HISTORY OF HADITH DEVELOPMENT

LEARNING AL-QUR'AN HADITH

BACKGROUND

Islam is the fitrah of life for humanbeings

QS Ar Rum verse 30:

"So set your faces straight towards the religion of Allah; (remain upon) the fitrah of Allah,
who created man according to that fitrah. There is no change in the nature of Allah. (That is the
straight religion, but most people do not know."

Abu Hurairah said, the Messenger of Allah said: "No child is born unless he is born on fitrah,
so it is his mother's father who makes him a Jew, or makes him a Christian, or makes him a Magi. Just
as when a farm animal is born, it is born in good health. Do you see the animal with its ears cut off?"
(Bukhari no. 1358 and Muslim no. 2658).

islam as a Way of Life

QS Al Maidah verse : 48

" 'And We have sent down to you the Quran with the truth, confirming what preceded it, the
Scriptures (which were revealed before) and a test of the other Scriptures; so judge between them
according to what Allah has sent down and do not follow their lusts in forsaking the truth that has
come to you. For each people among you We have given a rule and a clear path. If Allah had willed,
He would have made you one people (alone), but Allah wants to test you for what He has given you,
so compete in doing good. Only to Allah will you all return, and He will tell you what you have
disputed."

(Narrated by Imam al-Bukhari and Muslim. In Sahih al-Bukhari 8/372 no. 4775 and Sahih Muslim
4/2047. Isma'il ibn Bisyr ibn Manshur and Ishaq ibn Ibrahim As Sawwaq both said; Abdur-Rahmaan
ibn Mahdi from Mu'awiyah ibn Shalih from Dlamrah ibn Habib from Abdur-Rahmaan ibn 'Amru As
Sulami that he heard ['Irbadl ibn Sariyah] say; The Messenger of Allah (peace and blessings of Allah
be upon him) gave us a piece of advice that brought tears to our eyes and trembled our hearts. We
said to him: "O Messenger of Allah, this is a parting advice, so what do you advise us?" The
Messenger of Allah (peace and blessings of Allah be upon him) said: "I have left for you a clear
guidance, whose night is like the day. No one turns away from it after me but he will perish. Whoever
of you lives will see many disputes. So you must hold fast to what you know of my Sunnah and the
Sunnah of the Khulafaur Rashidin who were guided, and bite the Sunnah with your molars. You
should obey even a Habashi slave. The believer is like a tame camel, wherever he is tied he will
obey." Yahya bin Hakim narrated to us, Abdul Malik bin Ash Shabbah al Misma'i narrated to us, Tsaur
bin Yazid narrated to us from Khalid bin Ma'dan narrated to us from Abdurrahman bin Amru
narrating to us from Irbadl bin Sariyah narrating to us, "The Messenger of Allah (peace and blessings
of Allaah be upon him) let us in the Fajr prayer and then he turned away. to us and gave us very
touching advice." Then he mentioned the above hadith.

Humans as creatures should be aware of their obligations to the Creator, because the creation of
humans is not necessarily left alone, there are guidelines that are provided to avoid misguidance and
there are rules that are given to survive to the destination. For every Muslim, rules have been set for
living his life and life, as for the sources of law that have been determined are the Qur'an, Hadith,
Ijma and Qiyas.

HISTORY

Terminologically, the word 'history' is taken from the Arabic, 'syajaratun' which means tree.
In terms of terms, this word describes the growth of human civilisation with the symbol of a 'tree'. It
grows from a small seed into a dense, shady and sustainable tree. Indeed, from the Qur'anic
guidance, the notion of "syajarah" is closely related to "change". Change that means "movement" of
human life in accepting and carrying out its function as "khalifah" (Q.S. 2: 30). So the task of human
life on earth is: "creating historical change" (khalifah).

Therefore, to be able to capture the lessons from the historical messages in it, requires the
ability to capture what is implied as ibarat or ibrah in it. As stated in Q.S. 12: 111, "laqad kana fi
qashasihim 'ibratun li ulil albab". Indeed, there are lessons in history for those who understand it.
Two-thirds of the Qur'an is presented in the form of stories. The Qur'ān and Al-Hadith are guidelines
for human life. Thus, how interested we are in historical studies in these two sources. Capturing
historical messages to create history, to know what "historical tree" is being made. "Kasyajaratin
thayyibah" is a successful historical tree with a strong root foundation, a towering trunk and leafy
branches and historical fruits that can be enjoyed throughout the seasons. "Kasyajaratin khabisyah"
is a fragile tree of history, with roots uprooted from the earth, unsteady in life and prone to collapse
and ruin.

