I was riding behind the Messenger of Allah ﷺ on an ass known as 'Ufair. He (Mu'adh) observed: He (the Holy Prophet) said: Mu'adh, do you know what right has Allah over His bondsmen and what right have His bondsmen over Him? Mu'adh added: I replied: Allah and his Messenger know best. Upon this he (the Prophet remarked: The right of Allah over His bondsmen is that they should worship Allah and should not associate anything with Him, and the right of His bondsmen over Allah, Glorious and Sublime, is that He does not punish him who associates not anything with Him. He (Mu'adh) added: I said to the Messenger of Allah: Should I then give the tidings to the people? He (the Holy Prophet) said: Do not tell them this good news, for they would trust in it alone.  

كُنْتُ رِدْفَ رَسُولِ اللَّهِ ﷺ عَلَى حِمَارٍ يُقَالُ لَهُ عُفَيْرٌ قَالَ فَقَالَ يَا مُعَاذُ تَدْرِي مَا حَقُّ اللَّهِ عَلَى الْعِبَادِ وَمَا حَقُّ الْعِبَادِ عَلَى اللَّهِ قَالَ قُلْتُ اللَّهُ وَرَسُولُهُ أَعْلَمُ قَالَ فَإِنَّ حَقَّ اللَّهِ عَلَى الْعِبَادِ أَنْ يَعْبُدُوا اللَّهَ وَلاَ يُشْرِكُوا بِهِ شَيْئًا وَحَقُّ الْعِبَادِ عَلَى اللَّهِ ﷻ أَنْ لاَ يُعَذِّبَ مَنْ لاَ يُشْرِكُ بِهِ شَيْئًا قَالَ قُلْتُ يَا رَسُولَ اللَّهِ أَفَلاَ أُبَشِّرُ النَّاسَ قَالَ لاَ تُبَشِّرْهُمْ فَيَتَّكِلُوا  

Mu'adh, do you know the right of Allah over His bondsmen? He (Mu'adh) said: Allah and His Apostle know best. He (the Messenger of Allah) said: That Allah alone should be worshipped and nothing should be associated with Him. He (the Holy Prophet) said: What right have they (bondsmen) upon Him in case they do it? He (Mu'adh) said: Allah and His Apostle know best. He (the Holy Prophet) said: That He would not punish them.  

قَالَ رَسُولُ اللَّهِ ﷺ يَا مُعَاذُ أَتَدْرِي مَا حَقُّ اللَّهِ عَلَى الْعِبَادِ قَالَ اللَّهُ وَرَسُولُهُ أَعْلَمُ قَالَ أَنْ يُعْبَدَ اللَّهُ وَلاَ يُشْرَكَ بِهِ شَىْءٌ قَالَ أَتَدْرِي مَا حَقُّهُمْ عَلَيْهِ إِذَا فَعَلُوا ذَلِكَ فَقَالَ اللَّهُ وَرَسُولُهُ أَعْلَمُ قَالَ أَنْ لاَ يُعَذِّبَهُمْ  

The Messenger of Allah ﷺ called, me and I replied to him. He (the Holy Prophet) said: Do you know the right of Allah upon the people? and then followed the hadith (mentioned above).  

سَمِعْتُ مُعَاذًا يَقُولُ دَعَانِي رَسُولُ اللَّهِ ﷺ فَأَجَبْتُهُ فَقَالَ هَلْ تَدْرِي مَا حَقُّ اللَّهِ عَلَى النَّاسِ نَحْوَ حَدِيثِهِمْ  

We were sitting around the Messenger of Allah (may peace and blessings be upon him). Abu Bakr and Umar were also there among the audience. In the meanwhile the Messenger of Allah got up and left us, He delayed in coming back to us, which caused anxiety that he might be attacked by some enemy when we were not with him; so being alarmed we got up. I was the first to be alarmed. I, therefore, went out to look for the Messenger of Allah (may peace and blessings be upon him) and came to a garden belonging to the Banu an-Najjar, a section of the Ansar went round it looking for a gate but failed to find one. Seeing a rabi' (i. e. streamlet) flowing into the garden from a well outside, drew myself together, like a fox, and slinked into (the place) where God's Messenger was. He (the Holy Prophet) said: Is it Abu Huraira? I (Abu Huraira) replied: Yes, Messenger of Allah. He (the Holy Prophet) said: What is the matter with you? replied: You were amongst us but got up and went away and delayed for a time, so fearing that you might be attacked by some enemy when we were not with you, we became alarmed. I was the first to be alarmed. So when I came to this garden, I drew myself together as a fox does, and these people are following me. He addressed me as Abu Huraira and gave me his sandals and said: Take away these sandals of mine, and when you meet anyone outside this garden who testifies that there is no god but Allah, being assured of it in his heart, gladden him by announcing that he shall go to Paradise. Now the first one I met was Umar. He asked: What are these sandals, Abu Huraira? I replied: These are the sandals of the Messenger of Allah with which he has sent me to gladden anyone I meet who testifies that there is no god but Allah, being assured of it in his heart, with the announcement that he would go to Paradise. Thereupon 'Umar struck me on the breast and I fell on my back. He then said: Go back, Abu Huraira, So I returned to the Messenger of Allah ﷺ, and was about to break into tears. 'Umar followed me closely and there he was behind me. The Messenger of Allah (may peace and blessings be on him) said: What is the matter with you, Abu Huraira? I said: I happened to meet 'Umar and conveyed to him the message with which you sent me. He struck me on my breast which made me fall down upon my back and ordered me to go back. Upon this the Messenger of Allah ﷺ said: What prompted you to do this, 'Umar? He said: Messenger of Allah, my mother and father be sacrificed to thee, did you send Abu Huraira with your sandals to gladden anyone he met and who testified that there is no god but Allah, and being assured of it in his heart, with the tidings that he would go to Paradise? He said: Yes. Umar said: Please do it not, for I am afraid that people will trust in it alone; let them go on doing (good) deeds. The Messenger of Allah ﷺ said: Well, let them.  

