Interdisciplinary Studies in Ethics

Interdisciplinary Studies in Ethics

An Analysis of the Functions of Hadith in Practical Ethics

Document Type : Original Article

Authors
1 PhD in Islamic Sciences Teaching , Faculty of Islamic Sciences, University of Quran and Hadith, Tehran, Iran (Corresponding Author).
2 Associate Professor, Department of Islamic Ethics, Faculty of Islamic Sciences, University of Quran and Hadith, Qom, Iran.
10.48308/jiethics.2026.242298.1036
Abstract
Introduction: Despite the central role and fundamental status of Hadith in formulating and explaining ethical teachings in the Islamic world, a scientific gap is observed in comprehensive analytical studies regarding the systematic and functional role of these sources in the realm of practical and applied ethics. While significant portions of Islamic texts, including the Quran and Hadith, are dedicated to ethics, previous research has largely remained at the level of establishing the credibility of Hadith or merely collecting texts, failing to provide a coherent framework for how Hadith can be used to construct a complete ethical approach. This study aims to fill this theoretical void by examining the practical functions of Hadith within the structure of the Islamic ethical system. Using an analytical-descriptive method and extensive library research, this paper seeks to demonstrate that Hadith, in the practical dimension, serve not only as a source of inspiration but also possess specific operational functions that facilitate moral behavior and ethical living. The core question addressed is: "What functions do Hadith have in practical ethics?"
Finding: Hadith establish motivational mechanisms by defining the value of actions (e.g., emphasizing Ikhlas or sincerity) and categorizing religious motivations into three levels: hope for reward (Raghbah), fear of punishment (Rahbah), and love for God (Hubb). These layers act as the driving force behind moral conduct.
1) Elaboration of Ethical Values: Hadith define the ultimate goal of human perfection as "proximity to God" (Qurb Allah). By linking external behaviors to ontological realities, they transform mere knowledge into firm belief, thereby motivating action.
2) Modeling and Exemplification: Hadith introduce the Prophet Muhammad (PBUH) and the Imams (AS) as concrete, tangible models (Uswah). This provides a practical path for imitation, allowing individuals to learn virtues through stories and the actual lived experiences of these figures rather than abstract theories.
3) Enforcement Guarantees: Hadith provide strong enforcement guarantees
by detailing definite consequences—both worldly (e.g., increased sustenance for good character, family discord for bad character) and otherworldly (Heaven for the righteous, Hell for the wicked). This creates a necessary deterrent and incentive system for adherence to ethical principles.


4) Ethical Training Methods: Hadith offer practical training frameworks, such as purifying the environment from corruption, enjoining good and forbidding evil, and ensuring the harmony between intention (Niyyah) and action (Fi'l). These methods provide a step-by-step guide for moral cultivation within the context of religion.
Discussion: The results indicate that the approach of Hadith to ethics transcends a set of rigid legal commands; it constitutes an integrated system that begins with internal motivation, maps the path of knowledge and modeling, ensures behavioral stability through guarantees, and finally guides the individual toward perfection via specific training methods. Unlike views that regard ethics solely as rational or consequentialist, this study emphasizes that in the Islamic intellectual system, practical ethics cannot be complete without a faith-based foundation and a living model (the Infallibles). Furthermore, the distinction between "theoretical ethics" and "practical ethics" highlights that Hadith act as a sturdy bridge between these two realms, where knowledge derived from Hadith is immediately converted into will and action. The main innovation of this work lies in moving beyond the "proof of necessity" of Hadith to the deep analysis of their "actual functioning" in social and individual life, offering a practical guide for preachers, educators, and researchers in the field of ethics.
Keywords

