Section Four – Their Methodology in Acquiring the Prophetic Sunnah

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Section Four

Their Methodology in Acquiring the Prophetic Sunnah

 

The Sahabah radiya Llahu ‘anhum were extremely keen to hear everything that came directly from the Prophet salla Llahu ‘alayhi wa sallam, or from someone else who heard it from the Prophet salla Llahu ‘alayhi wa sallam, if they were absent—whether it was the Qur’an or Hadith, because they considered everything that emanated from him to be din; which must be acquired, received, memorised, captured, mastered, and acted upon, except for what was specific to him.

It is well-known among the scholars of Hadith—and those who came after them—that there are eight methods of acquisition: hearing, reading, writing, handing over a written copy, permission, notification, bequest, and finding a written copy.

If we examine what the Sahabah radiya Llahu ‘anhum narrated from the Prophet salla Llahu ‘alayhi wa sallam, we find that it falls under the first four types: hearing, presentation or reading, writing, and handing over a copy.

 

Sima’ (Hearing)

This was the most common method; the Sahabah radiya Llahu ‘anhum received the vast majority of the Sunnah from the Prophet salla Llahu ‘alayhi wa sallam in this manner; as he was the Messenger, the one who conveyed Allah’s message, and the one who brought the Shari’ah to them, explaining the verses of the Qur’an and conveying to them what Allah revealed to him, in addition to the Qur’an that was revealed to him, regardless of the wording used.^[1]

 

‘Ard (Presentation) or Qira’ah (Reading)

This also occurred, although rarely. This, for example, is the Prophet salla Llahu ‘alayhi wa sallam asking some of the Sahabah to recite the Qur’an to him, or listening to some ahadith from them, and then narrating it from them, for example.

 

Kitabah (Writing)

As for writing, this was very common, whether by individuals or groups.

 

Munawalah (Handing Over a Written Copy)

This also occurred. This means giving another person a book and telling him what to do with it, whether to copy it, read it, examine it… or simply to inform him.

Before explaining their methodology in acquiring Hadith from the Prophet salla Llahu ‘alayhi wa sallam, I will mention some examples of ways they acquired them.

The Sahabah radiya Llahu ‘anhum went through two phases with the Prophetic Sunnah. In each phase, they were extremely keen on preserving it.

 

First Phase: During the Lifetime of the Prophet salla Llahu ‘alayhi wa sallam

The Sahabah’s eagerness to hear the Prophetic Sunnah during the life of the Prophet salla Llahu ‘alayhi wa sallam manifested itself in two ways:

 

First: Hearing it directly from the Prophet salla Llahu ‘alayhi wa sallam

This was predominant among them, even though the expressions and forms of verbs vary. They are very numerous—too many to count.

The Prophet salla Llahu ‘alayhi wa sallam did not have special gatherings where he narrated Hadith to people, where the Prophetic Sunnah was transmitted from him, and where people received it from him. Rather, his entire life was a series of gatherings of Hadith. This is because everything that emanated from him or about him was Sunnah. Therefore, wherever he was, there was Sunnah, and the gatherings were gatherings of Hadith and listening. Thus, his entire life was a series of gatherings for knowledge and teaching, transmission and giving, guidance and direction, questioning and answering… because he was humanity’s teacher who taught people all that is good, just as he was the mercy and guidance.

Therefore, the Sunnah emanated from him wherever he was: at home, in the Masjid, on the road, in the market, as a resident, while traveling, during military expeditions, during Hajj, etc. Wherever he was, there was Sunnah.^[2]

These are some examples of the forms of verbs that the Sahabah radiya Llahu ‘anhum used when transmitting what they acquired directly from the Prophet salla Llahu ‘alayhi wa sallam.

‘Umar ibn al Khattab radiya Llahu ‘anhu said:

 

سمعت رسول الله صلى الله عليه وسلم وهو بوادي العقيق يقول أتاني الليلة آت من ربي فقال صل في هذا الوادي المبارك وقل عمرة في حجة

I heard the Prophet salla Llahu ‘alayhi wa sallam—while he was in the valley of al ‘Aqiq—saying, “An angel came to me last night from my Lord and said, ‘Perform Salah in this blessed valley and say: An ‘Umrah within a Hajj.’”^[3]

 

Aisha radiya Llahu ‘anha said:

 

قال لي رسول الله صلى الله عليه وسلم يحرم من الرضاعة ما يحرم من الولادة( وفي رواية ما يحرم من النسب)

The Prophet salla Llahu ‘alayhi wa sallam said to me, “What is prohibited by birth is also prohibited by breastfeeding.” (According another narration: “What is prohibited by lineage.”)^[4]

 

Abu Hurairah radiya Llahu ‘anhu narrates:

 

كنا مع رسول الله صلى الله عليه وسلم إذ سمع وجبة فقال نبي الله صلى الله عليه وسلم تدرون ما هذا قال قلنا الله ورسوله أعلم قال هذا حجر رمي به في النار منذ سبعين خريفا فهو يهوي في النار الآن حتى انتهى إلى قعرها

We were with the Prophet salla Llahu ‘alayhi wa sallam when we heard a loud noise. The Prophet salla Llahu ‘alayhi wa sallam asked, “Do you know what this is?”

We replied, “Allah and His Messenger know best.”

He said, “This is a stone that was thrown into Jahannam seventy years ago, and it was still falling into Jahannam until now, until it reached the bottom.”^[5]

 

Abu Hurairah and Zaid ibn Khalid radiya Llahu ‘anhuma narrate:

 

We were with the Prophet salla Llahu ‘alayhi wa sallam, and a man stood up and said, “I beseech you by Allah to judge between us according to the Book of Allah.”

His opponent, who was more knowledgeable than him, stood up and said, “Judge between us according to the Book of Allah, and give me permission to speak.”

The Prophet salla Llahu ‘alayhi wa sallam said, “Speak.”

He submitted, “My son was a servant for this man, and committed adultery with his wife. I ransomed him with one hundred sheep and a servant. (According to Muslim’s version: a slave girl.) Then I asked some scholars, who informed me that my son should receive one hundred lashes and be exiled for a year, and his wife should be stoned.”

The Prophet said, “By Him in Whose Control is my soul, I will judge between you according to the Book of Allah subhanahu wa ta ‘ala. The one hundred sheep and the servant must be returned to you, and your son should receive one hundred lashes and be exiled for a year. O Unays, go to this man’s wife; if she confesses, stone her.”

Accordingly, he went to her and she confessed, so he stoned her.^[6]

 

Aisha radiya Llahu ‘anha narrates:

 

The Prophet salla Llahu ‘alayhi wa sallam sent a man on a military expedition. He would lead his companions in Salah and always conclude with Surah al Ikhlas. When they returned, they mentioned this to the Prophet salla Llahu ‘alayhi wa sallam who said, “Ask him why he does that.”

They asked him. He said, “Because it is a description of al Rahman (The Most Compassionate). Therefore, I love to recite it.”

The Prophet salla Llahu ‘alayhi wa sallam said, “Inform him that Allah loves him.”^[7]

 

Hudhayfah ibn al Yaman radiya Llahu ‘anhu states:

 

قام فينا رسول الله مقاما ما ترك شيئا يكون في مقامه ذلك إلى قيام الساعة إلا حدث به حفظه من حفظه ونسيه من نسيه قد علمه أصحابي هؤلاء وإنه ليكون منه الشيء قد نسيته فأراه فأذكره كما يذكر الرجل وجه الرجل إذا غاب عنه ثم إذا رآه عرفه

Once, the Prophet salla Llahu ‘alayhi wa sallam stood among us. He did not leave out anything that would occur from that moment until the Day of Qiyamah, except that he narrated it to us. Some remembered it, and some forgot it. These companions of mine know it. There are things that I have forgotten; but I see them and remember them, just as a man remembers the face of a man who has been absent; he recognises him when he sees him.^[8]

 

The statement, “He did not leave out anything that would happen,” means he did not leave out anything significant or important that people needed to know without informing them about it.

Hudhayfah radiya Llahu ‘anhu also narrates:

 

 

أخبرني رسول الله صلى الله عليه وسلم بما هو كائن إلى أن تقوم الساعة فما منه شيء إلا قد سألته إلا أني لم أسأله ما يخرج أهل المدينة من المدينة

The Prophet salla Llahu ‘alayhi wa sallam informed me of everything that will happen until the Day of Qiyamah. I asked him about everything except what will expel the people of Madinah from Madinah.^[9]

 

Abu Hurairah radiya Llahu ‘anhu narrates that the Prophet salla Llahu ‘alayhi wa sallam said to him:

 

لا يزالون يسألونك يا أبا هريرة حتى يقولوا هذا الله فمن خلق الله قال فبينا أنا في المسجد إذ جاءني ناس من الأعراب فقالوا يا أبا هريرة هذا الله فمن خلق الله قال فأخذ حصى بكفه فرماهم ثم قال قوموا قوموا صدق خليلي

“They will keep asking you, O Abu Hurairah, until they say, ‘This is Allah, so who created Allah?’”

Abu Hurairah states: While I was in the Masjid, some Bedouins came to me and asked, “O Abu Hurairah, this is Allah, so who created Allah?”

So, he took some pebbles in his hand and threw them at them, and then said, “Get up, go away! My beloved friend spoke the truth.”^[10]

 

Hudhayfah ibn al Yaman radiya Llahu ‘anhuma states:

 

حدثنا رسول الله صلى الله عليه وسلم حديثين قد رأيت أحدهما وأنا أنتظر الآخر حدثنا أن الأمانة نزلت في حذر قلوب الرجال ثم نزل القرآن فعلموا من القرآن وعلموا من السنة ثم حدثنا عن رفع الأمانة قال ينام الرجل النومة فتقبض الأمانة من قلبه فيظل أثرها مثل الوكت ثم ينام النومة فتقبض الأمانة من قلبه فيظل أثرها مثل المجل كجمر دحرجته على رجلك فنفط فتراه منتبرا وليس فيه شيء ثم أخذ حصى فدحرجه على رجله فيصبح الناس يتبايعون لا يكاد أحد يؤدي الأمانة حتى يقال إن في بني فلان رجلا أمينا حتى يقال للرجل ما أجلده ما أظرفه ما أعقله وما في قلبه مثقال حبة خردل من إيمان ولقد أتى علي زمان وما أبالي أيكم بايعت لئن كان مسلما ليردنه علي دينه ولئن كان نصرانيا أو يهوديا ليردنه علي ساعيه وأما اليوم فما كنت لأبايع منكم إلا فلانا وفلانا

The Prophet salla Llahu ‘alayhi wa sallam mentioned two ahadith to us. I have seen one of them, and I am waiting for the other. He told us that trustworthiness descended in the depths of the hearts of men. Then the Qur’an was revealed; they learned from the Qur’an and they learned from the Sunnah. Then he told us about the disappearance of trustworthiness, saying, “A man will sleep, and trustworthiness will be taken from his heart, and its trace will remain like a faint mark. Then he will sleep again, and trustworthiness will be taken from his heart, and its mark will remain like a blister, like an ember that you roll on your foot, causing it to swell. You will see it rise, but there is nothing inside. Then he took a pebble and rolled it on his foot. Then people will trade, but hardly anyone will fulfil their trust until it will be said, ‘There is a trustworthy man among so-and-so tribe.’ It will be said of a man, ‘How strong he is! How successful he is! How intelligent he is!’ while there will not be even a mustard seed’s weight of iman in his heart.”

There was a time when I did not care with whom I traded. If he was a Muslim, his din would bring him back to me, and if he was a Christian or a Jew, his leaders would bring him back to me. But today, I would not trade with anyone from among you except so-and-so and so-and-so.^[11]

 

Abu Sa’id radiya Llahu ‘anhu narrates:

 

A group of Sahabah set out on a journey until they stopped at one of the Arab neighbourhoods. They asked for hospitality, but the people refused to host them. Then the chief of that neighbourhood was stung by a scorpion. They tried everything to cure him, but nothing helped. Some of them said, “Why do you not go to those people who have stopped here? Perhaps one of them might have something.”

So, they went to them and said, “O people, our chief has been stung. We tried everything for him, but nothing has worked. Does anyone have anything to help?”

One of them replied, “Yes, by Allah, I can perform ruqyah for him. But by Allah, we requested hospitality, and you did not host us. I will not perform ruqyah for you until you give us a recompense.” They agreed on a flock of sheep.

Then he began to lightly spit on him and recite Surah al Fatihah. He (their leader) was as though he had been untied from a rope. He got up and began walking as if nothing had been wrong with him at all.

They gave them the payment which they had agreed upon. Some of them said, “Divide it up.”

But the one who had performed the ruqyah said, “Do not do so until we go to the Prophet salla Llahu ‘alayhi wa sallam and mention to him what had transpired, and see what he commands us.”

Then they came to the Prophet salla Llahu ‘alayhi wa sallam and mentioned that to him. He said, “How did you know that it was a ruqyah?”

Thereafter, he said, “You were correct. Divide it up, and assign a share for me with you.”

Then the Prophet salla Llahu ‘alayhi wa sallam laughed.^[12]

 

Anas radiya Llahu ‘anhu narrates that the Prophet salla Llahu ‘alayhi wa sallam narrated to him thus:

 

إني لقائم أنتظر أمتي تعبر على الصراط إذ جاءني عيسى عليه السلام فقال هذه الأنبياء قد جاءتك يا محمد يشتكون أو قال يجتمعون إليك يدعون الله عز وجل أن يفرق جمع الأمم إلى حيث يشاء الله لغم ما هم فيه والخلق ملجمون في العرق وأما المؤمن فهو عليه كالزكمة وأما الكافر فيغشاه الموت قال قال عيسى انتظر حتى أرجع إليك قال فذهب نبي الله حتى قام تحت العرش فلقي ما لم يلق ملك مصطفى ولا نبي مرسل فأوحى الله عز وجل إلى جبريل اذهب إلى محمد فقل له ارفع رأسك سل تعط واشفع تشفع قال فشفعت في أمتي…

I was standing waiting for my Ummah to cross the Bridge (al Sirat) when ‘Isa ‘alayh al Salam came to me and said, “These prophets have come to you, O Muhammad, complaining—or he said: they are gathering around you—calling upon Allah subhanahu wa ta ‘ala to disperse the gathering of the nations to wherever He wills, due to the distress they are in.” The people are immersed in perspiration. As for the believer, it is like a common cold for him, and as for the disbeliever, it is as if death is overtaking him.

The Prophet salla Llahu ‘alayhi wa sallam^[13] said, “‘Isa! Wait until I return to you.”

Then the Prophet salla Llahu ‘alayhi wa sallam went until he stood beneath the Throne, and experienced what no chosen angel or sent prophet had experienced. Allah subhanahu wa ta ‘ala then sent revelation to Jibril, “Go to Muhammad and tell him, ‘Raise your head, ask and you will be given, intercede and your intercession will be accepted.’”

The Prophet salla Llahu ‘alayhi wa sallam said: Then I interceded for my Ummah…^[14]

 

The hadith of Dimam radiya Llahu ‘anhu has already been mentioned, in which he said:

 

“I ask you by your Lord and the Lord of those before you, did Allah send you to all of mankind?”

The Prophet salla Llahu ‘alayhi wa sallam replied, “Yes, by Allah.”

He asked “I beseech you by Allah, did Allah command you to perform the five daily Salah?”

The Prophet salla Llahu ‘alayhi wa sallam replied, “Yes, by Allah.”

He asked, “I beseech you by Allah, did Allah command you to fast this month of the year?”

The Prophet salla Llahu ‘alayhi wa sallam replied, “Yes, by Allah.”

He asked, “I beseech you by Allah, did Allah command you to take this charity from our rich and distribute it among our poor?”

The Prophet salla Llahu ‘alayhi wa sallam replied, “Yes, by Allah.”

The man then said, “I believe in what you have brought, and I am a messenger from my people. I am Dimam ibn Tha’labah, from the Banu Sa’d ibn Bakr.”^[15]

 

Ibn ‘Abbas radiya Llahu ‘anhu states:

 

بعث رسول الله صلى الله عليه وسلم بكتابه رجلا وأمره أن يدفعه إلى عظيم البحرين فدفعه عظيم البحرين إلى كسرى فلما قرأه مزقه فدعا عليهم رسول الله صلى الله عليه وسلم أن يمزقوا كل ممزق

The Prophet salla Llahu ‘alayhi wa sallam sent a man with his letter and instructed him to deliver it to the ruler of Bahrain. The ruler of Bahrain delivered it to Khosrow. When he read it, he tore it up. Therefore, the Prophet salla Llahu ‘alayhi wa sallam supplicated against them, asking Allah to tear them to pieces.^[16]

 

Anas ibn Malik radiya Llahu ‘anhu states:

 

كتب رسول الله صلى الله عليه وسلم كتابا أو أراد أن يكتب فقيل له إنهم لا يقرؤون كتابا إلا مختوما فاتخذ خاتما من فضة نقشه محمد رسول الله كأني أنظر إلى بياضه في يده

The Prophet salla Llahu ‘alayhi wa sallam wrote a letter—or intended to write one—but he was told, “They do not read a letter unless it is sealed.”

