ABSTRACT
Next to the Koran there is no book which is as highly esteemed by orthodox Islam as Bukhārī’s collection of traditions, known as al-Ṣaḥīḥ. 1 Studying it occupies a dominant position in the curriculum of the madāris and is surrounded by a halo similar to that surrounding the study of the Koran itself. Completing the perusal of the book is celebrated; in times of need, passages from it are read; and in particular in the Maghreb it is seen as a book that can perform miracles. 2 This deep reverence is explained initially by the fact that the Ṣaḥīḥ contains remarks made by the Prophet which are considered to be authentic and whose role for the way of living of the faithful is just as important as the word of God in the Koran. There are, however, more reasons why of the vast number of similar works, the consensus of the Islamic world should have recognised Bukhārī’s collection in particular to be the best representation of the Sunna. Even among the six canonical collections (al-kutub al-sitta) it occupies a wholly unique position because of the critical selection of the content, its exceptional wealth of information and its clear structure. The strict and critical examination Bukhārī applies to every single transmitter is unequalled; [61] not even Muslim attains the same level. The idea that all the traditions in his collection must be proof against criticism consequently gained ground, always more firmly with the passage of time, even though educated circles never ceased to be aware that every scholar of 246tradition has the right to scrutinise every single instance. The variety of topics discussed in the Ṣaḥīḥ is unsurpassed as well. Besides canonical law which, as is only fair, occupies the largest space, dogmatics is dealt with at length. Comprehensive chapters are devoted to the legends of the Prophet, the story of Muhammad and his companions, their campaigns and their ‘virtues’; other parts go into individual aspects of popular beliefs such as the interpretation of dreams and eschatology, manners and morals, or devotional exercises. Finally this collection contains an extensive commentary on the Koran. This wealth of material is arranged clearly within a frame whose headings, together with explanatory notes, additional remarks and verses from the Koran, are meant to facilitate the reader’s understanding of the traditions presented. If the same tradition is instructive in more than one context, it is (in contrast to Muslim’s collection) repeated in all the relevant places, if only in excerpts in some cases. All along the reader sense the solicitous hand of the theologian intent on presenting immaculate traditions, which have stood up to the most critical scrutiny, in the most efficient way for future use.