كُنَّا قُعُودًا حَوْلَ رَسُولِ اللَّهِ ﷺ مَعَنَا أَبُو بَكْرٍ وَعُمَرُ فِي نَفَرٍ فَقَامَ رَسُولُ اللَّهِ ﷺ مِنْ بَيْنِ أَظْهُرِنَا فَأَبْطَأَ عَلَيْنَا وَخَشِينَا أَنْ يُقْتَطَعَ دُونَنَا وَفَزِعْنَا فَقُمْنَا فَكُنْتُ أَوَّلَ مَنْ فَزِعَ فَخَرَجْتُ أَبْتَغِي رَسُولَ اللَّهِ ﷺ حَتَّى أَتَيْتُ حَائِطًا لِلأَنْصَارِ لِبَنِي النَّجَّارِ فَدُرْتُ بِهِ هَلْ أَجِدُ لَهُ بَابًا فَلَمْ أَجِدْ فَإِذَا رَبِيعٌ يَدْخُلُ فِي جَوْفِ حَائِطٍ مِنْ بِئْرٍ خَارِجَةٍ وَالرَّبِيعُ الْجَدْوَلُ فَاحْتَفَزْتُ كَمَا يَحْتَفِزُ الثَّعْلَبُ فَدَخَلْتُ عَلَى رَسُولِ اللَّهِ ﷺ فَقَالَ أَبُو هُرَيْرَةَ فَقُلْتُ نَعَمْ يَا رَسُولَ اللَّهِ قَالَ مَا شَأْنُكَ قُلْتُ كُنْتَ بَيْنَ أَظْهُرِنَا فَقُمْتَ فَأَبْطَأْتَ عَلَيْنَا فَخَشِينَا أَنْ تُقْتَطَعَ دُونَنَا فَفَزِعْنَا فَكُنْتُ أَوَّلَ مَنْ فَزِعَ فَأَتَيْتُ هَذَا الْحَائِطَ فَاحْتَفَزْتُ كَمَا يَحْتَفِزُ الثَّعْلَبُ وَهَؤُلاَءِ النَّاسُ وَرَائِي فَقَالَ يَا أَبَا هُرَيْرَةَ وَأَعْطَانِي نَعْلَيْهِ قَالَ اذْهَبْ بِنَعْلَىَّ هَاتَيْنِ فَمَنْ لَقِيتَ مِنْ وَرَاءِ هَذَا الْحَائِطِ يَشْهَدُ أَنْ لاَ إِلَهَ إِلاَّ اللَّهُ مُسْتَيْقِنًا بِهَا قَلْبُهُ فَبَشِّرْهُ بِالْجَنَّةِ فَكَانَ أَوَّلَ مَنْ لَقِيتُ عُمَرُ فَقَالَ مَا هَاتَانِ النَّعْلاَنِ يَا أَبَا هُرَيْرَةَ فَقُلْتُ هَاتَانِ نَعْلاَ رَسُولِ اللَّهِ ﷺ بَعَثَنِي بِهِمَا مَنْ لَقِيتُ يَشْهَدُ أَنْ لاَ إِلَهَ إِلاَّ اللَّهُ مُسْتَيْقِنًا بِهَا قَلْبُهُ بَشَّرْتُهُ بِالْجَنَّةِ فَضَرَبَ عُمَرُ بِيَدِهِ بَيْنَ ثَدْيَىَّ فَخَرَرْتُ لاِسْتِي فَقَالَ ارْجِعْ يَا أَبَا هُرَيْرَةَ فَرَجَعْتُ إِلَى رَسُولِ اللَّهِ ﷺ فَأَجْهَشْتُ بُكَاءً وَرَكِبَنِي عُمَرُ فَإِذَا هُوَ عَلَى أَثَرِي فَقَالَ لِي رَسُولُ اللَّهِ ﷺ مَا لَكَ يَا أَبَا هُرَيْرَةَ قُلْتُ لَقِيتُ عُمَرَ فَأَخْبَرْتُهُ بِالَّذِي بَعَثْتَنِي بِهِ فَضَرَبَ بَيْنَ ثَدْيَىَّ ضَرْبَةً خَرَرْتُ لاِسْتِي قَالَ ارْجِعْ فَقَالَ لَهُ رَسُولُ اللَّهِ ﷺ يَا عُمَرُ مَا حَمَلَكَ عَلَى مَا فَعَلْتَ قَالَ يَا رَسُولَ اللَّهِ بِأَبِي أَنْتَ وَأُمِّي أَبَعَثْتَ أَبَا هُرَيْرَةَ بِنَعْلَيْكَ مَنْ لَقِيَ يَشْهَدُ أَنْ لاَ إِلَهَ إِلاَّ اللَّهُ مُسْتَيْقِنًا بِهَا قَلْبُهُ بَشَّرَهُ بِالْجَنَّةِ قَالَ نَعَمْ قَالَ فَلاَ تَفْعَلْ فَإِنِّي أَخْشَى أَنْ يَتَّكِلَ النَّاسُ عَلَيْهَا فَخَلِّهِمْ يَعْمَلُونَ قَالَ رَسُولُ اللَّهِ ﷺ فَخَلِّهِمْ  

At thy beck and call, and at thy pleasure, Messenger of Allah. He again called out: Mu'adh, to which he (again) replied: At thy beck and call, and at thy pleasure. He (the Holy Prophet) addressed him (again): Mu'adh, to which he replied: At thy beck and call, and at thy pleasure, Messenger of Allah. Upon this he (the Holy Prophet) observed: If anyone testifies (sincerely from his heart) that there is no god but Allah, and that Muhammad is His bondsman and His messenger, Allah immuned him from Hell. He (Mu'adh) said: Messenger of Allah, should I not then inform people of it, so that they may be of good cheer? He replied: Then they would trust in it alone. Mu'adh told about it at the time of his death, to avoid sinning.  

