Comparison between the true religion of Christianity and false religion of harsh Islam

color codes

Green: Koranic verses
Red: verses from the Bible
Blue: other Islamic sources
Orange: links you can click on to gain access to the original source

Note: We were unable to provide links to the English translations. The links, therefore, refer to the original Arabic sources. If the researcher is familiar with both English and Arabic, he/she will be able to compare the two languages and judge the credibility and accuracy of the translation for themselves.


The errors made and difficulties caused by the Koran, which embarrassed the Islamist commentators and forced them to find a way out of them and to fabricate any explanation in order to save face:
Introduction: Before going into the numerous mistakes of the Koran, we must be aware of the shock of the Muslim who is searching for the truth as he reads the Bible and finds love emerging from each statement or action of God, as He also stressed in 1 John 4: “8 Whoever does not love does not know God, because God is love. 9 This is how God showed his love among us: He sent his one and only Son into the world that we might live through him. 10 This is love: not that we loved God, but that he loved us and sent his Son as an atoning sacrifice for our sins.” (1 John. 4:8-10) The Gospel tells us that God is love and that His love for all human beings is perfect, whether we love Him or hate Him, as it is written in the Gospel of John 3:16 “For God so loved the world that he gave his one and only Son, that whoever believes in him shall not perish but have eternal life.” (John 3:16). As we have just read, these are the teachings of Christianity straight from the Bible, and the next passage confirms this meaning and calls us to love everyone exactly like God, who shines His sun on the wicked and the righteous equally: “44 But I tell you, love your enemies and pray for those who persecute you, 45 that you may be children of your Father in heaven. He causes his sun to rise on the evil and the good, and sends rain on the righteous and the unrighteous. 46 If you love those who love you, what reward will you get? Are not even the tax collectors doing that? 47 And if you greet only your own people, what are you doing more than others? Do not even pagans do that? 48 Be perfect, therefore, as your heavenly Father is perfect.” (Matthew 5:44-48) (“children of God”, or more accurately, “sons of God” is to be understood in the sense of someone having the same nature and not in the sense of physical birth). Let us compare this with what is stated in the Koran: “‘Obey Allāh and the Messenger.’ But if they turn away, indeed Allāh does not love the faithless.” (Surah Al-Imran 3:32) The verse is clear, as interpreted by Al-Qurṭubī and Al-Baghawī̄: God will not be pleased with their actions and will not forgive them. We have only to compare this to what Allāh said, in the words of Muḥammad, and what Muḥammad did to the ʿUraynīs, as we shall see in Surah 5 Al-Māʿidah 33: “Indeed the requital of those who wage war against Allah and His Messenger, and try to cause corruption on the earth, is that they shall be slain or crucified, or shall have their hands and feet cut off from opposite sides, or be banished from the land. That is a disgrace for them in this world, and in the Hereafter, there is a great punishment for them.”
In Al-Qurṭubī’s interpretation of this verse, we read that it was revealed in connection with the ʿUraynīs. He writes: “The imams narrated, and we quote the exact words of Abū Dawūd, on the strength of Anas b. Mālik: That some people from ʿUkl, or perhaps he said from ʿUrayna, came to the Messenger of Allāh, peace be upon him, and entered Medīna. The Messenger of Allāh, peace be upon him, ordered some pregnant she-camels for them and had them drink their urine and milk. So they went as directed. But when they became healthy, they killed the Messenger’s shepherd and drove away all the camels. The news reached the Prophet, peace be upon him, and he sent (men) in their pursuit. As soon as the day broke, they were (captured and) brought in. He then ordered that their hands and feet be cut off (and it was done), and their eyes were branded with heated pieces of iron. Next, they were put in the Harrah area (of Medīna). When they asked for water, no water was given to them. Abū Qulāba said: Those people stole, killed, turned faithless after their faith and fought against Allāh and His Messenger. In another narrative: He ordered nails to be heated up and branded their eyes with them, then had their hands and feet cut off and did not let them be cauterized.”
Al-Ṭabarī said: “Anas b. Mālik used to say so, but he said: He had them burnt with fire after they were killed.
This verse (Al-Māʿidah 5:33) is the basis for the enforcement of banditry law (ḥadd al-ḥirāba) in Islam; i.e., cutting off the hands of thieves. These images have been taken of victims of the enforcement of banditry law in Islam. There is a question that now arises: What if the thief was found innocent after his hand was cut off?
Image in Yemen of the enforcement of banditry law. A man is crucified after his limbs were cut off:


Islamic retribution by killing a man by slicing his neck through. As you can see, his hands and legs had been cut off before he was killed, in application of Al-Māʿidah 5:33: “Indeed the requital of those who wage war against Allah and His Messenger, and try to cause corruption on the earth, is that they shall be slain or crucified, or shall have their hands and feet cut off from opposite sides, or be banished from the land. That is a disgrace for them in this world, and in the Hereafter, there is a great punishment for them.” (Notice that all the executioner cares about is not to get his white garment stained by the victim’s blood.)

Before the Muslim recovers from the shock of comparison between the Christian God and the God of Islam, as he reads in the Gospel of John when Christ said when they brought him a woman caught in the act (of adultery): “When they kept on questioning him, he straightened up and said to them, ‘Let any one of you who is without sin be the first to throw a stone at her!’” (John 8:7). Only Jesus was left, with the woman still standing there. He straightened up and asked the woman who committed adultery: “‘Woman, where are they? Has no one condemned you?’ 11 ‘No one, sir,’ she said. ‘Then neither do I condemn you,’ Jesus declared. ‘Go now and leave your life of sin.’” (John 8:11)
Let him now compare this with the punishment of the adulteress in the Koran in Surah An-Nisāʾ 4:15-16 “Should any of your women commit an indecent act, produce against them four witnesses from yourselves, and if they testify, detain them in [their] houses until death finishes them, or Allah decrees a course for them. Should two among you commit it, chastise them both; but if they repent and reform, let them alone. Indeed Allah is all-clement, all-merciful.” Verse 15 indicates that the punishment for adultery for a woman (married or unmarried) is confinement until she dies. Whereas verse 16 says that the punishment for a man is abuse only (by beating with the shoes, shaming and insulting). The sum of both verses states that women are subject to imprisonment in addition to abuse, while men are punished by abuse only.
At-Ṭabarī’s commentary: These two rulings have been abrogated (i.e., confinement and abuse). Punishment for a married man or woman became a hundred lashes and stoning. Punishment for singles became a hundred lashes and exile for a year (from Muʿḍilatul Qurʾān).
A picture of the stoning of an adulteress in Islam


Bloody steps to implement punishment of stoning in Islam

خطوات تنفيذ شرع الله برجم الزاني


A video clip on the stoning of a Somali Muslim woman suspected of adultery:


One wonders what a Muslim woman would think when she reads the words of the Apostle Paul in Ephesians 5:25: “Husbands, love your wives, just as Christ loved the church and gave himself up for her,” i.e.; a self-sacrificing love, and compares that with Surah An-Nisāʾ 4: 34 “Men are the managers of women, because of the advantage Allah has granted some of them over others, and by virtue of their spending out of their wealth. Righteous women are obedient and watchful in the absence [of their husbands] in guarding what Allah has enjoined [them] to guard. As for those [wives] whose misconduct you fear, advise them, and keep away from them in the bed, and beat them. Then if they obey you, do not seek any course [of action] against them. Indeed Allah is all-exalted, all-great.” The meaning of “keep away from them in bed” (hajr) here, according to At-Ṭabarī’s commentary on this verse: Is to tie them tightly and force them to have sex: “He should turn his back on her, have intercourse with her and not speak to her. Hajr in the Arabic language has different meanings; one of them is to tie a camel by a hijār, which is a rope with which the front and hind legs of a camel are tied on one side. Hence the interpretation “to tie them tightly” in their beds (maḍājiʿihinna); i.e., in their houses and their homes, in which they lie down and where they sleep with their husbands.” A husband’s claim on his wife’s body is not debatable according to the Koran, whatever her mental or physical condition. She has to comply with her husband’s wishes if he wants her to lie down in bed. Muḥammad has repeatedly stressed this point. A famous saying of his in this regard is the following: “None of you should flog his wife as he flogs a slave and then have sexual intercourse with her in the last part of the day.” Bukhārī, Book of Marriage 70, section on undesirable manner of beating women 92. As well as: “If a husband
calls his wife to his bed (i.e. to have sexual relation), she must comply even if she were on a camel’s saddlepack.” The narrator: As-Suyūṭī – summary of the narrator’s judgment: True Ḥadīth.

