Light On the Muhammadan Sunnah Or Defence of the Hadith

Companions and Hadith Relating:

Though sahih traditions were reported about the Prophet’s forbiddance from writing his hadith, and authentic reports have successively affirmed that this order was heeded by the Companions, who abstained from writing down his (S) hadith after his demise, as observed previously, but these Sahabah were not satisfied with this, but used to shun the narration of hadith, beside forbidding from practising so, with being extremely severe and precautious in accepting the akhbar (reports).

Al-Dhahabi, in Tadhkirat al-huffaz, says:

It is reported on the authority of Marasil ibn Abi Mulaykah,

55 that Abu Bakr, after the Prophet’s demise, gathered people and addressed them saying: You relate from the Messenger of Allah, upon whom be God’s peace and benediction, traditions regarding which you disagree, and consequently severer controversy shall occur among people. So relate nothing from the Messenger of Allah, and when asked by anyone you can say: The Book of Allah is the arbitrator between us. Deem lawful what it considers lawful, and deem unlawful what is considered unlawful in it.

Ibn Asakir has reported from Muhammad ibn Ishaq that he said: Salih ibn Ibrahim ibn Abd al-Rahman ibn Awf informed me, saying:

Before his death, Umar ibn al-Khattab sent invitations and gathered from all over the Islamic cities, the Messenger’s Companions: Abd Allah ibn Hudhayfah, Abu al-Darda’, Abu Dharr and Aqabah ibn ‘Amir, addressing them: What are these traditions you have been reporting from the Messenger of Allah, and disseminating among people everywhere? They said: Do you forbid us? He said: No, stay with me. By God, you shall never leave me as long as I am alive…we are better aware, and we can take from you and reciprocate with you. Thus they kept his company, never parting him till his death. 56  In Tadhkirat al-huffaz, al-Dhahabi reported from Shu’bah, from Sa’id ibn Ibrahim from his father, that Umar detained Ibn Mas’ud, Abu al-Darda’ and Abu Mas’ud al-Ansari, saying to them: You have narrated hadith abundantly from the Messenger of Allah. 57  It is reported that he had detained them in Medina, but they were set free by Uthman. 58

Ibn Asakir has reported on the authority of al-Sa’ib ibn Yazid that he said: I heard Umar ibn al-Khattab addressing Abu Hurayrah thus: You should abandon reporting hadith from the Messenger of Allah, or otherwise I shall deport you to the land of Dous (his homeland). He also said to Ka’b al-Ahbar: You should stop reporting hadith from the first one (Abu Hurayrah), or otherwise I shall exile you to the land of apes. And they were treated in the same way by Uthman ibn Affan.

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Ibn Sa’d and Ibn Asakir reports from Mahmud ibn Labid that he said: I heard Uthman ibn Affan addressing people from over the pulpit: It is unlawful for everyone to narrate any hadith he never heard of during the time of Abu Bakr and that of Umar. Verily that which made me abstain from narrating from the Messenger of Allah was not to be among the most conscious of his Companions, but I heard him declaring: “Whoever ascribing to me something I never said, he shall verily occupy his (destined) abode in Fire.”

In Jami‘ bayan al-’ilm wa fadlihi, 60  Ibn Abd al-Barr reports from al-Shi’bi, from Qurdah ibn Ka’b that he said: We went out taking the direction of Iraq, when we were accompanied by Umar till the region of Sirar, 61  who said to us: Do you know the reason for my accompanying you? We said: May it be you intended to dignify and honour us? He said: “Nevertheless, there was some necessary need I wanted to be met. You are going to a country whose people being known of diligent bee-like sound in reciting the Qur’an, so you are asked not to frustrate their wills through narrating (abundant) traditions from the Messenger of Allah, and I will be your partner in this task. Qurdah said: After that I have never reported any hadith from the Messenger of Allah.

