Hadith Writing: Evidence from the Prophet’s Time
The practice of recording hadith has been a subject of discussion within Islamic scholarship under the concept of “kitâbetü’l-hadîs (the writing of hadith).” Research indicates that approximately 52 companions documented hadith, which is a relatively small number compared to the total number of companions. Some companions, like Abdullah b. Amr, are known to have recorded narrations not necessarily as primary records but often to support their memories and facilitate preservation. Accounts permitting the writing of hadith from the Prophet (peace be upon him) have been transmitted through various channels and from different companions. Abu Huraira, Abdullah b. Amr, Rafi’ b. Hadij, and Abu Shah are among those who shared narrations from the Prophet (peace be upon him). While their authenticity varies, the most reliable and accepted narration originates from Abu Shah.
Early Accounts of Recording Hadith
According to a narration reported by Abu Huraira, a man from the Ansar once complained to the Prophet (peace be upon him) after hearing many things he liked but couldn’t memorize. He said, “O Messenger of Allah! I hear a hadith from you, and it pleases me, but I cannot memorize it.” The Prophet (peace be upon him) responded, “Take help by writing it” (Tirmidhi, “Ilm,” 12). In Abu Shah’s narration, after delivering a lengthy sermon during the conquest of Mecca, Abu Shah stood up and said, “Write this down for me, O Messenger of Allah!” The Prophet (peace be upon him) replied, “Write it down for Abu Shah!” (Bukhari, “Diyât,” 8; Muslim, “Hajj,” 447).
Companions Who Recorded Hadith and Their Writings
Early written sources belonging to the companions are not in the form of books or extensive volumes as we understand them today. Furthermore, not all these writings have survived to this day in their original form. It is important to note that some of these writings were recorded by individuals who heard hadith from the companions rather than being directly penned by them. Some notable companions known for their writings include: Abdullah b. Amr, Ali (may Allah be pleased with him), and Abu Huraira.
It’s reported that Hz. Ebû Bekir wrote around 500 hadiths, but his daughter, Hz. Âişe, reportedly burned the written manuscripts. Sa’d b. Ubada recorded hadith which were preserved by his children and passed on to others. Abdullah b. Mas’ud also documented hadith, including the recitation of the tahiyyat prayer and the istikhara prayer (Ibn Abi Shayba, al-Musannef, 1/294). Hz. Ali is recognized for a writing attributed to him, considered one of the strongest pieces of evidence supporting the recording of hadith.
Amr b. Hazm’s writings were preserved by his family and published for wider access. A scholar named Fesavi remarked, “I know no more authentic text than Amr ibn Hazm’s book among the texts narrated from the Prophet.” (Fasawi, Tarikh, 2/216). Abu Huraira is also known to have dictated ethical hadiths to his student Hammam bin Munabbih, documented in a valuable work called *es-Sahîfetü’s-Sahîha*.
The writings of Semure b. Cundub resemble a letter of advice to his children and do not contain many hadith. Muhammad ibn Sirin stated, “There is much knowledge in the writing that Semure wrote to his children,” highlighting the value of this work. Abdullah ibn Amr compiled a collection of hadiths known as *es-Sahîfetü’s-Sâdıka*. Research suggests it contains around 132 hadith, totaling approximately 414 with repetitions.
While many companions are associated with writings, their original manuscripts have not survived. It is inaccurate to claim that hadith were never written during the Prophet’s time. Evidence indicates that some companions did record narrations, often to aid memory and preservation. The Prophet’s permission for writing hadiths, Abu Shah’s request for a sermon to be recorded, and Abdullah ibn Amr’s recording of heard hadith are significant pieces of evidence. These writings may not have been compiled into comprehensive books, but they served as valuable sources for later compilations. A balanced historical perspective acknowledges both oral transmission and written records in the development of hadith.
REFERENCES
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