Bismillahir Rahmanir Rahim, today’s topic of discussion is ‘What is the meaning and definition of Hadith in Islam, classification of hadith, the importance of Hadith, etc.’
Hadith meaning in Islam
Hadith is an Arabic word. According to the Arabic dictionary and the usage of the Quran, the word ‘Hadith’ means – speech, saying, message, news, subject, matter, etc.
‘Hadith’ is not just a dictionary word. The word ‘Hadith’ is a special term in Islam. Accordingly, the words, descriptions of the actions, support, and approval of the Prophet (PBUH), which are proven by reliable and trustworthy sources, are called ‘Hadith’ in Islamic terminology.
In a broad sense, the words, actions, and support of the Companions and the words, actions, and support of the Tabi’is are also called Hadith.
However, there is no doubt that the accounts of the words, actions, and support of the Companions and the Tabi’een, as well as the Tabi’een, are also particularly important and necessary in terms of interpreting, analyzing, and implementing the Quran and Hadith.
Since the sayings, actions, and support of the Holy Prophet (PBUH), his companions, the Tabi’i, and the Tabi’i’s followers are all related to the same basic subject, they are generally called ‘Hadith’.
But still, since there is a difference between all of these in terms of Shariah status, different terminology has been defined for each. For example, the sayings and approvals of the Holy Prophet (PBUH) are called ‘Hadith’. The sayings and approvals of the Companions are called ‘Asr’. The sayings and approvals of the Tabi’is and the Tabi’s Tabi’ins are called ‘Fatwa’.
Types of hadith according to the Matan
Scholars of Hadith have divided Hadith into three main categories:
1. Qawli 2. Fe’li 3. Takriri.
Qawli: Any verbal narration that contains commands, prohibitions, or other types of narrations is called ‘Qawli in Hadith’.
Example: It is narrated from Hazrat Anas (RA) that Hazrat Rasulullah (SAW) said: When a wicked person is praised and praised, Allah becomes displeased and angry, and because of this, the Throne of Allah shakes. (Bayhaqi)
This hadith is a Qawli hadith because it mentions a specific saying of the Prophet (PBUH).
Fe’li: Words related to work, behavior, sitting, and transactions are called fe’li in the hadith.
Example: It was narrated from Hazrat Abu Musa (RA) that he said, “I saw the Messenger of Allah (PBUH) eating chicken meat.” (Bukhari and Muslim)
This hadith describes an act of the Prophet (peace be upon him), so it is a hadith of fal’i.
Takriri: Hadith indicating approval or support. It has been seen that many times the companions did many things, for which the Prophet (PBUH) approved or acknowledged through silence, such hadiths are called ‘Takriri Hadith’.
Types of hadith according to the chain of transmission
According to the chain of narrators (rabis), hadith can be divided into three categories:
A. Marfu B. Waiver C. Maktu
Marfu: The hadith whose chain of transmission or source has reached the Holy Prophet (PBUH) is called ‘Marfu Hadith’. That is, the chain through which the Prophet himself has narrated any word, description of any action or approval of any matter, the continuity of which has been preserved from the Holy Prophet (PBUH) to the compiler of the Hadith book, and not a single narrator has been omitted in between, is known as ‘Hadith-e-Marfu’.
Abrogated: If the chain of transmission of a hadith does not reach the Prophet (peace be upon him), but reaches the Companions, it is suspended – that is, what is proven to be the Hadith of the Companions themselves is called a ‘hadith in abrogated’.
Imam Nawawi, while defining it, said: “A hadith that is narrated in such a way that the words of a companion or something similar are narrated – whether it is narrated by successive narrators or if a narrator is absent in between, is a mawquf hadith.”
Maqtu: A hadith in which the continuity of narrators has reached a Tabi’i, that is, it has been proven to be the hadith of a Tabi’i, is called a ‘Maqtu Hadith’.
Types of Hadith based on the continuity of the chain of transmission
Based on the continuity of the chain of transmission, there are two types of hadiths: 1. Muttashili, 2. Muttashili in Ghair.