Holy Qur'an. [in Arabic]
Bayhaqi, A. b. H. (2000). Shu'ab al-Iman. Beirut: Dar al-Kutub al-'Ilmiyah. [in Arabic]
Dehkhoda, A. A. (1994). Lughat-nameh. Tehran: University of Tehran. [in Persian]
Hamdani, M. (2024). Roshan-shenasi-ye Ejtehad dar Elm-e Akhlaq-e Eslami. Qom: Hawzah Ilmiyah. [in Persian]
Har Amili, M. b. H. (1993). Wasail al-Shi'ah ila Tahsil Masail al-Shi'ah. Tehran: Islamiyah. [in Persian]
Ibn Babawayh, M. b. A. (1995). Al-Khasal. Qom: Jame'eh Modarresin. [in Persian]
Ibn Babawayh, M. b. A. (n.d.). 'Ayun Akhbar al-Rida. Tehran: Jahan. [in Persian]
Ibn Shubah, H. b. A. (1984). Tuhaf al-'Uqul 'an Rasul Allah. Qom: Daftar Intisharat Islami. [in Persian]
Kufi Ahwazi, A. M. H. b. S. (1979). Al-Zuhd. Qom: Matba'ah-ye 'Ilmiyah. [in Persian]
Kulayni, M. b. Y. (1984). Usul al-Kafi. Tehran: Dar al-Kitab al-Islamiyah. [in Persian]
Laythi Wasiti, A. b. M. (1997). 'Ayun al-Hukm wa al-Mawa'idh. Qom: Cultural Institution Dar al-Hadith. [in Arabic]
Mahfoozi, A. (2009). Akhlaq-e Eslami. Iran: Mashhor. [in Persian]
McNaughton, D. (2001). Akhlaq-e Basirat (Trans. M. Fathali). Qom: Imam Khomeini Institute. [in Persian]
Mo'in, M. (1981). Farhang-e Mo'in. Tehran: Amir Kabir. [in Persian]
Musib Yazdi, M. T. (2003). Falsafat-e Akhlaq. Qom: Imam Khomeini Institute. [in Persian]
Musib Yazdi, M. T. (2005). Neghd va Barresi Makateb-e Akhlaki. Qom: Educational and Research Institute of Imam Khomeini. [in Persian]
Musib Yazdi, M. T. (2011). Pish-niaz-haye Morid-e Idarah-ye Eslami. Qom: Educational and Research Institute of Imam Khomeini. [in Persian]
Musib Yazdi, M. T. (2012). Akhlaq dar Quran. Qom: Imam Khomeini Institute. [in Persian]
Mustafawi, H. (1989). Al-Tahqiq fi Kalimat al-Quran. Tehran: Ministry of Culture and Islamic Guidance. [in Arabic]
Raghib Isfahani, H. b. M. (2001). Al-Mufradat Alfaz al-Quran. Beirut: Dar al-Shamiyah. [in Arabic]
Ri-Shahri, M. (2019). Mizan al-Hikmah. Qom: Dar al-Hadith. [in Persian]
Sa'd al-Din, I. A. M. (2003). Al-Akhlaq fi al-Islam (Al-Nazariyah wa al-Tatbiq). Riyadh: Maktabat al-Rushd. [in Arabic]
Sadur al-Din Shirazi, M. b. I. (1987). Sharh Usul al-Kafi. Tehran: Research Institute of Humanities. [in Persian]
Sharif Radhi, M. b. H. (2000). Nahj al-Balagha (Trans. M. Dashti). Qom: Mashhor. [in Persian]
Shoja'i, M. S. (2006). Didgah-haye Ravanshenasi-ye Hazrat-e Ayatollah Musib Yazdi. Qom: Imam Khomeini Institute. [in Persian]
Subhani, J. (2004). Manshur-e Javid. Qom: Imam Sadiq Foundation. [in Persian]
Tabarsi, A. b. H. F. (1991). Makarim al-Akhlaq. Qom: Sharif al-Radhi. [in Persian]
Tabatabai, M. H. (1996). Sunan al-Nabi. Tehran: Daftar Nashr-e Islami. [in Persian]
Tamimi Amidi, A. W. b. M. (1989). Gharar al-Hukm. Qom: Dar al-Kitab al-Islami. [in Arabic]
Volume 2, Issue 1 - Serial Number 1
September 2026
Pages 167-190

  • Receive Date 02 November 2025
  • Revise Date 22 January 2026
  • Accept Date 20 April 2026
  • First Publish Date 20 April 2026
  • Publish Date 21 March 2026