Linguistic Meaning of Ḥadīth
The word “Ḥadīth” in the Arabic language is used in the sense of conversation, discourse, report, and something new.
In the Noble Qur’ān, this word has appeared in several places, such as:
فَلْيَأْتُوا بِحَدِيثٍ مِثْلِهِ إِنْ كَانُوا صَادِقِينَ
(al-Ṭūr: 34)
“Let them bring a discourse like it, if they are truthful.”
Technical Meaning
The sayings (aqwāl), actions (af‘āl), tacit approvals (taqrīrāt), and attributes (awṣāf) of the Prophet ﷺ are termed as Ḥadīth.
Ḥadīth is classified into several categories:
1. Ḥadīth Qawlī (Sayings of the Prophet ﷺ) ▪️
The words and statements directly uttered by the Prophet ﷺ.
Example:
إِنَّمَا ٱلْأَعْمَالُ بِٱلنِّيَّاتِ (Bukhārī)
“Actions are judged by intentions.”
2. Ḥadīth Fi‘lī (Actions of the Prophet ﷺ) ▪️
The actions of the Prophet ﷺ observed and narrated by the noble Companions رضي الله عنهم.
Example:
عَنْ أَنَسٍ رَضِيَ اللَّهُ عَنْهُ قَالَ: رَأَيْتُ رَسُولَ اللَّهِ ﷺ يَرْفَعُ يَدَيْهِ فِي الدُّعَاءِ (Bukhārī)
Anas رضي الله عنه narrates: “I saw the Messenger of Allah ﷺ raising his hands while supplicating.”
3. Ḥadīth Taqrīrī (Tacit Approval of the Prophet ﷺ) ▪️
When a Companion performed an action, or news of an action reached the Prophet ﷺ, and he either remained silent about it or approved of it.
Example:
When Salmān al-Fārsī رضي الله عنه visited Abū al-Dardā’ رضي الله عنه and offered him advice:
قَالَ سَلْمَانُ لَهُ (لأبي الدرداء) إِنَّ لِرَبِّكَ عَلَيْكَ حَقًّا وَلِنَفْسِكَ عَلَيْكَ حَقًّا وَلِأَهْلِكَ عَلَيْكَ حَقًّا فَأَعْطِ كُلَّ ذِي حَقٍّ حَقَّهُ فَأَتَى النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فَذَكَرَ ذَلِكَ لَهُ فَقَالَ النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ صَدَقَ سَلْمَانُ (Bukhārī)
Salmān said to him (Abū al-Dardā’): “Indeed, your Lord has a right over you, your self has a right over you, and your family has a right over you. So, give each one his due right.”
Then Abū al-Dardā’ رضي الله عنه came to the Prophet ﷺ and mentioned the matter to him, whereupon the Prophet ﷺ said: “Salmān has spoken the truth.”
4. Ḥadīth Ṣifātī (Descriptions of the Prophet ﷺ) ▪️
Narrations concerning the Prophet’s ﷺ character, habits, and physical attributes.
Example:
عَنْ أَنَسِ بْنِ مَالِكٍ قَالَ: كَانَ رَسُولُ اللَّهِ ﷺ أَحْسَنَ النَّاسِ خُلُقًا (Bukhārī, Muslim)
Anas ibn Mālik رضي الله عنه narrates: “The Messenger of Allah ﷺ was the best of all people in character.”
The Prophet ﷺ as Teacher and Explainer
Allah Almighty revealed the Qur’ān and placed upon the Prophet ﷺ the responsibility of teaching and explaining it.
As Allah the Exalted says:
وَأَنزَلْنَا إِلَيْكَ الذِّكْرَ لِتُبَيِّنَ لِلنَّاسِ مَا نُزِّلَ إِلَيْهِمْ وَلَعَلَّهُمْ يَتَفَكَّرُونَ
(al-Naḥl: 44)
“And We have revealed to you the Reminder so that you may explain to the people what has been sent down to them, and so that they may reflect.”