In another narration, he said: You are going to visit people of a village known of diligently reciting the Qur’an, with a sweet bee-like echo, so never repel them (from this) through narrating traditions, so as to divert their attention (from the Qur’an). Recite the Qur’an with intonation, and lessen in narrating hadith from the Messenger of Allah, whence I will do the same. Then when Qurdah reached that region, its people said to him: Relate to us (hadith). He replied: We are forbidden by Umar. 62

In the book al-Umm of al-Shafi’i, al-Rabi’ ibn Sulayman reported: When Qurdah arrived there, they said to him: Relate (hadith) to us. He said: We are forbidden by Umar…and Umar used to say: Decrease number of traditions you report from the Messenger of Allah except those that can be applied in life. 63

No wonder to see Umar doing so, since the only sources he used to depend on were the Qur’an and the practical Sunnah (the Prophet’s acts). Al-Bukhari has reported on the authority of Ibn Abbas that he said: When the Messenger of Allah (S) approached his last hour (on death-bed), he was surrounded by many men among whom was Umar ibn al-Khattab; thereat he (S) said: Help me to write for you a book after which you will never go astray. Umar said: “The Prophet is overpowered by sickness, and you have the Qur’an among you, so we are sufficed by the Book of Allah.” In another narration, he said: The Prophet is hallucinating.

In his book al-Tabaqat, Ibn Sa’d reports on the authority of al-Sa’ib ibn Yazid that he once accompanied Sa’d ibn Abi Waqqas from Medina toward Mecca, saying: I never heard him relating any hadith from the Prophet till he returned home. And another time he (Sa’d) was inquired about something which he couldn’t conceive, when he said: I am afraid of reporting one hadith to which you may add a hundred! (It is to be known that Sa’d was considered among the leading Companions and the ten men promised with paradise, 64  as claimed by them [Sunnites]).

‘Amr ibn Maymun is reported to have said: “I kept on frequenting to Abd Allah ibn Mas’ud throughout a whole year, in which I never heard him narrating the Prophet’s traditions, or declaring: “The Messenger of Allah said.” But once upon a day he related a hadith with these words being spontaneously uttered by him: “The Messenger of Allah said”! when he felt distressed, that I witnessed drops of sweat gliding down from his forehead!! Saying then: God-willing, either superior to that, or near it, or lower than it.

In another narration by Ibn Sa’d, on the authority of Alqamah ibn Qays that he said: Abd Allah ibn Mas’ud used to stand up rising every Thursday night, and not even once I heard him saying: “The Messenger of Allah said,” except only one time. Thereat I looked at him, when he was leaning on a staff, seeing the staff to be vibrating.

Al-Daraqutri reported also on the authority of Abd al-Rahman ibn Ka’b as saying: I said to Abu Qatadah: Relate to me something you heard

from the Messenger of Allah. He said: I fear my tongue to make a slip in a word never uttered by the Messenger of Allah.

Al-Bukhari reported on the authority of al-Sa’ib ibn Yazid that he said: I kept company with Talhah ibn Ubayd Allah, Sa’d ibn Abi Waqqas, al-Miqdad ibn al-Aswad and Abd al-Rahman ibn Awf (for a long time) without hearing any of them relating any hadith from the Messenger of Allah for fear of addition and omission. 65

Ahmad and Abu Ya’la reported on the authority of Dujayn as saying: I entered the Medina when meeting Aslam, the slave of Umar ibn al-Khattab. I said to him: Narrate to me something from Umar. He said: I cannot do so…I am afraid of increasing or decreasing something. Whenever asking Umar to relate some hadith from the Messenger of Allah, he would say to us: I am afraid of addition or omission…the Messenger of Allah says: Whoever lies against me, will be (thrown) in fire.

Further, Ibn Majah reports on the authority of Abd al-Rahman ibn Abi Layla that he said: I said to Zayd ibn Arqam: Relate to us (some hadith) from the Messenger of Allah. He said: I became old and forgetful, and to relate hadith from the Messenger of Allah is quite a hard task.

In Ta’wil mukhtalif al-hadith, 66  Ibn Qutaybah says: A large number of dignified Companions and favourites of the Messenger of Allah, upon whom be God’s peace and benediction, like Abu Bakr, al-Zubayr, Abu Ubaydah and al-Abbas ibn Abd al-Muttalib used to relate very few traditions from him (Prophet). Rather some others would never relate any hadith, among whom we can refer to Sa’id ibn Zayd ibn ‘Amr ibn Nufayl, who was one of the ten promised with paradise, as they (Sunnites) claim.

