Response to the doubt: The hadith remained unwritten for two hundred years

 

The first aspect: What was narrated about the permissibility of writing and what was narrated about the prohibition and combining them. The
second aspect: Proof of the recording of hadiths during the era of the Messenger of Allah, may Allah bless him and grant him peace, and the Companions and Followers.
The third aspect: Conditions for accepting hadiths and verifying their authenticity.

What was narrated about the permissibility of writing
: -1- On the authority of Abdullah bin Amr bin Al-Aas, may Allah be pleased with him, who said : “ I used to write everything I heard from the Messenger of Allah, wanting to preserve it, but the Quraysh forbade me and said: You write everything you heard from the Messenger of Allah, and the Messenger of Allah is a human being who speaks in anger and pleasure, so I stopped writing and mentioned that to the Messenger of Allah, so he pointed with his finger to his mouth and said: Write, for by the One in Whose Hand is my soul, nothing comes out of it except the truth .”
2- On the authority of Abu Hurairah, may Allah be pleased with him, who said: When Allah granted victory to His Messenger ... and it was mentioned in the hadith that a man from the people of Yemen asked the Prophet, may Allah bless him and his family and grant them peace, to write for him the sermon of the Prophet, may Allah bless him and his family and grant them peace, on that day, so they asked the Prophet, may Allah bless him and his family and grant them peace, for permission to do so, so he said: “Write for Abu Shah .”
3- On the authority of Abu Hurairah, may Allah be pleased with him, he said: An Ansari complained to the Prophet, may Allah bless him and his family and grant them peace, about his poor memory, so the Prophet, may Allah bless him and his family and grant them peace, said to him: “Seek help with your right hand .”
4- On the authority of Anas bin Malik, may Allah be pleased with him, he said: The Messenger of Allah said: “Restrict knowledge with writing . ” 5- On the authority of Rafi bin Khadij, may Allah be pleased with him, he said: I said to the Messenger of Allah: We hear things from you, should we write them down? He said: “Write them down and there is no harm .”
6- What is proven from the Prophet, may Allah bless him and his family and grant them peace, writing down the alms, blood money, and Sunnahs for Amr bin Hazm, may Allah be pleased with him .

7- On the authority of Abdullah bin Amr bin Al-Aas, may Allah be pleased with them both, he said: While we were sitting around the Messenger of Allah, may Allah bless him and his family and grant them peace, writing, the Messenger of Allah was asked which of the two cities would be conquered first, Constantinople or Rome? He said: “No, rather the city of Heraclius would come first .”
8- On his authority, may Allah be pleased with him, that he came to the Messenger of Allah and said: O Messenger of Allah, I want to narrate from your hadith, and I wanted to use the book in my hand with my heart if you see that? The Messenger of Allah said: "If it is my hadith, then use your hand with your heart ."
What was narrated about prohibiting writing 1-- On the authority of Abu Saeed Al-Khudri, may Allah be pleased with him, that the Messenger of Allah said: "Do not write from me, and whoever writes from me other than the Qur’an, let him erase it, and narrate from me and there is no blame, and whoever lies about me intentionally, let him take his seat in the Fire ." 2- On the authority of Abu Saeed Al-Khudri also, he said: "We tried hard to get the Prophet, may Allah bless him and his family and grant them peace, to allow us to write, but he refused ." 3- On the authority of Abu Hurairah, may Allah be pleased with him, he said: "The Messenger of Allah came out to us while we were writing hadith, and he said: What is this that you are writing? We said: Hadith that we hear from you, so he said: A book other than the Book of Allah . Do you know that what led the nations before you astray was only what they wrote of books along with the Book of Allah Almighty?" 4- On the authority of Abdullah bin Hantab, he said: “Zaid bin Thabit entered upon Muawiyah, and asked him about a hadith, so he ordered a man to write it down . Zaid said to him: The Messenger of God ordered us not to write anything down, so he erased it.” 5- On the authority of Abu Hurairah, may God be pleased with him, he said : “ The Messenger of God was informed that some people had written down his hadith, so he ascended the pulpit, praised God and thanked Him, then said :





