‘Umar ya amsa da cewa: "Dole ne ku kawo mini hujja game da wannan lamari, in ba haka ba zan hukunta ku." Abu Musa ya zo wajenmu yayin da muke zaune, fuskarsa kuma na zufa. Muka ce: "Me ya same ka?" Sai ya sanar da mu, ya kuma tambaya: "Shin akwai wani daga cikinku da ya ji wannan Hadisi?" Muka amsa: "Eh, dukkanmu mun ji wannan (Hadisi)." Sai muka aika wani mutum daga cikinmu har ya zo wajen ‘Umar ya gaya masa. ‘Ali ya ce: "Idan na ji Hadisi daga Manzon Allah ﷺ wanda Allah ya amfanar da ni da shi, kuma idan wani ya yi magana da ni game da shi, zan nemi rantsuwa daga gare shi, idan ya rantse mini sai in amince da shi." Daga wannan muna ganin kulawar Sahabbai wajen ruwaya da hadisi, da matuƙar taka-tsantsan da suka yi wajen karɓar rahotanni. An ma ruwaito cewa ‘Umar bai ba da muhimmanci sosai ga ruwayar Fatima 'yar Qais ba, wacce ta bayyana cewa babu nafaka ko masauki ga matar da aka saketa sau uku. Ya ce: "Ba za mu bar Littafin Ubangijinmu ko Sunnar Annabinmu ﷺ saboda maganar mace ba, domin ba mu san ko ta haddace ta ko ta manta ba." Wannan ba yana nufin (cewa ‘Umar ya bar hadisinta) saboda ita mace ce ba, a'a, ma'anarsa ita ce ba za mu bar Littafi da Sunna saboda maganar wanda ba a san ko ya haddace ta ko ya manta ba. Dalilin (illah) shi ne ko ta haddace ta ko a'a, ba don ita mace ce ba.
‘Umar replied: “You must bring me an evidence about this matter otherwise I will punish you.” Abu Musa came to us while we were sitting down and his face was sweaty. We said: “What is the matter with you?” So he informed us and asked: “Did anyone of you hear this Hadith?” We replied: “Yes, all of us have heard this (Hadith).” So we sent a man from amongst us till he came to Umar and told him. Ali said: “If I heard a Hadith from the Prophet of Allah which Allah benefited me with it, and if anyone talked to me about it, I would ask for an oath from him, and if he gave it to me then I would trust him.” From this we see the care of the Sahabah in the narration of hadīth and the extreme care they excercised in accepting reports. It has even been narrated that Umar did not give much attention to the narration of Fatimah ibn Qays (which states) that there is no maintenance (nafaqa) or lodging for the woman who has been irrevocably divorced with three pronouncements. He said: We shall not abandon the Book of our Lord or the Sunnah of our Prophet for the speech of a woman for we do not know if she has memorised it or forgotten it. This does not mean (that Umar left her hadīth because) she is a woman, rather what it means is that we will not leave the Book and Sunnah for the speech of someone for whom it is not known whether she has memorised it or forgotten it. The illah (reason) is whether she memorised it or not, and not because she was a woman.
Lokacin da fitina (yaƙin basasa) ta faru bayan kisan Uthman, Musulmi suka fara saɓani a tsakaninsu, sai ƙungiyoyi daban-daban suka samu sakamakon hakan. Hankalin kowace ƙungiya ya koma ga neman dalilai da ruwaito hadisai waɗanda ke goyon bayan maganganunsu. Wasu daga cikinsu, idan suna buƙatar hadisi don goyon bayan wata magana ko kafa hujja a kan wani abu, sai su ƙirƙiri hadisi da kansu. Irin waɗannan ƙagen sun yawaita a wannan lokacin na rikici. Bayan da fitina ta lafa, Musulmi suka fara bincika hadisai, sai suka ga cewa ƙagen nan sun yaɗu ko'ina. Saboda haka suka yi ƙoƙari sosai wajen raba ƙagen da hadisai ingantattu (Sahih).
When the fitna (civil war) ensued after the murder of Uthman and Muslims started to disagree among themselves and different groups were formed as a result. The attention of every group was devoted to deducing evidences and reporting ahadīth which supported their claims. Some of them when they needed a hadīth to support a saying or establish proof for something, they would themselves fabricate a hadīth. There was a proliferation of such fabrications during this period of disorder. After the fitna (civil war) had abated the Muslims embarked upon checking the ahadīth, they found that those fabrications had become widespread. So they worked hard to separate the fabrications from the sound (Sahih) ahadīth.