DEFINITION, POSITION AND FUNCTION OF HADITH

Hadith in language means something new, indicating something close or a short time.
Hadith also means news, which is something that is reported, discussed, and transferred from
one person to another. Hadith according to shara' terms are things that come from the Prophet
Muhammad, whether it is speech, action, or recognition (taqrir). The following is an explanation
of speech, deeds, and words.
1. Hadith Qauliyah (speech) is the hadith of the Prophet Muhammad, which he uttered in
various purposes and situations.
2. Hadith Fi'liyah is the actions of the Prophet Muhammad, such as the work of performing
five daily prayers with the procedures and pillars, the work of performing the hajj and
the work of judging with one witness and an oath from the accuser.
3. Hadith Taqririyah is the actions of some of the companions of the Prophet who have
been pledged by the Prophet, whether the action is in the form of speech or action,
while the pledge is sometimes by means of silence, and or giving birth to a good
assumption of the action, so that with the pledge and approval. If someone does an act
or expresses an utterance in the presence of the Prophet or during the time of the
Prophet, the Prophet knows what the person is doing and is able to refute it, but
the Prophet is silent and does not refute it, then it is a confession from the Prophet.
The Prophet's silence can take two forms:

Firstly, the Prophet knew that the act had been hated and forbidden by the Prophet. In this
case sometimes the Prophet knew that the perpetrators continued to do the hated and forbidden
actions. The silence of the Prophet in this case does not indicate that the action is permissible. In
other cases, the Prophet was not aware of the perpetrator's continuation of the hated and forbidden
act. The silence of the Prophet in this case indicates the revocation of the previous prohibition.

Secondly, the Prophet had not prohibited the action before and it was not known that it was
forbidden. The Prophet's silence in this case indicates that the ruling is to remove the objection to
doing it. If the action had been forbidden, but the Prophet had kept silent about it when he could
have prevented it, then the Prophet would have committed an error, whereas the Prophet is free
from error.

DISCUSSION
1. HADITH AT THE TIME OF ROSULULLOH

Hadith during the time of the Prophet is known as "Ashr al-Wahy wa al-Takwin,
which is the period of revelation and the formation of Islamic society. 2 This situation
demanded the seriousness and caution of the Companions as the first inheritors of
Islamic teachings. The revelation revealed by Allah SWT to him was explained through his
words, deeds, and taqrir. So that what was heard, seen, and witnessed by the
companions was a guideline for their practice and worship.
 Rosulloh's Policy on Hadith
When the Prophet was alive, his attitude and wisdom regarding hadith was as follows:

a. The Prophet (SAW) ordered his companions to memorise, convey and

spreading the hadiths. The proofs that indicate this command are:
Has narrated to us [Haddab bin Khalid Al Azdi] has narrated to us [Hammam]
from [Zaid bin Aslam] from [Atho` bin Yasar] from [Abu Sa'id Al Khudri] The
Messenger of Allah (peace and blessings be upon him) said: and narrate from
me and there is no sin. Whoever lies in my name -Hammam said: I think he
(Zayd) said: intentionally, then let him prepare his place from Hell." [Muslim
5326]
b. The Prophet prohibited the Companions from writing down the hadiths. The
evidence that shows This command is:
Has narrated to us [Shu'aib ibn Harb] said; has narrated to us [Hammam] said;
has narrated to us [Zaid ibn Aslam] from ['Atho` ibn Yasar] from [Abu Sa'id]
said: The Messenger of Allah (blessings and peace of Allah be upon him) said:
"You should not write anything from me, so whoever writes something from
me should erase it." [Musnad Ahmad no 10665]
 Rosululloh saw In Conveying Hadith
There are several ways the Prophet conveyed the hadith to the companions, namely:
a. Through majlis al-"ilm, which is the centre or place of recitation held by the
Prophet Muhammad SAW to foster the congregation. Through this majlis the
companions had many opportunities to receive hadith, so they tried to always
concentrate themselves to follow the activities and teachings given by the
Prophet Muhammad SAW.
 b. On many occasions the Prophet also conveyed his hadith through certain
companions, which he then conveyed to others. If it is related to family
matters and biological needs (especially those concerning husband and wife
relationships), he conveyed it through his wives.
c. Through lectures or speeches in public places, such as on Hajj Wada' and
Futuh Mecca, when performing Hajj in 10H (631M), he delivered Khutbahs
regarding Muamalah, Ubudiyah, Siyasah, Jinayah and emphasised the people
to always hold fast to the Quran and Hadith.