What are these books that I have heard you write? I am only a human being. Whoever has any of them, let him bring them. So we gathered them and burned them. We said, O Messenger of God, are we talking about you? He said: “Speak and there is no blame, and whoever lies about me intentionally, let him take his seat in the Fire .”
Combining what was narrated about prohibition and permission :
1- That the hadiths of permission abrogate the hadiths of prohibition, as Ibn Hajar narrated in Al-Fath, saying: “Or that the prohibition came before and the permission abrogates it.” Al-Suyuti said in Al-Dibaj: “This was abrogated by the hadiths that were narrated about permission to write, and the prohibition was when it was feared that it would mix with the Qur’an, so when that was safe, permission was given .”
2- That the prohibition is specific and the permission is general; “The prohibition is related to the one who is feared to rely on writing without memorization, and permission is given to the one who is given permission to do so.” Al-Sam’ani said in this regard: “They also disliked writing so that the scholar would not rely on the book but rather memorize it.” Al-Nawawi, may Allah have mercy on him, said: “The prohibition was given to the one who is feared to rely on the book and be negligent in memorizing it, even though he is able to do so, and permission is given to the one who is not able to memorize .”
3- That the prohibition is directed at preventing Combining the Qur’an and Sunnah in one document, and permission is given to separate them. Imam Ibn Hajar narrated this statement in Al-Fath, saying: “The prohibition is specific to writing something other than the Qur’an with the Qur’an in one document, and permission is given to separate them.” Al-Suyuti said: “It was said that the prohibition is specific to writing the hadith with the Qur’an in one document, lest it be mixed up and cause confusion for the reader .” Sheikh Abdul Azim Abadi, in his explanation of Sunan Abi Dawood, quoted Sheikh Ali Al-Qari’, which supports this meaning, saying: “As for the book itself being forbidden, then no, and the Messenger ordered his nation to convey it and said: ‘Let the witness convey it to the absent.’ If they do not restrict what they convey, conveying it will be difficult, and there is no guarantee that knowledge will be lost, and that most of the hadith will be dropped, and it will not reach the last generations of the nation… This indicates the permissibility of writing the hadith, and God knows best.” This opinion is supported by what was narrated from Ibn Mas’ud, may God be pleased with him, and other companions, regarding the command to strip the copies of the Qur’an and not to add anything to them. Imam Al-Zayla’i says: “On the authority of Ibn Mas’ud, he said: ‘Strip the Qur’an. ’ It is also narrated: ‘Strip the copies of the Qur’an.’ I said: Ibn Abi Shaybah narrated it in his Musannaf on prayer, and on the virtues of the Qur’an, and in the Musannaf of Abd Al-Razzaq: ‘Strip the Qur’an, do not add to it what is not from it .’” 4- The hadith of Abu Sa’id Al-Khudri cannot be traced back to the Messenger of God, but it is traced back to Abu Sa’id Al-Khudri, and there is no doubt about that .
The most prominent hadiths in the issue at hand, and therefore the suspended hadith is not strong enough to oppose the hadiths that have been proven to be traced back to the Messenger of Allah, so the ruling is for the hadiths of permission and not the hadiths of prohibition. Imam Ibn Hajar mentioned this opinion and attributed it to Imam Al-Bukhari, saying: “And among them are those who declared the hadith of Abu Saeed to be weak and authenticated its suspension on it, as Al-Bukhari and others said .”
5- The prohibition is specific to the time of the revelation, and the specification in the book enters the stage of permission after the cessation of revelation. This statement was narrated by Imam Ibn Hajar, and it is far-fetched because no one has the right to specify the texts after the Messenger of Allah, and Allah knows best.