A picture that fully illustrates the interpretation of Muslim commentators, especially that of At-Ṭabarī on Surah An-Nisāʾ 4 verse 34 “tying with a hijār and rape.”


There is a world of difference between the Bible and the Koran with respect to the accurate account of historical facts. If we take the Bible, it mentions all the information in detail, such as in Luke 3: 1-2 “1 In the fifteenth year of the reign of Tiberius Caesar– when Pontius Pilate was governor of Judea, Herod tetrarch of Galilee, his brother Philip tetrarch of Iturea and Traconitis, and Lysanias tetrarch of Abilene– 2 during the high-priesthood of Annas and Caiaphas, the word of God came to John son of Zechariah in the wilderness.” Also, if we look at the Bible stories we’ll find, for example, in the account of the story of Noah, that it says: “10 Noah had three sons: Shem, Ham and Japheth.” (Genesis 6:10) It says about the ark: “15 This is how you are to build it: The ark is to be three hundred cubits long, fifty cubits wide and thirty cubits high.” (Genesis 6:15) Then it adds: “4 and on the seventeenth day of the seventh month the ark came to rest on the mountains of Ararat.” (Genesis 8: 4). As to the Koran, it does not mention names of people or names of places, it neither specifies years, times, norms nor standards in its stories. The style of the Koranic story is characterized by generalization and lacks details. Islamic scholars claim that the Koranic account is that of “an eye-witness who was actually there.” But is that really tenable? Which of the two books gives an eye-witness account? The Koran is like a person who uses generalizations in order to avoid giving details, which may be held against him when proven false. It is through minute details and specifics that accounts can be examined in order to establish whether they are true or false. It is not for nothing that they say that devil is in the details!
As to the story of Moses, there is no end to what one can say. Here the Bible tells us the minutest details such as names, locations, years and situations. For example, we can know the names of the midwives who were ordered by Pharaoh to kill the children (Shiphrah and Puah), the name of the priest of Midian (Jethro), the name of Moses’ wife (Zipporah), the name of his son (Gershom) and the name of the mountain where fire appeared and God spoke to Moses (Horeb). These things are all absent from the Koranic stories, except for Midian, which is the only place the Koran mentions by name: “And when he turned his face toward Midian, he said, ‘Maybe my Lord will show me the right way.’” Al-Qasas 28: 22. Generalities prevail whereas details are avoided. This reduces the credibility of the story. The Bible can be examined by checking these geographical names, historical events, and even linguistic features. Anyone can examine them and find out if they were common names in those times and whether they belong to their given culture or not. One could even conclude if the author knew the geographical area or made a mistake in his description of it… etc. These are all criteria that Bible critics have used to check how genuine the biblical account is. The Bible, therefore, is a historical reference in many cases, while the Koran cannot be considered a reference in any historical sense, because it lacks a great deal of detail necessary for the researcher. Which text, I wonder, can be described as having a miraculous nature (iʿjāz)?
In addition to all this, many of the stories quoted by the Koran as real, are only legends mistakenly taken over from the Arabs and from the People of the Book. The Koran simply adopted them as authentic history, which is far from the truth. A lot of the details it transmitted are inconsistent with historical facts, or are too vague and in need of explanation and interpretation in more than one way. We’ll show here some of these errors cited by many people before, but we will address them in a more accurate and comprehensive way, in an attempt to correctly and objectively set them forth in detail. (from the book of The Inimitability of the Koran – Iʿjāz al-Qurʾān).
One last point by way of introduction: The following question may come to mind: How come the commentators of the Koranic verses and the transmitters of Ḥadīth did not conceal all the words and deeds of the Prophet that may be injurious to him? The answer is very simple: The Messenger killed his followers’ conscience, their inner compass for moral decisions, thus destroying their natural discernment between good and evil. Those commentators and religious scholars were no longer able to tell right from wrong, nor were they able to determine what was bad for the Messenger of Allāh and what brought him honor.

