Recommended Reading:
(Note: Please note that my illustration and its comments have no affiliation
with the author and Islamic scholar cited below. My own views may and may not
concur with the views of this cited scholar / author and remain fully committed
to academic assessment and rigour. However, this article is recommended
reading).
Criticism of the Proto-Hadith Canon: Al-Daraqutni’s Adjustment of the
Sahihayn
by Jonathan A. C. Brown
Journal of Islamic Studies (2004) 15 (1): 1-37.
Abstract provided:
Courtesy:
http://jis.oxfordjournals.org/content/15/1/1.abstract
"Although in modern times the Sahih Hadith collections of Muhammad b. Ismail
al-Bukhari (d. 256/870) and Muslim b. al-Hajjaj (d. 261/875) have achieved
canonical status in the Islamic world, Muslims studying the Prophetic legacy
have a long tradition of criticizing these authoritative compilations. The most
salient and influential critique has been the Kitab al-ilzamat wa-l-tatabbu',
‘The Book of Suggested Additions and Revisions,’ of 'Ali b. 'Umar al-Daraqutni
(d. 385/995). When Muslim scholars first pronounced the formula of the umma’s
infallible consensus over the works of al-Bukhari and Muslim, the material al-Daraqutni
objected to in this important critique was excluded.
This article investigates the possible methodological and ideological factors
that could have driven al-Daraqutni’s critique. Far from being a polemicist, al-Daraqutni
clearly esteemed the two Sahih collections and sought to correct any
imperfections he found in them. He understood Hadith to be wholly the product of
chains of transmission, and his approach thus revolved around questions of a
narration’s form to the exclusion of its content. Consequently, his own opinions
on legal, ritual, or theological questions played no discernible part in his
criticism. Rather, al-Daraqutni’s objections to items in the Sahih collections
stemmed from a methodological sternness in the criticism of Hadith that exceeded
that of their authors as well as the majority of later Sunni scholars. This
article thus also explores the debate over the central question of additions in
Prophetic traditions (ziyadat al-thiqa) as it developed after al-Bukhari and
Muslim’s deaths and how it informed al-Daraqutni’s assessment of their seminal
Hadith compilations"