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Chapter 3
The Authority of the Sunnah: Its Historical Aspect
Faced with the overwhelming arguments in favour of the authority
of sunnah, some people resort to another way of suspecting its
credibility, that is, to suspect its historical authenticity.
According to them, the sunnah of the Holy Prophet (
) though
having a binding authority for all times to come, has not been preserved in a
trustworthy manner. Unlike the Holy Qurān, they say, there is no single book
containing reliable reports about the sunnah. There are too many works
having a large number of traditions sometimes conflicting each other. And these
books, too, were compiled in the third century of Hijrah. So, we cannot place
our trust in the reports which have not even been reduced to writing
during the first three centuries.
This argument is based on a number of misstatements and
misconceptions. As we shall see in this chapter, inshā-Allāh, it is
totally wrong to claim that the traditions of the sunnah have been
compiled in the third century. But, before approaching this historical aspect of
the sunnah, let us examine the argument in its logical perspective.
This argument accepts that the Holy Prophet (
)
has a prophetic authority for all times to come, and that his obedience is
mandatory for all Muslims of whatever age, but in the same breath it claims that
the reports of the sunnah being unreliable, we cannot carry out this
obedience. Does it not logically conclude that Allāh has enjoined upon us to
obey the Messenger, but did not make this obedience practicable. The question is
whether Allāh Almighty may give us a positive command to do something which is
beyond our ability and means. The answer is certainly no. The Holy Qurān
itself says,

Allāh does not task anybody except to his ability.
It cannot be envisaged that Allāh will bind all the people with
something which does not exist or cannot be ascertained. Accepting that Allāh
has enjoined upon us to follow the sunnah of the Holy Prophet (
),
it certainly implies that the sunnah is not undiscoverable. If Allāh has
made it obligatory to follow the sunnah, He has certainly preserved it
for us, in a reliable form.
The following aspect also merits consideration. Allāh Almighty
has given us a promise in the Holy Qurān:

Indeed We have revealed the Zikr (ie. the Qurān) and surely
We will preserve it. (15:9)
In this verse, Allāh Almighty has assured the preservation of
the Holy Qurān. This implies that the Qurān will remain uninterpolated
and that it shall always be transferred from one generation to the other in its
real and original form, undistorted by any foreign element. The question now is
whether this divine protection is restricted only to the words of the Holy
Qurān or does it extend to its real meanings as well. If the prophetic
explanation is necessary to understand the Holy Qurān correctly, as proved
in the first chapter, then the preservation of the Qurānic words alone
cannot serve the purpose unless the prophetic explanations are also preserved.
As quoted earlier, the Holy Book says,

We have revealed to you the Zikr (Qurān) so that you may
explain to the people what has been sent down for them.
The word Zikr has been used here for the Holy
Qurān as has been used in the verse 15:9 and it has been made clear that the
people can only benefit from its guidance when they are led by the explanations
of the Holy Prophet (
).
Again, the words for the people indicate (especially in
the original Arabic context), that the Holy Prophets (
)
explanation is always needed by everyone.
Now, if everyone, in every age is in need of the prophetic
explanation, without which they cannot fully benefit from the Holy Book, how
would it be useful for them to preserve the Qurānic text and leave its
prophetic explanation at the mercy of distorters, extending to it no type of
protection whatsoever.
Therefore, once the necessity of the prophetic explanations of
the Holy Qurān is accepted, it will be self-contradictory to claim that
these explanations are unavailable today. It will amount to negating the divine
wisdom, because it is in no way a wise policy to establish the necessity of the sunnah
on the one hand and to make its discovery impossible on the other. Such a policy
cannot be attributed to Allāh, the All-Mighty, the All-Wise.
This deductive argument is, in my view, sufficient to establish
that comprehending the sunnah of the Holy Prophet (
),
which is necessary for the correct understanding of the divine guidance, shall
as a whole remain available in a reliable manner forever. All objections raised
against the authenticity of the sunnah as a whole can be repudiated on
this score alone. But in order to study the actual facts, we are giving here a
brief account of the measures taken by the ummah to preserve the sunnah
of the Holy Prophet (
).
It is a brief and introductive study of the subject, for which the comprehensive
and voluminous books are available in Arabic and other languages. The brief
account we intend to give here is not comprehensive. The only purpose is to
highlight some basic facts which, if studied objectively, are well enough to
support the deductive inference about the authenticity of the sunnah.
The Preservation of Sunnah
It is totally wrong to say that the sunnah of the Holy
Prophet (
)
was compiled for the first time in the third century. In fact, the compilation
had begun in the very days of the Holy Prophet (
)
as we shall see later, though the compilations in a written form were not the
sole measures adopted for the preservation of the sunnah. There were many
other reliable sources of preservation also. In order to understand the point
correctly we will have to know the different kinds of the sunnah of the
Holy Prophet (
).
Three Kinds of Ahādīth
An individual tradition which narrates a sunnah of
the Holy Prophet (
)
is termed in the relevant sciences as hadīth (pl. ahādīth).
The ahādīth, with regard to the frequency of their sources, are divided
into three major kinds:
(1) Mutawātir: It is a hadīth narrated in each era, from the days of the Holy Prophet (
)
up to this day by such a large number of narrators that it is impossible to
reasonably accept that all of them have colluded to tell a lie.
This kind is further classified into two sub-divisions:
(a) Mutawātir in words: It is a hadīth
whose words are narrated by such a large number as is required for a mutawātir,
in a manner that all the narrators are unanimous in reporting it with the same
words without any substantial discrepancy.
(b) Mutawātir in meaning: It is a mutawātir
hadīth which is not reported by the
narrators in the same words. The words of the narrators are different. Sometimes
even the reported events are not the same. But all the narrators are unanimous
in reporting a basic concept which is common in all the reports. This common
concept is also ranked as a mutawātir concept.
For example, there is a saying of the Holy Prophet (
),

