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The Transmission of Muslim's Ṣaḥīḥ
Published online by Cambridge University Press: 15 March 2011
Extract
The collections of Tradition compiled by Al-Bukhārī and Muslim are considered to be more authoritative than any other. Ibn al-Ṣalāḥ says: “Their books are the soundest after the mighty Book of God.” Most Muslims consider Al-Bukhārī's Ṣaḥīḥ to be the more authoritative of the two, but there have been some who have expressed a preference for Muslim's. Abū 'Alī al-Ḥusain b. 'Alī al-Naisābūrī is quoted as saying: “There is no book under the face of heaven sounder than the book of Muslim b. al-Ḥajjāj.” Ibn al-Ṣalāḥ says that if this merely means that Muslim did not imitate Al-Bukhārī in giving statements in his headings unaccompanied by an isnād, there is no harm; but if it means that the book itself is sounder, it is to be refuted. Al-Nawawī remarks that Muslim's Ṣaḥīḥ has an advantage over Al-Bukhārī's because he gives all the lines of transmission when he mentions a tradition, whereas Al-Bukhārī repeats traditions in different places, sometimes giving one line of transmission and sometimes another. Al-Dhahabī quotes Ibn 'Uqda to the effect that Al-Bukhārī sometimes makes the mistake of mentioning a man on one occasion by his name and on another by his kunya and imagining that there are two men, whereas Muslim rarely makes an error. But Al-Dhahabī shows that he himself considers Al-Bukhārī to be superior, for after mentioning the words of Abū 'Ali al-Naisābūrī quoted above, he remarks laconically: “Perhaps Al-Bukhārī's Ṣaḥīḥ had not reached Abū 'Alī.” In addition to Abū 'Alī, some shaikhs of the Maghrib are said to have preferred Muslim; but the general view is that, while the two are of the highest authority, Al-Bukhārī's Ṣaḥīḥ takes first place.
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References
page 46 note 1 'Ulūm al-hadīth, p. 13.
page 46 note 2 Ibid., p. 14.
page 46 note 3 Sharḥ Ṣaḥīḥ Muslim, i, p. 10.
page 46 note 4 Tadhkirat al-ḥuffāẓ, ii, 151.
page 46 note 5 Cf. Ḥājjī Khalīfa, ii, 512 ff., 541 ff.
page 46 note 6 MS. No. dciii, Biblioteca National de Madrid.
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page 51 note 1 Sharḥ, i, 5.
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page 51 note 10 Ṣila, No. 1285; Ḍabbī, Bughyat, No. 1392; Geogr. Wörterb., i, 880.
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page 52 note 6 Ṣila, No. 1102; cf. Ghāyat, No. 3405.
page 52 note 7 Ṣila, No. 601; cf. Ḍabbī, No. 958.
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page 53 note 1 Ṣila, No. 1158.
page 53 note 2 Ṣila, No. 1159; Ḍabbī, No. 205; Mu'jam, No. 100.
page 53 note 3 Ṣila, No. 351; Ḍabbī, No. 658.
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page 53 note 7 Ṣila, No. 773; Ḍabbī, No. 1079; Mu'jam, No. 233.
page 54 note 1 Sharḥ, i, p. 7.
page 54 note 2 Dhahabī, , Mīzān al-i'tidāl, ii, 337Google Scholar, says he transmitted Muslim's Ṣaḥīḥ from Ibn Sufyān; but his presence in such a work suggests that his authority is doubtful.
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page 54 note 4 Ansāb, 482b.
page 54 note 5 Fihrisa, p. 100.
page 54 note 6 Ghāyat, No. 531.
page 55 note 1 Ṣila, No. 1276; Ghāyat, No. 3645.
page 55 note 2 Ṣila, No. 178; Geogr. Wörterb., i, 663, where Al-Biṭraushī is given.
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page 55 note 4 Ṣila, No. 1174; Takmila, No. 622.
page 55 note 5 Ṣila, No. 1123; Ḍabbī, No. 256; Geogr. Wörterb., i, 663, etc.
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page 55 note 7 Ṣila, No. 1093.
page 55 note 8 Ṣila, 771; cf. Ḍabbī, No. 1068.
page 56 note 1 Ṣila, No. 1326; Ḍabbī, No. 1425; Dībāj, p. 348.
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page 57 note 2 Ibn al-Faraḍī, Ta'rīkh ‘ulamā’ al-Andalus, No. 1678.
page 57 note 3 Ṣila, No. 131; cf. Ḍabbī, No. 349.
page 57 note 4 Ḍabbī, No. 87.
page 57 note 5 Ṣila, No. 1173.
page 57 note 6 Makkari, i, p. 603; Faraḍī, No. 1718.
page 58 note 1 Ṣila, No. 774.
page 58 note 2 Takmila, No. 491.
page 58 note 3 Ṣila, No. 622.
page 58 note 4 Cf. Fihrisa, p. 435.
page 58 note 5 Ṣila, No. 1259.
page 58 note 6 Ṣila, No. 825; Geogr. Wörterb., ii, 620; GAL., Supp., i, 732.
page 58 note 7 Ṣila, No. 822; Ḍabbī, No. 1125; Geogr. Wörterb., iv. 875.
page 59 note 1 Ṣila, No. 41.
page 59 note 2 Ṣila, No. 1077; cf. Ḍabbī, No. 241.
page 60 note 1 Al-Nawawī is proud of the fact that only six names appear in the chain between himself and Muslim. He notes that all the transmitters were long-lived and were connected with Naisābūr (Sharḥ, i, p. 6).
page 60 note 2 Ṣila, No. 744.
page 60 note 3 Ibid., No. 593.
page 60 note 4 'Ulūm al-ḥadīth, p. 139. When discussing ijāza (p. 156), he mentions that it has been considered allowable to grant it to someone and to those who will be born to him; or to him and his son and his descendants.