Ṣaḥīḥ al-Bukhārī (Arabic: صحيح البخاري) is one of the Kutub al-Sittah (six major hadith collections) of Sunni Islam. These prophetic traditions, or hadith, were collected by the Muslim scholar Muhammad al-Bukhari. It was completed around 846 AD / 232 AH. Sunni Muslims view this as one of the two most trusted collections of hadith along with Sahih Muslim.
as salam alaikum
there is no problem in reading traditions from any book of ahadith without wudu. However it is recommended to be in state of wudu at all times or as much as you can.
With prayers for your success.
Authentic Shia Hadeeths refute the claim of creating Ave( Hawwa) from a rib of Adam. This claim has come to some Muslims from non Muslims as you find it in the Jewish books.
When you find such claim in some Shia books, it means that such books have taken it from Sunni books, as we have many Shia books mentioning Sunni narrations which are not authentic in our books. Such narrations have no value for us, especially when we have authentic narrations refuting the contents of it.
Refuting the "Rib" claim has come very clearly from many Infallible Imams e.g.
1. Imam Mohammad Al-Baqir (AS) who was asked by Amr Ibn Abi Al- Miqdad: From what Allah has created Ave (Hawwa) ? Imam Al-Baqir asked him: What do people say? He said: They say that she was created from a rib of Adam. Imam Al-Baqir (AS) said: They are lying. Was it difficult for Allah to create her but only from Adam's rib? In fact, Allah created Hawwa frm the same clay from which He created Adam. (Biharul Anwaar from Tafseer Al-Ayaashi).
2. Imam Jafar Al-Sadiq (AS) has refuted this false claim in a Hadeeth which was narrated through authentic chain of narrators and mentioned in books like Manlaa Yahdharul Faqeeh 3/379 and 'Elal Al-Shara'i 1/17.
Yes, this is mentioned and alluded to in some Shi'i hadith books, but there is also a hadith in Man La Yahduruhu al-Faqih, which is considered a strong hadith source, in which Imam al-Sadiq (A) strongly and directly refutes this idea. So, typically, Sh'i scholars hold that (a) women were not created from a rib, or (b) perhaps women were not literally created from a rib but there is some way to integrate this idea into the understanding of how the human being was created. The first view seems to be more dominant today, and it seems reasonable to surmise that hadith about women being created from a rib entered Shi'i books due to the seeping in of material from outside the religious tradition and was not an actual teaching of the Imams (A).
The relevant part of the hadith from Man La Yahduruhu al-Faqih reads:
Zurara said to Imam al-Sadiq (A): "Some of our people are saying that Allah, the Mighty and Glorious, created Eve from Adam's shortest left rib."
Imam al-Sadiq (A) said: "May Allah be glorified and exalted above that enormous claim! Does the one who says this say that Allah, the Blessed and High, did not have the capability to create a wife for Adam in any way other than from his rib? They are making a way for the disgraceful theological debater to argue against us by saying 'Allah married part of himself' - if she were created from his rib."
(The narration is rather long and continues with a lengthy discussion of Adam and Eve )
- Man La Yahduruhu al-Faqih, vol. 3, p. 379, no. 4336
Not at all. Such narrations which contradict with Quran are fabricated and have no value whatsoever among the followers of Ahlul Bayt (AS).
Allah (SWT) Has ordered people to follow the prophets ( We have never sent any messenger but to be obeyed by Allah's order) 4:64. All the prophets are infallible and never committed any sinful act.
We find in Bukhari many narrations which go against Quranic facts and we have no way to leave Quran for the sake of Bukhari or any one else.
Bukhari has narrated in his book known as Saheeh al-Bukhari, Hadeeth number 6682, from Jaabir Ibn Samurah: I heard the Prophet (S) saying: There will be twelve leaders, all of them from Quraysh.
صحيح البخاري - الأحكام - الإستخلاف - رقم الحديث : ( 6682 )
- حدثني : محمد بن المثنى ، حدثنا : غندر ، حدثنا : شعبة ، عن عبد الملك سمعت جابر بن سمرة قال : سمعت النبي (ص) يقول : يكون إثنا عشر أميراً ، فقال : كلمة لم أسمعها ، فقال أبي : إنه قال : كلهم من قريش.
Bukhari has also narrated similar Hadeeth is his other. Book known as al-Taareekh al-Kabeer.