Meanwhile, according to Muhamad Musthafa Azami (2010: 38-41), the

companions received hadith from the Prophet Muhammad through three ways,
namely:

a. Through the memorisation method

Historically, the Arab community in general was a strong memorising
community so whether they were literate or not, it would help in receiving and
understanding the traditions of the Prophet. On the other hand, he also often
repeated what he had said.
b. Writing method
Among the companions of the Prophet Muhammad after receiving the hadith
from him, they immediately wrote it down. This method could only be done by
certain people who were proficient in writing.
c. Practical method
The Companions directly practised the traditions received from the Prophet
Muhammad in their daily lives, and if there was any discrepancy, they could
directly confirm it with the Prophet.
2. HADITH DURING THE KHULAFA'RASHIDIN PERIOD

The second period of the history of the development of hadith is the period of
the Khulafa' Rashidin (Abu Bakr, Umar ibn Khattab, Usman ibn Affan, and Ali ibn Abi Talib)
which lasted from about 11 A.H. to 40 A.H. According to Munzier Suparta (2004: 59)
during this period the attention of the Companions was still focused on the preservation
and dissemination of the Qur'an, so the narration of hadith was not very developed and
there were still restrictions on the narration. Therefore the scholars consider this period
as a period of limitation of narration.

The restriction on the simplification of hadith, which was demonstrated by the

Companions with their cautious attitude of using two ways of narrating hadith from the
Prophet Muhammad, namely:

 Lafzhi narration is the transmission of the hadith whose redaction or matan is exactly
as the Prophet narrated it, and can only be done if they know by heart what the
Prophet said.

 Meaningful narration is the narration of hadith whose matan is not exactly the same
as what he heard from the Prophet Muhammad, but the content or meaning is
maintained intact, in accordance with what the Prophet intended, without any
changes.
 Thus, the companions of the Prophet Muhammad were very critical and careful in narrating
hadith. The tradition shows that they were very concerned about the truth in narrating
hadith, including:
a. The Companions were careful and cautious in accepting a narration. This is because
narrating the hadith of the Prophet Muhammad is important, as a form of obligation to
obey him.
b. The Companions conducted a careful study of the narrator and the content of the
narration itself
c. The Companions, as pioneered by Abu Bakr, required witnesses in the transmission of
hadith.
d. The Companions, spearheaded by Ali Ibn Abi Talib, took an oath from narrating hadith.

e. The Companions received the narration from one reliable person.