When going through the two Sahihs of al-Bukhari and Muslim, we will not find in them even one hadith reported by the trust of this Ummah Abu Ubaydah ‘Amir ibn Abd Allah ibn al-Jarrah, or any hadith by Utbah ibn Ghazwan or Kabshah , the slave of the Messenger of Allah, and many others.

The reports in this regard being so many that it is out of scope to cite all of them, but I suffice here to refer to a statement to conclude this chapter

with. It is reported that Ibn al-Qayyim said: The Companions were reverentially fearful from standing in awe of narrating the traditions of the Messenger of Allah, with lessening number of narrations, for fear of addition and omission. Besides, they used to relate those traditions which they have recurringly heard from the Prophet, without declaring expressly their hearing, or saying: The Messenger of Allah said.

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Companions’ Strictness in Admitting the Reports

The Rightly-guided Caliphs and great Companions particularly those giving legal verdicts – as is known before – used to evade and fear narrating hadith from the Prophet. Rather in fact they were turning away from this act, since they were aware of their failure to perform, in its due way, whatever they heard from the Prophet (S), as memory being unable to recollect or record whatever is heard. Besides, that which is memorized can never remain intact or keep its originality, however hard effort exerted by anyone to attain accuracy. Further, they never trusted those hearing from them not to make changes in the traditions, including addition, omission, forging, altering or corruption, or any other form. And they, while being known of having a command on principles (usul) and branches of religion, completely taken from the Messenger of Allah, would never approve of narrating hadith through meaning, as accepted by some others and those succeeding them, because they were quite aware that changing the wording (of hadith) would entail change in meaning for the most part. And as is known, there is much difference between the Messenger’s speech and that of others, as behind every word of his utterance being a specific denotation with certain purpose intended by him (S). For this reason, they were so stiff and precautious in accepting the reports from their brethren and comrades, however intimate they be to them, to the extent that Abu Bakr would never admit any hadith from anyone but only when his narration being testified by another one, which being the

provision of the correct affirmation (isnad). Al-Dhahabi in his Tarjumah 68  says, that he (Abu Bakr) was the first to take precautions in accepting the reports.

Ibn Shahab reports on the authority of Qubaysah that a grandmother came to Abu Bakr asking him about her right in inheritance. He said: I can never find in the Book of Allah anything to be your right, and I have no knowledge that the Messenger of Allah has dedicated any share in inheritance for you. Then he consulted the attendants, when al-Mughirah stood up saying: The Messenger of Allah used to grant her one-sixth. He (Abu Bakr) asked him: Do you have any witness (to confirm your claim)? Thereat Muhammad ibn Maslamah testified his claim, whereat Abu Bakr was satisfied and gave her that share.

Such was the practice of Abu Bakr, whereas Umar was even much severer and more precautious in accepting the hadith.

In Ta’wil mukhtalif al-hadith. 69  Ibn Qutaybah is reported to have said: Umar used to be so strict toward whoever was abundantly narrating (the hadith), or that bringing any report related to rules, without introducing a witness confirming his words, beside ordering them to lessen the number of traditions they narrating. His intention behind this was preventing people from going too far in narrating the traditions, and keeping them from any kind of forgery or foisting or fabrication at the hands of the hypocrites, debauchees and bedouins. 70  He was so keen and serious in safeguarding the hadith that he once slapped Abu Hurayrah for narrating the hadith, threatening him with exile to his homeland in case of keeping on narrating.

In Tabaqat al-huffaz, al-Dhahabi says: “It was Umar who enacted for the narrators the principle of verifying and investigating the veracity of narrations, with probably refusing to approve of khabar al-wahid (unsuccessive narrated hadith) when suspecting its veracity.”

Al-Bukhari reports on the authority of Abu Sa’id al-Khudri as saying: When I was present in a meeting – with the Helpers – Abu Musa entered upon us with a state of panic, saying: I sought permission to enter

upon Umar three times, but my request was rejected, so I returned. Umar said: What is that impeded you? He replied: I asked permission to enter for three times, but I was never permitted, so I returned home…and the Messenger of Allah said: “If anyone of you seeks permission for three times and his request is refused, he should go back.” Thereat Umar said: You should introduce an evidence for this (hadith), or (added by Muslim) otherwise I shall beat you. In another narration he said: By God I shall verily beat your back and belly, if you fail to produce someone to testify what you said… Is there anyone among you heard it from the Prophet? Ubayy ibn Ka’b said: By God only the youngest of us (least in knowledge) will go with you (as a witness). (Abu Sa’id said:) I was the youngest of the attendants, so I accompanied him and told Umar that verily the Prophet (S) has disclosed this hadith.