The Hadeeth of 12 Imams after the Prophet (S) has been narrated in main Sunni books of Hadeeth e.g. Saheeh Muslim (6 Hadeeths), Musnad Ibn Hanbal (26 Hadeths), Al-Tirmithi (One Hadeeth), Musnad Abi Dawood (2 Hadeeths), Al-Haakim AlNisaboori (3 Hadeethes), Al-Albani (4 Hadeethes), Al-Bayhaqi (5 Hadeethes), Al-Tabaraani (41 Hadeethes, Ibn Hajar Al-Asqalaani (3Hadeethes, Al-Dhahabi (2 Hadeethes) and many others.
About Imam al-Mahdi (A) Bukhari's has narrated in Hadeeth number 3193 stating that the Prophet Easa will come down from the sky and your Imam is from you
صحيح البخاري - نزول عيسى إبن مريم (ع) - أحاديث الأنبياء - رقم الحديث : ( 3193 )
- حدثنا : إبن بكير ، حدثنا : الليث ، عن يونس ، عن إبن شهاب ، عن نافع مولى أبي قتادة الأنصاري أن أبا هريرة قال : قال رسول الله (ص) : كيف أنتم إذا نزل إبن مريم فيكم وإمامكم منكم
. Thousands of Hadeeths on this subject of Imam Al-Mahdi are narrated in different Sunni books of Hadeeth. Many Sunni scholars have compiled books on this subject e.g. Al-Soyooti Jalaluddin (Al-Orf Al-Wardi Fi Akhbar Al-Mahdi)
Ibn Hajar AlMakki (Al-Mokhtasar Fi A'alamaat Al-Mahdi Al-Muntadhar , Al-Muttaqi Al-Hindi, Al-Shawkaani, and many others.
This is a complicated question, since Muslims of differing sects have differing opinions about what hadith narrators are deemed acceptable, or which hadith are deemed acceptable.
For this reason, I feel it is best to let the content speak for itself, and so I invite you to read Sahih Bukhari and Sahih Muslim carefully. Do you feel that all of the narrations reflect a deep, dignified set of teachings about God, ethics, or the Prophet (S)? Do you feel that all the narrations are in accordance with reason and an enlightened worldview?
Certainly, some of them are, but you only need to find one or two that are not to suggest that they are all not.
For instance, might I point to a narration in the section on the "oneness of God" (the final chapter), in which the Prophet Sulayman (A) has relations with 60 wives in one night. This is of course his personal business, but is it really realistic, respectful, or necessary to even mention it? And, what is this doing in a chapter on God? Yes, there is a point to the narration (that one should say "if Allah wills" for everything), but this is hardly a serious discussion about the nature of Allah. In fact, most of the narrations in this chapter are rather shallow and do not really add much to our understanding of the nature of Allah apart from some surface level things.
If, after reading Sahih Bukhari and Sahih Muslim, you feel that they are all transmitted from a man of God, or on behalf of him by his close supporters, that's fine and is your perspective. After all, there have been plenty of Muslims historically that embraced these books. I am not of that view, but that's part of why I'm not Sunni. Allah in the Qur'an encourages us to think.
(However, here is someone's work on the topic which you could consider: https://www.al-islam.org/critical-assessment-sahih-bukhari-and-sahih-muslim-sayyid-ali-al-husayni-al-milani)
As for al-Kafi, there is no need to consider it all as true. However, one could say that it contains truth and that much of it is true. Anyway, if you take one subject - say, the oneness of God - and compare the sections of Sahih al-Bukhari and al-Kafi, you will find a significant difference in terms of the depth of the discussion. But, I leave it to you to do the comparison.
I wish to add some more names and details to complement the respected Sayyid al-Musawi's clear response to this question.
Overall, a good book one can refer to for names of the nawasib - enemies of the Ahl al-bayt (a) - who appear in Sunni hadith is Hashim Ma`ruf al-Hasani's Dirasat fi’l hadith wa’l muhaddithin published in Beirut.
Here are some more examples of such ignoble people appearing in Sunni hadith sources.
1. `Umar b. Sa`d
`Umar b. Sa`d needs no introduction for those aware of the details of the tragedy of Karbala. This son of Sa`d b. Abi Waqqas, the companion of the Prophet (s), led the troops on the ground against Imam al-Husayn (a).