Therefore, he had a silver ring made, and it was engraved with ‘Muhammad, the Messenger of Allah.’ It is as if I am seeing its shine on his hand.^[17]

 

Jundub ibn ‘Abdullah radiya Llahu ‘anhu narrates:

 

أن رسول الله صلى الله عليه وسلم بعث رهطا وبعث عليهم أبا عبيدة ابن الجراح أو عبيدة بن الحارث فلما ذهب ينطلق بكى صبابة إلى رسول الله صلى الله عليه وسلم فجلس فبعث عليهم مكانه عبد الله بن جحش وكتب له كتابا وأمره ألا يقرأ الكتاب حتى يبلغ مكان كذا وكذا وقال لا تكرهن أحدا على السير معك من أصحابك فلما قرأ الكتاب استرجع وقال سمعا وطاعة لله ولرسوله فخبرهم الخبر وقرأ عليهم الكتاب فرجع رجلان ومضى بقيتهم فلقوا ابن الحضرمي فقتلوه ولم يدروا أن ذلك اليوم من رجب أو من جمادى فقال المشركون للمسلمين قتلتم في الشهر الحرام فأنزل الله تعالى يَسْأَلُونَكَ عَنِ الشَّهْرِ الْحَرَامِ قِتَالٍ فِيهِ ۖ قُلْ قِتَالٌ فِيهِ كَبِيرٌ ۖ

The Prophet salla Llahu ‘alayhi wa sallam sent a group of men and appointed Abu ‘Ubaidah ibn al Jarrah—or ‘Ubaidah ibn al Harith—as their leader. When he was about to leave, he wept with longing for the Prophet salla Llahu ‘alayhi wa sallam, so he sat down (i.e., remained behind). The Prophet salla Llahu ‘alayhi wa sallam then appointed ‘Abdullah ibn Jahsh in his place and wrote him a letter, instructing him not to read the letter until he reached such-and-such place. Furthermore, the Prophet salla Llahu ‘alayhi wa sallam instructed him, “Do not compel any of your companions to travel with you.”

When he read the letter, he said, “Inna lillah wa inna ilayhi raji’un” (to Allah we belong and to Him we shall return) and said, “I hear and obey Allah and His Messenger.”

He then informed them of the news and read the letter to them. Two men returned, and the rest continued. They encountered Ibn al Hadrami and killed him, not knowing whether that day was in Rajab or Jumada [al Akhirah]. The polytheists said to the Muslims, “You killed him in the sacred month.”

Upon this, Allah revealed, “They ask you about the sacred month – about fighting therein. Say, ‘Fighting therein is great (sin).’^[18]”^[19]

 

The statement: ‘Two men returned,’ this was because they had lost their camel, which they took turns riding, and they stayed behind to search for it, while the rest of the caravan continued on, as is explained in other narrations.

Fatimah bint Qais radiya Llahu ‘anha narrates:

 

لما انقضت عدتي سمعت نداء المنادي منادي رسول الله صلى الله عليه وسلم ينادي الصلاة جامعة فخرجت إلى المسجد فصليت مع رسول الله صلى الله عليه وسلم فكنت في صف النساء التي تلي ظهور القوم فلما قضى رسول الله صلى الله عليه وسلم صلاته جلس على المنبر وهو يضحك فقال ليلزم كل إنسان مصلاه ثم قال أتدرون لم جمعتكم قالوا الله ورسوله أعلم قال إني والله ما جمعتكم لرغبة ولا لرهبة ولكن جمعتكم لأن تميما الداري كان رجلا نصرانيا فجاء فبايع وأسلم وحدثني حديثا وافق الذي كنت أحدثكم عن مسيح الدجال حدثني أنه ركب في سفينة بحرية مع ثلاثين رجلا من لخم وجذام فلعب بهم الموج شهرا في البحر ثم أرفؤوا إلى جزيرة في البحر حتى مغرب الشمس فجلسوا في أقرب السفينة فدخلوا الجزيرة فلقيتهم دابة أهلب كثير الشعر لا يدرون ما قبله من دبره من كثرة الشعر فقالوا ويلك ما أنت فقالت أنا الجساسة قالوا وما الجساسة … الحديث بطوله وفي آخره قالت قال رسول الله صلى الله عليه وسلم وطعن بمخصرته في المنبر هذه طيبة هذه طيبة هذه طيبة يعني المدينة ألا هل كنت حدثتكم ذلك فقال الناس نعم فإنه أعجبني حديث تميم أنه وافق الذي كنت أحدثكم عنه وعن المدينة ومكة ألا إنه في بحر الشام أو بحر اليمن لا بل من قبل المشرق ما هو من قبل المشرق ما هو من قبل المشرق ما هو وأومأ بيده إلى المشرق

When my waiting period was over, I heard the caller of the Prophet salla Llahu ‘alayhi wa sallam calling, “Salah is about to begin.” I went out to the Masjid and performed Salah with the Prophet salla Llahu ‘alayhi wa sallam. I was in the row of women behind the men.

When the Prophet salla Llahu ‘alayhi wa sallam completed his Salah, he sat on the pulpit, smiling, and said, “Everyone should remain in their place of Salah.”

Then he said, “Do you know why I have gathered you?”

They replied, “Allah and His Messenger know better.”

He said, “By Allah, I have not gathered you to encourage you or warn you, but I have gathered you because Tamim al Dari was a Christian man who came, pledged allegiance, and embraced Islam. He narrated a story to me that corroborated what I had been telling you about Masih al Dajjal. He told me that he embarked on a sea voyage with thirty men from the Lakhm and Judham. The waves tossed them about for a month at sea, then they landed at the shore of an island at sunset. They sat in the dinghy of the ship and entered the island. A hairy beast, so covered in hair that they could not distinguish its front from its back, approached them. They asked, “Woe to you! What are you?”

It replied, “I am al Jassasah.”

They asked, “What is al Jassasah…?”

The hadith continues at length, and at the end, it states:  Fatimah said: The Prophet salla Llahu ‘alayhi wa sallam stuck the pulpit with his staff and said, “This is Taybah, this is Taybah, this is Taybah (meaning Madinah.) Did I not tell you this?”

The people replied, “Yes.”

The Prophet salla Llahu ‘alayhi wa sallam continued, “I was pleased by Tamim’s narration, for it corroborated what I had told you about Madinah and Makkah. Indeed, it is in the sea of ​​Syria or the sea of ​​Yemen; no, rather from the direction of the East. It is from the direction of the East. It is from the direction of the East. It is from the direction of the East.” And he gestured with his hand towards the East.^[20]

 

There are numerous examples, too many to count. What I have mentioned is merely for clarity.

 

Second: Hearing the Sunnah from a Sahabi Who Heard it from the Prophet salla Llahu ‘alayhi wa sallam

Due to their intense eagerness for the Sunnah, if they did not hear it directly from the Prophet salla Llahu ‘alayhi wa sallam, they would acquire it through an intermediary. There are two scenarios for this:

 

1. The narrator was present in the Prophet’s salla Llahu ‘alayhi wa sallam gathering, but did not hear it

This could either be due to his distance from the Prophet salla Llahu ‘alayhi wa sallam, his absence when the Prophet salla Llahu ‘alayhi wa sallam mentioned it, his late arrival and failure to hear the beginning of the hadith, an impairment in his hearing, or a commotion in the gathering, etc. There are many examples of this. I will mention a few.

‘Uqbah ibn ‘Amir radiya Llahu ‘anhu narrates:

 

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 فيحسن وضوءه ثم يقوم فيصلي ركعتين مقبل عليهما بقلبه ووجهه إلا وجبت له الجنة قال فقلت ما أجود هذه فإذا قائل بين يدي يقول التي قبلها أجود فنظرت فإذا هو عمر قال إني قد رأيتك جئت آنفا قال ما منكم من أحد يتوضأ فيبلغ أو فيسبغ الوضوء ثم يقول أشهد أن لا إله إلا الله وأن محمدا عبد الله ورسوله إلا فتحت له أبواب الجنة الثمانية يدخل من أيها شاء

We were responsible for tending the camels. When it was my turn, I brought them back in the evening. I found the Prophet salla Llahu ‘alayhi wa sallam standing and speaking to the people. I heard him say, “There is no Muslim who performs wudu’ properly, then stands and performs two rak’at, focusing his heart and mind, except that Jannat becomes obligatory for him.”

I exclaimed, “How excellent this is.”

Then someone standing by me said, “The one before it is even better.”

I looked and saw it was ‘Umar. He said, “I saw you come a moment ago. The Prophet salla Llahu ‘alayhi wa sallam said, ‘There is none among you who performs wudu’ completely (or he said: perfectly), then says, ‘I bear witness that there is none worthy of worship but Allah and that Muhammad is the servant of Allah and His Messenger,’ except that the eight gates of Jannat will be opened for him, and he may enter through whichever one he desires.’”^[21]

 

Jabir ibn Samurah radiya Llahu ‘anhuma states:

 

دخلت مع أبي على النبي صلى الله عليه وسلم فسمعته يقول إن هذا الأمر لا ينقضي حتى يمضي فيهم اثنا عشر خليفة قال وتكلم بكلام خفي علي قال فقلت لأبي ما قال قال كلهم من قريش

I entered with my father by the Prophet salla Llahu ‘alayhi wa sallam, and I heard him say, “This matter will not end until twelve Khalifas have passed among them.”

He said something that I could not hear. So, I asked my father, “What did he say?”

He replied, “All of them will be from the Quraysh.”^[22]

 

2. He was absent from the Prophet’s salla Llahu ‘alayhi wa sallam gathering

Meaning, he was not present when the Prophet salla Llahu ‘alayhi wa sallam narrated that hadith. This is very common, especially since we have already mentioned the statements of Anas and al Bara’ ibn ‘Azib radiya Llahu ‘anhuma that they did not hear every hadith in which they said, “The Prophet salla Llahu ‘alayhi wa sallam said,” because they would not falsify one another and would take turns (to go to the Prophet salla Llahu ‘alayhi wa sallam). This is not limited to the junior Sahabah radiya Llahu ‘anhuma—in reality, there were no juniors among them—rather, it includes the seniors too. We have already mentioned the hadith of ‘Umar radiya Llahu ‘anhu, which states:

‘Abdullah ibn ‘Abbas narrates that ‘Umar ibn al Khattab radiya Llahu ‘anhuma said:

 

An Ansari neighbour and I lived with the Banu Umayyah ibn Zaid tribe, which is in the extension of Madinah. We would take turns in going to the Prophet salla Llahu ‘alayhi wa sallam. He would go one day, and I would go the next. When I went, I would bring him news of that day, of revelations, etc., and when he went down, he would do the same.”^[23]

 

This is something we frequently see in their narrations from one another. Anyone who examines the indexes of Tuhfat al Ashraf or Ithaf al Maharah will find many examples of this. I will mention some examples here for the sake of illustration, not as a comprehensive list.

‘Abdullah ibn ‘Umar radiya Llahu ‘anhuma states:

 

I performed two rak’at with the Prophet salla Llahu ‘alayhi wa sallam before Zuhr, two rak’at after Zuhr, two rak’at after Maghrib, two rak’at after ‘Isha’, and two rak’at after Salat al Jumu’ah. As for the Maghrib and ‘Isha’ [Sunnah], he would perform them at home.

My sister Hafsah informed me that the Prophet salla Llahu ‘alayhi wa sallam would perform two short rak’at after dawn. That was a time when I would not enter by the Prophet salla Llahu ‘alayhi wa sallam.^[24]

 

‘Ali radiya Llahu ‘anhu states:

 

I was a man who frequently discharged madhi (pre-seminal fluid). I was too shy to ask the Prophet salla Llahu ‘alayhi wa sallam because of his daughter’s position with me. So, I instructed al Miqdad ibn al Aswad to ask him, and he said, “He should wash his private part and perform wudu’.”

Muslim narrates from him that he said, “We sent al Miqdad ibn al Aswad to the Prophet salla Llahu ‘alayhi wa sallam. He asked him about pre-seminal fluid that comes out of a person; what should he do about it? The Prophet salla Llahu ‘alayhi wa sallam said, “Perform wudu’ and sprinkle water on your private part.”^[25]

 

The statement in Muslim’s narration, ‘We sent al Miqdad…’ indicates that he was not present when the question was asked, contrary to what al Hafiz rahimahu Llah inclined towards, relying on al Nasa’i’s narration, even though al Bukhari’s narration of the hadith is general with the wording: So, I ordered a man to ask the Prophet salla Llahu ‘alayhi wa sallam about it due his daughter’s position, and he asked. The Prophet salla Llahu ‘alayhi wa sallam replied, “Perform wudu’ and wash your private part.”^[26]

‘Abdullah ibn ‘Umar radiya Llahu ‘anhuma states:

 

كان الرجل في حياة النبي صلى الله عليه وسلم إذا رأى رؤيا قصها على النبي صلى الله عليه وسلم فتمنيت أن أرى رؤيا أقصها على النبي صلى الله عليه وسلم وكنت غلاما أعزب وكنت أنام في المسجد على عهد النبي فرأيت في المنام كأن ملكين أخذاني فذهبا بي إلى النار فإذا هي مطوية كطي البئر وإذا لها قرنان كقرني البئر وإذا فيها ناس قد عرفتهم فجعلت أقول أعوذ بالله من النار أعوذ بالله من النار فلقيهما ملك آخر فقال لي لن تراع فقصصتها على حفصة فقصتها حفصة على النبي صلى الله عليه وسلم فقال نعم الرجل عبد الله لو كان يصلي بالليل قال سالم فكان عبد الله لا ينام من الليل إلا قليلا

During the Prophet’s salla Llahu ‘alayhi wa sallam lifetime, when a man had a dream, he would relate it to the Prophet salla Llahu ‘alayhi wa sallam. I wished to have a dream to relate to the Prophet salla Llahu ‘alayhi wa sallam. I was a young, unmarried boy, and I would sleep in the Masjid during the lifetime of the Prophet. I saw in a dream as if two angels took me and led me to Jahannam. It was folded like a well, it had two horns like the horns of a well, and there were people in it whom I recognised. I kept saying, “I seek refuge in Allah from the Fire! I seek refuge in Allah from the Fire!” Then another angel met them and said to me, “Do not be afraid.”

I related this dream to Hafsah, and she related it to the Prophet salla Llahu ‘alayhi wa sallam, who said, “What an excellent man ‘Abdullah is, if only he would perform Salah at night.”

Salim says, “Thereafter, ‘Abdullah would only sleep a little at night.”^[27]

 

Al Bukhari and Muslim reported another narration of him having another dream, which he related to Hafsah radiya Llahu ‘anha, and she related to the Prophet salla Llahu ‘alayhi wa sallam.^[28]

Zainab bint Abi Salamah narrates that Umm Habibah bint Abi Sufyan radiya Llahu ‘anhuma said to the Prophet salla Llahu ‘alayhi wa sallam:

 

يا رسول الله انكح أختي بنت أبي سفيان (وعند مسلم عزة) فقال أو تحبين ذلك فقلت نعم لست لك بمخلية وأحب من شاركني في خير أختي فقال النبي صلى الله عليه وسلم إن ذلك لا يحل لي قلت فإنا نحدث أنك تريد أن تنكح بنت أبي سلمة (وفي رواية عندهما درة بنت أبي سلمة) قال بنت أم سلمة قلت نعم فقال لو أنها لم تكن ربيبتي في حجري ما حلت لي إنها لابنة أخي من الرضاعة أرضعتني وأبا سلمة ثويبة فلا تعرضن علي بناتكن ولا أخواتكن

“O Messenger of Allah, marry my sister, the daughter of Abu Sufyan (according to Muslim’s narration: ‘Azzah).”

The Prophet salla Llahu ‘alayhi wa sallam said, “Would you like that?”

I replied, “Yes, I am not going to leave you, and I would love my sister to share the good with me.”

The Prophet salla Llahu ‘alayhi wa sallam said, “That is not permissible for me.”

I said, “But we have heard that you intend marrying the daughter of Abu Salamah.” (According to another narration: Durrah bint Abi Salamah.)

He asked, “The daughter of Umm Salamah?”

I replied, “Yes.”

He said, “Even if she was not my stepdaughter in my care, she is not permissible for me. She is my foster niece. Thuwaybah nursed me and Abu Salamah. So do not offer me your daughters or sisters.”^[29]

 

There are many more examples. However, what I have mentioned is sufficient for evidence, Allah willing.

