The post-Prophetic debate surrounding the “recording of hadiths” has typically focused on the question: “Did the Prophet prohibit or encourage the writing of hadiths?” However, this line of inquiry overlooks the more fundamental issue. The real question that needs to be asked is: Was the recording of hadiths something that God Himself intended and commanded? Framing the discussion this way moves it from being merely historical to deeply theological.
1. The Recording of the Qur’an Was a Direct Divine Command
The writing down of the Qur’an was explicitly commanded and overseen by God. Numerous verses make this clear:
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“We will make you recite, and you will not forget.” (Al-A‘lā, 87:6)
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“The disbelievers said, ‘Why was the Qur’an not revealed to him all at once?’ We sent it in stages to strengthen your heart.” (Al-Furqān, 25:32)
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“[This is] a Book whose verses are perfected and then explained in detail.” (Hūd, 11:1)
Moreover, God Himself guarantees the preservation of the Qur’an:
“Indeed, it is We who sent down the Reminder, and indeed, We will be its guardian.” (Al-Ḥijr, 15:9)
Thus, the Qur’an’s revelation, compilation, and preservation are all part of a divine plan, directly commanded and protected by God.
2. Is There a Similar Divine Mandate for Recording Hadiths?
Unlike the Qur’an, the recording of hadiths finds no support or command in the Qur’anic text. Nor do we have clear, comprehensive instructions from the Prophet himself mandating the writing of hadiths. While individual companions wrote down certain sayings, such isolated cases do not establish a systematic, divinely guided process.
This leads us back to the core question:
If hadiths are to be treated as an integral part of divine religion like the Qur’an, why wasn’t their preservation also ensured by divine decree?
3. Reports from the Prophet’s Time Regarding Hadith Writing
Some traditions from the Prophet’s lifetime mention the recording of his sayings:
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The Prophet reportedly instructed that a sermon be written down for Abu Shah.
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ʿAbdullāh ibn ʿAmr ibn al-ʿĀṣ is known to have kept a personal collection of hadiths called al-Ṣaḥīfa.
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There are also reports that the Prophet said, “Do not write anything from me except the Qur’an,” while at times allowing selective writing.
These accounts indicate that while there was no absolute ban, the Prophet maintained a cautious and selective stance on hadith recording. Some companions did write hadiths, but this did not evolve into a unified, institutionalized practice.
4. The Role of the Companions and Successors
After the Prophet’s death, the companions held diverse views on the writing of hadiths. Some preferred oral transmission, while others maintained written records. For example:
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Abū Hurayrah is reported to have had students write down his narrations.
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Ibn ʿAbbās was known to use written texts.
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Among the successors (tābiʿīn), scholars like ʿAṭāʾ ibn Abī Rabāḥ had written collections of hadiths.
These examples demonstrate that the recording of hadiths was driven by personal initiative rather than a divinely orchestrated plan. Unlike the Qur’an, the process lacked centralized divine oversight.
5. The Prophet’s Eloquence and Public Communication
The Qur’an portrays the Prophet as a powerful communicator whose words were carefully listened to. For example:
“O you who believe, do not enter the Prophet’s houses without permission… And when you ask him [for something], ask from behind a screen.” (Al-Aḥzāb, 33:53)
This indicates that the Prophet had a commanding presence and his words held significant weight. It would be natural, then, for people to want to write down his statements. Yet the act of recording these sayings appears to have been a human response, not part of a divinely ordained plan.
6. The Emergence of Fabricated and Distorted Hadiths
Over time, fabricated and politically motivated hadiths emerged. This phenomenon underscores the absence of a divine preservation mechanism for hadiths, in contrast to the Qur’an. God’s promise to protect the Qur’an does not extend to hadith literature, further highlighting the difference between the two.
Conclusion
The question “Were hadiths recorded?” is important, but a more essential question is: “Was the recording of hadiths part of God’s plan?” The Qur’an was revealed, compiled, and preserved under divine command and supervision. In contrast, the hadith tradition developed through human effort, variable practices, and historical contingencies.
Therefore, placing hadiths on equal footing with the Qur’an as a second foundational source of religion runs contrary to the Qur’an’s own structure and logic. Hadiths are valuable historical and cultural resources—but their transmission and preservation were part of a human process, not a divine one.
