Sahih is contemporaneity, and you cited as evidence that al-Bukhari graded hadiths as hasan in response to al-Tirmidhi’s questions about them. However, in his book al-Tarikh, he says of their narrators: “I do not judge that they met [the Prophet].” Some of the distinguished scholars have taken this to mean that al-Bukhari intended hasan in the linguistic sense, and they cited the same evidence you did. What is the validity of this?
The Shaykh : Where does he get the idea that he intended that? Is this a known style of al-Bukhari? This is a style adopted by some of the later scholars, but it is foreign to the early scholars. Is that the answer?
The student : If you would allow me.
Another student: Please, Shaykh, did you record or not?
Another student: Yes, I did record.
The student : Our Shaykh, may Allah reward you, al-Hafiz Ibn Hajar mentioned that al-Bukhari (may Allah have mercy on him) did not grade the hadiths in al-Tarikh al-Kabir as hasan because they are not according to his condition, as they are according to Muslim’s condition!
The Shaykh : He did not grade the hadiths in al-Tarikh as hasan?
The student : In al-Tarikh al-Kabir.
The Shaykh : How do you mean he did not grade them as hasan?
The student : I mean he identified their defects. He said: “Al-Bukhari identified the defects of these hadiths because they are not according to his condition.”
The Shaykh: Yes.
The student : ... not valid, not that he did not grade them as hasan!
The Shaykh : No, he is referring to what I said: that Imam al-Bukhari grades some of the hadiths as hasan in what Imam al-Tirmidhi transmits in al-Sunan, and the chain of narration does not meet al-Bukhari’s condition of meeting [the Prophet]. So this seems to be a refutation of that claim. And I do not know what to say now regarding this doubt, because, as the professor here is saying, he did not just grade them as hasan, but he did not even grade them as sahih?
The student : He, our Shaykh, Ibn Hajar said: “Al-Bukhari’s condition is originally for validity (sahih), not for the book al-Sahih. For this reason, he identified the defects of hadiths in al-Tarikh al-Kabir because they are not according to his condition.”
The Shaykh : This is more precise.
The student : And Ibn Hajar said, the same words of Ibn Hajar (may Allah have mercy on him): “And this is a condition for the original validity in al-Bukhari’s view. He frequently identified the defects of hadiths in his Tarikh based solely on this condition.”
The Shaykh : Yes, this does not contradict what we said, that here he is speaking about validity. Does the brother who transmitted this have a share in keeping the doubt alive?
The student: Yes.
The Shaykh : Yes, but in that case, the doubt is not applicable, if you are transmitting the text, and the words of al-Hafiz al-Asqalani revolve around validity!
The student : Yes, so does hasan remain outside?
The Shaykh : Ah, – it is all up to you, may Allah reward you with good – and others, my brothers, until the time. We told our brothers today that we came early so that we would leave early. We came and the host was not there!
The student : If Allah wills, with the sunset, if Allah wills.
The Shaykh : Yes, anyone else?
The student : Our Shaykh, you stated in some of your tapes that al-Bukhari’s condition for a hasan hadith outside of Sahih is contemporaneity, and you cited as evidence that al-Bukhari graded hadiths as hasan in response to al-Tirmidhi’s questions about them. However, in his book al-Tarikh, he says of their narrators: “I do not judge that they met [the Prophet].” Some of the distinguished scholars have taken this to mean that al-Bukhari intended hasan in the linguistic sense, and they cited the same evidence you did. What is the validity of this?
The Shaykh : Where does he get the idea that he intended that? Is this a known style of al-Bukhari? This is a style adopted by some of the later scholars, but it is foreign to the early scholars. Is that the answer?
The student : If you would allow me.
Another student: Please, Shaykh, did you record or not?
Another student: Yes, I did record.
The student : Our Shaykh, may Allah reward you, al-Hafiz Ibn Hajar mentioned that al-Bukhari (may Allah have mercy on him) did not grade the hadiths in al-Tarikh al-Kabir as hasan because they are not according to his condition, as they are according to Muslim’s condition!
The Shaykh : He did not grade the hadiths in al-Tarikh as hasan?
The student : In al-Tarikh al-Kabir.
The Shaykh : How do you mean he did not grade them as hasan?
The student : I mean he identified their defects. He said: “Al-Bukhari identified the defects of these hadiths because they are not according to his condition.”
The Shaykh: Yes.
The student : ... not valid, not that he did not grade them as hasan!
The Shaykh : No, he is referring to what I said: that Imam al-Bukhari grades some of the hadiths as hasan in what Imam al-Tirmidhi transmits in al-Sunan, and the chain of narration does not meet al-Bukhari’s condition of meeting [the Prophet]. So this seems to be a refutation of that claim. And I do not know what to say now regarding this doubt, because, as the professor here is saying, he did not just grade them as hasan, but he did not even grade them as sahih?
The student : He, our Shaykh, Ibn Hajar said: “Al-Bukhari’s condition is originally for validity (sahih), not for the book al-Sahih. For this reason, he identified the defects of hadiths in al-Tarikh al-Kabir because they are not according to his condition.”
The Shaykh : This is more precise.
The student : And Ibn Hajar said, the same words of Ibn Hajar (may Allah have mercy on him): “And this is a condition for the original validity in al-Bukhari’s view. He frequently identified the defects of hadiths in his Tarikh based solely on this condition.”
The Shaykh : Yes, this does not contradict what we said, that here he is speaking about validity. Does the brother who transmitted this have a share in keeping the doubt alive?
The student: Yes.
The Shaykh : Yes, but in that case, the doubt is not applicable, if you are transmitting the text, and the words of al-Hafiz al-Asqalani revolve around validity!
The student : Yes, so does hasan remain outside?
The Shaykh : Ah, – it is all up to you, may Allah reward you with good – and others, my brothers, until the time. We told our brothers today that we came early so that we would leave early. We came and the host was not there!
The student : If Allah wills, with the sunset, if Allah wills.
The Shaykh : Yes, anyone else?
Source
www.al-albany.com
The Arabic text is copied verbatim from the original source, without any edits.