The Noble Qur’ān is a book of fundamental principles, which lays down the essential laws and general directives—just as in worldly legal systems, a constitution sets forth the foundational rules, and legal experts later provide detailed explanations. In the same manner, the Qur’ān contains the foundational injunctions of the Dīn, whose clarification and elaboration have been given by the Prophet ﷺ through his sayings and actions.
The Aḥādīth and Sunnah of the Prophet ﷺ are, in fact, the practical exposition of these principles. They are indispensable for understanding the religion and implementing it correctly.
If a person were to disregard the Aḥādīth and claim to act upon the Qur’ān alone, he would fail to comprehend many significant rulings, for a large number of Qur’ānic injunctions are of a general or summary nature. They cannot be properly understood without the detailed explanation provided by the Prophet ﷺ.
For example, the basic commands regarding acts of worship are indeed found in the Qur’ān, but the practical methods of performing them are only known through the Aḥādīth and Sunnah of the Prophet ﷺ. Similarly, the Qur’ān sets forth the principles of penal laws, but their details, conditions, and the circumstances under which they are to be applied must necessarily be derived from the Aḥādīth.
Thus, in order to understand the Qur’ān, the role of Aḥādīth and Sunnah is of fundamental importance.
The mission of the Prophet ﷺ was not limited to merely conveying the Qur’ān to the people; rather, it also encompassed explaining its meanings, rulings, and guidance. After him, this responsibility rests upon the scholars of the Ummah.
Indeed, many verses and injunctions in the Qur’ān are concise and in need of elaboration. To understand and act upon them, the aid of Aḥādīth is indispensable—for without the Aḥādīth and Sunnah, comprehending them is not only difficult but impossible.
For Example:
The injunctions regarding acts of worship such as Ṣalāh (prayer), Zakāh, Ṣawm (fasting), and Ḥajj are found in the Qur’ān.
Allah Almighty says:
أَقِيمُوا الصَّلَاةَ وَآتُوا الزَّكَاةَ
“Establish prayer and give Zakāh.”
The command for Ṣalāh and Zakāh appears repeatedly in the Qur’ān; however, their complete details and methods are not mentioned therein. Therefore, the Prophet ﷺ said:
صَلُّوا كَمَا رَأَيْتُمُونِي أُصَلِّي
“Pray as you have seen me praying.”
Likewise, regarding Zakāh, the Qur’ān provides the fundamental guidance—such as its importance, obligation, recipients, and warnings against neglecting it—but the practical details are not specified. For example: What is the niṣāb (minimum threshold) of Zakāh? On which kinds of wealth is Zakāh due? What proportion is to be given? These particulars are derived from the Aḥādīth.
Similarly, concerning Ḥajj, Allah Almighty says:
وَلِلَّهِ عَلَى النَّاسِ حِجُّ الْبَيْتِ مَنِ اسْتَطَاعَ إِلَيْهِ سَبِيلًا
(Āl ʿImrān: 97)
“And Ḥajj to the House (Kaʿbah) is a duty that mankind owes to Allah—for those who can find a way to it.”
The rulings of Ḥajj are of the same nature: the Qur’ān establishes the obligation, but the details are clarified by the Sunnah. Thus, the Prophet ﷺ instructed:
خُذُوا عَنِّي مَنَاسِكَكُمْ (Muslim)
“Learn your rites of Ḥajj from me.”
As for Ṣawm (fasting), the Qur’ān gives relatively more detail—for instance, its obligation, certain rulings, concessions for those who cannot fast, and mention of its spiritual as well as physical blessings.
Allah Almighty says:
يَا أَيُّهَا الَّذِينَ آمَنُوا كُتِبَ عَلَيْكُمُ الصِّيَامُ كَمَا كُتِبَ عَلَى الَّذِينَ مِنْ قَبْلِكُمْ لَعَلَّكُمْ تَتَّقُونَ
(al-Baqarah: 183)
“O you who believe! Fasting has been prescribed for you as it was prescribed for those before you, so that you may attain taqwā (piety).”
In this regard, to encourage the Ummah, the Qur’ān mentions that fasting was also prescribed for previous communities. It further clarifies the allowance of eating and drinking during the nights of Ramaḍān, while fasting is to be observed during the day.
Allah Almighty says:
كُلُوا وَاشْرَبُوا حَتَّىٰ يَتَبَيَّنَ لَكُمُ الْخَيْطُ الْأَبْيَضُ مِنَ الْخَيْطِ الْأَسْوَدِ مِنَ الْفَجْرِ ثُمَّ أَتِمُّوا الصِّيَامَ إِلَى اللَّيْلِ (البقرة: 187)
“Eat and drink until the white thread (light) of dawn becomes distinct to you from the black thread (darkness of night). Then complete the fast until the night.” (al-Baqarah: 187)
In this verse, the expressions “white thread” and “black thread” are terms in need of clarification.
Accordingly, ʿAdī ibn Ḥātim رضي الله عنه narrates:
لَمَّا نَزَلَتْ هَذِهِ الْآيَةُ: (حَتَّى يَتَبَيَّنَ لَكُمُ الْخَيْطُ الْأَبْيَضُ مِنَ الْخَيْطِ الْأَسْوَدِ) عَمَدْتُ إِلَى عِقَالٍ أَبْيَضَ وَعِقَالٍ أَسْوَدَ، فَجَعَلْتُهُمَا تَحْتَ وِسَادَتِي فَجَعَلْتُ أَنْظُرُ فِي اللَّيْلِ، فَلَا يَسْتَبِينُ لِي فَغَدَوْتُ عَلَى رَسُولِ اللَّهِ ﷺ فَذَكَرْتُ ذَلِكَ لَهُ فَقَالَ: إِنَّمَا ذَاكَ سَوَادُ اللَّيْلِ وَبَيَاضُ النَّهَارِ (Ṣaḥīḥ al-Bukhārī, Ṣaḥīḥ Muslim)
“When this verse was revealed—ḥattā yatabayyana lakum al-khayṭ al-abyaḍ mina al-khayṭ al-aswad—I took a white cord and a black cord and placed them under my pillow. I began looking at them during the night, but I could not distinguish between them. So in the morning I went to the Messenger of Allah ﷺ and mentioned this to him. He ﷺ said: ‘It refers to the darkness of the night and the brightness of the day.’” (Bukhārī, Muslim)
All these details perfectly illustrate the meaning of Allah’s statement:
لِتُبَيِّنَ لِلنَّاسِ مَا نُزِّلَ إِلَيْهِمْ
“…so that you (O Prophet ﷺ) may explain to the people what has been sent down to them…”
Thus, it becomes evident that the Qur’ān is essentially a book of principles, laying down the laws and general directives, while their verbal and practical explanation was entrusted by Allah Almighty to His Messenger ﷺ.
Indeed, the aforementioned verse itself is among the most significant proofs of the authority (ḥujjiyyah) of the Noble Aḥādīth.
Now, those who claim that the Qur’ān alone is sufficient for us must realize: without doubt, the Qur’ān is sufficient for all, for it is the Book of faith, the Book of guidance, and the Book of action. However, in order to truly understand it, the explanatory role of the real teacher—the Messenger of Allah ﷺ—remains indispensable. And those explanations are precisely the sayings and actions of the Prophet ﷺ, namely the Aḥādīth. Thus, the binding authority of the Aḥādīth and Sunnah stands firmly established.
It should be noted that if someone discards the Noble Aḥādīth and claims to follow only the Qur’ān, from where will he obtain the details of the concise and general injunctions contained in the Qur’ān? In reality, such a person does not fully believe in the Qur’ān either. Rather, he falls under the scope of Allah’s statement:
أَفَتُؤْمِنُونَ بِبَعْضِ الْكِتَابِ وَتَكْفُرُونَ بِبَعْضٍ (al-Baqarah: 85)
“Do you then believe in part of the Book and disbelieve in part?”
The Qur’ān, at several places, highlights this crucial responsibility of the Prophet ﷺ.
Allah Almighty says:
هُوَ الَّذِي بَعَثَ فِي الْأُمِّيِّينَ رَسُولًا مِّنْهُمْ يَتْلُو عَلَيْهِمْ آيَاتِهِ وَيُزَكِّيهِمْ وَيُعَلِّمُهُمُ الْكِتَابَ وَالْحِكْمَةَ وَإِن كَانُوا مِن قَبْلُ لَفِي ضَلَالٍ مُّبِينٍ (Sūrat al-Jumuʿah: 2)
“It is He who has sent among the unlettered people a Messenger from themselves, reciting to them His verses, purifying them, and teaching them the Book and Wisdom—though before that they had indeed been in manifest error.”
It must be remembered that such verses are not restricted to the era of the Messenger of Allah ﷺ; rather, they apply until the Day of Judgment. Every Muslim is required to understand the Qur’ān in the light of the Noble Aḥādīth, to ponder over it, and to live accordingly. Reflection (tadabbur) here does not mean that one interprets the Qur’ān according to his own desires and whims. Instead, it must be understood in accordance with the guidance and example of the Prophet ﷺ and his Companions رضي الله عنهم.
Therefore, the notion of acting upon the Qur’ān alone while discarding the Aḥādīth and Sunnah is baseless and erroneous. Without Ḥadīth and Sunnah, the implementation of many Qur’ānic rulings is impossible.
For instance, the Qur’ān prescribes the punishment for theft:
Allah Almighty says:
السَّارِقُ وَالسَّارِقَةُ فَاقْطَعُوا أَيْدِيَهُمَا جَزَاءً بِمَا كَسَبَا نَكَالًا مِّنَ اللَّهِ وَاللَّهُ عَزِيزٌ حَكِيمٌ (al-Mā’idah: 38)
“As to the thief, male or female, cut off their hands: a recompense for what they have earned, as a deterrent from Allah. And Allah is Mighty, Wise.”
Here a few important points require clarification.
When the Qur’ān prescribes:
السَّارِقُ وَالسَّارِقَةُ فَاقْطَعُوا أَيْدِيَهُمَا جَزَاءً بِمَا كَسَبَا نَكَالًا مِّنَ اللَّهِ وَاللَّهُ عَزِيزٌ حَكِيمٌ (al-Mā’idah: 38)
“As to the thief, male or female, cut off their hands: a recompense for what they have earned, as a deterrent from Allah. And Allah is Mighty, Wise.”
—certain questions naturally arise:
- Who is addressed by this command?
- Is any ordinary person permitted to amputate the hand of a thief, or is this duty reserved for the government and judiciary?
- From which point should the hand be severed—completely, or partially?
- For what minimum value of stolen property does this punishment apply?
- If a starving man steals a few loaves of bread, is the ḥadd (prescribed punishment) still to be enforced?
Clearly, such details are not provided within the Qur’ān itself. Hence, one must necessarily turn to the Aḥādīth to see how the Prophet ﷺ implemented this injunction, taking into account circumstances, conditions, and principles of justice.
Therefore, it becomes evident that understanding and acting upon the Qur’ān as it truly deserves is impossible without Ḥadīth and Sunnah. This also proves that just as the Qur’ān is a fundamental source of Islam, so too are the Noble Aḥādīth.
The Prophet ﷺ said:
تَرَكْتُ فِيكُمْ أَمْرَيْنِ لَنْ تَضِلُّوا مَا تَمَسَّكْتُمْ بِهِمَا: كِتَابَ اللَّهِ وَسُنَّتِي (Muwaṭṭa’ Imām Mālik)
“I am leaving behind two things among you; as long as you hold firmly to them, you will never go astray: the Book of Allah and my Sunnah.”
And in Sunan Abī Dāwūd it is narrated:
عَلَيْكُمْ بِسُنَّتِي وَسُنَّةِ الْخُلَفَاءِ الرَّاشِدِينَ الْمَهْدِيِّينَ، تَمَسَّكُوا بِهَا وَعَضُّوا عَلَيْهَا بِالنَّوَاجِذِ (Sunan Abī Dāwūd)
“Adhere to my Sunnah and the Sunnah of the Rightly Guided Caliphs. Hold fast to it and bite onto it with your molar teeth.”
Obedience to the Prophet ﷺ is Obedience to Allah
The Messenger of Allah ﷺ is the Prophet and representative of Allah. His every word and deed is in accordance with divine command. Thus, obeying him is in fact obedience to Allah.
The Qur’ān repeatedly commands the obedience of the Prophet ﷺ and equates it with obedience to Allah:
مَّن يُطِعِ ٱلرَّسُولَ فَقَدْ أَطَاعَ ٱللَّهَ (al-Nisā’: 80)
“Whoever obeys the Messenger has indeed obeyed Allah.”
وَمَا آتَاكُمُ ٱلرَّسُولُ فَخُذُوهُ وَمَا نَهَىٰكُمْ عَنْهُ فَٱنتَهُواْ (al-Ḥashr: 7)
“Whatever the Messenger gives you, take it; and whatever he forbids you from, abstain from it.”
وَإِن تُطِيعُوهُ تَهْتَدُواْ (al-Nūr: 54)
“And if you obey him, you will be guided.”
فَلَا وَرَبِّكَ لَا يُؤْمِنُونَ حَتَّىٰ يُحَكِّمُوكَ فِيمَا شَجَرَ بَيْنَهُمْ ثُمَّ لَا يَجِدُواْ فِيٓ أَنفُسِهِمْ حَرَجًا مِّمَّا قَضَيْتَ وَيُسَلِّمُواْ تَسْلِيمًا (al-Nisā’: 65)
“But no, by your Lord! They will not truly believe until they make you (O Prophet) judge in their disputes, and then find within themselves no resistance against your decision, but accept it with full submission.”
Dispelling a Misconception
Some object that the Aḥādīth were compiled around two centuries after the Prophet ﷺ, and therefore cannot be fully trusted. This is a misunderstanding rooted in lack of knowledge.
In fact, even during the lifetime of the Prophet ﷺ, Aḥādīth were memorized orally and written down. Many Companions رضي الله عنهم preserved his sayings not only in their memory but also in written form.
Among the well-known ṣaḥīfahs (written collections) compiled by the Companions are:
- Ṣaḥīfah of ʿAlī ibn Abī Ṭālib رضي الله عنه
This collection contained direct sayings of the Prophet ﷺ, especially on legal matters such as ḥudūd (prescribed punishments), qiṣāṣ (retribution), diyāt (blood money), and other rulings. It is mentioned in Ṣaḥīḥ al-Bukhārī and other works, and copies exist in book form even today. - Ṣaḥīfah of Jābir ibn ʿAbdillāh رضي الله عنهما
The narrations of Jābir رضي الله عنه are very numerous. Imām Ṭaḥāwī records from his students:
كُنَّا نَأْتِي جَابِرَ بْنَ عَبْدِ اللَّهِ لِنَسْأَلَهُ عَنْ سُنَنِ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فَنَكْتُبَهَا (Sharḥ Maʿānī al-Āthār, 2/304)
“We used to go to Jābir ibn ʿAbdillāh رضي الله عنه to ask him about the Sunnah of the Messenger of Allah ﷺ, and we would write it down.”
Apart from these, there is Ṣaḥīfah Hammām ibn Munabbih, compiled by Hammām ibn Munabbih, who was a student of Ḥaḍrat Abū Hurairah رضي الله عنه.
This collection is known as al-Ṣaḥīfah al-Ṣaḥīḥah.
It was written in the year 50 Hijri and contains 138 Aḥādīth.
Similarly, Ṣaḥīfah Saʿd ibn ʿUbādah رضي الله عنه,
Ṣaḥīfah Samurah ibn Jundub رضي الله عنه, and others are also collections of Aḥādīth that were recorded by the noble Ṣaḥābah رضوان الله علیہم اجمعین.
These Ṣuḥuf (scrolls/records) were later incorporated into the major compilations of Ḥadīth by the Tābiʿīn and Muḥaddithīn, such as Ṣaḥīḥ al-Bukhārī, Ṣaḥīḥ Muslim, Sunan Abī Dāwūd, and others.
These early written collections became the foundation for the well-known books of Ḥadīth in later periods, such as the Musnads, Sunan, and Ṣiḥāḥ.
May Allah Taʿālā grant us the ability to understand the importance of the Noble Qur’ān and the Blessed Aḥādīth, and to act upon them.
Ameen