Al-Tabari quotes Ibn Sa`d, after the Imam (a) had been mercilessly killed:
Then `Umar b. Sa’d called out among his followers, "Who will volunteer [to go] to al-Husayn and make his horse trample on al-Husayn’s body?" Ten volunteered. Among them was Ishaq b. Haywah al-Hadrami, who was the one who stole al-Husayn’s shirt and later got leprosy, and Ahbash b. Marthad b. ‘Alqamah b. Salamah al-Hadrami. They trampled on the body of al-Husayn with their horses until they had crushed his back and his chest. I learned that some time later an arrow from an unknown direction hit Ahbash b. Marthad as he was standing in a battle. It split his heart, and he died. (Al-Tabari, al-Ta’rikh, translated into English as ‘History of al-Tabari – The Caliphate of Yazid b. Mu’awiyah’, Howard, pp. 163)
Some example of the Prophet’s (s) hadith quoted by Sunni scholars on the authority of `Umar b. Sa`d!
- Al-Tirmidhi, Sunan, kitab sifat al-janna `an rasulillah, volume 4, page 678
- Al-Nasa’i, al-Sunan al-mujtaba, kitab tahrim al-dam, volume 7, page 121
- Al-Nasa’i, al-Sunan al-kubra’, volume 6, page 263
- Al-Bayhaqi, al-Sunan al-kubra, volume 3, page 375
- Ahmad b. Hanbal, al-Tabarani, and others.
2. `Abd al-Rahman b. `Abza
`Abd al-Rahman b. `Abza (or `Abzi) al-Khuza`i was a companion of the Prophet (s). He was present with the troops of Ibn Ziyad who fought and killed Imam al-Husayn (a). (See al-Dinawari, al-Akhbar al-Tiwal, page 298).
See some of the narrations by him in:
- Al-Bukhari, Sahih, kitab al-tayammum, volume 1, page 129
- Muslim, Sahih, kitab al-hayd, volume 1, page 280
- Al-Tirmidhi, Abu Dawud, Ibn Maja, and many others
3. al-Harith b. Yazid al-Kufi
Al-Harith b. Yazid al-`Akali al-Taymi al-Kufi seems to the al-Harith b. Yazid b. Ruwaym on whose services Ibn Ziyad called upon by sending him from his own base in Kufa to join `Umar b. Sa`d’s army (See al-Dinawari, al-Akhbar al-Tiwal, page 254). No other ‘al-Harith b. Yazid’s in rijal lexicons seem to hail from Kufa.
See his narrations in:
- Al-Bukhari, Sahih, kitab al-`itq, volume 2, page 898
- Muslim, Sahih, kitab fada’il al-sahaba, volume 4, page 1957
- Al-Nasa’i, Ibn Maja, and others.
4. Shabath b. Rib`i
Abu `Abd al-Quddus Shabath b. Rib`i al-Tamimi al-Yarbu`i was a man with a checkered background. A companion of the Prophet (s), he used to be once on the side of Imam ‘Ali (a), then joined the Khawarij and later was part of Ibn Ziyad’s troops in Karbala fighting Imam al-Husayn (a)!
- al-Dinawari, al-Akhbar al-Tiwal, page 254;
- al-`Asqalani, al-‘Isaba, volume 3, page 376
- al-`Asqalani, Tahdhib al-tahdhib, volume 4, page 266.
From al-Tabari, from the scene of the battle of Karbala:
He (i.e.`Umar b. Sa`d) put `Azrah b. Qays al-Ahmasi in command of the cavalry and Shabath b. Rib`i al-Yarbu`i in command of the footsoldiers. (Al-Tabari, al-Ta’rikh, translated into English as ‘History of al-Tabari – The Caliphate of Yazid b. Mu’awiyah’, Howard, pp. 121)
Some narrations from Shabath in:
- Abu Dawud, Sunan, kitab al-‘adab, volume 4, page 315.
- Al-Nasa’i, al-Sunan al-kubra’, volume 6, page 204.
5. Qadi Shurayh
Abu Umayyah Shurayh b. al-Harith b. Qays al-Kindi was a judge in Kufa. He connived with the Umayyad authorities in Kufa in suppressing the Shi’a and supporters of Imam al-Husayn (a) from rallying to the call of Muslim b. `Aqil and Hani’ b. `Urwa shortly before the onset of the battle of Karbala. He had a share in the responsibility for the murder of Hani’ by Ibn Ziyad (See al-Dinawari, al-Akhbar al-Tiwal, page 238).