f.Among the Companions there was an acceptance and transmission of traditions without
checking whether they were from the Prophet or someone else's words because they
had a strong religion that made it impossible for them to lie.
3. HADITH DURING THE TABI'IN PERIOD
In the era of the tabi'in, the state of the sunnah was not much different from that of
the Companions. But at this time, the Qur'an had been codified and disseminated
throughout the Islamic lands, so the tabi'in could focus on and learn the sunnah from the
companions. Another convenience, which was obtained by the tabi'in because the
companions of the Prophet Muhammad SAW had spread to all corners of the Islamic world.
Thus, they could easily get information about the Sunnah.
A. Center Hadith Development
Several cities were noted as centres of development in hadith transmission,
as the destination of the tabi'in in search of hadith. These cities were Medina Al-
Munawwarah, Makkah Al-Mukarramah, Kuffah, Basra, Sham, Egypt, Maghrib and
Andalusia, Yemen and Khurasan. There were several people who narrated traditions
in these cities, including Abu Hurairah, Abdullah Ibn Umar, Anas Ibn Malik, Aisha,
Abdullah Ibn Abbas, Jabir Ibn Adillah and Abi Sa'id Al-Khudri.
The first centre of development was Medina, because this is where the
Messenger of Allah (SAW) settled after the hijrah and the Messenger of Allah (SAW)
The companions who settled here, including the Khulafa'Rasyidin, Abu Hurairah, Sii
Aisyah, Abdullah Ibn Umar and Abu Sa'id Al-Khudri, produced the great Zuhri,
Ubaidillah Ibn "Utbah Ibn Mas "ud and Salim Ibn Abdillah Ibn Umar. Tabi'in, such as
Sa'id Ibn Al- Musyayyab, Urwah Ibn Zubair, Ibn Shihab Al-Zuhri. Among the hadith
scholars who collected hadith during this period are: Ibn Juraij (d. 150 AH in
Makkah), Al-Awza'I in Syria (d. 159 AH), Sufyan at-Tsawri in Kufa (d. 161 AH), Imam
Malik al-Muwaththa in Madinah (d. 174 AH), and others.
B. Political Upheaval and Hadith Forgery
This upheaval actually occurred during the time of the Companions, after the
battle of Jamal and the battle of Siffin, when power was held by Ali Ibn Abi Talib.
However, the consequences were long and protracted with the Muslims splitting into
several groups (Khawarij, Shia, Mu'awiyah, and the majority who did not belong to
any of the three groups). Thus, the political upheaval had a negative effect with the
 emergence of false traditions (mawdhu') to support the political interests of each
group and to undermine the position of their opponents. Whereas the positive
influence was the birth of plans and endeavours. which prompted the codification or
tadwin of hadith as a means of saving them from destruction and forgery as a result
of the political upheaval.
4. HADITH DURING THE TIME OF TABI’I AL-TABI’IN
The period of tabi'i al-tabi'in began with the end of the tabi'in period, the last tabi'in
was the tabi'in who met the companions who died last. The mode of transmission of hadith
during the period of the tabi'i al- tabi'in was bi lafdzi, i.e. by lafadz. This is because the
codification of hadith began at the end of the Taabi'in period. The codification at this time
has used a systematic method, namely by grouping the traditions according to the field of
discussion, although the arrangement is still mixed between the Prophet's traditions and the
sayings of the Companions and the Taabi'in. This is the case in Imam Malik's al-Muwattha'. It
was only at the beginning of the second century Hijri that the codification of the hadith was
separated from the sayings of the Companions and the Taabi'in. In addition to the bi-lafdzi
narration, there was also the system of receiving and transmitting hadith by isnad system.
The widespread falsification of hadith that occurred at the end of the Taabi'in period which
continued until the following period made the scholars to examine the authenticity of the
hadith, the method taken by the scholars was to examine the narrators. From this research
gave rise to the term isnad as it is known today. According to Abu Zahrah, the sanad
conveyed during the time of the tabi'in often conveyed a hadith without mentioning the
companion who narrated it or attributed a hadith to the one who spoke by means of a chain.
5. CODIFICATION OF HADITH
A. 2nd Century Hijri

It is well known that in the first century of the Hijri, i.e. the time of the Prophet, the time of
the khulafa' al-rashidin until the end of the first century of the Hijri, the tradition of writing
and disseminating the hadith still depended on the memory of the Companions and their
private writings. It was only when the reign came to Umar ibn Abdul Aziz who was known
for being just and wara' that he was moved to record the traditions. Umar ibn Abdul Aziz
gave an official and mass order to the governors to record the traditions. It is said to be
official because it was the policy of the head of state to collect the traditions and it is said
to be mass because the order of the head of state was addressed to the governors and
hadith scholars of his time.
The reasons behind Umar ibn Abdul Aziz's decision to officially record the hadith were:
1. Previously the traditions were scattered in the sheets and records of individual
companions such as the sahifahs of Abdullah ibn Umar, Jabir and Hammam ibn
Munabbih. Hadith experts The Prophet left the writing of the traditions to the
memory of the Companions whose recitations they had received from the
Prophet but there were also Companions who only knew the meaning and not
the recitations which led to disputes over the narrations. From there there was a
concern from Umar ibn Abdul Aziz that the Prophet's traditions would be wasted
by his people.
2. The writing and dissemination of hadith that took place from the time of the Prophet
to the time of the Companions were still individual collectives and there were also
 differences in the way the Companions received the hadith. Under such conditions it
is feared that there would be additions and subtractions in the wording of the
narrated traditions.
3. The expansion of Islamic rule to various countries that later had a major influence on
three continents, namely Asia, Africa and parts of Europe. This also led to the
dispersal of the Companions to these countries. From there, different problems
arose that the Companions faced, which had the effect of weakening their
memorise. Not to mention that many companions died on the battlefield to defend
the banner of Islam, for this reason Caliph Umar ibn Abdul Aziz felt anxious and
worried that the memory of the companions would simply disappear.
4. Many false traditions emerged, especially after the death of Caliph 'Ali ibn Abi Talib
until the time of the Umayyad dynasty, which divided the Muslims into several
factions that led them to bring in the necessary hadith information to validate them
as the truest faction.

