Series on Hadith Part 2a Sahaba recorded Hadith
We are re-starting the series on Hadith. Here are the links to previous articles:
Introduction
Part 1 Is Hadith the mother of all sects?
Part 2 Is Hadith reliable?
We wrote in part 2 that Sahaba (RA) used to record Hadith. Historical texts tell us that the compilation of Hadith started in the life of Prophet Muhammad (SAW) and on certain occasions he instructed the Sahaba to record his rulings.
At the time of the Prophet, the Arab society was not literate. Very few people knew how to read or write. The Quran uses the word umiyeen [plural] for Arabs and the word ummi for the Prophet, who had not received any formal education. The Arabs relied on their memories to retain knowledge; this is how they recalled stories of past battles and remembered family lineage. When the Quran was revealed, it was initially committed to memory by the Prophet and his Sahaba. It is important here to mention that the Quran was a miracle and the Word of Allah, therefore, the words of Allah could not be exchanged for synonyms or words with similar meanings: it was memorised exactly as it was revealed. Very early in Islamic history, arrangements were made to preserve the text on parchment, pieces of wood or whatever materials were available for writing.
On the other hand, hadith was not a miracle. The action and the words of the Prophet represented his interpretations of the message of the Quran. However, we also find hadith which are records of revelations: these are called Hadith Qudsi. The explanations offered by the Prophet depended on the situation and his audience. This is the reason why there is no ruling about the recitation of the Hadith, whereas there are established rules for the recitation of the Quran.
In addition, there were many occasions where the Prophets actions were witnessed by the Sahaba and the record of the action exists, but there arent exact words attributed to the Prophet. The hadith falling in this category are called ahadith-e-faylia or reports of the actions of the Prophet. These are the occasions when the Prophet simply said, Do as I do. For example, Imam Bukhari and Muslim narrate the salah hadith where the Prophet said, Offer the salah as you see me do it. Similarly, when performing the ritual of Rami (stoning the Satan) during Hajj, the Prophet said, Learn your rituals (by seeing me performing them), for I do not know whether I would be performing hajj after this hajj of mine. (Sahih Muslim Book #007, Hadith #2976)
Finally, there were many occasions when the Prophet (SAW) stayed silent when witnessing an action or incident. He would clearly stop the Sahaba (RA) if he felt that they were doing something wrong; but if their actions were not against the Shariah, then he allowed the Sahaba to continue. Such hadith is called Taqrari. It is plausible that a large numbers of actions and incidents fell in this category and it would not have been possible to record each and every one of them. Given the burden this would put on the Sahaba, the majority of whom could not write, and given the lack of writing materials, the Sahaba preferred to rely on their memory. Imam Shaubi, a renowned scholar of Islam, used to prefer recording memorised narrations rather than those that had been written down. In the modern age, we prefer to write because we have access to cheap and easily available writing materials. We need to realize that this was not the case 1400 years ago.
The purpose of this discussion is to highlight the fact that the Quran was given priority in exact memorising and writing down. When the bulk of the Quran had been revealed and recorded, the Sahaba turned their attention to the recording of Hadith. By that time, Muslims were familiar with the style and tone of the Quran, which lessened the risk of this being confused with Hadith. The recording of hadith wasnt an urgent issue when the Prophet (SAW) was alive but gained urgency upon his death since the Sahaba could no longer tap into the wisdom of the Prophet who lived among them. Thus, it was only logical to try to record the interpretations of the Quran which were given by the Prophet.
