Compilation of Hadith

1- M/J 2020 Paper 21/ Q2

• the prophet’s lifetime, and

Ans) In the beginning, Prophet (PBUH) forbade his companion from writing down the
Hadith so it wouldn’t mix with the text of Holy Quran. He said, “Omit if you have written
anything from me other than Quran.” Later, when his companions said that they would
forget his words, so he allowed them to write the Hadith as most of Quran was revealed
and the companions were able to distinguish between Prophet’s text and Holy Quran. He
said to Abullah bin Amr, “Write down, for I only speak truth.”

During prophet's lifetime there were three ways used to preserve hadith, Memorization,
Writing and Actions. The Prophet (PBUH), who was the teacher of his companions, laid
great stress in teachings of Islamic injunctions i.e. Quran and Hadith. He taught his
companions by using three methods which were verbal teachings, in a written medium in
which he dictated to his scribes and through practical demonstration. To teach, he
established a school in Madinah very soon after his migration to Madinah. In Madinah he
built a mosque and constructed his residence next to it. The companions of Prophet
(PBUH) used to learn the teachings of Quran and Sunnah from Prophet (PBUH) within the
Mosque at the Suffah, sort of bench.

The first one was memorization. Arabs had very sharp memory, they could remember
thousands of poetries and family trees very easily, e.g. Hazrat Abu Hurairah (RA) narrated
more than 5000 Hadith, and he was not used to of writing Hadith.

Some companions used to write down the Hadith for their own personal use. Some
companions had, however, prepared written collections of traditions for their own
personal use. Those companions, in particular, who had weaker memories used to write
them down for memorization and preservation. These were also dictated to their disciples.
Once a companion complained about his memory, so the Prophet (saw) ordered him,
"Take help with your right hand." After his last sermon a companion requested him for his
speech in a written form, so he said: "Write it down."
A few other examples of the work done by companions to preserve Hadith in time of
Prophet is as follow. Some companions had administrative offices arranged for written
copies of traditions, so that they might carry out their duties in the true spirit of Islam. For
instance, while appointing the governor of Yemen, the Prophet (saw) himself gave him a
letter containing the times of prayer, methods of prayer, details of ablution, booty,
taxation, zakat etc.

Abdullah ibn Amr ibn al - As, a young Makkan, also used to write down all that he heard
from the Prophet (saw). He had even asked the Prophet (saw) if he could make notes of all
that he said. The Prophet (saw) replied in the affirmative. Abdullah called this compilation
Sahifa Sadiqa. It was later incorporated into the larger collection of Imam Ahmad ibn
Hambal.

Anas, a young Medinan, was the Prophet (saw)'s personal attendant. Since, Anas remained
with the Prophet (saw) day and night, he had greater opportunities than the other
companions to listen his words. Anas has written down the traditions on scroll. He used to
unscroll these documents and say, "These are the sayings of the Prophet (saw), which I
have noted and then also read out to him to have any mistakes corrected."

Ali lbn Abi Talib was one of the scribes of Prophet (saw). The Prophet (saw) once dictated to
him, and he wrote on a large piece of parchment on both sides. He also had a sahifa - e - Ali
(pamphlet) from the Prophet (saw) which was on Zakat (the poor due) and taxes.

The third way of the preservation was the actions of the companions. Whatever they heard
from the Holy Prophet (saw), they acted accordingly and so, his guidance was preserved in
their actions. Imam Malik called it living Sunnah and he gave in more importance than a
weak hadith and rejected Hadith if it contradicted with practices of the people in Madina.

After the Prophet's death the Companions assumed both religious and political leadership
in the community. They also took the given task of circulation of Prophet (PBUH)'s
teachings very efficiently. For this, some companions went out of Arabia and delivered the
message everywhere. For example, Ibn Abbas in Makkah, Ibn Masud in Kufa, and Salman
Farsi in Isfahan had the responsibility of teaching the new generations of Muslims and new
converts about the religion and Sunnah of the Prophet (PBUH). Thus, the study of Hadiths
began as a practical attempt to gather, organize and sift through the authoritative
statements and behavior attributed to the Prophet (PBUH).

It was often the junior Companions who became the most prolific collectors and
transmitters of Hadiths. Abu Hurayra narrated 5300 Hadiths, Abdallah bin Umar was 23
years old when the Prophet (PBUH) died but is the second largest source of Hadiths,
narrating 2600 Hadiths, Ibn Abbas narrated 1700 Hadiths. Though narrators like Ibn Abbas
and Abu Hurayra knew the Prophet (PBUH for a short period of time they gathered their
vast volumes of Hadith by seeking them out from the senior Companions.

The Prophet's wives were also a great at source of Hadiths. Ayesha was gifted with a great
memory and not only narrated 2,200 Hadiths but was a critic of badly remembered ones.
Companions like Abu Bakr, 'Umar and 'Ali did not record large number of Hadiths but
rather preserved the teachings in their actions and methods of reasoning rather than by
citing them directly.

In this period, there were not many regular compilations. This was rather the period of
collecting traditions. The working of compilation took place on large scale during the age of
Tabieen.

b- In your opinion what were the main reasons for Hadith collections? Give reasons for
your answer. [4]

After the passing away of the Prophet (PBUH the Muslim community passed through a
series of unrest and wars. Hadiths were forged to manipulate the authority of the Sunna, so
to distinguish original Hadith from the fake Hadith compilations were made. To resolve all
matters, secular and spiritual in the light of the teachings of the Prophet (PBUH) it was
essential to have authentic Hadiths. The new generations of Muslims needed guidance on
the true Islamic way of life based on the life of the Prophet (PBUH). The Companions of the
Prophet (PBUH) were passing away and the Hadiths they remembered had to be
preserved. Overzealous teachers and heretics made up Hadiths to advance religious
teachings in the name of Islam and to undermine Islam respectively. Authentic Hadiths
were essential to keep the teachings of Islam uncorrupted. Also, the Qur'an instructs
Muslims to follow the practice of the Prophet (PBUH) and for that reason Hadiths needed
to be compiled so Muslims of all times can use the knowledge they provided.

2- Question by Me
Q) a- Write an account of Hadith compilation during age of Tabieen/Successor of
Companions. [10]

Ans) During the age of the Successors of the Companions, also called the Tabieen, an
important stage of Hadith compilation began. In the early days, for almost one hundred
years after the Prophet Muhammad (PBUH), Ahadith were spread mainly by word of mouth.
The Companions of the Prophet memorized his sayings, actions, and approvals, and they
passed them to their students — the Successors. These Successors then learned them
and taught them to others.

As time passed and Islam spread to many lands, people feared that the sayings of the
Prophet (PBUH) might be lost or mixed up. To prevent this, Caliph Umar bin Abdul Aziz (RA)
took a major step. He sent written instructions to all his governors to collect and write
down the traditions of the Prophet (PBUH) for preservation. This was the first official effort
to compile Ahadith in written form. Following this order, Imam Muhammad ibn Shihab al-
Zuhri was among the first scholars who began to write down Hadith systematically, and he
is often remembered as the first compiler of Hadith.

After this, many other scholars among the Successors travelled to different places like
Makkah, Madinah, Kufa, Basra, and Syria to collect Ahadith. They met students of the
Companions, recorded the Hadiths they knew, and compiled them into books. This period
saw the rise of two main types of Hadith collections: Musnad and Musannaf.

The word Musnad (also called Musannad) means “supported.” In a Musnad collection, the
Ahadith are arranged according to the name of the first narrator, usually a Companion of
the Prophet (PBUH), not according to the topic. Each chapter in a Musnad is named after a
Companion — for example, “Ahadith of Hazrat Abu Bakr (RA),” “Ahadith of Hazrat Umar
(RA),” “Ahadith of Hazrat Aisha (RA),” and so on. In this type of collection, the Sanad (chain
of narrators) is the focus. It shows who narrated the Hadith and from whom. For example,
if a person wants to find all the Ahadith narrated by Hazrat Abu Bakr (RA), he can simply
open the chapter with his name and see all his narrations together. The best-known
Musnad collection is Musnad Ahmad ibn Hambal, which contains about 30,000 Ahadith
(27,647 in total). These collections were very helpful for scholars who wanted to study how
Hadiths were transmitted and who wanted to check the reliability of narrators.

The word Musannaf means “divided up.” In Musannaf collections, Ahadith are arranged
according to their topics or themes. These books are divided into chapters and sub-
chapters like Faith (Iman), Prayer (Salah), Fasting (Sawm), Pilgrimage (Hajj), Charity
(Zakat), etc. In this type of collection, the focus is on the Matn (text or content) of the
Hadith — the actual sayings, actions, or approvals of the Prophet (PBUH). For example, if
someone wants to study all Ahadith about prayer, he can simply go to the chapter of prayer
and find all related Ahadith grouped there. Musannaf collections are very useful for
understanding the Prophet’s teachings on a specific topic and for forming Islamic laws
(Shariah). They also help scholars find Hadiths related to daily life and religious practices
more easily. The Al-Muwatta of Imam Malik bin Anas is one of the earliest and best-known
Musannaf collections, containing about 2,000 Ahadith. Musannafs were mainly legal
documents developed during the first two centuries of Islam, helping scholars and judges
to make decisions according to the Prophet’s guidance.

When scholars compiled Hadith, they studied two important parts of each Hadith: the
Sanad (Isnad), which is the chain of narrators who passed on the Hadith, and the Matn,
which is the main text or message of the Hadith — what the Prophet (PBUH) said or did. If a
Hadith was arranged according to its Sanad, it went into a Musnad collection. If it was
arranged according to its Matn (topic), it went into a Musannaf collection.

Therefore, during the age of the Successors of the Companions, the process of Hadith
compilation became well-organized. Famous examples like Musnad Ahmad ibn Hanbal
and Al-Muwatta of Imam Malik became the foundation for later collections such as the
Sahih Sitta (Six Authentic Books). This effort ensured that the sayings, actions, and
teachings of the Prophet Muhammad (PBUH) were safely preserved for all future
generations.

b- Explain the main differences between musnad and musannaf Hadiths. [4]

Ans) In Musnad collection, Ahadith are collected and divided into chapters as per the
name of first narrator of Hadith, no matter what their content and theme are. The chapters
in Musnad collections are entitled with the name of companion's like of Hazrat Abu Bakr
(RZ), Umar (RZ), Uthman (RZ), Ali (RZ), Aisha (RZ) etc. Thus, in Musnad collection the Sanad
of Hadith is focused. These collections are useful for spotting Ahadith attributed to a
particular companion. In Musannaf collection, Ahadith are divided into chapters according
to their content or theme. In this category, Ahadith are grouped into chapters and sub-
chapters according to their theme for example chapter of Faith, Prayer, Fasting, and
Pilgrimage etc. Thus, in Musannaf collection the Matn of hadith is focused. They are useful
for understanding the Prophet (PBUH)'s teachings on a particular point. They are also
useful in establishing the Islamic laws.

3- O/N 2019 Paper 22/Q2

Ans) In order to compile the Ahadith, the scholars of Hadith (Muhaddithun) carefully
studied two main parts of every Hadith — the Sanad (Isnad) and the Matn. The Sanad, or
chain of narrators, includes the names of all those people who heard, memorized, and
passed on the Hadith from one person to another until it reached the compiler. It helps
scholars check whether a Hadith is authentic or not by studying the honesty and reliability
of the narrators. The Matn, on the other hand, is the main text of the Hadith. It contains the
actual teachings of the Prophet Muhammad (PBUH), including his sayings, actions, or
approvals. For example, the Hadith “Actions are judged by intentions” represents the
Matn, as it is the message or content of the Hadith.

When the Muhaddithun began to write down the Ahadith, they chose two different
methods of arranging them — either according to the Sanad (chain of narrators) or
according to the Matn (subject or meaning). These two methods gave rise to two important
types of collections — Musannaf and Musnad.

The word Musannaf means “divided up.” In this type of collection, the Ahadith are divided
into chapters and sub-chapters based on their content or theme. For example, there may
be a chapter of Faith (Iman), a chapter of Prayer (Salah), a chapter of Fasting (Sawm), and
so on. This makes it easy for scholars and readers to find all Ahadith related to one topic in
a single place. If a person wants to find Ahadith about prayer, he can simply go to the
chapter of prayer and find them all grouped together.

In a Musannaf collection, the Matn of the Hadith — the meaning and teachings — is the
focus. These collections help Muslims understand what the Prophet (PBUH) taught about
specific matters, and they also became very useful for scholars of Islamic law (Shariah). By
arranging the Ahadith according to topics, these books helped judges and scholars find
guidance and rulings about various issues in life. Musannaf collections were mostly
developed during the first two centuries of Islam, when scholars were trying to organize the
Prophet’s sayings for use in daily life and legal decisions. One of the earliest and most
famous Musannaf collections is Al-Muwatta by Imam Malik, which contains about 2,000
Ahadith and covers topics of belief, worship, and law.

Later, in the late second and early third century AH, scholars began to focus more on
compiling Hadith according to their Sanad, which led to the creation of Musnad
collections. The word Musnad (also called Musannad) means “supported.” In this type of
collection, Ahadith are arranged not by topic, but by the name of the first narrator, usually
a Companion of the Prophet (PBUH). Each chapter is titled after a Companion, such as
“Ahadith of Hazrat Abu Bakr (RA),” “Ahadith of Hazrat Umar (RA),” “Ahadith of Hazrat
Uthman (RA),” or “Ahadith of Hazrat Aisha (RA).” This means that all the Ahadith narrated
by one Companion are collected, no matter what their subject or theme is.

In a Musnad collection, the Sanad (chain of narrators) is given more importance. These
books were very useful for scholars who wanted to study the transmission of Hadith — who
narrated them, how they were passed down, and how many narrations each Companion
reported. For example, if someone wants to know all the Ahadith narrated by Hazrat Abu
Bakr (RA), he can open the section with his name and find all his narrations grouped
together. This arrangement helped scholars trace the origin of each Hadith and compare
the narrations of different Companions.

The Musnad of Imam Ahmad ibn Hanbal is the most famous example of this type of
collection. It contains about 30,000 Ahadith (27,647 in total) and is one of the largest
Hadith books ever compiled. The Musnad collections show the efforts of early scholars to
protect the authenticity of the Prophet’s sayings by paying close attention to who
transmitted them.

In conclusion, both the Musannaf and Musnad collections played a major role in
preserving and organizing the sayings of the Prophet Muhammad (PBUH). Together, these
two types of compilations became the foundation for later, more refined Hadith works
such as the Sahih Sitta (Six Authentic Books) and ensured that the teachings of the Prophet
(PBUH) would remain preserved and accessible for all Muslims.

b- In your opinion, from the two Hadith collections (Musnad and Musannaf) above, which is
the more useful to Muslims? Give reasons for your answer. [4]

Ans) In my opinion Musannaf collections of ahadith are more beneficial for Muslims to
have. As Musannaf collections are based on themes so they help in studying for a
particular topic. A person can directly refer to the topic they require knowledge about
without having to go through various narrators to find the ahadith they need to study.
Muslims gain guidance on specific topics like Salah, Saum, Zakat and Hajj etc and learn
specifics about them like what to do and what not to do while practicing them. A Muslim
planning to go for Hajj can directly refer to the topic of Hajj to learn all that they need to
know about it. As the laws are also based on themes, they also help forming the laws on
newly raised matters. When scholars come together to establish a new ruling based on a
newly raised issue, they refer to the related topic in Musannaf collections to use Ahadith to
come about a decision; using it individually, or by using Hadith along with ljma or Qiyas.
Referring to Musannaf collections saves time which is an asset for all humans.
4- M/J 2019 Paper 22/Q2
Q) a- Write an account of the compilation of Hadiths during the period of the Successors of
the Successors (tabi' altabi'in). [10]

Ans) Compilation of Hadiths during the period of the Successors of the Successors (tabi'
altabi'in) is considered as the Golden Age of Hadith compilation and many hundreds of
thousands of Hadiths were compiled by the Successors of the Successors. During this
period, Hadith scholars established rules of Matn and Sanad to sift through the Hadiths to
categorise them and include them in their collections. Many jurists combined the two
categories of musnad and musannaf in the form of sunan / sahih books. A sunan was
organised topic-wise and thus could be easily used as legal reference, and it focussed on
Ahadith-e-Nabavi with full isnads.

Compilers of Hadiths made several checks to confirm the reliability of the narrator and the
authenticity of the Hadith they related. Some of the checks are; The narrator must be a
person Muslim of faith. The chain of narrators must be complete and continuous. The
narrator must be known for his truthfulness and honesty. He should be at an age where he
understands the significance of what he hears and realises that the slightest change may
change the meaning of the Hadith. He should report exactly as he heard the Hadith. The
text should not be contrary to what the Qur'an has to say. It should not be against common
sense or other verified Hadiths. It should not praise an individual, tribe or place etc.

Sahih Bukhari was compiled by Imam Bukhari. Imam Bukhari began the study of Hadith in
the age of less than ten years. He didn't only Memorize Ahadith from the books but also
learned the biography of all the narrators who took part in transmission of any hadith, their
date of birth, death and so on. He travelled throughout the Muslim world for nearly 40 years
for the collection of Ahadith. He had collected more than 600,000 Ahadith and it is
reported that he also had memorized them. Form this huge collection of Ahadith he
compiled his book Al-Saheeh following very strict rules. He didn't accept any tradition
unless the narrators were found reliable, of high grade of personal character and literary
and it was proved that one narrator met the other. Out of huge number of 600,000 he
included only 7397 Ahadith in his Al-Sahih. He divided all these Ahadith into chapters as
per their topics like Faith, Salah, Saum, Taharat etc. In these Chapters, many Ahadith were
repeated in his book and if repeated traditions are taken away then the total is 2762
Ahadith. Hе stated Ahadith with their Isnad and discussed the classification of every
hadith. His books deal with the biographies of the reporters (Tarikh), criticizing and
authenticating the reporters of Ahadith. Due to his extremely careful work under rigid rules
his collection is said to be the most authentic book after the Holy Quran. Bukhari has said,
"I have not included in the book al - Jami' other than what is authentic and I did not include
other authentic hadith for the sake of brevity."

Sahih Muslim was compiled by Imam Abdul Hussain bin Muslim. He visited almost all the
centers of Islamic learning for the collections of Ahadith. Among his many works his Sahih
was the most important one. From the 300,000 Ahadith collected he mentioned only 9200
Ahadith in his Sahih. Sahih Muslim is divided into 43 books, containing a total of
approximately 4000 narrations excluding repetitions. He too divided all Ahadith into
different chapters as per their theme/topic. He stated every hadith (matn) with its chains of
narrators (isnad) and then discussed the classification of hadith. Imam Muslim also wrote
a Muqaddama in the beginning of his compilation and that is full of knowledge about the
science of Hadith. Imam Muslim was benefited from Imam Bukhari as he was Imam
Bukhari's student. He was also influenced of Bukhari's method and inspired by his teacher.
Once he visited Imam Bukhari and kissed his forehead saying, "Let me kiss your feet, O
Master of Muhaddithun & Doctor of Hadith". His collection is considered as next or same
as Sahih Bukhari in authenticity.

These two collections are collectively called Al-Saheehain, the two most authentic
collections. If both reported a Hadith, it has the highest level of reliability and called Agreed
upon. There are four other books that were compiled during the period of successors of
successors and are considered of the highest rank and they are also a part of Sahah Sitta
or six most authentic books of Ahadith. Their names and authors are; Sunan Nisai by Imam
Nisai, Sunan Abu Daud by Imam Abu Daud, Jami Tirmidhi by Imam Tirmidhi and Sunan Ibn-
e-Majah by Imam Ibne Majah.

Among the collections of Shia hadith four collections have gained the most prominence.
These collections are as worthy to Shia community as Sahah Sitta are for Sunni Muslims.
They include not only the sayings of Prophet Mohammad (PBUH) but also the sayings and
guidance of Imams. Their names are Kitab-alKafi of Shaikh Kulayni, Man La Yahdhurul
Faqih of Shaikh Saduq, Tahzib-ulAhkam by Shaikh Tusi & Al-Istibsar by Shaikh Tusi.

5- M/J 2018 Paper 22/Q2

Ans) During the lifetime of Prophet Muslims did not feel the need to write down a hadith as
it was mostly preserved in their memory and hearts. Moreover, Quran was in the process of
revelation and the Prophet in the beginning prevented them from writing down Hadith as he
was afraid that they might mix up the words of the hadith with that of Quran. He said, “Omit
if you have written anything from me other than Quran.” Later he allowed them, when he
was convinced that they would be able to distinguish between the Hadith and Quran. He
said to Abullah bin Amr, “Write down, for I only speak truth.”

Those who memorized the Hadith were mainly Abu Hurairah, Abdullah bin Umar, Aisha and
Anas bin Malik.

Prophet had encouraged his companions for the preservation of hadith. He himself would
give instruction about the transmission of what he taught. Prophet said, "Preach what you
hear me saying". On the occasion of farewell pilgrimage he further said, "Those who are
present should carry the message to those who are absent."

The four Rightly Guided Caliphs were close Companions of the Prophet (pbuh). They
followed his Sunna closely and after the end of their caliphate it became important to
compile the Prophetic Hadiths so that future generations could use the Prophet's example
to clarify and resolve questions and disputes.

Some people fabricated Hadiths. Overzealous teachers, perhaps with the best of
intentions, made up Hadiths to advance the teachings of Islam. Example of this can be
taken from the time of Caliphate of Abu Bakr when false prophets used to claim that they
receive revelation from Allah. Moreover, some appostates attributed Hadiths to the
Prophet (pbuh) that were false.

The close Companions of the Prophet (pbuh) were also passing away due to age or wars,
and a need was felt to preserve the Hadiths of the Prophet (pbuh) even more with their
demise.

The increasing number of people accepting Islam needed guidance on the Islamic way of
life and wanted to follow the pattern of conduct set by the Prophet (pbuh) so it was
necessary to compile hadiths.

Hadith is the primary sources of Islamic law so compiling it was a must. It is used in
explaining Quranic verses. Even Quran cannot be understood by new generations without
taking help from hadith. It is used to give a ruling; it is used to frame a law when ljma and
Qiyas are used. Islamic jurisprudence was developing rapidly and needed a compiled
collection of authentic Hadiths as source material.

With the passage of time many Ahadith of different levels in authenticity got messed up.
So, they first set the rules of checking and the made collection of Sahih and Hasan
Ahadith. They even made the collections of Daif and Maudu Ahadith to save Ummah from
misguidance. Mostly they made collections of Hadith for the guidance of common
Muslims who can't differentiate between Sahih and Daif.

b- In your opinion, can Islam be practiced without Hadith? [4]

Ans) In my opinion, Islam cannot be fully practised without the Hadiths. The Qur’an is the
main and most important source of guidance for Muslims, teaching beliefs such as
Tawhid, the belief in prophets, and the Day of Judgment. However, the Qur’an does not
always explain in detail how to perform every act of worship or follow Islamic laws in daily
life. This is why Hadiths are very important. For example, the Qur’an commands Muslims
to pray, but it does not tell the number of daily prayers, the rakats, or the exact actions in
Salah. The Prophet Muhammad (PBUH) showed the correct way to pray through his sayings
and actions. Without his Hadiths, Muslims would not know how to perform their five daily
prayers properly. The same applies to fasting, zakat, and Hajj; their details are taught
through Hadiths. The Qur’an gives the foundation, while the Hadiths explain and complete
it. The Qur’an itself commands Muslims to obey the Prophet (PBUH), which means
following his Hadiths. Therefore, the Hadiths are necessary to practice Islam completely
and correctly in everyday life.

6- Other four marks

Ans) Firstly, his primary focus was to establish Islam. In the early days of his prophethood,
the Prophet Mohammad (PBUH) was more concerned about the flourishing of Islam. He
(PBUH) first intended to take the Islamic mission into the hearts of many and then to work
on preservation of Islamic teachings in memories and writings both. Secondly, it was to
give more priority to the writing down of Quranic revelations. He (PBUH) wanted his
companions to focus more on the writing down of Quranic revelations as Quran is the
foundation of all Sharia laws and guidance. Thirdly, he wanted to ensure the clear
discrimination of his sayings and the words of Allah. He (PBUH) didn't want his
companions to be confused between the words of Allah and his sayings. Therefore, he
initially asked them write down only Quranic revelations and simultaneously he (PBUH)
guided and trained them to differ between his sayings and the sayings of Allah. Lastly, once
he was confident that companions were fully able to discriminate between Quran and
Hadith, he (PBUH) encouraged them to write down Ahadith.
Q2) Briefly discuss why the need arose during the early Islamic period to compile the
Hadiths of the Prophet. [4]

Ans) The need of compiling the Ahadith of Hazrat Mohammad (PBUH) arose few years after
the death of Mohammad (PBUH). The companions of Prophet (PBUH) had spread far and
wide. There were different centres established around the residents of senior companions
who lived in different parts of Islamic Empire. The students used to learn Ahadith in these
centers. However, the students were not satisfied with the knowledge they received from
one, center as that companion may not have known all the Ahadith of Mohammad (PBUH).
In result of this, the students had to travel in different parts of Islamic Empire to learn most
of the teachings of Mohammad (PBUH). As Muslims were eager to guide themselves so as
they were keen to guide the future generations by the teachings of Mohammad (PBUH) as
closely as they could. Therefore, for the ease of future generations they felt the need of
compiling Ahadith. They brought most of the Prophet (PBUH)'s teachings at one place
making it convenient to learn most of the Ahadith from one Book rather than learning them
by travelling wide all over the Islamic Empire.