ḤadīthIslam also spelled Hadīt (Arabic: “news,” or “story”)

The term Ḥadīth derives from the Arabic root ḥdth, meaning “to happen,” and so, “to tell a happening,” “to report,” “to have, or give, as news,” or “to speak of.” It means tradition seen as narrative and record. From it comes sunnah (literally, a “well-trodden path,” i.e., taken as precedent and authority or directive), to which the faithful conform in submission to the sanction that Ḥadīth possesses and that legalists, on that ground, can enjoin. Tradition in Islām is thus both content and constraint, Ḥadīth as the biographical ground of law and sunnah as the system of obligation derived from it. In and through Ḥadīth, Muḥammad may be said to have shaped and determined from the grave the behaviour patterns of the household of Islām by the posthumous leadership his personality exercised. There were, broadly, two factors operating to this end. One was the unique status of Muḥammad in the genesis of Islām; the other was the rapid geographical expansion of the new faith in the first two centuries of its history into various areas of cultural confrontation. Ḥadīth cannot be rightly assessed unless the measure of these two elements and their interaction is properly taken.

The experience of Muslims in the conquered territories of west and middle Asia and of North Africa was related to their earlier tradition. Islāmic tradition was firmly grounded in the sense of Muḥammad’s personal destiny as the Prophet—the instrument of the Qurʾān and the apostle of God. The clue to tradition as an institution in Islām may be seen in the recital of the Shahādah or “witness” (“There is no god but God; Muḥammad is the prophet of God”), with its twin items as inseparable convictions—God and the messenger. Islāmic tradition follows from the primary phenomenon of the Qurʾān, received personally by Muḥammad and thus inextricably bound up with his person and the agency of his vocation. Acknowledgment of the Qurʾān as scripture by the Islāmic community was inseparable from acknowledgment of Muḥammad as its appointed recipient. In that calling, he had neither fellow nor partner, for God, according to the Qurʾān, spoke only to Muḥammad. When Muḥammad died, therefore, in ad 632, the gap thus created in the emotions and the mental universe of Muslims was shatteringly wide. It was also permanent. Death had also terminated the revelation embodied in the Qurʾān. By the same stroke scriptural mediation had ended, as well as prophetic presence.

The Prophet’s death was said to have coincided with the perfection of revelation. But the perfective closure of both the book and the Prophet’s life, though in that sense triumphant, was also onerous, particularly in view of the new changing circumstances, both of space and time, in the geographical expansion of Islām. In all the new pressures of historical circumstance, where was direction to be sought? Where, if not from the same source as the scriptural mouthpiece, who by virtue of that consummated status had become the revelatory instrument of the divine word and could therefore be taken as an everlasting index to the divine counsel? The instinct for and the growth of tradition are thus integral elements in the very nature of Islām, Muḥammad, and the Qurʾān. Ongoing history and the extending dispersion of Muslim believers provided the occasion and spur for the compilation of Ḥadīth.