حَدِيثٌ
1.
New, recent; (K;) opposite of
قَدِيمٌ: (S:) having, or having had, a beginning; existing newly, for the first time, not having been before; as also
حَادِثٌ: (Msb:) brought into existence, caused to be, made, produced, or done, newly, for the first time, not having been before; begun, or originated; invented; innovated; as also
مُحْدَثٌ. (TA.)
2.
See حَدَثٌ, last two sentences, in four places. And see حِدْثَانٌ. You say also, هُوَ حَدِيثُ عَهْدٍ بِالإِسْلَامِ
He is, or was, recently become a Muslim. (Msb.) And حَدِيثُو
عَهْدٍ بِكُفْرِهِمْ, (TA,) or بِالجَاهِلِيَّةِ, or حَدِيثٌ عَهْدُهُمْ, (Mgh,) Men lately in their state of infidelity [or in the state of paganism or ignorance]; who have but recently ceased to be in their state of infidelity [&c.]. (TA.)
3.
Also i. q.
خَبَرٌ [Information; a piece of information; intelligence; an announcement; news, or tidings; a piece of news; an account; a narration, or narrative; a story; &c.]; (S, K;) employed to signify little and much; (S;) and
حِدِّيثَى signifies the same: (K:) or a thing, or matter, that is talked of, told, or narrated, and transmitted: (Msb:) [and talk, or discourse:] and [in like manner]
أُحْدُوثَةٌ signifies a thing that is talked of, told, or narrated: (S, K:) or this last signifies a wonderful thing: (IB, TA:) it has been asserted, says MF, that there is no difference between احدوثة and حديث in usage, and in denoting what is good and what is evil; in contradiction to such as say that the former peculiarly signifies that [kind of story] in which there is no profit nor any truth; such as amatory stories, and the like fictions of the Arabs: Fr asserts it to signify peculiarly a laughable and an absurd story; differing from حديث: and Ibn-Hishám El-Lakhmee, in his Expos of the Fs, says that it is only used to denote what is bad, or evil: but Lb replies against him, in his Expos., that it is sometimes used to denote what is good; as in a saying mentioned by Yaakoob, which see below: (TA:) the plural of حَدِيثٌ is أَحَادِيثُ, contr. to analogy, (S, K,) said by Fr to be plural of
أُحْدُوثَةٌ, and then used as plural of حديث, (S,) but IB says that this is not the case; (TA;) and حِدْثَانٌ and حُدْثَانٌ are also pls. of حديث, (K, TA,) sometimes occurring; the latter, rare. (TA.) You say, سَمِعْتُ حَدِيثًا حَسَنًا (TA) and حَسَنَةً
حِدِّيثَى (S, A, * TA) [I heard a good story or narrative &c.]; both meaning the same. (TA.) And اِنْتَشَرَ
حَسَنَةٌ
لَهُ فِى النَّاسِ أُحْدُوثَةٌ [A good story of him became spread abroad among the people]: a saying mentioned by Yaakoob in his “ Isláh. ” (TA.) And مَلِيحَةٌ
أثحْدُوثَةٌ [A pretty story], and أَحَادِيثُ مِلَاحٌ [pretty stories]. (A.) And
قَدْ صَارَ فُلَانٌ أَحْدُوثَةً [(tropical:) Such a one has become the subject of a story, or of a wonderful story: and in like manner, as is said in the A, صَارُوا أَحَادِيثَ: there said to be tropical]. (IB, TA.)
4.
Hence the حَدِيث of the Apostle of God: (Msb:) [i. e.] حَدِيثٌ also signifies A narration of a
مُحَدِّث: (L:) [meaning حَدِيثٌ
نَبَوِىٌّ, i. e. a tradition, or narration, relating, or describing, a saying or an action &c. of Mo- hammad:] this word and خَبَرٌ both signify a tradition that is traced up to Mohammad, or to a Sahábee, or to a Tábi'ee: (TA in article رقأ:) or حديث is applied to what comes from the Prophet:
خَبَرٌ, to what comes from another than the Prophet; or from him or another: and أَثَرٌ to what comes from a Companion of the Prophet; but it may also be applied to a saying of the Prophet: (Kull p. 152:) the word in this sense, i. e. the حديث of the Prophet, has for its plural only أَحَادِيثُ; and therefore Sb mentions it in the category of those words which have pls. anomalously formed; such as عَرُوضٌ, plural أَعَارِيضُ; and بَاطِلٌ, plural أَبَاطِيلُ. (TA.) [الحَدِيثَ written at the end of a quotation of a part of a tradition is for اِقْرَأِ الحَدِيثَ
Read the tradition.]
5.
حَدِيثٌ قُدْسِىٌّ [A holy tradition or narration] means what God has told to his prophet by inspiration, or by a dream, or in sleep, and the prophet has told in his own phraseology: the Qur'an is esteemed above this, because [it is held that] its words also were revealed: (KT:) that of which the words are from the apostle, but the meaning is from God, by inspiration, or by a dream, or in sleep. (Kull p. 288.)