Introduction to evolution of Hadith Literature

The Qur’an, revealed directly to the Prophet Muhammad (pbuh), serves as the cornerstone of Islamic law. It was documented during the Prophet’s lifetime and later compiled into a single book by his companions after his passing.

The second crucial source of Islamic law is the Sunnah, which comprises the words and deeds of the Prophet (pbuh). This indirect revelation includes the interpretation, supplemental law, and demonstration of the Qur’an. The term “Hadith” refers to the documentation of all the sayings, deeds, attitudes, and behaviors of the Prophet Muhammad (pbuh).

Hadith Transcription (Tadwin Al-Hadith)

The process of gathering and documenting the sayings and deeds of the Prophet Muhammad (pbuh) and his companions is known as Tadwin Al-Hadith. Although this process began during the Prophet’s lifetime, it wasn’t until the 8th century CE (2nd century AH) that scholars started to compile comprehensive hadith collections.

Initially, scholars hesitated to record the hadith for various reasons. They feared that recording the hadith might cause confusion or conflict with the Quran, the fundamental source of Islamic doctrine. As hadith were passed down verbally, scholars were concerned that writing them down might introduce flaws or omissions.

However, the Prophet (pbuh) instructed one of his companions to document his warnings. The Saheefatul Sadiqah, written by Abdullah Ibn Amr ibn As with the Prophet’s (pbuh) permission, is the first recorded hadith, containing the Prophet’s sayings and deeds.

Hadith Narration and Authentication

After the death of the Prophet (pbuh), there was a significant need for his teachings to address various issues. The widespread narration of hadith began during this time. The process of authenticating hadith narrations started under Abu Bakr As-Siddiq, who accepted ahadeeth only from trustworthy sources, relying on the reliability and caution of the companions.

Umar ibn Al-Khattab initially considered compiling hadith but decided against it, fearing that such a collection might be equated with the Qur’an. He upheld Abu Bakr’s practice of not accepting ahadith without witnesses, and those unable to present witnesses risked punishment.

The Sahifas Compilation (First Century After Hijra)

The fabrication of hadeeth to support customs began in the first century of the Hijrah, after Islam had spread to the Middle East, India, and North Africa. The Caliph ‘Umar ibn Abdul-Aziz ordered the compilation of hadith after consulting with scholars to preserve the Prophet’s Sunnah. Scholars began writing volumes on the biographies of narrators to verify their authenticity and uncover forgeries.

Ibn Shihab az-Zuhree was a prominent scholar of this period and became the first compiler to record the narrators’ biographies, focusing on their character and honesty. The systematic collection of hadiths began during this time.

Some compilations from the first century after the Hijra include:

  • Sahifa Hammam ibn Munabbih: A hadith collection compiled by Hammam ibn Munabbih, one of the earliest surviving works of its kind.

The Musannaf Compilation (Second Century After Hijra)

In the second century after the Hijra, scholars compiled the Musannaf collection. Imam Malik ibn Anas, a prominent hadith and legal scholar from Medina, authored one of the earliest and most significant compilations. The Musannaf contains about 10,000 hadith categorized by subject, known for its rigorous authenticity criteria and comprehensive treatment of Islamic law.

Some famous Musannaf compilations include:

  • Musannaf Abdur-Razzaq: An early hadith collection compiled by Abd al-Razzaq, containing over 18,000 traditions.
  • Musannaf Ibn Abi Shayba: One of the largest compilations of hadiths, including over 37,000 traditions.
  • Musannaf Ibn Jurayj: Credited with pioneering the standard structure of fiqh works and beginning the musannaf genre.

The Musnad Compilation (Second-Fourth Century After Hijra)

The Musnad stage marked the third developmental phase, where ahadith were gathered based on the companion to whom they could be traced. This period began towards the end of the second century following the Hijrah. Scholars endeavored to extract authentic hadith from older collections.

Imam Ahmad ibn Hanbal, a renowned hadith and legal scholar from Baghdad, compiled the Musnad collection, considered one of the most trustworthy sources of hadith. The Musnad includes over 40,000 hadith from more than 1,500 of the Prophet Muhammad’s (pbuh) companions, arranged alphabetically by the companion who narrated them.

Hadiths were categorized into Saheeh (sound), Hassan (good), and Da’eef (weak). Reliable and good ahadith were used as a basis for law, while weak ahadeeth were recognized but not used for legal rulings. Throughout the third and fourth centuries, numerous volumes of hadith literature were created by many ahadeeth experts.

The six hadith collections considered by Muhaddithin (scholars of hadith) to be the Sihah Sittah (the six most reliable) are:

The works of Imams al-Bukhari and Muslim, often known as the “reliable two” or “al-Saheehayn,” are regarded as the most reliable by hadith scholars.

By Tahseen Raza