False charges which we debunk right at the outset:
A) It may occur to some who are not familiar with the Koran and commentaries that we have used commentaries of minor and unreliable commentators. Some may even think that we have penned these words ourselves and that those commentators did not write them. To these people we say the following:
First, we have only quoted major commentators. There are no better commentators who are more able or more knowledgeable than those we quoted. This can be easily proven if you browse the largest Islamic sites containing commentaries on the Koran such as Islam Web, نداء الإيمان, مجمع الملك فهد or موقع كلمات. You’ll find consensus on the commentators we have quoted (i.e.; Ṭabarī, Ibn Kathīr, Jalālān, Ar-Rāzī, Al-Qurṭubī, Al-Baghawī).
Second, for those who doubtfully suggest that we have penned these words ourselves, you can make sure by clicking on the title of the commentary or ḥadith and it will take you to the authoritative Islamic source of any given interpretation or ḥadith.
B) It may occur to some that the books of the Biography of the Prophet, which we have quoted, are weak and unreliable. We will, therefore, show you the most important sources of the Prophet’s Biography according to the website “Islam Web” (the largest Islamic website) and the Wikipedia:

Islam Web (the largest Islamic site with 70 million visitors in 2011):
1) Biography of Ibn Isḥāq, edited by Ibn Hishām.
2) Maghāzī Al-Wāqidī.
3) At-Ṭabaqāt al-Kubrā (Major Classes), by Muḥammad b. Saʿd .

Appendix: the most important books on the Biography of the Prophet from Wikipedia, the free encyclopedia
1) Biography of Ibn Hishām
2) Ash-Shifā, by Qādī ʿIyāḍ
3) Rawd al-Anf fī Sharḥ as-Sīra an-Nabawiyya li-Ibn Hishām, by Abū al-Qā̄sim ʿAbdur-Raḥmān as-Suhaylī.

The Guide Program 15- Koranic Contradictions -the first episode:
A) What is Ṣaḥīḥ Al-Bukhārī?
Ṣaḥīḥ Al-Bukhārī
Who is the author?
Muḥammad Al-Bukhārī, the most important scholar of Ḥadīth among Sunnis and the Muslim community at large. He is the author of the book al-Jāmiʿ aṣ-Ṣaḥīḥ.
What is Ṣaḥīḥ Al-Bukhārī?
Ṣaḥīḥ Al-Bukhārī, in full al-Jāmiʿ al-Musnad aṣ-Ṣaḥīḥ al-Mukhtaṣar min Umūri Rasūli-llāhi wa Sunanihi wa Ayyāmihi (A word-for-word translation of the title is: The Abridged Collection of Authentic Ḥadīth with Connected Chains regarding Matters Pertaining to the Prophet, His practices and His Times). It is the first book on the genuine and pure traditions attributed to the Prophet of Islam, the most important book for Muslims after the Koran. It is known as the most correct book among Sunnis after the Book of Allāh (i.e., the Koran), and is considered the first book on Ḥadīth among Sunnis. It has a prominent place among Muslims in general. For instance, Ibn Khaldūn wrote the following about it: “Our clerics used to say, ‘The correct explanation of Al-Bukhārī is a debt on this nation.’” It is the most celebrated book of Al-Bukhārī; it is rather the most celebrated book of Ḥadīth of all time. The author exerted an extraordinary effort, travelling about for sixteen years, compiling, collecting, arranging the prophetic traditions and dividing them into chapters or sections. His journeys in search of the Ḥadīth were long and arduous. According to the statistics of professor Muḥammad Fuʾād ʿAbdul Bāqī, the number of traditions in Ṣaḥīḥ Al-Bukhārī, including repetitions and different versions, amounts to 7593 traditions. These were selected by Imām Al-Bukhārī from among six hundred thousand traditions that were available to him. He was meticulous in his acceptance of any narration, and stipulated special conditions in the way a narrator transmitted his ḥadīth. For example, the narrator must be a contemporary of the person he is quoting, and must have heard the tradition directly from him. That is, he stipulated both seeing and hearing from the source. He went further in sifting the traditions according to the rules of the science of Ḥadīth, which he himself established, on the basis of reliability, honesty, correctness, precision, and knowledge of the narrator.
Notable Ḥadīth scholars of that time, such as Ahmad ibn Hanbal (855 CE/241 AH), Yaḥya b. Maʿīn (847 CE/233 AH), ʿAlī b. Al-Madīnī (848 CE/234 AH), as well as others, considered Al-Bukhārī’s book a good effort and testified to its authenticity with the exception of four traditions. It was then received by the larger community of the faithful as the most correct book after the book of Allāh. Scholars dedicated themselves to studying Al-Jāmiʿ Aṣ-Ṣaḥīḥ, providing it with explanations, commentaries, as well as study aids. Even non-Muslim scholars took such interest in it that it has been studied at length, translated into several foreign languages and dozens of books were written on it.
From Wikipedia, the free encyclopedia; the source: The Beginning and the End, by Ibn Kathīr

