13. DEFINITION OF HADEETH
DEFINITION OF HADEETH
The Arabic word hadeeth basically means ‘an item of news, conversation, a tale, a story or a report,’ whether historical or legendary, true or false, relating to the present or the past. Its secondary meaning as an adjective is ‘new’ as opposed toqadeem, ‘old’. However, like other Arabic words (e.g. salaah, zakaah), its meaning changed in Islaam. From the time of the Prophet, his stories and communications dominated all other forms of communication. Consequently, the term hadeeth began to be used almost exclusively for reports which spoke of his actions and sayings.
Usage of the Word hadeeth
The term hadeeth has been used in both the Qur’aan2 and the prophetic traditions according to all of its linguistic meanings. The following three categories are the most notable usages. It has been used to mean:
1. The Qur’aan itself
“Then leave Me alone with those who reject this communication (Quran)…” Soorah al-Qalam, (68):44
“Indeed, the best form of communication is the Book of Allah…”3
2. A historical story
“Has the story of Moses reached you?” SoorahTaahaa, (20):9
“You may speak about the Children of Israel without …”4
3. A general conversation
“When the Prophet confided in one of his wives…” Soorah at-Tahreem, (66):3.
“Molten copper will be poured in the ear of whoever eavesdrops on the conversation of people who dislike him doing so or flee from him.”
Among the hadeeth scholars the term hadeeth means ‘whatever is transmitted from the Prophet of his actions, sayings, tacit approvals, or physical characteristics. Scholars of Islaamic Law do not include the physical appearance of the Prophet in their definition.
Importance of Hadeeth
1. Revelation
The Prophet’s sayings and actions were primarily based on revelation from Allah and, as such, must be considered a fundamental source of guidance second only to the Quran. Allaah in the Quran said concerning the Prophet:
“He (Muhammad) does not speak from his desires; indeed, what he says is revelation.” Soorah an-Najm (53):3-4
Therefore, the hadeeth represents a personal source of divine guidance which Allah granted His Prophet which was similar in its nature to the Quran itself. The Prophet reiterated this point in one of his recorded statements, “Indeed, I was given the Quran and something similar to it along with it.”
2. Tafseer
The preservation of the Quran was not restricted to protecting its wording from change. Were that the case, its meanings could be manipulated according to human desires, while maintaining its wording. However, Allaah also protected its essential meanings from change by entrusting the explanation of the meanings of the Quran to the Prophet himself. Allaah states the following in the Quran regarding its interpretation:
“And I revealed to you the Reminder (Quran) in order that you explain to the people what was revealed to them.” Soorah an-Nahl,(16): 44
Therefore, if one is to understand the meanings of the Quran, he or she must consider what the Prophet said or did regarding it. E.g. In the Quran, Allaah instructs the believers to offer salah (formal prayers) and pay zakaah (obligatory charity) in Soorah al-Baqarah, (2), verse 43. However, in order to obey these instructions correctly, one must study the methodology of the Prophet in this regard. Among his many clarifications concerning salah and zakaah, he instructed his followers saying “Pray as you saw me pray,”and he specified that 2.5%of surplus wealth,unused for a year, shouldbegivenaszakaah.
3. Laws
One of the primary duties of the Prophet was to judge between people in their disputes. Since his judgements were all based on revelation, as stated earlier, they must be considered a primary source of principles by which judgements are carried out in an Islaamic State. Allah also addressed this responsibility in the Quran saying:
“O believers, obey Allah, obey the Messenger and those in authority among you. If you dispute about anything, refer it to Allaah and the Messenger.” Soorah an-Nisaa, (4):59
Thus, hadeeths are essential for the smooth running of the law courts in an Islaamic State.
4. Moral Ideal
Since the Prophet was guided by revelation in his personal life, his character and social interactions became prime examples of moral conduct for Muslims until the Last Day. Attention was drawn to this fact in the following Quranic verse.
“Surely there is for all of you a good example (of conduct) in the way of Allah’s Messenger.”Soorah al-Ahzaab, (33):21
Consequently, the daily life of the Prophet as recorded in hadeeth represents an ideal code of good conduct. In fact, when the Prophet’s wife, ‘Aa’ishah, was asked about his conduct, she replied, “His character was the Quran.”
5. Preservation of Islaam
The science of narration, collection and criticism of hadeeth was unknown to the world prior to the era of the Prophet. In fact, it was due in part to the absence of such reliable science that the messages of the former prophets became lost or distorted in the generations that followed them. Therefore, it may be said that it is largely due to the science of hadeeth that the final message of Islaam has been preserved in its original purity for all times. This is alluded to in the Quranic verse:
“Indeed, I have revealed the Reminder, I will, indeed, protect it.” Soorah al-Hijr, (15):9
Hadeeth and the Sunnah
The term hadeeth has become a synonym for the term sunnah, though there is some difference in their meanings. Sunnah, according to Arabic lexicographers, means ‘a way; course; rule; manner of acting or conduct of life’. Sunnah, as a technical term in the Science of hadeeth, refers to whatever statements, acts, approvals, physical or character descriptions that are attributable to the Prophet along with his biography before or after the beginning of his prophethood. It is thus synonymous with the term hadeeth.
However, according to Usool al-Fiqh science (legal methodology), sunnah refers to only the statements, acts and approvals of the Prophet. It also refers to whatever is supported by evidence from the sharee‘ah; the opposite of bid‘ah.And in the Legalistic science of Fiqh the term sunnah refers to recommended acts authentically attributable to the Prophet; the does of which is rewarded and the non-doer is not punished. It is also used to refer to the opposite of bid ‘ah as in the statement: Sunnah divorce and Bid‘ah divorce.
According to its general definition, the Quran is the most important part of the sunnah conveyed by the Prophet. It may also be said that the hadeeths were the containers or storehouses in which the sunnah of the Prophet was conveyed during his lifetime and after his death.
THE STRUCTURE OF HADEETH
Musaddad told us that Yahyaa informed him from Shu‘bah, from Qataadah, from Anas from the Prophet that he said:
“None of you truly believes until he loves for his brother what he loves for himself.”12
Collected by al-Bukhaaree
This means that the Hadeeth scholar Muhammad ibn Ismaa‘eel al-Bukhaaree collected in his book of Hadeeths called Saheeh al-Bukhaaree the statement: “None of you truly believes until he loves for his brother what he loves for himself.” which he heard from his Hadeeth teacher Musaddad, who heard it from his teacher Yahyaa, who was informed by his teacher Shu‘bah that he heard it from his teacher Qataadah, a student of the Prophet’s companions, who heard it quoted by the Prophet’s companion Anas ibn Maalik from Prophet Muhammad.
COMPONENT
A Hadeeth consists of two main parts: the Sanad and the Matn.
The Sanad (also called Isnaad)
The list of the narrators of the saying or action of the Prophet is called the Sanad. For example, in the above Hadeeth the Sanad is: “Musaddad told us that Yahyaa informed him from Shu‘bah from Qataadah from Anas from the Prophet that he said:”
The Matn
The text of the Hadeeth or what the Prophet actually said or did is called the Matn. For example, in the above Hadeeth the Matn is: “None of you truly believes until he loves for his brother what he loves for himself.”
By Bilal Philips
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