Proof of the recording of the hadith during the era of the Messenger of God, may God bless him and grant him peace

This is in addition to what he, may God bless him and grant him peace, said about his illness in which he died, as in Bukhari (1) and Muslim: [Qatadah told us, Sufyan told us, on the authority of Sulayman al-Ahwal, on the authority of Sa`id ibn Jubayr, who said: Ibn Abbas said: On Thursday, and it was not a Thursday, the pain of the Messenger of God, may God bless him and grant him peace, became severe, so he said: Come to me, so I may write for you a book after which you will never go astray .]

And likewise his saying, may God bless him and grant him peace, as in Al-Bukhari (Sahih Al-Bukhari Hadith No. 2473 and Muslim 3371) and Muslim : Yahya bin Musa and Mahmoud bin Ghailan told us, they said: Al-Walid bin Muslim told us, Al-Awza’i told us, on the authority of Yahya bin Abi Katheer, on the authority of Abu Salamah, on the authority of Abu Hurayrah, that the Prophet, may God bless him and grant him peace, gave a sermon and mentioned the story in the hadith. He said: Abu Shah: Write for me, O Messenger of God. So the Messenger of God, may God bless him and grant him peace, said: Write for Abu Shah .
In addition, there was a famous newspaper in the hand of the great companion Abdullah bin Amr bin Al-Aas (d. 65 AH), which is the truthful newspaper. The Messenger of God, may God bless him and grant him peace, gave permission to Abdullah bin Amr to write, as Abu Dawood narrated : [Musaddad and Abu Bakr bin Abi Shaybah told us, they said: Yahya told us, on the authority of Ubayd Allah bin Al-Akhns, on the authority of Al-Walid bin Abdullah bin Abi Mughith, on the authority of Yusuf bin Mahak, on the authority of Abdullah bin Amr, he said: I was I write down everything I hear from the Messenger of Allah, may Allah bless him and grant him peace, wanting to memorize it. But the Quraysh forbade me and said, “Do you write down everything you hear, while the Messenger of Allah, may Allah bless him and grant him peace, is a human being who speaks in anger and pleasure ?” So I stopped writing and mentioned that to the Messenger of Allah, may Allah bless him and grant him peace, and he pointed with his finger to… In it, he said: Write, for by the One in Whose Hand is my soul, nothing comes out of it except the truth. (Abu Dawud 3161 in the Book of Knowledge )

This newspaper has great importance because it is a scientific historical document that proves that the noble hadith was written by the Messenger of God, may God bless him and grant him peace, and with his permission .

Proof of the documentation of hadith during the era of the Companions and Followers

1- Some of the Companions had written about the Messenger of Allah (peace and blessings of Allah be upon him) with his special permission, such as Abdullah bin Amr, then others wrote part of his hadith after his (peace and blessings of Allah be upon him) general permission to write. Writing began during the era of the Messenger of Allah (peace and blessings of Allah be upon him), including his (peace and blessings of Allah be upon him) order to record the treaty that stipulated the rights of the Muslim immigrants and helpers and the truce with the Jews of Medina, and that was in the first year of the Hijrah .
2- The written rulings that the Messenger of Allah (peace and blessings of Allah be upon him) sent to his workers, such as what was narrated by Abu Dawud, Al-Tirmidhi, Al-Nasa’i, and Ibn Majah: [On the authority of Abdullah bin Ukaim Al -Juhani, he said: He read to us the letter of the Messenger of Allah (peace and blessings of Allah be upon him) that you should not benefit from the skin or sinews of a dead animal] (Narrated by Abu Dawud 4129, Al-Tirmidhi 1833, Al-Nasa’i 4266, and Ibn Majah 3744).