أَنَّ نَبِيَّ اللَّهِ ﷺ وَمُعَاذُ بْنُ جَبَلٍ رَدِيفُهُ عَلَى الرَّحْلِ قَالَ يَا مُعَاذُ قَالَ لَبَّيْكَ رَسُولَ اللَّهِ وَسَعْدَيْكَ قَالَ يَا مُعَاذُ قَالَ لَبَّيْكَ رَسُولَ اللَّهِ وَسَعْدَيْكَ قَالَ يَا مُعَاذُ قَالَ لَبَّيْكَ رَسُولَ اللَّهِ وَسَعْدَيْكَ قَالَ مَا مِنْ عَبْدٍ يَشْهَدُ أَنْ لاَ إِلَهَ إِلاَّ اللَّهُ وَأَنَّ مُحَمَّدًا عَبْدُهُ وَرَسُولُهُ إِلاَّ حَرَّمَهُ اللَّهُ عَلَى النَّارِ قَالَ يَا رَسُولَ اللَّهِ أَفَلاَ أُخْبِرُ بِهَا النَّاسَ فَيَسْتَبْشِرُوا قَالَ إِذًا يَتَّكِلُوا فَأَخْبَرَ بِهَا مُعَاذٌ عِنْدَ مَوْتِهِ تَأَثُّمًا  

Something had gone wrong with my eyesight. I, therefore, sent (a message to the Holy Prophet): Verily it is my ardent desire that you should kindly grace my house with your presence and observe prayer there so, that I should make that corner a place of worship. He said: The Prophet ﷺ came there, and those amongst the Companions whom Allah willed also accompanied him. He entered (my place) and offered prayer at my residence and his Companions began to talk amongst themselves (and this conversation centered round hypocrites), and then the conspicuous one, Malik b. Dukhshum was made the target and they wished that he (the Holy Prophet) should curse him and he should die or he should meet some calamity. In the meanwhile the Messenger of Allah (may peace and blessings be upon him) completed his prayer and said: Does Malik b. Dukhshum not testify the fact that there is no god but Allah and verily I am the messenger of Allah. They replied: He makes a profession of it (no doubt) but does not do it out of (sincere) heart. He (the Holy Prophet) said: He who testifies that there is no god but Allah and I am the messenger of Allah would not enter Hell or its (flames) would not consume him. Anas said: This hadith impressed me very much and I told my son to write it down.  

قَدِمْتُ الْمَدِينَةَ فَلَقِيتُ عِتْبَانَ فَقُلْتُ حَدِيثٌ بَلَغَنِي عَنْكَ قَالَ أَصَابَنِي فِي بَصَرِي بَعْضُ الشَّىْءِ فَبَعَثْتُ إِلَى رَسُولِ اللَّهِ ﷺ أَنِّي أُحِبُّ أَنْ تَأْتِيَنِي فَتُصَلِّيَ فِي مَنْزِلِي فَأَتَّخِذَهُ مُصَلًّى قَالَ فَأَتَى النَّبِيُّ ﷺ وَمَنْ شَاءَ اللَّهُ مِنْ أَصْحَابِهِ فَدَخَلَ وَهُوَ يُصَلِّي فِي مَنْزِلِي وَأَصْحَابُهُ يَتَحَدَّثُونَ بَيْنَهُمْ ثُمَّ أَسْنَدُوا عُظْمَ ذَلِكَ وَكِبْرَهُ إِلَى مَالِكِ بْنِ دُخْشُمٍ قَالُوا وَدُّوا أَنَّهُ دَعَا عَلَيْهِ فَهَلَكَ وَوَدُّوا أَنَّهُ أَصَابَهُ شَرٌّ فَقَضَى رَسُولُ اللَّهِ ﷺ الصَّلاَةَ وَقَالَ أَلَيْسَ يَشْهَدُ أَنْ لاَ إِلَهَ إِلاَّ اللَّهُ وَأَنِّي رَسُولُ اللَّهِ قَالُوا إِنَّهُ يَقُولُ ذَلِكَ وَمَا هُوَ فِي قَلْبِهِ قَالَ لاَ يَشْهَدُ أَحَدٌ أَنْ لاَ إِلَهَ إِلاَّ اللَّهُ وَأَنِّي رَسُولُ اللَّهِ فَيَدْخُلَ النَّارَ أَوْ تَطْعَمَهُ قَالَ أَنَسٌ فَأَعْجَبَنِي هَذَا الْحَدِيثُ فَقُلْتُ لاِبْنِي اكْتُبْهُ فَكَتَبَهُ  

It is narrated on the authority of Anas that 'Itban b. Malik told him that he became blind. He sent a message to the Messenger of Allah ﷺ that he should come and mark a place of worship for him. Thereupon came the Messenger of Allah ﷺ and his people and then there was a discussion among them about a man who was known as Malik b. Dukhshum, and subsequently the narrator described the hadith of Sulaiman b. Mughira as stated above.  

أَنَّهُ عَمِيَ فَأَرْسَلَ إِلَى رَسُولِ اللَّهِ ﷺ فَقَالَ تَعَالَ فَخُطَّ لِي مَسْجِدًا فَجَاءَ رَسُولُ اللَّهِ ﷺ وَجَاءَ قَوْمُهُ وَنُعِتَ رَجُلٌ مِنْهُمْ يُقَالُ لَهُ مَالِكُ بْنُ الدُّخْشُمِ ثُمَّ ذَكَرَ نَحْوَ حَدِيثِ سُلَيْمَانَ بْنِ الْمُغِيرَةِ  

He has found the taste of faith (iman) who is content with Allah as his Lord, with Islam as his religion (code of life) and with Muhammad ﷺ as his Prophet.  