Sa'an nan lokacin da zamanin Sahabbai ya ƙare, Tabi'ai suka zo bayansu, suka bi hanya guda, suka bi gwanayen Sahabbai wajen kulawarsu ga hadisi da yaɗuwarsa ta hanyar ruwaya, har zuwa zamanin Khalifa mai adalci 'Umar ibn 'Abd al-'Aziz a farkon ƙarni na biyu na Hijira, sai ya umarta a rubuta hadisi. Bukhari ya ce a cikin Sahihinsa, a littafin al-'ilm (Littafin Ilimi), cewa 'Umar ibn 'Abd al-'Aziz ya rubuta wa Abu Bakr ibn Hazm: "Ku nemi abin da za ku iya samu na hadisan Manzon Allah ﷺ ku rubuta su. Ina tsoron ɓacewar darussan ilimi da raguwar adadin malamai. Kada ku karɓi komai face hadisin Annabi ﷺ, domin ku yaɗa ilimi, ku zauna ku koyar da waɗanda ba su da ilimi har su sami ilimi. Lallai ilimi ba ya lalacewa sai an ɓoye shi."
And when the age of the Sahabah had come to an end and the Tabi'un came after them they followed on the same method and they followed the noble Sahabah in their attention to the hadīth and its spread through the medium of narration until the reign of the just Khalifah 'Umar ibn 'Abd al-'Aziz in the beginning of the second Hijri century, He ordered the hadīth to be written down. Bukhari said in his Sahih in the kitab al-'ilm (The Book of Knowledge) that 'Umar ibn 'Abd al-'Aziz wrote to Abu Bakr ibn Hazm: 'Look for what you can find of the ahadīth of the Messenger of Allah and write them down. I fear for the loss of the lessons of knowledge and the dwindling numbers of the scholars. Do not accept anything other than the hadīth of the Prophet so that you may dissiminate knowledge and sit down to teach those who do not have knowldge until they have knowldge. Verily, knowledge does not perish unless it is kept secret'.
Haka kuma, ya rubuta wa ma'aikatansa (gwamnonin yankuna) a manyan garuruwa, yana umurnin su bi hadisai.
Likewise, he wrote to his 'Amils (district governors) in Major towns to pursue the ahadīth.
Mutumin farko da ya rubuta hadisi bisa ga umarnin 'Umar ibn 'Abd al-'Aziz shi ne Muhammad ibn Muslim ibn 'Ubayd Allah ibn 'Abd Allah ibn Shihab az-Zuhri. Ya koyi ilimi daga wani rukuni na sahabbai matasa da tabi'ai manya. Sannan rubuta hadisi ya yaɗu a zamanin da ya biyo bayan zamanin az-Zuhri. Daga cikin waɗanda suka tattara hadisi akwai Ibn Jurayj a Makka, Malik a Madina, Hammad ibn Salama a Basra, Sufyan al-Thawri a Kufa, Al-Awza'i a yankin al-Sham, da sauran waɗanda suke a sassan ƙasashen Musulunci daban-daban. Tarin hadisan waɗannan mutane sun haɗu da maganganun sahabbai da fatawowin (hukunce-hukuncen shari'a) tabi'ai. Duk wannan ya faru ne a ƙarni na biyu bayan Hijira. Sannan masu ruwaya hadisi suka fara rubuta nasu tarin da littattafansu a farkon ƙarni na uku. Tattara hadisi ya ci gaba a jere har zuwa bayyanar Imam Bukhari. Ya fice wajen ilimin hadisi, ya kuma rubuta shahararren littafinsa, Sahih al-Bukhari, wanda a cikinsa ya ambaci hadisan da ya gani suna ingantattu. Bayansa ya bi sawunsa Muslim ibn al-Hajjaj, wanda almajirin Bukhari ne. Ya rubuta shahararren littafinsa: Sahih Muslim. Waɗannan littattafai biyu ana kiransu da 'Sahihayn' (littattafai biyu ingantattu).