Whoever intentionally attributes a lie against me, should
prepare his seat in the Fire.
This is a mutawātir hadīth
of the first kind, because it has a minimum of seventy-four narrators. In other
words, seventy-four companions of the Holy Prophet (
)
have reported this hadīth at
different occasions, all with the same words.
The number of those who received this hadīth from these companions is many times greater, because each of
the seventy-four companions has conveyed it to a number of his pupils. Thus, the
total number of the narrators of this hadīth
has been increasing in each successive generation, and has never been less than
seventy-four. All these narrators, who are now hundreds in number, report it in
the same words without even a minor change. This hadīth is, therefore, mutawātir by words, because it cannot
be imagined reasonably that such a large number of people have colluded to coin
a fallacious sentence in order to attribute it to the Holy Prophet (
).
On the other hand, it is also reported by such a large number of
narrators that the Holy Prophet (
)
has enjoined us to perform two rakāt in Fajr, four rakāt in
Zuhr, Asr and Isha, and three rakāt in the Maghrib prayer, yet
the narrations of all the reporters who reported the number of rakāt
are not in the same words. Their words are different. Even the events reported
by them are different. But the common feature of all the reports is the same.
This common feature, namely, the exact number of rakāt, is said to be
mutawātir in meaning.
(2) The second kind of hadīth
is Mashhoor. This term is defined by the scholars of hadīth
as follows:
A hadīth which is
not mutawātir, but its narrators are not less than three in any
generation. [Tadreeb-ur-Rāwi by Suyuti]
The same term is also used by the scholars of fiqh, but
their definition is slightly different. They say,
A mashhoor hadīth
is one which was not mutawātir in the generation of the Holy Companions,
but became mutawātir immediately after them. [Usool of
Sarkhasi]
The mashhoor hadīth
according to each definition falls in the second category following the mutawātir.
(3) Khabar-ul-Wāhid. It is a hadīth
whose narrators are less than three in any given generation.
Let us now examine each kind separately.
The Authenticity of the First Two Kinds
As for the mutawātir, nobody can question its
authenticity. The fact narrated by a mutawātir chain is always accepted
as an absolute truth even if pertaining to our daily life. Any statement based
on a mutawātir narration must be accepted by everyone without any
hesitation. I have never seen the city of Moscow, but the fact that Moscow is a
large city and is the capital of U.S.S.R. is an absolute truth which cannot be
denied. This fact is proved, to me, by a large number of narrators who have seen
the city. This is a continuously narrated, or a mutawātir, fact which
cannot be denied or questioned.
I have not seen the events of the First and the Second World
War. But the fact that these two wars occurred stands proved without a shadow of
doubt on the basis of the mutawātir reports about them. Nobody with a
sound sense can claim that all those who reported the occurrence of these two
wars have colluded to coin a fallacious report and that no war took place at
all. This strong belief in the factum of war is based on the mutawātir
reports of the event.
In the same way the mutawātir reports about the sunnah
of the Holy Prophet (
)
are to be held as absolutely true without any iota of doubt in their
authenticity. The authenticity of the Holy Qurān being the same Book as that
revealed to the Holy Prophet (
)
is of the same nature. Thus, the mutawātir ahādīth, whether they be mutawātir in words or in meaning,
are as authentic as the Holy Qurān, and there is no difference between the
two in as far as the reliability of their source of narration is concerned.
Although the ahādīth
falling under the first category of the mutawātir, ie. the mutawātir
in words, are very few in number, yet the ahādīth
relating to the second kind, namely the mutawātir in meaning, are
available in large numbers. Thus, a very sizeable portion of the sunnah
of the Holy Prophet (
)
falls in this kind of mutawātir, the authenticity of which cannot be
doubted in any manner.
As for the second kind, ie. the mashhoor, its
standard of authenticity is lower than that of the mutawātir; yet, it is
sufficient to provide satisfaction about the correctness of the narration
because its narrators have been more than three trustworthy persons in every
generation.
The third kind is khabar-ul-wāhid. The authenticity of
this kind depends on the veracity of its narrators. If the narrator is
trustworthy in all respects, the report given by him can be accepted, but if the
single reporter is believed to be doubtful, the entire report subsequently
remains doubtful. This principle is followed in every sphere of life. Why should
it not be applied to the reports about the sunnah of the Holy Prophet (
)?
Rather, in the case of ahādīth, this
principle is most applicable, because the reporters of ahādīth were fully cognizant of the delicate nature of what they
narrate. It was not simple news of an ordinary event having no legal or
religious effect. It was the narration of a fact which has a far-reaching effect
on the lives of millions of people. The reporters of ahādīth
knew well that it is not a play to ascribe a word or act to the Holy Prophet (
).
Any deliberate error in this narration, or any negligence in this respect would
lead them to the wrath of Allāh and render them liable to be punished in hell.
Every reporter of hadīth was aware of
the following well-known mutawātir hadīth:

Whoever intentionally attributes a lie against me, should
prepare his seat in the Fire.
This hadīth had
created such a strong sense of responsibility in the hearts of the narrators of ahādīth
that while reporting anything about the Holy Prophet (
)
they often turned pale out of fear, lest some error should creep into their
narration.
This was the basic reason for which the responsible narrators of
ahādīth showed the maximum
precaution in preserving and reporting a hadīth.
This standard of precaution cannot be found in any other reports of historical
events. So, the principle that the veracity of a report depends on the nature of
its reporter is far more validly applicable to the reports of ahādīth
than it is applicable to the general reports of ordinary nature.
Let us now examine the various ways adopted by the ummah
to preserve the ahādīth in their
original form.
Different Ways of Ahādīth Preservation
As we shall later see, the companions of the Holy Prophet (
)
reduced a large number of ahādīth in
writing. Yet, writing was not the sole means of their preservation. There were
many other ways.
1. Memorization
First of all, the companions of the Holy Prophet (
)
used to learn ahādīth by heart. The
Holy Prophet (
)
has said:

May Allāh bestow vigor to a person who hears my
saying and learns it by heart and then conveys it to others exactly as he hears
it.
The companions of the Holy Prophet (
)
were eager to follow this hadīth and
used to devote considerable time for committing ahādīth to their memories. A large number of them left their homes
and began to live in the Mosque of the Holy Prophet (
)
so that they may hear the ahādīth
directly from the mouth of the Holy Prophet (
).
They spent all their time exclusively in securing the ahādīth in their hearts. They are called Ashāb as-Suffah.
The Arabs had such strong memories that they would easily
memorize hundreds of verses of their poetry. Nearly all of them knew by heart
detailed pedigrees of not only themselves, but also of their horses and camels.
Even their children had enough knowledge of the pedigrees of different tribes.
Hammād is a famous narrator of Arab poetry. It is reported that he knew by
heart one hundred long poems for each letter of the alphabet, meaning thereby
that he knew three thousand and thirty-eight long poems [al-Alam by
Zrikli 2:131].
The Arabs were so proud of their memory power that they placed
more of their confidence on it than on writing. Some poets deemed it a blemish
to preserve their poetry in writing. They believed that writings on papers can
be tampered with, while the memory cannot be distorted by anyone. If any poets
have written some of their poems, they did not like to disclose this fact,
because it would be indicative of a defect in their memory [See al-Aghani
61:611].
The companions of the Holy Prophet (
)
utilized this memory for preserving ahādīth
which they deemed to be the only source of guidance after the Holy Qurān. It
is obvious that their enthusiasm towards the preservation of ahādīth
far exceeded their zeal for preserving their poetry and literature. They
therefore used their memory in respect of ahādīth
with more vigor and more precaution.
Sayyidunā Abū Hurairah (
), the famous companion of the
Holy Prophet (
),
who has reported 5,374 ahādīth,
says:

I have divided my night into three parts: In one
third of the night I perform prayer, in one third I sleep and in one third I
memorize the ahādīth of the Holy Prophet (
).
[Sunan ad-Dārimi]
Sayyidunā Abū Hurairah (
), after embracing Islām,
devoted his life exclusively for learning the ahādīth.
He has reported more ahādīth than
any other companion of the Holy Prophet (
).
Once, Marwān, the governor of Madīnah, tried to test his
memory. He invited him to his house where he asked him to narrate some ahādīth.
Marwān simultaneously ordered his scribe, Abu Zuaiziah, to sit behind a
curtain and write the ahādīth
reported by Abū Hurairah (
).
The scribe noted the ahādīth. After
a year, he invited Abū Hurairah again and requested him to repeat what he had
narrated last year, and likewise ordered Abu Zuaiziah to sit behind a
curtain and compare the present words of Abū Hurairah (
)
with the ahādīth he had already
written previously. Sayyidunā Abū
Hurairah (
)
began to repeat the ahādīth while
Abu Zuaiziah compared them. He found that Abū Hurairah did not leave a
single word, nor did he change any word from his earlier narrations [al-Bidāyah
wan-Nihāyah and Siyar al-Alām of Dhahabi].
Numerous other examples of this type are available in the
history of the science of hadīth
which clearly show that the ahādīth
reporters have used their extraordinary memory power given to them by Allāh
Almighty for preserving the Sunnah of the Holy Prophet (
), as
promised by Him in the Holy Qurān.
As we shall later see, scholars of the science of hadīth
developed the science of Asmā ur-Rijāl by which they have deduced
reliable means to test the memory power of each narrator of ahādīth.
They never accepted any hadīth as
reliable unless all of its narrators were proved to have high memory standards.
Thus, memory power in the science of hadīth is not a vague term of general nature. It is a technical
term having specified criteria to test the veracity of narrators. A great number
of scholars of the sciences of Asmā ur-Rijāl and Jarh wa Tadīl
have devoted their lives to examine the reporters of hadīth
on that criteria. Their task was to judge the memory power of each narrator and
to record objective opinions about them.
Memories of the ahādīth
reporters cannot be compared with the memory of a layman today who witnesses an
event or hears some news and conveys it to others in a careless manner seldom
paying attention to the correctness of his narration. The following points in
this respect are worth mentioning:
1. The reporters of ahādīth
were fully cognizant of the great importance and the delicate nature of what
they intended to report. They whole-heartedly believed that any misstatement or
negligent reporting in this field would cause them to be condemned both in this
world and in the Hereafter. This belief equipped them with a very strong sense
of responsibility. It is evident that such a strong sense of responsibility
makes a reporter more accurate in his reports. A newsman reporting an accident
of a common nature in which common people are involved, can report its details
with less accuracy. But if the accident involves the President or the Prime
Minister of his country, he will certainly show more diligence, precaution and
shall employ his best ability to report the incident as accurately as possible.
The reporter is the same, but in the second case he is more accurate in his
report than he was in the first case, because the nature of the incident has
made him more responsible, hence more cautious.
It cannot be denied that the companions of the Holy Prophet (
), their
pupils, and other reliable narrators of ahādīth believed with their heart and soul that the importance of
a hadīth attributed to the Holy
Prophet (
)
exceeds the importance of any other report whatsoever. They believed that it is
a source of Islāmic law which will govern the Ummah for all times to come. They
believed that any negligence in this respect will lead them to the severe
punishment of hell. So, their sense of responsibility while reporting ahādīth
was far higher than that of a newsman reporting an important incident about the
head of his country.
2. The interest of the reporter in the reported events and his
ability to understand them correctly is another important factor which affects
the accuracy of his report. If the reporter is indifferent or negligent about
what he reports, little reliability can be placed on his memory or on any
subsequent report based on it. But if the reporter is not only honest, serious,
and intelligent but also interested and involved in the event, his report can
easily be relied upon.
If some proceedings are going on in a court of law, the reports
of these proceedings can be of different kinds. One report was given by a layman
from the audience who was incidentally present at the court. He had neither any
interest in the proceedings nor had due knowledge and understanding of the legal
issues involved. He gathered a sketchy picture of the proceedings and reported
it to a third person. Such a report can neither be relied upon nor taken as an
authentic version of the proceedings. This report may be full of errors because
the reporter lacks the ability to understand the matter correctly and the
responsible attitude to report it accurately. Such a reporter may not only err
in his reporting, but may after some time also forget the proceedings
altogether.
Suppose there are some newsmen also who have witnessed the
proceedings for the purpose of reporting them in their newspapers. They have
more knowledge and understanding than a layman of the first kind. Their report
shall be more correct than that of the former. But despite their interest and
intelligence, they are not fully aware of the technical and legal questions
involved in the proceedings. Their report shall thus remain deficient in the
legal aspect of the proceedings and cannot be relied upon to that extent because
despite their good memory, they cannot grasp the legal issues completely.
There were also lawyers who were directly involved in the
proceedings. They participated in the debate at the bar. They have argued the
case. They were fully aware of the delicate legal issues involved. They
understood each and every sentence expressed by other lawyers and the judge. It
is obvious that the report of the proceedings given by these lawyers shall be
the most authentic one. Having full knowledge and understanding of the case they
can neither forget nor err while reporting the substantial and material parts of
the proceedings.
Suppose all the three categories had the same standard of memory
power. Yet, the facts narrated by them have different levels of correctness. It
shows that the interest of the reporter in the reported event and his
understanding of the facts involved plays an important role in making his memory
more effective and accurate.
The deep interest of the companions of the Holy Prophet (
) in his
sayings and acts, rather even in his gestures, is beyond any doubt. Their
understanding of what he said, and their close knowledge and observation of the
background and the environment under which he spoke or acted cannot be
questioned. Thus, all the basic factors which help mobilize ones memory were
present in them.
3. The standard of memory power required for the authenticity of
a report is not, as mentioned earlier, a vague concept for which no specific
criteria exist. The scholars of the Science of hadīth have laid down hard and fast rules to ascertain the memory
standard of each reporter. Unless a reporter of a hadīth has specific standards of memory, his reports and not
accepted as reliable.
4. There is a big difference between memorizing a fact which
incidentally came to the knowledge of someone who never cared to remember it any
more, and the memorizing of a fact which is learnt by someone with eagerness,
with an objective purpose to remember it and with a constant effort to keep it
in memory.
While I studied Arabic, my teacher told me many things which I
do not remember today. But the vocabulary I learnt from my teacher is secured in
my mind. The reason is obvious. I never cared to keep the former remembered,
while I was very much eager to learn the latter by heart and to store it in my
memory.
The companions of the Holy Prophet (
) did
not listen to him incidentally nor were they careless in remembering what they
heard. Instead, they daily spared specific times for learning the ahādīth
by heart. The example of Abū Hurairah has already been cited. He used to spare
one third of every night in repeating the ahādīth
he learnt from the Holy Prophet (
).
Thus, memorization was not a weaker source of preservation of ahādīth,
as is sometimes presumed by those who have no proper knowledge of the science of
hadīth. Looked at in its true perspective, the memories of the
reliable reporters of ahādīth were
no less reliable a source of preservation than compiling the ahādīth in book form.
2. Discussions
The second source of preservation of ahādīth was by mutual discussions held by the companions of the
Holy Prophet (
).
Whenever they came to know of a new sunnah, they used to narrate it to
others. Thus, all the companions would tell each other what they learnt from the
Holy Prophet (
). This
was to comply with the specific directions given by the Holy Prophet (
) in
this respect. Here are some ahādīth
to this effect:

Those present should convey (my sunnah)
to those absent [Bukhari].

Convey to others on my behalf, even though it be a single verse
[Bukhari].

May Allāh grant vigor to a person who listens to my saying and
learns it by heart until he conveys it to others [Tirmidhi,
Abu Dāwūd].

You hear (my sayings) and others will hear from you, then
others will hear from them [Abu Dāwūd].

A Muslim cannot offer his brother a better benefit than
transmitting to him a good hadīth which has reached him [Jāmi-ul-Bayān of Ibn Abdul Barr].
These directions given by the Holy Prophet (
) were
more than sufficient to induce his companions towards acquiring the knowledge of
ahādīth and to convey them to
others.
The Holy Prophet (
) also
motivated his companions to study the ahādīth
in their meetings. The word used for this study is Tadarus which means
to teach each other. One person would narrate a particular hadīth
to the other who, in turn, would repeat it to the first, and so on. The purpose
was to learn it correctly. Each one would listen to the others version and
correct his mistake, if any. The result of this tadarus (discussion) was
to remember the ahādīth as firmly as
possible. The Holy Prophet (
) has
held this described process of tadarus to be more meritorious with Allāh
than the individual worship throughout the night. He has said:

Tadarus of knowledge
(the word knowledge in the era of Nabī (
) was
used to connote knowledge relative to the Holy Qurān and the hadīth) for
any period of time in the night is better than spending the entire night in
worship [Jāmi-ul-Bayān].
Moreover, the Holy Prophet (
) has
also warned, that it is a major sin to hide a word of knowledge whenever
it is asked for:

Whoever is questioned pertaining to such knowledge that he has
and thereafter conceals it, will be bridled by a rein of fire [Tirmidhi].
At another occasion, the Holy Prophet (
)
disclosed that concealment of knowledge is in itself a major sin, even
though the person having that knowledge is not asked about it. He said:

Whoever conceals knowledge which can be benefited from, will
come on Doomsday bridled with a bridle of fire [Jāmi-ul-Bayān].
The hadīth makes it
clear that the disclosure of knowledge is an inherent obligation on each
knowledgeable person, no matter whether he is asked about it or not.
As the knowledge of the sunnah of the Holy Prophet (
) was
the highest branch of knowledge in the eyes of his companions, they deemed it an
indispensable obligation on their shoulders to convey to others what they knew
of the sunnah.
Thus, it was the most favorite hobby of the companions of the
Holy Prophet (
)
whenever they sat together, instead of being involved in useless talks, to
discuss his sayings and acts. Each of them would mention what he knew while the
others would listen and try to learn it by heart.
These frequent discussions have played an important role in the
preservation of the Sunnah. It was by the virtue of these discussions
that the ahādīth known only by some
individuals were conveyed to others, and the circle of narrators was gradually
enlarged. Since these discussions were carried out at a time when the Holy
Prophet (
) was
himself present among them, they had the full opportunity to confirm the
veracity of what has been conveyed to them in this process, and some of them
actually did so. The result was that the knowledge of ahādīth acquired a wide range among the companions, which not only
helped in spreading the knowledge of Sunnah but also provided a check on
the mistakes of narrations, because if someone forgets some part of a hadīth,
the others were present to fill in the gap and to correct the error.
3. Practice
The third way of preservation of the Sunnah was to bring
it into practice.
The knowledge of Sunnah was not merely a theoretical
knowledge, nor were the teachings of the Holy Prophet (
) merely
philosophical. They related to practical life. The Holy Prophet (
) did
not confine himself to giving lessons and sermons only, he also trained his
companions practically. Whatever they learnt from the Holy Prophet (
) they
spared no effort to bring it into actual practice. Each companion was so
enthusiastic in practicing the Sunnah of the Holy Prophet (
) that
he tried his best to imitate even his personal habits.
Thus the whole atmosphere was one of following the Sunnah.
The Sunnah was not a verbal report only, it was a living practice, a
widespread behavior and a current fashion demonstrating itself everywhere in the
society, in all the affairs of their daily life.
If a student of mathematics confines himself with remembering
the formulas orally, he is likely to forget them after a lapse of time, but if
he brings them in practice, ten times a day, he shall never forget them.
Likewise, the Sunnah was not an oral service carried out
by the companions. They brought it into their daily practice. The Sunnah was the center of gravity for all their activities. How could they
forget the Sunnah
of the Holy Prophet (
) around
which they built the structure of their whole lives?
Thus, constant practice in accordance with the dictates of the Sunnah
was another major factor which advanced the process of preserving the Sunnah
and protected it from the foreign elements aiming at its distortion.
4. Writing
The fourth way of preserving of ahādīth was writing.
Quite a large number of the companions of the Holy Prophet (
)
reduced the ahādīth to writing after
hearing them from the Holy Prophet (
).
It is true that in the beginning the Holy Prophet (
) had
forbidden some of his companions from writing anything other than the verses of
the Holy Qurān. However, this prohibition was not because the ahādīth
had no authoritative value, but because the Holy Prophet (
) had in
the same breath ordered them to narrate his ahādīth orally. The full text of the relevant hadīth is as follows:

Do not write (what you hear) from me, and whoever has written
something (he heard) from me, he should erase it. Narrate to others (what you
hear) from me; and whoever deliberately attributes a lie to me, he should
prepare his seat in the Fire. [Sahih Muslim]
The underlined phrase of the hadīth
clarifies that prohibition for writing hadīth
was not on account of negating its authority. The actual reason was that in the
beginning of the revelation of the Holy Qurān, the companions of the Holy
Prophet (
) were
not fully familiar with the Qurānic style, nor was the Holy Qurān
compiled in a separate book form. In those days some companions began to write
the ahādīth along with the Qurānic
text. Some explanations of the Holy Qurān given by the Holy Prophet (
) were
written by some of them mixed with the Qurānic verses without any
distinction between the two. It was therefore feared that it would lead to
confuse the Qurānic text with the ahādīth.
It was in this background that the Holy Prophet (
)
stopped this practice and ordered that anything written other than the Holy
Qurān should be rubbed or omitted. It should be kept in mind that in those
days there was a great shortage of writing paper. Even the verses of the Holy
Qurān used to be written on pieces of leather, on planks of wood, on animal
bones and sometimes on stones. It was much difficult to compile all those things
in a book form, and if the ahādīth
were also written in the like manner it would be more difficult to distinguish
between the writings of the Holy Qurān and those of the ahādīth. The lack of familiarity with the Qurānic style would
also help creating confusion.
For these reasons the Holy Prophet (
)
directed his companions to abstain from writing the ahādīth and to confine their preservation to the first three ways
which were equally reliable as discussed earlier.
But all this was in the earlier period of his prophethood. When
the companions became fully conversant of the style of the Holy Qurān and
writing paper became available, this transitory measure of precaution was taken
back, because the danger of confusion between the Qurān and the hadīth
no longer existed.
At this stage, the Holy Prophet (
)
himself directed his companions to write down the ahādīth. Some of his instructions in this respect are quoted
below:
1. One companion from the Ansār complained to the Holy
Prophet (
) that
he hears from him some ahādīth, but
he sometimes forgets them. The Holy Prophet (
) said:

Seek help from your right hand, and pointed out to a
writing. [Jāmi Tirmidhi]
2. Rāfi ibn Khadij (
), the famous companion of the
Holy Prophet (
) says,
I said to the Holy Prophet (
) [that]
we hear from you many things, should we write them down? He replied:

You may write. There is no harm.
[Tadrīb-ur-Rāwi]
3. Sayyiduna Anas (
)
reports that the Holy Prophet (
) has
said:

Preserve knowledge by writing.
[Jāmi-ul-Bayān]
4. Sayyiduna Abu Rāfi (
) sought permission from the
Holy Prophet (
) to
write ahādīth. The Holy Prophet (
)
permitted him to do so. [Jāmi Tirmidhi]
It is reported that the ahādīth
written by Abu Rāfi (
) were copied by other
companions too. Salma, a pupil of Ibn Abbās (
) says:

I saw some small wooden boards with Abdullāh Ibn Abbās.
He was writing on them some reports of the acts of the Holy Prophet (
) which
he acquired from Abu Rāfi. [Tabaqāt Ibn
Sad]
5. Abdullāh ibn Amr ibn al-Ās (
)
reports that the Holy Prophet (
) said
to him:

Preserve knowledge.
He asked, and how should it be preserved? The Holy Prophet
(
)
replied, by writing it. [Mustadrik Hākim; Jāmi-ul-Bayān]
In another report he says, I came to the Holy Prophet (
) and
told him, I want to narrate your ahādīth.
So, I want to take assistance of my handwriting besides my heart. Do you deem it
fit for me? The Holy Prophet (
)
replied, If it is my hadīth you
may seek help from your hand besides your heart. [Sunan Dārimi]
6. It was for this reason that he used to write ahādīth
frequently. He himself says,

I used to write whatever I heard from the Holy Prophet (
)
and wanted to learn it by heart. Some people of the Quraysh dissuaded me and
said, Do you write everything you hear from the Holy Prophet (
),
while he is a human being and sometimes he may be in anger as any other human
beings may be? [Sunan Abu Dāwūd]
They meant that the Holy Prophet (
)
might say something in a state of anger which he did not seriously intend. So,
one should be selective in writing his ahādīth.
Abdullāh ibn Amr conveyed their opinion to the Holy Prophet (
). In
reply, the Holy Prophet (
)
pointed to his lips and said,