After the Battle of Badr, many Muslims learned how to read and write. We find a report in Tirmidhi that the Prophet allowed the recording of Hadith:
One of the Ansari Sahabi (RA) used to visit the Prophet (SAW) in his gatherings. He listened to the Prophets sayings and liked them but his memory was weak so he was unable to remember most of the sayings. He complained to the Prophet (SAW) about the weakness of his memory and said, I listen to your hadith and I like them but I cant remember them. On hearing this, the Prophet instructed him, Seek help from your right hand and asked him to write by pointing at his right hand. [Tirmidhi: Chapter Ma ja Fi Rukhsata Fi Kitabatul Ilm]
It is narrated in Sunan Abu Dawood and Musnad-e-Darmi that Abdullah Bin Amr Binul Aas (RA) said, I used to write to remember what I listened from the Prophet (SAW), then Quraish stopped me to do so and said to me, You used to write whatever he (SAW) said. Though he is human and sometimes he said something in anger and sometimes he said something in happiness. On hearing this, I stopped writing and asked the Prophet (SAW). The Prophet said, while pointing towards his tongue with his finger that, Write what you listen from me, I swear to Allah this tongue doesnt speak anything except Truth. [Sunan Abu Dawood: Chapter Kitabatul Ilm. Musnad-e-Darmi, Chapter: Min Rukhsa Fi Kitabatul Ilm]
On many occasions, the Prophet (SAW) himself dictated his teachings and rulings for people to record. It is narrated in Sahih Bukhari and Tirmidhi on the authority of Abu Huraira (RA) that in the year of Victory of Makkah, a man from the tribe of Bani Khuzaa killed a man from Bani Laith. When the news reached the Prophet, he addressed the people gathered around him. On the completion of his address, a Sahabi from Yemen, Abu Shah (RA), stood up and requested the Prophet if someone could write the rulings [regarding Qisas] for him. The Prophet then ordered, Write it for Abu Shah (RA). (Sahih Bukhari book #42, Hadith #613 and also book #83, Hadith #19)
Hafiz Ibn-e-Abdul Barr reported in Jamay Biyaanul Ilm that the Prophet (SAW) instructed to write a book for Amr Bin Hazm for Sadaqat, Dayat, Farayiz and Sunan. (Al Rukhsata Fil Kitabatul Ilm). Imam Nisai also mentions this book in his Sunan. Imam Zehri said that this book was written on leather and it was with the grandson of Amr Bin Hazm i.e. Abu Bakr bin Hazm. He brought that book to me and I read it. (Sunan Nisai).
The famous mufassir Ibn-e-Kathir also mentions this book in his Tareekh:
This is the most trusted book amongst the classical scholars. They used to consult it. Yaqub bin Sufyaan said that for me no book is more authentic than the book of Amr Bin Hazm. Sahaba (RA) of the Prophet (SAW) used to consult that book and left their opinions. It is also mentioned in Tanqeeh ul Anzaar fil uloomil Ansaar that Caliph Umar (RA) consulted this book for the dayat of fingers. (Vol.2, pp. 351)
Daral Qatni also mentioned in his Sunan (Chapter: Zakat) that when Umar bin Abdul Aziz became the Caliph, he sent a messenger to Medina to find out the Prophets ruling about Zakat. The messenger obtained one manuscript (saheefa) from the family of Amr Bin Hazm, which the Prophet had dictated to Amr Bin Hazm (RA). This was about Sadaqat. He found another writing kept within the family of Umar (RA) which Umar (RA) had dictated in his time for his governors. Upon receiving these, Umar bin Abdul Aziz instructed his governors to make decisions according to these two writings.
Imam Malik combined nearly all Hadith in these manuscripts in his book Muwatta. Abu Dawood and Tirmidhi narrated on the authority of Abdullah bin Umar (RA) that the Prophet dictated the Kitabul Sadaqat but he didnt get the chance to send it to the Sahaba (governing other territories) as he died. This book was kept near his sword. Then Abu Bakr (RA) acted upon it and after him Umar (RA) acted upon it. (Abu Dawood: Chapter Zakat. Tirmidhi: Chapter Zakat)
Later on this book remained with the family of Umar (RA). Imam Zehri mentions that Umar Bin Abdul Aziz borrowed it from the two sons of Abdullah bin Umar (RA), Abdullah and Salim, who had made copies of it. Zehri further says that he learnt that book by heart. (Sunan Abu Dawood)
Other compilations during the time of the Sahaba (RA)
There were other compilations of Hadith at the time of the Sahaba (RA). These are listed below:
1. Saheefa-e-Sadiqa
As mentioned above, Abdullah Bin Amr Binul Aas (RA) used to write the hadith of the Prophet (SAW). He compiled them as a book and named it Asadiqa. This book was so dear to him that he used to say, There are two things that invoke me to live. One is Asadiqa and the other is Wahat. Asadiqa is the book containing ahadith that I heard from the Prophet whereas Wahat is the land that my father Amr Binul Aas made waqf for Allah and I used to take care of it. (Sunan Darmi and Jamay Biyaan ul Ilm)
Later on, all the muhaditheen included hadith from this saheefa into their compilations. Imam Bukhari took more than one hundred hadith from it; Imam Muslim mentions thirty and the Muwatta of Imam Malik is full of hadith from this saheefa.