أَنَّهُ سَمِعَ رَسُولَ اللَّهِ ﷺ يَقُولُ ذَاقَ طَعْمَ الإِيمَانِ مَنْ رَضِيَ بِاللَّهِ رَبًّا وَبِالإِسْلاَمِ دِينًا وَبِمُحَمَّدٍ رَسُولاً  

Iman has over seventy branches, and modesty is a branch of Iman.  

عَنِ النَّبِيِّ ﷺ قَالَ الإِيمَانُ بِضْعٌ وَسَبْعُونَ شُعْبَةً وَالْحَيَاءُ شُعْبَةٌ مِنَ الإِيمَانِ  

Faith has over seventy branches or over sixty branches, the most excellent of which is the declaration that there is no god but Allah, and the humblest of which is the, removal of what is injurious from the path: and modesty is the branch of faith.  

قَالَ رَسُولُ اللَّهِ ﷺ الإِيمَانُ بِضْعٌ وَسَبْعُونَ أَوْ بِضْعٌ وَسِتُّونَ شُعْبَةً فَأَفْضَلُهَا قَوْلُ لاَ إِلَهَ إِلاَّ اللَّهُ وَأَدْنَاهَا إِمَاطَةُ الأَذَى عَنِ الطَّرِيقِ وَالْحَيَاءُ شُعْبَةٌ مِنَ الإِيمَانِ  

Modesty is part of Iman (faith).  

سَمِعَ النَّبِيُّ ﷺ رَجُلاً يَعِظُ أَخَاهُ فِي الْحَيَاءِ فَقَالَ الْحَيَاءُ مِنَ الإِيمَانِ  

He (the Holy Prophet) happened to pass by a mass of Ansar who was instructing his brother (about modesty).  

وَقَالَ مَرَّ بِرَجُلٍ مِنَ الأَنْصَارِ يَعِظُ أَخَاهُ  

from the Prophet ﷺ that he said, "Modesty brings forth nothing but goodness."

Bushayr b. Kaʿb said: It is recorded in the books of wisdom, there lies sobriety in it and calmness of mind in it, ʿImrān said: I am narrating to you the tradition of the Messenger of Allah ﷺ and you talk of your books?  

عَنِ النَّبِيِّ ﷺ أَنَّهُ قَالَ: «الْحَيَاءُ لاَ يَأْتِي إِلاَّ بِخَيْرٍ۔»

فَقَالَ: بُشَيْرُ بْنُ كَعْبٍ إِنَّهُ مَكْتُوبٌ فِي الْحِكْمَةِ أَنَّ مِنْهُ وَقَارًا وَمِنْهُ سَكِينَةً فَقَالَ عِمْرَانُ: أُحَدِّثُكَ عَنْ رَسُولِ اللَّهِ ﷺ وَتُحَدِّثُنِي عَنْ صُحُفِكَ؟  

Modesty is a virtue through and through, or said: Modesty is a goodness complete. Upon this Bushair ibn Ka'b said: Verily we find in certain books or books of (wisdom) that it is God-inspired peace of mind or sobriety for the sake of Allah and there is also a weakness in it. Imran was so much enraged that his eyes became red and he said: I am narrating to you the hadith of the Messenger of Allah ﷺ and you are contradicting it. He (the narrator) said: Imran reported the hadith, He (the narrator) said: Bushair repeated, (the same thing). Imran was enraged. He (the narrator) said: We asserted: Verily Bushair is one amongst us. Abu Nujaid! There is nothing wrong, with him (Bushair).  

قَالَ رَسُولُ اللَّهِ ﷺ الْحَيَاءُ خَيْرٌ كُلُّهُ قَالَ أَوْ قَالَ الْحَيَاءُ كُلُّهُ خَيْرٌ فَقَالَ بُشَيْرُ بْنُ كَعْبٍ إِنَّا لَنَجِدُ فِي بَعْضِ الْكُتُبِ أَوِ الْحِكْمَةِ أَنَّ مِنْهُ سَكِينَةً وَوَقَارًا لِلَّهِ وَمِنْهُ ضَعْفٌ قَالَ فَغَضِبَ عِمْرَانُ حَتَّى احْمَرَّتَا عَيْنَاهُ وَقَالَ أَلاَ أُرَانِي أُحَدِّثُكَ عَنْ رَسُولِ اللَّهِ ﷺ وَتُعَارِضُ فِيهِ قَالَ فَأَعَادَ عِمْرَانُ الْحَدِيثَ قَالَ فَأَعَادَ بُشَيْرٌ فَغَضِبَ عِمْرَانُ قَالَ فَمَا زِلْنَا نَقُولُ فِيهِ إِنَّهُ مِنَّا يَا أَبَا نُجَيْدٍ إِنَّهُ لاَ بَأْسَ بِهِ  

Ishaq b. Ibrahim narrates this hadith of the Prophet on the authority of Imran b. Husain, like the one narrated by Hammad b. Zaid.  

عَنِ النَّبِيِّ ﷺ نَحْوَ حَدِيثِ حَمَّادِ بْنِ زَيْدٍ  

I said: O Messenger of Allah, tell me about Islam a thing something after which I would not need to ask anyone else after you. In the Ḥadīth of Abū Usāmah the ˹words˺ are: other than you. He said: "Say: I believe in Allah, and then remain steadfast upon it."  