3 - The letter of the Messenger of God, may God bless him and grant him peace, to Wa’il ibn Hajar, who died in the year 50 AH, to his people in Hadhramaut, in which there are shares of zakat and some of the rulings on the limits, and every intoxicant is forbidden. He also gave a letter to Amr ibn Hazm, who died in the year 53 AH, in which there are the obligatory duties and blood money when he sent him to Yemen. Abu Dawud narrated: [Musa ibn Ismail told us, Hammad told us, he said, I took from Thamamah ibn Abdullah ibn Anas a letter that he claimed that Abu Bakr wrote for Anas and on it was the seal of the Messenger of God, may God bless him and grant him peace. And he handed it over to him when he sent him as a tax collector and wrote it to him, and in it was this obligation of charity that the Messenger of God, may God bless him and grant him peace, imposed on the Muslims, which God Almighty commanded His Prophet, may God bless him and grant him peace, so whoever is asked for it from the Muslims in its proper manner, let him give it.] Abu Dawud narrated Hadith No. 1339, Book of Zakat .

4- That the noble companions, may God Almighty be pleased with them, wrote some hadiths with the permission of the Messenger of God, may God bless him and grant him peace. It was narrated in the words of Abu Hurairah, may God Almighty be pleased with him: “Ali ibn Abdullah told us, he said: Sufyan told us, he said: Amr told us, he said: Wahb ibn Munabbih told me, on the authority of his brother, he said: I heard Abu Hurairah say: There is no one among the companions of the Prophet, may God bless him and grant him peace, who narrated more hadiths from him than me.” Except for what was from Abdullah bin Amr, for he used to write and I did not. Ma’mar followed him, from Hammam, from Abu Hurairah . ( Sahih Al-Bukhari
5 - Abu Hurairah, may God be pleased with him, used to keep books containing hadiths from the Messenger of God, may God bless him and grant him peace . Samurah bin Jundub, may God be pleased with him (d. 60 AH), collected many hadiths in a copy narrated from him by his son Sulayman. Ibn Sirin said in Samurah’s letter to his sons: “There is a lot of knowledge .”

6- Ibn Abbas used to ask the companions and write about them. When Ibn Abbas died, his books appeared and were a camel’s load. It is narrated on the authority of Ibn Omar that whenever he went out to the market, he would look at his books .

7- The newspaper of the Commander of the Faithful, Ali bin Abi Talib, may God be pleased with him, which he used to hang on his sword became famous, as in Al-Bukhari [Ahmad bin Yunus told us, Zuhair told us, Mutarrif told us that Amer told them on the authority of Abu Juhayfah, he said, I said to Ali, H, Sadaqah bin Al-Fadl told us, Ibn Uyaynah told us, Mutarrif told us, I heard Al-Sha’bi narrating, he said, I heard Abu Juhayfah said: I asked Ali, may God be pleased with him : Do you have anything that is not in the Qur’an? Ibn Uyaynah said once: What the people do not have. He said: By He who split the seed and created the soul, we have nothing except what is in the Qur’an, except understanding that is given to a man in his book and what is in the document. I said: What is in the document? He said: Reason and redemption. The prisoner and that a Muslim should not be killed for the sake of an infidel

8- It was narrated on the authority of Muhammad bin Ali bin Abi Talib bin Al-Hanafiyyah, who said: My father sent me and said: Take this book and go with it to Uthman, for in it is the command of the Prophet, may God bless him and grant him peace, to give charity .

9 - The great companion Zaid bin Thabit Al-Ansari (may Allah be pleased with him) (d. 45 AH) is considered the first to compile a book on inheritance laws. He (may Allah be pleased with him) was one of the scribes of the revelation during the time of the Messenger of Allah (may Allah bless him and grant him peace). He was one of the first to compile the Holy Quran at the direction of Abu Bakr Al-Siddiq (may Allah be pleased with them all). Jaafar bin Burqan said: I heard Al-Zuhri say: If Zaid bin Thabit had not written the inheritance laws, I would have thought that they would disappear from the people. His book on inheritance laws was narrated by his son Kharijah bin Zaid bin Thabit, and it is one of the narrations of Ibn Khair Al-Ishbili. Ibn Khair said: “The book of inheritance laws is by Zaid bin Thabit (may Allah have mercy on him). Abu Bakr narrated it to me on the authority of Kharijah bin Zaid bin Thabit on the authority of his father Zaid bin Thabit (may Allah be pleased with him) .
The introduction to this book is still preserved in Al-Tabarani’s Al-Mu’jam Al-Kabir .
” 10 - There was another document, which is the document of Jabir bin Abdullah Al-Ansari who died in the year 78 AH. Perhaps it is the small ritual that Imam Muslim mentioned it in the Book of Hajj. The great follower Qatada bin Di’amah Al-Sadosi (d. 118 AH) used to raise the value of this document and say: “I have more knowledge of Surat Al-Baqarah than I have of the document of Jabir bin Abdullah . ” Jabir bin Abdullah had a circle in the Prophet’s Mosque in which he dictated hadith to his students, and many of them wrote it, such as Wa’il bin Munabbih (d. 114 AH) and others .

