Editing Hadith (section)

===History===
According to British historian of Arab world Alfred Guillaume, it is "certain" that "several small collections" of hadith were "assembled in Umayyad times."<ref name=Guillaume-1954-89>{{cite book|last1=Guillaume|first1=Alfred|title=Islam|date=1954|publisher=Penguin|page=89|edition=2nd (Revised)}} {{ISBN|0140135553}}</ref> There are conflicting reports as to whether recording hadiths from the pre-Umayyad period was recommended<ref>^ Tirmidhi, "‘Ilm," 12.</ref><ref>^ Collected in the Musnad of Ahmad (10\15-6\ 6510 and also nos. 6930, 7017 and 1720), Sunan Abu Dawud (Mukhtasar Sunan Abi Dawud (5\246\3499) and elsewhere.</ref> or prohibited, and there is no extant collection of hadiths from this period.<ref>Roman, provincial and Islamic law, Patricia Crone, p2</ref> (see:[[Ban on Hadith]])

In Islamic law, the use of hadith as it is understood today (hadith of Muhammad with documentation, isnads, etc.) came gradually. According to scholars such as [[Joseph Schacht]], [[Ignaz Goldziher]], and Daniel W. Brown, early schools of Islamic jurisprudence<ref name=DWBRTMIT1996:11>[[#DWBRTMIT1996|Brown, ''Rethinking tradition in modern Islamic thought'', 1996]]: p.11</ref>  used the rulings of the [[Sahabah|Prophet's Companions]], the rulings of the [[Caliph]]s, and practices that "had gained general acceptance among the jurists of that school". On his deathbed,  Caliph [[Umar]] instructed Muslims to seek guidance from the Quran, the early Muslims (''[[muhajirun]]'') who emigrated to Medina with Muhammad, the Medina residents who welcomed and supported the ''[[muhajirun]]'' (the ''[[Ansar (Islam)|ansar]]'') and the people of the desert.<ref>Ibn Sa’d, ''Tabaqat'', III/1, 243. Cf G.H.A. Juynboll, ''Muslim Traditions: Studies in Chronology, Provenance and Authorship of Early Hadith'' (Cambridge, 1983; Juynboll, G.H.A., "Some New Ideas on the Development of Sunna as a Technical Term in Early Islam", ‘’Jerusalem Studies in Arabic and Islam’’ 10 (1987): p.108, cited in {{cite book|last1=Brown |first1=Daniel W.|title=Rethinking tradition in modern Islamic thought |date=1996 |publisher=Cambridge University Press |isbn=978-0521570770 |url=https://www.scribd.com/document/116836545/Rethinking-Traditions-in-Modern-Islamic-Thought-Daniel-w-Brown |access-date=10 May 2018 |page=10 }}</ref>

It was Abū ʿAbdullāh Muhammad ibn Idrīs al-Shāfiʿī (150-204 AH), known as [[al-Shafi'i]],<ref>Joseph Schacht, ''The Origins of Muhammadan Jurisprudence'' (Oxford, 1950, repre. 1964) esp. 6-20 and 133-137): Ignaz Goldziher, ''The Zahiris: Their Doctrine and their History'', trans and ed. Wolfgang Behn (Leiden, 1971), 20 ff...)]</ref><ref name=DWBRTMIT1996:7/> who emphasized the final authority of a hadith of [[Muhammad]], so that even the Quran was "to be interpreted in the light of traditions (i.e. hadith), and not vice versa."<ref>J. SCHACHT, ''An Introduction to Islamic Law'' (1964),  supra note 5, at 47</ref><ref name="Forte-1978-13">{{cite journal|last1=Forte|first1=David F.|title=Islamic Law; the impact of Joseph Schacht |journal=Loyola Los Angeles International and Comparative Law Review |date=1978|volume=1|page=13 |url=http://www.soerenkern.com/pdfs/islam/IslamicLawTheImpactofJosephSchacht.pdf |access-date=19 April 2018}}</ref>  While traditionally the Qur'an has traditionally been considered superior in authority to the sunna, Al-Shafi'i "forcefully argued"  that the sunna was "on equal footing with the Quran", (according to scholar Daniel Brown) for (as Al-Shafi'i put it) "the command of the Prophet is the command of God."<ref>al-Shafii ‘’Kitab al-Risala’’, ed. Muhammad Shakir (Cairo, 1940), 84</ref><ref name=DWBRTMIT1996:8>[[#DWBRTMIT1996|Brown, ''Rethinking tradition in modern Islamic thought'', 1996]]: p.8</ref> According to the scholars Harald Motzki and Daniel W. Brown the earliest Islamic legal reasonings that have come down to us were "virtually hadith-free", but gradually, over the course of second century [[Hijri year|A.H.]] "the infiltration and incorporation of Prophetic hadiths into Islamic jurisprudence" took place.<ref>{{cite journal | first = Harald | last = Motzki | title = The Musannaf of Abd al-Razzaq al-San'ani as a Source of Authentic Ahadith of the First Century A.H. | journal = Journal of Near Eastern Studies | volume = 50 | year = 1991 | page = 21| doi = 10.1086/373461 | s2cid = 162187154 }}</ref><ref name=DWBRTMIT1996:12>[[#DWBRTMIT1996|Brown, ''Rethinking tradition in modern Islamic thought'', 1996]]: p.12</ref>