The reader can clearly see how Umar strictly tackled a matter in which no rules of lawful and unlawful can be found, and can determine what would be the case when the hadith being related to other aspects of the principles or branches of religion!

On this narration depended those claiming that Umar was never accepting the singly reported hadith (khabar al-wahid), and it was inferred as evidence by those holding that: The report of a single just narrator is not to be approved unless it be confirmed by another narrator, as in the case of giving testimony. Ibn Battal is reported to have said: In regard of khabar al-wahid, it should be verified and investigated as he (narrator) is liable to lapse or forgetfulness or other things. It is known for all how he (Umar) dealt with Abu Hurayrah and others, in a way that traditions reported by Aby Hurayrah couldn’t increase in number but only after death of Umar, 71  when someone reported a hadith from Abu Salamah, from Abu Hurayrah, to whom I (Ibn Battal) said: Could you narrate this during the days of Umar? He replied: Had I reported in the time of Umar what I am relating to you now, he would have beaten me with his whisk.

  1. Tadhkirat al-huffaz, vol. I, p. 3. The full name of Ibn Abi Mulaykah is: Abd Allah ibn Ubayd Allah ibn Abi Mulaykah al-Qurashi al-Tamimi al-Malaki. He was the judge of Makkah during the time of Ibn al-Zubayr. He was an eloquent faqih, whose authentication got unanimity. Among those who reported from him, I can refer to al-Layth ibn Sa'id. He died in 117 H. See also the book al-Tashri' al-Islami of al-Shaykh Muhammad al-Khidri.

  2. It is reported by Ibn Asakir and Muhammad ibn Ishaq.

  3. Op. Cit., vol. I, p. 7; Tamhid li ta'rikh al-falsafah al-Islamiyyah, of al-Shaykh Mustafa Abd al-Razzaq, p. 161.

  4. In al-Awasim min al-qawasim (pp. 75, 76), Abu Bakr ibn al-Arabi, defending Uthman (ibn Affan) against the wrongs and indecent things ascribed to him, said: What is rousing our wonder being the fact that he is to blame for something done by Umar! It is reported that Umar ibn al-Khattab has imprisoned Ibn Mas'ud with some other Companions, in al-Madinah for one year, till he passed away, and his inmates were freed by Uthman. The guilt for which they were imprisoned was that they used to relate abundant traditions from the Messenger of Allah (S).

  5. Refer to my book Shaykh al-Mudirah, 3rd edition.

  6. Jami' bayan al-'ilm, Vol. II, p. 120.

  7. Sirar is a region near al-Madinah. In another narration: We went out and accompanied …

  8. This addition is taken from Tadhkirat al-huffaz of al-Dhahabi. It is confirmed by al-Hakim in his al-Mustadrak, vol. I, p. 102.

  9. That is the practical Sunnah (Prophet's acts). See al-Bidayah wa al-nihayah, vol. VIII, p. 107.

  10. Tabaqat Ibn Sa'id, vol. II, p. 102.

  11. Fath al-Bari, vol. VI, p. 28.

  12. See p. 49 of the book. Ibn Taymiyyah said about Ibn Qutaybah: His position to Ahl al-Sunnah was like the position of al-Jahiz to the Mu'tazilah, since he was the orator for the Sunnah as al-Jahiz was for the Mu'tazilah. This statement can be found in p. 121 of the interpretation of Surat al-Tawhid.

  13. A'lam al-muqi'in, vol. IV, p. 128.

  14. Tadhkirat al-huffaz, vol. I, p. 3.

  15. See p. 48.

  16. That which Umar was fearing has taken place, after people engaged themselves abundantly in riwayah, as a result of which it was inflicted with distortion, falsification and perversion. Neither might nor power is there but with Allah.

  17. In the biography of Abu Hurayrah Shaykh al-mudirah more elaboration about this subject can be found, so the reader can refer to it, in the 3rd edition.

  18. Tahdhir al-Khawass, pp. 10, 11.