بسم الله الرحمن الرحيم

12 Rajab 1444 AH (Saturday, 4 February, 2023)

In shā Allāh, we will discuss a brief history about Uṣūl al-Ḥadīth. When were principles introduced for accepting a narration? Why are principles necessary? Did everyone follow the exact same principles, or did they differ in the laws which they stipulated for accepting a narration? These are a few topics that we hope to cover.

The Era of the Prophet ﷺ

During the lifetime of the Prophet ﷺ, the Ṣaḥābah had the opportunity of hearing the beautiful statements of the Prophet ﷺ directly from him and they were fortunate to witness his blessed actions in person. They were blessed with the great bounty of spending as much time as they wanted to with the Prophet ﷺ.

It was also the time when revelation was descending, so this was another great favour upon them. As such, the Ṣaḥābah were not in need of any laws or principles. They practiced on what they themselves saw and witnessed first-hand. They followed what they personally observed or heard directly from the Prophet ﷺ.

However, even in the time of the Prophet ﷺ, many companions would not witness everything. Not every Ṣaḥābī was with the Prophet ﷺ at every given moment. They were living practical lives, and hence this is logical. It is just like how we are not with our closest family member at every second of the 24 hours. In the same manner, the Companions were also not with the Prophet ﷺ at every second.  There were times when they were at home, or at their businesses, or attending to their chores and errands, and the Prophet ﷺ would mention things to the small group who were with him at that time. There are many occasions when the Prophet ﷺ mentioned something to a person individually or privately. In turn, those companions would narrate to those who could not make it to be with the Prophet ﷺ at that moment.

Imām Bukhārī narrates with his chain to Ibn ‘Abbās that he quotes from ‘Umar:

إني كنت وجار لي من الأنصار في بني أمية بن زيد، وهي من ‌عوالي المدينة، وكنا نتناوب النزول على النبي صلى الله عليه وسلم، فينزل يوما وأنزل يوما، فإذا نزلت جئته من خبر ذلك اليوم من الأمر وغيره، وإذا نزل فعل مثله، وكنا معشر قريش نغلب النساء، فلما قدمنا على الأنصار إذا هم قوم تغلبهم نساؤهم، فطفق نساؤنا يأخذن من أدب نساء الأنصار، فصحت على امرأتي فراجعتني، فأنكرت أن تراجعني، فقالت: ولم تنكر أن أراجعك، فوالله إن أزواج النبي صلى الله عليه وسلم ليراجعنه. (صحيح البخاري – 3 / 133)

I had a neighbour from amongst the Anṣār from the tribe of Banū Umayyah ibn Zayd. He was from the outskirts of Madīnah. We would take turns to accompany Nabī ﷺ. He would go for a day and I would go the next. When I would return, I would inform him of the events of that day. When he would return, he would do the same. We, the tribe of Quraysh, were dominant over our women. When we came to the Anṣār, we found them to be dominated by their women. So our women started adopting the traits of the women of the Anṣār. I once corrected my wife and she retorted to my advice. I disliked her retortion. She said, ‘Why do you dislike my reply whereas the wives of Nabi ﷺ also reply to him?’

Imām Ḥākim narrates with his chain to Barā’ ibn ‘Āzib that he said:

«ليس كلنا سمع حديث رسول الله صلى الله عليه وسلم، كانت ‌لنا ‌ضيعة وأشغال، ولكن الناس كانوا لا يكذبون يومئذ، فيحدث الشاهد الغائب» . «هذا حديث صحيح على شرط الشيخين، ولم يخرجاه ومحمد بن سالم وابنه عبد الله محتج بهما، فأما صحيفة إبراهيم بن يوسف بن أبي إسحاق فقد أخرجها البخاري في الجامع الصحيح». (المستدرك على الصحيحين للحاكم – 1 / 216)

We all could not listen directly to the words of the Prophet ﷺ. But rather, we had work to attend to and our professions. However, in those days, people would not tell lies. So, the one who attended would inform the one who was absent.

‘Uqbah ibn ‘Āmir speaks about his ‘chance/turn’ to be with the Prophet ﷺ.

عن عقبة بن عامر؛ قال: كانت علينا ‌رعاية ‌الإبل. فجاءت نوبتي. فروحتها بعشي. فأدركت رسول الله صلى الله عليه وسلم قائما يحدث الناس. فأدركت من قوله “ما من مسلم يتوضأ. (صحيح مسلم – 1 / 209)

‘Uqbah ibn ‘Āmir says: We were responsible for grazing camels. Once, it was my turn and I returned with the camels in the evening. I found the Prophet ﷺ standing, addressing the people. I heard him say, ‘There is not a person who performs ablution…’

In this manner, Companions would narrate from each other. In his Al-Madkhal ‘Ilā ‘ilm as-Sunan (pps 185 – 193), Imām Bayhaqī presented an elaborate list of one Companion quoting from another.  