 

Their Caution When Acquiring from Others besides the Prophet salla Llahu ‘alayhi wa sallam

The Sahabah radiya Llahu ‘anhum were extremely cautious when acquiring from others. If they had any suspicion of error, confusion, forgetfulness, etc., or if they doubted the accuracy or reliability of the narrator, they would denounce him and take him to the Prophet salla Llahu ‘alayhi wa sallam to verify the authenticity of what he attributed to the Prophet salla Llahu ‘alayhi wa sallam, be it from the Qur’an or the Hadith. There are many examples of this.

 

Their Caution When Listening to the Qur’an

‘Umar ibn al Khattab radiya Llahu ‘anhu states:

 

I heard Hisham ibn Hakim reciting Surah al Furqan during the lifetime of the Prophet salla Llahu ‘alayhi wa sallam. I listened carefully to his recitation, and I noticed that he was reciting it in many different modes, modes that the Prophet salla Llahu ‘alayhi wa sallam had not taught me. I almost confronted him during the Salah, but I remained patient until he finished. Then I grabbed him by his cloak and said, “Who taught you this Surah that I heard you reciting?”

He replied, “The Prophet salla Llahu ‘alayhi wa sallam taught it to me.”

I said, “You are mistaken, for the Prophet salla Llahu ‘alayhi wa sallam taught it to me different to how you recited it.”

I took him by the hand, pulled him to the Prophet salla Llahu ‘alayhi wa sallam, and said, “I heard this man reciting Surah al Furqan in a mode that you did not teach me.”

The Prophet salla Llahu ‘alayhi wa sallam said, “Leave him. Recite, O Hisham.”

He recited to him the way I had heard him recite.

The Prophet salla Llahu ‘alayhi wa sallam said, “It was revealed in this way.”

Then he said, “Recite, O ‘Umar.”

So, I recited the way he had taught me.

The Prophet salla Llahu ‘alayhi wa sallam said, “It was revealed in this way. This Qur’an was revealed in seven different modes, so recite whichever is easy for you.”^[30]

 

The meaning of Kadhabta is ‘you have made a mistake,’ in the dialect of the people of al Hijaz.

Ubayy ibn Ka’b radiya Llahu ‘anhu states:

 

I was in the Masjid when a man entered to perform Salah. He recited in a way that I disapproved of. Then another man entered and recited differently from his companion. When we finished performing Salah, all of us went to the Prophet salla Llahu ‘alayhi wa sallam. I said, “This man recited in a way that I disapproved of, and another man entered and recited differently from his companion.”

The Prophet salla Llahu ‘alayhi wa sallam ordered both of them to read and they read. Then, the Prophet salla Llahu ‘alayhi wa sallam approved their matter (i.e. recitation).

A doubt of denial entered in my heart, such that even in the pre-Islamic era I did not experience. When the Prophet salla Llahu ‘alayhi wa sallam realised what has overcome me, he struck my chest, and I began perspiring in awe, as if I were looking at Allah subhanahu wa ta ‘ala.

Then he said to me, “O Ubayy, it was revealed to me to recite the Qur’an in one mode. I replied, ‘Make it easy for my Ummah.’

I was told the second time, ‘Recite it in two modes.’

I replied, ‘Make it easy for my Ummah.’

On the third occasion, it was revealed, ‘Recite it in seven modes. For every time I responded to you, you can ask me for a need.’

So, I said, ‘O Allah, forgive my Ummah, O Allah, forgive my Ummah.’ I postponed the third request to the day when all of creation, even Ibrahim, will yearn for me.”^[31]

 

There are many texts on this topic, and all of them indicate to the fact that they did not take anything that they doubted, even though they did not accuse their brothers, but it was out of caution.

 

Their Caution when Hearing the Prophetic Sunnah

An example of this was the arrival of delegations to verify what the messengers of the Prophet salla Llahu ‘alayhi wa sallam had conveyed to them.

Anas ibn Malik radiya Llahu ‘anhu states:

 

We were forbidden to ask the Prophet salla Llahu ‘alayhi wa sallam about anything. Thus, we would be pleased when an intelligent man from the desert would come and ask him, and we could listen. A man from the desert came and said, “O Muhammad, your messenger came to us and claimed that you claim that Allah sent you?”

The Prophet salla Llahu ‘alayhi wa sallam replied, “He spoke the truth.”

He said, “Your messenger claimed that we have to perform Salah five times during our day and night.”

The Prophet salla Llahu ‘alayhi wa sallam replied, “He spoke the truth.”

He said, “Your messenger claimed that we have to discharge Zakat on our wealth.”

The Prophet salla Llahu ‘alayhi wa sallam replied, “He spoke the truth.”

He said, “Your messenger claimed that we have to fast during the month of Ramadan every year.”

The Prophet salla Llahu ‘alayhi wa sallam replied, “He spoke the truth.”

He said, “Your messenger claimed that it is obligatory to perform Hajj if we are able to do so.”

The Prophet salla Llahu ‘alayhi wa sallam replied, “He spoke the truth….”

The Prophet salla Llahu ‘alayhi wa sallam remarked, “If he spoke the truth, he will surely enter Jannat.”^[32]

 

Abu Hurairah radiya Llahu ‘anhu states:

 

We were sitting around the Prophet salla Llahu ‘alayhi wa sallam with Abu Bakr, ‘Umar, and a group of others. The Prophet salla Llahu ‘alayhi wa sallam got up from our midst and went away for a long while. We feared that he would be snatched away from us. We were startled, so we got up, and I was the first to be startled.

I went to the Prophet salla Llahu ‘alayhi wa sallam… (the hadith continues at length wherein he states that) the Prophet salla Llahu ‘alayhi wa sallam said, “O Abu Hurairah—and he gave me his sandals—take these sandals of mine, and whoever you meet beyond this wall who testifies in la ilaha illa Allah with conviction in his heart, give him glad tidings of Jannat.”

The first person I met was ‘Umar who said, “What are these sandals, O Abu Hurairah?”

I replied, “These are the sandals of the Messenger of Allah salla Llahu ‘alayhi wa sallam. He sent me with them and said that whoever you meet who testifies in la ilaha illa Allah, with conviction in his heart, give him glad tidings of Jannat.”

‘Umar struck me between my breasts, and I fell on my rear. He said, “Go back, O Abu Hurairah.”

So, I went back to the Prophet salla Llahu ‘alayhi wa sallam and burst into tears. ‘Umar caught up with me, and was right behind me. The Prophet salla Llahu ‘alayhi wa sallam said to me, “What is the matter, O Abu Hurairah?”

I replied, “I met ‘Umar and told him what you sent me with. He struck me between my breasts, and I fell on my backside, and told me to go back.”

The Prophet salla Llahu ‘alayhi wa sallam asked him, “O ‘Umar, what made you do what you did?”

He replied, “O Messenger of Allah salla Llahu ‘alayhi wa sallam, may my father and mother be sacrificed for you, did you send Abu Hurairah with your sandals telling him that whoever he meets that testifies in la ilaha illa Allah, with conviction in his heart, to give him glad tidings of Jannat?”

The Prophet salla Llahu ‘alayhi wa sallam said, “Yes.”

He said, “Do not do that, for I fear that people will rely on it, so leave them to practice.”

The Prophet salla Llahu ‘alayhi wa sallam said, “Leave them.”^[33]

 

Abu Juhayfah radiya Llahu ‘anhu narrates:

 

آخي النبي صلى الله عليه وسلم بين سلمان وأبي الدرداء رضي الله تعالى عنهما فزار سلمان أبا الدرداء فرأى أم الدرداء متبذلة فقال لها ما شأنك قالت أخوك أبو الدرداء ليس له حاجة في الدنيا فجاء أبو الدرداء فصنع له طعاما فقال كل قال فإني صائم قال ما أنا بآكل حتى تأكل قال فأكل فلما كان الليل ذهب أبو الدرداء يقوم قال نم فنام ثم ذهب يقوم فقال نم فلما كان من آخر الليل قال سلمان قم الآن فصليا فقال له سلمان إن لربك عليك حقا ولنفسك عليك حقا ولأهلك عليك حقا فأعط كل ذي حق حقه فأتى النبي صلى الله عليه وسلم فذكر ذلك له فقال النبي صلى الله عليه وسلم صدق سلمان

The Prophet salla Llahu ‘alayhi wa sallam established brotherhood between Salman and Abu al Darda’ radiya Llahu ‘anhuma. Salman visited Abu al Darda’ and saw Umm al Darda’ wearing simple clothes. He asked her, “What is the matter with you?”

She replied, “Your brother Abu al Darda’ has no need for this world.”

Then, Abu al Darda’ came and prepared food for him (Salman).

Salman said, “Eat.”

Abu al Darda’ replied, “But I am fasting.”

Salman said, “I will not eat until you eat.”

So, he ate.

At night, Abu al Darda’ wanted to get up [to perform Salah]. Salman said, “Sleep.”

So he slept. After a while, he wanted to get up, but Salman said, “Sleep.”

Towards the end of the night, Salman said, “Get up now.” Then they performed Salah.

Thereafter, Salman said to him, “Indeed, your Lord has a right over you, your body has a right over you, and your family has a right over you, so give everyone their due.”

Then he went to the Prophet salla Llahu ‘alayhi wa sallam and told him about it. The Prophet salla Llahu ‘alayhi wa sallam said, “Salman spoke the truth.”^[34]

 

Jabir ibn ‘Abdullah radiya Llahu ‘anhuma, whilst describing the Hajj of the Prophet salla Llahu ‘alayhi wa sallam, states:

 

وأنه صلى الله عليه وسلم أهل بالحج ولا يعرفون العمرة ولما قدموا مكة أمر من لم يسق الهدي بالتحلل… الحديث وفيه وقدم علي من اليمن ببدن النبي صلى الله عليه وسلم فوجد فاطمة رضي الله تعالى عنها ممن حل ولبست ثيابا صبيغا واكتحلت فأنكر ذلك عليها فقالت إن أبي أمرني بهذا قال فكان علي يقول بالعراق فذهبت إلى رسول الله صلى الله عليه وسلم محرشا على فاطمة للذي صنعت مستفتيا لرسول الله صلى الله عليه وسلم فيما ذكرت عنه فأخبرته أني أنكرت ذلك عليها فقال صدقت صدقت…

The Prophet salla Llahu ‘alayhi wa sallam entered into the state of Ihram for Hajj. They did not know about ‘Umrah. When they arrived in Makkah, he ordered those who had not brought sacrificial animals to exit Ihram…

(The hadith continues:) ‘Ali arrived from Yemen with the Prophet’s salla Llahu ‘alayhi wa sallam sacrificial animals and found Fatimah radiya Llahu ‘anha among those who had exited Ihram. She was wearing dyed clothes and had applied antimony. He disapproved of this. She said, “My father ordered me to do this.”

‘Ali would say in Iraq, “I went to the Prophet salla Llahu ‘alayhi wa sallam, complaining to him about Fatimah for what she had done, seeking a ruling from the Messenger of Allah salla Llahu ‘alayhi wa sallam regarding what she had mentioned. I told him that I had disapproved of this.”

The Prophet salla Llahu ‘alayhi wa sallam said, “She is right, she is right…” (Till the end of a lengthy hadith)^[35]

 

Another example is confirming the rulings of some of the Sahabah in the presence of the Prophet salla Llahu ‘alayhi wa sallam.

Abu Qatadah radiya Llahu ‘anhu states:

 

خرجنا مع رسول الله صلى الله عليه وسلم عام حنين… الحديث بطوله وفيه ثم قال صلى الله عليه وسلم من قتل قتيلا له عليه بينة فله سلبه فقمت فقلت من يشهد لي ثم جلست ثم قال الثالثة مثله فقمت فقال رسول الله صلى الله عليه وسلم مالك يا أبا قتادة فاقتصصت عليه القصة فقال رجل صدق يا رسول الله وسلبه عندي فأرضه عني فقال أبو بكر الصديق رضي الله تعالى عنه لاها الله إذا لا يعمد (أي رسول الله صلى الله عليه وسلم) إلى أسد من أسد الله يقاتل عن الله ورسوله صلى الله عليه وسلم يعطيك سلبه فقال النبي صلى الله عليه وسلم صدق… الحديث بطوله

We went out with Prophet salla Llahu ‘alayhi wa sallam in the year of Hunayn…

(The hadith continues at length, which contains:) Then the Prophet salla Llahu ‘alayhi wa sallam said, “Whoever kills an enemy and has proof of it, then he is entitled to his spoils.”

So, I stood up and said, “Who will testify for me?”

Then I sat down. Then he said the same thing a third time, so I stood up. The Prophet salla Llahu ‘alayhi wa sallam said, “What is the matter, Abu Qatadah?”

I related the story to him. A man said, “He is right, O Messenger of Allah, and his spoils are with me, so satisfy him on my behalf.”

Abu Bakr al Siddiq radiya Llahu ‘anhu said, “By Allah, no! The Prophet salla Llahu ‘alayhi wa sallam would never intentionally give you the spoils of one of Allah’s lions who fights for Allah and His Messenger salla Llahu ‘alayhi wa sallam.”

The Prophet salla Llahu ‘alayhi wa sallam said, “He is right…” (The hadith continues at length.)^[36]

 

Second Phase: Their Condition After the Demise of the Prophet salla Llahu ‘alayhi wa sallam

During the lifetime of the Prophet salla Llahu ‘alayhi wa sallam, whenever the Sahabah radiya Llahu ‘anhum faced a problem, doubted the narrator’s memory who narrated from the Prophet salla Llahu ‘alayhi wa sallam, feared error in what they had transmitted, or in his hearing, or wanted to verify what had been transmitted, they would revert to the Prophet salla Llahu ‘alayhi wa sallam to ascertain the authenticity of the hadith, its wording, the accuracy of the narrator, and his memory.

When the Messenger of Allah salla Llahu ‘alayhi wa sallam passed away—may my parents be sacrificed for him—they found themselves face to face with what was being transmitted. They had to face these transmissions directly. They had only two options:

1. Reverting to what they had heard or seen from the Prophet salla Llahu ‘alayhi wa sallam:

If it conformed with what they had, they would accept it; otherwise, they would reject it, unless it became clear to them that what they had heard had been abrogated. For example:

‘Abdullah ibn ‘Umar radiya Llahu ‘anhuma states:

 

سمعت رسول الله يأمر بقتل الكلاب يقول اقتلوا الحيات والكلاب واقتلوا ذا الطفيتين والأبتر فإنهما يلتمسان البصر ويستسقطان الحبالي قال عبد الله فلبثت لا أترك حية رأيتها إلا قتلتها فبينا أنا أطارد حية من ذوات البيوت مر بي زيد بن الخطاب أو أبو لبابة وأنا أطاردها فقال مهلا يا عبد الله فقلت إن رسول الله صلى الله عليه وسلم أمر بقتلهن قال إن رسول الله صلى الله عليه وسلم قد نهى عن ذوات البيوت

I heard the Prophet salla Llahu ‘alayhi wa sallam instructing the killing of dogs, saying, “Kill snakes and dogs, kill the two-striped one, and the short-tailed snake, for they impair the eyesight and cause pregnant women to miscarry.”

‘Abdullah states: I continued to kill every snake I saw. While I was chasing a house-snake, Zaid ibn al Khattab—or Abu Lubabah—passed by and said, “Wait, O ‘Abdullah!”

I replied, “The Prophet salla Llahu ‘alayhi wa sallam ordered us to kill them.”

He said, “The Prophet salla Llahu ‘alayhi wa sallam forbade killing house-dwelling ones.”^[37]

 

Dhu al Tufayyatayn refers to a snake with two white stripes on its back. Al Abtar is another type of snake with a short tail. When a pregnant woman sees it, she miscarries. It is bluish in colour.

It is reported from ‘Abdullah ibn ‘Umar radiya Llahu ‘anhuma:

 

أنه كان يكري أرضيه حتى بلغه أن رافع بن خديج الأنصاري كان ينهى عن كراء الأرض فلقيه عبد الله فقال يا ابن خديج ماذا تحدث عن رسول الله صلى الله عليه وسلم في كراء الأرض قال رافع بن خديج لعبد الله سمعت عمي (وكانا شهدا بدرا) يحدثان أهل الدار أن رسول الله صلى الله عليه وسلم نهى عن كراء الأرض قال عبد الله لقد كنت أعلم في عهد رسول الله صلى الله عليه وسلم أن الأرض تكرى ثم خشي عبد الله أن يكون رسول الله صلى الله عليه وسلم أحدث في ذلك شيئا لم يكن علمه فترك كراء الأرض

He would lease out his land until he heard that Rafi’ ibn Khadij al Ansari was forbidding leasing out land.

