Hadīth Qudsi shi ne abin da aka riƙa isar mana da shi ta hanyar rahotannin Ahaad daga gare shi, tare da isnādinsa yana komawa ga Ubangijinsa. MaganarSa ce, domin an danganta ta zuwa gare Shi, kuma hakan ya kasance a mafi yawan lokuta. Danganta ta zuwa gare Shi to danganta ce ta asali, domin Shi ne ya fara faɗinta. Amma an danganta ta ga Annabi ﷺ saboda shi ne yake bayyana labari game da Allah, ba kamar Alƙur'ani ba wanda ba a danganta shi ga kowa sai ga Shi. Saboda haka ana cewa:

The Hadīth Qudsi is what has been transmitted to us as Isolated (Ahaad) reports about him  with its isnād going back to his Lord . It is His  speech for it is attributed to Him  which is present in the majority of cases. The attribution to Him  then is an attribution of origination because he is the one who spoke it first. It is attributed to the Prophet  because he is the one informing about Allah  which is contrary to the Qur’ān which is attributed to no one except to Him . So it is said:

Kuma a cikin hadīth qudsi an ce:

And in the hadīth qudsi it is said:

Mai ba da labarin hadīth ƙudusi yana da halaye guda biyu. Na farko shi ne cewa yana iya cewa:

The narrator of the hadīth qudsi has two characteristics, first is that he may say:

Na biyu, zai iya cewa:

Secondly, he may say:

Bambancin da ke tsakanin Alkur'ani da hadisi Kudusi shi ne cewa ma'ana da lafazi duka daga Allah suke, wanda ya zo ta hanyar wahayi bayyananne. Amma hadisi Kudusi, lafazin daga Manzon Allah ﷺ yake, ma'anar kuma daga Allah take ta hanyar ilhami (wahayi na cikin zuciya) ko barci. Lafazin Alkur'ani mu'ujiza ce da aka saukar ta hanyar Jibril. Hadisi Kudusi kuwa ba mu'ujiza ba ne, kuma babu wata hanya a tsakani. Bambancin da ke tsakanin Alkur'ani, hadisi Kudusi, da sauran hadisai wadanda ba hadisai Kudusi ba shi ne cewa Alkur'ani lafazin da Jibril ya sauko da shi zuwa ga Annabi ﷺ. Hadisi Kudusi kuwa ma'anar sanarwa ce daga Allah ta hanyar ilhami ko barci, sai Annabi ﷺ ya sanar da mutane da kalamansa. Sauran hadisai kuwa suna kama da hadisi Kudusi a cikin cewa ma'anar daga Allah take, lafazin kuma daga Manzon Allah ﷺ yake, amma ba a danganta shi ga Allah ba. Sunan da aka ba hadisin da aka danganta ga Allah da "hadisi Kudusi" sunan ma'anar ilimi ne (sunan ta'ariki).

The difference between the Qur’ān and the hadīth Qudsi is that the wording and the meaning are from Allah  which has come via the clear revelation. As for the hadīth Qudsi, the wording is from the Messenger  and the meaning is from Allah through ilham (inspiration) or sleep. The Qur’ān's wording is a miracle revealed via the medium of Jibreel. The hadīth Qudsi is not a miracle and is without any medium. The difference between the Qur’ān, hadīth Qudsi and ahadīth which are not ahadith Qudsi is that the Qur’ān is the wording brough down by Jibreel to the Prophet .The hadīth Qudsi is the meaning of notification of Allah  through ilham (inspiration) or sleep. So the Prophet  informed people of it with his own words. As for the rest of the ahadīth they are like the hadīth Qudsi in that the meaning is from Allah and the wording is from the Messenger  but it is not attributed to Allah . The designation of the hadīth attributed to Allah  as the hadīth Qudsi is a terminological designation.