حدثa single root meaning a thing's coming to be when it had not been. (root hdth)

One says: fulān ṣāra uḥdūthah (صار فلان أحدوثة), i.e., many tales/reports were told about him. A young man is shābb ḥadath (شاب حدث), and a young woman shābbah ḥadathah (شابة حدثة): [youthful] in age. Al-ḥadath (الحدث) among the ḥadathān al-dahr (أحداث الدهر, 'events of time') resembles a calamity/misfortune. Al-uḥdūthah (الأحدوثة) is the report/tale itself. Al-ḥadīth (الحديث) is the new among things. A man who is rajul ḥadath (رجل حدث) is one who talks much. Al-ḥadath (الحدث) is [also] al-ibdāʾ (الإبداء, innovation/novelty).

Al-ḥadīth (الحديث) is the opposite of al-qadīm (القديم, the old/ancient). One says: akhadhanī mā qadama wa-mā ḥadatha (أخذني ما قدم وما حدث) [what is old and what is new seized me]; ḥadatha (حدث) is not read with ḍamm [i.e., ḥaduth] in any usage except in this expression, and that is because of the presence of qadum, by way of paired assonance (izdiwāj). Al-ḥadīth (الحديث) is 'report/news,' applying to both little and much, and it is pluralized as aḥādīth (أحاديث), against analogy. Al-Farrāʾ said: we hold that the singular of al-aḥādīth is uḥdūthah (أحدوثة), and then they made it a plural of al-ḥadīth. Al-ḥudūth (الحدوث) is the coming-into-being of a thing that had not been. Aḥdathahu Allāhu (أحدثه الله) 'God brought it into being,' fa-ḥadatha (فحدث) 'so it came to be.' Ḥadatha amrun (حدث أمر) means 'a matter occurred.' Al-ḥadath (الحدث), al-ḥadthā (الحدثى), al-ḥādithah (الحادثة), and al-ḥadthān (الحدثان) are all synonymous. Aḥdatha al-rajul (أحدث الرجل) is derived from al-ḥadath [in the sense of ritual impurity]. Istaḥdathtu khabaran (استحدثت خبرا) means 'I found new news.' Dhū al-Rummah said: 'Does the caravan seek fresh news of their companions, or does the heart, from its longings, find longing renewed?' A man is rajul ḥadath (رجل حدث), meaning young; if you specify the age you say ḥadīth al-sinn (حديث السن). These are ghilmān ḥadthān (غلمان حدثان), i.e., aḥdāth (أحداث, young men). Al-muḥādathah (المحادثة), al-taḥaddūth (التحدث), al-taḥāduth (التحادث), and al-taḥdīth (التحديث) are well known. Muḥādathat al-sayf (محادثة السيف) means the polishing of the sword. A man is rajul ḥadith or ḥudith (رجل حدث وحدث), with ḍamm or kasr of the dāl, meaning fine in speech/discourse. A man is rajul ḥadīth (رجل حديث), on the pattern of fasīq, meaning much given to talk. You say: samiʿtu ḥadīthā ḥasanatan (سمعت حديثي حسنة), like khaṭībī. Al-uḥdūthah (الأحدوثة) is what is told/related. A man is rajul ḥadath mulūk (رجل حدث ملوك), with kasr of the ḥāʾ, when he is the companion of their conversation and night-talk. Ḥadath nisāʾ (حدث نساء) means one who converses with women. You say: 'do that matter bi-ḥadthānihi (بحدثانه) and bi-ḥadāthatihi (بحداثته),' meaning at its beginning and freshness. The truthful man of good opinion/report is called muḥaddath (محدث), with fatḥ of the dāl doubled.