1 1- There was a large group of the noble companions, other than what we mentioned, who had written manuscripts in which the hadiths of the Messenger of God, may God bless him and grant him peace, were written , including the Mother of the Believers, Aisha, daughter of Al-Siddiq, may God be pleased with them both, who died in the year 58 AH, and the pure Zahraa Fatima, daughter of the Messenger of God, may God bless him and grant him peace (d. 11 AH), and Zaid bin Arqam (d. 66 AH), and Rafi bin Khadij Al-Ansari (d. 74 AH), and Abu Rafi, the freed slave of the Messenger of God, may God bless him and grant him peace, who died before the year 40 AH, and the great companion Abu Ayoub Al-Ansari (d. 52 AH). Imam Ahmad narrated in his Musnad some of the hadiths that Abu Ayoub wrote to his nephew . After that presentation of the writing in the era of the companions, it is worth noting that the trend of writing continued until the middle of the first century AH, and we see that in the era of the great followers who had written manuscripts and compilations .

the third aspect: The controls of the Companions, may God be pleased with them, in accepting the hadith 1 - Precaution in accepting the news : The first one to take precautions in accepting the news was Abu Bakr al-Siddiq, may God be pleased with him, the successor of the Messenger of God, may God bless him and grant him peace . Malik, Abu Dawud, al-Tirmidhi, and Ibn Majah narrated: Yahya told me, on the authority of Malik , on the authority of Ibn Shihab, on the authority of Uthman ibn Ishaq ibn Kharsha, on the authority of Qubaysah ibn Dhu’ayb, that he said: The grandmother came to Abu Bakr al-Siddiq asking him about her inheritance, so Abu Bakr: You have nothing in the Book of Allah, and I do not know of anything that is sufficient for you in the Sunnah of the Messenger of Allah, may Allah bless him and grant him peace. So go back so that I may ask the people. So he asked the people and Al-Mughirah ibn Shu`bah said: I was present with the Messenger of Allah, may Allah bless him and grant him peace, and he gave her a sixth. So Abu Bakr said: Is there anyone else with you? So Muhammad ibn Maslamah Al-Ansari stood up. Then the other grandmother came to Umar ibn al-Khattab asking him about her inheritance, so he said to her: You have nothing in the Book of Allah, and the judgment that was passed was only for someone other than you, and I do not have anything in addition to the inheritance, but it is that sixth, so if you both agree, then it is Between you two, and whichever of you is alone with him, he is hers . (Malik 1080, Abu Dawud 2896, Al-Tirmidhi 2246 , and Ibn Majah 2828 on the authority of Ibn Shihab ). So, Abu Bakr’s vision was to verify the news and investigate, not to completely block the door to narration . 2 - Stopping at the single report and verifying its transmission : The Commander of the Faithful, Omar bin Al-Khattab, may God be pleased with him, adhered to this rule. Al-Bukhari and Muslim narrated: [ Ali bin Abdullah told us, Sufyan told us, Yazid bin Khusayfah told us, on the authority of Busr bin Saeed, on the authority of Abu Saeed Al-Khudri, who said: I was in a gathering of the Ansar when Abu Musa came, as if he was frightened, and he said: I asked permission to enter upon Omar asked permission three times but I was not given permission, so I went back. He said, “What prevented you?” I said, “ I asked permission three times but I was not given permission, so I went back .” The Messenger of Allah, may Allah bless him and grant him peace, said, “If one of you asks permission three times and is not given permission, then let him go back.” He said, “By Allah, you will surely stand against him.”