When they would narrate to each other anything during the lifetime of the Prophet ﷺ, the addressee would readily accept the quotation of the one who was attributing anything to the Prophet ﷺ.  (This is similar to how we accept statements of our contemporaries who we trust. We would not hesitate to accept a statement of even a child, if we know that he is telling the truth).

The Ṣaḥābah knew that no one would attempt to fabricate anything against the Prophet ﷺ whilst the Prophet ﷺ was alive. Thus, they would readily accept the rulings of major issues from even one individual. They knew that new laws are being revealed, so it is possible that a new revelation came and they are unaware of it. Hence, they did not hesitate to pour out the alcohol when someone informed them that alcohol has been prohibited. They had no qualms in even changing their direction in prayer when someone informed that that they should face the Ka’bah. They understood:

• New laws are being revealed. It is the era of revelation. That makes it very possible for them to be unaware of a ruling. Even if they were aware of a ruling, it could be altered or even abrogated.
• Every person is honest. Even the non-Muslims would not dare to speak a lie. The community was small, and getting a reputation of lying or misquoting will have major consequences even for the enemies of Islām. Hence, even the hypocrites would not attempt to falsely attribute something to the Prophet ﷺ.
• If someone does lie against the Prophet ﷺ, he will very quickly be exposed, through revelation, or if someone goes to verify with the Prophet ﷺ.

The Prophet ﷺ was available and accessible. Any person was at liberty to confirm and verify anything with him. This is indeed what some Companions did do. For example, Ḍamām ibn Tha’labah came and verified what reached him from the Prophet ﷺ. He asked:

آلله ‌أمرك أن تصلي الصلوات؟. (صحيح البخاري – 1 / 22)

Did Allāh command you to perform the daily prayers?

Likewise, Imām Muslim transmits via Ṭalḥā ibn ‘Ubayd Allāh:

فقال: يا محمد! أتانا رسولك. فزعم لنا أنك تزعم أن الله أرسلك؟. (صحيح مسلم – 1 / 42)

He said, ‘O Muhammad! Your messenger has come to us. He informs us that you believe that Allāh has sent you (as a prophet)?’

In short, there was no need for additional steps to verify a report in the time of the Prophet ﷺ.

After the Prophet ﷺ During the Era of Ṣaḥābah

After the demise of the Prophet ﷺ the Ṣaḥābah realized that revelation will no longer descend, and all the main laws of Islām are already well known in Madīnah. Hence, if they were told of a narration that contained a law that they were unaware of, they become wary and exercised some caution. They started to adopt a sceptical and even critical approach before accepting anything attributed to the Prophet ﷺ.

Many of the senior Companions demanded supporting proof or applied their own (unofficial) principles before they could accept that the Prophet ﷺ indeed did utter a statement or carry out an action. Please note: they only applied these principles at the time of doubt; otherwise, they would still freely accept narrations if they were convinced that the speaker is truthful.

This is the beginning of applying uṣūl (principles) before accepting a narration.

Examples of The Companions Adopting a Skeptical and Critical Approach

(Note: Besides illustrating the point that we intend making here, these notes should also be used for the discussion that we are having in Lamaḥāt.)

1) Abū Bakr asking for support

Imām Mālik transmits in the Muwaṭṭa’, and via him, Imām Abū Dāwūd and Tirmīdhi narrate:

1464 عن ‌ابن شهاب ، عن ‌عثمان بن إسحاق بن خرشة  ، عن ‌قبيصة بن ذؤيب ؛ أنه قال: جاءت الجدة إلى أبي بكر الصديق تسأله ميراثها. فقال لها أبو بكر: ‌ما ‌لك ‌في ‌كتاب ‌الله ‌شيء. وما علمت لك في سنة رسول الله صلى الله عليه وسلم، شيئا. فارجعي حتى أسأل الناس. فسأل الناس. فقال ‌المغيرة بن شعبة : حضرت رسول الله صلى الله عليه وسلم، أعطاها السدس. فقال أبو بكر: هل معك غيرك؟ فقام ‌محمد بن مسلمة الأنصاري ، فقال مثل ما قال المغيرة. فأنفذه لها أبو بكر الصديق (موطأ مالك – رواية يحيى 2/ 832 وعنه أبو داود في سننه – 3 / 81  و الترمذي في سننه – 4 / 420)

A grandmother came to Abū Bakr demanding her inheritance. Abū Bakr told her: ‘The Book of Allāh does not contain any mention of inheritance for you. Nor do I know any such decree in the Sunnah of the Prophet ﷺ. So return after a while. I will ask the people.’ He then asked the people. Mughīrah ibn Shu’bah replied, ‘I have witnessed the Prophet giving her a sixth.’ Abū Bakr enquired, ‘Is there anyone to support you?’ Muhammad ibn Maslamah al-Ansarī stood up and replied similarly to Mughīrah. Abū Bakr then decreed it for her.

