Al-Adab Al-Mufrad
Meddling and Harshness
كتاب الفضول والجفاء
Unreviewed translation. All hadiths in this collection are available in five languages. Titles and introductions may remain in Arabic.
Qutaybah related to us: Abu Bakr ibn ‘Ayyash related to us, from al-Ajlah, from Ibn Abi al-Hudhayl, who said: ‘Abd Allah visited a man, accompanied by one of his companions. When they entered the house, his companion began looking around. ‘Abd Allah said to him: ‘By Allah, it would have been better for you if your eyes had burst.’
Notes and open questions — unreviewed
The Arabic says ‘Abd Allah visited the man; it does not identify him as the Messenger of Allah. The verb literally says “if your eyes burst,” conveying a warning against intrusive looking.
عَادَ عَبْدُ اللهِ رَجُلاً
The Arabic only names ‘Abd Allah; the witness calls him the Messenger of Allah.
Should ‘Abd Allah remain unnamed more specifically as in the Arabic source?
Unreviewed translation. All hadiths in this collection are available in five languages. Titles and introductions may remain in Arabic.
Khallad related to us: ‘Abd al-‘Aziz related to us, from Nafi‘, that a group of people from Iraq came to Ibn ‘Umar. They saw a servant of theirs wearing a gold neck-ring and glanced at one another. He said: ‘How perceptive you are when it comes to evil!’
Notes and open questions — unreviewed
The Arabic says a gold neck-ring/collar (طوق), not a crown.
طَوْقًا مِنْ ذَهَبٍ
طوق denotes a collar or neck-ring; the English witness renders it as a crown.
None; the translation follows the Arabic noun.
Unreviewed translation. All hadiths in this collection are available in five languages. Titles and introductions may remain in Arabic.
Musaddad related to us: Mu‘tamir related to us, from Layth, from ‘Ata’, from Abu Hurayrah, who said: ‘There is no good in superfluous speech.’
Notes and open questions — unreviewed
فضول الكلام means surplus or unnecessary talk.
Unreviewed translation. All hadiths in this collection are available in five languages. Titles and introductions may remain in Arabic.
Matar related to us: Yazid related to us: al-Bara’ ibn Yazid related to us, from ‘Abd Allah ibn Shaqiq, from Abu Hurayrah, from the Prophet, Allah bless him and grant him peace, who said: ‘The worst among my community are the excessive talkers, the affected speakers, and the arrogant boasters. The best among my community are those with the finest character.’
Notes and open questions — unreviewed
The three terms are distinct: كثرة الكلام (thartharah), affected or expansive speech (mushaddiqun), and arrogant, overblown speech (mutafayhiqun).
الثَّرْثَارُونَ، الْمُشَّدِّقُونَ، الْمُتَفَيْهِقُونَ
The three rare descriptors overlap but are distinct; this translation preserves separate senses without claiming exact technical equivalents.
Should a short glossary distinguish these three rhetorical terms?
Unreviewed translation. All hadiths in this collection are available in five languages. Titles and introductions may remain in Arabic.
Isma‘il related to us: Malik related to me, from Abu al-Zinad, from al-A‘raj, from Abu Hurayrah, that the Messenger of Allah, Allah bless him and grant him peace, said: ‘Among the worst of people is the two-faced person, who comes to these people with one face and to those people with another.’
Notes and open questions — unreviewed
The Arabic repeats these two groups deictically (“these” and “those”), rather than specifying what the person says to each.
Unreviewed translation. All hadiths in this collection are available in five languages. Titles and introductions may remain in Arabic.
Muhammad ibn Sa‘id al-Asbahani related to us: Sharik related to us, from Rukayn, from Nu‘aym ibn Hanzalah, from ‘Ammar ibn Yasir, who said: I heard the Prophet, Allah bless him and grant him peace, say: ‘Whoever is two-faced in this world will have two tongues of fire on the Day of Resurrection.’ A corpulent man passed by, and he said: ‘This is one of them.’
Notes and open questions — unreviewed
The source says only that a stout/corpulent man passed and that the Prophet identified him as one of them; it does not explain the identification.
فَمَرَّ رَجُلٌ كَانَ ضَخْمًا، قَالَ: هَذَا مِنْهُمْ.