‘Abdullah later met him and asked, “O Ibn Khadij, what do you narrate from the Prophet salla Llahu ‘alayhi wa sallam regarding leasing land?”

Rafi’ ibn Khadij said to ‘Abdullah, “I heard my uncles (both of whom had participated in the Battle of Badr) telling the people of the house that the Prophet salla Llahu ‘alayhi wa sallam forbade leasing out land.”

‘Abdullah said, “I knew during the time of the Prophet salla Llahu ‘alayhi wa sallam that land could be leased.” Then ‘Abdullah feared that the Prophet salla Llahu ‘alayhi wa sallam might have introduced something new regarding this matter of which he was unaware, so he stopped leasing out land.

 

Rafi’ ibn Khadij radiya Llahu ‘anhu states:

 

كنا نحاقل الأرض على عهد رسول الله صلى الله عليه وسلم فنكريها بالثلث والربع والطعام المسمى فجاءنا ذات يوم رجل من عمومتي فقال نهانا رسول الله صلى الله عليه وسلم عن أمر كان لنا نافعا وطواعية الله ورسوله أنفع لنا نهانا أن نحاقل بالأرض فنكريها على الثلث والربع والطعام المسمى وأمر رب الأرض أن يزرعها أو يزرعها وكره كراءها وما سوى ذلك

We would sharecrop land during the time of the Prophet salla Llahu ‘alayhi wa sallam, leasing it out in lieu of a third, a quarter of the produce, or a specified amount of food. Then one day, one of my paternal uncles came to us and said, “The Prophet salla Llahu ‘alayhi wa sallam has forbidden us from something beneficial to us. Obeying Allah and His Messenger is more beneficial for us. He forbade us from leasing out our land in lieu of a third, a quarter of the produce, or a specified amount of food. He commanded the landowner to cultivate it or have it cultivated. He disliked renting it out and anything else besides that.”

 

He also narrates:

 

أن ظهير بن رافع (وهو عمه) قال أتاني ظهير فقال لقد نهى رسول الله الله عن أمر كان بنا رافقا فقلت وما ذاك ما قال رسول الله صلى الله عليه وسلم فهو حق قال سألني كيف تصنعون بمحاقلكم فقلت نؤاجرها يا رسول الله على الربيع أو الأوسق من التمر أو الشعير قال فلا تفعلوا ازرعوها أو أزرعوها أو أمسكوها

Zuhayr ibn Rafi’ (my uncle) came to me and said, “The Prophet salla Llahu ‘alayhi wa sallam has forbidden something beneficial to us.”

I asked, “What is that? Whatever the Prophet salla Llahu ‘alayhi wa sallam says is true.”

He said, “He asked me, ‘How do you do your sharecropping?’”

I replied, “We rent them out, O Messenger of Allah, for a share of the harvest or some wasaq^[38] of dates or barley.”

The Prophet salla Llahu ‘alayhi wa sallam said, “Do not do that. Cultivate them, have them cultivated, or leave them.”^[39]

 

2. Referring to other Sahabah:

This was irrespective of whether they were elder, had embraced Islam earlier, were more attached to the Prophet salla Llahu ‘alayhi wa sallam, or were more knowledgeable… to verify the accuracy of what was transmitted to them.

Samurah ibn Jundub radiya Llahu ‘anhu states:

 

I memorised two occasions of silence from the Prophet salla Llahu ‘alayhi wa sallam. ‘Imran ibn Hussain disapproved of this, saying, “We memorised only one occasion of silence.”

Therefore, they wrote to Ubayy ibn Ka’b in Madinah about it. Ubayy wrote back stating, “Samurah memorised it (correctly).”^[40]

 

‘Amir ibn Sa’d ibn Abi Waqqas radiya Llahu ‘anhuma narrates:

 

He was sitting with ‘Abdullah ibn ‘Umar when Khabbab, the owner of the enclosure, appeared and said, “O ‘Abdullah ibn ‘Umar, have you not heard what Abu Hurairah is saying that he heard the Prophet salla Llahu ‘alayhi wa sallam say, ‘Whoever goes out with a funeral procession from its house, performs Salah over it, and then follows it until it is buried, will have two qirats of reward, each qirat being equivalent to Mount Uhud. And whoever performs Salah over it and then returns will have a reward equivalent to Mount Uhud.’”

Ibn ‘Umar sent Khabbab to Aisha to ask her about Abu Hurairah’s statement, then to return and tell him what she said. Ibn ‘Umar picked a handful of pebbles from the Masjid and kept turning them over in his hand until the messenger returned to him and said, “Aisha said that Abu Hurairah spoke the truth.”

Ibn ‘Umar threw the pebbles he was holding to the ground and said, “We have missed out on many qirats.”^[41]

 

There are numerous texts on this matter, many of which were mentioned in Section Three.

 

Narrating from One Another When They Trusted Them

When they trusted someone who narrated to them from the Prophet salla Llahu ‘alayhi wa sallam, they would narrate from him without hesitation. This is very common. If we look at the indexes of Tuhfat al Ashraf or Ithaf al Maharah, or if we look at unindexed books of Hadith, we will find a great number of Sahabah who narrated from other Sahabah, whether they were elder than them, had embraced Islam earlier, had emigrated earlier, or were more knowledgeable. We even find contemporaries narrating from one another, and elder people narrating from younger ones, and those who embraced Islam or emigrated earlier narrating from those who came after them, when they did not hear the hadith directly from the Prophet salla Llahu ‘alayhi wa sallam. Examples of this are numerous, but I will suffice on mentioning two ahadith narrated by each of the four Khalifas radiya Llahu ‘anhum.

Anas ibn Malik radiya Llahu ‘anhu narrates that Abu Bakr al Siddiq radiya Llahu ‘anhu narrated to him saying:

 

نظرت إلى أقدام المشركين على رؤوسنا ونحن في الغار فقلت يا رسول الله لو أن أحدهم نظر إلى قدميه أبصرنا تحت قدميه فقال يا أبا بكر ما ظنك باثنين الله ثالثهما

I saw the feet of the polytheists above our heads—while we were in the cave—and submitted, “O Messenger of Allah, if one of them were to look down at his feet, he would see us beneath them.”

The Prophet salla Llahu ‘alayhi wa sallam replied, “O Abu Bakr, what do you think of two people when Allah is their third?”^[42]

 

Anas radiya Llahu ‘anhu narrates:

 

After the demise of the Prophet salla Llahu ‘alayhi wa sallam, Abu Bakr radiya Llahu ‘anhu said to ‘Umar, “Let us go to Umm Ayman and visit her, as the Prophet salla Llahu ‘alayhi wa sallam would visit her.”

When they arrived by her, she wept. They asked her, “Why are you weeping? What is by Allah is better for the Prophet salla Llahu ‘alayhi wa sallam.”

She replied, “I am not weeping because I do not know that what is by Allah is better for His Messenger, but I am weeping because revelation has ceased from the heavens.”

This moved them to tears, and they wept with her.^[43]

 

Included in this is the narration of al Bara’ ibn ‘Azib radiya Llahu ‘anhu regarding the story of the Hijrah reported by al Bukhari and Muslim, the narration of Zaid ibn Thabit radiya Llahu ‘anhu concerning the incident of the compilation of the Qur’an reported by al Bukhari, and many other narrations.

Anas ibn Malik radiya Llahu ‘anhu states:

 

 

كنا مع عمر رضي الله تعالى عنه بين مكة والمدينة … ثم أنشأ يحدثنا عن أهل بدر فقال إن رسول الله صلى الله عليه وسلم كان يرينا مصارع أهل بدر بالأمس يقول هذا مصرع فلان غدا إن شاء الله قال عمر رضي الله تعالى عنه فوالذي بعثه بالحق ما أخطؤوا الحدود التي حد رسول الله صلى الله عليه وسلم … الحديث بطوله وفيه قصة مناداته لأهل القليب

We were with ‘Umar radiya Llahu ‘anhu between Makkah and Madinah… Then he began to tell us about the participants of Badr, saying “The Prophet salla Llahu ‘alayhi wa sallam showed us the places where the people of Badr would fall the day before, saying, ‘This is where so-and-so will fall tomorrow, Allah willing.’”

‘Umar radiya Llahu ‘anhu continued, “By the One Who sent him with the truth, they did not miss the limits set by the Prophet salla Llahu ‘alayhi wa sallam…” The hadith continues at length, which includes the story of his calling out to the people of the well.^[44]

 

‘Abdullah ibn ‘Abbas radiya Llahu ‘anhuma states:

 

مكثت سنة وأنا أريد أن أسأل عمر بن الخطاب رضي الله تعالى عنه عن آية فما أستطيع أن أسأله هيبة له حتى خرج حاجا فخرجت معه فلما رجع فكنا ببعض الطريق عدل إلى الأراك لحاجة له فوقفت له حتى فرغ ثم سرت معه فقلت يا أمير المؤمنين من اللتان تظاهرتا على رسول الله صلى الله عليه وسلم من أزواجه فقال تلك حفصة وعائشة وقال عمر والله إن كنا في الجاهلية ما نعد للنساء أمرا حتى أنزل الله فيهن ما أنزل وقسم لهن ما قسم قال فبينما أنا في أمر أأتمره (يعني أشاور فيه نفسي وأفكر فيه) إذ قالت لي امرأتي لو صنعت كذا وكذا فقلت لها وما لك أنت ولما ههنا وما تكلفك في أمر أريده فقالت لي عجبا لك يا ابن الخطاب ما تريد أن تراجع أنت وإن ابنتك لتراجع رسول الله صلى الله عليه وسلم حتى يظل يومه غضبان… قال عمر فآخذ ردائي ثم أخرج مكاني حتى أدخل على حفصة فقلت لها يا بنية إنك لتراجعين رسول الله صلى الله عليه وسلم حتى يظل يومه غضبان فقالت حفصة والله لنراجعنه فقلت تعلمين أني أحذرك عقوبة الله وغضب رسوله … الحديث بطوله

I waited a year, intending to ask ‘Umar ibn al Khattab radiya Llahu ‘anhu about a verse, but I could not ask him out of awe for him. Then he went for Hajj, and I accompanied him. On return, we were on the way when he stopped to relieve himself by Arak trees. I waited for him until he finished, then I walked with him. I asked, “O Amir al Mu’minin, which two of the Prophet’s wives conspired against him?”

He replied, “Hafsah and Aisha.”

‘Umar radiya Llahu ‘anhu further said, “By Allah, during the Days of Ignorance, we did not consider women to have any authority until Allah revealed what He revealed concerning them and allotted them their share. Once, while I was deciding a matter—i.e., I was considering and pondering over it—my wife said to me, ‘Why do you not do such and such…’

I said to her, ‘What do you have to do with this matter? What is your concern in something I want to do?’

She replied, ‘How strange, O Ibn al Khattab! You do not want to be talked back to, whereas your daughter talks back to the Prophet salla Llahu ‘alayhi wa sallam to the point that he remains angry for that day.’”

‘Umar said, “So, I took my cloak and left my place until I entered by Hafsah. I asked her, ‘My daughter, do you keep talking back to the Prophet salla Llahu ‘alayhi wa sallam to the extent that he remains angry all day long?’

Hafsah said, ‘By Allah, we will answer him back.’

I said, ‘You know that I have warned you of Allah’s punishment and the anger of His Messenger…’” The hadith continues at length.^[45]

 

Zaid ibn Khalid al Juhani radiya Llahu ‘anhu narrates:

 

أنه سأل عثمان بن عفان رضي الله تعالى عنه قال أرأيت إذا جامع الرجل امرأته فلم يمن قال عثمان يتوضأ كما يتوضأ للصلاة ويغسل ذكره قال عثمان رضي الله تعالى عنه سمعته من رسول الله صلى الله عليه وسلم فسألت عن ذلك علي بن أبي طالب والزبير بن العوام وطلحة بن عبيد الله وأبي بن كعب رضي الله تعالى عنهم فأمروه بذلك

He asked ‘Uthman ibn ‘Affan radiya Llahu ‘anhu, “What happens if a man has intercourse with his wife but does not ejaculate?”

‘Uthman said, “He should perform wudu’ as he would for Salah and wash his private part.” ‘Uthman radiya Llahu ‘anhu affirmed, “I heard this from the Prophet salla Llahu ‘alayhi wa sallam.”

I then asked ‘Ali ibn Abi Talib, al Zubair ibn al ‘Awwam, Talhah ibn ‘Ubaidullah, and Ubayy ibn Ka’b radiya Llahu ‘anhum about it, and they instructed me to do the same.^[46]

 

I say: This was in the initial stages after the Hijrah, which was abrogated. Evidence of its abrogation is:

Abu Hurairah radiya Llahu ‘anhu narrates from the Prophet salla Llahu ‘alayhi wa sallam who said:

 

إذا جلس بين شعبها الأربع ثم جهدها فقد وجب عليه الغسل (زاد مسلم في روايته وإن لم ينزل)

When he sits between her four limbs and then exerts himself, ghusl (bath) becomes obligatory upon him. (Muslim added in his narration: Even if he does not ejaculate.)^[47]

 

Abu Musa al Ash’ari radiya Llahu ‘anhu states:

 

استأذنت على عائشة فأذن لي فقلت لها يا أماه أو يا أم المؤمنين إني أريد أن أسألك عن شيء وإني أستحييك فقالت لا تستحي أن تسألني عما كنت سائلا عنه أمك التي ولدتك فإنما أنا أمك قلت فما يوجب الغسل قالت على الخبير سقطت قال رسول الله صلى الله عليه وسلم إذا جلس بين شعبها الأربع ومس الختان الختان فقد وجب الغسل

I asked permission to enter by Aisha and permission was granted. I asked her, “O Mother (or he said: O Mother of the Believers), I want to ask you about something, but I feel shy.”

She said, “Do not be shy to ask me about what you would have asked your own mother who gave birth to you, for I am your mother.”

I asked, “What necessitates ghusl?”

She said, “You have come to someone who knows. The Prophet salla Llahu ‘alayhi wa sallam said, ‘When he sits between her four limbs and the private parts touch, ghusl becomes obligatory.’”^[48]

 

I have elaborated on this issue in vol. 1 of al Sunnah al Nabawiyyah Wahy.

Sa’id ibn al ‘As radiya Llahu ‘anhu narrates that Aisha, the wife of the Prophet salla Llahu ‘alayhi wa sallam, and ‘Uthman radiya Llahu ‘anhuma narrated to him:

 

أن أبا بكر رضي الله تعالى عنه استأذن على رسول الله صلى الله عليه وسلم وهو مضطجع على فراشه لابس مرط عائشة فأذن لأبي بكر وهو كذلك فقضى إليه حاجته ثم انصرف ثم استأذن عمر رضي الله تعالى عنه فأذن له وهو على تلك الحال فقضى إليه حاجته ثم انصرف قال عثمان ثم استأذنت عليه فجلس وقال لعائشة رضي الله تعالى عنها اجمعي عليك ثيابك فقضيت حاجتي ثم انصرفت فقالت عائشة يا رسول الله مالي لم أرك فزعت لأبي بكر وعمر كما فزعت لعثمان قال رسول الله صلى الله عليه وسلم إن عثمان رجل حيي وإني خشيت إن أذنت له على تلك الحال أن لا يبلغ إلي حاجته

Abu Bakr radiya Llahu ‘anhu sought permission to enter by the Prophet salla Llahu ‘alayhi wa sallam while he was lying on his bed, wearing Aisha’s shawl. Permission was granted to Abu Bakr while he was in that state, and he fulfilled his need and then left. Then ‘Umar radiya Llahu ‘anhu sought permission, and permission was granted to him while the Prophet salla Llahu ‘alayhi wa sallam was in that same state. He fulfilled his need and then left. ‘Uthman said, “Then I asked permission to enter. The Prophet salla Llahu ‘alayhi wa sallam sat up and instructed Aisha, ‘Gather your clothes around you.’ I fulfilled my need and left.”

Aisha said, “O Messenger of Allah, why did I not see you show the same concern for Abu Bakr and ‘Umar that you showed for ‘Uthman?”

The Prophet salla Llahu ‘alayhi wa sallam replied, “‘Uthman is an extremely modest man. I feared that if I granted him permission in that state, he would not be able to convey his need to me.”^[49]

 

This incident likely occurred before the revelation of the verse on hijab.

Abu Juhayfah radiya Llahu ‘anhu states:

 

I asked ‘Ali ibn Abi Talib radiya Llahu ‘anhu, “Do you have any revelation besides what is in the Qur’an?”

He replied, “No, by the One Who split the seed and created the soul, I know of nothing except an understanding that Allah grants a man regarding the Qur’an and what is in this scroll.”