With evidence, is there anyone among you who heard it from the Prophet, may God bless him and grant him peace? Ubayy ibn Ka`b said, “By God, none will stand with you except the youngest of the people.” I was the youngest of the people, so I stood with him and informed Umar that the Prophet, may God bless him and grant him peace, had said that. Ibn al-Mubarak said, “Ibn Uyaynah informed me, Yazid ibn Khusayfah, on the authority of Busr bin Saeed: I heard this from Abu Saeed . Omar, may God be pleased with him, saw that he should confirm the news of Abu Musa with the words of another companion. This is evidence that if the news is narrated by two trustworthy people, it is stronger and more likely than if it is narrated by one person alone. This encourages the multiplication of the chains of transmission of the hadith in order to ascend from the level of suspicion to the level of knowledge, since one person may be prone to forgetfulness and delusion, and this is rare for two trustworthy people.
It was reported from Uthman ibn Affan, may God be pleased with him, what indicates his verification of the hadith. Ahmad narrated: Ibn al-Ashja’i told us, my father told us, on the authority of Sufyan, on the authority of Salim Abu al-Nadr, on the authority of Busr ibn Sa’id, who said: Uthman came to the seats and called for water for ablution. Then he rinsed his mouth and nose, then washed his face three times and his hands three times, then wiped his head and feet three times, then said: I saw the Messenger of God, may God bless him and grant him peace, performing ablution like this. O these people, is this how you do it? They said: Yes, for a group of the companions of the Messenger of God, may God bless him and grant him peace, who were with him . (Ahmad, Musnad al-`Ashra al-Mubashshirin bi al-Jannah, Hadith No. 456)

Imam Ali bin Abi Talib, may God be pleased with him, also adhered to the rule of verifying news by way of swearing. Abu Dawud (Abu Dawud 1523, Al-Tirmidhi, Tafsir Al-Qur’an 2932, Ibn Majah 1459) and Al-Tirmidhi and Ibn Majah narrated on the authority of Ali bin Abi Talib, may God be pleased with him, who said : Qutaybah narrated to us , Abu Awanah narrated to us, on the authority of Uthman bin Al-Mughirah, on the authority of Ali bin Rabi’ah, on the authority of Asma bin Al-Hakam Al-Fazari, who said : I heard Ali say : I was a man who, when I heard from the Messenger of God, Allah 's Messenger, may Allah bless him and grant him peace , said, "There is no man who commits a sin, then stands up and purifies himself, then..." He prays and then asks Allah for forgiveness.Except that He forgives him . ] And everything that was narrated from the Companions, may God be pleased with them, in this regard was limited to verification and proof in order to preserve the pure Sunnah . 3 - Meeting and hearing : The hadith of Jabir bin Abdullah and his journey to Abdullah bin Unays in search of one hadith was mentioned before, and in that there is an indication of the precedence of the Companions, may God be pleased with them, to the condition of meeting and hearing among the narrators to verify the authenticity of the hadith . 4 - Presenting the hadiths to the Holy Qur’an : Among these is that some of the Companions, may God be pleased with them, rejected some hadiths because in their view they contradicted the Book of God Almighty. Al-Bukhari and Muslim narrated that Ibn Umar ibn al-Khattab, may God be pleased with him, narrated on the authority of the Messenger of God, may God bless him and grant him peace, that he said that the dead person is tormented by the crying of his family over him. He, may God be pleased with him, understood that it was general and that the torment was due to the crying of the family over the dead person. The Mother of the Believers, Aisha, may God be pleased with her, denied this understanding. In Al-Bukhari [ Ubayd ibn Ismail narrated to me, Abu Usamah narrated to us, on the authority of Hisham, on the authority of his father, who said: It was mentioned in the presence of Aisha, may God be pleased with her, that Ibn Umar raised to the Prophet The Messenger of Allah , may Allah bless him and grant him peace, said: “The dead person is tormented in his grave because of the weeping of his family.” She said: “Did the Messenger of Allah, may Allah bless him and grant him peace, only say: ‘He is tormented because of his sin and guilt, and his family is weeping over him now?’” She said: “And that is like his saying: ‘The Messenger of Allah, may Allah bless him and grant him peace, stood by the well and in it were the dead.” Badr from the polytheists, so he said to them what he said, “They hear what I say. He only said, ‘They now know that what I used to say to them is the truth.’ Then she recited, “Indeed, you do not make the dead hear, nor do you make the deaf hear the call when they turn their backs and depart. ” ( Verse 80, Surah An-Naml) And he said when they took their seats in the Fire , “ And not equal are the living and the dead. Indeed, Allah makes hear whom He wills, but you cannot make hear those in the graves (Verse 22 of Surah Fatir) (Al-Bukhari Hadith No. 1287 and 1289 and Muslim 2189 and 2190 ). 5 - Comparing the Sunnah to the Sunnah : This is in what appears to be a contradiction between the hadiths, as the Companions, may Allah be pleased with them, differed regarding what requires ablution. In the hadith of Al-Hasan bin Rafi’ in the narration of Al-Bukhari : [ Muadh bin Fadalah narrated to us, he said: Hisham narrated to us, and Abu Nu’aym narrated to us, on the authority of Hisham, on the authority of Qatadah, on the authority of…