Moreover, we have chosen the most authorized commentary on Al-Bukhārī, i.e., Fatḥ al-Bārī fī Sharḥ Ṣaḥīḥ al-Bukhārī, by Ibn Ḥajar Al-ʿAsqalānī (Fatḥ al-Bārī for short):
ʿAbd al-Hakīm Murād said of Fatḥ al-Bārī in the introduction to the translation of Ibn Ḥajar al-ʿAsqalānī’s commentary on selected ḥadīth (published as a booklet by the Muslim Academic Trust): “The importance of this literature may be gauged by the fact that at least seventy full commentaries have been written on Imam al-Bukhārī’s great Ṣaḥīḥ… the most celebrated [of which] is without question the magnificent Fatḥ al-Bārī (Victory of the Creator) by Imam Ibn Ḥajar Al-ʿAsqalānī, a work which was the crown both of its genre and of the Imam’s academic career. It is appreciated by the ulema for the doctrinal soundness of its author, for its complete coverage of Bukhārī’s material, its mastery of the relevant Arabic sciences, the wisdom it shows in drawing lessons (fawāʾid) from the ḥadīths it expounds, and its skill in resolving complex disputes over variant readings.” The commentary went through two editions: The first by Dār al-Ḥaramayn in ten volumes, the second by Tāriq ʿAwaḍallāh.
Wikipedia, the free encyclopedia. Source: Almeshkat Islamic Network شبكة مشكاة الإسلامية www al
A popular saying in the Arabic dialects, when someone tries to play down a mistake he has made, goes like this, “Did I make a mistake in [quoting] Bukhārī!” (هو أنا أخطأت في البخاري!). That is to say, Bukhārī is still the highest standard of accuracy as a reference book.
Bukhārī collected 600 thousand traditions about the Prophet, peace be upon him and his family. He refused to accept 594 thousand traditions of them. He regarded only 6000 traditions as possibly spoken by the Prophet, peace be upon him, and narrated about him by the Prophet’s Companions and their Followers.
If we bear in mind that there are three thousand repeated traditions, only three thousand genuine prophetic traditions remain in Al-Bukhārī out of 600 thousand traditions.
Also, if we look at what was narrated by Abū Hurayra about the Prophet, peace be upon him, we will find that he narrated 5374 traditions, a lot more than the number of correct traditions in Bukhārī, meaning that there are traditions narrated by Abū Hurayra which were ruled out by Al-Bukhārī and don’t appear in his Ṣaḥīḥ.
Ibrahīm ʿĪsā, in At-Taḥrīr newspaper 16/4.