قُلْتُ: يَا رَسُولَ اللَّهِ قُلْ لِي فِي الإِسْلاَمِ قَوْلاً لاَ أَسْأَلُ عَنْهُ أَحَدًا بَعْدَكَ؟ وَفِي حَدِيثِ أَبِي أُسَامَةَ: غَيْرَكَ۔ قَالَ: «قُلْ آمَنْتُ بِاللَّهِ فَاسْتَقِمْ۔»  

That you provide food and extend greetings to one whom you know or do not know.  

أَنَّ رَجُلاً سَأَلَ رَسُولَ اللَّهِ ﷺ أَىُّ الإِسْلاَمِ خَيْرٌ قَالَ تُطْعِمُ الطَّعَامَ وَتَقْرَأُ السَّلاَمَ عَلَى مَنْ عَرَفْتَ وَمَنْ لَمْ تَعْرِفْ  

Verily a person asked the Messenger of Allah (may peace and blessings be upon him) who amongst the Muslims was better. Upon this (the Holy Prophet) remarked: From whose hand and tongue the Muslims are safe.  

أَنَّهُ سَمِعَ عَبْدَ اللَّهِ بْنَ عَمْرِو بْنِ الْعَاصِ يَقُولُ إِنَّ رَجُلاً سَأَلَ رَسُولَ اللَّهِ ﷺ أَىُّ الْمُسْلِمِينَ خَيْرٌ قَالَ مَنْ سَلِمَ الْمُسْلِمُونَ مِنْ لِسَانِهِ وَيَدِهِ  

A Muslim is he from whose hand and tongue the Muslims are safe.  

سَمِعْتُ النَّبِيَّ ﷺ يَقُولُ الْمُسْلِمُ مَنْ سَلِمَ الْمُسْلِمُونَ مِنْ لِسَانِهِ وَيَدِهِ  

I asked the Messenger of Allah which (attribute) of Islam is more excellent. Upon this he remarked: One in which the Muslims are safe, protected from the tongue and hand of (other Muslims).  

قُلْتُ يَا رَسُولَ اللَّهِ أَىُّ الإِسْلاَمِ أَفْضَلُ قَالَ مَنْ سَلِمَ الْمُسْلِمُونَ مِنْ لِسَانِهِ وَيَدِهِ  

Ibrahim b. Sa'id al-Jauhari has narrated this hadith with the same words in addition to these. The Messenger of Allah (may peace and blessings be upon him) was asked as to who amongst the Muslims is better, and the rest of the hadith was narrated like this.  

سُئِلَ رَسُولُ اللَّهِ ﷺ أَىُّ الْمُسْلِمِينَ أَفْضَلُ فَذَكَرَ مِثْلَهُ  

There are three qualities for which anyone who is characterised by them will relish the sweetness of faith: he to whom Allah and His Messenger are dearer than all else; he who loves a man for Allah's sake alone; and he who has as great an abhorrence of returning to unbelief after Allah has rescued him from it as he has of being cast into Hell.  

عَنِ النَّبِيِّ ﷺ قَالَ ثَلاَثٌ مَنْ كُنَّ فِيهِ وَجَدَ بِهِنَّ حَلاَوَةَ الإِيمَانِ مَنْ كَانَ اللَّهُ وَرَسُولُهُ أَحَبَّ إِلَيْهِ مِمَّا سِوَاهُمَا وَأَنْ يُحِبَّ الْمَرْءَ لاَ يُحِبُّهُ إِلاَّ لِلَّهِ وَأَنْ يَكْرَهَ أَنْ يَعُودَ فِي الْكُفْرِ بَعْدَ أَنْ أَنْقَذَهُ اللَّهُ مِنْهُ كَمَا يَكْرَهُ أَنْ يُقْذَفَ فِي النَّارِ  

There are three qualities for which any one who is characterised by them will relish the savour of faith: that he loves man and he does not love him but for Allah's sake alone; he is to whom Allah and His Messenger are dearer than all else; he who prefers to be thrown into fire than to return to unbelief after Allah has rescued him out of it.  

قَالَ رَسُولُ اللَّهِ ﷺ ثَلاَثٌ مَنْ كُنَّ فِيهِ وَجَدَ طَعْمَ الإِيمَانِ مَنْ كَانَ يُحِبُّ الْمَرْءَ لاَ يُحِبُّهُ إِلاَّ لِلَّهِ وَمَنْ كَانَ اللَّهُ وَرَسُولُهُ أَحَبَّ إِلَيْهِ مِمَّا سِوَاهُمَا وَمَنْ كَانَ أَنْ يُلْقَى فِي النَّارِ أَحَبَّ إِلَيْهِ مِنْ أَنْ يَرْجِعَ فِي الْكُفْرِ بَعْدَ أَنْ أَنْقَذَهُ اللَّهُ مِنْهُ  

that he again becomes a Jew or a Christian.  

قَالَ رَسُولُ اللَّهِ ﷺ بِنَحْوِ حَدِيثِهِمْ غَيْرَ أَنَّهُ قَالَ مِنْ أَنْ يَرْجِعَ يَهُودِيًّا أَوْ نَصْرَانِيًّا  

No bondsman believes, and, in the hadith narrated by Abdul Warith, no person believes, till I am dearer to him than the members of his household, his wealth and the whole of mankind.  

قَالَ رَسُولُ اللَّهِ ﷺ لاَ يُؤْمِنُ عَبْدٌ وَفِي حَدِيثِ عَبْدِ الْوَارِثِ الرَّجُلُ حَتَّى أَكُونَ أَحَبَّ إِلَيْهِ مِنْ أَهْلِهِ وَمَالِهِ وَالنَّاسِ أَجْمَعِينَ  

None of you is a believer until I am dearer to him than his child, his father, and the whole of mankind.  