I said, “What is in this scroll?”

He said, “Blood money, the freeing of captives, and that a Muslim should not be killed for a disbeliever.”^[50]

 

Hussain ibn ‘Ali radiya Llahu ‘anhuma narrates:

 

أن علي بن أبي طالب أخبره أن رسول الله صلى الله عليه وسلم طرقه وفاطمة بنت النبي صلى الله عليه وسلم ليلة فقال ألا تصليان فقلت يا رسول الله أنفسنا بيد الله فإذا شاء أن يبعثنا بعثنا فانصرف حين قلنا ذلك ولم يرجع إلي شيئا ثم سمعته وهو مول يضرب فخذه وهو يقول وَكَانَ الْإِنْسَانُ أَكْثَرَ شَيْءٍ جَدَلًا

‘Ali ibn Abi Talib informed him that the Prophet salla Llahu ‘alayhi wa sallam came to him and Fatimah, the daughter of the Prophet salla Llahu ‘alayhi wa sallam, one night and asked, “Are you not performing Salah?”

I replied, “O Messenger of Allah, our souls are in Allah’s hands. When He wills to awaken us, He will awaken us.”

The Prophet salla Llahu ‘alayhi wa sallam left when we said that and did not reply to me. Then I heard him, as he was leaving, striking his thigh and saying, “But man has ever been, most of anything, (prone to) dispute.”^[51],[52]

 

There are many similar ahadith. What I have mentioned is sufficient for anyone who reflects upon them.

Aisha radiya Llahu ‘anha states:

 

أقبلت فاطمة رضي الله تعالى عنها تمشي كأن مشيتها مشي النبي صلى الله عليه وسلم فقال النبي صلى الله عليه وسلم مرحبا يا ابنتي ثم أجلسها عن يمينه أو عن شماله ثم أسر إليها حديثا فبكت فقلت لها لم تبكين ثم أسر إليها حديثا فضحكت فقلت ما رأيت كاليوم فرحا أقرب من حزن فسألتها عما قال فقالت ما كنت لأفشي سر رسول الله صلى الله عليه وسلم حتى قبض النبي صلى الله عليه وسلم فسألتها فقالت أسر إلي أن جبريل كان يعارضني القرآن كل سنة مرة وإنه عارضني العام مرتين ولا أراه إلا حضر أجلي وإنك أول أهل بيتي لحاقا بي فبكيت فقال أما ترضين أن تكوني سيدة نساء أهل الجنة أو نساء المؤمنين فضحكت لذلك

Fatimah radiya Llahu ‘anha came walking. Her gait was like that of the Prophet salla Llahu ‘alayhi wa sallam. The Prophet salla Llahu ‘alayhi wa sallam exclaimed, “Welcome, my daughter.”

Then he seated her to his right or left and whispered something to her, and she wept.

I asked her, “Why are you weeping?”

Then he whispered something to her, and she laughed. I thought to myself that I have never seen anything like this; joy so close to sorrow. So, I asked her what the Prophet salla Llahu ‘alayhi wa sallam had said. She replied, “I would not divulge the secret of the Prophet salla Llahu ‘alayhi wa sallam.”

When the Prophet salla Llahu ‘alayhi wa sallam passed away, I asked her, and she said, “He whispered to me, ‘Jibril would revise the Qur’an with me once every year, but this year he revised it with me twice, thus, I believe my time has come. You will be the first of my family to join me.’ So, I wept. Then he said, ‘Are you not pleased to be the leader of the women of Jannat or the believing women?’ I laughed at that.”^[53]

 

There are many texts on this matter.

 

Increased Caution After the Demise of the Prophet salla Llahu ‘alayhi wa sallam

If they doubted the accuracy of a narrator, feared error in his narration, or wanted to verify the narration so that no one would falsely attribute something to the Prophet salla Llahu ‘alayhi wa sallam, then they took extreme precautions, out of concern for the Sunnah of the Prophet salla Llahu ‘alayhi wa sallam and consequently for din. Their caution increased after his demise. The further they were from his time, the more cautious they became. This caution began very early, immediately after the demise of the Prophet salla Llahu ‘alayhi wa sallam through the actions of Abu Bakr, ‘Umar, ‘Uthman, and ‘Ali radiya Llahu ‘anhum. This was not limited to the senior Sahabah, but was also undertaken by the junior Sahabah—actually, there were none among them who were juniors—or those whose Companionship or emigration was later, such as Ibn ‘Umar, Ibn ‘Abbas, and many others radiya Llahu ‘anhum.^[54]

 

Manifestations of Their Caution After the Demise of the Prophet salla Llahu ‘alayhi wa sallam

The manifestations of their caution after the demise of the Prophet salla Llahu ‘alayhi wa sallam are numerous. They demonstrate the extreme caution they exercised in their hearing and acceptance of ahadith from those whose hearing, accuracy of wording, or capturing what he narrated, etc., were doubtful or uncertain. I have mentioned much of this in Nash’at ‘Ulum al Hadith. I will suffice on mentioning their titles, along with the evidence that indicate to that.

1. Their refusal to accept the narration of someone they suspected of not memorising, forgetting, being the sole narrator to the exclusion of others, or them not having heard it directly from the Prophet salla Llahu ‘alayhi wa sallam despite their long association with him… until someone else testified to it.

An example of this is the case of the grandmother’s inheritance. Abu Bakr radiya Llahu ‘anhu did not accept what al Mughirah ibn Shu’bah radiya Llahu ‘anhu narrated, that the Prophet salla Llahu ‘alayhi wa sallam stipulated one-sixth for her. It was only after Muhammad ibn Maslamah al Ansari radiya Llahu ‘anhu testified that Abu Bakr stipulated the share. This was reported by Malik, the compilers of the Sunan, Ahmed, Ibn al Jarud, al Tirmidhi, Ibn Hibban, al Hakim, and others who deemed it to be sahih. The wording and referencing of this narration have been mentioned previously.

Likewise, ‘Umar radiya Llahu ‘anhu did not accept from Abu Musa al Ash’ari radiya Llahu ‘anhu that the Prophet radiya Llahu ‘anhu said, “Seeking permission is three times. If permission is given, enter; otherwise, return.” He threatened to strike him until Abu Sa’id al Khudri and Ubayy ibn Ka’b radiya Llahu ‘anhuma testified that they had heard this from the Prophet salla Llahu ‘alayhi wa sallam. This hadith is reported by al Bukhari and Muslim. The wording and chain of this narration have already been mentioned, along with some other narrations. His intention was to verify the information, not to accuse Abu Musa radiya Llahu ‘anhu, who held a high position with him, as I have clarified through hadith narrations. Allah subhanahu wa ta ‘ala knows best.

Mughirah ibn Shu’bah radiya Llahu ‘anhu states:

 

سأل عمر بن الخطاب رضي الله تعالى عنه عن إملاص المرأة وهي التي يضرب بطنها فتلقي جنينا فقال أيكم سمع من النبي صلى الله عليه وسلم فيه شيئا فقلت أنا فقال ما هو قلت سمعت النبي صلى الله عليه وسلم يقول فيه غرة عبد أو أمة فقال لا تبرح حتى تجيئني بالمخرج فيما قلت فخرجت فوجدت محمد بن مسلمة فجئت به فشهد معي أنه سمع النبي صلى الله عليه وسلم يقول فيه غرة عبد أو أمة

‘Umar ibn al Khattab radiya Llahu ‘anhu asked about a woman who miscarries—i.e., when her abdomen is struck, causing her to miscarry. He asked, “Which of you heard anything from the Prophet salla Llahu ‘alayhi wa sallam about this?”

I said, “I did.”

He asked, “What is it?”

I replied, “I heard the Prophet salla Llahu ‘alayhi wa sallam say, ‘Its compensation is a ghurrah: a male or female slave.”

‘Umar said, “Do not leave until you bring me proof for what you said.”

Therefore, I went out and found Muhammad ibn Maslamah. I brought him, and he testified with me that he heard the Prophet salla Llahu ‘alayhi wa sallam say, “Its compensation is a ghurrah: a male or female slave.”^[55]

 

2. Asking the narrator to take an oath that he heard that hadith from the Prophet salla Llahu ‘alayhi wa sallam.

If he takes the oath, it is accepted from him; otherwise, it is not. An exception is made for Abu Bakr as-Siddiq radiya Llahu ‘anhu, for they would not ask him to take an oath due to his status and position among them. The best example of this is ‘Ali ibn Abi Talib radiya Llahu ‘anhu:

 

When I heard something from the Prophet salla Llahu ‘alayhi wa sallam, Allah benefited me from it as He willed. But if someone else narrated something to me, I asked him to take an oath. Abu Bakr narrated to me—and Abu Bakr was truthful…^[56]

 

3. The listeners’ confirmation of what the narrator says.

Abu Anas^[57] narrates that ‘Uthman radiya Llahu ‘anhu performed wudu’ on the benches^[58] saying:

 

“Shall I not show you the wudu’ of the Prophet salla Llahu ‘alayhi wa sallam?” He then performed wudu’ (washing) each part thrice while some of the Sahabah were with him.

(Ahmed, al Daraqutni, and al Bayhaqi added) Then he said, “Is this not how you saw the Prophet salla Llahu ‘alayhi wa sallam perform wudu’?”

They replied, “Yes.”^[59]

 

‘Umarah ibn Ru’aybah al Thaqafi radiya Llahu ‘anhu narrates:

 

I heard the Prophet salla Llahu ‘alayhi wa sallam say, “No one who performs Salah before sunrise and before sunset, i.e., Salat al Fajr and Salat al ‘Asr, will enter Jahannam.”

A man from Basrah asked him, “Did you hear this from the Prophet salla Llahu ‘alayhi wa sallam?”

He replied, “Yes.”

The man said, “And I bear witness that I heard it from the Prophet salla Llahu ‘alayhi wa sallam. My ears heard it, and my heart retained it (at the place where you heard it from him).”^[60]

 

4. Narrator criticism and refutation of liars.

Muhammad ibn Sirin rahimahu Llah said:

 

لم يكونوا يسألون عن الإسناد فلما وقعت الفتنة قالوا سموا لنا رجالكم فينظر إلى أهل السنة فيؤخذ حديثهم وينظر إلى أهل البدعة فلا يؤخذ حديثهم

They would not ask about the chains. But when tribulations began, they said, “Name your narrators to us.” They would determine the people of the Sunnah, their Hadith was accepted. They would determine the people of innovation, their Hadith was rejected.^[61]

 

Mujahid rahimahu Llah states:

 

جاء بشير العدوي إلى ابن عباس فجعل يحدث ويقول قال رسول الله صلى الله عليه وسلم قال رسول الله صلى الله عليه وسلم فجعل ابن عباس لا يأذن لحديثه ولا ينظر إليه فقال يا ابن عباس ما لي لا أراك تسمع لحديثي أحدثك عن رسول الله صلى الله عليه وسلم ولا تسمع فقال ابن عباس إنا كنا مرة إذا سمعنا رجلا يقول قال رسول الله صلى الله عليه وسلم ابتدرته أبصارنا وأصغينا إليه بآذاننا فلما ركب الناس الصعب والذلول لم نأخذ من الناس إلا ما نعرف

Bashir al ‘Adawi came to Ibn ‘Abbas and began to narrate Hadith, saying, “The Prophet salla Llahu ‘alayhi wa sallam said, the Prophet salla Llahu ‘alayhi wa sallam said.”

Ibn ‘Abbas neither listened to his Hadith nor looked at him.

Bashir said, “O Ibn ‘Abbas, why do I see you not listening to my Hadith? I am narrating to you from the Prophet salla Llahu ‘alayhi wa sallam, and you do not listen?”

Ibn ‘Abbas replied, “There was a time, when we heard a man say, ‘the Prophet salla Llahu ‘alayhi wa sallam said,’ our eyes would immediately turn to him and we would listen attentively. When people began narrating all types of narrations, we only accept from people what we know.”^[62]

 

5. Sending a message to someone other than the speaker to inquire about the authenticity of the hadith.

This is what Ibn ‘Umar radiya Llahu ‘anhu did when he heard Abu Hurairah radiya Llahu ‘anhu narrating the hadith about following a funeral procession. He sent a message to Aisha radiya Llahu ‘anha to verify the hadith. When she confirmed Abu Hurairah’s narration, he regretted his negligence in not following funeral processions until the burial; as mentioned in the hadith concerning the qirat.^[63]

6. Repeating the question to the narrator after a while to ensure his accuracy.

An example of this is Aisha radiya Llahu ‘anha instructing her nephew, ‘Urwah ibn al Zubair rahimahu Llah, to repeat the question to ‘Abdullah ibn ‘Amr radiya Llahu ‘anhuma about what he had told him a year earlier regarding the hadith about the lifting of knowledge.^[64]

7. Rebuking those who narrated too much.

Abu Hurairah radiya Llahu ‘anhu said:

 

People say that Abu Hurairah narrates too much. Were it not for two verses in the Qur’an, I would not have narrated a single hadith. Then he recited, “Indeed, those who conceal what We sent down of clear proofs…” up to the verse “And I am the of Repentance, the Merciful.”

He continues, “Our brothers from the Muhajirin were occupied with trading in the markets, and our brothers from the Ansar were occupied with working in their lands, while Abu Hurairah stayed attached to the Prophet salla Llahu ‘alayhi wa sallam to satisfy his hunger, attending what they did not attend, and memorising what they did not memorise.”^[65]

 

Malik ibn Abi ‘Amir narrates:

 

I was with Talhah ibn ‘Ubaidullah radiya Llahu ‘anhu when a man entered and said, “O Abu Muhammad, by Allah, we do not know whether this Yemeni man knows more about the Prophet salla Llahu ‘alayhi wa sallam or you?”

Talhah replied, “By Allah, we have no doubt that he heard from the Prophet salla Llahu ‘alayhi wa sallam what we did not hear, and knew what we did not know. We were wealthy people, with homes and families. We would visit the Prophet salla Llahu ‘alayhi wa sallam at the beginning and end of the day, then return. Abu Hurairah radiya Llahu ‘anhu was poor; he had no wealth, no family, and no children. He was always with the Prophet salla Llahu ‘alayhi wa sallam, going wherever he went. We have no doubt that he knew what we did not know, and he heard what we did not hear. None of us ever accused him of attributing to the Prophet salla Llahu ‘alayhi wa sallam something he did not say.”^[66]

 

Abu Hurairah radiya Llahu ‘anhu states:

 

بلغ عمر رضي الله تعالى عنه حديثي فأرسل إلي فقال كنت معنا يوم كنا مع رسول الله صلى الله عليه وسلم في بيت فلان قال قلت نعم وقد علمت لم تسألني عن ذلك قال ولم سألتك قال إن رسول الله صلى الله عليه وسلم قال يومئذ من كذب علي متعمدا فليتبوأ مقعده من النار قال أما إذا فاذهب فحدث

‘Umar radiya Llahu ‘anhu heard that I was narrating Hadith and sent for me. He said, “Were you with us the day we were with the Prophet salla Llahu ‘alayhi wa sallam in so-and-so’s house?”

I replied, “Yes, and I know why you are asking me about that.”

He said, “Why am I asking you?”

He replied, “Because on that day, the Prophet salla Llahu ‘alayhi wa sallam said, ‘Whoever intentionally lies about me should prepare his abode in Jahannam.’”

‘Umar then said, “If that is the case, then go and narrate.”^[67]

 

This action of our master ‘Umar radiya Llahu ‘anhu was out of precaution, lest the one who narrates frequently makes an unintentional error, whether due to not capturing it accurately, hearing only part of the hadith, hearing the answer without asking the question, hearing an answer to a previous question along with another question, mixing one hadith with another, or misunderstanding, etc. Some of his precautions have already been mentioned previously. Allah subhanahu wa ta ‘ala knows best.

8. Writing to another Sahabi to confirm the speaker’s accuracy.

An example of this is Samurah ibn Jundub and ‘Imran ibn Hussain radiya Llahu ‘anhum writing to Ubayy ibn Ka’b radiya Llahu ‘anhu in Madinah to ascertain the number of pauses in Salah. He wrote back that Samurah had memorised correctly. This was reported by Ibn Abi Shaybah, Ahmed, al Darimi, Abu Dawood, al Tirmidhi (who deemed it to be hasan), Ibn Majah, and al Daraqutni. Ibn Hibban deemed it to be sahih. Al Hakim authenticated it and al Dhahabi approved it. It has been mentioned at length previously along with its referencing.

9. Sending a written document to those who are presumed to be unaware of its contents, so they may act in accordance with it.

Among the manifestations of their adherence to the Sunnah and their commitment to it was their sending written documents they had—which they wrote either during the lifetime of the Prophet salla Llahu ‘alayhi wa sallam or after his death—to those they thought might not know them, so they might act in accordance with its contents.

