by GF Haddad

Ibrahim ibn Ma'qil said: I heard Muhammad ibn Isma'il al-Bukhari say: "I was with Ishaq ibn Rahuyah when a man said: 'Why don't you compile an epitome (mukhtasar) of the prophetic ways?' This stayed with me, and was the reason why I compiled this book (the Sahih)." Al-Dhahabi said: "It has been narrated through two firm channels of transmission that al-Bukhari said: 'I extracted this book from about 600,000 (sound) hadiths, and I compiled it over sixteen years, and I made it a plea for what lies between myself and Allah.'" Al-Firabri said: Muhammad ibn Isma'il said to me: "I never included in the Sahih a hadith except I made a major ablution (ghusl) and prayed two rak'at beforehand."

Al-Nawawi said: "The scholars have agreed that the soundest of all hadith compilations are the two Sahihs of al-Bukhari and Muslim, and their vast majority have agreed that the soundest and most beneficial of the two was al-Bukhari's " He continued: "The totality of its hadiths are 7,275 with the repetitions and about 4,000 without."

In his Kitab al-Tatabbu', al-Daraqutni argues for the weakness of 78 hadiths in al-Bukhari, 100 in Muslim, and 32 in both based on isnad and matn criticism.

Al-Nawawi said: "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: "Whatever only al-Bukhari or only Muslim narrates enters [also] 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" (maqtu'un bisih.h.atihi) for the Umma. Imam al-Nawawi objected to the terms "definitely sahih" 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 differed: "I am with Ibn al-Salah in his conclusion and directives, and Allah knows best." Al-Suyuti in Tadrib al-Rawi cites Ibn Kathir's words verbatim then states: "And this is also my choice and none other." This is because of the standing of the two Sahihs in the Umma and because none of the past Imams in 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 their claim. Al-Suyuti also states:

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 and his book al-Nukat 'ala Ibn al-Salah. Al-Suyuti goes on to quote in detail - mostly from Hadi 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% sahih.

The fact is that they are all sahih but not all of them reach the same high degree of sahih. This is in essence what al-Dhahabi concluded 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 [criterion of] 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 the sahih." More to the point, our teacher Dr. Nur al-Din 'Itr said in his manual Manhaj al-Naqd fi 'Ulum al-Hadith: "The ruling concerning the hadiths of the two Sahihs is that they are all sahih." 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, apart from al-Nawawi's duly recorded dissent, the muhaqqiqun such as Ibn al-Salah, Ibn Kathir, Ibn Hajar, and al-Suyuti consider all the hadiths contained in them maqtu'un bisihhatihi i.e. of the same probative force as mutawatir hadith. Further examination of the positions of the major hadith Masters might add more names to this distinguished list.

The questions are sometimes asked (1) whether all the Ulema of Hadith agree that all the hadiths in al-Bukhari and Muslim are sahih or (2) if there are any scholars who consider them to contain some weak narrations, and (3) whether one who believes that "the Sahihayn are not 100% sahih" is an innovator. As was just shown, some of the greatest hadith authorities such as Ibn al-Salah, Ibn Kathir, and al-Suyuti answered yes to the first question. Imam al-Haramayn (Ibn al-Juwayni) said that if a man swore on pains of divorce that all that is in al-Bukhari and Muslim is sahih his marriage would be safe. But Imam al-Daraqutni said a small number may not reach that level so the answer to the second question has to be yes. Yet the objections were refuted one by one by Ibn Hajar at the beginning of Fath al-Bari and Imam al-Nawawi at the beginning of Sharh Sahih Muslim. The short formula "whether the Sahihayn are or not 100% sahih" remains tenuous and misleading, for the Umma far and wide - meaning the Consensus of the Fuqaha' generation after generation - have been satisfied that they are.

This conclusion excludes the chainless, broken-chained reports, or unattibuted reports sometimes adduced by al-Bukhari in his chapter-titles or appended to certain narrations. An example of the latter is the so-called "suicide hadith" - one of al-Zuhri's unattributive narrations (balaghat) which is actually broken-chained and therefore weak. It does not meet the criteria of hadith authenticity used by the lesser and greater hadith Masters, much less that of al-Bukhari who mentioned it only to show its discrepancy with two other chains whose versions omit the attempted suicide story, and Allah knows best.

The above conclusion is proof that the position that everything that is found in the two Sahihs is rigorously sound refers only to full-chained reports positively attributed to the Prophet , and Allah knows best.

http://www.livingislam.org/k/whb_e.html

Originally posted by 786SalamKhan

Wa Alaikum,
That is why I said "possibly disprove" because in all likelihood Adam was only 60 cubits during his time in Paradise as Paradise is an alternate world, there is hadith that say a person in paradise will be 60 cubits like Adam was.

Also, do you even know who Imam Malik is? He was one of the four Major Fiqh and Hadith scholars.
Imam Muslim merely collected hadith whether they were authentic, reliable or weak; Imam Muslim came around 300 years afters Prophet Muhammad (SAW) while Imam Malik came within 100 years

This hadeeth was narrated by Abu Hurayrah (may Allaah be pleased with him) from the Prophet (peace and blessings of Allaah be upon him) who said: 

“Allaah created Adam and he was sixty cubits tall. Then He said, ‘Go and greet those angels and listen to how they greet you, for that will be your greeting and the greeting of your progeny.’ He said, ‘Al-salaamu ‘alaykum (Peace be upon you).’ They said, ‘Al-salaamu ‘alaykum wa rahmat-Allaah (Peace be upon you and the mercy of Allaah).’ So they added the words ‘wa rahmat Allaah.’ And everyone who enters Paradise will be in the form of Adam. People kept on growing smaller until now.” 

