حَدَّثَنَا وَاصِلُ بْنُ عَبْدِ الأَعْلَى، حَدَّثَنَا مُحَمَّدُ بْنُ الْفُضَيْلِ، عَنِ الأَعْمَشِ، عَنْ عَلِيِّ بْنِ مُدْرِكٍ، عَنْ هِلاَلِ بْنِ يِسَافٍ، عَنْ عِمْرَانَ بْنِ حُصَيْنٍ، قَالَ سَمِعْتُ رَسُولَ اللَّهِ صلى الله عليه وسلم يَقُولُ ‏"‏ خَيْرُ النَّاسِ قَرْنِي ثُمَّ الَّذِينَ يَلُونَهُمْ ثُمَّ الَّذِينَ يَلُونَهُمْ ثُمَّ يَأْتِي مِنْ بَعْدِهِمْ قَوْمٌ يَتَسَمَّنُونَ وَيُحِبُّونَ السِّمَنَ يُعْطُونَ الشَّهَادَةَ قَبْلَ أَنْ يُسْأَلُوهَا ‏"‏ ‏.‏ قَالَ أَبُو عِيسَى هَكَذَا رَوَى مُحَمَّدُ بْنُ فُضَيْلٍ هَذَا الْحَدِيثَ عَنِ الأَعْمَشِ عَنْ عَلِيِّ بْنِ مُدْرِكٍ عَنْ هِلاَلِ بْنِ يِسَافٍ وَرَوَى غَيْرُ وَاحِدٍ مِنَ الْحُفَّاظِ هَذَا الْحَدِيثَ عَنِ الأَعْمَشِ عَنْ هِلاَلِ بْنِ يِسَافٍ وَلَمْ يَذْكُرُوا فِيهِ عَلِيَّ بْنَ مُدْرِكٍ ‏.‏ قَالَ وَحَدَّثَنَا الْحُسَيْنُ بْنُ حُرَيْثٍ، حَدَّثَنَا وَكِيعٌ، عَنِ الأَعْمَشِ، حَدَّثَنَا هِلاَلُ بْنُ يِسَافٍ، عَنْ عِمْرَانَ بْنِ حُصَيْنٍ، عَنِ النَّبِيِّ صلى الله عليه وسلم فَذَكَرَ نَحْوَهُ ‏.‏ وَهَذَا أَصَحُّ عِنْدِي مِنْ حَدِيثِ مُحَمَّدِ بْنِ فُضَيْلٍ وَقَدْ رُوِيَ مِنْ غَيْرِ وَجْهٍ عَنْ عِمْرَانَ بْنِ حُصَيْنٍ عَنِ النَّبِيِّ صلى الله عليه وسلم ‏.‏
Translation
'Imran bin Husain narrated that the Messenger of Allah(s.a.w) said

"The best of people are my generation, then those who follow them. Then, after them a people will come who increase in fatness, loving fatness, giving testimony before they are asked for it."

Comment

Hadith Text & Reference

"The best of people are my generation, then those who follow them. Then, after them a people will come who increase in fatness, loving fatness, giving testimony before they are asked for it."

Source: Jami' at-Tirmidhi, Chapters On Al-Fitan, Hadith: Jami` at-Tirmidhi 2221

Commentary on the Three Generations

The Prophet (ﷺ) divides the Muslim Ummah into three distinct eras. The first generation, his Companions (Ṣaḥābah), are the best in faith, knowledge, and practice. The second, the Successors (Tābi'ūn), follow them in excellence. These two generations constitute the pious predecessors (al-Salaf al-Ṣāliḥ), whose understanding is the benchmark for orthodoxy.

The third group is marked by spiritual and moral decline. Their excellence is measured by their proximity to the era of revelation and the Prophet's direct influence.

Exegesis of "Increase in Fatness"

Scholars interpret "fatness" (al-Samn) in two primary ways. The first is physical: an indulgence in worldly pleasures, luxurious living, and excessive consumption of food, leading to physical heaviness. This signifies a shift from the asceticism and simplicity of the early Muslims.

The second, more profound interpretation is spiritual "fatness": hearts becoming heavy and hardened, distant from the remembrance of Allah. Their souls are weighed down by love for this world, making them lazy in obedience and worship.

Meaning of "Loving Fatness"

This indicates that these later generations will not only be characterized by this state but will actively love and take pride in it. They will see worldly indulgence as a sign of blessing and status, inverting the values of the Salaf who valued piety and contentment (Qanā'ah) over material accumulation.

The Sin of Premature Testimony

"Giving testimony before they are asked for it" points to a severe moral and legal corruption. In Islamic law, a witness must be impartial and only testify when formally requested by a judge. To offer testimony unsolicited demonstrates eagerness to interfere, a lack of piety, potential bias, and a desire for notoriety or to harm others. It reflects a society where the sacred trust of testimony is trivialized.

Conclusion & Moral Lesson

This hadith is a profound prophecy of the Ummah's gradual spiritual decline. It serves as a warning to later generations to consciously emulate the Salaf, guard against the love of this world, and uphold the highest standards of integrity, especially in matters of justice and testimony. It calls for self-reflection on whether one's characteristics align with the best generations or those who came after.