Muhammad ibn al Hanafiyyah rahimahu Llah said:

 

لو كان علي رضي الله تعالى عنه ذاكرا عثمان رضي الله تعالى عنه ذكره يوم جاءه ناس فشكوا سعاة عثمان فقال لي علي خذ هذا الكتاب اذهب إلى عثمان فأخبره أنها صدقة رسول الله صلى الله عليه وسلم فمر سعاتك يعملون فيها فأتيته بها فقال أغنها عنا فأتيت بها عليا فأخبرته فقال ضعها حيث أخذتها

If ‘Ali radiya Llahu ‘anhu had ever wanted to mention (any faults of) ‘Uthman radiya Llahu ‘anhu, he would have mentioned it on the day some people came to him complaining about ‘Uthman’s Zakat collectors. ‘Ali instructed me, “Take this document and go to ‘Uthman. Tell him it is the (rulings) of Zakat from the Prophet salla Llahu ‘alayhi wa sallam and instruct his Zakat collectors to work in accordance to it.”

So, I brought it to him. He said, “Take it away.”

I brought it to ‘Ali and informed him (as to what transpired), and he said, “Put it where you took it from.”^[68]

 

This text contains many points. The ones that concern me are the following:

• The close relationship between the elder of the Banu Hashim and the elder of the Banu Umayyah.
• Writing during the time of the Sahabah radiya Llahu ‘anhum.
• The high regard ‘Ali radiya Llahu ‘anhu held for ‘Uthman radiya Llahu ‘anhu, such that he did not speak ill of him or harm him when people complained about the Zakat collectors. When his son, Muhammad ibn al Hanafiyyah, returned with the document, he only said, “Put it where you took it from.” This indicates that he excused ‘Uthman for what he did.
• ‘Uthman radiya Llahu ‘anhu did not take the document because he had something similar, whether he heard and narrated it from the Prophet salla Llahu ‘alayhi wa sallam or it was in his written records, especially since the documents of Abu Bakr and ‘Umar radiya Llahu ‘anhuma had already been widely circulated. Hence, ‘Ali radiya Llahu ‘anhu did not speak ill of him. This indicates to his approval of his action.

 

10. Seeking proof and witnesses for what is attributed to the Prophet salla Llahu ‘alayhi wa sallam.

‘Umar did not accept from Abu Musa al Ash’ari radiya Llahu ‘anhuma the hadith, “Seeking permission is three times; if permission is granted, enter, otherwise return,” threatening him with beating, until Abu Sa’id al Khudri and Ubayy ibn Ka’b radiya Llahu ‘anhuma testified that they heard the Prophet salla Llahu ‘alayhi wa sallam say that, as mentioned in the hadith of Abu Sa’id al Khudri radiya Llahu ‘anhu. This has been discussed at length previously.^[69]

Likewise, the hadith of al Mughirah radiya Llahu ‘anhu—concerning the incident of a woman’s miscarriage—wherein ‘Umar radiya Llahu ‘anhu said to him, “Bring me someone to testify for you,” then Muhammad ibn Maslamah radiya Llahu ‘anhu testified for him.^[70]

11. Traveling to verify the wording of a hadith.

Abu Ayub al Ansari travelled to ‘Uqbah ibn ‘Amir radiya Llahu ‘anhuma in Egypt for the sake of a single hadith.

Jabir ibn ‘Abdullah travelled to ‘Abdullah ibn Unays radiya Llahu ‘anhuma in Greater Syria for the sake of a single hadith.

A Sahabi travelled to Fudalah ibn ‘Ubaid radiya Llahu ‘anhuma in Egypt for the sake of a single hadith.

A man from Madinah travelled to Abu al Darda’ radiya Llahu ‘anhuma in Damascus for the sake of a single hadith.

These ahadith have already been mentioned with their exact wording and the narrators who transmitted them.

 

Accepting Khabar al Wahid (the Solitary Narration) When They Were Satisfied

The fact that the Sahabah radiya Llahu ‘anhum rejected some narrations due to fear of error, mistake, or forgetfulness does not mean that they did not accept akhbar al ahad (solitary narrations). This is because:

• The presence of two narrators does not change the hadith’s status as a khabar al wahid.
• There are many texts wherein the Sahabah radiya Llahu ‘anhum accepted khabar al wahid narrations, even from these very individuals, as I explained in Khabar al Wahid Ifadatuhu wa Hujjiyyatuhu. They only sought confirmation when there was doubt, fear of error, forgetfulness, and so on. I will suffice with ten examples of their acceptance of khabar al wahid narrations, to the extent that if they initially issued a ruling contrary to them due to their lack of knowledge, they abandoned their previous rulings or actions and reverted to them in all circumstances once they became aware of them. These examples are such that they reject previous narrations. Among these are:
  • ‘Umar’s radiya Llahu ‘anhu retraction to the view that blood money is the responsibility of the clan with the woman inheriting, based on the hadith of al Dahhak ibn Sufyan radiya Llahu ‘anhu.^[71]
  • His retraction regarding the blood money for a foetus, based on the hadith of Hamal ibn Malik ibn al Nabighah radiya Llahu ‘anhu.^[72]
  • His withdrawal from Greater Syria when the plague broke out in the region of ‘Amwas, based on the hadith of ‘Abdur Rahman ibn ‘Awf radiya Llahu ‘anhu.^[73]
  • His taking blood money from the Magians, based on the hadith of ‘Abdur Rahman ibn ‘Awf radiya Llahu ‘anhu.^[74]
  • His retraction regarding the stoning of the insane woman based on the hadith of ‘Ali radiya Llahu ‘anhu. It was narrated in brief and in detail by al Tayalisi, Ahmed, Ibn al Ja’d, the four compilers of the Sunan, and al Daraqutni. Al Tirmidhi deemed it to be hasan while Ibn Khuzaimah, Ibn Hibban, and al Diya’ deemed it to be sahih. Al Hakim authenticated it and al Dhahabi approved it. Al Bukhari narrated it in his explanatory remarks. This has been mentioned previously.
  • ‘Uthman’s radiya Llahu ‘anhu practice on the waiting period in the marital home, based on the hadith of al Furay’ah bint Malik ibn Sinan radiya Llahu ‘anha.^[75]
  • As previously mentioned, ‘Ali accepted the hadith of Abu Bakr radiya Llahu ‘anhuma.
  •  Zaid ibn Thabit radiya Llahu ‘anhu reverted to the opinion of Ibn ‘Abbas radiya Llahu ‘anhuma regarding the menstruating woman exiting Ihram, based on the hadith of the Ansari woman radiya Llahu ‘anha.^[76]
  • ‘Abdullah ibn ‘Umar reverted from his opinion on sharecropping, based on the hadith of Rafi’ ibn Khadij radiya Llahu ‘anhum.^[77]
  • ‘Abdullah ibn ‘Abbas radiya Llahu ‘anhuma reverted from his opinion regarding currency exchange, based on the hadith of Abu Sa’id al Khudri radiya Llahu ‘anhu.^[78]
  • The Muhajirin and Ansar radiya Llahu ‘anhum reverting from laziness (by taking a bath due to the two private parts touching) based on the hadith of Aisha radiya Llahu ‘anha.^[79]

 

The Importance of the Sahabah’s radiya Llahu ‘anhum Careful Verification

This careful verification in hearing from narrators, this strictness in narration, and this caution in only narrating from thiqah (trustworthy) and upright narrators—which the Sahabah radiya Llahu ‘anhum practiced after the demise of the Prophet salla Llahu ‘alayhi wa sallam—was solely out of fear of attributing error to the Prophet salla Llahu ‘alayhi wa sallam and consequently, the danger to the din.

This action of the Sahabah radiya Llahu ‘anhum blocked the path of storytellers and liars who infiltrated the hearts of the common people with their strange tales.

 

The Emergence of the Seed of Chains in Narration

The Prophet salla Llahu ‘alayhi wa sallam indicated towards the succession of narrators in receiving from one another, while alerting to the importance of hearing directly and the widespread dissemination of knowledge in the first three eras.

‘Abdullah ibn ‘Abbas radiya Llahu ‘anhuma narrates that the Prophet salla Llahu ‘alayhi wa sallam said:

 

تسمعون ويسمع منكم ويسمع ممن يسمع منكم

You will hear, and others will hear from you, and others will hear from those who heard from you.^[80]

 

As a result of their preservation of the Prophetic Sunnah, their adherence to it, and their caution regarding it, the chain of transmission (isnad) emerged, which was previously unknown.

Prior to Islam, there was nothing known as a chain of transmission. People transmitted their own stories and those of their ancestors and relatives through normal transmission. Even among the People of the Book, there was not even a single text which they could trace back to their prophets ‘alayhim al Salam.^[81]

This continued during the time of Prophet Muhammad salla Llahu ‘alayhi wa sallam, except when someone doubted or contradicted the knowledge that they acquired from the Prophet salla Llahu ‘alayhi wa sallam.

However, after the demise of the Prophet salla Llahu ‘alayhi wa sallam, the Sahabah radiya Llahu ‘anhum began to scrutinise narrations, taking great precautions and verifying what they heard and accepted, for fear of attributing false statements to the Prophet salla Llahu ‘alayhi wa sallam or attributing mistakes to him, etc.

The first to do this were Abu Bakr al Siddiq, then ‘Umar ibn al Khattab, followed by others radiya Llahu ‘anhum,^[82] as I explained in Nash’at ‘Ulum al Hadith.

The incident of the grandmother has been mentioned previously, where she came to Abu Bakr radiya Llahu ‘anhu asking for her inheritance. When al Mughirah ibn Shu’bah radiya Llahu ‘anhu informed him that the Prophet salla Llahu ‘alayhi wa sallam had stipulated one-sixth for her, Abu Bakr radiya Llahu ‘anhu did not accept it until Muhammad ibn Maslamah al Ansari radiya Llahu ‘anhuma testified.

Likewise, the incident of Abu Musa has been mentioned previously, where he sought permission to enter by ‘Umar radiya Llahu ‘anhuma whilst ‘Umar was occupied, so Abu Musa left. When Abu Musa radiya Llahu ‘anhu informed ‘Umar of the hadith of the Prophet salla Llahu ‘alayhi wa sallam regarding seeking permission three times, ‘Umar did not accept it from him—in fact he threatened him—until Abu Sa’id al Khudri radiya Llahu ‘anhu testified on his behalf. The exact wording has been mentioned previously.

Similarly, the Tabi’in rahimahu Llah scrutinised the Sahabah radiya Llahu ‘anhum by requesting that they only narrate what they heard directly from the Prophet salla Llahu ‘alayhi wa sallam. They would say, for example, ‘Narrate to us what you heard from the Prophet salla Llahu ‘alayhi wa sallam, and do not narrate from anyone else.’ Or, ‘Narrate to us from the Prophet salla Llahu ‘alayhi wa sallam and do not include anyone else between you and him…’ and so on.

There are many texts on this topic. I have mentioned a good selection in the aforementioned book and in Khabar al Wahid Ifadatuhu wa Hujjiyyatuhu.

 

The Emergence of the Mursal Hadith of a Sahabi

Despite this emphasis on mentioning the chain of transmission, some Sahabah—and later some of the Tabi’in—continued to narrate Hadith of the Prophet salla Llahu ‘alayhi wa sallam without any chain of transmission, even though there were those who demanded a chain of transmission. This led to the development of the mursal hadith,^[83] which is frequently found in narrations regarding the Prophet’s salla Llahu ‘alayhi wa sallam biography. This is in addition to other factors, which I mentioned in Hujjiyyat al Hadith al Mursal ‘Ind al Imam al Shafi’i. Its ruling will be explained in Chapter Four, as well as further explanation in the following section, Allah willing.

 

Was Their Transmission of Hadith Verbatim or by Meaning?

The Sunnah that the Sahabah radiya Llahu ‘anhum received directly from the Prophet salla Llahu ‘alayhi wa sallam was transmitted verbatim. However, what they received from one another differs, as expressing an action or approval can be conveyed by meaning. As for verbal statements, it depended on the strength of the transmitter and the one conveying it. If it was conveyed verbatim, then the transmission was verbatim; if it was conveyed by meaning, then it was by meaning. This will be explained, Allah willing, in the next chapter.

 

The Sunnah Existed Among All of Them Collectively; No Individual Person Encompassed it in its Entirety

The ahadith of the Prophet salla Llahu ‘alayhi wa sallam—like the Arabic language—cannot be completely encompassed except by a prophet. However, they are widespread among all the Sahabah radiya Llahu ‘anhum. Thus, they were not unknown to all of them entirely, though some may be unknown to some individuals. We do not know of a single person who gathered all the Sunnah without missing a single part. However, if all that they possessed were to be gathered, they would encompass all of them. If the knowledge of each one of them were separated, some of it would be lost to some individual, and what he lost might be found with others.

Then they are of different levels. Some gathered most of it—though some of it escaped them—whilst some gathered less than what others gathered.^[84] They are like pools of water; some quench the thirst of one person, and some quench the thirst of many.

Masruq rahimahu Llah states:

 

جالست أصحاب محمد صلى الله عليه وسلم فوجدتهم كالإخاذ (يعني الغدير) فالإخاذ يروي الرجل والإخاذ يروي الرجلين والإخاذ يروي العشرة والإخاذ يروي المائة والإخاذ لو نزل به أهل الأرض لأصدرهم فوجدت عبد الله بن مسعود من ذلك الإخاذ

I sat with the Sahabah of Muhammad salla Llahu ‘alayhi wa sallam and found them to be like ponds. Some ponds quench one person, some quench two men, some quench ten, some quench a hundred, and some are such that if all the people of the earth were to descend upon it, it would quench them all. I found ‘Abdullah ibn Mas’ud among those ponds.^[85]

 

Thus, it was found with all of them, not only one of them. This is a fact because all the Sahabah radiya Llahu ‘anhum were not with the Prophet salla Llahu ‘alayhi wa sallam at every moment of the day. Therefore, we see them asking each other, hearing from each other, and narrating from each other. Likewise, they varied due to age, forgetfulness, and human factors.

 

Categories of the Prophetic Sunnah During the Time of the Sahabah radiya Llahu ‘anhum

The Prophetic Sunnah emanated from the Prophet salla Llahu ‘alayhi wa sallam either before a large gathering—such as the sermons of Hajj, Salat al ‘Id, Salat al Jumu’ah, and the Salah for seeking rain—or before a limited number, be it a few individuals or only one person.

Sometimes, a few people may hear a hadith from the Prophet salla Llahu ‘alayhi wa sallam which afterwards spread during his lifetime or during the time of his Sahabah radiya Llahu ‘anhum, and the name of the first Sahabi who heard it directly from the Prophet salla Llahu ‘alayhi wa sallam may not—sometimes it may—be mentioned, as previously explained.

The one who heard it from the Prophet salla Llahu ‘alayhi wa sallam may be only one individual, as will be discussed later.

Sometimes, a few people may hear a hadith from the Prophet salla Llahu ‘alayhi wa sallam, but only one of them would recall it when needed, such as the hadith about the plague, which was only recalled by ‘Abdur Rahman, even though others memorised it.

Sometimes, a group of people may hear a hadith from the Prophet salla Llahu ‘alayhi wa sallam, but it may only be transmitted by a small number, perhaps just one. Sometimes, it may be authentic through only a single chain of transmission.

The reason for the scarcity of its narrators could be: either it was not transmitted at all except through the chain of the one who transmitted it, or it was transmitted to the Tabi’in but did not continue, or the narration of the one who mentioned it was sufficient without the need of others, or the chain of transmission to them was not authentic, or due to the early deaths of those who transmitted it. This does not mean that the knowledge was lost, because it was transmitted, but only through a single chain of transmission.^[86]

Hence, the Sunnah during the time of the Sahabah radiya Llahu ‘anhum was divided according to two considerations:

1. According to the Number of Those who Acquired and Transmitted it

This is—as it was during the lifetime of the Prophet salla Llahu ‘alayhi wa sallam—on the basis of those Sahabah radiya Llahu ‘anhum who were present when it emanated from the Prophet salla Llahu ‘alayhi wa sallam, or was heard from those who had heard it from the Prophet salla Llahu ‘alayhi wa sallam. Based on this consideration, it is divided into two main categories:

• That which was widespread among many of them—which was the majority—and this applies to what they heard from the Prophet salla Llahu ‘alayhi wa sallam in his sermons, lectures, public gatherings, after Salah, etc.
• That which was found with only some of the Sahabah radiya Llahu ‘anhum and not with others. This is also common, and it applies to what some of them heard from the Prophet salla Llahu ‘alayhi wa sallam in his private gatherings. This may be so limited that it may be found only with one, two, three people, or so. Thereafter, it may spread, and others may hear it from those who heard it from the Prophet salla Llahu ‘alayhi wa sallam.