The ḥāʾ, dāl, and thāʾ form one root, meaning the coming-into-being of a thing that had not been. One says ḥadatha (حدث) amrun [a matter] occurred after not having been. A man is called al-ḥadath (الحدث), meaning fresh/young in age, and ḥadīth (الحديث) derives from this, because it is speech from which one thing arises after another. A man is rajul ḥadath (رجل حدث), meaning fine in his talk/discourse, and rajul ḥadath nisāʾ (رجل حدث نساء) means one who converses with women. One says hādhihi ḥadīthī ḥasanah (هذه حديثي حسنة), like khaṭībī (خطيبي), meaning al-ḥadīth (the discourse).

Al-ḥudūth (الحدوث) is the coming-into-being of a thing after it had not been, whether that be an accident or a substance; its iḥdāth (إحداث, bringing into being) is its being brought into existence. The bringing into being of substances belongs to none but God, Exalted. Al-muḥdath (المحدث) is what is brought into existence after not having been, whether in its own essence, or its coming-into-being with one to whom it occurs, as in 'I brought about a king (aḥdathtu malikan)'; God, Exalted, says: 'There does not come to them any reminder (dhikr) from their Lord, newly revealed (muḥdath)' [al-Anbiyāʾ 21:2]. Muḥdath is said of everything whose time is near, whether an act or a saying. God, Exalted, says: 'until I bring about for you from it a mention (dhikran)' [al-Kahf 18:70], and He says: 'perhaps God will bring about after that a [new] matter' [al-Ṭalāq 65:1]. Every speech that reaches man by way of hearing or revelation, whether in waking or in sleep, is called ḥadīth; God, Mighty and Exalted, says: 'And when the Prophet confided to one of his wives a statement (ḥadīthan)' [al-Taḥrīm 66:3], and He says: 'Has there come to you the report (ḥadīth) of the Overwhelming Calamity?' [al-Ghāshiyah 88:1], and He says: 'and taught me of the interpretation of dreams/narratives (aḥādīth)' [Yūsuf 12:101], that is, what a person relates from what happens to him in his sleep. God, Exalted, named His Book ḥadīth, saying: 'then let them produce a discourse (ḥadīth) like it' [al-Ṭūr 52:34], and He says: 'Then at this statement (ḥadīth) do you wonder?' [al-Najm 53:59], and He says: 'So what is with those people – they can hardly understand any statement (ḥadīthan)' [al-Nisāʾ 4:78], and He says: 'until they engage in a discourse (ḥadīth) other than it' [al-Anʿām 6:68], 'Then in what statement (ḥadīth) after God and His signs will they believe?' [al-Jāthiyah 45:6], and He says: 'And who is more truthful than God in statement (ḥadīthan)?' [al-Nisāʾ 4:87]. The Prophet, peace be upon him, said: 'If there is in this community a muḥaddath (محدث, one spoken-to/inspired), it is ʿUmar.' He means by this one into whose mind something is cast from the exalted assembly [of angels]. And His saying, Mighty and Exalted: 'so We made them narratives/tales (aḥādīth)' [Sabaʾ 34:19], means: reports by which people take example. Al-ḥadīth (الحديث) is also the fresh among fruits. A man is rajul ḥadath (رجل حدث), meaning fine in speech, and he is ḥadath al-nisāʾ (حدث النساء), i.e., one who converses with them; ḥādathtuhu wa-ḥaddathtuhu (حادثته وحدثته) and taḥādathū (تحادثوا) [they conversed together]; ṣāra uḥdūthah (صار أحدوثة) [he became a topic of talk]; a man is rajul ḥadath or ḥadīth al-sinn (رجل حدث وحديث السن), synonymously [meaning young in age]. Al-ḥādithah (الحادثة) is the descending, occurring calamity, plural ḥawādith (حوادث).