Based on this, Allāmah Dhahabī said:

وكان ‌أول ‌من ‌احتاط في قبول الأخبار. (تذكرة الحفاظ – 1  / 9)

He was with the first to exercise caution in accepting ahādīth.

(Principles are all about exercising caution.)

Allāmah Dhahabī also said:

‌أن ‌مراد ‌الصديق ‌التثبت ‌في ‌الأخبار ‌والتحري لا سد باب الرواية. (تذكرة الحفاظ – 1 / 9)

Abū Bakr only intended verification of ahādīth, not closing the door of transmission.

2) ‘Umar demanding another source

Imām Mālik narrates:

– ‌مالك عن ‌ربيعة بن أبي عبد الرحمن ، عن ‌غير واحد من علمائهم ؛ أن ‌أبا موسى الأشعري جاء يستأذن على عمر بن الخطاب. فاستأذن ثلاثا ثم رجع. فأرسل عمر بن الخطاب في أثره، فقال: ما لك لم تدخل؟

فقال أبو موسى: سمعت رسول الله صلى الله عليه وسلم يقول: «‌الاستئذان ‌ثلاث. ‌فإن ‌أذن ‌لك فادخل وإلا فارجع».

فقال عمر: ومن يعلم هذا؟ لئن لم تأتني بمن يعلم ذلك لأفعلن بك كذا وكذا.

فخرج أبو موسى حتى جاء مجلسا في المسجد يقال له مجلس الأنصار. فقال: إني أخبرت عمر بن الخطاب: أني سمعت رسول الله صلى الله عليه وسلم يقول: «‌الاستئذان ‌ثلاث. ‌فإن ‌أذن ‌لك فادخل وإلا فارجع». فقال: لئن لم تأتني بمن يعلم هذا لأفعلن بك كذا وكذا. فإن كان سمع ذلك أحد منكم فليقم معي. فقالوا لأبي سعيد الخدري: قم معه. وكان أبو سعيد أصغرهم. فقام معه. فأخبر ذلك عمر بن الخطاب. فقال عمر لأبي موسى: أما إني لم أتهمك. ولكني خشيت أن يتقول الناس على رسول الله صلى الله عليه وسلم. (موطأ مالك – رواية يحيى 4 / 1502 ومسلم في صحيحه – 3 / 1694)

Mālik related to me from Rabī’ah ibn Abī Abd ar-Raḥmān from more than one of the scholars of that time that Abū Mūsā al-Ash’arī came and asked permission from Umar ibn al-Khattab to enter. He asked permission three times, and then went away. Umar ibn al-Khattab sent after him and said, ‘What’s wrong with you? Why didn’t you come in?’

Abū Mūsā said, ‘I heard the Messenger of Allāh ﷺ say, ‘Ask permission to enter three times. If you are given permission, then enter. If not, go away.’’

‘Umar said, ‘Who can confirm this? If you do not bring me someone to confirm it, I will do such-and-such to you.’

Abū Mūsā went out until he came to an assembly in the mosque which was called Majlis-al-Ansār. He said, ‘I told ‘Umar ibn al-Khaṭṭāb that I heard the Messenger of Allāh ﷺ, ‘Ask permission three times. If you are given permission, then enter. If not, go away.’ Umar said, ‘If you do not bring me someone who can confirm it, I will do such- and-such to you’. If any of you have heard that, let him come with me.’ They said to Abū Sa’īd al-Khudrī, ‘Go with him.’ Abū Sa’īd was the youngest of them. He went with him and told ‘Umar ibn al-Khaṭṭāb about that. ‘Umar ibn al-Khaṭṭāb said to Abū Mūsā, ‘I did not suspect you, but I feared lest people forge sayings of the Messenger of Allāh ﷺ.’

The last statement of ‘Umar is of utmost importance. It proves that they were already innovating a system to protect the Sunnah from external influence and fabrications.

‘Allāmah Dhahabī commented on this narration:

هذا دليل على أن ‌الخبر ‌إذا ‌رواه ‌ثقتان كان أقوى وأرجح مما انفرد به واحد، وفي ذلك حض على تكثير طرق الحديث؛ لكي يرتقي عن درجة الظن إلى درجة العلم؛ إذ الواحد يجوز عليه النسيان والوهم ولا يكاد يجوز ذلك على ثقتين لم يخالفهما أحد. (تذكرة الحفاظ – 1 / 11)‘

This proves that a narration that is transmitted by two trustworthy narrators is stronger and preferred over a narration transmitted by only one narrator. It also encourages the increased gathering of chains of narration so that the narration ascends from the status of probability to one of certainty. This is because it is very possible for one person to forget or make a mistake whilst the same is improbable from two persons whom have not been contradicted by anyone.

3) Alī demanding that a person takes an oath

Imām Abū Dāwūd aṭ-Ṭayālisī quotes with his chain to Asmā’ ibn al-Ḥakam al-Fazārī:

قال: سمعت ‌عليا رضي الله عنه يقول: كنت إذا سمعت من رسول الله صلى الله عليه وسلم حديثا نفعني الله بما شاء أن ينفعني، ‌وإذا ‌حدثني ‌غيره ‌استحلفته أنه سمعه منه، ثم صدقته (مسند أبي داود الطيالسي – 1 / 5)

He says: I heard Alī saying, ‘If I heard a saying of the Prophet ﷺ directly from him, it would benefit me as much as Allāh willed it to benefit me. If someone else narrated it to me, I would ask him to take an oath that he heard it from the Prophet ﷺ. Only then would I believe him.

This was the principle that he implemented in his personal capacity to be sure that nothing is being falsely attributed to the Prophet ﷺ.

4) ‘Ā’ishah compares a narration with Qur‘ānic verses

Imām Shāfi’ī narrates (and it is muttafaq ‘alayh, but because of our intense love for Imām Shāfi’ī, we chose to quote it from him):

أخبرنا عبد المجيد بن عبد العزيز، عن ابن جريج، قال: أخبرني ابن أبي مليكة، قال: توفيت ابنة لعثمان بن عفان رضي الله عنه بمكة، فجئنا نشهدها، وحضرها ابن عباس وابن عمر، فقال: إني جالس بينهما جلست إلى أحدهما ثم جاء الآخر فجلس إلي، فقال ابن عمر لعمرو بن عثمان: ألا تنهى عن البكاء؟ فإن رسول الله صلى الله عليه وسلم قال: «إن ‌الميت ‌ليعذب ‌ببكاء ‌أهله ‌عليه» ، فقال ابن عباس: قد كان عمر يقول بعض ذلك ثم حدث ابن عباس، فقال: صدرت مع عمر بن الخطاب رضي الله عنه من مكة حتى إذا كنا بالبيداء إذا بركب تحت ظل شجرة، قال: فاذهب فانظر من هؤلاء الركب؟ فذهبت فإذا صهيب.

قال: ادعه فرجعت إلى صهيب، فقلت: ارتحل فالحق بأمير المؤمنين، فلما أصيب عمر سمعت صهيبا يبكي ويقول: وا أخياه وا صاحباه، فقال عمر: يا صهيب أتبكي علي؟ وقد قال رسول الله صلى الله عليه وسلم: «إن ‌الميت ‌ليعذب ‌ببكاء ‌أهله ‌عليه» .

قال: فلما مات عمر ذكرت ذلك لعائشة رضي الله عنها، فقالت: يرحم الله عمر، لا والله ما حدث رسول الله صلى الله عليه وسلم: إن ‌الميت ‌ليعذب ‌ببكاء ‌أهله ‌عليه، ولكن رسول الله صلى الله عليه وسلم قال: «إن الله يزيد الكافر عذابا ببكاء أهله عليه» فقالت عائشة رضي الله عنها: حسبكم القرآن {ولا تزر وازرة وزر أخرى} [الأنعام: 164]. مسند الشافعي – 2 / 78 و متفق عليه)

A daughter of ‘Uthman ibn ‘Affān passed away in Makkah and we went to attend her funeral. Ibn ‘Umar and Ibn ‘Abbās were present and I was sitting between them. I sat next to one of them and the other sat next to me. ‘Abdullāh ibn ‘Umar told ‘Amr ibn ‘Uthmān, ‘Do you not prevent the people from weeping? Because Allāh’s Messenger had said that the dead are punished because of their peoples’ weeping over them.’ Ibn ‘Abbās then said that ‘Umar used to say something of that nature, and told of an occasion when he had gone from Makkah with ‘Umar and they saw a party of riders under the shade of a tree when they came to Al-Baida. ‘Umar told him to go and see who these riders were, and when he looked he ﷺ that Suhayb was among them.

 ‘Umar asked him to call him. He therefore returned to Suhayb and told him to come over and attach himself to the Commander of the Faithful. Then when ‘Umar was smitten Suhayb entered weeping and saying, “Alas for the brother! Alas for the companion!” ‘Umar asked Suhayb if he was weeping for him when Allāh’s’s messenger had said that the dead would certainly be punished because of some of the weeping of his family for him. 

Ibn ‘Abbas said that when ‘Umar died he mentioned that to ‘A’isha and she said, “God have mercy on ‘Umar! I answer by God that God’s messenger never said the dead will certainly be punished because of his family’s weeping for him; what he said was that God will increase the punishment of the infidel because of his family’s weeping for him.” She added, “What the Qur’an says is enough for you: ﴾No bearer of a burden will bear another’s burden.﴿ 

Hence, to be sure whether a narration is valid, ‘Ā’ishah evaluated it according to the Qur‘ān.

5) Ibn ‘Abbās requested that a narration should be repeated

Imām Muslim narrates with his chain to Ṭāwus:

« جاء هذا إلى ‌ابن عباس ، يعني بشير بن كعب، فجعل يحدثه، فقال له ابن عباس: عد لحديث كذا وكذا، فعاد له، ثم حدثه، فقال له: عد لحديث كذا وكذا، فعاد له، فقال له: ما أدري، أعرفت حديثي كله وأنكرت هذا؟ أم أنكرت حديثي كله وعرفت هذا؟ فقال له ابن عباس: إنا كنا نحدث عن رسول الله صلى الله عليه وسلم إذ لم يكن يكذب عليه، فلما ركب الناس الصعب والذلول، تركنا الحديث عنه. (صحيح مسلم – 1 / 10)

Bashīr ibn Ka’b came to Ibn Abbās and began narrating ahādīth to him. Ibn Abbās told him, ‘Repeat such and such Ḥadīth.’ He repeated it. He then continued narrating his ahādīth. After a while, Ibn Abbās told him, ‘Repeat such and such Ḥadīth.’ He repeated it and said, ‘I am not sure, did you accept all my narrations and rejected these? Or did you reject all my narrations and accept these?’ Ibn Abbās RA replied, ‘We would narrate the sayings of the Prophet ﷺ because no one would lie in this regard. However, once people began narrating all types of narrations, we stopped narrating the sayings of the Prophet ﷺ.’ 

For his conviction, ‘Abdullāh ibn ‘Abdullāh ibn ‘Abbās wanted a person to be able to repeat the narration multiple times on different occasions.

These are but a few examples which illustrate how the Companions introduced different methods to verify the authenticity of a narration. This is the commencement of the science of Uṣūl al-Ḥadīth.

Tābi’īn

All the Companions were reliable and hence they could be trusted in what they quote. Like the Ṣaḥābah, they only needed to implement one or two laws, and they could be convinced that the person is not making a mistake or misquoting.

This is the approach that the immediate students of the Ṣaḥābah adopted. Imām Muslim quotes his chain to Zayd ibn Wahb al-Juhanī that he mentioned; ‘Alī quoted a narration:

فقال: يا أمير المؤمنين الله الذي لا إله إلا هو ‌لسمعت ‌هذا ‌الحديث من رسول الله صلى الله عليه وسلم فقال: إي  والله الذي لا إله إلا هو حتى استحلفه ثلاثا وهو يحلف له .». (صحيح مسلم – 3 / 114)

He said: O Leader of the Muslims! In the name of that Allāh who none is worthy of worship beside Him, did you hear this ḥadīth from the Prophet ﷺ? He replied: ‘I take an oath in that Allāh who none is worthy of worship except He.’ He asked him to take an oath three times whilst he conformed in taking the oaths.

Of course, ‘Ubaydah as-Salmānī knew about the virtues of the son in law and cousin of the Prophet ﷺ who was from the Sābiqīn al-Awwalīn. Yet, he verified the narration. The fact is that this was done publically, since it is mentioned in that narration:

،فقام علي رضي الله عنه بنفسه حتى أتى ناسا قد قتل بعضهم على بعض قال: أخروهم فوجدوه مما يلي الأرض فكبر….. (صحيح مسلم – 3 / 114)

[…] ‘Alī stood by himself until he came upon people who were fighting amongst themselves. He said, ‘Instruct them to withdraw.’ They found him in the bottom portion of the earth and proclaimed takbīr.

He demanded that ‘Alī take an oath in front of many people and no one objected. ‘Alī himself did not take offence. That illustrates that this was the culture.

Another tābi’ī, Qaza’ah ibn Yaḥyā, also tried to verify from Abū Sa’īd.

In this report, he might have become angry, but that anger was to show that he as a person will not lie against the Prophet ﷺ. Imām Aḥmad narrates with his chain to Qaza’ah:

‌ أنه سمع أبا سعيد الخدري يحدث، عن رسول الله صلى الله عليه وسلم قال فأعجبني، ‌فدنوت ‌منه، وكان في نفسي، حتى أتيته، فقلت: أنت سمعته  من رسول الله صلى الله عليه وسلم، قال: فغضب غضبا شديدا، قال: فأحدث عن رسول الله صلى الله عليه وسلم ما لم أسمع ، نعم سمعت رسول الله صلى الله عليه وسلم يقول: ” لا تشد الرحال إلا إلى ثلاثة مساجد: مسجدي هذا، والمسجد الحرام، والمسجد الأقصى “. (مسند أحمد – 18 / 61)

He heard Abū Sa’īd al-Khudrī narrating from the Prophet ﷺ. He says: I liked what he narrated, so I came close to him and I had love for him in my heart. I approached him and asked, ‘Did you hear that from the Prophet ﷺ?’ He became extremely angry and remarked, ‘Would I narrate from the Prophet what I haven’t heard from him? Yes, I have definitely heard the Prophet ﷺ saying: Do not travel except towards 3 mosques, this mosque of mine, the mosque of the Haram and al-Masjid al-Aqsā.’

They understood that their respected teachers; the honourable Companions, had the pinnacle of piety and utmost honesty. But they knew well that the Companions were human beings, and they were susceptible to error.  They could make mistakes. In fact, when they felt that a Companion is falsely attributing something to the Prophet ﷺ, they did not hesitate to call them out on it. Imām Abū Dāwūd narrates with his chain to the Tābi’ī, Sa’īd ibn al-Musayyab, that he said:

‌وهم ‌ابن ‌عباس في تزويج ميمونة وهو محرم. (سنن أبي داود – 3 / 242)

Ibn Abbās was mistaken in his narration of the marriage of Maymūnah while the Prophet ﷺ was in the state of ihrām.

The aforementioned illustrates how the tābi’īn were critical when even accepting a narration from a Companion.

(To stress again: besides proving our point of demonstrating how the principles were adopted, these could be used to respond to those who assumed that the Ṣaḥābah had the liberty of concocting narrations. They themselves took utmost precaution, and their students, the tābi’īn, were strict with them.)

Principles of Tabi’īn Who Came Thereafter

As the years passed, when tābi’īn started to quote narrations, they could only trust those who had a reputation of being trustworthy and reliable.

They thus invented a principle of only accepting reports from those who fulfilled this criterion.

Imām Aḥmad quotes his chain to Sa’d ibn Ibrāhīm (55 AH – 127 AH) that he said:

‌لا ‌يحدث عن رسول الله صلى الله عليه وسلم ‌إلا ‌الثقات. (العلل ومعرفة الرجال لأحمد رواية ابنه عبد الله – 2 / 447)

Only trustworthy people should narrate from the Prophet ﷺ.

The tābi’īn would also inspect the worship and piety of the individual quoting. Ibrāhīm Nakh’ī (47 – 96 AH) mentions the practice of those before him:

«كانوا إذا أتوا الرجل ليأخذوا عنه، نظروا إلى صلاته، وإلى سمته، وإلى هيئته». (مسند الدارمي – 1 / 397)

When they would go to a person to receive narrations, they would inspect his Salāh, his traits and his appearance.

Abūl ‘Āliyyah, Rufay’ ibn Mahrān (d.  90 AH) said:

كنا نأتي الرجل، لنأخذ عنه، فننظر إذا صلى، فإن أحسنها، جلسنا إليه، وقلنا: هو لغيرها أحسن. وإن أساءها، قمنا عنه، وقلنا: هو لغيرها أسوأ ” قال أبو معمر: لفظه نحو هذا. (مسند الدارمي – 1 / 398)

We would go to a person to receive narrations from him. We would watch his Salāh. If he performed it well, we would say, ‘His other matters will be even better.’ And if he performed it unsatisfactorily, we would say, ‘His other matters will be even worse.’

Abu Ma’mar said, the words of the narration are similar to these words.

Muḥammad ibn Sīrīn (32 AH – 110 AH) warned:

«إن هذا العلم، دين، فلينظر الرجل، عمن يأخذ دينه». (مسند الدارمي – 1/ 397)

Verily this knowledge is your religion, so look at the narrators from whom you take your religion.

It was in this period that they also started to demand that a chain should be presented. Prior to this, there was no stringent law of quoting a chain, and many tābi’īn would take the liberty of quoting directly from the Prophet ﷺ. The same tābi’ī, Muḥāmmad ibn Sīrīn (32 AH – 110 AH) said:

«كانوا لا يسألون عن الإسناد، ثم سألوا بعد ليعرفوا من كان صاحب سنة أخذوا عنه، ومن لم يكن صاحب سنة، لم يأخذوا عنه» )مسند الدارمي – 1 / 396)

Previously, they wouldn’t ask for a chain of transmission. Then, they begin asking for it. They would accept from a person of the Sunnah and they wouldn’t accept from whoever wasn’t of the Sunnah.

In this statement, Muḥammad ibn Sirīn also indicated that they were rather strict on narrating only from those who followed the Sunnah. They would not consider the narrations of innovators.

Some of them demanded that the narration should already be circulated and known amongst the people. Yazīd Ibn Ḥabīb (53 AH – 128 AH) advised his students:

إذا سمعت الحديث ‌فأنشده ‌كما ‌تنشد ‌الضالة فإن عرف وإلا فدعه. (رسالة أبي داود إلى أهل مكة – ص: 30)

If you hear any narration, announce it as you announce your lost item. If it is known amongst people, accept it. Otherwise, reject it.

In short, at the turn of century, there were more ‘unofficial’ laws which the muḥaddithīn stipulated. Each muḥaddith had his own laws and principles to verify whether something was being correctly attributed to the Prophet ﷺ.

Early Part of the Second Century

The scholars of Ḥadīth continued to implement their personal principles. Imām Abū Ḥanīfah (80 AH – 150 AH) stipulated that the narrator must remember the narration from the time he heard the narration until the time he narrates the narration. ‘Allāmah Ibn Abī ‘l-‘Awwām quotes his chain to Sulaymān ibn Shu‘ayb al-Kaysānī who quotes from his father that he said:

أملى علينا أبو يوسف قال: قال أبو حنيفة: لا ينبغي للرجل أن يحدث بحديث إلا ما يحفظه من يوم سمعه إلى يوم يحدث به (فضائل أبي حنيفة – ص: 125)

Abū Yūsuf dictated to us: Abū Ḥanīfah said: It is not befitting of a person to narrate anything except what he remembers from the time he heard it until the day he narrates it.

He also spoke against those who were innovators and he rejected narrations from them.

We discussed some criteria that Imām Mālik had for accepting a narration.

‘Abdullāh ibn al-Mubārak (118 -181) rejected a person’s narrations because he spoke against the earlier scholars:

وقال محمد: سمعت علي بن شقيق يقول: سمعت عبد الله بن المبارك يقول على رؤوس الناس: دعوا حديث عمرو بن ثابت فإنه كان يسب السلف. (مقدمة صحيح مسلم – 1 / 12)

I heard ‘Abdullāh ibn al-Mubārak say, addressing the public: Leave the narrations of Amr ibn Thābit, for he would speak ill of the pious predecessors.

There are numerous other examples of the senior scholars introducing their own principles during this period.

The links in the chains of transmission were increasing.  Hence, scholars now emphasized the importance of quoting a fully linked narration. ‘Abdullāh ibn al-Mubārak said:

الإسناد من الدين، ولولا الإسناد لقال من شاء ما شاء. (مقدمة صحيح مسلم – 1 / 12)

Chains of transmission are part of Dīn. If it wasn’t for them, anyone would say whatever he wants.

He also said:

بيننا وبين القوم القوائم، يعني: الإسناد. (مقدمة صحيح مسلم – 1 / 12)

Between us and them are pillars, i.e. chains of narration.

During this period, the links were increasing, and the number of those transmitting narrations were increasing. The muḥaddithīn advised their students not to be deceived by those who are pious, but to ensure that they were experts in the field of Ḥadīth. Yaḥyā ibn Sa’īd (120 AH – 198 AH) said:

«لم نر الصالحين في شيء أكذب منهم في الحديث».  (مقدمة صحيح مسلم – 1 / 13)

We have not witnessed the pious more incorrect in anything that than they are in Ḥadīth.