 

Example of the First Type: The Large Number of Narrators

‘Amr ibn Akhtab radiya Llahu ‘anhu narrates:

 

صلى بنا رسول الله صلى الله عليه وسلم الفجر وصعد المنبر فخطبنا حتى حضرت الظهر فنزل فصلى ثم صعد المنبر فخطبنا حتى حضرت العصر ثم نزل فصلى ثم صعد المنبر فخطبنا حتى غربت الشمس فأخبرنا بما كان وبما هو كائن فأعلمنا أحفظنا

The Prophet salla Llahu ‘alayhi wa sallam led us in Salat al Fajr, then ascended the pulpit and addressed us until the time of Zuhr arrived. He then descended and performed Salah. Then he ascended the pulpit and addressed us until the time of ‘Asr arrived. He then descended and performed Salah. Then he ascended the pulpit and addressed us until the sun set. He informed us of what had happened and what will happen. The most knowledgeable of us is the one who retained the most.^[87]

 

‘Umar ibn al Khattab radiya Llahu ‘anhu said:

 

قام فينا النبي صلى الله عليه وسلم مقاما فأخبرنا عن بدء الخليقة حتى دخل أهل الجنة منازلهم وأهل النار منازلهم وحفظ ذلك من حفظه ونسيه من نسيه

The Prophet salla Llahu ‘alayhi wa sallam stood among us and informed us about the beginning of creation, until the people of Jannat will enter their abodes and the people of Jahannam will enter their abodes. Some remembered it, and some forgot it.^[88]

 

Hudhayfah radiya Llahu ‘anhu also narrated a similar narration with some additions.^[89]

What appears to me—and Allah subhanahu wa ta ‘ala knows best—is that all these ahadith pertain to one topic, and that all the ahadith that speak about the signs of Qiyamah, the unseen events of the past and the future, and the trials and great battles… all fall under these general ahadith.^[90]

However, not everyone necessarily transmitted it, because they differed in their memory and knowledge. This is clear from their statements, “The most knowledgeable of us is the one who retained the most,” “Some remembered it, and some forgot it,” “These companions of mine know it. There are things that I have forgotten; but I see them and remember them, just as a man remembers the face of an absent man; he recognises him when he sees him,” and many other similar statements in Friday sermons, ‘Id sermons, and Hajj sermons. And Allah subhanahu wa ta ‘ala knows best.

 

Example of the Second Type: Scarcity of Those Who Transmitted It

This is of two kinds:

1. No one heard that hadith from the Prophet salla Llahu ‘alayhi wa sallam except him, whether the listener was one person or more, due to the small number of people present at that time. Examples of this are:

Anas ibn Malik radiya Llahu ‘anhu narrates that the Prophet salla Llahu ‘alayhi wa sallam—with Muaz riding behind him on the mount—said:

“O Muaz ibn Jabal!”

Muaz replied, “At your service, O Messenger of Allah.”

The Prophet salla Llahu ‘alayhi wa sallam again said, “O Muaz!”

Muaz replied, “At your service, O Messenger of Allah.”

The Prophet salla Llahu ‘alayhi wa sallam said this three times, and then said, “There is no one who testifies that there is no deity but Allah and that Muhammad is the Messenger of Allah, sincerely from his heart, except that Allah will forbid him for the Fire of Jahannam.”^[91]

The hadith of Hudhayfah ibn al Yaman radiya Llahu ‘anhuma regarding his question about what will occur until the Day of Qiyamah… (till the end of a lengthy hadith).^[92]

Abu Dharr radiya Llahu ‘anhu states:

 

انتهيت إلى النبي صلى الله عليه وسلم وهو جالس في ظل الكعبة فلما رآني قال هم الأخسرون ورب الكعبة زاد البخاري فقلت ما شأني أيرى في شيء ما شأني قال فجئت حتى جلست فلم أتقار أن قمت فقلت يا رسول الله فداك أبي وأمي من هم…

I came to the Prophet salla Llahu ‘alayhi wa sallam while he was sitting in the shade of the Ka’bah. When he saw me, he said, “They are the losers, by the Lord of the Ka’bah!”

Al Bukhari added: So, I thought to myself, “What is the matter with me? Is there something wrong with me? What is the matter with me?” Then I came and sat down, and I could not bear it, so I stood up and asked, “O Messenger of Allah, may my parents be sacrificed for you…”^[93]

 

Similar is his hadith of him walking in the lava field of Madinah when he saw the Prophet salla Llahu ‘alayhi wa sallam walking alone. The entire hadith includes the story of the encouragement to spend in charity, the Prophet’s conversation with Jibril ‘alayh al Salam in the lava field, and the glad tidings that whoever passes away from this Ummah will enter Jannat according to their deeds.^[94]

2. The Sahabi’s sole transmission of this hadith may be due to the lack of an authentic chain of transmission to him. It is possible that more than one person received this hadith from the Prophet salla Llahu ‘alayhi wa sallam, but they either did not narrate it and sufficed on others who did, narrated it but it became extinct, or the transmission to them was not authentic. There are many such examples; I will mention five:

The hadith prohibiting the sale and gift of wala’^[95] is only authentic through the narration of ‘Abdullah ibn ‘Umar radiya Llahu ‘anhuma.^[96]

• The hadith on the branches of iman is only authentic through the narration of Abu Hurairah radiya Llahu ‘anhu.^[97]
• The hadith on actions being based on intentions is only authentic through the narration of ‘Umar ibn al Khattab radiya Llahu ‘anhu.^[98]
• The hadith on the Prophet entering Makkah wearing a helmet is only authentic through the narration of Anas ibn Malik radiya Llahu ‘anhu.^[99]
• The hadith on the two words that are beloved to the Most Merciful and are light on the tongue is only authentic through the narration of Abu Hurairah radiya Llahu ‘anhu.^[100]

It is possible that no one else heard it, or that others heard it but it was not transmitted to us, or that no one else narrated it, or that the chain of transmission to them was not authentic. Allah subhanahu wa ta ‘ala knows best.

 

2. According to Authenticity

All the ahadith narrated during the lifetime of the Prophet salla Llahu ‘alayhi wa sallam and his Sahabah radiya Llahu ‘anhum are authentic. This is because:

• They either heard them directly from the Prophet salla Llahu ‘alayhi wa sallam, which is the most common case.
• Or they heard them from a Sahabi who had heard them from the Prophet salla Llahu ‘alayhi wa sallam, which is also common.
• Since all the Sahabah radiya Llahu ‘anhum were trustworthy, upright, and reliable—and this was the time of the revelation—there is no possibility of questioning the authenticity of any of them.
• Unless human factors occurred, such as forgetfulness, error, or misjudgement, etc. This is what is meant by some of them correcting others.
• As for what came from the hypocrites; revelation quickly exposes falsehood, whether through the Qur’an or other means. This is why the Prophet salla Llahu ‘alayhi wa sallam said:

من كذب علي متعمدا فليتبوأ مقعده من النار

Whoever intentionally lies upon me should prepare his abode in Jahannam.

This is a mutawatir hadith narrated by a large number of Sahabah radiya Llahu ‘anhum.^[101] In fact, no other hadith is known to have more narrators than this one.

 

Then, when sects, ideologies, and whims emerged—this was towards the end of the era of the Sahabah radiya Llahu ‘anhum—the narrations transmitted through these chains weakened. Thus, Hadith became either:

• Acceptable and authentic, like the hadith they heard from the Prophet salla Llahu ‘alayhi wa sallam, or from the Sahabah radiya Llahu ‘anhum who were trustworthy and upright.
• Or rejected and unacceptable, due to its transmission from weak narrators or those who followed deviant sects and innovations. This is explained by Ibn Sirin rahimahu Llah who said:

They would not ask about chains of transmission. But when tribulations began, they said, “Name your narrators to us.” They then looked at the people of the Sunnah, and their hadith was accepted. They would look at the people of innovation, and their hadith would be rejected.^[102]

 

As for the three categories (sahih, hasan, and da’if), it appeared around the middle of the third century. Although al Imam al Shafi’i and others used the term hasan, it was not in the way later defined.

 

 

NEXT⇒ Section 5

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^[1]  One may refer to al Sunnah al Nabawiyyah Wahy, in its three volumes, and its abridged form.

^[2]  One may refer to Nash’at ‘Ulum al Hadith, where I have elaborated on these gatherings.

^[3]  Sahih al Bukhari, book on Hajj, chapter on the Prophet’s saying that al ‘Aqiq is a blessed valley.

^[4]  Sahih al Bukhari, book on testimonies, chapter on testimony on lineage and well-established breastfeeding; Sahih Muslim, book on breastfeeding, chapter on what is prohibited by breastfeeding is the same as what is prohibited by birth, Hadith: 1-9.

^[5]  Sahih Muslim, book on the description of Jannat, chapter on the intensity of the heat of the fire of Jahannam, Hadith: 31.

^[6]  Sahih al Bukhari, book on penal punishments, chapter on the confession of adultery; Sahih Muslim, book on penal punishments, chapter on one who confesses to adultery, Hadith: 25. One may refer to my commentary on this hadith in Sunan al Shafi’i, 2/171-173.

^[7]  Sahih al Bukhari, book on Tawhid, chapter on what was narrated concerning the Prophet’s call to his Ummah to the oneness of Allah; Sahih Muslim, book on the Salah of travellers, chapter on the virtue of reciting Surah al Ikhlas, Hadith: 263.

^[8]  Sahih al Bukhari, book on destiny, chapter on: And ever is the command of Allah a destiny decreed; Sahih Muslim, book on tribulations, chapter on the Prophet’s informing about what will happen until the Day of Qiyamah, Hadith: 23, his wording.

^[9]  Sahih Muslim, book on tribulations, chapter on the Prophet’s informing about what will happen until the Day of Qiyamah, Hadith: 24.

^[10]  Sahih Muslim, book on iman, chapter on the explanation of whispers regarding iman, Hadith: 212-216.

^[11]  Sahih al Bukhari, book on softening hearts, chapter on the lifting of trustworthiness, book on tribulations, book on adherence to the Sunnah; Sahih Muslim, book on iman, chapter on the lifting of trustworthiness and iman from some hearts, Hadith: 230, his wording.

^[12]  Sahih al Bukhari, book on hiring, chapter on what is given in ruqyah among the Arab tribes in lieu of reciting Surah al Fatihah, his wording; Sahih Muslim, book on peace, chapter on the permissibility of taking payment for ruqyah using the Qur’an and supplications, Hadith: 65-66.

^[13]  The one who said this—and Allah knows best—is the Prophet salla Llahu ‘alayhi wa sallam. The meaning would be: Anas said that the Prophet salla Llahu ‘alayhi wa sallam said, “O ‘Isa, wait…”

^[14]  Musnad Ahmed, 3/178; Ibn Khuzaimah: Kitab al Tawhid, 2/616-617; al Mukhtarah, 7/248-250, through two chains; Majma’ al Zawa’id, 10/373-374; al Targhib wa al Tarhib, 6/218-219; Fath al Bari, 11/436; Ithaf al Maharah, 2/354-355; Kanz al ‘Ummal, 14/405-406, all through thiqah narrators.

^[15]  Sahih al Bukhari, book on knowledge, chapter on reading and presenting to the narrator. The original hadith is reported by al Bukhari and Muslim. It has already been mentioned in section three.

^[16]  Sahih al Bukhari, book on knowledge, chapter on what is mentioned regarding munawalah.

^[17]  Sahih al Bukhari, book on knowledge, chapter on what is mentioned regarding munawalah; Sahih Muslim, book on clothing, chapter on the Prophet’s adopting a ring when he intended to write to the non-Arabs, Hadith: 56-58.

^[18]  Surah al Baqarah: 217.

^[19]  Sahih al Bukhari, book on knowledge, chapter on what is mentioned regarding al Munawalah, he mentioned it in his explanatory remarks; al Nasa’i: Al Sunan al Kubra, book on biographies, chapter on weeping during funerals, 5/249, through a chain that contains an ambiguous narrator; Tafsir al Tabari, 4/306-307; Tafsir Ibn Abi Hatim, 2/384; al Mu’jam al Kabir, 2/174; Musnad Abi Ya’la, 3/103-12; al Bayhaqi: Al Sunan al Kubra, 9/11-12, all through thiqah narrators; Majma’ al Zawa’id, 6/198; he attributed it to al Tabarani with thiqah narrators; al Suyuti: Al Durr al Manthur, 1/600, he deemed it to be sahih.

^[20]  Sahih Muslim, book on tribulations, chapter on the story of al Jassasah, Hadith: 119-122. Others also narrated it through several chains.

^[21]  Sahih Muslim, book on purification, chapter on the recommended supplications after wudu’, Hadith: 17.

^[22]  Sahih Muslim, book on leadership, chapter on people are followers of the Quraysh, and the Caliphate is among the Quraysh, Hadith: 5-9.

^[23]  Sahih al Bukhari, book on knowledge, chapter on alternating in acquiring knowledge; Sahih Muslim, book on divorce, chapter on Ila’ (a vow of abstinence from marital relations), separation from wives, and giving them the choice, Hadith: 30-35.

^[24]  Sahih al Bukhari, book on Tahajjud, chapter on voluntary Salah after the obligatory Salah, his wording; Sahih Muslim, book on the Salah for travellers, chapter on the virtue of the regular Sunnah Salah before and after the obligatory Salah, Hadith: 104.

^[25]  Sahih al Bukhari, book on knowledge, chapter on one who is shy and instructs others to ask; Sahih Muslim, book on menstruation, chapter on pre-seminal fluid, Hadith: 17-19.

^[26]  Sahih al Bukhari, book on ghusl (bathing), chapter on washing away pre-seminal fluid and performing wudu’ after it.

^[27]  Sahih al Bukhari, book on the virtues of the Sahabah, chapter on the merits of ‘Abdullah ibn ‘Umar ibn al Khattab; Sahih Muslim, book on the virtues of the Sahabah, chapter on the virtues of ‘Abdullah ibn ‘Umar, Hadith: 140.

^[28]  Sahih al Bukhari, book on Tahajjud, chapter on the virtue of one who wakes up at night to perform Salah; Sahih Muslim, book on the virtues of the Sahabah, chapter on the virtues of ‘Abdullah ibn ‘Umar, Hadith: 139.

^[29]  Sahih al Bukhari, book on marriage, chapter on: And that you take (in marriage) two sisters simultaneously, except for what has already occurred; Sahih Muslim, book on breastfeeding, chapter on the prohibition of marrying a stepdaughter and a wife’s sister, Hadith: 15-16. One may refer to Makanat al Sahihayn to understand the reconciliation between this hadith and Abu Sufyan’s proposal to marry his other daughter to the Prophet salla Llahu ‘alayhi wa sallam.

^[30]  Sahih al Bukhari, book on the virtues of the Qur’an, chapter on the Qur’an was revealed in seven modes of recitation; Sahih Muslim, book on the Salah of travellers, chapter on the clarification that the Qur’an is in seven modes of recitation, Hadith: 270-271.

^[31]  Sahih Muslim, book on the Salah on travellers, chapter on the clarification that the Qur’an is in seven modes of recitation, Hadith: 273.

^[32]  Sahih al Bukhari, book on knowledge, chapter on reading and presenting to the Muhaddith; Sahih Muslim, book on iman, chapter on asking about the pillars of Islam, Hadith: 10.

^[33]  Sahih Muslim, book on iman, chapter on evidence that whoever dies believing in the oneness of Allah will definitely enter Jannat, Hadith: 52.

^[34]  Sahih al Bukhari, book on fasting, chapter on one who takes an oath to his brother to break his voluntary fast and is not obligated to make it up.

^[35]  Sahih Muslim, book of Hajj, Chapter on the Prophet’s Hajj, Hadith: 147.

^[36]  Sahih al Bukhari, book on the obligation of the Khums; Sahih Muslim, book on Jihad, chapter on the killer’s right to the spoils of the slain, Hadith: 41.

^[37]  Sahih al Bukhari, book on the beginning of creation, chapter on the verse: And dispersing therein every (kind of) moving creature; Sahih Muslim, book on peace, chapter on killing snakes, Hadith: 128-129. One may refer to Fada’il al Madinah al Munawwarah, vol.1, for an explanation of the narrations concerning this ruling, the ruling on it, and the differing opinions regarding what constitutes difficulty.

^[38]  Wasaq is a traditional Islamic measure used for measuring dates, grain, etc.

^[39]  Sahih al Bukhari, book on agriculture and irrigation, chapter on how the Sahabah of the Prophet salla Llahu ‘alayhi wa sallam would help one another in agriculture and produce, chapter on leasing out land for gold and silver; Sahih Muslim, book on sales, chapter on leasing out land, chapter on leasing land in exchange for food, Hadith: 106-114.