The source provides no additional context explaining why the man is identified as two-faced.
Should this report be read alongside surrounding commentary that clarifies the identification?
Unreviewed translation. All hadiths in this collection are available in five languages. Titles and introductions may remain in Arabic.
Sadaqah related to us: Ibn ‘Uyaynah related to us: I heard Ibn al-Munkadir say: He heard ‘Urwah ibn al-Zubayr say that ‘A’ishah informed him: A man asked permission to enter upon the Prophet, Allah bless him and grant him peace, and he said: ‘Let him in. What a bad man he is among his clan!’ When the man entered, he spoke gently to him. I said: ‘Messenger of Allah, you said what you said, then spoke gently to him.’ He replied: ‘‘A’ishah, the worst of people is the one whom people leave alone—or shun—out of fear of his obscenity.’’
Notes and open questions — unreviewed
The source preserves two wordings, تركه الناس or ودعه الناس, both describing people leaving or avoiding him to protect themselves from his foul speech.
إِنَّ شَرَّ النَّاسِ مَنْ تَرَكَهُ النَّاسُ،
The source records alternate verbs for people avoiding or abandoning him.
Should both variants be retained in the final text?
Unreviewed translation. All hadiths in this collection are available in five languages. Titles and introductions may remain in Arabic.
Adam related to us: Shu‘bah related to us, from Qatadah, from Abu al-Sawwar al-‘Adawi, who said: I heard ‘Imran ibn Husayn say: The Prophet, Allah bless him and grant him peace, said: ‘Modesty brings nothing but good.’ Bashir ibn Ka‘b said: ‘It is written in books of wisdom: “There is dignity in modesty; there is tranquility in modesty.”’ ‘Imran said to him: ‘I am relating to you from the Messenger of Allah, Allah bless him and grant him peace, and you are relating to me from your written page!’
Notes and open questions — unreviewed
The last word صحيفة denotes Bashir’s written source/page; it is translated as “written page” without specifying a particular book.
Unreviewed translation. All hadiths in this collection are available in five languages. Titles and introductions may remain in Arabic.
Bishr ibn Muhammad related to us: ‘Abd Allah informed us: Jarir ibn Hazim informed us, from Ya‘la ibn Hakim, from Sa‘id ibn Jubayr, from Ibn ‘Umar, who said: ‘Modesty and faith are joined together; when one of them is taken away, the other is taken away.’
Unreviewed translation. All hadiths in this collection are available in five languages. Titles and introductions may remain in Arabic.
Sa‘id ibn Sulayman related to us: Hushaim related to us, from Mansur, from al-Hasan, from Abu Bakrah, from the Prophet, Allah bless him and grant him peace, who said: ‘Modesty is part of faith, and faith is in the Garden. Foul speech is part of coarseness, and coarseness is in the Fire.’
Notes and open questions — unreviewed
The Arabic contrasts haya’ (modesty) with badha’ (foul or obscene speech) and jafa’ (coarseness/roughness).
Unreviewed translation. All hadiths in this collection are available in five languages. Titles and introductions may remain in Arabic.
Musa ibn Isma‘il related to us: Hammad related to us, from Ibn ‘Aqil, from Muhammad ibn ‘Ali ibn al-Hanafiyyah, from his father, who said: The Prophet, Allah bless him and grant him peace, had a large head and large eyes. When he walked, he leaned forward as though walking uphill. When he turned, he turned his whole body.
Notes and open questions — unreviewed
The description ‘as though walking uphill’ reflects the comparison to walking on an incline; the Arabic says he turned all together/fully when looking around.
Unreviewed translation. All hadiths in this collection are available in five languages. Titles and introductions may remain in Arabic.
Adam related to us: Shu‘bah related to us, from Mansur, who said: I heard Rib‘i ibn Hirash relate from Abu Mas‘ud, who said: The Prophet, Allah bless him and grant him peace, said: ‘Among the words of the first prophethood that people still recognize is: “If you feel no shame, then do as you wish.”’
Notes and open questions — unreviewed
The Arabic presents this as a saying inherited from the earliest prophethood; the imperative is preserved without adding an interpretation.