Below are examples of some very key teachings of Islam which are taken from Ḥadīth and not from the Koran (which emphasizes the importance of Ḥadīth for Muslims):
– The five daily prayers are based on Ṣaḥīḥ Al-Bukhārī, Book of Faith, the section on the Prophet, peace be upon him, saying that Islam is built upon five things. This is not mentioned at all in the Koran
– How to perform ablutions is based on Ṣaḥīḥ Al-Bukhārī, Book of ablution, section on things pertaining to ablution / Ṣaḥīḥ Muslim, Book of Purity 2, section on the description and perfection of ablution, tradition No. 226
– The five pillars of Islam are based on Ṣaḥīḥ Al-Bukhārī, Book 63, beginning of creation, section on the Angels 6, tradition No. 3035 / Ṣaḥīḥ Muslim, Book of Faith, section 1, statement on prayers that are one of the pillars of Islam, tradition No. 11
– The call to prayer is based on the traditions/ Ṣaḥīḥ Muslim, Book of Prayer 4, section on the description of the call to prayer, tradition No. 379
– Slaughtering according to Islamic legislation is based on Ṣaḥīḥ Al-Bukhārī, Book of sacrifices and hunting, section on things sacrificed to idols and statues, tradition No. 5180
– The prohibition of wearing gold is based on the Ḥadīth, Ṣaḥīḥ Muslim, Book of dress code, section on the prohibition of gold rings for men and the abrogation of its legalization which obtained earlier in Islam, tradition No. 2089
For more on this topic, see Chapter IX (Bukhārī 2) under the title (Confirmation of the importance of Ḥadīth in Islam)
and Chapter X (Ṣaḥīḥ Muslim) under the title (Confirmation of the importance of Ḥadīth in Islam):

Chapter VIII
Al-Bukhārī’s errors (Ṣaḥīḥ Al-Bukhārī’s errors)-Part 1
Confirmation of the importance of Ḥadīth in Islam:
“It is known as being the most authentic book among Sunnis after the Book of Allāh (i.e., the Koran).”
Ibn Kathīr
“The [Islamic] nation is in unanimous agreement on the authenticity of these two books (Ṣaḥīḥ Al-Bukhārī and Ṣaḥīḥ Muslim) and that it is obligatory to practice the traditions contained in them.”
Imām Yaḥyā b. Sharaf An-Nawawī
“There isn’t under the canopy of the sky any book that is more authentic than Al-Bukhārī and Muslim, after the Koran.”
Shaykh al-Islam Ibn Taymiyyah
Video of Sheikh Muḥammad Hassān defending Sunnah and traditions of the Prophet. He affirms that Al-Bukhārī is the most authentic book after the Koran. He says that it is inspired and whoever denies this is an infidel according to scholarly consensus:

Another clip of Sheikh Hassān confirming that those who say that Ṣaḥīḥ Al-Bukhārī and Ṣaḥīḥ Muslim are full of weak traditions is ignorant and does not know anything:

Al-Azharī confirms that the Ḥadīth was written down during the lifetime of the Prophet, together with authentic chains of narration (isnāds):

Islam is based on:
1) The Koran.
2) The Sunnah.

Sunnah of the Prophet is the second source of Islamic law.
But what is Sunnah?
Definition of Sunnah:
Sunnah in the Arabic language: manner and habit. The Koran says, “Certain [divine] precedents (sunan) have passed before you,” namely: paths. Sunnah is everything the Messenger of Allāh said or did. These linguistic meanings are consistent with the technical meaning: whatever the Prophet, peace be upon him, practiced became his path or manner of life, as well as the reports that were transmitted about him. All this was refined and purified from foreign matter by Ḥadīth scholars.
Sunnah is used by traditionists to mean the sayings of the Prophet, peace be upon him, his actions and silent approvals taqrīrāt.
For scholars of Principles of Islamic Jurisprudence ʿulamāʾ al-ʾuṣūl, it is the second evidence of legal judgments after the Holy Koran …
They define it as follows: “All acts or statements coming from the Prophet, peace be upon him, that do not amount to miracles.” (i.e., which ordinary humans are capable of performing.)

Divisions of Sunnah:
The pure Sunnah is divided into several divisions:

1. Verbal (sunnah qawliyya):
Consists in traditions uttered by the Holy Prophet, peace be upon him, as a result of which legal judgment was established. For example, the saying of the Prophet, peace be upon him: “The deeds are judged by the intentions,” among others holy ḥadīths uttered by the Messenger of Allāh, peace be upon him.
2. Actual (sunnah fiʿliyya):
It is the actions of the Prophet, peace be upon him, in matters of worship and otherwise, as a result of which legal judgment was established.
Such as: His performance, peace be upon him, of the five daily prayers in all their details.
3. Tacit (sunnah taqrīriyya); i.e., silent approvals or disapprovals:
It consists in all actions and words approved [or disapproved] by the Messenger of Allāh, peace be upon him.