Shurayh narrates traditions in:
- Al-Nasa’i, Sunan, kitab al-`umra, volume 6, page 277
- Ahmad b. Hanbal’s al-Musnad, and other books.
There are many other narrators who cursed and hated Imam ‘Ali (a), as confirmed by Sunni books of rijal, and are yet present in major Sunni books narrating Prophetic hadith.
Here is a list that has been gathered from several sources, particularly al-Hasani’s work mentioned above. The list is in no particular order and there are quite likely to be more such narrators that could not be identified and included.
- Hurayz (or Hariz) b. ‘Uthman
- Busr b. Artat
- `Urwah b. al-Zubayr
- Abu Bardah b. Abu Musa al-Ash`ari
- Ishaq b. Suwayd b. Hubayrah
- Husayn b. Numayr al-Wasiti
- Dawud b. al-Husayn al-Madani
- Muhammad b. Ziyad al-Alhani, Abu Sufyan al-Himsi
- al-Mughirah b. Muqsim, Abu Hisham
- `Abdullah b. Salim al-Ash`ari al-Himsi
- Qays b. Abi Hazim al-Bajali
- Thawr b. Zayd al-Daylami
- al-Walid b. Kathir bar Yahya al-Madani
- Walid b. `Uqba
- `Abdullah b. Abi Sarh
- Ash’ath b. Qays
- Marwan b. al-Hakam
- Abu Bakra Nafee` al-Thaqafi
- Ahmad b. Abdah Musa Janabi
- Ishaq b. Suwayd b. Hubayrah al-`Adwi al-Taymi
- Isma`il b. Samee` al-Hanafi
- Thawr b. Yazid Kala’i al-Himsi, Abu Khalid
- Jarir b. `Abdullah al-Bajali
- Habib b. Maslama
- Khalid b. Salamah al-Kufi
- Khalid b. Abdullah al-Qasri
- Rashid b. Sa`d Maqrahi
- Rafi` b. Khadeej
- Ziyad b. `Alaqah
- Sa`id b. al-`As al-Umawi
- Sa`id b. al-Musayyab
- Samurah b. Jundab
- Shaqeeq b. Salamah al-Asadi
- `Abd al-Rahman b. Habib (Abu Abd al-Rahman al-Aslami)
- `Abdullah b. al-Zubayr
- `Abdullah b. Zayd Abu Qalaba
- `Abdullah b. Salim
- `Abd al-`Aziz b. Marwan
- `Abd al-Malik b. Marwan al-‘Umawi
- `Uthman b. `Asim
- `Umar b. Thabit al-Ansari al-Khazraji
- `Imran b. Husayn
- `Amr b. `Abdullah, Abu Ishaq al-Sabi’I
- Masruq b. Ajdah
- Nafi` b. ‘Amr, Abu Sa`ud al-Ansari
- Hisham b. Isma`il
The books of Bukhari and Muslim narrated from many persons who were open enemies of Imam Ali (AS) like Imran Ibn Hattaan عمران بن حطان who was a Kharijite who praised Ibn Muljim the murderer of Imam Ali (AS). Huraiz Ibn Uthman Al-Himsi is also one of the narrators in Bukhari. He was also a well known enemy who was cursing Imam Ali (AS) from the pulpit. Tahtheb Al-Tahtheeb By Ibn Hajar Al-Asqalani 1:159.
There are many of such narrators you can find them in the books of Ilm Al-Rijaal.
The scholars of Ilm Al-Rijaal go through the books of history and Hadeeth and Rijaal and determine such narrators to avoid their narrations.
Bukhari who lived during the time of many Imams from Alul Bayt (AS) did not narrate any Hadeeth from Imam Jafar Al-Sadiq (AS) knowing hat he was the most prominent teacher of leading scholars of that time. On the other hand Bukhari narrated around one thousand Hadeeths from Ibn Shihab Al-Zohri who was a servant of Bani Umayyah.
Bukhari did not narrate from Fatimah , The daughter of the Prophet (SAWA) but just one Hadeeth, while he narrated from Abu Huraira more than six hundred Hadeeths.