Khalifah Umar ibn Abdul Aziz instructed his qadhis in Medina named Abu Bakr ibn
Hazm who was the teacher of Ma'mar, al-Lais, alAuza'i, Malik ibn Annas, Ibn Ishaq and
Ibn Dzi'bin to record the traditions of a famous female memoriser and jurist who was a
student of Aisha ra, Amrah bint Rahman ibn Saad Zurarah ibn Ades. The book of
traditions written by Ibn Hazm was the first book of traditions written at the behest of
the head of the state but it did not cover the entire circulation of traditions in Medina.

2nd Century Hadith Figures :

Among the great traditionists of the second century Hijriyah were Malik,
Yahya Ibn Said al-Qaththan, Waki' Ibn al-Jarrah, Sufyan ats-Tsaury, Ibn
Uyainah, Shu'bah Ibn Hajjaj, Abd ar-Rahman Ibn Mahdy, Al-Auza'y, Al-Laits,
Abu Hanifah, Ash-Shafi'y.

2nd Century Hadith Books:

 Al-Muwaththa", compiled by Imam Malik (95-179 AH).

 Al-Maghazi wa as-Siyar, compiled by Muhammad Ibn Ishaq (150 AH).

 Al-Jami', compiled by Abd ar-Razzaq ash-Shan'any (211 AH).

 Al-Mushannaf, composition of Shu "bah Ibn Hajjaj (160 AH).

 Al-Mushannaf, composition of Sufyan Ibn Uyainah (198 AH).

 Al-Mushannaf, composition of Al-Laits Ibn Sa'd (175 AH).

 Al-Mushannaf, composition of Al-Auza'y (150 AH).

 Al-Mushannaf, composition of Al-Humaidy (219 AH).

 Al-Maghazi an-Nabawiyah, compiled by Muhammad Ibn Waqid al-Aslamy

(130-207 AH).

 Al-Musnad, composition of Abu Hanifah (150 AH).

 Al-Musnad, composition of Zaid Ibn Ali

  Al-Musnad, compiled by Imam Ash-Shafi'y (204 AH).

 Mukhtalif al-Hadis, edited by Imam As-Shafi'y.

B. 3rd century Hijri
The third century Hijri was the peak of the hadith collection endeavour (the
Golden Age). The hadith scholars who emerged in this century were called
Muqaddimin who collected the hadith solely through their own efforts and self-
examination by meeting the reciters who were scattered in every nook and corner of
Arabia, Persia, etc.
Hadith figures of the 3rd century Hijri
Among the hadith figures born during this period are Ali Ibn al-Madiny, Abu
Hatim ar- Razy, Muhammad Ibn Jarir ath-Thabary, Muhammad Ibn Sa'd, Ishaq Ibn
Rahhawai, Ahmad, Al-Bukhary, Muslim, An-Nasa'y, Abu Daud, Ibn Madjah, Ibn
Qutaibah, Ad- Dainury.
So with the efforts of the great scholars of the third century, three kinds of books
of hadith were compiled, namely:
 The Sahih books are those books in which no other than the Sahih
traditions have been included.
 The sunan books are those in which the author has not included the
munkar and similar traditions
 The musnad books are those books in which the compilers have included
all kinds of traditions that have been received without filtering them or
explaining their degrees. Hence, they are below the level of the sunan
books
During this period, 6 famous books of hadith were compiled which can be
called Kutub al Sittah, namely:
 Al-Jami'al-Shahih by Imam al-Bukhari (194-252 H).
 Al-Jami'al-Shahih by Imam Muslim (204-261 H).
 Al-Sunan Abu Dawud by Abu Dawud (202-261 H).

