Definition of the term ‘Hadith’ Hadith is from the Arabic root word ha-da-tha, which literally means news, conversation, a tale, a story

or a report. Hadith also means new or recent as opposed to old. In general, the term Hadith has been used severally in the Qur’an to mean:

i. The Qur’an itself: (Al-Qalam, 68:44) ii. A historical story: (Taha, 20:9) iii. A general conversation: (At-Tahrim, 66:3)

However, like other Arabic words (e.g. salah, zakah), its meaning changed. Consequently, the term hadith began to be used exclusively for general life of the Prophet (saw) from his actions, sayings and approvals. Therefore, Hadith is whatever is transmitted from the Prophet (saw) of his actions, sayings, tacit approvals, or physical characteristics.

The evolution of Hadith

The Prophet (saw)’s sayings and actions were primarily based on revelation from Allah and therefore is considered a fundamental source of guidance second only to the Qur’an. Allah in the Qur’an said concerning the Prophet: “... Nor does he speak from [his own] inclination.” (Qur’an 53:2-3). Hadith shows how the commandments and teachings mentioned in Qur’an can be put into practice. Therefore, just like the Qur’an, it did not come up all at once but gradually from time to time in the following manner. a) Through the Prophet’s own initiative

Since the Prophet (saw) was guided by revelation in his personal life, his character and social interactions became prime examples of moral conduct for humankind. As a teacher and a guide to Islam, he initiated a number of teachings from his ownself – with guidance from Allah, with the urge of spreading the message of the religion of peace to the Arab world. E.g., he (saw) said, “Part of the perfection of one’s Islam is his leaving that which does not concern him.” b) As response to questions of his companions

The companions had problems and queries that needed assistance, whether in religious matters, work, home or even relationships. In order to obtain the information to fill this gap, they questioned the Prophet (saw). Through questions and answers, the Prophet (saw) passed knowledge to his companions. Aisha says that a woman asked the Prophet how to take a bath after menses. He replied, “Take a piece of cloth perfumed with musk and clean the private parts with it thrice.” The Prophet felt shy and turned his face. c) As a demand of circumstances

There were certain circumstances where the Prophet (saw) reacted or commented – which in turn constituted hadith, especially if there was no clear direction in the Qur’an regarding such issues. For instance, a young man next to the prophet was eating without table manners, passing his hands all over the plate. The prophet said unto him, “Mention Allah’s name (i.e., say Bismillah before starting to eat), eat with your right hand, and eat from what is near you.”

d) As an interpretation of the Qur’an

Allah has protected the Qur’an from change by entrusting the explanation of its meanings to the Prophet (saw). “And I revealed to you the Reminder (Qur’an) in order that you explain to the people what was revealed to them.” (An-Nahl 16:44)

A number of traditions were formulated as a result of the Prophet’s comments regarding some verses of the Qur’an. E.g., in the Qur’an, (Al-Baqara, verse 43), Allah instructs the believers to offer salah and pay zakah. The Prophet (saw) further explained how to offer salah and pay zakah, by saying “Pray as you saw me pray,” and he specified that 2.5% of surplus wealth, for a year should be given as zakah.

Forms of Hadith

It is important to note that every aspect of the Prophet (saw)’s life is equally important because his speeches, actions, silence and attributes were guided by Allah. The Qur’an attests that; “Nor does he speak from [his own] inclination. It is not but a revelation revealed.” (Quran 53:3-4)

The hadith of the Prophet (saw) can be broken down into three broad categories with respect to how it conveys the meaning of Islamic legal rulings. All these categories are used equally as evidence for establishing Islamic legal rulings. They are as follows.

i. Qaul (Verbal Statement) The first of the forms of hadith is the verbal statement. These are the rulings that the Prophet (saw)

conveyed to us by his words. An example of this would be when he said, “Actions are judged only by their intentions”

ii. Fi’il (Actions) The second category is the practical or actions. These are the matters that the Prophet (saw) taught

us through his actions. Such hadith are often related with wordings like, “The Prophet (saw) used to do such and such.” E.g., Aisha reported that the Prophet (saw) loved to do everything starting with the right side - putting on shoes, walking, cleaning himself, and in all his affairs generally.

iii. Taqrir (Tacit Approvals) The other category of hadith is the tacit or silent approvals. This occured when the prophet (saw)

reacted to a companions’s statement or action without saying anything. His (saw) silence in this context reveals to us the legality of what was being done or said. For example, the Prophet (saw) did not eat an allegator’s meat in the same company of the companions who ate it.

NB: Swifaat (attributes). It should be known that the Prophet’s (saw) descriptions, like the physical and moral traits, e.g., his complexion, gentleness, and the rest of his attributes are also included in the categories of hadith.