"Sunnah" va "hadis" so'zlari bir xil ma'noni anglatadi. "Sunnah" so'zining ma'nosi Allohning Elchisidan ﷺ nақл qilingan uning so'zi, amali va roziligidir. Sahobalar haqida nақл qilingan narsalar ham Sunnahning bir qismi hisoblanadi, chunki ular Payg'ambar ﷺ bilan birga yashab, uning so'zlarini tinglar, amallarini ko'rar va ko'rgan hamda eshitganlarini rivoyat qilar edilar. Hadis Shariat matni hisoblanadi, chunki Alloh ta'olo aytgan:

The word Sunnah and hadīth have the same meaning. The meaning of the word Sunnah is what has been reported from the Messenger of Allah  of his saying, action and consent. Whatever has been reported about the Sahabah  is also considered part of the Sunnah because they used to live with the Prophet , listen to his  saying, witness his  actions and narrate what they saw and heard. The hadīth is considered a Sharī’ah text because Allah  said:

U Ollox aytdi:

And He  said:

Qur’ondagi ko‘plab oyatlar mujmal (mavhum) holda nozil bo‘lgan, ularning tafsilotini esa hadis bayon qilgan. Masalan, namozga oid oyatlar mujmal (mavhum) holda kelgan, namozning vaqti va shakli esa Payg‘ambar ﷺning amallari orqali aniqlangan. Shu tariqa Qur’ondagi ko‘plab hukmlar mujmal (mavhum) holda nozil bo‘lgan va Rasululloh ﷺ ularni tushuntirib berar edilar. U zot ﷺ shunday deganlar:

Many ayat of the Qur’ān have come as mujmal (ambivalent) for which the hadīth has provided the details. For example, the ayat related to prayer came as mujmal (ambivalent), but it is the actions of the Prophet  that clarifies the time and manner of prayer. In this way, many of the ahkām in the Qur’ān were revealed as mujmal (ambivalent) and the Messenger  used to explain them. He  said:

Sahobalar Payg'ambar ﷺ ning so'zlarini eshitgan va uning xatti-harakatlarini hamda holatini ko'rgan kishilar edi. Ular biror oyatni tushunishda qiyinchilikka duch kelsalar yoki uning tafsiri yoki undan chiqariladigan hukm borasida ixtilofga borsalar, aniqlik kiritish uchun payg'ambarlik hadislariga murojaat qilar edilar. Dastlab musulmonlar yozilgan narsalarga qaramasdan, xotiraga va aniq rivoyat qilishga tayanar edilar, bu ilmni Allohning Kitobini yod olishlari kabi yodlab olar edilar. Vaqt o'tishi bilan Islom tarqaldi, yerlar kengaydi, sahobalar turli viloyatlarga tarqaldilar va ularning ko'pchiligi vafot etdi, rivoyat qilishdagi aniqlik esa kamaydi. Shu sababli hadislarni yozib olish va yozma shaklda saqlab qolish zarur bo'lib qoldi.

The Sahabah  were the ones who heard the sayings of the Prophet  and they saw his  actions and condition. When they came across a problem in understanding an ayah or they disagreed about its tafsīr or a ruling from it, they would refer to the prophetic ahadīth for clarification. In the beginning, the Muslims used to rely on memory and accurate transmission without looking at what they have written, by memorising this knowledge like their memorisation of the Book of Allah . With time Islam spread and the lands grew, and the Sahabah  spread across the regions and most of them died and the accuracy in transmission diminished, it therefore became necessary to document the hadīth and preserve them in writing.

Hadis to'plash davri sahobalar davriga borib taqaladi. Ular orasida ko'plab kishilar yozib olar va o'zlari yozgan narsalardan rivoyat qilar edilar. Abu Hurayra haqida rivoyat qilinganki, u shunday degan:

The era of compiling the hadīth goes back to the period of the Sahabah. There were a number of persons amongst them who used to write and narrate from what they had written. It has been narrated about Abu Hurairah  that he said:

Biroq, hadislarni yozib qoldirgan sahobalar soni oz edi. Ko'pchilik sahobalar hadislarni yozish Islomning dastlabki davrida man etilganligi sababli, ularni yodlab olardilar. Muslim o'zining "Sahih" kitobida Abu Sa'id al-Xudriydan rivoyat qiladi, u aytdi: Allohning Elchisi ﷺ shunday dedilar:

However, those Sahabah who did write down the ahadīth were few in number. Most of the Sahabah used to memorise thee ahadith by heart since they were forbidden from writing the hadīth in the beginning of Islam. Muslim reported in his Sahih on the authority of Abu Sa'eed al-Khudri  that he said that the Messenger of Allah  said:

Shu sababli sahobalar hadislarni yozib olishdan tiyilib, faqat yodlash va diqqat bilan eshitishga tayanganlar. Sahobalar hadisni o‘rganishda juda ehtiyotkorlik bilan diqqat qilganlar. Ma’lumki, ko‘plab sahobalar ko‘p rivoyatlarni qabul qilishdan o‘zlarini tiyganlar. Ibn Shihob Qabisadan rivoyat qiladi: uning buvisi Abu Bakr ﷺ huzuriga kelib, merosdagi haqi haqida so‘radi. U dedi: “Qur’onda sen uchun biror narsa zikr etilganini topmadim, Allah Elchisi ﷺ sen uchun biror narsa zikr qilganini ham bilmayman”, so‘ngra odamlardan so‘radi. Al-Mug‘ira o‘rnidan turib dedi:

This is the reason why the Sahabah  desisted from writing down ahadīth, and they were content just to rely on memorisation and paying attention. The Sahabah paid careful attention to learning the hadīth. It has been established that many Sahabah  refrained from accepting numerous reports. Ibn Shihab narrated from Qabisa that her grandmother came to Abu Bakr , asking about her rights in inheritance. He said: I did not find anything mentioned in the Qur’ān for you and I do not know that the Messenger of Allah  mentioned anything for you, then he asked the people. al-Mughira stood up and said:

U'dedi: Bu haqda sizda buni tasdiqlay oladigan biron kishi bormi? Shunda Muhammad ibn Maslama ham shu gapga guvohlik berdi va Abu Bakr uning foydasiga shu hukmni ijro etdi.

He  said: Do you have anyone who can corroborate this? So Muhammad ibn Maslama  bore witness to the same thing so Abu Bakr  implemented this ruling for her.

Al-Jariy Abu Nadradan, u esa Abu Sa'eeddan rivoyat qilgan: Abu Muso Umarga eshik ortidan uch marta salom bergan, ammo unga kirishga ruxsat berilmagan. Shunda u qaytib ketgan. Umar uning ortidan odam yuborib, nega qaytib ketganini so'ragan. U shunday degan: Men Allohning Elchisi ﷺ shunday deganlarini eshitganman:

Al-Jariri narrated from Abu Nadra who narrated from Abu Sa'eed that Abu Musa greeted Umar with the Salam three times from behind the door but he was not given permission to enter. So he returned. Umar  sent someone for him and asked him why did you return back? He  said: I heard the Messenger of Allah  say:

‘Umar javob berdi: “Bu masala bo‘yicha menga dalil keltirishing kerak, aks holda sizni jazolayman.” Abu Musa biz o‘tirgan paytimizda yetib keldi, uning yuzi terga botgan edi. Biz dedik: “Sizga nima bo‘ldi?” U bizga xabar berdi va so‘radi: “Sizlardan biror kishi bu hadisni eshitganmi?” Biz javob berdik: “Ha, bizning hammamiz bu (hadis)ni eshitganmiz.” Shunda biz orimizdan bir kishini Umarning huzuriga yubordik, u borib unga xabarni aytdi. Ali dedi: “Agar men Allohning Payg‘ambaridan ﷺ biror hadis eshitgan bo‘lsam, Alloh uning orqali menga foyda bergan bo‘lsa va kimdir bu haqda menga gapirsa, undan qasam ichishini talab qilardim, agar u qasam ichib bersa, unga ishonardim.” Bundan biz sahobalarning hadis rivoyat qilishdagi ehtiyotkorligini va xabarlarni qabul qilishda ko‘rsatgan juda katta e’tiborini ko‘ramiz. Hatto rivoyat qilinishicha, Umar Fotima bint Qays rivoyat qilgan, ya’ni uch talоq bilan qat’iy ajrashgan ayolga na nafaqa, na turar joy yo‘qligi haqidagi xabarga unchalik e’tibor bermagan. U dedi: “Rabbimizning Kitobini yoki Payg‘ambarimiz ﷺning Sunnatini bir ayolning so‘ziga ko‘ra tark etmaymiz, chunki uning buni yodlab olganini yoki unutganini bilmaymiz.” Bu shuni anglatmaydiki (Umar uning hadisini tark etgan), u ayol bo‘lgani uchun, balki shuni anglatadiki, Kitob va Sunnatni hadis aytayotgan kishisi buni yodlab olganmi yoki unutganmi noma’lum bo‘lgan odamning so‘ziga ko‘ra tark qilmaymiz. Illat (sabab) uning buni yodlaganmi-yo‘qmi, aynan shudir, ayol bo‘lgani emas.

‘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.