Al-ḥadīth (الحديث) is the opposite of al-qadīm (القديم, the old). Al-ḥudūth (الحدوث) is the opposite of al-qidmah (القدمة, oldness). Ḥadatha al-shayʾu yaḥduthu ḥudūthan wa-ḥadāthatan (حدث الشيء يحدث حدوثا وحداثة) [the thing came into being]; aḥdathahu huwa (أحدثه هو) [he brought it into being], fa-huwa muḥdath wa-ḥadīth (فهو محدث وحديث) [so it is muḥdath and ḥadīth], and likewise istaḥdathahu (استحدثه). One says akhadhanī min dhālika mā qadama wa-ḥadatha (أخذني من ذلك ما قدم وحدث) [what is old and what is new of that seized me]; ḥadutha (حدث), with ḍamm, is not said except paired with qadama, as if by way of assonance (itbāʿ), and there are many similar cases. Al-Jawharī said: ḥadath is not read with ḍamm in any usage except in this expression, and that is because of the presence of qadum, by way of paired assonance. In a ḥadīth of Ibn Masʿūd: that [a man] greeted him while he was praying, and he did not return the greeting; he said: 'So what is old and what is new seized me' — meaning his old and new cares and thoughts. One says: ḥadatha al-shayʾ (حدث الشيء); when paired with qadama it takes ḍamm, for the sake of assonance. Al-ḥudūth (الحدوث) is the coming-into-being of a thing that had not been. Aḥdathahu Allāhu fa-ḥadatha (أحدثه الله فحدث) [God brought it into being, so it came to be]. Ḥadatha amrun (حدث أمر) means a matter occurred. Muḥdathāt al-umūr (محدثات الأمور, 'newly-invented matters') are what the people of [heretical] whims have innovated of things which the pious predecessors (al-salaf al-ṣāliḥ) were not upon. In a ḥadīth: 'Beware of muḥdathāt al-umūr (محدثات الأمور)' — plural of muḥdathah, with fatḥ, meaning that which was not known in the Book, nor the Sunnah, nor consensus (ijmāʿ). In the ḥadīth about Banū Qurayẓah: none of their women was killed except one woman who had aḥdathat ḥadathan (أحدثت حدثا) — it is said her ḥadath was that she poisoned the Prophet, peace be upon him. And the Prophet, peace be upon him, said: 'Every innovated matter (muḥdathah) is an innovation (bidʿah), and every innovation is misguidance.' In the ḥadīth about Medina: 'Whoever introduces therein a ḥadath (حدث, an innovation/offense), or shelters a muḥdith/muḥdath (محدث)...' — al-ḥadath here is the occurring, disapproved matter which is not customary nor known in the Sunnah; and al-muḥdith/muḥdath is transmitted with both kasr and fatḥ of the dāl, as active or passive participle: with kasr it means one who supports an offender, shelters him, protects him from his adversary, and prevents retaliation (qiṣāṣ) against him being carried out; with fatḥ, it is the innovated matter itself, and the meaning of 'sheltering' it would be approving of it and being patient with it — for if one approves of the innovation and affirms its doer without denouncing it, he has thereby 'sheltered' it. Istaḥdathtu khabaran (استحدثت خبرا) means I found new news; Dhū al-Rummah said: 'Does the caravan seek fresh news of their companions, or does the heart, from its longings, find longing renewed?' And it was in ḥadthān amr kadhā (حدثان أمر كذا), meaning in its onset/occurrence. Akhadha al-amra bi-ḥadthānihi wa-ḥadāthatihi (أخذ الأمر بحدثانه وحداثته) means at its beginning and inception. In a ḥadīth of ʿĀʾishah, may God be pleased with her: 'Were it not for the ḥadthān (حدثان) of your people with unbelief, I would have demolished the Kaʿbah and rebuilt it.' Ḥadthān al-shayʾ (حدثان الشيء), with kasr, is its beginning, and it is a maṣdar of ḥadatha yaḥduthu ḥudūthan wa-ḥadthānan; what is meant is the nearness of their [recent] time from unbelief and their emergence from it, and their entering into Islam, and that faith had not yet become firmly settled in their hearts, so that if the Kaʿbah were demolished and altered, they might perhaps be repelled by that. In a ḥadīth about the Battle of Ḥunayn: 'Indeed I give to men who are ḥadīthī ʿahd bi-kufr (حديثي عهد بكفر, recently of unbelief) in order to win them over...' [entry continues]