قَالَ رَسُولُ اللَّهِ ﷺ لاَ يُؤْمِنُ أَحَدُكُمْ حَتَّى أَكُونَ أَحَبَّ إِلَيْهِ مِنْ وَلَدِهِ وَوَالِدِهِ وَالنَّاسِ أَجْمَعِينَ  

"None amongst you believes (truly) until he loves for his brother" - or he said "for his neighbour" - "that which he loves for himself."  

عَنِ النَّبِيِّ ﷺ قَالَ: «لاَ يُؤْمِنُ أَحَدُكُمْ حَتَّى يُحِبَّ لأَخِيهِ» أَوْ قَالَ «لِجَارِهِ» «مَا يُحِبُّ لِنَفْسِهِ۔»  

By Him in whose Hand is my life, no, bondsman (truly) believes till he likes for his neighbour, or he (the Holy Prophet) said: for his brother, whatever he likes for himself.  

عَنِ النَّبِيِّ ﷺ قَالَ وَالَّذِي نَفْسِي بِيَدِهِ لاَ يُؤْمِنُ عَبْدٌ حَتَّى يُحِبَّ لِجَارِهِ أَوْ قَالَ لأَخِيهِ مَا يُحِبُّ لِنَفْسِهِ  

He will not enter Paradise whose neighbour is not secure from his wrongful conduct.  

أَنَّ رَسُولَ اللَّهِ ﷺ قَالَ لاَ يَدْخُلُ الْجَنَّةَ مَنْ لاَ يَأْمَنُ جَارُهُ بَوَائِقَهُ  

He who believes in Allah and the Last Day should either utter good words or better keep silence; and he who believes in Allah and the Last Day should treat his neighbour with kindness and he who believes in Allah and the Last Day should show hospitality to his guest.  

عَنْ رَسُولِ اللَّهِ ﷺ قَالَ: «مَنْ كَانَ يُؤْمِنُ بِاللَّهِ وَالْيَوْمِ الآخِرِ، فَلْيَقُلْ خَيْرًا أَوْ لِيَصْمُتْ؛ وَمَنْ كَانَ يُؤْمِنُ بِاللَّهِ وَالْيَوْمِ الآخِرِ فَلْيُكْرِمْ جَارَهُ؛ وَمَنْ كَانَ يُؤْمِنُ بِاللَّهِ وَالْيَوْمِ الآخِرِ فَلْيُكْرِمْ ضَيْفَهُ۔»  

He who believes in Allah and the Last Day does not harm is neighbour, and he who believes in Allah and the Last Day shows hospitality to his guest and he who believes in Allah and the Last Day speaks good or remains silent.  

قَالَ رَسُولُ اللَّهِ ﷺ مَنْ كَانَ يُؤْمِنُ بِاللَّهِ وَالْيَوْمِ الآخِرِ فَلاَ يُؤْذِي جَارَهُ وَمَنْ كَانَ يُؤْمِنُ بِاللَّهِ وَالْيَوْمِ الآخِرِ فَلْيُكْرِمْ ضَيْفَهُ وَمَنْ كَانَ يُؤْمِنُ بِاللَّهِ وَالْيَوْمِ الآخِرِ فَلْيَقُلْ خَيْرًا أَوْ لِيَسْكُتْ  

He (the Prophet) said: He should do good to the neighbour.  

قَالَ رَسُولُ اللَّهِ ﷺ بِمِثْلِ حَدِيثِ أَبِي حَصِينٍ غَيْرَ أَنَّهُ قَالَ فَلْيُحْسِنْ إِلَى جَارِهِ  

He who believes in Allah and the Last Day should do good to his neighbour and he who believes in Allah and the Last Day should show hospitality to the guest and he who believes in Allah and the Last Day should either speak good or better remain silent.  

أَنَّ النَّبِيَّ ﷺ قَالَ مَنْ كَانَ يُؤْمِنُ بِاللَّهِ وَالْيَوْمِ الآخِرِ فَلْيُحْسِنْ إِلَى جَارِهِ وَمَنْ كَانَ يُؤْمِنُ بِاللَّهِ وَالْيَوْمِ الآخِرِ فَلْيُكْرِمْ ضَيْفَهُ وَمَنْ كَانَ يُؤْمِنُ بِاللَّهِ وَالْيَوْمِ الآخِرِ فَلْيَقُلْ خَيْرًا أَوْ لِيَسْكُتْ  

It was Marwan who initiated (the practice) of delivering khutbah (address) before the prayer on the 'Id day. A man stood up and said: Prayer should precede khutbah. He (Marwan) remarked, This (practice) has been done away with. Upon this Abu Sa'id remarked: This man has performed (his duty) laid on him. I heard the Messenger of Allah as saying: He who amongst you sees something abominable should modify it with the help of his hand; and if he has not strength enough to do it, then he should do it with his tongue, and if he has not strength enough to do it, (even) then he should (abhor it) from his heart, and that is the least of faith.  

أَوَّلُ مَنْ بَدَأَ بِالْخُطْبَةِ يَوْمَ الْعِيدِ قَبْلَ الصَّلاَةِ مَرْوَانُ، فَقَامَ إِلَيْهِ رَجُلٌ فَقَالَ: الصَّلاَةُ قَبْلَ الْخُطْبَةِ۔ فَقَالَ قَدْ تُرِكَ مَا هُنَالِكَ۔ فَقَالَ أَبُو سَعِيدٍ: أَمَّا هَذَا فَقَدْ قَضَى مَا عَلَيْهِ سَمِعْتُ رَسُولَ اللَّهِ ﷺ يَقُولُ: «مَنْ رَأَى مِنْكُمْ مُنْكَرًا فَلْيُغَيِّرْهُ بِيَدِهِ، فَإِنْ لَمْ يَسْتَطِعْ فَبِلِسَانِهِ، فَإِنْ لَمْ يَسْتَطِعْ فَبِقَلْبِهِ وَذَلِكَ أَضْعَفُ الإِيمَانِ۔»  

The same hadith of the Prophet (may peace and blessings be upon him) has been reported by Abu Sa'id al-Khudri in connection with the story of Marwan.  

