Gabaɗaya, an yi amfani da hanyoyi uku wajen adana ḥadīth:

Generally, three methods were used to preserved úódõth:

Hanyar farko ita ce haddacewa. Larabawa sun shahara wajen ƙwaƙwalwa, musamman ikonsu na haddace dogayen waƙoƙi tare da tarihin rayuwar mawallafansu. Suna iya tuna dogayen jerin sunayen kakannin mawaƙa da asalin nasabarsu. Ba haka kawai ba, Larabawa sun kuma haddace asalin nasabar dawakansu, har ma da salon tafiyar dawakan. Don haka dubban sunaye suna kan harshensu, kuma ta hanyar albarkar Hadisai, Allah (SWT) ya ƙara musu ƙwarewa a fannin haddacewa.

The first method was memorization. The Arabs were renowned for their memories, particularly their ability to memorize long poems along with the biographies of their authors. They could recollect long lists of the names of poets’ forefathers and their lineages. Not only that, the Arabs also memorized the lineage of their horses, even the horse’s gaits. Thus, thousands of names were at the tip of their tongues, and through the blessings of the Ahadith Allah (SWTH) added to their proficiency in the art of memorization.

Wannan hanya mai sauƙi ta kiyaye ḥadīth ba za a iya watsi da ita ba, musamman idan manyan malamai irin su Imam Bukhari suka rubuta lamura kamar na Marwan, waɗanda ke nuna ƙwaƙwalwar Larabawa mai ban mamaki. Marwan shi ne gwamnan Dimashƙ na farko kuma shi ne amir na farko na Daular Umayyawa. Sakataren sa, Abū al-Za‘za, ya ba da labari cewa wata rana Marwan ya kira sahabi mai girma, Abū Hurairah, zuwa fadarsa. An ce dalilin wannan kira da ba kasafai ake yi ba ga sahabi zuwa fadar Marwan shi ne cewa Marwan ya yi shakka game da yawan ḥadīthan da Abū Hurairah ya haddace kuma ya riƙa ruwaitowa akai-akai. Kafin Abū Hurairah ya shigo, Marwan ya umarci sakataren sa, Abū al-Za‘za, ya ɓoye a bayan labule da alƙalami da takarda a hannunsa. Ya ce, “Zan tambaye shi wasu ḥadīthai; yayin da yake ruwaitowa, ina so ka rubuta dukkan ḥadīthan.” Lokacin da Abū Hurairah ya shigo, Marwan ya tambaye shi game da wasu ḥadīthai. Yayin da Abū Hurairah ya fara ruwaitowa, Abū al-Za‘za ya rubuta su. Abū al-Za‘za ya ce, “Abū Hurairah ya ci gaba da ruwaitowa na dogon lokaci, sai na ga cewa na rubuta tarin ḥadīthai masu yawa a takardu na.” Daga kalmomin Abū al-Za‘za “ḥadīthun kathīrun” ya bayyana cewa lallai ya rubuta tarin ḥadīthai masu yawa a takardarsa. Shi kuwa Abū Hurairah bai san cewa ana gwada shi ba. Bayan haka, Abū Hurairah ya tafi. Marwan ya ajiye takardun ḥadīthan da aka rubuta a asirce, ya jira shekara mai zuwa. Shekara guda bayan haka, Marwan ya sake gayyatar Abū Hurairah domin ya girmama shi da kasancewarsa. Sai ya sake umartar Abū al-Za‘za ya ɓoye a bayan labule tare da takardun da ya rubuta ḥadīthan a shekarar da ta gabata. Ya ce, “Zan maimaita tambayoyin da na yi a bara. Ka duba ka ga ko sun yi daidai da ḥadīthan shekarar da ta wuce.” Wannan gwaji ne ba zato ba tsammani ga Abū Hurairah. Abū al-Za‘za ya ce, “Marwan ya riƙe ḥadīthan shekara ɗaya a hannunsa. Bayan shekara guda, ya sake kiran Abū Hurairah yayin da ni kuma nake zaune cikin natsuwa a bayan labulen.” Yayin da yake yi wa tambayoyin, na duba takardun da ke gabana. Bai ƙara ko rage ko kalma ɗaya ba daga cikin wani Hadisi.8

This simple method of preserving úadīth cannot be ignored, especially when eminent personalities like Imam Bukhari have recorded incidents such as that of Marwan, which illustrate the extraordinary memory of the Arabs. Marwan was the first governor of Damascus and also the first emir of the Umayyad Dynasty. His secretary, Abñ al-Za‘za, narrates that once Marwón called the eminent Sahabi, Abñ Huraira , to his court. It is said that the reason behind this rare invitation of a Sahabi to Marwan’s court was that Marwan doubted the large number of ahadith Abñ Huraira had memorized and frequently narrated. Before Abñ Huraira entered, Marwan instructed his secretary, Abñ al-Za‘za, to hide behind a curtain with a pen and paper in his hand. He said, “I am going to ask him to narrate some aúódõth; while he narrates, I want you to pen all the aúódõth down.” When Abñ Huraira entered, Marwón asked him about some aúódõth. As Abñ Huraira began narrating, Abñ al-Za‘za wrote them down. Abñ al-Za‘za says, “Abñ Huraira continued narrating for a long time and I saw that I had written a large collection of aúódõth on my papers.” It seems from Abñ al-Za‘za’s words “úadõthun kathõrun” that he had indeed recorded a large collection of aúódõth on his paper. Meanwhile, Abñ Huraira had no idea he was being tested. After this, Abñ Huraira left. Marwón preserved the scrolls of the secretly recorded Hadith and waited for the following year. A year later, Marwan again invited Abñ Huraira to honor him with his presence. Once again, Marwan told Abñ al-Za‘za to hide behind the curtain with the papers on which he had written the aúódõth the previous year. He said, “I am going to repeat the same questions I asked last year. Check and see if it coincides with the aúódõth of the previous year.” It was an extemporaneous test for Abñ Huraira. Abñ al-Za‘za says, “So Marwón kept the year old aúódõth in his hands. After one year, he again called upon Abñ Huraira as I sat quietly behind the curtain. As he put the questions, I looked into my papers. He did not add to or subtract from even one word of a Hadīth.”8

