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Ḥadīth (/ˈhædɪθ/ or /hɑːˈdiːθ/; Arabic: حديث, ḥadīṯ, Arabic pronunciation: , pl. aḥādīth, أحاديث, ʾaḥādīṯ, Aradiħ, pronunciación: literally "talk" or "discourse") or Athar (Arabic: أثر, ʾAṯar, literally "tradition") refers to what the majority of Muslims believe to be a record of the words, actions, and the silent approval of the Islamic prophet Muhammad as transmitted through chains of narrators. The reports are attributed to what Muhammad said.

Hadith have been called by some as "the backbone" of Islamic civilization, and for many the authority of hadith as a source for religious law and moral guidance ranks second only to that of the Quran (which Muslims hold to be the word of God revealed to Muhammad). Most Muslims believe that the Quran gives them scriptural authority for hadith because it encourages them to obey Muhammad's rulings.

While the number of verses pertaining to law in the Quran is relatively few, hadith are considered by many to give direction on everything from details of religious obligations (such as Ghusl or Wudu, ablutions for salat prayer), to the correct forms of salutations and the importance of benevolence to slaves. Thus for many, the "great bulk" of the rules of Sharia (Islamic law) are derived from hadith, rather than the Quran.

adth is the Arabic word for speech, report, account, narrative, and it's not all that different from the Quran. Different collections of hadith would come to differentiate the different branches of the Islamic faith. Some Muslims believe that Islamic guidance should be based on the Quran only, thus rejecting the authority of hadith; many further claim that most hadiths are fabrications (pseudepigrapha) created in the 8th and 9th century AD, and which are falsely attributed to Muhammad.

Because some hadith include questionable and even contradictory statements, the authentication of hadith became a major field of study in Islam. In its classic form a hadith has two parts—the chain of narrators who have transmitted the report (the isnad), and the main text of the report (the matn). Individual hadith are classified by Muslim clerics and jurists into categories such as sahih ("authentic"), hasan ("good") or da'if ("weak"). However, different groups and different scholars may classify a hadith differently.

Among scholars of Sunni Islam the term hadith may include not only the words, advice, practices, etc. of Muhammad, but also those of his companions of him. In Shia Islam, hadith are the embodiment of the sunnah, the words and actions of Muhammad and his family, the Ahl al-Bayt (The Twelve Imams and Muhammad's daughter, Fatimah).

In Arabic, the noun ḥadīth (حديث IPA: ) means "report", "account", or "narrative". Its Arabic plural is aḥādīth (أحاديث ). Hadith also refers to the speech of a person.

Juan Campo says that the term hadith refers to reports of statements or actions of Muhammad, or of his tacit approval or criticism of something done in his presence.

The meaning of hadith in religious tradition is attributed to Muhammad, but not in the Quran, according to a classical hadith specialist.

Scholar Patricia Crone includes reports by others than Muhammad in her definition of hadith: "short reports (sometimes just a line or two) recording what an early figure, such as a companion of the prophet or Muhammad himself, said or did on a particular occasion , prefixed by a chain of transmitters". She says that "nowadays, hadith almost always means hadith from Muhammad himself.

The Shia Islam Ahlul Bayt Digital Library Project states that when there is no clear Qur'anic statement or a Hadith, Muslim schools agree. Shi'a ... refer to Ahlul-Bayt for deriving the Sunnah of Prophet"—implying that while hadith is limited to the "Traditions" of Muhammad, the Shia Sunna draws on the sayings, etc. of the Ahlul-Bayt i.e. the Imams of Shia Islam.

The word sunnah is used in reference to a custom of Muhammad.

The documentation of the sunnah is provided by hadith.

The two sayings are different according to another source.

Some sources limit their reports to verbal reports, with the deeds of Muhammad and reports about his companions being part of the sunnah, but not hadith.

Maghazi and sira are similar to hadith.

They were organized by subject rather than chronologically.

There are other "traditions" of Islam related to hadith.

After the death of Muhammad, the hadith literature was based on reports in circulation.

Unlike the Quran, hadith were not promptly written down during Muhammad's life or immediately after his death. Hadith were oral to in writing evaluated and gathered into large collections during the 8th and 9th centuries, generations after the death of Muhammad, after the end of the era of the Rashidun Caliphate, over 1,000 km (600 mi) from where Muhammad lived.