 Al-Sunan by al-Tirmidhi (200-279 H).

 Al-Sunan by al-Nasa'i (215-302 H).

 Al-Sunan by Ibn Madjah (207-273 H)
C. 4th to 7th century Hijri
This period of preservation, organisation, addition and compilation ('ashr al-tahzib
wa al- tartib wa al-istidrak wa al-jam'u) lasted for about two and a half centuries
between the fourth century and the middle of the seventh century AD when the
Abbasid dynasty fell to Khulagu Khan in 656 AH/1258 AD. The movement of hadith
scholars during this period was actually not much different from the movement of
scholars in the previous period.
⮚ Hadith Luminaries:
Among the famous hadith scholars of this period was Sulaiman bin Ahmad
alThabari, "Abd al-Hasan Ali bin Umar bin Ahmad al-Daruquhni, Abu Awanah Ya "kub
al-Safrayani, Ibn Khuzaimah Muhammad bin Ishaq, Abu Bakr Ahmad bin Husain Ali
 al-Baihaqi, Majuddin al-Harrani, Al-Shyaukani, Al-Munziri, Al-Shiddiqi, Muhyiddin Abi
Zakaria al- Nawawi.
⮚ Books of hadith:
 Syarah is a book of hadith that clarifies and comments on certain hadiths
that have been compiled in several previous hadith books
 Mustakhrij books are hadith books whose method of collecting hadith
is by taking hadith from certain scholars and narrating them with their
own sanad that is different from the sanad of the hadith scholar.
 The Book of Athraf is a book of hadith that contains only part of
the text of the hadith, but the sanad is written in full.

Mustadrak is a book that contains hadiths that fulfil the requirements
of Bukhari and Muslim or the requirements of one of them.
 Kitab Jami" is a book that contains hadiths that have been
contained in existing books.
D. 8th Century to Present
This was the period of compilation, collation, and transmission ("Ahd al-syarh wa al-
jamu" wa al-takhrij wa al-bahts). The scholars of this period began to systemise the
hadith according to the will of the compiler, updating the books of mustakhraj by
dividing the hadith according to their quality.
Hadith figures
Among the famous scholars of hadith during this period are Az-Zahaby (748 H), Ibn
Sayyid an-Nas (734 H), Ibn Daqiq al-Ied, Mughlathai (862 H), Al-Asqalany (852 H), Ad-
Dimyaty (705 H), Al-Ainy (855 H), As-Sayuthy (911 H), Az-Zarkasy (794 H), Al- Mizzy
(742 H), Al- Ala "y (761 H), Ibn Kathir (744 H), Az-Zaila "y (762 H), Ibn Rajab (795 AH),
Ibn Mulaqqin (804 H), Al-Bulqiny (805 H), Al-Iraqy (806 H), Al-Haitsamy (807 H), Abu
Zur "ah (806 H).
8th Century hadith books
o Ath-Targhib, compiled by Al-Hafizh Abdul Azhim Ibn Abd al-Qawy Ibn
Abdullah al- Mundziry (656 AH).
o Al-Jami' baina ash-Shahihain, compiled by Ahmad Ibn Muhammad al-
Qurthuby, known as Ibn Hujjah (642 AH).
o Muntaqa al-Akhbar fi al-Ahkam, compiled by Majduddin Abul Barakah
Abd asSalam Ibn Abdillah Ibn Abi al-Qasim al-Harrany (652 AH).
o Al-Mukhtarah, compiled by Muhammad Ibn Abdil Wahid al-Maqdisy (643
AH) who had hadiths that had not been hadith-checked by previous
scholars.
o Riyadh as-Salihin, by Imam An-Nawawy. This book has been
recognised by Ibn Rushlan as-Siddiqy in Dalil al-Falihin.
o Al-Arbain, by An-Nawawy and has been analysed by many scholars,
including Ahmad Hijazy al-Faryany in al-Majelis ats-Tsaniyah ala al-Arba'in
an-Nawawiyah.
The Hadith Books of the 9th Century:

 Jami' al-Masanid was-Sunan al-Hadis ila Aqwami Sanan, compiled by al-

Hafizh Ibn Kathir.
  Al-'Ilmam fi Ahadis al-Ahkam, compiled by Ibn Daqiq al-Ied (792 AH). This
book has been recognised by its author in his book Al-Imam.
The 10th Century Books of Hadith
 Ith-haf al-Khiyar bi Zawa'id al-Masanid al-'Asyrah, compiled by
Muhammad Ibn Abu Bakr al-Baghawy (804 AH).
 Bulugh Al-Maram, compiled by al-Hafizh Al-Asqalany. It collects some
1,400 traditions.
 Majma" az-Zawa'id wa Mamba" al-Fawa'id, compiled by al-Hafizh Abu al-
Hasan Ali Ibn Abi Bakr Ibn Sulaiman ash-Shafi'y al-Haitamay (1303 AH). It
contains zawa'id from the musnads of Ahmad, Abu Ya'la, al-Bazzar and
the mu'jam of Thabrany.

CONCLUSIONS

The history of the development of hadith is divided into seven stages, from the initial stage of
transmission from the Prophet to the process of commentary, takhrij, discussion, and compilation.
1. Asru al-Wahyu wa al-Takwin or the period of revelation and transmission of traditions
by the Prophet. The Prophet's transmission of traditions, as we know, was done not
only orally but also through his actions. During this period the companions received the
traditions by memorising and writing them down when they had the opportunity to do
so. The writing of traditions in the early days of hadith development was very limited
considering that there was a prohibition on the writing of traditions before the Prophet
allowed it.
2. Tastabut wa al-Iqlal min al-Riwayah i.e. the focussing and limiting of narrations. Along
with the spread of Islam, the traditions of the Prophet also spread. Then to prevent
and reduce undesirable things, the narration of traditions could not be done
carelessly. Widespread transmission can be a factor in differences in transmission or
even lies in the name of the prophet under the guise of hadith.
3. Intisyaru Al-Riwayah. This period spans from the end of the reign of the Khulafaur
Rashidin to the establishment of the Umayyad Daulah, or from the time of the
Minor Companions to the time of the Tabi'in.
4. Asru al-Kitabah wa al-Tadwin or writing and codification. During this period there was
a proliferation of hadith books such as the books of hadith that we find today. One of
the oldest works that we can find today is Al-Muwattha' by Imam Malik bin Anas. The
period of codification of hadith was a turning point in the development of hadith
both in terms of the transmission and dissemination of hadith as well as the study of
hadith itself.
5. Asru al-Tajrid wa al-Tashih wa al-Tanqih. This period lasted during the 3rd century
Hijri. In this period the codified traditions were filtered as to which ones were the
traditions of the prophet and which ones were not.
mu'tabarah books of hadith.

6. Al-Tahdzib wa al-Tartib wa al-Istidrak or the period of purification, compilation, and

addition. From the beginning of the fourth century Hijri the focus of the study of
hadith or hadith works shifted to the organisation of the books and the traditions
 themselves. Hence one can find works in the field of hadith that are either thematic
in nature or commentaries on previously compiled books of hadith.
7. Asru al-Syarh wa al-Jam'u wa al-Takhrij. At this time it can be said that hadith
and hadith science were in a mature position and this period is still ongoing
today.
CHARACTERISTICS
HADITS DEVELOPMENT BOOKKEEPING MODEL
AUTHORS
Personal interest
Hadith memorised by
The time of the Writing Restrictions records in the form
heart
Rosul of sheets (shahifah)
Accompanied by oaths Personal notes in
Simplification of
Khulafa Rashidin and witnesses at this sheet form
Hadith Transmission
time (shahifah)
mix of Prophetic
Compilation of Mushannaf,
Tabi'in traditions and
Hadith (Al-Jam'u wa Muwaththa", Musnad,
fatwas of
At-Tadwin) Jami
companions and
aqwal
best friend
Systematic Reference
Mu'jam, Mustadrak,
Codification collection and (muraja'ah) on
Zawa'id, Jami' and
organisation (al-Jam previous books but
others.
"u more systematic.
wa attanzhim).