Sahih Muslim (Arabic: صحيح مسلم , Ṣaḥīḥ Muslim; full title: Al-Musnadu Al-Sahihu bi Naklil Adli) is one of the Kutub al-Sittah (six major hadith collections) in Sunni Islam. It is considered the second most authentic hadith collection after Sahih al-Bukhari.
Anyway it is just a single hadith whereas the Quran has been transmitted in a lot of ways, so it is probably just an erroneous hadith and doesn't pose a serious challenge to the authenticity of the Qur'an.
Besides, if someone was going to intentionally lose a part of the Qur'an, one would think it would be about a more controversial subject than how many times a baby should be suckled to be mahram. And it is unlikely that it would be lost accidentally.
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.