2. Saheefa-e-Ali (RA)
Ali (RA) also compiled some hadith in the Prophets era. Ali (RA) said, During the Prophets era, we didnt write anything except the Quran and this book. (Sahih Bukhari Book #83, Hadith #50). This book was in a leather bag placed near his sword cap (Sahih Muslim). This is the same book about which Alis (RA) son, Muhammad Binul Hanafia, said, My father asked me to take this book to Usman (RA) as it contains the rulings of the Prophet regarding Zakat. (Sahih Bukhari). Imam Bukhari took many hadith from this saheefa and included them in his Sahih in more than 9 chapters like the Book of Knowledge and Virtues of Medina.
Rafay Bin Khudaij (RA) used to write hadith during the life of the Prophet (SAW). There is a hadith in Musnad Ahmed in which it is mentioned that Marwan Bin Hakam (RA) said that Makkah is haram. On hearing this, Rafay Bin Khudaij said that if Makkah is haram then Medina is haram as well and this is written with us on a book of leather. On this Marwan said, Yes! We also know this thing.
3. Saheefa-e-Jabir bin Abdullah (RA)
Jabir (RA) also used to write the hadith. In Tirmidhi, it is mentioned that Qatadah (RA) and Hasan Basri (RA) used to narrate hadith from the book of Jabir. Many muhadditheen have mentioned this book. Imam Zahbi writes in Tazkiratul Haffaz under the heading of Qatadah (RA):
Imam Ahmed Bin Hanbal said, Qatadah was the best Hafiz amongst people of Basra. Whatever he listens, he memorises it. Once the book of Jabir (RA) was read in front of him; he memorised it all at once.
4. Saheefa-e-Samura bin Jundab (RA)
Hafiz Ibn-e-Hajr says in Tehzeeb ul Tehzeeb that Hasan Basri used to narrate hadith from the Book of Samura Bin Jundab. Bukhari, Muslim, Nisai and Tirmidhi brought hadith of this book in their compilations. Along with Hasan Basri, the son of Samura Bin Jundab, Salman bin Samura, also narrated hadith from this book. (Fath ul Bari, vol. 2, pp. 315).
5. Saheefa-e-Abu Huraira (RA)
Initially, Abu Huraira (RA) did not write hadith but near the end of his life, he wrote the hadith that he remembered on pieces of leather. Once Hasan bin Ummaiya Zamri narrated a hadith in front of Abu Huraira (RA). Upon hearing that hadith, Abu Huraira took him to his house and showed him a book and told him that the said hadith had also been written by him. (Fath ul Bari, Chapter: Kitabatul Ilm)
6. Saheefa-e-Abdullah bin Masood (RA)
Hafiz Ibn-e-Abdul Barr mentions in Jamay Biyan ul Ilm that Abdul Rehman bin Abdullah bin Masood (RA) once brought out a book in a gathering and said, I swear to Allah, the hadith in this book is written by my father Abdullah Bin Masood (RA). (Jamay Biyaan ul Ilm, Chapter: Kitabatul Hadith. Musnad-e-Darmi)
There are more than half a dozen hadith books that were compiled by Sahaba (RA) in the era of the Prophet (SAW) and immediately after it. So it is not correct to say that the Sahaba never compiled hadith, or that hadith is hearsay after hearsay, or that the later imams (like Bukhari and Muslim) invented them. The more balanced and well-evidenced view is that the Sahaba (RA) did not record hadith in the very early days of Islam but later on, when most of the Quran had been revealed, the Sahaba started compiling the hadith, sometimes also on the instructions of the Prophet. This is further corroborated by Western historians, who have traditionally been very skeptical of hadith literature (see part 2 of this series for references).
Therefore, the hadith books that are in our hands today by the names of Sahih Bukhari, Sahih Muslim, Muwatta Imam Malik, Nisai, Tirmidhi, Darmi, Humaidi, Ibn-e-Maja and Musnad Ahmed Bin Hanbal have their roots in the works put together by the Sahaba (RA).
Assalam o alaikum