He also said:

لم تر أهل الخير في شيء أكذب منهم في الحديث، . قال ‌مسلم : يقول: يجري الكذب على لسانهم ولا يتعمدون الكذب. (مقدمة صحيح مسلم – 1 / 13)

You will not witness the pious more incorrect than they are in Ḥadīth. Muslim says: He means that lies (incorrect narrations) would be uttered by their tongues without them intending to lie.

His students, in turn, implemented this advice of his. ʿAllāmah Ibn Abī Uwais (may Allāh Taʿālā have mercy on them) said about Imām Mālik:

سمعت خالى مالك بن أنس يقول ان هذا العلم دين فانظروا عمن تأخذون دينكم لقد أدركت سبعين ممن يقول: قال رسول الله صلى الله عليه وسلم عند هذه الأساطين ، وأشار الى مسجد رسول الله صلى الله عليه وسلم،  فما أخذت عنهم شيئا ، وان أحدهم لو اؤتمن على بيت مال لكان أمينا إلا أنهم لم يكونوا من أهل هذا الشأن وقدم علينا ابن شهاب فكنا نزدحم على بابه (الإنتقاء في فضائل الثلاثة الأئمة الفقهاء – ص: 46)

I have heard my uncle, Anas ibn Mālik saying: Verily this knowledge is your religion, so watch from you take your religion. I have met 70 people saying, ‘Nabi ﷺ said…’ by these pillars. He pointed towards the Masjid of the Prophet ﷺ. But I haven’t taken anything from them.  They were such that if one of them were entrusted with a house filled with wealth, he would be found to be trustworthy. However, they were not found suitable for this matter (narration of ḥadīth).

The scholars of this period also exercised caution on who they were going to narrate to. Imām Shāfi’ī narrates with his chain to ‘Urwah:

«إني لأسمع الحديث فأستحسنه فما يمنعني من ذكره إلا كراهية أن يسمعه مني سامع فيقتدي به. أسمعه من الرجل لا أثق به قد حدثه عمن أثق به، وأسمعه من الرجل أثق به قد حدثه عمن لا أثق به». (مسند الشافعي – ص: 342)

I sometimes hear a ḥadīth and it appeals to me. However, I abstain from relating it, solely out of fear that a listener will hear it and follow it, whereas I heard it from a person I distrust narrating it from a person I trust, or I heard it from a person I trust narrating it from a person I distrust.

For context, it is important to note that parallel to all of this, ḥadīth was now also being officially documented. Many muḥaddithīn were writing narrations; whether it was to be publically circulated, or to assist them when relating to their students (to use as a teaching aid whilst teaching).

As the number of students of ḥadīth increased, the number of scholars of ḥadīth also increased.  The links of the chains also increased.  This naturally caused the number of laws and principles to also increase.

In the latter part of this century, ‘Abd ar-Raḥman ibn Mahdī (135 AH – 198 AH) wrote to Imām Shāfi’ī (150 AH – 204 AH) asking to document, amongst other things, the laws of Aḥādīth. ‘Allāmah Khaṭib quotes with his chain to Abū Thawr, Ibrāhīm ibn Khālid al-Kalbī who said:

‌كتب ‌عبد الرحمن بن مهدي ‌إلى ‌الشافعي وهو شاب أن يضع له كتابا فيه معاني القرآن، ويجمع قبول الأخبار فيه، وحجة الإجماع، وبيان الناسخ والمنسوخ من القرآن والسنة. فوضع له كتاب الرسالة. (تاريخ بغداد – 2 / 404)

‘Abd ar-Raḥman ibn Mahdī wrote to Shāfi’ī while he was a young man, requesting him to compile a book. This book should consist of the meanings of the Qur’ān, the rules of accepting aḥādīth, proof of consensus and the abrogating and abrogated verses and aḥādīth. Thus, he compiled the book, “Ar-Risālah“.

This became his famous book which is referred to as Ar-Risālah. It is published and frequently quoted. This is the first known time that the principles of aḥādīth have been documented.

Shaykh ‘Abd al-Fattāḥ Abu Ghuddah (may Allāh Ta’ālā have mercy on him) says:

ويمكن أن يقال: أن الإمام الشافعي رضي الله عنه هو أول من دون بعض المباحث الحديثية في كتابه الرسالة …… (لمحات من تأريخ السنة وعلوم الحديث – ص: 206)

You could probably say that Imām ash-Shāfi’ī (may Allāh Ta’ālā have mercy on him) was the first to document a few principles in his book: Ar-Risālah. (Lamaḥāt min Tārīkh as-Sunnah, page: 206)

May Allāh Taʿālā have mercy on them all.

سبحانك اللهم وبحمدك ، أشهد أن لا إله إلا أنت ، أستغفرك وأتوب إليك