Al-Hasan, on the authority of Abu Rafi’, on the authority of Abu Hurayrah, on the authority of the Prophet , may God bless him and grant him peace, who said: If he sits between its four branches and then exerts himself on it, then a full ablution is obligatory. Amr ibn Marzuq, on the authority of Shu’bah, narrated something similar. Musa said : Aban told us, Qatadah told us, Al-Hasan informed us. Like him . 6 - Presenting the Sunnah based on analogy : Among that is what was narrated by Al-Tirmidhi and Ibn Majah [Ibn Abi Omar told us, he said: Sufyan ibn Uyaynah told us, on the authority of Muhammad ibn Amr, on the authority of Abu Salamah Al-Muslimeen, and that was at the beginning of eight and a half years after his arrival in Madinah, so he traveled with those Muslims who were with him to Makkah, fasting and they fasting until he reached Al-Kadeed, and it is Between Usfan and Qudayd, he broke his fast and the Muslims broke their fast with him, but he did not fast . (Al-Bukhari, Hadith No. 1287 and 1289 and Muslim 2189 and 2190 ). Al-Bukhari mentioned ( Al-Bukhari in the Book of Knowledge of his Sahih, Chapter 19): [ That Jabir bin Abdullah Al-Ansari traveled a month’s journey to Abdullah bin Unays in one hadith .] Al-Bukhari narrated ( Al-Bukhari in the Book of Knowledge, Hadith No. 87): [ Abu Al-Yaman told us, Shu’aib told us, on the authority of Al-Zuhri. Abu Abdullah said, and Ibn Wahb said, Yunus told us, on the authority of Ibn Shihab, on the authority of Ubayd Allah ibn Abdullah ibn Abi Thawr, on the authority of Abdullah ibn Abbas, on the authority of Umar, who said: I and a neighbor of mine were The Ansar were among the Banu Umayyah ibn Zayd, who were among the upper classes of Medina. We used to take turns visiting the Messenger of God, may God bless him and grant him peace. He would visit one day and I would visit the next. When I visited, I would bring him news of that day, including revelation and other things. When he visited, he would do the same . Al-Bukhari and Muslim narrated: “ Abdul -Aziz ibn Abdullah narrated to us, Malik narrated to me, on the authority of Ibn Shihab, on the authority of Al-A’raj, on the authority of Abu Hurairah, who said: ‘ People say most of the hadiths are from Abu Hurairah, and if it were not for two verses in the Book of Allah, I would not have narrated a single hadith.’ Then he recited: ‘Indeed, those who conceal what We have sent down of clear proofs and guidance after what We have revealed to them, We made it clear to the people