Duk da cewa ba zai yiwu a tabbatar da ainihin adadin Hadisai da aka rubuta ba, a bayyane yake cewa adadinsu ya yi yawa sosai. Wani lamari makamancin haka ya faru da Ibn Shihab al-Zuhri a lokaci guda. Hisham ibn ‘Abd al-Malik ya kira Ibn Shihab zuwa fadarsa. A cikin wannan lamarin, an ambata a fili cewa Ibn Shihab ya ruwaito Hadisai dari hudu daidai.

Though it is not possible to ascertain the exact number of Ahadith noted, it is clear that it was a significant number. A similar incident occurred with Ibn Shihób al-Zuhrõ during the same time period. Hishóm ibn ‘Abd al-Malik called Ibn Shihab to his court. In this incident, it is clearly mentioned that Ibn Shihab narrated exactly four hundred Ahadith.

An kuma ambata a littattafan tarihi cewa Hisham ya gwada ƙwaƙwalwar Ibn Zuhra kamar yadda Marwan ya gwada ta Abu Huraira. Labarin ya tafi kamar haka:

It is also mentioned in the books of history that Hisham tested Ibn Zuhra’s memory as Marwan had Abñ Huraira’s. The story goes like this:

Wata rana, Ibn Shihób ya zo kotun fadar sarki saboda wani abu. Hishóm ya nemi Ibn Shihób da kansa ya rubuta masa wasu hadisai (aúódõth) domin dansa, yarima. Ibn Shihób ya amince; aka kira wani marubuci, sai dictation ya fara. Dhahabõ ya rubuta, “Ibn Shihab ya yi dictation na hadisai dari hudu ga yarima.”

One day, Ibn Shihób came to the court for something. Hishóm personally requested Ibn Shihób to write some aúódõth for his son, the prince. Ibn Shihób accepted; a scribe was called in and the dictation began. Dhahabõ writes, “Ibn Shihab dictated four hundred aúódõth to the prince.”.

Sannan Ibn Shihób ya tafi. Lokacin da Ibn Shihób ya dawo wata guda bayan haka, Hishóm ya nuna cewa yana cikin baƙin ciki, ya ce wa Ibn Shihób, "Ina baƙin cikin faɗa maka cewa takardun da aka rubuta aúódõth a kansu sun ɓace, kuma ba a iya samunsu ko'ina." Sai Ibn Shihób ya ce, "Me ya sa za a yi kuka a kan wannan? Kira marubucin, zan sake dictate su maka." Wannan ne ainihin manufar Hishóm. Nan da nan ya umarci marubucin ya zo fadarsa. Ibn Shihab ya dictate aúódõth ɗin nan kamar yadda yake a baya. Tarin aúódõth na farko bai ɓace da gaske ba; dabara ce kawai don gwada ƙwaƙwalwar Ibn Shihób game da Ahadõth. Lokacin da Ibn Shihób ya bar fadar, Hisham ya kwatanta kwafin tsohon da na sabon, ya ga cewa babu wani canji da aka yi a asalin kwafin aúódõth.9

Then Ibn Shihób left. When Ibn Shihób returned a month later, Hishóm feigned remorse by saying to Ibn Shihób, “I am saddened to tell you that the parchments on which the aúódõth were written have disappeared and they are nowhere to be found.” “What is this to cry about?” asked Ibn Shihób. “Call the scribe and I will dictate them again.” This was precisely the objective of Hishóm. He quickly ordered the scribe to his court. Ibn Shihab dictated the same aúódõth over again. The first collection of aúódõth had not really disappeared, it was only a ploy to test Ibn Shihób’s memory of Ahadõth. When Ibn Shihób left the court, Hisham compared the older copy with the new one and saw that no change had been made to the original copy of aúódõth.9

In hausa: Da ba don ƙuffãz (masu haddace Alƙur'ani) na yau ba, da iƙirarin cewa "ba a yi wani ƙari ba ga asalin kwafin Hadisai" zai zama kamar labari daga littafin labarun yara. A yau ana iya gwada wani Hafiz (mai haddace Alƙur'ani), wanda haddacewarsa ta fi tarin hadisai ɗari huɗu girma. Idan aka sa shi ya karanta wani babi na Alƙur'ani sannan a nemi ya maimaita shi daga zuciya, zai tabbatar da cewa kalma-da-kalma, babu wani bambanci tsakanin karatun farko da na biyu. Don haka dole ne mutum ya amince cewa ba a yi wani ƙari ko raguwa ga waɗannan Hadisan ba.

Had it not been for the úuffóþ [memorizers] of Qura’n today, the claim “not one addition had been made to the original copy of Ahadith” would seem like a tale from a children’s storybook. Today one can test a Hafiz [memorizer] from the Qura’n, which is bigger than a collection of four hundred aúódõth. Having him read a chapter of the Qur’an and then asking him to recite it from memory will prove that word for word, there will be no difference between the first recitation and the second. One is thus forced to admit that neither any addition nor any subtraction was made to these Ahadith.