عَنْ أَبِي سَعِيدٍ الْخُدْرِيِّ فِي قِصَّةِ مَرْوَانَ وَحَدِيثِ أَبِي سَعِيدٍ عَنِ النَّبِيِّ ﷺ بِمِثْلِ حَدِيثِ شُعْبَةَ وَسُفْيَانَ  

Never a Prophet had been sent before me by Allah towards his nation who had not among his people (his) disciples and companions who followed his ways and obeyed his command. Then there came after them their successors who said whatever they did not practise, and practised whatever they were not commanded to do. He who strove against them with his hand was a believer: he who strove against them with his tongue was a believer, and he who strove against them with his heart was a believer and beyond that there is no faith even to the extent of a mustard seed. Abu Rafi' said: I narrated this hadith to 'Abdullah b. 'Umar; he contradicted me. There happened to come 'Abdullah b. Mas'ud who stayed at Qanat, and 'Abdullah b 'Umar wanted me to accompany him for visiting him (as 'Abdullah b. Mas'ud was ailing), so I went along with him and as we sat (before him) I asked Ibn Mas'ud about this hadith. He narrated it in the same way as I narrated it to Ibn 'Umar.  

أَنَّ رَسُولَ اللَّهِ ﷺ قَالَ مَا مِنْ نَبِيٍّ بَعَثَهُ اللَّهُ فِي أُمَّةٍ قَبْلِي إِلاَّ كَانَ لَهُ مِنْ أُمَّتِهِ حَوَارِيُّونَ وَأَصْحَابٌ يَأْخُذُونَ بِسُنَّتِهِ وَيَقْتَدُونَ بِأَمْرِهِ ثُمَّ إِنَّهَا تَخْلُفُ مِنْ بَعْدِهِمْ خُلُوفٌ يَقُولُونَ مَا لاَ يَفْعَلُونَ وَيَفْعَلُونَ مَا لاَ يُؤْمَرُونَ فَمَنْ جَاهَدَهُمْ بِيَدِهِ فَهُوَ مُؤْمِنٌ وَمَنْ جَاهَدَهُمْ بِلِسَانِهِ فَهُوَ مُؤْمِنٌ وَمَنْ جَاهَدَهُمْ بِقَلْبِهِ فَهُوَ مُؤْمِنٌ وَلَيْسَ وَرَاءَ ذَلِكَ مِنَ الإِيمَانِ حَبَّةُ خَرْدَلٍ قَالَ أَبُو رَافِعٍ فَحَدَّثْتُهُ عَبْدَ اللَّهِ بْنَ عُمَرَ فَأَنْكَرَهُ عَلَىَّ فَقَدِمَ ابْنُ مَسْعُودٍ فَنَزَلَ بِقَنَاةَ فَاسْتَتْبَعَنِي إِلَيْهِ عَبْدُ اللَّهِ بْنُ عُمَرَ يَعُودُهُ فَانْطَلَقْتُ مَعَهُ فَلَمَّا جَلَسْنَا سَأَلْتُ ابْنَ مَسْعُودٍ عَنْ هَذَا الْحَدِيثِ فَحَدَّثَنِيهِ كَمَا حَدَّثْتُهُ ابْنَ عُمَرَ قَالَ صَالِحٌ وَقَدْ تُحُدِّثَ بِنَحْوِ ذَلِكَ عَنْ أَبِي رَافِعٍ  

Never was there one among the prophets who had had not disciples who followed his direction and followed his ways. The remaining part of the hadith is like that as narrated by Salih but the arrival of Ibn Mas'ud and the meeting of Ibn 'Umar with him is not mentioned.  

عَنْ أَبِي رَافِعٍ مَوْلَى النَّبِيِّ ﷺ عَنْ عَبْدِ اللَّهِ بْنِ مَسْعُودٍ أَنَّ رَسُولَ اللَّهِ ﷺ قَالَ مَا كَانَ مِنْ نَبِيٍّ إِلاَّ وَقَدْ كَانَ لَهُ حَوَارِيُّونَ يَهْتَدُونَ بِهَدْيِهِ وَيَسْتَنُّونَ بِسُنَّتِهِ مِثْلَ حَدِيثِ صَالِحٍ وَلَمْ يَذْكُرْ قُدُومَ ابْنِ مَسْعُودٍ وَاجْتِمَاعَ ابْنِ عُمَرَ مَعَهُ  

Verily Iman is towards this side, and harshness and callousness of the hearts is found amongst the rude owners of the camels who drive them behind their tails (to the direction) where emerge the two horns of Satan, they are the tribes of Rabi'a and Mudar.  

أَشَارَ النَّبِيُّ ﷺ بِيَدِهِ نَحْوَ الْيَمَنِ فَقَالَ أَلاَ إِنَّ الإِيمَانَ هَا هُنَا وَإِنَّ الْقَسْوَةَ وَغِلَظَ الْقُلُوبِ فِي الْفَدَّادِينَ عِنْدَ أُصُولِ أَذْنَابِ الإِبِلِ حَيْثُ يَطْلُعُ قَرْنَا الشَّيْطَانِ فِي رَبِيعَةَ وَمُضَرَ  

There have come the people of Yemen; they are tender of hearts, the belief is that of the Yemenites, the understanding (of the faith) is that of the Yemenites and sagacity is that of the Yemenites.  

