How can one respond to those who question the authenticity of the Hadith in Sahih al-Bukhari, claiming that they were written centuries after the Hijra, and that the Prophet, peace and blessings be upon him, forbade the writing of Hadith, and that they contain Hadith that contradict the Qur'an and reason?

Regarding al-Bukhari's compilation of his Sahih two centuries later: The Hadith scholars established precise conditions for accepting narrations. They would only accept from a trustworthy person who combined uprightness (adalah) and precision (dhabt), with their narration being free from oddities (shudhudh) and defects (illah). Allah preserved the Sunnah just as He preserved the Qur'an. This science of critiquing and scrutinizing narrations is unique to Muslims. As for the two Sahihs of al-Bukhari and Muslim, they hold a special status, as the scholars of the Ummah have accepted them. Most of the criticisms leveled against them are directed at the science of Hadith methodology, not at the texts of the Hadiths themselves. Disparaging al-Bukhari's Hadiths is different from criticizing a specific Hadith for academic reasons.

As for the issue of writing Hadith: The Messenger of Allah (peace be upon him) prohibited the writing of anything other than the Qur'an, while at the same time permitting some of his companions to write. This was to prevent the Qur'an from being confused with other texts in an era when writing tools were scarce.

Regarding the apparent contradiction between the Qur'an and the Sunnah: Both are revelations from Allah. The prophetic Sunnah in legislation is a revelation. Therefore, they are reconciled just as verses of the Qur'an are reconciled.

Concerning the Sunnah contradicting reason: Human intellects are limited and cannot encompass the wisdom of legislation. Sound reason does not contradict sound transmitted texts (naql), and prioritizing reason over the rulings of Sharia is deviation.

Regarding the abrogation of the Qur'an by the Sunnah: This is a matter of scholarly disagreement, and the majority permits it by means of the mutawatir Sunnah (mass-transmitted Sunnah).

As for the apostasy penalty (hadd al-riddah): It is established by authentic Sunnah and the consensus of the Companions. It does not contradict freedom of belief, as it is an exception for the public interest.

Regarding the stoning penalty (hadd al-rajm): It is established by the Qur'an and Sunnah for the married fornicator. The noble verse "O wives of the Prophet, whoever of you commits a clear immorality – for her the punishment will be doubled" (Quran 33:30) speaks of the punishment in the Hereafter, not in this world. The immorality mentioned therein is evident disobedience. Disparaging the stoning and apostasy penalties aims to undermine the Sunnah.

As for the Hadith "Whoever claims the claims of Jahiliyyah (pre-Islamic ignorance)": It has a meaning and wisdom.

Regarding al-Bukhari's selection of Hadiths: Neither he nor Muslim included every authentic Hadith they possessed in their respective Sahihs.