History of the Sunnah -II: The era of the Companions and their followers

Most scholars group the main aspects of the methodology of the
Companionsin preserving the Sunnah into the following seven
categories: prudence in narrating the hadeeths, verification and
substantiation of the hadeeths before accepting them, critique,
discussions and assessment of the narration, traveling for search and
confirmation of the hadeeths, memorization, practice and writing of
the hadeeths. Some scholars refer to these aspects as 'rulings',
'methods' or 'ways' instead of methodology.
1- Prudence in narrating the Hadeeth:
Because of the fact that the Sunnah is a revelation and a sacred
Source for this religion, the Companionswere very careful when
narrating what the Prophet, sallallaahu alayhi sallam, said or did.
This vigilance was illustrated in:
· Avoiding narration unless they had to. 'Abdur-Rahmaan Ibn Abi
Laylasaid:"I have met with 120 Companionsfrom the Ansaar )supporters
of the Prophet(, none of whom would narrate a hadeeth or answer a
question of fatwa unless he absolutely had no choice but to do it. One
would have to go and ask another instead of him, so much so you would
keep going from one to the other until you get back to the first one
you asked."Theyunderstood that they were conveying the message brought
to them by the Prophetand that people see it as such, thus everyone
wanted the other to do that because they may know it better. This,
however, should not be construed to mean they avoided spreading the
message or teaching Islam to others. This prudence indicates they were
fully aware of their role and its significance. They would rather let
others, who may be more knowledgeable, do the job, but once they had
to do, they did it in the best way possible.
· Limiting or discouraging the narration. This attitude was
adopted for the purpose of protecting the Sunnah because it minimizes
the possibility of mistakes or forgetfulness that may otherwise cause
people to doubt the Sunnah or mistrust the narrators. This trend was
strongly encouraged by Caliphs Abu Bakr and 'Umar Ibn Al-Khattaaband
was accepted and practiced by the Companions. This attitude is founded
on the famous hadeeth narrated by many Companions:"It is sufficient
—for one to tumble into lying - to narrate or repeat everything he/she
hears."]Al-Bukhaari and others[
· Encouraging narration from knowledgeable Companions. To
strike a necessary balance between being cautious and insuring the
transmission of the religion and the spreading of its teachings, the
Companionswho had a great deal of knowledge—like those recommended by
the Prophet—never hesitated to narrate, write or teach the Sunnah.
There are hundreds of narrations that encourage such practice so long
as it is done in the right manner.
· Opting for verbatim narration. Guided with instruction in the
Hadeeth, "May Allaah bless the person who hears a statement from me
and conveys it as he/she heard it," the Companionsdid all that was
humanly possible to keep their narration verbatim of what they
actually heard from the Prophet. There are many reported incidents,
which testify to this fact. Having such natural mastery of the Arabic
– that was common among them—and the fact that theysaw and heard the
Prophetsay, do and explain to them his teachings repeatedly, as well
as their understanding of the need for verbatim transmission of
narrations, all combined to make it easy for them not to cause changes
as they narrate any Hadeeth.
2- Verification of the Hadeeth before accepting it
This is an important tool that the Companionsestablished to safeguard
the Sunnah against any foreign material interference and accidental or
deliberate mistakes. This was a common prac­tice amongst all of the
Companionswhen receiving or narrating the Sunnah. Imaam
Ath-Thahabimentioned this practice, in one of his great books,
addressing the issue of Hadeeth Memorizers. Hesaid that it was one of
the ways used by of the four Caliphsto protect the Hadeeth. For
example, Abu Bakrwas asked to rule in the case of a grandmother who
came asking for her right in inheritance, hesaid that he knew of no
amount due to her neither in the Book of Allaah )i.e., Quran( nor the
Sunnah of the Prophet. But when Al-Mugheerahtold that he has
wit­nessed the Prophetgive one-sixth of the total amount of the
inheritance, heasked him if he had witness to substantiate this claim.
And when Muhammad Ibn Maslamahwitnessed to the truth of that figure,
Abu Bakraccepted it and gave the grandmother exactly that.
In the case of 'Umar Ibn Al-KhattaabAth-Thahabimentioned many
incidents that testify to the fact that healways ascertained the
narration when it was necessary to do so. Henarrated that Maalik Ibn
Awsheard 'Umarsay to 'Abdur-Rahmaan Ibn 'Awf, Talhah Ibn Az-Zubayr and
Sa'd Ibn Abi Waqqaas:"I ask by Allaah, Who maintains the Heaven and
Earth! Did you hear the Prophetsay: 'I am not to be inherited,
whatever I leave is to be given in charity'? They said:`Yes, Allaah is
our witness."]Ahmad[
After narrating the above incidents among others, Imaam
Ath-Thahabirepeatedly asserted that the verifications were not meant
to doubt the truthfulness of any of the Companionsrather they were
necessary to establish a standard of care and respect for what the
Prophet, sallallaahu alay­hi wa sallam, said or did. Theydid that for
themselves and to institute a tradition to be fol­lowed and honored by
all who come after them.
In summary, it is essential to note the following about this method:
- The purpose was to protect the Sunnah, not to doubt one another. All
of the Companionsare trustworthy as clearly stated in the Quran, and
doubting their trustworthiness can certainly damage one's faith.
- The purpose, also, was to establish a method and set an example to
be followed by the rest of the Muslim nation. The truth, however,
remains that Companionsused to accept narration conveyed by any one of
them. Their request of witnesses or that the narrator gives an oath
that he is saying the truth was to establish the methodology, so that
people would not take narrating a Hadeeth lightly. This fact may
further be supported when considering that:
- Sometimes theyrequired a witness while at others they had the
narrator give oath or reminded him of how serious it is to lie against
the Prophet. This variation indicates that the purpose was actually to
establish awareness of the significance of narrating the Hadeeth
rather than set up a requirement of having more than one narrator as a
condition for its authenticity.
- There are a very large number of narrations, which indicate that in
many cases the Companionshad actually accepted Hadeeth from one
narrator without seeking any substantiation or verification.