Dukan Sahabbai adalu ne (ba su da laifi, masu gaskiya da amana). Shi ya sa mutane ba su tambayi game da isnādi (jerin sunayen masu ruwaito hadīth) ba a zamanin Annabi ﷺ da kuma bayansa, har sai da fitina (yaƙin basasa) ta faru, sannan suka fara tambayar isnādi. Sahabbai da sauransu (waɗanda suka zo bayansu) sun ƙarfafa mutane su bincika wanda ake ɗaukar hadīth daga gare shi. An ruwaito daga Abu Sakina Majashi' ibn Fateena cewa ya ce: Na ji 'Ali ibn Abu Talib ﷺ yana cewa a cikin masallacin Kufa, inda ya ce:

All of the Sahabah are trustworthy ('udul sin:adl). That is why people did not ask about the isnād in the time of the Prophet  and after him  until the fitna (civil war) took place then they asked about the isnād. The Sahabah and others (after them) encouraged people to examine the one from whom the hadīth is taken. It has been narrated by Abu Sakina Majashi' ibn Fateena that he said: I heard 'Ali ibn Abu Talib  that he was in the mosque of Kufa where he said:

Al-Dahhak ibn Muzahim ya ce:

Al-Dahhak ibn Muzahim said:

Bayan fitina (yakin basasa), sai wasu ƙungiyoyin addini na Musulunci suka bayyana, waɗanda suka ɗauki ra'ayoyi sabbi. Mabiyan waɗannan ƙungiyoyi sun yi iƙirarin cewa sun fitar da waɗannan ra'ayoyin da suka yi imani da su daga nassosin Shari'a, har suka zama ra'ayoyin Musulunci. Idan wani daga cikinsu yana buƙatar hujja amma bai samu dalili a nassosin Shari'a ga ra'ayin da yake riƙe da shi ba, sai ya ƙirƙiri hadisi da zai goyi bayan ra'ayinsa, ya danganta shi ga Manzon Allah ﷺ. Wasu daga cikinsu suna yin kira zuwa ga shiga ƙungiyarsu da nuna sha'awar ta, ko kuma su yi da'awa ga ra'ayoyinsu, suna son ƙirƙirar hadisai. Waɗannan sababbin ra'ayoyi an kira su bid'a (bidi'o'i), kuma mutanen da suka yi haka ana kiransu mubtadi'a (masu bidi'a). Shi ya sa karɓar hadisai daga waɗannan mutane ana bincikensu sosai, kuma ba da labarin hadisi daga gare su ya kasance batun muhawara. Akwai bayanai dalla-dalla game da halin su. Saboda haka, mubtadi'i (mai bidi'a) wanda aka tuhume shi da kafirci saboda bidi'arsa, babu laifi a ƙi karɓar riwayarsa. Idan ba a tuhume shi da kafirci ba amma yana halatta ƙarya, to ma ana ƙin riwayarsa. As for waɗanda ba sa halatta ƙarya, to ana karɓar riwayarsu bisa sharadin cewa ba sa kira zuwa ga ƙungiyarsu ko mazhabarsu. Idan sun yi kira zuwa gare ta, to ana ƙin riwayoyinsu, kuma ba a ɗaukar rahotanninsu a matsayin hujja.

After the fitna (civil war), several Islamic sects arised which adopted novel opinions. The followers of these sects claimed that they deduced these opinions, which they came to profess, from the Sharī’ah texts until they became Islamic opinions. And when some of them required a proof but did not find the evidence in the Sharī’ah texts for the opinion he holds then he would fabricate a hadīth which supported his opinion and he would attribute it to the Messenger . Some of them use to carry the call to join his sect and grow interest in it or call (Da’wah) to their opinions and desire to fabricate the ahadīth. These new opinions were termed as bid'as (innovations) and the people who did this were called mubtadi'a (innovators). This is why taking ahadīth from these people is subject to scrutiny and their narration of hadīth used to be a subject of debate. There are detailed clarifications regarding their situation. Thus the mubtadi' (innovator) who is charged with kufr due to his bid'a (innovation), there is no problem in rejecting his narration. If he is not charged with kufr but he permits lying then his narration is rejected as well. As for the ones who does not permit lying then his narration is accepted on the provision that he does not call (invite) to his sect or school (mazhab). If he calls to his sect then his narration is rejected and his reports are not advanced as proofs.

A takaice dai, duk Musulmin da ya cika sharuddan karɓar hadisi, idan yana da adalci ('adl) da ingantacciyar riƙo (dabit), to ana karɓar riwayarsa ba tare da la'akari da mazhabarsa ko ɗariƙarsa ba, muddin bai yi kira zuwa ga ɗariƙarsa ko mazhabarsa ba, domin kiran mutane zuwa ga ɗariƙa ko mazhaba ba a yarda da shi ba. Amma wanda ya kira mutane zuwa Musulunci, ya kuma yi bayanin ra'ayoyin da ya karɓa tare da hujjojinsu, to ana karɓar riwayarsa, domin shi a lokacin yana kiran mutane zuwa Musulunci. Kuma ba a ɓata riwayar wannan mutum ba.