قَالَ رَسُولُ اللَّهِ ﷺ جَاءَ أَهْلُ الْيَمَنِ هُمْ أَرَقُّ أَفْئِدَةً الإِيمَانُ يَمَانٍ وَالْفِقْهُ يَمَانٍ وَالْحِكْمَةُ يَمَانِيَةٌ  

Abu Huraira reported the same hadith which is transmitted to us by another chain of transmitters, e. g. Muhammad b. al-Muthanna, Ishaq b. Yusuf Azraq, Ibn 'Aun, etc.  

قَالَ رَسُولُ اللَّهِ ﷺ بِمِثْلِهِ  

The Messenger of Allah (may peace and blessings be upon him) observed: There came to you the people from Yemen; they are tender of hearts and mild of feelings, the understanding is Yemenite, the sagacity is Yemenite.  

قَالَ رَسُولُ اللَّهِ ﷺ أَتَاكُمْ أَهْلُ الْيَمَنِ هُمْ أَضْعَفُ قُلُوبًا وَأَرَقُّ أَفْئِدَةً الْفِقْهُ يَمَانٍ وَالْحِكْمَةُ يَمَانِيَةٌ  

The summit of unbelief is towards the East and the pride and conceitedness is found among the owners of horses and camels who are rude and uncivil, people of the tents, and tranquillity is found among those who rear goats and sheep.  

أَنَّ رَسُولَ اللَّهِ ﷺ قَالَ رَأْسُ الْكُفْرِ نَحْوَ الْمَشْرِقِ وَالْفَخْرُ وَالْخُيَلاَءُ فِي أَهْلِ الْخَيْلِ وَالإِبِلِ الْفَدَّادِينَ أَهْلِ الْوَبَرِ وَالسَّكِينَةُ فِي أَهْلِ الْغَنَمِ  

The belief is among the Yemenites, and the unbelief is towards the East, and tranquillity is among those who rear goats and sheep, and pride and simulation is among the uncivil and rude owners of horses and camels.  

أَنَّ رَسُولَ اللَّهِ ﷺ قَالَ الإِيمَانُ يَمَانٍ وَالْكُفْرُ قِبَلَ الْمَشْرِقِ وَالسَّكِينَةُ فِي أَهْلِ الْغَنَمِ وَالْفَخْرُ وَالرِّيَاءُ فِي الْفَدَّادِينَ أَهْلِ الْخَيْلِ وَالْوَبَرِ  

I heard the Messenger of Allah saying this: Pride and conceitedness is found among the uncivil owners of the camels and tranquillity is found among the owners of sheep and goats.  

سَمِعْتُ رَسُولَ اللَّهِ ﷺ يَقُولُ الْفَخْرُ وَالْخُيَلاَءُ فِي الْفَدَّادِينَ أَهْلِ الْوَبَرِ وَالسَّكِينَةُ فِي أَهْلِ الْغَنَمِ  

The belief is among the Yemenites, the sagacity is that of the Yemenites.  

عَنِ الزُّهْرِيِّ بِهَذَا الإِسْنَادِ مِثْلَهُ وَزَادَ الإِيمَانُ يَمَانٍ وَالْحِكْمَةُ يَمَانِيَةٌ  

I heard the Prophet (may peace and blessings be upon him) saying: There came the people of Yemen, they are tender of feelings and meek of hearts. The belief is that of the Yemenites, the sagacity is that of the Yemenites, the tranquillity is among the owners of goats and sheep, and pride and conceitedness is among the uncivil owners of the camels, the people of the tents in the direction of sunrise.  

سَمِعْتُ النَّبِيَّ ﷺ يَقُولُ جَاءَ أَهْلُ الْيَمَنِ هُمْ أَرَقُّ أَفْئِدَةً وَأَضْعَفُ قُلُوبًا الإِيمَانُ يَمَانٍ وَالْحِكْمَةُ يَمَانِيَةٌ السَّكِينَةُ فِي أَهْلِ الْغَنَمِ وَالْفَخْرُ وَالْخُيَلاَءُ فِي الْفَدَّادِينَ أَهْلِ الْوَبَرِ قِبَلَ مَطْلِعِ الشَّمْسِ  

There came the people of Yemen who are soft of hearts, tender in feelings: the belief is that of the Yemenites, the sagacity is that of the Yemenites and the summit of unbelief is towards the East.  

قَالَ رَسُولُ اللَّهِ ﷺ أَتَاكُمْ أَهْلُ الْيَمَنِ هُمْ أَلْيَنُ قُلُوبًا وَأَرَقُّ أَفْئِدَةً الإِيمَانُ يَمَانٍ وَالْحِكْمَةُ يَمَانِيَةٌ رَأْسُ الْكُفْرِ قِبَلَ الْمَشْرِقِ  

Jarir narrated this on the authority of A'mash with the same chain of narrators (as mentioned above).  

عَنِ الأَعْمَشِ بِهَذَا الإِسْنَادِ وَلَمْ يَذْكُرْ رَأْسُ الْكُفْرِ قِبَلَ الْمَشْرِقِ  

Pride and conceitedness is among the owners of the camels and tranquillity and sobriety is found amongst the owners of sheep.  

عَنِ الأَعْمَشِ بِهَذَا الإِسْنَادِ مِثْلَ حَدِيثِ جَرِيرٍ وَزَادَ وَالْفَخْرُ وَالْخُيَلاَءُ فِي أَصْحَابِ الإِبِلِ وَالسَّكِينَةُ وَالْوَقَارُ فِي أَصْحَابِ الشَّاءِ  

The callousness of heart and sternness is in the East and faith is among the people of the Hijaz.  

قَالَ رَسُولُ اللَّهِ ﷺ غِلَظُ الْقُلُوبِ وَالْجَفَاءُ فِي الْمَشْرِقِ وَالإِيمَانُ فِي أَهْلِ الْحِجَازِ