The first one to record the hadīth in accordance with the order of 'Umar ibn 'Abd al-'Aziz was Muhammad ibn Muslim ibn 'Ubayd Allah ibn 'Abd Allah ibn Shihab az-Zuhri. He learned knowledge from a group of young Sahabah and senior Tabi’een. Then the recording of hadīth became widespread in the generation which followed the generation of az-Zuhri. From among those who collected the hadīth they were Ibn Jurayj in Makkah, Malik in Madinah, Hammad ibn Salama in Basra, Sufyan al-Thawri in Kufa, Al-Awza’i in the al-Sham region and others in the various Islamic lands. The hadīth collections of those people were mixed with the sayings of Sahabah and the fatwas (legal verdicts) of the Tabi’een. All this was in the second century A.H (After Hijra). Then the transmitters of hadīth began to write their own compilations and compositions in the beginning of the third century. Compilation of hadīth continued consecutively until the appearance of Imam Bukhari. He was distinguished in the science of hadīth and he wrote his renowned book ; Sahih al-Bukhari in which he quoted those hadīth which he perceived to be authentic. He was followed in his tracks by Muslim ibn al-Hajjaj who was a student of Bukhari. He wrote his famous book: Sahih Muslim. Those two works are designated as the 'Sahihayn' (the two Sahih works).
Lokacin da malaman hadísi suka fara tattara hadísi, sun rubuta su yadda suka same su. Mafi yawan lokuta ba su bar komai daga cikin abin da ya isa gare su ba, sai dai abin da aka sani cewa an ƙirƙira shi ne aka ƙage shi. Sun tattara su tare da isnadinsu yadda suka same su, sannan suka yi bincike mai zurfi a kan matsayin masu ruwaito, har suka tabbatar da wane ne ake karɓar riwayarsa, wane ne kuma ake ƙin riwayarsa, wanda kuma ba za a karɓi riwayarsa ba. Suka biyo baya da nazari a kan rahoton da matsayin riwayar, domin duk abin da mai ruwaitowa wanda aka siffanta da amana da daidaito ya riwaito, ba za a iya ɗauka ba kawai saboda shi, domin yana iya mantuwa ko yin kuskure.
When the imams of hadīth began to record the hadīth, they recorded them in the manner in which they found them. They did not omit anything that reached them in the majority of cases except what was known to be fabricated and concocted. They compiled them with their isnāds as they found them, and then they rigorously investigated the status of the transmitters until they were certain of whose narration could be accepted, and whose narration is to be rejected and whose narration they could notaccept. They followed that up with a study of the report and the status of the narration because everything that is narrated by a transmitter who is characterised with trustworthiness and accuracy cannot be taken because he is susceptible to forgetfulness or error.
Hadīth wani fanni ne mai faɗi wanda ya ƙunshi dukkan ilimomin Musulunci. Ya haɗa da tafsīr (bayanin Alƙur'ani), shari'a da Sīrah. Mai ruwaito hadīth yana iya ba da labarin wani hadīth wanda ya ƙunshi tafsirin wani ayar Alƙur'ani mai girma, ko kuma hadīth mai ɗauke da hukunci a kan wani al'amari, ko kuma ya ba da labarin wani hadīth da ya ambaci ɗaya daga cikin yaƙe-yaƙe, haka kuma har zuwa wasu.
Lokacin da Musulmai suka fara tattara ahadīth, aka kuma fara rubuta hadīth, sai tattara hadīth ya fara a garuruwa daban-daban na Daular. Tattara hadīth ya keɓe hadīth na Manzon Allah ﷺ daga duk abin da ba shi ba. Saboda haka hadīth ya zama mai zaman kansa daga fiqhu, kamar yadda ya zama mai zaman kansa daga tafsīr. Wannan ya faru a ƙarshen shekaru dari biyu na farko. Bayan haka harkar tattara hadīth ta ci gaba da aiki, kuma masu tattarawa suka raba hadīth ingantacce daga wanda yake da rauni, suna bayyana halayen masu ruwaitowa da kuma yanke hukunci a kansu, ko dai na kyautatawa ko na ɓatanci.
Hadīth was a broad topic which encompassed all the Islamic disciplines. It included tafsīr (Qur’ānic exegesis), legislation and the Sīrah. The hadīth transmitter would narrate a hadīth which would include the tafsīr of an ayah of the Noble Qur’ān, or a hadīth which contained a ruling on an incident, or he would narrate a hadīth which would mention one of the battles, and so on and so forth. When the Muslims began to collect the ahadīth and the hadīth came to be put down in writing, the compilation of hadīth began in the various cities of the State. The compilation of hadīth singled out the hadīth of the Messenger from everything other than it. Due to this the hadīth became independent from the fiqh just as it became independent from the tafsīr. This was at the end of the first two hundred years. Afterwards the movement for the collection of hadīth was active and the compilers separated the sound hadīth from the weak ones, describing the men (transmitters) and passing a ruling whether in favour or against them.