^[40]  Ibn Abi Shaybah: Al Musannaf, 1/276; Musnad Ahmed, 5/7, 11-12, 15, 20, 21, 23; Sunan al Darimi, 1/227; Sunan Abi Dawood, book on Salah, chapter on pausing at the beginning, Hadith: 777-780; Sunan al Tirmidhi, chapter on what has been narrated about pausing in Salah, Hadith: 251, he deemed it to be hasan; Sunan Ibn Majah, book on Salah, chapter on the two pauses of the Imam, Hadith: 844, 845; al Mu’jam al Kabir, 6/254-255, 255; Musnad al Shamiyyin, 4/29-30; Sunan al Daraqutni, 1/309, 336; Sahih Ibn Khuzaimah, 3/35 (he did not mention the end of the hadith); Sahih Ibn Hibban, 3/147, he deemed it to be sahih; al Hakim: Al Mustadrak, 5/215, he authenticated it and al Dhahabi approved it; al Sunan al Kubra, 2/195-196. Al Tirmidhi deemed it to be hasan due to the difference of opinion regarding al Hasan’s hearing from Samurah. He deemed a number of his narrations to be sahih.

^[41]  Sahih al Bukhari, book on funerals, chapter on the virtue of following the funeral; Sahih Muslim, book on funerals, chapter on the virtue of performing Salah over the funeral and following it, Hadith: 52-57, his wording.

^[42]  Sahih al Bukhari, book on the virtues of the Sahabah, chapter on the Muhajirin and their virtues, among them Abu Bakr al Siddiq; Sahih Muslim, book on the virtues of the Sahabah, chapter on the virtues of Abu Bakr al Siddiq, Hadith: 1.

^[43]  Sahih Muslim, book on the virtues of the Sahabah, chapter on the virtues of Umm Ayman, Hadith: 103.

^[44]  Sahih Muslim, book on Jannat, chapter on the deceased’s place in Jannat or Jahannam is shown to him, Hadith: 76.

^[45]  Sahih al Bukhari, book on Tafsir, Surah al Tahrim, chapter on seeking the approval of your wives; book on marriage, chapter on a man’s advice to his daughter about her husband; Sahih Muslim, book on divorce, chapter on Ila’ (a vow of abstinence from marital relations), separation from wives, and giving them the choice, Hadith: 30-35.

^[46]  Sahih al Bukhari, book on wudu’, chapter on those who do not consider wudu’ to be necessary except from the two private parts, his wording; Sahih Muslim, book on menstruation, chapter on water is only due to water (ejaculation), Hadith: 86.

^[47]  Sahih al Bukhari, book on ghusl, chapter on when the two private parts meet; Sahih Muslim, book on menstruation, chapter on the abrogation of the ruling of water is only due to water (ejaculation) and the obligation of ghusl upon the meeting of the two private parts, Hadith: 87.

^[48]  Sahih Muslim, book on menstruation, chapter on the abrogation of the ruling of water is only due to water and the obligation of ghusl upon the meeting of the two private parts, Hadith: 88.

^[49]  Sahih Muslim, book on the virtues of the Sahabah, chapter on the virtues of ‘Uthman ibn ‘Affan, Hadith: 36.

^[50]  Sahih al Bukhari, book on Jihad, chapter on freeing a captive. Muslim narrated it through a different chain. One may refer to Fada’il al Madinah al Munawwarah, vol. 1, for an explanation of the narrations of this hadith.

^[51]  Surah al Kahf: 54

^[52]  Sahih al Bukhari, book on Tahajjud, chapter on the Prophet’s encouragement to perform Salah at night and perform voluntary Salah without obligation; Sahih Muslim, book on the Salah of travellers, chapter on what has been narrated concerning those who sleep the entire night until morning, Hadith: 206.

^[53]  Sahih al Bukhari, book on virtues, chapter on the signs of prophethood in Islam; Sahih Muslim, book on the virtues of the Sahabah, chapter on the virtues of Fatimah, the daughter of the Prophet salla Llahu ‘alayhi wa sallam, Hadith: 98-99.

^[54]  One may refer to Nash’at ‘Ulum al Hadith, where I have mentioned many texts on this topic.

^[55]  Sahih al Bukhari, book on adherence to the Sunnah, chapter on the judges’ Ijtihad based on what Allah has revealed; Sahih Muslim, book on qasamah, chapter on the blood money for a foetus, Hadith: 39, he narrates from al Miswar that ‘Umar asked.

^[56]  Musnad al Tayalisi, 2/2-3; Musnad al Humaidi, 1/2, 4-5; Ibn Abi Shaybah: Al Musannaf, 2/387-388; Musnad Ahmed, 1/2, 8, 10; Musnad Abi Bakr al Marwazi, pg. 42-44, through several chains; Sunan Abi Dawood, book on Salah, chapter on seeking forgiveness, Hadith: 1521; Sunan al Tirmidhi, book on Salah, chapter on Salah at the time of repentance, book on Tafsir, from Surah Al ‘Imran, Hadith: 406, 3006, he deemed it to be hasan; al Nasa’i: Al Sunan al Kubra, 6/109, 110, through several chains, 315; ‘Amal al Yawm wa al Laylah, pg. 315-317, through several chains; Sunan Ibn Majah, book on establishing Salah, chapter on what has been narrated regarding Salah being an expiation, Hadith: 1395; Ibn al Sunni: ‘Amal al Yawm wa al Laylah, pg. 218-219; al Bahr al Zakhkhar, 1/61-62, through several chains; Musnad Abi Ya’la, 1/11-9, 23-26, through several chains; Sharh al Sunnah, 4/151-152, he deemed it to be hasan; Ibn ‘Adi: Al Kamil, pg. 420-421, he said that the chain of this hadith is hasan, and hopefully it is a sahih hadith; Tahdhib al Tahdhib, 1/268, he deemed its chain to be good; Fath al Bari, 11/98, he deemed it to be hasan.

^[57]  This appears in the Musnad—in both editions—as Anas, which is an error. It refers to Malik ibn Abi ‘Amir. The researchers did not notice this. May Allah have mercy on those who have passed away and bless those who are still living. One may refer to Sahih Muslim and Tuhfat al Ashraf.

^[58]  It is said that these were shops near the house of ‘Uthman. Some say that it refers to steps, while others say that it refers to a place near the Masjid where he would sit to attend to people’s needs, perform wudu’, etc.

^[59]  Sahih Muslim, book on purification, chapter on the virtue of wudu’ and Salah after it, Hadith: 9; Musnad Ahmed, 1/57, 1/67, 67-68, through Busr ibn Sa’id, with similar wording, Ahmed Shakir print, vol. 1, Hadith: 404, 487, 488; Sunan al Daraqutni, 1/85-87; al Bayhaqi: Al Sunan al Kubra, 1/78, 79.

^[60]  Sahih Muslim, book on Masajid, chapter on the virtue of Salat al Fajr and Salat al ‘Asr and maintaining them, Hadith: 213-214.

^[61]  Sahih Muslim, introduction, 1/15. It is found in many other sources.

^[62]  Sahih Muslim, introduction, 1/14. There are another two narrations from him. One may refer to Hujjiyyat al Hadith al Mursal ‘Ind al Imam al Shafi’i, pg. 90-91, for the other two narrations.

^[63]  Sahih al Bukhari, book on funerals, chapter on the virtue of following funerals; Sahih Muslim, book on funerals, chapter on the virtue of Salat al Janazah and following the funeral procession, Hadith: 52-57.

^[64]  Sahih al Bukhari, book on knowledge, chapter on how knowledge is taken away; Sahih Muslim, book on knowledge, chapter on the lifting and taking away of knowledge, Hadith: 13-14.

^[65]  Sahih al Bukhari, book on knowledge, chapter on preserving knowledge, book on sales, chapter on what is narrated regarding the verse: And when the prayer has been concluded; Sahih Muslim, book on the virtues of the Sahabah, chapter on the virtues of Abu Hurairah al Dawsi, Hadith: 159-160.

^[66]  Sunan al Tirmidhi, book on merits, chapter on the merits of Abu Hurairah, Hadith: 3837, he deemed it to be hasan; al Hakim: Al Mustadrak, 3/511-512, he authenticated it and al Dhahabi approved it; Tarikh Dimashq, 67/356, 357; al Isabah, 7/438.

^[67]  Tarikh Dimashq, 67/344, 345; Ibn Kathir: Al Bidayah wa al Nihayah, 10/107, he attributed it to Musaddad; Siyar A’lam al Nubala’, 2/603, he deemed it to be da’if, however, the strictness of ‘Umar is established; Sahih al Bukhari, book on knowledge, chapter on the sin of lying about the Prophet salla Llahu ‘alayhi wa sallam; Sahih Muslim, introduction, chapter on the severity of lying about the Prophet salla Llahu ‘alayhi wa sallam, Hadith: 3.

^[68]  Sahih al Bukhari, book on the obligation of the Khums, chapter on what was mentioned about the Prophet’s armour, staff, sword, cup, and ring…

^[69]  Sahih al Bukhari, book on seeking permission, chapter on greeting and seeking permission thrice; Sahih Muslim, book on manners, chapter on seeking permission, Hadith: 33-37. According to some versions, Ubayy ibn Ka’b also testified to it.

^[70]  Sahih al Bukhari, book on adherence to the Sunnah, chapter on the judges’ Ijtihad based on the verse of the Qur’an; Sahih Muslim, book on oaths, chapter on the blood money for a foetus, Hadith: 39, Muslim narrated from al Miswar that ‘Umar asked.

^[71]  Narrated by Malik, al Shafi’i, Ahmed, Ibn al Jarud, the four compilers of the Sunan, and al Daraqutni. One may refer to al Risalah, pg. 426; al Umm, 6/77; Tuhfat al Ashraf, 4/202-203; Ithaf al Maharah, 6/325.

^[72]  Narrated by al Shafi’i, Ahmed, al Darimi, Abu Dawood, al Nasa’i, Ibn Majah, al Tahawi, Ibn Hibban, and al Hakim. One may refer to al Risalah, pg. 426-427; Tuhfat al Ashraf, 3/83-84; Ithaf al Maharah, 4/339-340.

^[73]  Sahih al Bukhari, book on medicine, chapter on what is mentioned regarding the plague; Sahih Muslim, book on peace, chapter on plague, superstition, fortune-telling, etc., Hadith: 98-100.

^[74]  Sahih al Bukhari, book on tax, at the beginning.

^[75]  Narrated by Malik, al Shafi’i, al Tayalisi, Ahmed, al Darimi, the four compilers of the Sunan, al Tahawi, al Hakim, and Ibn Hibban. One may refer to Tuhfat al Ashraf, 12/474-475; Ithaf al Maharah, 18/50-52.

^[76]  Sahih Muslim, book on Hajj, chapter on the obligation of the farewell tawaf and its exemption for menstruating women, Hadith: 381.

^[77]  Sahih al Bukhari, book on agriculture and musaqat, chapter on how the Sahabah would assist each other in farming and produce; Sahih Muslim, book on sales, chapter on leasing land, Hadith: 106-112.

^[78]  Sahih Muslim, book on musaqat, chapter on selling food in equal quantities, Hadith: 99-100. Another narration, narrated by al Bukhari and Muslim, has already been mentioned.

^[79]  Sahih Muslim, book on menstruation, chapter on the abrogation of the ruling that water is only due to water and the obligation of ghusl upon the meeting of the two private parts, Hadith: 87, 88. The hadith of Abu Hurairah has already been mentioned.

^[80]  Musnad Ahmed, 1/321; Sunan Abi Dawood, book on knowledge, chapter on the virtue of disseminating knowledge, Hadith: 3659; Sahih Ibn Hibban, 1/263, he deemed it to be sahih; al Hakim: Al Mustadrak, 1/95, he authenticated it; al Muhaddith al Fasil, pg. 92; Sharaf Ashab al Hadith, pg. 70; al Sunan al Kubra, 10/250; Dala’il al Nubuwwah, 6/539. It has also been narrated with this wording from other Sahabah radiya Llahu ‘anhum.

^[81]  Except for one text concerning divorce, which is continuously narrated by liars, as Ibn Hazm rahimahu Llah stated. One may refer to the introduction to Thulathiyyat al Imam al Shafi’i and al Isnad wa Ahammiyyatuhu where I have discussed this subject at length.

^[82]  One may refer to their biographies in al Dhahabi: Tadhkirat al Huffaz.

^[83]  A mursal hadith is when a transmitter cites someone or the Prophet salla Llahu ‘alayhi wa sallam without actually having met him.

^[84]  One may refer to al Risalah, pg. 42-43; al Imam al Shafi’i wa Atharuhu fi al Hadith wa ‘Ulumihi, as I have elaborated at length on this.

^[85]  Al Tabaqat al Kubra, 2/342-343.

^[86]  One may refer to the introduction to al Hadith al Mutawatir, where I have mentioned the evidence for each case.

^[87]  Sahih Muslim, book on tribulations, chapter on the Prophet’s salla Llahu ‘alayhi wa sallam informing of what will happen until Qiyamah, Hadith: 25.

^[88]  Sahih al Bukhari, book on the beginning of creation, chapter on the verse: And it is He who begins creation; then He repeats it.

^[89]  Sahih al Bukhari, book on destiny, chapter on: And ever is the command of Allah a destiny decreed; Sahih Muslim, book on tribulations, chapter on the Prophet’s salla Llahu ‘alayhi wa sallam informing of what will happen until Qiyamah, Hadith: 23.

^[90]  One may refer to volumes two and three of al Sunnah al Nabawiyyah Wahy and Mukhtasar Ashrat al Sa’ah.

^[91]  Sahih al Bukhari, book on knowledge, chapter on one who singles some people for knowledge to the exclusion of others, lest they do not understand. Al Bukhari titled it as: chapter on those who single out some people for knowledge to the exclusion of others.

^[92]  Sahih Muslim, book on tribulations, chapter on the Prophet’s salla Llahu ‘alayhi wa sallam informing of what will happen until Qiyamah, Hadith: 24.

^[93]  Sahih al Bukhari, book on oaths and vows, chapter on how the Prophet salla Llahu ‘alayhi wa sallam took oaths; Sahih Muslim, book on Zakat, chapter on the severity of the punishment for those who do not pay Zakat, Hadith: 30-31, his wording.

^[94]  Sahih al Bukhari, book on loans, chapter on paying debts; Sahih Muslim, book on Zakat, chapter on the encouragement to give charity, Hadith: 32-33.

^[95]  Al Wala’ refers to the right of inheritance that a master enjoys when he frees a slave, if the freed slave does not have any heirs.

^[96]  Sahih al Bukhari, book on freeing slaves, chapter on selling and gifting the right of wala’; Sahih Muslim, book on freeing slaves, chapter on the prohibition of selling and gifting the right of wala’, Hadith: 16. After this hadith, Muslim stated, “People are all dependent on ‘Abdullah ibn Dinar regarding the hadith.”

One may refer to al Tirmidhi: Al ‘Ilal, 5/758; Sharh al ‘Ilal, pg. 304.

^[97]  Sahih al Bukhari, book on iman, chapter on matters of iman; Sahih Muslim, book on iman, chapter on the number of the branches of iman, Hadith: 57-58.

^[98]  Sahih al Bukhari, book on the beginning of revelation, chapter on how revelation began; Sahih Muslim, book on leadership, chapter on the Prophet’s saying: Actions are based on intentions. One may refer to Makanat al Sahihayn, pg. 490-492.

^[99]  Sahih al Bukhari, book on Jihad, chapter on killing a prisoner and a captive; Sahih Muslim, book on Hajj, chapter on the permissibility of entering Makkah without Ihram, Hadith: 450; Sharh al ‘Ilal, pg. 305.

^[100]  Sahih al Bukhari, book on Tawhid, chapter on the verse: And We place the scales of justice for the Day of Resurrection; Sahih Muslim, book on remembrance and supplication, chapter on the virtue of saying la ilaha illa Allah, Subhan Allah, and supplication, Hadith: 31.

^[101]  One may refer to al Azhar al Mutanathirah, 4-5, where it is narrated from seventy-two Sahabah; Laqt al La’ali al Mutanathirah, pg. 261-282, where it is narrated from ninety-nine narrators; Nazm al Mutanathir, pg. 20-24; Tadrib al Rawi, 2/177 onwards; al Mawdu’at al Kubra, 1/56; al Asrar al Marfu’ah, 4/39, where it is narrated from one-hundred and two narrators. One may also refer to Sharh Mushkil al Athar, 1/352, 372 and others.

^[102]  Sahih Muslim, in his introduction.