0 Abu Bakr al-Siddiq Radhyiallahu 'Umar (d. 13 AH)

His full name is Abdullah ibn Amr ibn Uthman ibn Amr ibn Ka `ab bin Sa` ad ibn Taim bin Murra bin Ka `ab ibn` ai Lu Fihr bin Ghalib bin al-Qurasy at-Taimi - radi 'anhu. Nasabnya met with the Prophet on his grandfather Murrah ibn Ka'b bin Lu'ai. Abu Bakr was the Prophet Companions - Allaah `alayhi was salam - who had accompanied the Prophet from the beginning he sent him as an Apostle, he was among those who early Islam. Abu Bakr had the nickname "al-Siddiq 'and' Atiq '.

Some say that Abu Bakr called "as-Siddiq" because when the event occurs Isra `mi` raj, the people denied the incident, while Abu Bakr immediately confirmed.Messenger of Allah testify friendship with Abu Bakr in Al-Qur `an, that is, in his words:" ... he was one of two people when they are in the cave, when he said to his friend: 'Do not you grieve, indeed God is with us'. "(Surah at-Tawbah: 40)

`Aisha, Abu Sa'id and Ibn Abbas in interpreting this verse said:" Abu Bakr was the one who accompanied the Prophet in the cave. "Allah also says: "And those who bring truth and justify it, they are the ones who fear Allah." (Az-Zumar: 33)

Al-Imam adh-Dzahabi after bringing this verse in his book al-Kabaa `ir, he narrated that Ja` far al-Sadiq said: "There is no dispute anymore that people who come with the truth is the Messenger of Allah, while to confirm it was Abu Bakr. Are there still exceeding keistimeaannya keistimeaan among the Companions? "Of Amr ibn al-As radi `anhu, the army sent him bahwaRasulullah Dzatus Salasil:" I then went to him and asked "Who is the man you love?" He said: "Aisha" I said, "that of a man?" He replied : "her father (Abu Bakr)" I said: 'then who? "he replied:" Umar "and mentions some men." (HR.Bukhari and Muslim)

"Verily Allah has made me as his lover, as he made Abraham as his lover. And if I take out of my Ummah as a lover, I will make Abu Bakr as a lover. "(Narrated by Bukhari and Muslim)

From Abu Sa `id radi` anhu, that the Prophet sat on the pulpit and said: "Surely there is a servant who was given a choice by God, the world was given the luxury of what his side. So that servant chose what was on his side "and Abu Bakr cried and cried, and said:" Our father and mother as ransom 'Abu Sa `id said:" The servant in question is the Prophet, and Abu Bakr was the most out of us "Messenger of Allah said:" Verily the most give me the protection of property and the friendship was Abu Bakr. If I may take a lover (in another narration was added: "other than my rabb"), surely I would take Abu Bakr as my beloved. But this is a brotherhood in Islam. Nothing in the mosque except for a door had been closed, but only the door of Abu Bakr alone (which is still open). "(Narrated by Bukhari and Muslim)

Prophet said: "Verily Allah has sent me to you all. But you just said 'you are a liar'. While Abu Bakr confirmed (my teaching). He has helped me with life and property. Are you going to leave me (to leave) Sahabahs? "The Prophet spoke the words 2 times. Since then Abu Bakr was never harmed (by one of the Muslims). (Narrated by Bukhari)

The period of the Caliphate

In the history of al-Bukhari narrated from Aisha radi 'anha, that when the Prophet died, Abu Bakr came on horseback from his home in rural Sunh. He got out of the animal mount it then goes to the mosque. He did not invite anyone to talk until he entered into the house of Aisha. Abu Bakar revealed that covered the Prophet's face with a cloth and then a kiss on her forehead. Abu Bakr wept and said: "for the sake of my father and mother as ransom, God will bring two deaths on you. The death was defined at yourself, then you are already dead. "Then Abu Bakr and Umar was speaking out in front of people. So Abu Bakr said: "Sit down, O Umar!" But Umar was reluctant to sit. So the people went to Abu Bakr and left 'Umar. Abu Bakr said, "Amma bad` du, if any of you have a worship Muhammad, then Muhammad has indeed died. If you worship Allah, verily Allah is living and will never die.
God has said:"Muhammad is no more than a messenger, it has passed the previous few apostles. Is if he died or was killed, will you turn back on your heels (as disbelievers)? he who turn back on, so he can not bring harm to Allah at all, and Allah will reward those who are grateful. "(Surah Al 'Imran: 144)

Ibn `Abbas radi anhuma said:" By Allah, as if the people do not know that Allah had revealed this verse till Abu Bakr recited it. Then everyone receives verses of Al-Qur `an, nobody heard of them but sung."

Sa `id bin Musayyab rahimahullah said that when Umar said:" By Allah, I think I just heard the verse when read by Abu Bakr, to the point that I was unable to lift my legs, so I bowed to the ground when I heard Abu Bakr read. Now I already knew that the Prophet was already dead. "

In the history of other al-Bukhari, Umar said, "then people steeled their hearts while tears. Then people gather around Anshor Sa `ad ibn Ubadah its Saqifah Bani Sa` idah "they said:" From among us (Anshor) was the leader, as well as from among you! "Then Abu Bakr, Umar and Abu Ubaidah Ibn al-Jarroh approached them. Umar began, but soon stopped Abu Bakr. In this case, Umar said: "By Allah, I want to really just express what I think is very good. I was worried Abu Bakr did not deliver "Then Abu Bakr spoke, it turns out he's a terfasih in his words, he said:" We are the leaders, while you are the ministers. "Habbab ibn al-Mundhir responded:" No, by Allah, we will not do, from our leaders and there are those of you too. "Abu Bakr replied:" No, we are the leader, while you are the ministers. They (the immigrants) is an Arab tribe of the fairest, the noblest and kindest nasabnya. So baiatlah Umar or Abu Ubaidah ibn al-Jarroh. "Then Umar interrupted:" In fact we will membai `atmu. You are our sayyid, the best of us and the most beloved Prophet. 'Umar took hold of the hand of Abu Bakr and `atnya membai which is then followed by the crowd. Then there's a saying: "you have killed (right Caliph) Sa` ad (bin Ubadah). "Then Umar said:" Allah has killed him. "(History Bukhari)

According to the `ulama historian, Abu Bakr received services milking goats for the villagers. When he had Dibai `at as caliph, there was a village woman said:" Now Abu Bakr will no longer redden Our goat's milk. "Word was heard by Abu Bakr that he said:" No, even I will continue to receive services milking goats you. Actually I hope to post the clothes I have now is not at all change the habits of the past. "Evidently, Abu Bakr remained redden their goats milk.When Abu Bakr was appointed caliph, Umar ordered him to take care of the affairs of the Muslims pilgrimage. It was not until the following year Hajj Abu Bakr. As for the religious pilgrimage, he did in the month of Rajab in 12 AH he entered the city of Mecca around the time of Duha and headed home. He was accompanied by several young men who were talking to him. Then it is said to Abu Quhafah (father Abu Bakr): "This son (has come)!"So Abu Quhafah stand from its place. Abu Bakr rushed ordered his camel to kneel. He fell from his camel as camels had not had time to perfect his knees and said: "O my father, do not you stand up?" Then Abu Bakr embraced Abu Quhafahand kissed his forehead. Of course Abu Quhafah flood of tears as happy with the arrival of his son.After that came several prominent cities like Makkah Attab bin Usaid, Suhail bin Amr, Ikrimah bin Abi Jahl and al-Harith bin Hisham. They all say hello to Abu Bakr: "Assalamu` alaika O Caliph Messenger of Allah! "They all shook hands with Abu Bakr. Then Abu Quhafah said: "O Atiq (nicknamed Abu Bakr), they are the people (which is good). Therefore, jalinlah good friendship with them! "Abu Bakr said:" O my father, no power and efforts but only with God's help. I have been given a very heavy burden, of course I would not have the strength to bear it except only with the help of God. "Then Abu Bakr said:" Is there anyone who would denounce an act dzalim? "Apparently no one comes to Abu Bakr to report a tyranny. Everyone is even flatter their leader.

 Death of
According to the `ulama historian Abu Bakr passed away on Tuesday night, exactly between Maghrib and Isha start on 8 Jumada 13 H. Age when he died he was 63 years old. He is saying the body was bathed by Asma 'bint Umais, his wife. Then he was buried beside the grave of the Prophet. Umar mensholati remains among the Prophet's grave and pulpit (ar-Raudhah). While that fell directly into the grave is his son Abdurrahman (bin Abi Bakr), Umar, Uthman and Talha bin Ubaidullah.

0 Sanad POSITION AND MATAN Hadith

The scholars of hadith very cautious in accepting a hadith unless it knows from whom they receive after being completely trustworthy. In general, a history of class companions are not required to accept anything periwayatannya. But they were very cautious in accepting tradition.

At the time of Abu Bakr r.a. and Umar r.a. Hadith transmission monitored carefully and will not be accepted if it is not the truth witnessed by another person. Ali bin Abu Talib did not accept the hadith is narrated before being sworn.

Ask a witness to the narrator, not a necessity and just a way to be strong in accepting that contains it. If it does not need to ask the witness or the oath of the narrators, they also receive periwayatannya.

The person asking the witness to swear or narrators for thoroughly justify his acts, not seen as a common law admissibility of hadith transmission. Required to accept the hadith is the full trust to the narrator. If at any time have doubts about her history, it is necessary to imported witness / testimony.

Position sanad in hadith is very important, because the hadith obtained / reported will follow anyone who narrated. With the sanad of a Hadith transmission can be detected which may be accepted or rejected and where the traditions are valid or not, for practiced. Sanad is a noble way to establish Islamic law. There are some traditions and virtues sanad atsar stating, among which are: narrated by Muslim from Ibn Sirin, that he said:

Meaning:

"This science (this tradition), idlah religion, because it's the people who examine you take your religion from them," Abdullah Ibn Mubarak said:

Meaning:

"Describe the sanad of hadith, including a religious duty for otherwise necessary sanad, of course anyone can say what he wanted. Between us with them, is the sanad. Likeness of those who seek the laws of his religion, without requiring a sanad, is like a man who climbed the attic without ladder. "

Ash-Syafii said.

Meaning:

"The parable of those who are looking for (receiving) hadiths without isnad, together with the people who collect firewood in the evening."

Attention to the friends of the sanad in the sanad-sanad memorize it and they mempuyai remarkable memory. Given the attention they preserved the Sunnah of the Prophet expert hands of heretics and liars. Hence also the priests tried to go and traditions traveled to various cities to get closest to the Apostles sanad conducted sanad 'aali

Ibn Hazm said that excerpts of the trust of people who believed until he came to the Prophet SAW. with serially-narrators are the narrators of a privilege from God, especially to the Muslims.

Noting sanad history is a feature of the provisions of the Muslims.

Definition of some terms in the Hadith UlumulBroadly speaking, the hadith sciences can be divided into two, namely the history of science of hadith (riwayah) and the science of hadith diroyat (diroyah).

Broadly speaking, the sciences of hadith can be studied into two narratives of Science (riwayah) and the science of hadith diroyat (diroyah).

Riwayah hadith science is the science that addresses the development of the Sahiburillah hadith, the Prophet Muhammad. behavior in terms of the narrators, on the strength of their memorizing and justice and in terms of the sanad state.

Hadisriwayah science hinges on the ways in which tradition penukilan conducted by experts of hadith, how to convey it to others and to record hadith in a book. From these two fundamental rights, also come various such as:

A. IImu Rijalil Hadith

Rijalil Science of Hadith are:

Meaning:"The science which deals with the narrator of traditions, either from friends, tabi'in, nor from the force after that."

With this knowledge we may know the state of the narrators of hadith from the Prophet received the narrators and the state that received tradition of friends and so on. The science is explained in the brief chronicle of the lives of the narrators, the school held by the narrators and the narrators states that the received tradition.

The science is really important to be studied carefully, because it consists of sanad tradition and honor. Then know the state of the narrators who become sanad is half of knowledge. The books are arranged in science is manifold. There are only describes the narrations from the Companions summary only. There are general histories explaining the narrators-narrators, Some narrators-narrators explain that believed it, There are narrations explaining the narrators are weak-weak, or the mudallis, or the loader maudu tradition '. And there are considered to explain the causes of defects and the causes perceived to be fair to mention the words used to it and the word dignity.

Someone explain the similar names of different designation in writing in the science of Hadith called Mu'talif and Mukhtalif. And there are the names of the narrators describe the same name, another person, Khalil ibn Ahmad example. The name is a lot of people. It was named after Muttafiq and Muftariq. Explain and there are similar names and designations writing, but different ancestry in the title, is in similar posts. Suppose Muhammad ibn Muhammad ibn Aqil and Uqail. It was named Musytabah. And there is also the only call date of the death.

In addition there is also the only explains the names contained in one on one book alone, or: a book of course. In all the labors of the scholars have compiled the books of the dihajati.

The book narrated by the narrators state of friend groups "

Beginning of the scholars who compiled the book of concise history of the friends, is Al-Bukhari (256 H). Then the business was carried out by Muhammad Ibn Saad, then again there are some experts, among them, what matters is explained by Ibn Abd al-Barr (463 H). His book called AI-Istiab.

At the beginning of the seventh century Hijrah, Izzuddin Ibn Athir (630 H) to collect the books that had been developed before his time in a big book called Usdul Grain. Ibn Athir is the brother of Ibn Athir Majdudin Nihayah An-fi author GaribiI Hadith. Book Izzuddin repaired by Ai-Dzahabi (747 H) in the book At-Tajrid.

After that in the ninth century AH, Al-Hafidh Ibn Hajar Al-Asqali up his book is known as AI-Ishabah. Collected in the book Al-Istiab with Usdul Grain and coupled with that is not contained in these books. This book has been summarized by the As-Ainul Ishabah Sayuti in the book.

Al-Bukhari and Muslim have been, well written book that explains the names sahabi just narrated a hadith which are named Wuzdan.

Then, in this chapter ibn Yahya ibn Abdul Wahab Al-Asbahani Mandah (551 AH) wrote a book that explains the names of friends who lived 120 years.
B. Wat Jarhi Ilmul Takdil

Wat Jarhi Destiny science, in its essence is a part of the science of hadith rijalil. However, because this part is regarded as the most important science is used as a stand-alone science. What is meant by ilmul jarhi takdil wat is:

Meaning:"The science that explains about the records that are faced with the narrators and of penakdilannya (just look at the narrators) using specific words and about the dignity, the dignity of those words."

Criticize the transmitters (ie, explaining the situation is not good, so people are not deceived by history-history), has grown since the days of friends.

According to Ibn Adi (365 H) in the book Muqaddimah AI-Kamil, the experts have mentioned the circumstances of the narrators since the days of friends. Among the friends who said a state-narrators are the narrators of hadith of Ibn Abbas (68 H), Ubadah ibn Samit (34 H), and Anas ibn Malik (93 H).

Ash is among tabi'in Syabi (103 AH), Ibn Sirin (110H), Said Ibn AI-Musaiyab (94 H). In those days, still a few people who considered defective. Start a new second century Hijrah found many people who are weak. The weakness was sometimes due to the Irsal traditions, sometimes due to rafa the actual ltadis mauquf and sometimes because of some unintentional errors, such as Abu Harun AI-Abdari (143 H).

After ending the tabi'in, ie in approximately the year 150 Hijrah, researchers began to mention the narrator states, and menajrihkan menakdil them. Among the great scholars who pay attention to this matter, is Yahya. Said ibn al-Qattan (189H), Abdur Rahman ibn Mahdi (198 H) ", after that, Yazid ibn Harun (189 H), Abu Dawud At-Tahyalisi (204 H), Abdur Razaq bin Human (211 H). After that, then the experts preparing the books of history and takdil. In it the narrator explained the situation, which may be accepted and which rejected history.

Among the leaders was looted and takdil Yahya ibn Main (233 H), Ahmad ibn Hanbal (241 H), Muhammad ibn Saad (230 H), Ali Ibn Madini (234 H), Abu Bakr ibn Syaibah (235 H), Ishaq ibn Rahawaih (237 H). After that, Ad-Darimi (255 H), Al-Bukhari (256 H), Al-Ajali (261 H), Muslim (251 H), Abu Zurah (264 H), Baqi ibn Makhlad (276 H), Abu Zurah Ad-Dimasyqi (281 H).

Then in each period there are scholars who consider the state of narrators, to arrive at Ibn Hajar Asqalani (852 H).

The books are arranged on the history and taqdil, there are several kinds. There are people who testified believed, there are those who explain the weak, or the people who menadlieskan traditions. and there is also a top everything off. In addition, there are narrators-narrators describe a course book or several books and there is a complete all the books.

Among the books that complement all of it is: The Book Tabaqat Saad Muhammad ibn Al-Az-Zuhri Basari (23Q H). The book is very large. Inside are the names of friends and tabi'in names of the people afterwards. Then try also some other great scholars, among them Ali Ibn Madini (234 H), Al-Bukhari, Muslim, Al-Hariwi (301 H) and ibn Hatim (327 H). And is very useful for the scholars of hadith and fiqh is the At-Takmil composition of Al-Imam ibn Kathir.

Among the books which describe the people who can be trusted is the Book of As-Siqat, written by Al-Ajaly (261 H) and As-Siqat book written by Ibn Abu Hatim al-Busty Hibban. Included in this section are the books that explain the level-penghapal penghapal traditions. There are many scholars who compiled this book, among them, Az-Zahabi, Ibn Hajar Al-Asqalani and As-Sayuti.

Among the books that describe the people who are weak-weak it is: Ad-Duafa book, written by Al-Bukhari and the book written by Ibn Ad-Duafa Jauzi (587 H)

C. IImu Illail Hadith

Illial science of Hadith, are:

Meaning:Science that explains the causes are hidden, not real, which can mencacatkan traditions.

Which connect the munqati, merafakan the mauqu enter into a tradition and other traditions that Everything is similar, if known, could destroy the validity of the hadith.

Science is a noble science-semulia inherent to the hadith, and smooth-smooth. It can not be known diseases, but by scholars of hadith have perfect knowledge about the dignity, the dignity of narrators and have a strong malakah sanad and honor-honor traditions.

Among the scholars who wrote this science, is Ibn Madini (23 H), Ibn Abi Hatim (327 H), the book he is very good and was named Book of Hadith Illial. In addition, the scholars who wrote the book is the AI-Imam Muslim (261 H), Ad-Daruqutni (357 H) and Muhammad ibn Abdillah AI-Hakim.

D. Ilmun nasil wal abrogated

Ilmun nasih wal null, is:

Meaning:"The science that explains the traditions that have been and are menasihkannya dimansuhkan."

If found a hadith which Maqbul, no one to provide resistance so they are named muhkam traditions. But when confronted by a sederajatnya tradition, but it is easily collected, named Mukhatakiful Hadith Hadith. If it can not be collected and where the latter are known, then it's the latter, named after the former named Nasih and abrogated.

Many experts who compiled the books of fate and mam'uh this, among them Ahmad ibn Ishaq Ad-Dillary (318 H), Muhammad ibn AI-Bahar Asbahani (322 H), Alunad Muhaminad Ibn An-Nah-has (338 H ) And then again there are some scholars who compile them, Muhammad ibn Musa al-Hazimi (584 H) compiled his book, which is named after Al-lktibar. The Book of AI-Iktibar it has been summarized by Ibn Abd al-Haq (744 H).

E. Wuruddil Asbabi science of Hadith, are:

Wuruddil Asbabi science of Hadith, are:

Meaning:"The science that explains the causes of the lowering his saying of the Prophet and the Prophet, its time to tone it down."

Important to know, because science is helping us understand the hadith, as science Ashabin Nuzul help us in understanding the Qur'an.

UIama who first compiled this book and his book is in the public iaIah Hafas Abu Umar ibn Muhammad ibn al-Ukbari King, from student Ahmad (309 H), and then written also by ibhu Ibrahim Muhammad, known by the name Ibn Hamzah al-Husaini (1120 H), in his book AI-Bayan Wat tariff that has been printed in the year 1329 H

F. Talfiqil science of Hadith

Talfiqil science of Hadith, are:

It means: "The science which deals with how to collect the traditions that opposed it."

Way of collecting it occasionally with menakhsiskan the 'amm, or menaqyidkan the absolute, or by looking at the number yangterjadi.

This knowledge is also called the science of Hadith Mukhtaliful. Among the great scholars who have undertaken to compile, this science is al-Imamusy Syafii (204 AH), Ibn Qurtaibah (276 H), At-Tahawi (321 H) and Ibn Jauzi (597 H). At-A Verification named his book, this book is disyarahkan by Al-Ahmad Muhammad Shakir Ustaz and excellent value

0 UNDERSTANDING AND MATAN Hadith Sanad

Sanad means in terms of language (back, lean on, which he rested). Meanwhile, in the words of scholars of hadith, isnad is:


(Way to convey to honor tradition). example:


meaning:


"Dikhabarkan to us by Malik from Nafi that received it, who received it from Abdullah ibn Umar that the Prophet SAW said," Do some of you buy the goods being purchased by some of the others. "(Al-Hadith)


Is called a sanad in hadith is:


(Dikhabarkan to us by Malik who received it from the nafs who received it from Abdullah ibn Umar that the Messenger of Allah said: ...)


Matan splitting means in terms of language, removing, binding. Meanwhile, in the words of scholars of hadith, honor, namely:


(words which are called at the end of sanad, the words of the Prophet Muhammad called out after mentioned sanadnya).


meaning:


"From Muhammad received from Abu Salamah from Abu Hurayrah received. That the Prophet SAW said:" If no incriminating against my people, I would tell them to bersiwak (brushing teeth) each will perform salat. "(Al-Hadith)


The so-called honor the tradition are:
Matan is the editor of hadith. From the previous example the hadith in question is to honor:


"No one's perfect faith in you that he loves for his brother what he loves for himself"
Related to the honor or the editor, then that should be observed in mamahami Al Hadith is:


end of the chain of transmission as a source editor, is led to the Prophet Muhammad or not
matan hadith itself in relation to other, more powerful hadith sanadnya (if there is a weakening or strengthening) and subsequently with a verse in the Qur'an (if there are contradictory

0 HISTORY OF SCIENCE HADITS

Development history and the collection of Hadith
In the reign of Caliph Umar Abdul Aziz bi the year 99 AH came the fresh breeze that supports the preservation of hadith, then in the year 100 H Caliph Umar bin Abdul Aziz ordered the governor of Madinah, Abu Bakr bin Muhammad bin Amer bin Hazm to record hadiths of the Prophet contained in the penghafal.
A. WRITING Hadith
The authors of the history of the Apostles, the hadith scholars, and Muslims all agree that the AI-set Quranul Karim obtain the full attention of the Prophet and his companions. The apostle expect his companions to memorize AI-Quran and write it in certain places, such as pieces of bone, palm midrib, on the rocks, and so forth.
When the Prophet Muhammad. death, the Quran has been memorized to perfection by the companions. In addition, the verses of holy Quran AI-written entirely complete, it's just not been collected in the form of a Mushaf. As for the Hadith or Sunnah in writing when it's getting less attention as Al-Quran. Tradition of writing done by a few friends informally, because not commanded by the Apostle as he ordered them to write the AI-Quran. It is reported that some friend has a record of the traditions the Prophet Muhammad. They noted some of the traditions they had heard from the Prophet SA W.
Among the friends of Allah who have hadith records the Prophet Abdullah bin Amr bin is the U.S. who wrote, called sahifah sahifah-As-Sadiqah. Some of his companions expressed their objection to the work done by Abdullah that the Messenger They reasoned that has been said.
Meaning:"Do not write anything that you heard from me in addition to Al-Quran. And he who tired to write anything from me other than Al-Quran, let abolished." (Narrated by Muslim)
And they said to him, "You always write what you hear from the Prophet, though he is sometimes in anger, then he said something that is not made public Shari'a." To hear their speech, Abdullah asked the Prophet Muhammad. about it. Prophet then said:
Meaning:"Write what you hear from me, for God is my soul in his hand. Not get out of my mouth. But the truth".
According to a history, explained that Ali had a sahifah and Anas bin Malik has a notebook. Abu Hurairah said: "None of the Companions of the Prophet that a lot more (learn more) hadith the Prophet than I, but Abdullah bin Amr bin As. He wrote what he heard, while I did not write". The majority of scholars argue that the ban on writing Hadith abrogated (dimansukh) with a tradition that gives permission to come later.
Most of the other scholars argue that the Prophet did not hinder the efforts of friends to write an unofficial tradition. They understand the hadith the Prophet Muhammad. above hadith the Prophet wrote that the ban is aimed at those who fear it would confuse the AI-Quran Hadith The permit is only granted to those who feared not confuse tradition with the Al-Quran. Therefore, after the Al-Quran is written with perfect and complete its derivatives as well, then there is no Jarangan to write hadith. Specifically between the two above hadith the Messenger of Allah there is no contradiction when we understand that the ban applies only to certain people who feared mixing the AI-Quran with the hadith, and those with memory / strong hapalannya. And permission to write hadith is given to those who only write for yourself Sunnah, and they are not strong memories / hapalannya.
B. PENGHAPALAN Hadith
The friends of the received tradition from the Prophet SAW. hapalannya hold on power, which is received by way of memorizing, not by writing the hadith in the book. Because it's mostly friends receive Hadith via listening carefully what is spoken of the Prophet. Then terekamlah pronunciation and meaning in their heart. They can see first hand what the Prophet did. or hear are from people who heard it himself from the prophet, because not all of them at any time to follow or attend the assembly of the Prophet. Then the companions memorized every word of what was gained from his saying, and trying to remember what the Prophet did, for then conveyed to a recitation of others as well.
Only a few friends who noted that he heard the hadith from the Prophet SAW. Among the companions of the most memorized / Abu Hurairah narrated is. According to Ibn Jauzi that the hadith narrated by Abu Huraira the hadith number 5374 pieces. Then the companions of the most hapalannya after Abu Hurairah is:


   A. Abdullah bin Umar r.a. Hadith 2630 narrated fruit.
   2. Anas bin Malik narrated 2276 hadith fruit.
   3. Aisha narrated 2210 hadith fruit.


   4. Abdullah ibn Abbas narrated 1660 hadith fruit.
   5. Jabir ibn Abdullah narrated 1540 hadith fruit.
   6. Abu Said AI-Khudri narrated 1170 hadith fruit.
C. The collection of Hadith
In the first century hijra, ie, the Prophet Muhammad., The first four caliphs and the majority of the Umayyad period, until the end of the first century hijra, the traditions were moved and passed from mouth to mouth each time the narrator of the hadith narrated by hapalannya strength. It is famous for memorizing them strong so they can remove these traditions go back ever recorded in his memory. The idea of ​​raising traditions of the Prophet in writing for the first time put forward by the Caliph Umar bin Khattab (d. 23/H/644 M). But the idea was not implemented by Umar because he was worried that Muslims distracted in studying the Koran.
In the reign of Caliph Umar bin Abdul Aziz who was crowned the first century hijra, the pilgrimage 99 years came the fresh breeze that supports the preservation of tradition. Umar bin Abdul Aziz a famous caliph of the Umayyad fair and wara ', so he is seen as the fifth caliph caliphs.
He was very alert and aware, that the narrators of hadith in his memory that collects fewer in number, because it died. He worried that if not immediately collected and recorded in the books of the narrators of hadith, the traditions may be lost with the disappearance of the penghapalnya. Then moved with him to collect the traditions of the Prophet of the penghapal are still alive. In the year 100 H. Caliph Umar bin Abdul Aziz memerintahkah to the governor of Medina, Abu Bakr bin Muhammad bin Amer bin Hazm to record the traditions of the Prophet are contained in the penghafal.
Umar bin Abdul Aziz wrote to Abu Bakr bin Hazm, which reads:
Meaning:"Look what can be obtained from the Hadith Apostle then write it down. Because I fear will vanish due to the death of science and should not be accepted in addition to scholars of hadith Prophet SAW, and be disseminated science and science held assemblies so that people who do not know can know it, then surely it's science kept secret. "
In addition to the Governor of Medina, the caliph wrote another letter to the Governor to seek the books of hadith. Caliph also specifically wrote to Abu Bakr Muhammad ibn Muslim ibn Shihab Ubaidillah bin Az-Zuhri. Shihab Az-Zuhri then begin to implement perinea caliphs. And Az-Zuhri that is one of the scholars who first recorded the hadith.
Shihab Az-Zuhri from this (15-124 H) and then developed by subsequent scholars, who in addition to the books of hadith at the same time an attempt is made to select the traditions and mardud Maqbul using the sanad and isnad.
Isnad is isnad method and the method used to examine the sources of hadith heralds (narrator) by knowing the state of the narrators, a history of his life, when and where he lived, during his comrades, how perception and memory and so on. Science was discussed in a science called the science of hadith Dirayah, which became known by the science of hadith Mustalahul.
After generations of Az-Zuhri, then keeping tradition was continued by Ibn Juraij (d. 150 H), Ar-Rabi 'bin Shabih (d. 160 H) and many other scholars. As mentioned above, that the books of hadith began in the late reign of the Umayyads, but not so perfect. In the reign of Abbasids, in the mid second century H. penyempunaan effort. Began. that time the movement is actively looking to book their science, including writing books and traditions of the Prophet SAW. The books are well known at that time that there are up to now up to us, such as AI-Muwatha 'by Imam Malik, Al Musnad by Imam Ash-Syafi'l (204) H. Accounting tradition is followed more closely by the Imam-Imam scholars of hadith, like Bukhari, Muslim, Turmuzi, Nasa'i, Abu Daud, Ibn Majah, and others
Of those, we know Kutubus Sitta (the books) six are: Sahih AI-Bukhari, Sahih Muslim, Sunan An-Nasa'i and At-Turmuzi. Not a bit on the "next period of the scholars who paid great attention to Kutubus Sitta and its book of Muwatta by mensyarahinya and give footnotes, summarize or examine the sanad and honor-matannya.
D. The emergence of Hadith INFRINGEMENT AND REMEDIES rescue
Since the murder of Caliph Uthman ibn Affan, and the appearance of Ali bin Abu Talib and Muawiya who each wanted to hold office caliph, the Muslims are divided into three groups, the Shia. Khawarij, and jumhur. Each group claimed to be in the right side and accuse the other one. To defend their stance, they make false traditions. From now on that the emergence of false hadith narrations. The people who initially made false hadiths are from the Shiite group then Khawarij and jumhur, first place the development of false hadiths are Shiite areas of Iraq where you are centered at the time.
In the second century, counterfeiting tradition expanded with the advent of political propaganda to overthrow the Umayyad regime. As a counterweight, appears also from the Muawiyyah forger of hadith experts to stem the flow of propaganda by the opposition. In addition, there are also groups zindiq, carpenters tale that seeks to attract people to listen to false stories.
According to Imam Malik, there are four kinds of people who should not be taken away from him his Hadith:People are less common.People who follow their desires which urge people to follow his desires.People who lie in a conversation even though he did not lie to the Messenger.People who seem virtuous and godly if the person does not know the values ​​diriwayatkannya traditions.
For that, then some scholars studying and researching state-narrator of hadith narrators in those days there are many narrators, weak narrators of hadith narrators-narrators Among them. This is done to find out which ones actually periwayatannya acceptable and what is not acceptable.
It also sought the eradication of false traditions by scholars, that is by showing the names of the individuals / factions who forged the following HAIs made traditions that Muslims are not affected and lost by their deeds. To that end, the scholars compiled books that specifically describe the false traditions, among other things:


   A. Book by Muhammad ibn Tahir Ak-Maqdizi (d. 507 H years)
   2. Book by Al-Hasan bin Ibrahim Al-Hamdani
   3. Book by Ibn Jauzi (died in 597 H)
In addition, the scholars of hadith makes the rules or standards and to determine the characteristics of concrete which may indicate that a hadith is a forgery. The characteristics which indicate that the hadith was fake, among others:


   A. The composition is good tradition and meaning lafadz awkward, so it does not deserve it spoken by the Prophet SAW., Such as the hadith:


      Meaning:


      "Thou shalt not curse the cock, because she was my best friend."
   2. Mean content of the hadith is contrary to reason, such as the hadith:


      Meaning:
      "The fruit of the eggplant was healed. All kinds of diseases."
   3. The content / purpose was against the passage of the Qur'an and Hadith mutawatir or, as the hadith:


      Meaning:
      "Son of adultery was not going to heaven."
   4. Tradition is against the word of Allah SWT. :


      Meaning:
      "Sinners will not bear the sins of others." (Surah Fatir: 18)
Sanad and Hadith Matan
Position sanad in hadith is very important, because the hadith obtained / diriwaytkan will follow anyone who narrated. With the sanad of a Hadith transmission can be detected which may be accepted or rejected and which hadith is authentic or not, for practiced. Sanad is a noble way to establish Islamic law.