"Many thousands of times" more numerous than Quranic verse, hadiths have been described as resembling layers around the "core" of Islamic beliefs. The narrow inner layer is made up of hadith that are well-known and accepted, with each layer stretching out.

The reports of Muhammad's (and sometimes his companions') behavior collected by hadith compilers include details of ritual religious practice such as the five salat (obligatory Islamic prayers) that are not found in the Quran, but also everyday behavior such as table manners, dress, and posture. Hadith are also regarded by Muslims as important tools for understanding things mentioned in the Quran but not explained, a source for tafsir (commentaries written on the Quran).

Some important elements, which are today taken to be a long-held part of Islamic practice and belief are not mentioned in the Quran, but are reported in hadiths. Therefore, Muslims usually maintain that hadiths are a necessary requirement for the true and proper practice of Islam, as it gives Muslims the nuanced details of Islamic practice and belief in areas where the Quran is silent. The prayers are explained in hadith, but they are commanded in the Quran.

There are details of prescribed movements and how many times they are to be performed in hadith.

However, hadiths differ on these details and consequently salat is performed differently by different hadithist Islamic sects. Quranists, on the contrary, hold that if the Quran is silent on some matter, it is because God did not hold its detail to be of consequence; and that some hadith contradict the Quran, evidence that some hadith are a source of corruption and not a complement to the Quran. 46

The hadith by Muhammad is used to justify reference in Islamic law to the companions of Muhammad as religious authorities.

According to Schacht, (and other scholars) in the very first generations after the death of Muhammad, use of hadith from Sahabah ("companions" of Muhammad) and Tabi'un ("successors" of the companions) "was the rule", while use of hadith of Muhammad himself by Muslims was "the exception". Schacht credits Al-Shafi'i—founder of the Shafi'i school of fiqh (or madh'hab)—with establishing the principle of the use of the hadith of Muhammad for Islamic law, and emphasizing the inferiority of hadith of anyone else, saying hadiths:

This led to the neglect of traditions from Companions and others.

Some hadith are mixed with those of others. Muwatta Imam Malik is usually described as "the earliest written collection of hadith" but sayings of Muhammad are "blended with the sayings of the companions", (822 hadith from Muhammad and 898 from others, according to the count of one edition ). In Introduction to Hadith by Abd al-Hadi al-Fadli, Kitab Ali is referred to as "the first hadith book of the Ahl al-Bayt (family of Muhammad) to be written on the authority of the Prophet". However, the acts, statements or approval of prophet Muhammad are called "Marfu hadith", while those of companions are called "mawquf (موقوف) hadith", and those of Tabi'un are called "maqtu' (مقطوع) hadith".

The influence of the hadith on tafsir was controversial. Tafsir Ibn Abbas is the earliest commentary of the Quran.

The basis of Sharia and fiqh were formed using hadith. There is a collection of parallel systems within Islam, and the hadith are the root of that.

Much of Islamic history is based on the hadith, although it has been challenged for its lack of basis in primary source material and internal contradictions of the secondary material.

Some Muslims regard hadith qudsi as the words of God, or hadithSharif, which are Muhammad's own utterances.

The Quran and the hadith qudsi are different in that the former are expressed in Muhammad's words and the latter are the "direct words of God". A hadith qudsi may be da'if or even mawdu'.

Abu Hurairah said that Muhammad said:

The Usuli view and the Akhbari view are the two fundamental viewpoints of hadith in the Shia school of thought.

The Usuli scholars use ijtihad to examine hadiths while the Akhbari scholars use authentic hadiths from the four Shia books. .

The two major aspects of a hadith are the text of the report (the matn), which contains the actual narrative, and the chain of narrators (the isnad), which documents the route by which the report has been transmitted. The isnad was an effort to document that a hadith had actually come from Muhammad, and Muslim scholars from the eighth century until today have never ceased repeating the mantra "The isnad is part of the religion — if not for the isnad, whoever wanted could say whatever they wanted." The isnad means literally 'support', and it is so named due to the reliance of the hadith specialists upon it in determining the authenticity or weakness of a hadith. The isnad consists of a chronological list of the narrators, each mentioning the one from whom they heard the hadith, until mentioning the originator of the matn along with the matn itself.

The first people to hear hadith were the people who had preserved it. The generation that followed them received it and then conveyed it to those after them.

A companion would say, "I heard the Prophet say such and such" The Follower said, "I heard a companion say, 'I heard the Prophet.' The one after him would say, "I heard someone say, 'I heard a Companion say, 'I heard the Prophet...

The same incident may be found in different hadith in different branches of Islam.

In general, the difference between Shi'a and Sunni collections is that Shia give preference to hadiths credited to Muhammad's family and close associates (Ahl al-Bayt), while Sunnis do not consider family lineage in evaluating hadith and sunnah narrated by any of twelve thousands of companions of Muhammad.

After Muhammad's death in AD 632, the traditions of the life of Muhammad and the early history of Islam were passed down mostly in oral form.

Muslim historians say that Caliph Uthman ibn Affan (the third khalifa (caliph) of the Rashidun Caliphate, or third successor of Muhammad, who had formerly been Muhammad's secretary), is generally believed to urge Muslims to record the hadith just as Muhammad suggested to some of his followers to write down his words and actions.

Uthman's labors were cut short by his assassination. We are dependent on what writers tell us about this period because no sources survive directly from this period.

It is certain that several small collections of hadith were assembled in Umayyad times, according to British historian Alfred Guillaume.

Gradually, the use of hadith as now understood in Islamic law came.

According to scholars such as Joseph Schacht, Ignaz Goldziher, and Daniel W. Brown, early schools of Islamic jurisprudence used rulings of the Prophet's Companions, the rulings of the Caliphs, and practices that “had gained general acceptance among the jurists of that school”. Caliph Umar instructed Muslims to seek guidance from the Quran, the Quranic text which was written by the muhajirun who migrated to Medina with Muhammad.

According to the scholars Harald Motzki and Daniel W. Brown the earliest Islamic legal reasonings that have come down to us were "virtually hadith-free", but gradually, over the course of second century A.H. "the infiltration and incorporation of Prophetic hadiths into Islamic jurisprudence" took place.

It was Abū ʿAbdullāh Muhammad ibn Idrīs al-Shāfiʿī (150-204 AH), known as al-Shafi'i, who emphasized the final authority of a hadith of Muhammad, so that even the Quran was "to be interpreted in the light of traditions (i.e. hadith), and not vice versa." While traditionally the Quran is considered above the sunna in authority, Al-Shafi'i "forcefully argued" that the sunna stands " on equal footing with the Quran", (according to scholar Daniel Brown) for (as Al-Shafi'i put it) “the command of the Prophet is the command of God.”

In 851 the rationalist Mu`tazila school of thought fell from favor in the Abbasid Caliphate. The Mu`tazila, for whom the "judge of truth ... was human reason," had clashed with traditionists who looked to the literal meaning of the Quran and hadith for truth. The Quran had been compiled and approved, but hadiths hadn't. One result was the number of hadiths began "multiplying in suspiciously direct correlation to their utility" to the quoter of the hadith (Traditionists quoted hadith warning against listening to human opinion instead of Sharia; Hanafites quoted a hadith stating that "In my community there will rise a man called Abu Hanifa who will be its guiding light". One agreed that there would be forgers and liars who would bring you hadiths which neither you nor your forefathers have heard of.

It was no longer unusual to find people who had collected a hundred times the number of hadith that was attributed to the Muhammad.

Islamic scholars of the Abbasid sought to verify hadith, because they had differing views on a variety of controversial matters. Scholars had to decide which hadith were authentic and which were invented for political or theological purposes.

Muslims now call the science of hadith, because they used a number of techniques.

The earliest manuscripts were written on the paper. Traditions were transmitted by the scholar and qadi.

790). A Ḥadīth Dāwūd (History of David), attributed to Wahb ibn Munabbih, survives in a manuscript dated 844. A collection of hadiths dedicated to invocations to God, attributed to a certain Khālid ibn Yazīd, is dated 880-881. A consistent fragment of the Jāmiʿ of the Egyptian Maliki jurist 'Abd Allāh ibn Wahb (d. It is finally dated to 891.

Sunni and Shia hadith collections differ because of the reliability of narrators and transmitters. Narrators who took the side of Abu Bakr and Umar rather than Ali in the disputes over leadership that followed the death of Muhammad are seen as unreliable by the Shia. Sunni scholars trust narrators such as Aisha, who Shia don't like.

The difference in hadith collections has contributed to the differences in worship practices and shari'a law.

The number of hadiths in the Sunni tradition is between seven and thirteen thousand, but the number is much greater because several isnad sharing the same text are each counted as individual hadith.

If ten companions record a text reporting a single incident in the life of Muhammad, scholars can count this as ten hadiths. This count includes texts that are repeated in order to record slight variations within the text or within the chains of narrations, but Musnad Ahmad has over 30,000 hadiths. To identify the soundest reporting of a text and the reporters who are most sound in their reporting occupied experts of hadith throughout the 2nd century, compare the narrations of the same texts.

In the 3rd century of Islam (from 225/840 to about 275/889), hadith experts composed brief works recording a selection of about two- to five-thousand such texts which they felt to have been most soundly documented or most widely referred to in the Muslim scholarly community. The 4th and 5th century saw these six works being commented on quite widely. The place of departure has been made for any serious study of hadith by the auxiliary literature. In addition, Muslim and Bukhari claimed that they were only collecting the soundiest of hadiths.

These later scholars tested their claims and agreed to them, so that today, they are considered the most reliable collections of hadith. Toward the end of the 5th century, Ibn al-Qaisarani formally standardized the Sunni canon into six pivotal works, a delineation which remains to this day.

Several different types of collections came into existence over the centuries. Some are more general, like the muṣannaf, the muʿjam, and the jāmiʿ, and some more specific, either characterized by the topics treated, like the sunan (restricted to legal-liturgical traditions), or by its composition, like the arbaʿīniyyāt (collections of forty hadiths).

Shi'a Muslims don't trust many of the Sunni narrators and transmitters, so they don't use the six major hadith collections. They have a lot of literature.

The best-known hadith collections are The Four Books, which were compiled by three authors who are known as the 'Three Muhammads'. The Four Books are: Kitab al-Kafi by Muhammad ibn Ya'qub al-Kulayni al-Razi (329 AH), Man la yahduruhu al-Faqih by Muhammad ibn Babuya and Al-Tahdhib and Al-Istibsar both by Shaykh Muhammad Tusi. The Shi'a clerics use extensive collections.

The majority of Shia don't consider any of their hadith collections to be authentic in their entirety. Every individual must be investigated separately to determine its authenticity. The four books are authentic according to the school.

The Shia school of thought has an important importance. This can be captured by Ali ibn Abi Talib, cousin of Muhammad, when he narrated that "Whoever of our Shia (followers) knows our Shariah and takes out the weak of our followers from the darkness of ignorance to the light of knowledge (Hadith) which we (Ahl al-Bayt) have gifted to them, he on the day of judgment will come with a crown on his head. It will shine among the people gathered on the plain of resurrection." Hassan al-Askari, a descendant of Muhammad, gave support to this narration, stating "Whoever he had taken out in the worldly life from the darkness of ignorance can hold to his light to be taken out of the darkness of the plain of resurrection to the garden (paradise) Then all those whomever he had taught in the worldly life anything of goodness, or had opened from his heart a lock of ignorance or had removed his doubts will come out."

Muhammad al-Baqir, the great grandson of Muhammad, has said that holding back in a doubtful issue is better than destruction. If you don't narrate a hiath, it's better than if you do.

There is a reality on every truth. There is a light above everything. Whatever agrees with the book of Allah you must take it and whatever disagrees you must leave it alone ." : 10  Al-Baqir also emphasized the selfless devotion of Ahl al-Bayt to preserving the traditions of Muhammad through his conversation with Jabir ibn Abd Allah, an old companion of Muhammad.

He said that they would be counted among those who are destroyed if they had spoken to them from their opinions. We speak to you of the hadith which we treasure from the Messenger of Allah, Oh Allah grant compensation to Muhammad and his family worthy of their services to your cause, just as they treasure their gold and silver." Further, it has been narrated that Ja'far al-Sadiq, the son of al-Baqir, has said the following regarding hadith: "You must write it down; you will not memorize until you write it down." : 33

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