In the Book: “Those are the ones whom Allah curses, and those who curse them curse them.” (159 ) - the verse from Surat Al-Baqarah - “ Indeed, our brothers among the Muhajireen were busy with bargaining in the markets, and indeed, our brothers among the Ansar were busy with working in their wealth, and indeed, Abu Hurairah used to stick to the Messenger of Allah, may Allah bless him and grant him peace, with his full stomach.” His stomach, and he attends what they do not attend, and he preserves what they do not preserve . (Al-Bukhari, Hadith No. 115 and Muslim 6552 )

The emergence of the science of hadith and its development in its various stages

- 1 - The classification of hadith into chapters in the compilations and collections is a very advanced and developed stage in writing hadith, and this was done long before the year 200 AH, so it was done in the early second century, between the years 120 - 130 AH, as evidenced by the reality that showed us that, as there is a group of these books whose authors died in the middle of the second century, such as the collection of Muammar bin Rashid (154), the collection of Sufyan al-Thawri (161), Hisham bin Hassan (148), Ibn Jurayj (150), and many others .
-2 Hadith scholars have set conditions for accepting a hadith, which guarantee its transmission across generations with honesty and precision, so that it is performed as it was heard from the Messenger of God, may God bless him and grant him peace. There are conditions that they stipulated for the narrator, which guarantee in him the utmost truthfulness, justice, and honesty, with full awareness of his actions and bearing responsibility. They also guarantee in him the strength of memorization and precision in his chest or in his book or in both, which enables him to recall the hadith and perform it as he heard it. This is clear from the conditions that the hadith scholars stipulated for the authentic and the good, which guarantee the trustworthiness of the narrators, then the integrity of the transmission of the hadith between the chains of transmission, and its freedom from apparent and hidden flaws, and the accuracy of the hadith scholars’ application of these conditions and rules in ruling on a hadith as weak merely because of the lack of evidence of its authenticity, without waiting for evidence to be presented to contradict it .
-3 The scholars of hadith were not satisfied with this, but they set conditions for the written narration that those intruders did not notice. The hadith scholars stipulated the conditions for the written narration of the authentic hadith, and therefore we find on the manuscripts of hadith the chain of transmission of the book from one narrator to another until it reaches its author, and we find on them proof of hearings, and the handwriting of the author or the heard sheikh who narrates the copy from the copy of the author or from its branch, so the method of the hadith scholars in this was stronger, wiser and more cautious than any method in scrutinizing the written narrations and documents .
4 - The hadith scholars did not ignore what the fabricators, people of innovation and political sects committed in terms of fabrication in hadith, but rather they took the initiative to combat that by following scientific means that guarantee the preservation of the Sunnah, so they set restrictions and controls for the narration of the innovator and explaining the reasons for fabrication and signs of fabricated hadith .

5 - This great diversity of hadith is not only due to its conditions in terms of acceptance or rejection, but it also includes the research of its narrators, chains of transmission and texts, and it is evidence of the depth of the view of the hadith scholars and the accuracy of their research, because what is used as evidence of the accuracy of knowledge and the mastery of its people is its divisions and variations, rather what is not divided into sections and diversified into types is not considered a knowledge?! 6
- The scholars of hadith have devoted books to each type of hadith and its sciences that collect the individuals of this type from hadiths, chains of transmission or men, so after this it is not appropriate for someone to say: How do we know that this hadith is authentic from among those types? We say to him: Likewise, diversity occurred in every science and every art, so we refer to the people of knowledge,
just as the science of hadith amazed everyone who read about it and how the nation preserved the Sunnah until it reached us with this accuracy and it will reach, God willing, to those after us.