Мұхаммед пайғамбардың сөздері мен үйретулерінің жинағы

Collections of sayings and teachings of Muhammad

Hadith ('/h//æ//d//ɪ//θ/ or /h//ɑː/'/d//iː//θ/; حديث, ; pl. (plural) aḥādīth, أحاديث, DIN, , ) or Athar (أثر, DIN, ) refers to what most Muslims and the mainstream schools of Islamic thought believe to be a record of the words, actions, and the silent approval of the Islamic prophet Muhammad as transmitted through chains of narrators. In other words, the ḥadīth are attributed reports about what Muhammad said and did (see: Oral tradition). Ḥadīth is the Arabic word for things like a report or an account (of an event). For many, the authority of hadith is a source for religious and moral guidance known as Sunnah, which ranks second only to that of the Quran (which Muslims hold to be the word of God revealed to Muhammad). While the number of verses pertaining to law in the Quran is relatively small, 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 are derived from hadith, rather than the Quran. 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. 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). Unlike the Quran, not all Muslims believe that hadith accounts (or at least not all hadith accounts) are divine revelation. Different collections of hadīth 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; some further claim that most hadiths are fabrications (pseudepigrapha) created in the 8th and 9th centuries AD, and which are falsely attributed to Muhammad. Historically, some sects of the Kharijites also rejected the hadiths, while Mu'tazilites rejected the hadiths as the basis for Islamic law, while at the same time accepting the Sunnah and Ijma. Because some hadith contain questionable and even contradictory statements, the authentication of hadith became a major field of study in Islam. In its classic form a hadith consists of two parts—the chain of narrators who have transmitted the report (the isnad), and the main text of the report (the matn). However, different groups and different scholars may classify a hadith differently.

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

In Islamic terminology, according to Juan Campo, the term hadith refers to reports of statements or actions of Muhammad, or of his tacit approval or criticism of something said or done in his presence. Classical hadith specialist Ibn Hajar al Asqalani says that the intended meaning of hadith in religious tradition is something attributed to Muhammad but that is not found in the Quran. 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, preceded by a chain of transmitters". However, she adds that "nowadays, hadith almost always means hadith from Muhammad himself." In contrast, according to the Shia Islam Ahlul Bayt Digital Library Project, " when there is no clear Qur'anic statement, nor is there a Hadith upon which Muslim schools have agreed. Shi'a refer to Ahlul Bayt [the family of Muhammad] to derive the Sunnah of the Prophet"—implying that while hadith is limited to the "Traditions" of Muhammad, the Shi'a Sunna draws on the sayings, etc. of the Ahlul Bayt i. e. the Imams of Shi'a Islam.

The word sunnah is also used in reference to a normative custom of Muhammad or the early Muslim community. Another source (Joseph A. Islam) distinguishes between the two saying:
Whereas the 'Hadith' is an oral communication that is allegedly derived from the Prophet or his teachings, the 'Sunna' (quite literally: mode of life, behaviour or example) signifies the prevailing customs of a particular community or people. A 'Sunna' is a practice which has been passed on by a community from generation to generation en masse, whereas the hadith are reports collected by later compilers often centuries removed from the source. A practice which is contained within the Hadith may well be regarded as Sunna, but it is not necessary that a Sunna would have a supporting hadith sanctioning it. Some sources (Khaled Abou El Fadl) limit hadith to verbal reports, with the deeds of Muhammad and reports about his companions being part of the sunnah, but not hadith.

The hadith literature in use today is based on spoken reports in circulation after the death of Muhammad. Unlike the Quran, hadith were not promptly written down during Muhammad's lifetime or immediately after his death. Hadith were evaluated orally to written and gathered into large collections during the 8th and 9th centuries, generations after Muhammad's death, 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 the verses of the Quran, hadith have been described as resembling layers surrounding the "core" of Islamic beliefs (the Quran). Well known, widely accepted hadith make up the narrow inner layer, with a hadith becoming less reliable and accepted with each layer stretching outward. 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. The victim's assailants supported the doctrine of traditionalists of Hanafi fiqh which held that one's hands should be raised only once during the ritual prayer, while Waliullah held that madhhab schools of fiqh had ignored authentic hadith which made clear hands should be raised over ears multiple times during the praying of salat. Quranists, on the other hand, believe 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, proving that some hadith are a source of corruption and not a complement to the Quran.

Joseph Schacht quotes a hadith of Muhammad that is used "to justify reference" in Islamic law to the companions of Muhammad as religious authorities—"My companions are like lodestars." 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".</blockquote>

This led to "the almost complete neglect" of traditions from the Companions and others. Collections of hadith sometimes mix those of Muhammad with the reports 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 approvals of 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 hadith had a profound and controversial influence on tafsir (commentaries of the Quran). The earliest commentary of the Quran known as Tafsir Ibn Abbas is sometimes attributed to the companion Ibn Abbas. The hadith were used the form the basis of sharia (the religious law system forming part of the Islamic tradition), and fiqh (Islamic jurisprudence). The hadith are at the root of why there is no single fiqh system, but rather a collection of parallel systems within Islam. Much of the early Islamic history available today is also based on the hadith, although it has been challenged for its lack of basis in primary source material and the internal contradictions of available secondary material. The hadith have been called by American Sunni scholar Jonathan A. C. Brown as "the backbone" of Islamic civilization.