I swear by the One in whose hands is the soul of Muhammad:
nothing comes out from these two (lips) except truth. So, do write.
[Sunan Abu Dāwud; Tabaqāt ibn Sad; Mustadrik-ul-Hākim]
It was a clear and absolute order given by the Holy Prophet (
) to
write each and every saying of his without any hesitation or doubt about its
authoritative nature.
In compliance to this order, Abdullāh ibn Amr wrote a
large number of ahādīth and compiled
them in a book form which he named, al-Sahīfah al-Sadīqah. Some
details about this book shall be discussed later on, inshā-Allāh.
7. During the conquest of Makkah (8 A.H.), the Holy Prophet (
)
delivered a detailed sermon containing a number of Sharīah imperatives,
including human rights. One Yemenite person from the gathering, namely, Abu
Shah, requested the Holy Prophet (
) to
provide him the sermon in a written form. The Holy Prophet (
)
thereafter ordered his companions as follows:

Write it down for Abu Shah. [Sahīh-ul-Bukhāri]
These seven examples are more than sufficient to prove that the
writing of ahādīth was not only
permitted but also ordered by the Holy Prophet (
) and
that the earlier bar against writing was only for a transitory period to avoid
any possible confusion between the verses of the Holy Qurān and the ahādīth.
After this transitory period the fear of confusion ended, the bar was lifted and
the companions were persuaded to preserve ahādīth
in a written form.
The Compilation of Hadīth in the
Days of the Holy Prophet (
)
We have discussed the different methods undertaken by the
companions of the Holy Prophet (
) to preserve the ahādīth.
An objective study of these methods would prove that although writing was
not the sole method of their preservation, yet it was never neglected in this
process. Inspired by the Holy Prophet (
) himself, a large number of
his companions used to secure the ahādīth
in written form.
When we study individual efforts of the companions for compiling
ahādīth, we find that thousands of ahādīth
were written in the very days of the Holy Prophet (
) and his four Caliphs. It is
not possible to give an exhaustive survey of these efforts, for it will require
a separate voluminous book on the subject which is not intended here.
Nevertheless, we propose to give a brief account of some outstanding
compilations of ahādīth in that
early period. It will, at least, refute the misconception that the ahādīth
were not compiled during the first three centuries.
The Dictations of the Holy Prophet (
)
To begin with, we would refer to the fact that a considerable
number of ahādīth were dictated and
directed to be secured in written form by the Holy Prophet (
) himself. Here are some
examples:
The Book of Sadaqah
The Holy Prophet (
) has dictated detailed
documents containing rules of Sharīah about the levy of Zakāh,
and specifying the quantum and the rate of Zakāh in respect of different
Zakāt-able assets. This document was named Kitāb as-Sadaqah
(The Book of Sadaqah). Abdullāh ibn Umar (
)
says,

The Holy Prophet (
) dictated the Book of Sadaqah
and was yet to send it to his governors when he passed away. He had attached it
to his sword. When he passed away, Abu Bakr acted according to it till he passed
away, then Umar acted according to it till he passed away. It was mentioned
in his book that one goat is leviable on five camels
[Jāmi Tirmidhi]
The text of this document is available in several books of ahādīth
like the Sunan of Abu Dāwūd. Imām Zuhri, the renowned scholar of hadīth,
used to teach this document to his pupils. He used to say:
This is the text of the document dictated by the Holy Prophet (
) about the rules of Sadaqah (Zakāh).
Its original manuscript is with the children of Sayyiduna Umar. Salim, the
grandson of Umar had taught it to me. I had learnt it by heart. Umar ibn
Abdul-Azīz had procured a copy of this text from Salim and Abdullah, the
grandsons of Umar. I have the same copy with me.
[Sunan Abu Dāwūd]
The Script of Amr ibn Hazm
In 10 A.H., when Najran was conquered by the Muslims, the Holy
Prophet (
) appointed his companion,
Amr ibn Hazm (
), as governer of
the province of Yemen. At this time the Holy Prophet (
) dictated a detailed book to
Ubayy ibn Kab (
) and
handed it over to Amr ibn Hazm.
This book, besides some general advices, contained the rules of Sharīah
about purification, salāh, zakāh, ushr, hajj, umrah,
jihād (battle), spoils, taxes, diyah (blood money),
administration, education, etc.
Sayyiduna Amr ibn Hazm performed his functions as governor of
Yemen in the light of this book. After his demise this document remained with
his grandson, Abu Bakr. Imām Zuhri learnt and copied it from him. He used to
teach it to his pupils. [Certain extracts of this book are found in the works of
hadīth. For the full text see, al-Wathāiq
as-Sayāsiyyah fil-Islām by Dr. Hamīdullāh.]
Written Directives to Other Governors
Similarly, when the Holy Prophet (
) appointed some of his
companions as governors of different provinces he used to dictate to them
similar documents as his directives which they could follow in performing their
duties as rulers or as judges. When he appointed Abu Hurairah and Ala ibn al-Hazrami
as his envoy to the Zoroastrians of Hajar, he dictated to them a directive
containing certain rules of Sharīah about Zakāh and Ushr.
[Tabaqāt Ibn Sad]
Likewise, when he sent Muādh ibn Jabal and Malik ibn Murarah
to Yemen, he gave them a document dictated by him which contained certain rules
of Sharīah. [ibid]
Written Directives for Certain Delegations
Certain Arab tribes who lived in remote areas far from Madīnah,
after embracing Islām used to send their delegations to the Holy Prophet (
). These delegations used to
stay at Madīnah for a considerable period during which they would learn the
teachings of Islām, read the Holy Qurān and listen to the sayings of the
Holy Prophet (
). When they returned to their
homes, some of them requested the Holy Prophet (
) to dictate some instructions
for them and for their tribes. The Holy Prophet (
) used to accept this request
and would dictate some directives containing such rules of Sharīah as
they most needed.
1. Sayyiduna Wail ibn Hujr (
) came
from Yemen and before leaving for home, requested the Holy Prophet (
):

Write me a book addressed to my tribe.
The Holy Prophet (
) dictated three documents to
Sayyiduna Muawiyah (
).
One of these documents pertained to personal problems of Wail ibn Hujr, while
the other two consisted of certain general precepts of Sharīah
concerning Salāh, Zakāh, prohibition of liquor, usury, and certain
other matters. [ibid]
2. Munqiz ibn Hayyan (
), a
member of the tribe of Abdul-Qais, came to the Holy Prophet (
) and embraced Islām. While
returning home he was given a written document by the Holy Prophet (
) which he carried to his tribe
but initially he did not disclose it to anyone. When, due to his efforts, his
father-in-law embraced Islām, he handed over the document to him who in turn
read it before his tribe which subsequently embraced Islām. It was after this
that the famous delegation of Abdul-Qais came to the Holy Prophet (
). The detailed narration is
found in the books of Bukhāri and Muslim. [Mirqāt Sharh Mishkāt; Sharh an-Nawawi]
3. The delegation of the tribe of Ghamid came to the Holy
Prophet (
) and embraced Islām. The Holy
Prophet (
) sent them to Sayyiduna Ubayy
ibn Kab who taught them the Holy Qurān and:

the Holy Prophet (
) dictated for them a book
containing injunctions of Islām. [Tabaqāt
Ibn Sad]
4. The delegation of the tribe of Khatham came to the Holy
Prophet (
). While discussing their
arrival Ibn Sad reports on the authority of different reliable narrators:

They said, We believe in Allāh, His
messenger and in whatever has come from Allāh. So, write for us a document that
we may follow. The Holy Prophet (
) wrote for them a document.
Jarir ibn Abdullāh and those present stood as witnesses to that document.
[ibid]
5. The delegation of the tribes of Sumalah and Huddan came after
the conquest of Makkah. They embraced Islām. The Holy Prophet (
) dictated for them a document
containing Islāmic injunctions about Zakāh. Sayyiduna Thābit ibn Qais had written the document and Sad ibn Ubādah
and Muhammad ibn Maslamah stood as witnesses. [ibid]
6. The same Thābit ibn
Qais (
)
also wrote a document dictated by the Holy Prophet (
) for the delegation of the
tribe of Aslam. The witnesses were Abu Ubaidah ibn al-Jarrah and Umar ibn al-Khattāb.
These are only a few examples which are neither comprehensive
nor exhaustive. Many other instances of the same nature are found in only one
book, namely the Tabaqāt of Ibn Sad. A thorough research in all the
relevant books would certainly expose a large number of like events for which a
more detailed book is required.
All these examples refer to those events only where the Holy
Prophet (
) dictated documents containing
general Islāmic injunctions. He has also dictated numerous official documents
in individual cases. The large number of such documents prevents us from
providing even a short reference to all of them in this brief study. All these
documents also form part of the Sunnah and a large number of Islāmic
injunctions are inferred from them. In brevity, we instead would only refer to a
work of Dr. Muhammad Hamīdullāh, namely, al-Wathāiq as-Siyāsiyyah,
in which he has compiled a considerable number of such documents. Those who
desire further study may peruse the same.
The Compilations of Hadīth by the
Companions of the Holy Prophet (
)
As discussed earlier, the Holy Prophet (
) has not only permitted but
also persuaded his companions to write down his ahādīth.
In pursuance of this direction, the blessed companions of the Holy Prophet (
) used to write ahādīth,
and a considerable number of them have compiled these writings in book forms.
Some examples are given below.
The Scripts of Abu Hurairah (
)
It is well-known that Abu Hurairah (
)
has narrated more ahādīth than any
other companion of the Holy Prophet (
). The number of ahādīth
reported by him is said to be 5374. The reason was that he, after embracing Islām,
devoted his full life for the sole purpose of bearing and preserving the ahādīth
of the Holy Prophet (
). Unlike the other famous
companions, he did not employ himself in any economic activity. He used to
remain in the mosque of the Holy Prophet (
) to hear what he said and to
witness each event around him. He remained hungry, faced starvations and
hardships. Yet, he did not leave the function he had undertaken.
There are concrete evidences that he had preserved the ahādīth
in written form. One of his pupils, namely, Hasan ibn Amr reports that once:
Abu Hurairah (
) took
him to his home and showed him many books containing the ahādīth
of the Holy Prophet (
). [Jāmi Bayān-ul-Ilm;
Fath-ul-Bāri]
It shows that Abu Hurairah had many scripts of ahādīth
with him. It is also established that a number of his pupils had prepared
several scripts of his narrations.
The Script of Abdullāhi ibn Amr (
)
It has been stated earlier that Abdullāh ibn Amr was
specifically instructed by the Holy Prophet (
) to write ahādīth.
He therefore compiled a big script and named it As-Sahīfah as-Sādiqah
(The script of truth). Abdullāh ibn Amr was very precautious in
preserving this script. Mujāhid, one of his favorite pupils says, I went to
Abdullāh ibn Amr and took in hand a script placed beneath his cushion. He
stopped me. I said, You never save anything from me. He replied:

This is the Sādiqah
(the Script of Truth). It is what I heard from the Holy Prophet (
). No other narrator intervenes
between him and myself. If this script, the Book of Allāh, and wahaz (his
agricultural land) are secured for me, I would never care about the rest of the
world. [Jāmi Bayān-ul-Ilm]
This script remained with his children. His grandson, Amr ibn
Shuaib used to teach the ahādīth
contained in it. Yahyā ibn Main and Ali ibn al-Madini have said that
every tradition reported by Amr ibn Shuaib in any book of hadīth has been taken from this script [Tahdhīb at-Tahdhīb].
Ibn al-Asir says that this script contained one thousand ahādīth. [Asad-ul-Ghābah]
The Script of Anas (
)
Sayyiduna Anas ibn Mālik (
)
was one of those companions of the Holy Prophet (
) who knew writing. His mother
had brought him to the Holy Prophet (
) when he was ten years old. He
remained in the service of the Holy Prophet (
) for ten years during which he
heard a large number of ahādīth and wrote them down. Saīd ibn Hilal, one of his
pupils, says,

When we insisted upon Anas, may Allāh be
pleased with him, he would bring to us some notebooks and say, These are what
I have heard and written from the Holy Prophet (
), after which I have presented
them to the Holy Prophet (
) for confirmation.
[Mustadrik Hākim]
It shows that Sayyiduna Anas (
) had
not only written a large number of ahādīth
in several notebooks, but had also showed them to the Holy Prophet (
) who had confirmed them.
The Script of Ali
It is well known that Sayyiduna Ali (
)
had a script of ahādīth with him. He
says,

I have not written anything from the Holy
Prophet (
) except the Holy Qurān and
what is contained in this script. [Sahīh
Bukhāri- Book of Jihad]
Imām Bukhāri has mentioned this script at six different places
of his Sahīh. A combined study of all those places reveals that this
script was substantially large and it consisted of ahādīth
about qisās (retaliation), diyah (blood money), fidyah
(ransom), rights of the non-Muslim citizens of an Islamic state, some specific
kinds of inheritance, zakāh rules pertaining to camels of different
ages, and some rules about the sanctity of the city of Madīnah.
The script was written by Sayyiduna Ali (
)
in the days of the Holy Prophet (
). Then, in the days of his khilāfah
(rule), he felt that the ahādīth of
the Holy Prophet (
) should be spread among the
people to widen the range of Islamic knowledge and to refute certain misguided
ideas prevalent in those days.
It is reported by the famous historian Ibn Sad that he stood
in the mosque and delivered a lecture. Then he asked the people,

Who will purchase knowledge for one
dirham only?
He meant that whoever wanted to learn ahādīth, should buy writing paper for one dirham and come to him,
for dictation of the ahādīth of the
Holy Prophet (
).
It is reported that Hārith al-Awar bought some paper and
came to him:

So, (Ali) wrote for him a lot of knowledge. [Tabaqāt
Ibn Sad]
It should be kept in mind that the word knowledge in the
early centuries of Islamic history was used for the knowledge of ahādīth only. [ibid]
Scripts of Jābir (
)
Jābir ibn Abdullāh (
)
is one of the famous companions of the Holy Prophet (
) who has narrated a large
number of ahādīth. It is established
that he had compiled the ahādīth in
two scripts. One of them contained a detailed account of the last Hajj performed
by the Holy Prophet (
). The full text of this script
is found in the Sahīh of Muslim wherein he has described even the minute
details of the last Hajj. [Sahīh Muslim- Book of Hajj. Dhahabi says that
this is a replica of Jābirs script.]
His second script contained other ahādīth relating to different subjects.
Qatādah, the famous pupil of Jābir, says,

I remember the script of Jābir more than I
remember Surah al-Baqarah (of the Holy Qurān). [Tahdhīb
at-Tahdhīb]
Reference to this script is also found in the Musannaf of
Abdurrazzāq where some ahādīth
of this script are reported.
Scripts of Ibn Abbās (
)
Abdullah ibn Abbās (
)
was the cousin of the Holy Prophet (
). When the Holy Prophet (
) passed away, he was yet very
young. In order to preserve ahādīth, he began to compile what he himself heard from the Holy
Prophet (
) as well as those narrated by
other companions. Whenever he came to know of any companion having some ahādīth,
he would travel to him to hear them. All such ahādīth
were compiled by him in several scripts. These scripts numbered so many that
they could be loaded on a camel. These scripts remained with his pupil Kuraib.
Musa ibn Uqbah, the famous historian, says:

Kuraib left with us a camel load of Ibn Abbāss
books. When Ali ibn Abdullāh ibn Abbās would need any book from them,
he wrote to Kuraib, Send to me such and such books. He would then
transcribe the book and send to him one of the two copies.
[Tabaqāt Ibn Sad]
The pupils of Ibn Abbās would copy these scripts and read
them over to him to confirm the correctness of the copies. [Jāmi at-Tirmidhi]
Sometimes Ibn Abbās would narrate the ahādīth to his pupils while they would record them. [Sunan Dārimi]
These are only a few examples of efforts made by the companions
of the Holy Prophet (
) for the compilation of ahādīth.
We do not intend here to present an exhaustive survey of such efforts. Detailed
books can be consulted for this purpose. Our purpose here was to give only some
examples. These concrete examples are more than sufficient to refute the
fallacious assumption that the ahādīth
were never written in the days of the Holy Prophet (
) and his companions.
The Compilation of Ahādīth in
the Era After the Companions
The history of the compilation of ahādīth after the companions is even more vast and detailed. Each
companion who narrated the ahādīth
had a large number of pupils who compiled what they heard from him. The pupils
of the companions are called Tābiīn.
The compilations of the Tābiīn were generally not arranged
subject wise, though some of them have arranged the ahādīth under subjective headings. The first known book of hadīth
which is so arranged is Al-Abwāb of Imām Shabi (19-103 A.H.). This
book was divided into various chapters. Each chapter contained the ahādīth
relating to the same subject like salāh, zakāh, etc.
This proves that the first book of ahādīth arranged in a regular manner appeared in the very first
century. Another book was written by Hasan al-Basri (d.110) in which he compiled
ahādīth containing any explanations
or commentaries of the Holy Qurān [Tadrīb ar-Rāwi]. This was also a
regular book written on a particular subject which appeared in the first
century.
In the era of the Tābiīn the compilation of ahādīth was undertaken officially by the famous khalīfah,
Umar ibn Abdul-Azīz (99-101 A.H.). He issued an official order to all
governors under his domain that they should gather the knowledgeable persons
from among the companions of the Holy Prophet (
) and their pupils and write
down the ahādīth found with them [Fath
al-Bāri].
The result of this official decree was that several books of ahādīth
were prepared and spread all over the country. Ibn Shihāb az-Zuhri was one of
the pioneers of the compilation of hadīth
in this period. He has written a number of books.
All these books and scripts written in this period were
afterwards included in the larger books of hadīth
written later on, as is usual in the evolution of every science. The separate
entity of these books and scripts, being uncalled for, was not much attended to.
Thus, the larger books written in the second and third centuries gradually took
their place, and being more comprehensive, detailed, and sufficient, they were
so widely spread and studied that the books of the Tābiīn no longer
remained on the scene.
However, some manuscripts of these books were preserved. Later
books were compared and confirmed by such preserved manuscripts.
One of the books written in the days of the Tābiīn was the
script of Hammam ibn Munabbih, a pupil of Abu Hurairah, who prepared a book
containing ahādīth he heard from Abu
Hurairah (
).
This book is also known as As-Sahīfah as-Sahīhah. All the ahādīth
of this book were included in later compilations. The full text of it is also
found in the Musnad of Imām Ahmad. The original script of this book was
thus not attended to and was lost for a considerable time.
In 1373 A.H. (1954 C.E.), two manuscripts of this book were
discovered in the libraries of Berlin and Damascus, and were published by Dr.
Muhammad Hamidullah with a detailed introduction.
Dr. Muhammad Hamidullah edited these manuscripts which were
written centuries ago. He has also compared their text with the one narrated in
the Musnad of Imām Ahmad. He could not find any material difference
between the two texts. There are a few very minor differences of negligible
words which always exist between two manuscripts of the same book.
It proves that the books of the Tābiīn were included and
were thus made part of the later books of hadīth,
with all necessary precautions by which they can safely be relied upon.
The Compilations of the First Century
We present here a list of hadīth
works written by the Tābiīn in the first and second centuries. In the first
century the following books of hadīth
were compiled by the Tābiīn:
1. Book of Khalid ibn Madan (d. 104)
2. Books of Abu Qilabah (d. 104). He bequeathed his books to his
pupil, Ayyub Saktiyan (68-131 A.H.), who paid more than ten dirhams as a fare
for them being loaded on a camel.
3. The script of Hammam ibn Munabbih, already referred to.
4. Books of Hasan al-Basri (21-110 A.H.)
5. Books of Muhammad al-Baqir (56-114 A.H.)
6. Books of Makhul from Syria
7. Book of Hakam ibn Utaibah
8. Book of Bukair ibn Abdullah ibn al-Ashajj (d. 117)
9. Book of Qais ibn Sad (d. 117). This book later belonged to
Hammad ibn Salamah.
10. Book of Sulaiman al-Yashkuri
11. Al-Abwāb of Shabi, already referred to.
12. Books of Ibn Shihāb az-Zuhri
13. Book of Abul-Aliyah
14. Book of Said ibn Jubair (d. 95)
15. Books of Umar ibn Abdul Aziz (61-101 A.H.)
16. Books of Mujahid ibn Jabr (d. 103)
17. Book of Raja ibn Hywah (d. 112)
18. Book of Abu Bakr ibn Muhammad ibn Amr ibn Haq
19. Book of Bashir ibn Nahik.
The Books of Hadīth Written in
the Second Century
The basic characteristic of the books written in the second
century is that a large number of them were arranged subject-wise, while the
books of the first century were not. However, compilations without due
arrangement continued in this century too. The list of books compiled in this
period is very long. A few prominent books are referred to here:
1. Book of Abdul Malik ibn Juraij (d. 150)
2. Muwatta of Malik ibn Anas (93-179)
3. Muwatta of Ibn Abi Zib (80-158)
4. Maghāzi of Muhammad ibn Ishaq (d. 151)
5. Musnad of Rabi ibn Sabih (d. 160)
6. Book of Said ibn Abi Arubah (d. 156)
7. Book of Hammad ibn Salmah (d. 167)
8. Jami Sufyan ath-Thauri (97-161)
9. Jami Mamar ibn Rashid (95-153)
10. Book of Abdur-Rahman al-AwzāI (88-157)
11. Kitāb az-Zuhd by Abdullāh ibn al-Mubārak
(118-181)
12. Book of Hushaim ibn Bashir (104-183)
13. Book of Jarir ibn Abdul-Hamid (110-188)
14. Book of Abdullāh ibn Wahb (125-197)
15. Book of Yahya ibn Abi Kathīr (d. 129)
16. Book of Muhammad ibn Suqah (d. 135)
17. Tafsīr of Zaid ibn Aslam (d. 136)
18. Book of Musa ibn Uqbah (d. 141)
19. Book of Ashath ibn Abdul-Malik (d. 142)
20. Book of Aqil ibn Khalid (d. 142)
21. Book of Yahya ibn Said Ansari (d. 143)
22. Book of Awf ibn Abi Jamilah (d. 146)
23. Books of Jafar ibn Muhammad al-Sadiq (d. 148)
24. Books of Yunus ibn Yazid (d. 152)
25. Book of Abdur-Rahman al-Masudi (d. 160)
26. Books of Zaidah ibn Qudamah (d. 161)
27. Books of Ibrahim al-Tahman (d. 163)
28. Books of Abu Hamzah al-Sukri (d. 167)
29. Al-Gharāib by Shubah ibn al-Hajjaj (d. 160)
30. Books of Abdul-Aziz ibn Abdullāh al-Majishun (d. 164)
31. Books of Abdullāh ibn Abdullāh ibn Abi Uwais (d.
169)
32. Books of Sulaiman ibn Bilal (d. 172)
33. Books of Abdullāh ibn Lahiah (d. 147)
34. Jami Sufyan ibn Uyainah (d. 198)
35. Kitāb-ul-Āthār by Imām Abu Hanīfah (d. 150)
36. Maghāzi of Mutamir ibn Sulaiman (d. 187)
37. Musannaf of Waki ibn Jarrah (d. 196)
38. Musannaf of Abdur-Razzāq ibn Hammam (136-221)
39. Musnad of Zaid ibn Ali (76-122)
40. Books of Imām Shāfii (150-204)
The following books written in this age are still available in
printed form:
1. Al-Muwatta by Imām Mālik.
2. Kitāb-ul-Āthār by Imām Abu Hanīfah.
3. Musannaf by Abdur-Razzāq. This book has been
published in eleven big volumes.
4. As-Sīrah by Muhammad ibn Ishaq.
5. Kitāb az-Zuhd by Abdullāh ibn al-Mubārak.
6. Kitāb az-Zuhd by Waki ibn Jarrāh (3 volumes).
7. Al-Musnad by Zaid ibn Ali (76-122).
8. Sunan of Imām Shāfii.
9. Musnad of Shāfii.
10. Siyar of Awzāi (88-157).
11. Musnad of Abdullāh ibn al-Mubārak.
12. Musnad of Abu Dāwūd Tayalisi (d. 204).
13. Ar-Radd ala Siyaril-Awzāi by Imām Abu Yūsuf.
14. Al-Hujjah ala Ahlil-Madīnah by Imām Muhammad ibn
Hasan Shaibāni.
15. Kitābul-Umm by Imām Shāfii.
16. Al-Maghāzi by Waqidi (130-206) (4 volumes).
This list is by no means exhaustive. But a careful study of
these books only which are available today in printed forms would clearly reveal
that their style is much developed and they definitely do not seem to be the
first books on their subject. Some of them are in more than ten volumes, and
their arrangement shows that the compilation of hadīth
in those days reached a developed stage.
All these valuable efforts of compiling the ahādīth belong to the first and second centuries. Hence, one can
easily see how false is the assumption that the compilation of ahādīth
did not take place before the third century.
What we have cited above is more than sufficient to prove that
the compilation of ahādīth had begun
in the very days of the Holy Prophet (
) and has continued in each
point of time thereafter. This process has, no doubt, passed through certain
stages as is usual in every new science or branch of knowledge. But the
assumption that the process did not begin before the third century cannot by
substantiated on any ground whatsoever.
The Criticism of Ahādīth
Although the task of preserving the ahādīth through all the four ways mentioned earlier, including
compilations in written form has been performed with due diligence throughout
the first four centuries of Islamic history, yet it does not mean that all the
traditions narrated or compiled in this period have been held as true and
reliable.
In fact, in the same period in which the work of the compilation
of ahādīth was going on, a very
systematic science of criticism was developed by the scholars of hadīth
in which numerous tests were suggested to verify the correctness of a narration.
All these tests were applied to each and every tradition or report before
holding it reliable. The different branches of knowledge which have been
introduced by the scholars of the science of hadīth
has no parallel in the art of historical criticism throughout world history. It
is not possible for us to herein present even a brief introduction of these
different branches and the valuable works produced in this respect. It may be
said without any fear of exaggeration that thousands of books have been written
on these different branches of knowledge regarding the science of hadīth.
It will be pertinent, however, to give a brief example of the
nature of the criticism of ahādīth
carried on by scholars and the different tests applied by them to ascertain the
veracity of a hadīth.
The traditions viewed from different angles have been classified
into hundreds of kinds. Relative to their standards of authenticity, the
traditions are ultimately classified into four major categories:
(a) Sahīh (sound)
(b) Hasan (good)
(c) Daīf (weak)
(d) Maudū (fabricated)
Only the first two kinds are held to be reliable. Precepts of
the Shariah can be based on and inferred from only these two kinds. Hence,
only the ahādīth of these two
categories are held to be the source of Islamic law. The other two kinds have
little or no value especially in legal or doctrinal matters.
Before declaring a hadīth
as sahīh or hasan, the following tests are applied:
(a) Scrutiny of its narrators.
(b) Scrutiny of the constancy of the chain of narrators.
(c) Comparison of its chain and text with other available paths
of narration in the same manner.
(d) Examination of the chain and the text of the hadīth
in the light of other material available on the subject, and to ensure that
there is no defect in the chain or in the text.
We will try to give a brief explanation of these four tests as
they are applied by the scholars of hadīth
to scrutinize the veracity of a tradition.
1. Scrutiny of the narrators
The first and foremost test of the correctness of a hadīth
relates to the credibility of its narrators. This scrutiny is carried out on two
scores: firstly, examination of the integrity and honesty of a narrator, and
secondly, examination of his memory power.
To carry out this scrutiny, a separate complete Science has been
introduced which is called Ilm-ur-Rijāl (the knowledge of men). The
scholars of this science devoted their lives for the thorough enquiry about each
person who has reported a hadīth. For
this, they used to go to his place and enquire about him from his neighbors,
pupils, and friends so that no scholar would be impressed by his personal
relations with a narrator. Ali ibn al-Madini, the famous scholar of Rijāl,
when asked about his father, first tried to avoid the question and replied,
Ask some other scholar about him. But when the question was repeated with
a request for his own opinion, he said:

It is the matter of Faith, (I, therefore, reply)
he is a weak narrator.
Waki ibn Jarrāh, the well-known Imām of hadīth, held his father as weak in hadīth, and did not rely on his reports unless they are confirmed
by some reliable narrator.
Imām Abu Dāwūd, the author of one of the Six Books, has
opined about his son Abdullāh (this is the same Abdullāh whose work, Kitāb-ul-Masalif,
has been published by some orientalists), that he was a great liar.
Zaid ibn Abi Unaisah has said about his brother Yahya, Do not
accept the traditions of my brother Yahya, because he is reputed in lying.
Similar opinions are recorded in the books of the Ilm-ur-Rijāl.
Hundreds of books have been written on this subject. Here are only a few
examples:
Tahdhīb at-Tahdhīb by Hāfiz Ibn
Hajar: Printed in twelve volumes, this book has been designed to give a brief
account of all the narrators whose narration is found in the famous Six Books of
hadīth only. It contains the life
accounts of 12,455 narrators, arranged in alphabetical order. (This is the total
of the members given in each volume separately. Sometimes, the same narrator has
been mentioned in different places with different names. So, the actual number
of the narrators may be less, but not less than 10,000.)
You can pick up any name from any chain of any hadīth
in any book from the Six Books. This name will certainly be found in the Tahdhīb
at-Tahdhīb recorded in its place in alphabetical scheme. There you
can find his dates of birth and death, the list of his teachers, the list of his
pupils, important events of his life, and the opinions of the scholars about his
credibility.
There are several other books meant for the narrators of the Six
Books exclusively, and after consulting them one can easily reach a definite
conclusion about the veracity of a narrator.
Lisān al-Mīzān by Hāfiz Ibn Hajar: This book
is meant exclusively for those narrators whose names do not appear in any chain
contained in any of the Six Books. It means that the traditions reported by them
are found only in some books other than the Six Books.
This book consists of seven volumes and embodies the
introduction of 5,991 narrators.
Tajīl al-Manfaah by Hāfiz Ibn Hajar: This
book is confined to the introductions of the narrators whose traditions are
found in the books of the four Imāms: Mālik, Abu Hanīfah, Shāfii, and
Ahmad ibn Hanbal, and are not among the narrators of the Six Books. Thus, it
contains the introduction of 1,732 narrators.
All these three books are written and compiled by the same
person, namely, Hāfiz Ibn Hajar. It means that he has compiled the introduction
of more than seventeen thousand narrators of hadīth.
This is the effort of only a single scholar. Many other books
are available on the same subject. The following table will show the large
number of narrators introduced in a few famous books of Rijāl which are
frequently referred to: