Syllabus and notes for

Hadith two (2)

Categories and Types of Hadith and Sunnah

“In the religious literature of Islam these two terms are considered to be

synonymous with each other .there is, however ,a slight difference in

them .the word Sunnah means precedent and custom .in the technical

sense it implies the doings and practices of the holy Prophet Muhammad
(pbuh)
only. Sunnah is thus a concrete implementation, a tangible form and

the actual embodiment of the will of Allah in the form of the holy

Prophet Muhammad ’s deeds. Hadith originally means a piece of

(pbuh)

news ,a tale ,a story or a report relating to a present or past event .in the

technical sense it stands for the report of the words and deeds ,approval

or disapproval of the holy Prophet Muhammad (pbuh)”

1. Qawli Hadith - What Prophet Muhammad (pbuh) said and spoke

himself.
2. Fi’ali Hadith- The action of Prophet Muhammad (pbuh)
what he

performed and demonstrated.

3. Taqriri Hadith- which comes from Prophet Muhammad (pbuh) Silence

regarding any action.

There are two kinds of Hadith according to the nature of words of

Hadith.

4. Hadith Nabawi- which contains the words that Prophet Muhammad

(pbuh) (pbuh)
spoke himself. For example Holy Prophet Muhammad said

“All actions are judged by intentions”

5. Hadith Qudsi– which contains the words from Allah. For example,

when Allah completed creation, He wrote in His book which is with

Him above the throne. “Truly My mercy overcomes my wrath.

6.Matn: In other we can say in a written form. It is the main passage

which is the actual center of attraction for the reader. It normally tells

about the right way of actions in different circumstances of life.

7.Isnad: “Every Hadith has two parts. The first part consists of a chain

of names. This is called the sanad, plural Isnad, which means support

because it is the authority for the genuineness of the Hadith.

8.Tae’raf/Introductory Text: The earlier portion of main substance

which acts as a groundwork for further lesson present in the Saying. It

usually acts as a reference towards the deeds or personality of the Holy

Prophet Muhammad (pbuh) Muhammad (pbuh).

9.Musnad: means “supported”.Isnad being reported by a well-known

(pbuh)
companion of the Holy Prophet Muhammad although final narrator

might not be with Him at that time.

10.Muttasil: means “Continuous”. The one with undisturbed Isnad

relating back to rightful friend or its heir.

11. Aziz: meaning “Rare, Strong”. The one having only two reporters in

its Isnad.or Aziz is used of a tradition coming from one man of sufficient

authority to have his traditions collected when two or three people share

in transmitting them.
12. Gharib: meaning “Strange”. Saying of Holy Prophet Muhammad
(pbuh)
with only one narrator in its Isnad. According to Imam Tirmidhi a

hadith is classified gharib for one of the following reasons.

(a) It is narrated from one chain only.

(b) There is some addition in the text.

(c) It is narrated through various chains of transmitters but having within

one of its chains an addition in the sanad.

13. Munkar: meaning “Denounced”. A Hadith belonging to a weak

reporter.

14. Mudraj: meaning “Interposed”. The one having some adding up of

words to the authentic Hadith by its narrator.

15. Mawdu`: meaning “Fabricated”. Hadith having wording opposite to

the confirmed Prophetic traditions.

****************
Contribution of Scholars to Hadith Literature

1. Shah Wali Allah

“To start with the family of shah had migrated from Arabia to Iran and after

settling there for years it came to India .His forefathers had settled in

Raohtak, about thirty miles from Delhi .the first of his ancestors who

migrated to India was sheikh shams –ud-din mufti ,who might have come

to India in the late seventh century or early eighth century A.H. Shah Wali

Allah’s grandfather ,sheikh Wajib –al-din served in the army of Aurangzeb

.he had three sons Abdul Raza Muhammad ,sheikh Abdur Rahim and

sheikh Abdur Hakim. Sheikh Abdur Rahim(b.1054/1644)was the father of

shah wali Allah .he was a Sufi ,and a great theologian who laid the

foundation of the Madrassa Rahimiyah near Firoz Shah Kotla.Qutb-al-din

bin Abdur Rahim commonly known as Wali Allah Dehlavi was born on

4thShawal 1114/22th February 1703,AD in a village at Pahulat Muzaffar

Nagar ,he had his early education in the seminary of his father ,madrassa–

i-Rahimiyah and mastered all the important traditional sciences at the age

of fifteen and married to a daughter of his maternal uncle ,Sheikh

Ubaidullah .one of the important characteristics of the madrassa was that a

greater emphasis was laid upon the Quranic studies with lesser from the

commentaries. In 1143/1730 Wali Allah went on a pilgrimage to Makkah

and Madina Munawara and stayed in Hijaz for 14 months before returning

to India in 1145/1732.he took advantage of his stay in Madina Munawara to

learn hadith from eminent scholars like Tahir –al-Madani, Abd Allah bin

Salim al-Basari and Taj-al-Din al-Kali all of whom he held in high esteem

.after he return from Hijaz he devoted himself to writing along with his old

profession of teaching . he died in 1176/1762,the author of more than forty

works .he lies buried in the family graveyard beside his father and is

equally illustrious son ,shah Abdul Aziz –al-Dehlavi in the Menhdiyan

cemetery of old Delhi behind the modern central jail. His chief works are:

1: Hujatulla baligah 2:Al-Musawwa- fi- Ahadith –al-Muwatta,3: AL-Qawl –al-

Jamil-fi-Bayan –sawa-al-sabil.

Abdul Haqq MuhaddithDehlavi,

“Sheikh Abdul Haqq Dehlavi ,born in 1052/1642,He was the first person who

introduced the work of hadith in India writing and teaching a famous Sufi saint of

the age .he was a nephew of the celebrate writer Rizqullah .he wrote Zikr-ul-Muluk

which very high in the historical literature of medieval India .it is a concise history

of India from Shahabuddin Muhammad Ghuri to Akbar .as the author had some

other literary works in hand ,he could not bring the work up to date .Nawab

Murtaza khan sheikh Farid requested sheikh Nur-ul-Haqq (son of sheikh Abdul

Haqq) to complete is father’s work. Nur-ul-Haqq-Szubdat-ut- Tawarikh which was

completed during the reign Jahangir ,is in a way ,a continuation of sheikh Abd- ul

Haqq’s work .a pupil of Shah Waliullah of Delhi.

Some of his famous works:

1: lam-Aat –tu-Tanqeeh-fi –sharh-Mishqatil-Masabeeh

2: Madariju-nubuwah.3: Zubdatul-aasar.4: A’dab –us-salihoon.5: Akhbar-ul-

akhbar.6: Zadul-muta –keen.7: Takmeelul-eiman and Taqwiyatul –Eimaan”1

Sayyid Muhammad Anwar Shah ibn Mu‘azzam Shah

Kashmiri

“Sayyid Muhammad Anwar Shah ibn Mu‘aẓẓam Shah al-Kashmiri al-Hindī;

November 16, 1875 – May 28, 1933) was a Kashmiri Islamic scholar from

former British India. During his career, he taught at a number of prominent

institutions, including the Darul Uloom Deoband which contains a gate named in

his honor. He authored a numbers books on Islam, which were published in Arabic

and Persian.

Anwar Shah Kashmiri was a native of Kashmir. He was born on

27th Shawwal, A. H. 1292/1875, in a Syed (Masoodi) family. At the age

of four and a half years he started reading the Quran under the

instruction of his father, Maulana Syed Muazzam Ali Shah. He was

fourteen years old when he left for Madrasas of Hazara.In 1311/1893 he

1
Encyclopedia Historiography of the Muslim world.vol.1 edited by. N.K.Singh, Global publishing house
New Delhi, accession number.536725, page no.229
came to Deoband. Then, in 1314/1896 he went to Rashid Ahmad

Gangohi and besides obtaining a Sanad (certificate) of Hadith, he also

acquired esoteric knowledge.

After graduating from Darul Uloom he taught for some time in

Madrasah Aminia, Delhi. In 1320/1903 he went to Kashmir. There, in

his district, he opened a Madrasah named Faiz-e A’am. In 1323/1905 he

went to perform Hajj. In 1327/1909 he came back to Deoband. Till

1333, he went on teaching books of Hadith without taking any salary.

He held the guardianship of Darul Uloom for nearly twelve years. He

resigned from guardianship in 1346/1927 and went to the Madrasah of

Dabhel in western India, where, till 1351/1932, he taught Hadith. He left

his family in 1887 and moved into the Madrasah in India. In 1889, he

relocated to Deoband, where he studied at the Darul Uloom. In 1894, he

began studying Hadith, work he continued after graduation from the

Darul Uloom in Gangoh.

Later life and death in 1908, Shah Married a woman of Gangoh The

couple had three sons and two daughters. His Elder son Azhar Shah and
younger son Anzar Shah Kashmiri became president of “Dar-ul-Uloom

Deoband”. In 1933, Shah became ill and traveled to Deoband for

medical care.[5] He continued addressing students there until the day he

died, 28 May 1933.He began his career teaching at Madrasah Aminiyah

in Delhi in 1897 before returning to Kashmir upon the death of his

mother in 1901. There, he taught at the Madrasah Fay’m for three years

before embarking on his Hajj to Mecca and Medina. He visited his

Deoband instructor Mahmood Hasan, who persuaded him to take a

position teaching in Deoband. When Mahmood Hasan himself

subsequently relocated to Medina in 1908Shah was given his position

teaching Hadith. He retained the position until 1927, when he departed

due to disagreement with management.”

******************
Definition of Ahadith-e Qudsi
Hadith –e-Qudsi is a particular term used by the learned scholars of hadith.”Qudsi” means

“pure” “holy” or “sacred”. Similarly Bait tul, Muqaddis means “the holy house” and Arze-

Muqaddisa “means “the holy land”. One of Allah’s name is “Quddus”.there for, theseHadithes
pertain to Allah and they are also turned as “Ahadith-e-Ilahi, or “Asur-e-Illahi.”The Prophet
(pbuh)
Muhammad some times quoted Allah through Hazrat Gabriel (peace be upon him) and

sometimes he quoted him to have stated certain statements, matters or words.

Hence Hadith-e-Qudsi can be defined as Allah has either revealed ,shown in the vision or sent
(pbuh)
the word through Hazrat Gabriel (peace be upon him) to His holy Prophet Muhammad and

he described the revealed visualized or delivered word in his own language .Hazrat Maulana Ali

Qari (Blessed be on him)has defined the terms in the terms that the chief of the narrators and the
(pbuh)
burning beacon of the trusted friends ,the Holy Prophet Muhammad quotes Allah to have

stated himself ,through Hazrat Gabriel ,through revelation ,inspiration or vision .He is fully

authorized to describe them in whatever words he pleases.

“Hadith Qudsi ,sacred or holy tradition ,also called hadith ilahi,or rabbani (divine tradition )is a

class of traditions which give words spoken by God ,as distinguished from hadith Nabawi

Prophetic tradition which gives the words of the Prophet Muhammad (pbuh) although hadith Qudsi

is said to contain God’s words ,it differs from the Quran which was revealed through the medium

of Gabriel, is inimitable ,is recited in the “salat” and may not be touched or recited by the

ceremonially unclean. Hadith Qudsi does not necessarily come through Gabriel, but may have

come through inspiration (ilham) or in a dream. 2

“Hadith –e-Qudsi “as well as “the Holy Quran” is the word of God, then what is the difference

between the two? It is the question, generally asked. But the authentic books depicted and the

learned theologians have given a very vivid and clear explanation for it .the above cited

definition of the Ahadith –Qudsi show that they were either revealed ,conveyed through Hazrat

Gabriel. Inspired or shown in the vision to Prophet Muhammad (pbuh) and was given full

2
”. (The Encyclopedia of Islam, new Edition .vol.3 rd 1971.page no.28)
Liberty to narrate and describe them in his own language in whatever style or manner he pleased.
(pbuh)
But the Quran had always been revealed to the Holy Prophet Muhammad through Hazrat

Gabriel. Its word is exactly the same as sent from the preserved Tablet. The holy Quran has

always been copied systematically without the least change .this is not the case with Ahadith –e-

Qudsi. If one recites Ahadith –e-Qudsi in prayer it will never he valid. Only the text of the only

Quran can be recited in the prayer .the holy Quran is the miracle while Ahadith –e-Qudsi are not.

He who refuses to believe in Quran is kafir but he who refuses to believe in Ahadith-e-Qudsi is

not a kafir. Briefly speaking, the only Quran is the exact word of God. Written and arranged

systematically without the least change throughout the ages and times, is the miracle and will

continue like this till eternity. Hadith –e-Qudsi is not the exact word of God. It is not a miracle

.its arrangement is not systematic .the sense is conveyed to the people in the language of Hazrat

Muhammad (pbuh). One thing more must be kept in mind that as there is a difference between the

Holy Quran and the Ahadith –e-Qudsi so is the difference between Ahadith-e-Qudsi and other

Ahadith .the other Ahadith have no pertinent with Allah .they were neither revealed ,inspired

,shown in vision nor delivered to him by Hazrat Gabriel. “Ahadith-e-Qudsi “in restricted sense of

the term are very few. These which directly pertain to Allah were considered “the holy word by

the learned theologians of the former age but the theologians of the latter age have included all

those “Holy word “which the Holy Prophet Muhammad (pbuh) has quoted Allah to have stated.

********************
THE LIFE AND WORKS
Of
'IMAM BUKHARI (ra)
Introduction
Who is not aware of Hadhrat Imam Bukhari (R.A) and his kitaab
‘Saheehul- Bukhari’?

However in this present day, the majority of Muslims use his kitaab to
refer to whenever in need of a supporting reference for their actions or
deeds without the knowledge of the life of the great author. Kitaabe-
Bukhari has been given the status of being the most authenticated
book after the Holy Qur’an.

The famous and respected Muhaddith, Imam Bukhari’s (R.A) genealogy

is as follows: Mohammed Ibn Ismail Ibn Ibrahim Ibn Mugheera Ibn
Bardizbah.

His father Ismail was a well-known and famous Muhaddith in his time
and had been blessed with the chance of being in the company of Imam
Malik, Hammad Ibn Zaid and also Abdullah Ibn Mubarak (R.A.).

Imam Bukhari (R.A) was born on the blessed day of Friday 13 Shawwaal
194 (A.H). He had lost the use of his eyes in the early stages of his
childhood. However, due to the pious and lengthy prayers of his
mother his eyesight was returned miraculously. The news had reached
his mother through a dream in which Hadhrat Ibrahim (A.S) had
appeared and said, "Due to your bountiful and sacred prayers Allah
Ta’alaa has returned the eyesight of your son."

The dream was proven to be true in the morning.

Ismail the father of Imam Bukhari (R.A) had died in Imam Bukhari’s
childhood, leaving him in the care of his mother where he was
nourished with love and care. At the age of sixteen after having
memorized the compiled books of Imam Waki and Abdullah Ibn
Mubarak, he performed Haj with his elder brother and mother. After
the completion of Haj Imam Bukhari remained in Makkah for a further
two years and upon reaching the age of eighteen headed for Medinah,
and spent his nights next to the grave of the Prophet (saw) compiling
the books of ‘Qadhaayas-Sahaabah Wat-Taabi’een’ and ‘Taareekhul-
Kabeer’ with the moonlight as a means of lighting.

Imam Bukhari (R.A) traveled a great deal in order to expand his

knowledge. He made two trips to Syria and Egypt and stayed six years
in Arabia. He also happened to return to Kufa, Baghdad and Basra four
times and at times remained there for a period of five years. Also at Haj
season he used to return to Makkah.

Teachers
Imam Bukhari ( R.A) first started listening and learning ahaadeeth in
205 A.H., and after profiting from the Ulamaa of his town he started his
travels in 210 A.H. There are a great number of teachers from whom
Imam Bukhari (R.A) actually gained his much respected knowledge. It
has been known to be said by Imam Bukhari (R..A) himself that, "I have
written ahaadeeth from 1080 different people all of whom were
scholars." However, he profited most from Ishaq Ibn Rahway and Ali
Ibn Madeeni (R.A). Imam Bukhari (R.A) has narrated ahaadeeth from
Ulamaa of five different categories. He has also narrated ahaadeeth
from his students believing in the fact that no person shall be titled a
scholar of ahaadeeth until he has narrated from his elders, youngsters
and contemporaries.

Students
Imam Bukhari (R.A) also had a vast amount of students. It has been
stated that approximately 9 000 people were privileged to sit in his
lessons where he taught his Kitab ‘Sahih-Ul-Bukhari’. There were
travelers amongst these from all corners of the world in order to join
these pious sittings and to be honoured with a glimpse of the
knowledge that he held and which never failed to astonish anybody.

Memory
Imam Bukhari’s (R.A) memory was considered to be inhuman, for as
soon as the praying of a hadith would finish Imam Bukhari (R.A) would
repeat it orally. It has been known that in his childhood he had
memorized 2 000 ahaadeeth.

There is one spectacular incident which took place in Baghdad when

Imam Bukhari (R.A) took up temporary residence there. The people
having heard of his many accomplishments, and the attributes which
were issued to him, decided to test him so as to make him prove
himself to them. In order to do that they chose one hundred different
ahaadeeth and changing the testimonials and the text of the ahaadeeth
they were then recited by ten people to Imam Bukhari (R.A).

There was a crowd of gathered people from within and outside the city
to witness the outcome of such a test. When the ahaadeeth were
recited Imam Bukhari (R.A) replied to all in one manner, "Not to my
knowledge." However, after the completion of all the ahaadeeth Imam
Bukhari (R.A) repeated each text and testimonial which had been
changed followed by the correct text and testimonial, such was the
memory of Imam Bukhari (R.A).

Death
It was here that he spent the month of Ramadan and in the month of
Shawwaal headed towards Samarqand, where death found him whilst
he was traveling. Imam Bukhari died in the month of Shawwaal 256
A.H., at the age of 62.

******************
Life and works of Imam Muslim
His full name is Abu Al-Husain Muslim ibn Al-Hajjaj ibn Muslim ibn
Ward ibn Kushadh Al-Qushairy An-Naysabur. Imam Muslim considered
as an outstanding and eminent authority of Hadith. He is one the leading
scholars and memorizers of the Prophet’s (S.A.W.) narrations and
Hadith. His Hadith collection “Sahih Muslim” is regarded as one of the
two most authentic books of Hadith, alongside Sahih Al-Bukhari.

Imam Muslim’s Birth and Early Life:

Imam Muslim was born in 202 AH (817 CE) or 204 AH (819 CE) or
206 AH (821 CE) in Nishapur, Abbasid province of Khurasan (present
day located in Iran). He belonged to a noble Arab tribe called ‘Qushair’.
In a family of knowledge and good conduct, for his father was a regular
attendant of the circles of knowledge and upright man, and in a town
replete with Islamic knowledge, Abu Al-Husayn Muslim grew up stuck
on knowledge. He began his knowledge journey in his tender age, as
Imam Adh-Dhahaby said:
“The beginning of his Hadith learning was in 218 AH under Yahya
ibn Yahya At-Tamimi and he performed Hajj in 220 AH while he
was still beardless.”
It means that he was then about 12 years old or less when he attended
the circles of Hadith.

Imam Muslim’s Pursuit of Knowledge:

Imam Muslim started learning Hadith under the scholars in his town
Nishapur, then he began his long scientific journeys at an early age. As-
Siyuti said:
“He (Imam Muslim) traveled to Basra when he was 14, then he
went to Hejaz to perform Hajj and study Hadith under the Imams
of Hadith in Makkah and Madinah. After that, he traveled to Egypt,
the Levant, Iraq and returned to Ar-Rayy and then Khurasan. He
remained about 15 years pursuing knowledge of Hadith during
which he met many Sheikhs (Islamic Scholars) and collected
more than 300,000 Hadiths.”
He traveled to these places more than once without any tiredness or
wearisome. In these tours, he bent on knowledge seeking, scrutinizing
the narrators of Hadith and gaining the fruits of knowledge.

Imam Muslim’s Teachers (Sheikhs):

Imam Muslim studied under a great deal of scholars of Hadith and
narrated Hadiths from numberless people. Among the prominent
scholars from which Imam Muslim narrated Hadiths were:

1. Abdullah ibn Maslamah Al-Qanaby

2. Yahya ibn Yahya An-Naysabury
3. Qutaybah ibn Said
4. Said ibn Mansur
12. Abdullah Ad-Darimi

Imam An-Nawawi Said:

“He (Muslim) took Hadith from Yahya ibn Yahya, Ishaq ibn
Rahuwayh and others in Khurasan, and from Muhammad ibn
Mahran Al-Jammal, Abu Ghassan and others in Ar-Rayy,
from Ahmad ibn Hanbal, Abdullah ibn Muslim Al-Qanabi and
others in Iraq, from Said ibn Mansur, Abu Musab and other in
Hejaz, from Amr ibn Suwad, Harmalah ibn Yahya and others in
Egypt, and from many others.”
Imam Muslim’s Writings:
Besides Sahih Muslim, he wrote many other books on the Hadith and the
most important of which are:

1. Al-Musnad As-Sahih (Sahih Muslim)

2. At-Tamiyiz
3. Kitab Al-`Ilal
4. Kitab Al-Wuhdan
5. Kitab Al-Afrad
6. Kitab Al-Aqran
7. Kitab Al-Mukhadramin
8. Kitab Awham Al-Muhaddithin
9. Kitab At-Tabaqat

The mentioned books are some of Imam Muslim’s important work and
not a complete list of his writings.

The Sahih Muslim of Imam Muslim is regarded as next to Sahih Bukhari

in accuracy and authenticity. Any tradition which is accepted by
both Imam Bukhari and Imam Muslim has been termed as “agreed
upon” and these “agreed upon” traditions are considered to be the most
reliable and authentic.

Imam Muslim’s Death:

Imam Muslim lived for 55 years and died on the evening of Sunday, 24
of Rajab, 261 AH (875 CE).
******************
 One Great Proof for the Authentication of a Hadith
When it has been clearly understood that to follow Islam and
the Qur’an is till the Day of Resurrection, and that it is
impossible for anyone to have knowledge and thus act upon
the laws and rulings of Islam and the Holy Qur’an without
following and imitating the Messenger of Allah. The Quran
demands us to follow, imitate and obey the Messenger of Allah,
it is necessary that the laws, orders and commands of the
Messenger of Allah are present before us (so that we can
‘follow’). It is apparent that the laws and commands of the
Messenger of Allah are not those that have been given by Allah
in His Book – the Qur’an, as it is quite sufficient as an obligation
upon us to follow these Divine commands. So, we must believe
after having stated all of this, that the laws and orders of the
Messenger of Allah, whose following and obeying has been
made obligatory upon as, are separate to those Divine
commands that are mentioned in the Holy Quran.

****************
The history of the compilation of Hadith may be
broadly divided into four stages:
1. The first stage relates to the period of the Prophet till 10
A.H.
2. The second stage is approximately from 11 A.H. to 100 A.H.
This is the period of Sahaba, the companions of the Prophet.
3. The third stage is from about 101 to nearly 200 A.H. This is
the period of the Tabiun, the disciples of the companions of the
Prophet.
4. The fourth stage is roughly from 200 A.H. to 300 A.H. This is
the period of Taba Tabiun, the disciples of the disciples.

******************
The Status of Hadith in Islam
It is very important to explain that the first and foremost primary
source of the Sacred Law (Shairiyah) is the Holy Quran. It is through the
clear and explicit commands and teachings of the Holy Qur’an that we
are obliged to follow the Messenger of Allah. This is because, without
the Messenger of Allah it is merely impossible for anyone to
understand the Quran; its explanations and meanings, and it is also
impossible to learn the detailed rulings of each and every obligation in
Islam.

Therefore, the Ahadith of the Messenger of Allah certainly form the

second source for the Sacred Islamic Law - the Shairiyah, as these are
the one and only means of gaining information as regards the
Messenger of Allah; his commands; his sayings; his actions; his
explanations and commentaries on the verses of the Holy Qur’an, all of
which are necessary for us to know in order for us to understand the
Holy Qur’an.

Now, let me mention a few of the many verses from the Holy Quran, in
which on innumerable occasions we have been commanded to follow
in the footsteps of the Messenger of Allah. Thus, making it obligatory
upon us to follow his teachings.

I. “O believers! Obey Allah and His Messenger and turn not away from
him after hearing him…” [Surah: 8 – al-Anfal, Verse: 20]

2. “And obey Allah and His Messenger and dispute not with one
another, otherwise you will show timidity…” [Surah: 8 – al-Anfal, Verse:
46]

3. “And we did not send any Messenger but that he should be obeyed
by Allah’s will.” [Surah: 4 – al-Nisa’, Verse: 64]

4. “O beloved! Say, ‘O people! If you love Allah, then follow me; Allah
will love you…” [Surah: 3 – Al-e-Imran, Verse: 31]

5. “Then, O beloved! By your Lord, they shall not be Muslims until they
make you judge in all disputes among themselves…” [Surah: 4 – al-Nisa,
Verse: 65]

6. “O believers! Obey Allah and obey the Messenger, and those who
have power of command amongst you, then again if there may arise
any difference amongst you, refer it to Allah and His Messenger…”
[Surah: 4 – al-Nisa’, Verse: 59]

7. “O you who believe! Obey Allah and obey the Messenger, and let not
your deeds go waste.” [Surah: 47, Muhammad, Verse: 33]
 It has been clearly established and proven from the above-quoted
verses from the Holy Qur’an that it is incumbent upon each and every
Muslim to follow the Messenger of Allah, and his teachings.
********************
There was no need for the writing of the Sunnah in the 1st
century Hijrah. In fact, there would have been some harm.
1. The Arabs of the time had very strong memories because books were
unavailable and writing uncommon, and also due to their lifestyle and
eating habits. That is, the harshness of the climate prevented them
from having an abundance of food, which then led to more alert and
keen minds.
2. The Quran needed time to settle in the minds of people before the
work on Hadith was begun so that it would not mix with the Quran in
their minds. During that period of time, the Arabs needed to retain
their strength of memory so that they could preserve the Sunnah in the
form of oral traditions, until the proper time for compilation
commenced. Had they been pushed to write the Hadith too soon, they
could have lost their powers of memory and retention.
3. At the end of the First Century Hijri. There was still a short gap in time
between the narrators and the Prophet (saw), so the fear of possibly
losing the Sunnah had not become plausible.
4. The dialect of the Arabs of the first century still had not changed from
the time of the Prophet (saw), so there was no fear of
misunderstanding or linguistic errors.
The nature of the way ahadith were preserved made it easy to transmit
them as oral tradition for the first few centuries.

******************
 Were Hadith Compiled During the Life of the Prophet?
BY OMAR ABDL-HALEEM

Compilation of Hadith during the Lifetime of the Prophet Muhammad

(saw)
THERE IS A common misconception among the students that that
Hadith was not written during the life of prophet(saw) .only later on did
it occur to the first generation of Muslims to write down the Sunnah. In
fact, the reality is that although the idea and importance of writing
down the Sunnah was immediately recognized, the official effort to
gather all of the Sunnah in books was delayed for other reasons. The
writing down of the Sunnah occurred during the lifetime of the Prophet
(saw). There are many ahadith that confirm this, such as the narration
of Abû Hurairah when he said:
There is no companion who has narrated more ahadith than I have,
except Abdullah ibn ‘Amr, for, indeed, he used to write and I could not
write. (Bukhari)
There is also a Hadith in which Abdullah ibn Amr ibn Al-Âṣ said:
I used to write everything that I heard from the Prophet œ in order to
memorize it, and (some companions) from Quraysh instructed me to
stop, saying: “Will you write down everything that you hear from the
Messenger of Allah even though he is a man [not an angel] who speaks
[sometimes] in anger and [sometimes] in pleasure?”
So I stopped writing and I mentioned this to the Prophet who pointed
to his mouth and said: “Write! For by Him in whose hand is my soul,
nothing comes out from this except truth’” (Aḥmad and Abû Dawud)
But one thing is very important that what was the reason the prophet
(saw) stopped sahaba to write anything from him except the Quran.
 The Prophet (saw) said:
Do not write anything from me; and let him who has written anything
from me besides the Quran, erase it. (Muslim)

▪ At first, the Prophet (saw) forbade the writing down of the Sunnah for
fear that it would be mixed with the Quran.
▪ When that fear was removed, he permitted the writing of the Sunnah.
▪ And so, at the end, writing of the Sunnah was made permissible before
he died.

▪ Do your self
▪ 1) Name of famous companions of
Prophet (saw) [male and female]
▪ 2) Name of famous hadith books