Barcha Sahobalar adolatlidir ('udul sin:adl). Shu sababli, fitna (fuqarolar urushi) yuz bergunga qadar Payg'ambar ﷺ davrida va undan keyin ham kishilar isnodni so'ramas edi. Fitna yuz berganda esa ular isnodni so'ray boshladilar. Sahobalar va ulardan keyingilar odamlarni hadis olingan shaxsni tekshirishga undadilar. Abu Sakina Majashi' ibn Fateena rivoyat qilishicha, u shunday degan: Men 'Ali ibn Abu Solib (r.a.) ni eshitdim, u Kufa masjidida turib shunday deyar edi:

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:

Ad-Dahhok ibn Muzohim dedi:

Al-Dahhak ibn Muzahim said:

Fitna (fuqarolar urushi)dan keyin o‘ziga xos yangi qarashlarni ilgari suradigan bir qancha islomiy firqalar paydo bo‘ldi. Bu firqalarning tarafdorlari o‘zlari qabul qilgan bu qarashlarni Shariat matnlaridan chiqarib olganliklarini va shu tariqa ular islomiy qarashlarga aylanganini da’vo qilishardi. Ulardan ba’zilari o‘z qarashi uchun dalil talab qilganda, Shariat matnlarida bu qarashiga dalil topa olmasa, o‘z qarashini qo‘llab-quvvatlaydigan hadis to‘qirdi va uni Rasulullohga ﷺ nisbat berardi. Ulardan ba’zilari o‘z firqasiga qo‘shilishga chaqirar, unga qiziqtirishga intilar yoki o‘z qarashlariga da’vat qilar va hadislarni to‘qishga moyil bo‘lardi. Bu yangi qarashlar bid’at (yangilik) deb atalib, bunday ishni qilgan kishilar mubtadi’ (bid’atchi) deb nomlandi. Shu sababli bunday kishilardan hadis olish tekshiruvga muhtoj bo‘lib, ularning hadis rivoyat qilishi bahs-munozara mavzusi bo‘lib kelgan. Ularning ahvoli haqida batafsil izohlar mavjud. Shunday ekan, bid’ati sababli kufrda ayblangan mubtadi’ning rivoyatini rad etishda hech qanday muammo yo‘q. Agar u kufrda ayblanmagan, ammo yolg‘on gapirishni halal deb bilsa, uning rivoyati ham rad etiladi. Yolg‘on gapirishni halal demaydigan kishining rivoyati esa, u o‘z firqasiga yoki maslagiga da’vat qilmagan sharti bilan qabul qilinadi. Agar u o‘z firqasiga da’vat qilsa, uning rivoyati rad etiladi va uning xabarlari dalil sifatida keltirilmaydi.

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.

Qisqacha aytganda, rivoyatning qabul qilinish shartlariga javob beradigan har bir musulmon — agar u adolatli ('adl) va aniq (dabit) bo‘lsa — uning rivoyati mazhabi yoki firqasidan qat’i nazar qabul qilinadi, shu bilan birga u o‘z firqasiga yoki mazhabiga da’vat qilmasa, chunki odamlarni firqaga yoki mazhabga chaqirish joiz emas. Islomga odamlarni da’vat qilgan va o‘zi qabul qilgan fikrlarni ularning dalillari bilan bayon qilgan kishiga kelsak, uning rivoyati qabul qilinadi, chunki u shu holda odamlarni Islomga chaqirayotgan bo‘ladi. Bunday kishining rivoyati ham ta’na qilinmaydi.