The status of Sunnah
The status of Sunnah, once its authenticity is determined by means of the chain of narration (sanad); i.e., once we are certain that the Prophet, peace be upon him, uttered such words, is the same as that of the Koran in terms of authoritativeness. The authentic Sunnah of the Messenger of Allāh, peace be upon him, is, therefore, as binding as the Koran itself; it is obligatory to believe it and act on the judgments either directly or indirectly inferred from it. This is in keeping with the Koranic verse that says: “Allah has sent down to you the Book and wisdom.” [Surah An-Nisāʾ 4: 113], wisdom here meaning the Sunnah. The Prophet, peace be upon him, said: “Let me not find any of you reclining on his couch, when he receives a command of mine, saying: ‘We do not know? We have followed what we found in Allāh’s book.’ I have indeed been given the Book along with [another] one similar to it.” [Narrated by Imāms Aḥmad, Tirmiḏī and Ibn Māja].
It is the second source of legislation, behavior and lifestyle for all Muslims, after the Koran. The consensus of all scholars of Sunni Islam is that the books Ṣaḥīḥ Al-Bukhārī and Ṣaḥīḥ Muslim (the two Ṣaḥīḥs) are the most important source of the Sunnah. As Nawawī stated, “The [Islamic] nation is in unanimous agreement on the authenticity of these two books (Ṣaḥīḥ Al-Bukhārī and Ṣaḥīḥ Muslim) and that it is obligatory to practice the traditions contained in them.”
Yaḥyā b. Sharaf An-Nawawī.

Shaykh al-Islam Ibn Taymiyyah said, “There isn’t under the canopy of the sky any book that is more authentic than Al-Bukhārī and Muslim after the Koran.”
It is worth mentioning in this respect that quite a lot of the teachings of Islam are derived from the traditions contained in Ṣaḥīḥ Al-Bukhārī and Ṣaḥīḥ Muslim. There are some examples, but the most important one is that the five daily prayers in Islam were never mentioned in the Koran itself. Muslims, however, knew about them from the two Ṣaḥīḥs, together with the manner of performing them, the ablution, and the enactment of the call to prayer as law.

Degrees of Ḥadīth: Authentic, good, and weak. Ibn Ḥajar’s definition of the authentic ḥadīth: It is a tradition which enjoys the highest qualities of acceptance, or what is described as being on the basis of the most authentic chains of narration (asānīd).
In addition, Al-Ḥāfiẓ Ibn Ḥajar showed in his commentary that there are also degrees of the authenticity other than the above.

He said: No doubt that the traditions narrated by Al-Bukhārī and Muslim are of the highest rank. These are followed by the traditions narrated by Al-Bukhārī only, and then by the traditions narrated by Muslim only. After that come the traditions narrated in Musnad Aḥmad, or in any other books. After studying the chain of narration (sanad) of such traditions, we also found them to be authentic.

Ibn Ḥajar Al-ʿAsqalānī, a medieval Shāfiʿī Sunni scholar of Islam, also known as shaykh al-islām and “Commander of the Faithful” (amīr al-muʾminīn) in matters of Ḥadīth. He authored some 50 works on Ḥadīth, history, biography, tafsīr, poetry, and Shāfiʿī jurisprudence, the most valued of which being his commentary of the Ṣaḥīh of Bukhārī, titled Fatḥ al-Bārī (in fifteen volumes).

Summary of Ibn Ḥajar’s view: Reliable traditions are those traditions contained in Ṣaḥīḥ Al-Bukhārī and Ṣaḥīḥ Muslim, or in other sources, after studying their sanad and the establishment of their authenticity.
It is possible to ascertain the degree of authenticity of any given ḥadith through the Islamic website الدرر السنية – الموسوعة الحديثية
After entering the website, you will find a space in which you can write any part of a ḥadīth. The search-engine will search for it and show you both its degree and sanad, and if it is authentic, good or poor.

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