Is the Sahihayn (Bukhari and Muslim) is 100% Sahih?
Is it true that the Sahihayn is 100% Sahih and that Imam Nawawi and Ibn Kathir - also Suyuti - agreed with this claim?
Al-Nawawi in his introduction to Sharh Sahih Muslim (1:20) said:
innama yaftariqu al-sahihan `an ghayrihima min al-kutub fi kawni ma fihima
sahihan la yahtaju ila al-nazari fih.
"The two Sahihs differ from all other books only in respect to the fact
that what is in them is sahih and does not require investigation."
Ibn al-Salah said in `Ulum al-Hadith, chapter on the Sahih Hadith (Dar
al-Fikr ed. p. 29): ma infarada bihi al-Bukhari aw Muslimun mundarijun fi
qabili ma yuqta`u bi sihhatihi... siwa ahrufin yasiratin takallama `alayha
ba`du ahli al-naqdi min al-huffaz kal-Daraqutni wa ghayrih, wa hiya
ma`rufatun `inda ahli hadha al-sha'n.
"Whatever only al-Bukhari or only Muslim narrates enters into the category
of what is definitely sahih... except a few letters which some of the
expert critics objected to, such as al-Daraqutni and others - and these
are known to the specialists."
(He said this after stating that what they agree upon is definitely sahih
for the Umma.)
In his al-Taqrib (p. 70) and Sharh Sahih Muslim (1:20), Imam al-Nawawi
objected to the terms "definitely sahih" (maqtu`un bi sihhatihi) while
granting all that is in the Sahihayn the level of "strongly presumed
[sahih] until it becomes mutawatir" (yufidu al-zanna ma lam yatawatar) as
is the rule with all sahih lone-narrated (ahad) hadiths.
But Ibn Kathir said in his chapter on the Sahih Hadith of his al-Ba`ith
al-Hathith (p. 45): "I am with Ibn al-Salah in his conclusion and
directives, and Allah knows best."
And al-Suyuti in Tadrib al-Rawi cites Ibn Kathir's words verbatim then
states (Dar al-Kalim al-Tayyib ed. 1:145): "And this is also my choice and
This is because of the standing of the two Sahihs in the Umma. For none of
the past Imams in all Islam ever declared explicitly and rightly that all
they had gathered in their respective books was sahih except al-Bukhari
and Muslim, and the verifying experts have confirmed this claim.
Al-Suyuti in Tadrib al-Rawi also states (1:143): "Shaykh al-Islam said:
'What al-Nawawi mentioned in Sharh Sahih Muslim is based on the
perspective of the majority (al-aktharin); as for that of the verifying
authorities (al-muhaqqiqun), then no. For the verifying authorities also
agree with Ibn al-Salah.'"
By "Shaykh al-Islam" al-Suyuti means the spotless Hafiz and immaculate
Imam, Ibn Hajar al-`Asqalani, in his book al-Nukat `ala Ibn al-Salah.
Similarly, in my posting on the lone-narrated hadith last year I quoted
Ibn Hajar's words from his Sharh Nukhbat al-Fikar to the effect that the
foremost hadith expert's examination of and familiarity with any given
ahad hadith may take him to the conclusion that it is qat`i al-thubut -
categorically established as sahih, i.e. in effect of mutawatir-like
authenticity - unlike the feel of the rest of the scholars with regard to
the same hadith.
Al-Suyuti then goes on to quote in detail - mostly from Hady al-Sari - the
refutations of Ibn Hajar to al-Daraqutni's criticism, showing that, in
effect, the latter fails to invalidate the view of the Sahihayn as 100%
They are all Sahih, but not all of them reach the same high degree of
Sahih. This is in essence what al-Dhahabi said in al-Muqiza (p. 80)
concerning the few narrators of the Sahihayn whose grading was questioned:
"The narration of one such as those, does not go below the rank of hasan
which we might call the lowest rank of the Sahih."
Shaykh Abu Ghudda comments in the margin: "This is an explicit
confirmation that al-Bukhari and Muslim did not confine themselves, in the
narrations of their respective books, only to narrate hadiths that have
the highest degree of Sihha." Then again in his appendix (p. 144) he
states: "Our Shaykh, the `Allama Ahmad Shakir - Allah have mercy on him -
stated: "The truth without doubt among the verifiers of those who have
knowledge of the sciences of hadith... is that the hadiths of the two
Sahihs are all Sahih and there is not in a single one of them a cause for
true [technical] disparagement or weakness. What al-Daraqutni and others
criticized is only on the basis that it did not reach the high criterion
which each of them defined in their respective books. As for the soundness
(sihha) of the hadiths in themselves, then both of them lived up to it."
Dr. Badi` al-Sayyid al-Lahham in his edition of Ibn Kathir's al-Ba`ith
al-Hathith (p. 44-45) also closes the discussion on the topic of the
Sahihayn with the same words but without attributing them to Shakir.
Abu Ghudda concludes (p. 145): "All these texts show that most of what is
in Sahih al-Bukhari and Sahih Muslim is of the highest degree of the
Sahih, and that some of what is in them is not of the highest degree of
More to the point, our teacher Dr. Nur al-Din `Itr said in his manual
Manhaj al-Naqd fi `Ulum al-Hadith (3rd ed. p. 254): "The ruling concerning
the hadiths of the two Sahihs is that they are all Sahih."
So all those mentioned above - Ibn al-Salah, al-Nawawi, al-Dhahabi, Ibn
Kathir, Ibn Hajar, al-Suyuti, Ahmad Shakir, Abu Ghudda, `Itr, al-Lahham -
agreed on the fact that all of what is in al-Bukhari and Muslim is Sahih,
and the Muhaqqiqun such as Ibn al-Salah, Ibn Kathir, Ibn Hajar, and
al-Suyuti, consider all the hadiths contained in them "qat`i al-sihha"
i.e. of the same probative force as mutawatir hadith. Further examination
of the positions of the hadith masters might add more names to this
distinguished list but this is a start.
As for the other objections in the follow-up I am responding to, they are
mostly allusive. I hope the poster will try and quote with more
precision - with respect to text as well as sourcing - the issues he
wishes to raise. Then, insha Allah, we might proceed with each of these
questions one by one and give each issue its due right.
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