Muttasil: A hadith whose chain of transmission has been completely preserved from top to bottom, with no narrators omitted or omitted, is called Muttasil.
Ghayar-e-Muttasil: Hadiths whose sources are inconsistent, i.e., the continuity of the chain of narration has not been maintained, and the narrators of some places have been omitted or are implied, are called ‘ghayar-e-Muttasil’.
In the Hadith, there are several types of non-Muslims: a. Mu’allaq b. Mursal c. Munqatah d. Mudallas e. Modal.
Mu’allaq: If the narrator is omitted from the first part of a hadith, it is called a ‘mu’allaq hadith’.
Mursal: If the name of the narrator at the end of the chain of transmission is omitted while narrating a hadith, it is called ‘mursal’.
Munkata: Any hadith with an unrelated source, i.e., one whose narrator has been omitted during narration, can be called ‘Munkata’. The lexical meaning of the word ‘Inkata’ is to be cut off. Therefore, every hadith with a cut-off source can be called ‘Munkata’.
Modal: If two or more narrators are omitted from the chain of transmission during the narration of a hadith, it is called Modal.
Mudallaam: A hadith narrator who, instead of naming his real shaykh, narrates a hadith in the name of a shaykh above him in such a way that it seems that he heard it from the aforementioned shaykh, when in fact he did not hear it from him (rather, he heard it from his real teachers), calls the hadith mudallaaha and doing so is called ‘tadlish’. And the one who does this is called ‘mudallesh’. A hadith of mudallaaha is not acceptable – unless it is proven that he is doing tadlish from the only authentic narrator, or he clearly states that he heard it from his shaykh.
Types of Hadith due to weakness of narration
There are several types of such hadiths.
1. Muztarab 2. Mudraj 3. Maqlub 4. Sha’j 5. Munkar 6. Mu’allal.
Muztarab: If a narrator changes the chain of transmission while narrating a hadith, such as Abu Zubair saying it instead of Abu Hurairah, or he puts words from one place in another place, or he narrates a hadith to one person in one way and then narrates the same hadith to another person in another way, such a hadith is called ‘muztarab’. It will not be accepted until its authenticity is proven. Mudraj: If a narrator, while narrating a hadith, adds his own words or the words of someone else, his hadith is called ‘mudraj’. And doing so is called ‘idraj’ or adding. If that word is used to explain any word in the hadith, then it is permissible or forbidden.
Maqlub: If a narrator, while narrating a hadith, narrates the chain of transmission of one version in another version, it is called ‘Maqlub’. When such an incident occurs, the weakness of the memory of that narrator is revealed. The hadith narrated by such a narrator is not acceptable. However, it can be accepted after verification.
Mahfuz and Sha’z:
If the hadith of a certain narrator contradicts the hadith of another certain narrator or narrators, the hadith of the narrator whose ‘jabat’ is more or whose hadith is supported by another source or whose superiority is proven by some other reason is called a hadith-e-mahfuz and the hadith of the other narrator is called a hadith-e-sha’j and such a situation is called ‘shujuj’. ‘Shujuj’ is a serious fault for a hadith. A sha’j hadith is not considered authentic.
Munkar: A hadith narrated by a person who is not endowed with the virtue of Jabat (rejection) and who has not heard it from anyone else is called a ‘Munkar’ hadith. A hadith narrated by a person who has been proven to be a liar or is involved in some sin is called a ‘Matruq’ or abandoned hadith.
Mu-Allal: A hadith that contains very subtle errors that cannot be detected by ordinary scholars of hadith, except by highly skilled scholars. This type of hadith is called ‘mu’allal’. Such errors are called ‘illat’. ‘Illat’ is a serious fault for a hadith, and even a hadith with ‘illat’ cannot be authentic.
Types of Hadith according to the qualifications of the narrators
There are three types of hadith according to the qualifications of the narrators:
1. Sahih 2. Hasan 3. Zayef
Sahih: A hadith whose narrators are all known to be of the best class, adil and jabit, i.e., the conditions for being authentic are fully present in them, the original hadith is free from subtle errors or omissions or from being separated from the chain of transmission. In other words, a hadith is called a ‘sahih hadith’ if the narration of the hadith is continuous, the names of the narrators at each level of the chain of transmission are correctly mentioned, the narrators are completely reliable, the memory is very sharp and the number of which is not only one at any level.
While defining an authentic hadith, Imam Nawawi said, `A hadith whose chain of transmission is reliable and complete, with the addition of narrators who preserve it in its correct form, and in which there is not a single rare or faulty narrator, is ‘authentic in hadith.’
Hasan: A hadith is called a ‘Hasan Hadith’ if the narrator has all the qualities, but some weakness in his memory is observed.
Weak Hadith: If the qualities mentioned in the above-mentioned Sahih and Hasan Hadiths are less evident among the narrators who narrated the chain of narration, then it is called a ‘weak Hadith’.
[There is room for misunderstanding here, so to free it from it, the explanation of the hadith is given from Mishkat Sharif – The hadith is called Ja’if because of the ‘jo’f’ or weakness of the narrator, otherwise (na’uzubillah) no saying of the Prophet is Ja’if. The jo’f of a Ja’if hadith can be less or more. If it is very low, it is close to Hasan. And if it is high, it can become completely Ma’uz. The first stage of Ja’if hadith can be used for the virtue of practice or the benefit of the law, not for making laws.]
Types of Hadith based on the number of narrators
The number of narrators in all cases of narrating hadiths has not been the same. Sometimes it has been less, sometimes more. Therefore, classification has been made on this basis. There are two types. Namely:- 1. Mutawatir 2. Ahad.
What is a mutawatir hadith?
Hadiths whose chain of transmission is so numerous that it seems impossible to accuse them of forging hadiths. Such hadiths are called ‘hadith-e-mutawatir’.
It is said in Muslim Sharif – ‘Any authentic Hadith is narrated by such a large number of people throughout the ages that human intelligence can’t think that such a large number of people could gather together for a single lie, and they are not all from the same region, but from different regions and tribes. There has never been such a system of communication between them. The number of narrators has remained the same in all ages, and has never decreased to such an extent that human intelligence does not think that their gathering together is impossible or unusual. And the news that they convey is something that is seen and felt, not something that is imagined or possible. Such a Hadith is called ‘Khabre-e-Mutawatir’.
There are two types of mutawati in the news: 1. Logical and 2. Human.
Logic: The logic of mutawatir refers to those hadiths whose words have been recited by the same type of narrators from generation to generation. For example, the saying of the Prophet (peace be upon him), “Satarawana Rabbukum,” means that you will surely see your Lord.
Manawi: Mutawatir Manawi refers to all those hadiths in which many people have narrated a single incident in different ways, but despite such differences, everyone seems to agree on one point. For example, someone said that Khatsim Tayy donated one hundred camels, someone said that he donated eighty camels, someone said ninety, someone said seventy. In this way, different people have mentioned different numbers. Therefore, looking at the numbers, this hadith cannot be mutawatir in terms of news, but everyone seems to agree on one thing that is, Khatsim Tayy was generous. Therefore, this hadith is called ‘Mutawatir Manawi’.
What are the types of Ahad Hadith?
There are three types of such hadiths: 1. Poor, 2. Noble, 3. Famous.
Poor: If an authentic hadith is narrated by only one person, it is called a ‘poor’ hadith.
Aziz: If an authentic hadith has two or more narrators, then that type of hadith is called ‘Aziz Hadith’.
Famous: A hadith that has only three narrators or no less than that is called a ‘famous hadith’.
Unacceptable Hadith
Apart from this, there are three other types of hadith, namely: 1. Mauzu 2. Maruq 3. Muham
Mauju: A hadith whose narrator has evidence that he intentionally fabricated a lie in the name of the Prophet (PBUH) at some point in his life is called a ‘Hadith-e-Mauj’. No hadith from such a person is ever acceptable, even if he later sincerely repents.
Maruq: A hadith whose narrator is known for lying not about the hadith but in general matters – his hadith is called a hadith in matruk. The hadith of such a person is also rejected. However, if he later truly repents and abandons falsehood and accepts the truth, then his hadiths of later times can be accepted.
Muham: An unknown narrator, i.e., one whose identity has not been established so that his merits and demerits can be judged. His hadith is called ‘Hadith-e-Muham’. If such a person is not a companion, his hadith cannot be accepted.
Hadith Qudsi
This Hadith Qudsi is considered to be the most important Hadith. The main message of this Hadith is directly from Allah.
The word Qudsi comes from the Arabic word ‘Quds’, which means holiness, the great soul. Definition: The Hadith whose main content came directly from Allah the Almighty is called ‘Hadith-e-Qudsi’. Allah the Almighty has conveyed this main content to His Prophet through ‘Ilham’ or a dream. 1 The renowned Hadith commentator Mulla Ali al-Qari said in the context of defining ‘Hadith-e-Qudsi’ – ‘Hadith-e-Qudsi’ are those Hadiths which the best narrator, the most reliable, bright like the full moon, Hazrat Muhammad (PBUH) narrates from Allah, sometimes through Gabriel (PBUH), sometimes through direct revelation or inspiration or a dream, and the responsibility of expressing it with the help of any kind of language is entrusted to the Messenger. (History of Hadith Collection, p. 33)
Regarding this, Allama Baki wrote in his book ‘Kulliyat’: ‘The words, language, meaning, thought, and words of the Quran are all revealed from Allah through clear revelation. And the words and language of ‘Hadith-e-Qudsir’ are those of the Prophet. But its meaning, thought, and words are derived from Allah through inspiration or dreams.’
Now we can surely understand what the difference is between the Hadith Qudsi and the Quran. Still, some ambiguity remains, and it seems that it would be easier for us to understand with the help of a diagram.
The importance of Hadith in the Islamic way of life
The importance of Hadith in the Islamic way of life is so great that it cannot be overstated.
In this context, Allah Himself says: “Say, O Prophet, obey Allah and the Messenger. But if you do not, then know that Allah does not love the disbelievers.” (Surah Al-Imran, verse 22)
From this verse, it is clear how important the hadith is. Obeying the Messenger (PBUH) means following what the Prophet (PBUH) did, said, and approved.
In another place it is said more extensively – “O you who have believed, obey Allah and the Messenger (peace be upon him) and obey those in authority among you. If you differ in anything, refer it to Allah and the Messenger.”
This verse mentions obedience to three different entities: 1. Obedience to Allah. 2. Obedience to the Messenger (peace be upon him). 3. Obedience to Muslim responsible people. Since Islam is for all people of all times, the third level of responsibility is mentioned.
The necessity of hadith
In the discussion so far, we have certainly understood the importance of Hadith. The necessity of Hadith is that the Quran cannot be explained without Hadith. Moreover, the Prophet (peace be upon him) himself said about the Quran and Hadith: “I am leaving among you two things. If you follow them, you will never go astray. They are the Book of Allah and our Sunnah (Hadith). And on the Day of Judgment, these two things will never be separated from each other until you meet at the Pool of Kawthar.” (Mustadrak Al-Hakeem, Vol. 1, p. 93)
In the Farewell Hajj sermon, the Prophet (peace be upon him) said: “I am leaving among you two things, and as long as you hold fast to them, you will never go astray. They are the Book of Allah and the Sunnah of His Messenger.” (Narrated by Malik ibn Anas – Mustadrak al-Hakim)
Now, it is certainly not difficult to understand why Muslims are in this condition all over the world. We have moved away from the education of the Quran and Hadith. Then, our country has an education system that was introduced by the British. There is no good system for teaching the Quran and Hadith. Only the brothers of the madrasa get a little knowledge. They, too, are deprived of modern knowledge and science. I have no hesitation in saying that, despite being the second largest Muslim country in the world, this is why we are so persecuted. So we cannot sit still; we have to come forward ourselves to acquire Islamic knowledge.