In 851 the rationalist [[Mu`tazila]] school of thought fell out of favor in the [[Abbasid Caliphate]].{{citation needed|date=January 2016}} The Mu`tazila, for whom the "judge of truth ... was human reason,"<ref name=Martin>{{cite book|last1=Martin|first1=Matthew|title=Mu'tazila - use of reason in Islamic theology|date=2013|publisher=Amazon|url=http://www.mutazila.net/|access-date=8 September 2015}}</ref> had clashed with traditionists who looked to the literal meaning of the Quran and hadith for truth. While the Quran had been officially compiled and approved, hadiths had not.
One result was the number of hadiths began "multiplying in suspiciously direct correlation to their utility" to the quoter of the hadith  ([[Hadith studies#Muhaddith as school of thought|Traditionists]] quoted hadith warning against listening to human opinion instead of Sharia; [[Hanafite]]s quoted a hadith stating that "In my community there will rise a man called Abu Hanifa [the Hanafite founder] who will be its guiding light". In fact one agreed upon hadith warned that, "There will be forgers, liars who will bring you hadiths which neither you nor your forefathers have heard, Beware of them."<ref name=Goldziher-1967-127>{{cite book|last1=Goldziher|first1=Ignác|title=Muslim Studies, Vol. 1|date=1967|publisher=SUNY Press|page=127}} {{ISBN|0873952340}}</ref> In addition the number of hadith grew enormously. While [[Malik ibn Anas]] had attributed just 1720 statements or deeds to the Muhammad, it was no longer unusual to find people who had collected a hundred times that number of hadith.{{citation needed|date=January 2016}}

{{multiple image
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| footer            = PERF No. 665: The earliest extant manuscript of The Sirah Of Prophet Muḥammad by [[Ibn Hisham]]. This manuscript is believed to be transmitted by students of Ibn Hishām (d. 218 AH /834 CE), perhaps soon after his death.<ref>{{Cite web |title=PERF No. 665: The Earliest Extant Manuscript Of The Sirah Of Prophet Muhammad By Ibn Hisham |url=https://www.islamic-awareness.org/hadith/perf665 |access-date=2022-06-27 |website=www.islamic-awareness.org}}</ref><ref>N. Abbott, Studies In Arabic Literary Papyri: Historical Texts, 1957, Volume I, University of Chicago Press: Chicago (USA), p. 61.</ref>
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Faced with a huge corpus of miscellaneous traditions supporting different views on a wide variety of controversial matters—some of them flatly contradicting each other—Islamic scholars of the Abbasid period sought to authenticate hadith.  Scholars had to decide which hadith were to be trusted as authentic and which had been fabricated for political or theological purposes. To do this, they used a number of techniques which Muslims now call the [[hadith sciences|science of hadith]].<ref>Islam – the Straight Path, John Eposito, p.81</ref>

The earliest surviving hadith manuscripts were copied on papyrus. A long scroll collects traditions transmitted by the scholar and qadi 'Abd Allāh ibn Lahīʻa (d. 790).<ref>{{Cite book |last1=Khoury |first1=Raif Georges |url=https://books.google.com/books?id=uFdPklB61kIC |title='Abd Allah ibn Lahi'a (97-174/715-790) |last2=Lahiah |first2=Abd Allah Ibn |last3=Lahīʻah |first3=ʻAbd Allāh Ibn |date=1986 |publisher=Otto Harrassowitz Verlag |isbn=978-3-447-02578-2 |language=fr}}</ref> A ''Ḥadīth Dāwūd'' (''History of David''), attributed to [[Wahb ibn Munabbih]], survives in a manuscript dated 844.<ref>{{Cite book |last1=Munabbih |first1=Wahb ibn |url=https://books.google.com/books?id=kmiRyAEACAAJ |title=Wahb b. Munabbih |last2=Khoury |first2=Raif Georges |date=1972 |publisher=Otto Harrassowitz Verlag |isbn=978-3-447-01469-4 |language=de}}</ref> A collection of hadiths dedicated to invocations to God, attributed to a certain Khālid ibn Yazīd, is dated 880–881.<ref>{{Cite book |last=Tillier |first=Mathieu |url=https://www.worldcat.org/oclc/1343008841 |title=Supplier Dieu dans l'Égypte toulounide : Le florilège de l'invocation d'après Ḫālid b. Yazīd (IIIe/IXe siècle) |others=Naïm Vanthieghem |year=2022 |isbn=978-90-04-52180-3 |location=Leiden |oclc=1343008841}}</ref> A consistent fragment of the ''Jāmiʿ'' of the Egyptian Maliki jurist 'Abd Allāh ibn Wahb (d. 813) is finally dated to 889.<ref>{{Cite book |last=David-Weill |first=Jean |title=Le Djâmiʻ dʹIbn Wahb |publisher=Institut français d'archéologie orientale |year=1939–1948 |location=Cairo}}</ref>