Narrated by al-Bukhaari, 3336; Muslim, 7092 

According to a version narrated by Muslim: “Everyone who enters Paradise will be in the form of Adam who was sixty cubits tall. People kept growing smaller until now.”

http://islamqa.com/en/ref/20612

Witnessing this, Qabil was overcome with shame and remorse. "Woe unto me!" he exclaimed. "I was unable to do what this raven has done, that is to hide my brother's corpse." Qabil then buried his brother. This was also the 1st burial of man.

Allah the Almighty revealed: And (O Muhammad) recite to them (the Jews) the story of the two sons of Adam (Habil and Qabil) in truth; when each offered a sacrifice to Allah, it was accepted from the one but not from the other. The latter said to the former; "I will surely kill you."

The former said: "Verily Allah accepts only from those who are Al Muttaqeen (the pious). If you do stretch your hand against me to kill me I shall never stretch my hand against you to kill you, for I fear Allah; the Lord of the Alameen (mankind, jinn, and all that exists). Verily I intend to let you draw my sin onyourself as well as yours then you will be one of the dwellers of the Fire, and that is the recompense of the Zalimeen (polytheists, and wrongdoers)."

So the self of the other (latter one) encouraged him and made fair seeming to him the murder of his brother; he murdered him and became one of the losers. Allah sent a crow who scratched the ground to show him to hide the dead body of his brother. He (the murderer) said: "Woe to me! Am I not even able to be as this crow and to hide the dead body of my brother?" Then he became one of those who regretted. ( 5:27-31).

 It is said that Adam lived for almost 930 years.

Abdullah Ibn Al Iman Ahmad Ibn Hanbal narrated that Ubai Ibn Kab said: "When Adam's death was near, he said to his children: "O my children, indeed I feel an appetite for the fruits of Paradise."

So they went away searching for what Adam had requested. They met with the angels, who had with them his shroud and what he was to be embalmed with. They said to them: "O Children of Adam, what are you searching for? What do you want?

Where are you going?"

They said: "Our father is sick and has an appetite for the fruits of Paradise."

The angels said to them: "Go back, for your father is going to meet his end soon."

So they returned (with the angels) and when Eve saw them she recognized them. She tried to hide herself behind Adam.

He said to her. "Leave me alone. I came before you; do not go between me and the angels of my Lord.' So they took his soul, embalmed and wrapped him, dug the grave and laid him in it. They prayed on him and put him in his grave, saying: 'O Children of Adam, this is your tradition at the time of death."

Before his death Adam reassured his children that Allah would not leave man alone on the earth, but would sent His prophets to guide them. the prophets would have different names, traits and miracles, but they would be united in one thing; the call to worship Allah alone. This was Adam's bequest to his children. Adam finished speaking and closed his eyes. Then the angels entered his room and surrounded him. When he recognized the Angel of Death among them, his heart smiled peacefully.

The Life and Progeny of Adam

The pinnacle of earthly bliss was reached when Adam and Eve witnessed the birth of their 1st children, a set of twins. Adam was a devoted father and Eve a contented mother. The twins were Cain (Qabil) and his sister. Later Eve gave birth to a second set of twins, Abel (Habil) and his sister. The family enjoyed the bounties and fruits of the earth provided by their Lord. The children grew up to be strong and healthy young adults. Cain tilled the land while Abel raised cattle.

The time arrived when the two young men desired life partners. This was part of Allah’s plan for mankind, to multiply and form nations with different cultures and colors. Allah revealed to Adam that he should marry each son to the twin sister of the other. Adam instructed his children according to Allah's command, but  Qabil was displeased with the partner chosen for him, for Abel's twin sister was not as beautiful as his own.

It appears that since the beginning of time, physical beauty has been a factor in the attraction between man and women. This attraction caused Qabil to envy his brother Abel. He rebelled against Allah's command by refusing to accept his father's advice.

EBLIS & ADAM 

Firstly, his creation came from finer elements.  Secondly, he had been in proximity to the Creator in direct servitude.  He had vast work experience on the earth where the novice Adam was being sent as a representative.  He contended that this was his coveted position and should have been given to him instead to an undeserving novice. 

Allah rebuked and down graded Iblis for his disobedience and told him to immediately remove himself from His divine presence and his eternal abode will be reserved in hell inferno.  Iblis said that Man was a poor choice for such an important  position.  He said that he would take every opprtunity to haul all mankind with him to hell.  He would like to be granted eternal opportunity to test and tempt this representative and prove that Man may not be such a worthy khalifa. 

Allah said that only He commands eternity, but He will give him his desired opportunity to the Time known only to Himself.  He said that His obedient servents will remain steadfast in all his' tough tests and temptations throughout Time, and prove that . He created a wise and knowledgeable khalifa on earth. 

Allah warned Adam about the evil designs of Iblis against him and his progeny throughout Time. But He also assured that those that remain firm in their faith on Truth shall be victorious and will return to Him on the Day of Judgement for a Life of Contentment in close proximity to the Creator.

Adam’s descent on earth

Adam's descent on earth, then, was not due to degradation but rather it was dignified descent. Allah knew that Adam and Eve would eat of the tree and descend to earth. He knew that Satan would rape their innocence. That experience was essential for  their  life on earth; it was a cornerstone of their vicegerency. It was meant to teach Adam, Eve, and their progeny that it was satan who had caused them to be expelled from Paradise and that the road to Paradise can only be reached by obedience to Allah and enmity to Satan.