from the Seerah of Muhammad

of the sciences of “Asma ‘ur-Rijal” and “Jarh and Ta’dil” have devoted their lives to examine the
reporters of Hadith on that criteria. Their task was to judge the memory power of each narrator and
to record objective opinions about them.
2. Discussions
The second source of preservation of Ahadith was by mutual discussions held by the Sahabah (raa).
Whenever they came to know of a new Sunnah, they used to narrate it to others. Thus, all the
Sahabah (raa) would tell each other what they had learnt from the Prophet (saaw). This was to
comply with the specific directions given by the Prophet (saaw) in this respect. Here are some
Ahadith to this effect:
“Those present should convey (my Sunnah) to those absent.” (Bukhari)
“Convey to others on my behalf, even though it be a single verse.” (Bukhari)
“May Allah grant vigor to a person who listens to my saying and learns it by hearL until he
conveys it to others.” (Tirmidhi)
“You hear (my sayings) and others will hear from you, then oth ers will hear from them?.”
(Abu Da’wud)
The Prophet (saaw) motivated the Sahabah (raa) to study the Ahadith in their meetings. The word
used for this study is Tadarus which means “to teach each other.” One person would narrate a
particular Hadith to the other, and in turn, he would repeat it to the first, and so on. The purpose was
to learn it correctly. Each one would listen to the other’s version and correct his mistake, if any. The
result of this Tadarus (discus sion) was to remember the Ahadith as firmly as possible. The Prophet
(saaw) has held this process of Tadarus to be more meritorious with Allah (swt) than the individual
rituals of worship throughout the night.
The Prophet (saaw) said: “Tadarus of knowledge for any period of time in the night, is better
than spending the entire night in worship” (Jam’ia Bayan at urn lbn Adul Berr) [the word
‘knowledge’ in the era of Prophet (saaw) was used to connote knowledge related to the Qur’an and
the Sunnah.]
Moreover, the Prophet (saaw) has also warned, that it is a major sin to hide a word of ‘knowledge’
whenever it is asked for:
“Whoever is questioned pertaining to such knowledge that he has and thereafter conceals it,
will be bridled by a rein of fire.”(Tirmidhi)
At another occasion the Prophet (saaw) explained that the concealment of ‘knowledge’ is in itself a
major sin, even thought the person having that knowledge is not asked about it. He (saaw) said:
“Whoever conceals knowledge which can be benefited from, will come on the Day of
Judgement bridled with a rein of fire.” (Jam’ia Bayan Al Ilm Ibn Abdul Berr)
The Hadith makes it clear that the disclosure of knowledge is an inherent obligation on each
knowledgeable person, no matter whether he is asked about it or not.
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