SUBMITTED TO

Sir Ahmed Abdullah

SUBMITTED BY
Muneeb Ur Rahman(132423)
HADITH AND
SUNNAH
ISLAMIC STUDIES ASSIGNMENT

SCHOOL OF CHEMICAL AND MATERIALS ENGINEERING(SCME)

Hadith
Literal Meaning: The Arabic word Hadith means ‘statement’ or 'talk'.

In technical terms, Hadith stands for the report of words and deeds, approved

or disapproved by Rasulullah . Whatever Rasulullah said or did

constitute the Hadith. If someone said or did something in presence of

Rasulullah and he approved or disapproved those words or deeds is also

included in the definition of Hadith.

Hadith in Arabic is used as opposite to Qadeem. Qadeem means something

without a beginning which obviously is none but Allah Ta'ala. The opposite of
Qadeem is Hadith which means something with beginning. In other words it
means Created (Makhlooq). As per this meaning, the Qur’an is the word of
Allah hence is Qadeem, whereas Hadith means that word which is created and

since Rasulullah himself is among Makhlooq, so his statements are called

Hadith. Tirmidhi has reported a Hadith on the authority of Zayd bin Thabit
(RA):

"May Allah bestow freshness upon one who listens Hadith from me and
conveys it to others.”

In this tradition Rasulullah himself uses the word Hadith for his statement.

Ahadith is plural of Hadith.

Sunnah
Literal Meaning: The Arabic word Sunnah means a way or method that can
have two states, either good or bad. It is derived from the word: “Sanan,”
which is Arabic for a road or a path.

In technical terms, Sunnah refers to those actions of the Prophet which the

Prophet initiated, performed and promoted among ALL his followers, as a

part of Allah’s religion.

The Sunnah is not all the actions of the Prophet but only those that have

been firmly established by the Prophet (as a part of religion) among his
companions and from them have reached us generation by generation by the

consensus of people. Sayings ascribed to the Prophet are not the primary
source of our knowledge of the Sunnah. The Sunnah is all about religious
practices and not religious beliefs.

Another Arabic root of the word Sunnah is bayaan, or making something clear
through talking or acting. The most common meaning indicates that Sunnah is
to initiate something or set an example to be followed. Hence, if a person
started something that people then followed, he is considered to have
established a Sunnah.

The Prophet said, "Whoever starts a good Sunnah he will get the reward
for it and the reward of others who would do the same thing until the Day of
Judgment. And whoever does a bad Sunnah he will have the punishment for
doing it and the punishment of others who practice it." [Muslim]
Types of Hadith
The taxonomy of the Prophet’s has been very carefully devised according
to different sets of classifications along with their further kinds. Following are
the five basic arrangements of Ahadiths on the basis of particular grounds:

 According to reference to a particular Authority

 According to the links of Isnad
 According to a number of reporters
 According to nature of Matn and Isnad
 According to Authenticity of Correspondents

Now let us briefly discuss these classes of Hadith one by one:

i) According to Reference to a Particular Authority

According to careful research, Hadith is divided into four additional kinds

under this category:

a) Qudsi: meaning “Divine”. It is a Heavenly text which was directly sent

upon the Holy Prophet , who passed it on to His followers Himself.

b) Marfu`: meaning “Elevated”. It has got very important status in Islam as

it was directly heard from the Messenger of God Himself by His

companions and was brought forward.
c) Mauquf: meaning “Stopped”. It is a kind of command which was directly

given by Rasulullah to His cohorts who forwarded it.

Maqtu`: meaning “Severed”. It is a form of Instruction which is plainly
described by Successor in his own words.

ii) According to the links of Isnad

Hadith is further divided into six groups under this category:

Musnad: meaning “Supported”. Isnad being reported by a well known

companion of the Holy Prophet although final narrator might not be with
Him at that time.

Muttasil: meaning “Continuous”. The one with undisturbed Isnad relating back
to rightful friend or its heir.

Mursal: meaning “Hurried”. It missed a connection between the storyteller

and the Messenger .

Munqati`: meaning “Broken”. Hadith with a link being absent before it reaches
the Successor of the actual narrator.

Mu`adal: meaning “Perplexing”. The one in which narrator misses multiple

reported in an order in Isnad of the Hadith.

Mu`allaq: meaning “Hanging”. It fails to spot the complete Isnad of the Hadith.

iii) According to a number of reporters

It is divided into two more sub-groups:

Mutawatir: meaning “Consecutive”. Hadith being reported such a large

number of rightful companions that it is agreed upon as authentic.

Ahad: meaning “Isolated”. The one which has been narrated by a countable
number of people.
iv) According to nature of Matn and Isnad

It is split into two major kinds:

Munkar: meaning “Denounced”. A Hadith belonging to a weak reporter.

Mudraj: meaning “Interpolated”. The one having some adding up of words to

the authentic Hadith by its narrator.

v) According to Authenticity of Correspondents

It has the following three categories:

Sahih: meaning “Sound”. A hadith reported by a trustworthy reporter known

for his truthfulness, knowledge, correct way of narrations etc.

Hasan: meaning “Good”. The one whose reporters are known and is clear-cut.

Da`if: meaning “Weak”. A hadith ranking under that of Hasan because of failing
to address the Isnad properly.

Maudu`: meaning “Fabricated”. Hadith having wording opposite to the

confirmed Prophetic traditions.

A Hadith from the life of
Prophet
On the authority of Abu Hamzah Anas bin Malik (may Allah be pleased with

him) — the servant of the Messenger of Allah — that the Prophet said:

“None of you [truly] believes until he loves for his brother that which he
loves for himself. “ [Al-Bukhari] [Muslim]

Reference: 40 Ahadith Nawawi 13

English Translation: Hadith 13

Understanding
This takes place when the heart is pure and free of bitterness, cheat, and envy.
Envy requires that an envier hates anyone surpasses him or being equal to him
in any good because he loves to be superior to people by his virtues and single
himself out with them. However, faith is different where believers have to
share goodness with all the people without hiding something of it.
This is one of the great qualities of faith, therefore, the Prophet said that
admission to Paradise is based on applying those qualities. Imam Ahmad
reported in his Musnad from the Hadith of Yazid ibn Asad Al Qasry (may Allah

be pleased with him) who said: The Messenger of Allah said to me:

"Do you love Paradise?" I said: Yes. He said: "Love to your (Muslim) brothers
what you love for yourself." (216\27) No. 16655.

The importance of this hadith is greatly highlighted by the following hadith.

Imam Ahmad reported in his Musnad on the authority of Mu`adh (may Allah

be pleased with him) that he asked the Messenger of Allah about the best
belief and he answered:

"The best belief is to love for the sake of Allah and to hate for the sake of
Allah and to busy your tongue with remembering Allah." He said: What else
O Messenger of Allah? He said: To love for the people what you love for
yourself, hate for them what you hate for yourself, and to speak of good or
to keep silent." (36\446) No. 22130.

If the people apply this Hadith, it will eliminate many deniable acts and rivalries
among people; moreover, security, goodness, and peace will prevail in the
society.