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#REDIRECT [[Hadith Sahih al-Bukhari 9]]
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== Text of the hadith ==
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| style="text-align:center;" | [[File:Islamd-Hadith-Sahih-al-Bukhari-0009.png|300px|center|class=pageimage|alt=Хадис Сахих аль-Бухари №9|link=]]
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| class="islamd-hadith-cover-nav" style="text-align:center;" | <div class="islamd-hadith-cover-nav-line"><span class="islamd-hadith-cover-nav-item islamd-hadith-cover-nav-item-start">[[Хадис Сахих аль-Бухари 8|⟵]]</span><span class="islamd-hadith-cover-nav-item islamd-hadith-cover-nav-item-center">[[Оглавление Сахих аль-Бухари|Оглавление]]</span><span class="islamd-hadith-cover-nav-item islamd-hadith-cover-nav-item-end">[[Хадис Сахих аль-Бухари 10|⟶]]</span></div>
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9 We were told by ‘Abdullah ibn Muhammad al-Ju’fi, who said: We were told by Abu ‘Aamir al-Aqadiy, who said: We were told by Sulayman ibn Bilal from ‘Abdullah ibn Dinar, from Abu Salih, from Abu Hurairah, may Allah be pleased with him, that the Prophet said:
Faith is more than sixty branches, and shame is one of the branches of faith.
== Original text (Arabic) ==
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<strong>٩:</strong> حَدَّثَنَا عَبْدُ اللَّهِ بْنُ مُحَمَّدٍ الجُعْفِيُّ، قَالَ: حَدَّثَنَا أَبُو عَامِرٍ العَقَدِيُّ، قَالَ: حَدَّثَنَا سُلَيْمَانُ بْنُ بِلاَلٍ، عَنْ عَبْدِ اللَّهِ بْنِ دِينَارٍ، عَنْ أَبِي صَالِحٍ، عَنْ أَبِي هُرَيْرَةَ رَضِيَ اللَّهُ عَنْهُ، عَنِ النَّبِيِّ ﷺ قَالَ «الإِيمَانُ بِضْعٌ وَسِتُّونَ شُعْبَةً، وَالحَيَاءُ شُعْبَةٌ مِنَ الإِيمَانِ»
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== Transmitters ==
* [[Абдуллах ибн Мухаммад аль-Джуфи|Абдуллах ибн Мухаммад аль-Джуфи]]
* [[Абу Амир аль-Акади|Абу Амир аль-Акади]]
* [[Сулайман ибн Билал|Сулайман ибн Билал]]
* [[Абдуллах ибн Динар|Абдуллах ибн Динар]]
* [[Абу Салих|Абу Салих]]
* [[Абу Хурайра|Абу Хурайра]]
* [[Посланник Аллаха ﷺ|Посланник Аллаха ﷺ]]
== Comments and interpretations ==
Faith (includes) more than sixty branches, and shame[1] is one of the branches of faith.
Also, this hadith was transmitted by Imam Ahmad (2/414, 445), al-Bukhari in al-Adabul Mufrad (598), Muslim (35), Abu Dawud (4676), al-Nasai (8/110), Ibn Majah (57), Ibn Hibban (166). See also Sahih al-Jami’ al-Saghir (2800), Sahih Ibn Majah (48), Sahih al-Adabul Mufrad (466), and As-Silsil al-Sahih (769).
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Ibn Hajar al-Askalani (may Allah have mercy on him) said: The branches of faith are divided into three groups. One group is related to the heart, another to the tongue, and the last to body parts. Examples of actions performed by the heart are beliefs and intentions. There are twenty-four of them: faith in Allah; faith in the angels; faith in the scriptures revealed; faith in the Prophets of Allah; faith in the Day of Resurrection; faith in predestination with its good and evil; love and hatred for Allah; love of the Prophet Muhammad (peace and blessings of Allah be upon him); sincerity (avoidance of display, etc.); repentance; shame; gratitude; patience; hope (for the mercy of Allah); devotion; devotion; love for the sake of the Prophet (peace be upon him); and forbearance; forbearance; forbearance; forbearance; forbearance; forbearance; forbearance.
There are seven acts of the tongue: testimony (shahadah); reading the Quran; learning useful knowledge; teaching useful knowledge of others; addressing prayers; remembrance of Allah the Most High; avoiding empty talk.
The acts performed by the body are thirty-eight: internal and external purity; concealing the aurat (shameful places); performing obligatory and additional prayers; paying zakat; keeping compulsory and additional fasts; freeing slaves; performing Hajj and Umrah; virtue and hospitality; circumnavigating the Kaaba; conducting the night of predestination in worship; I'tikaf (conducting the last 10 days of Ramadan in the mosque for the worship of Allah); Hijra (removing from the countries of unbeliefence to the land of Islam, where one can freely practice religion); fulfilling vows; fulfilling one's; going around the Kaaba; enforcing one's; enforcing one's sin; enforcing one's; enforcing one's; enforcing one's sin; enforcing one's sake; enforcing one's; enforcing one's; enforcing one's sin; enforcing one's; enforcing one's own faith; enforcing one's; enforcing; care for parents and not disobey them; education of children; strengthen family ties; obey the master, be gentle with servants; adhere to justice; treat your neighbors well; obey those whom you must obey (Head of State, etc.); be in unity with Muslims; pay back debts; create peace between people; Jihad (with passions, with Satan, etc.); be gentle, treat people well; spend money in the way of Allah (sadaqa); maintain moderation; do not deliver suffering to people; participate in precepts; keep in affairs; and keep parties; say “yarhamuku Allah” [2] to the one who sneezes and says “alhamduli Allah” [3]; remove from the path that may cause harm. See Fathul-Bari (1/68).
Explaining the 40 hadiths of al-Nawawi, Sheikh Ibn ‘Usaymin said:
The Prophet (peace and blessings of Allaah be upon him) said: Iman consists of more than seventy branches, the highest of which is the utterance of la ilaha illa-lah, and the least of which is the elimination of what causes harm. And shyness is also from Iman. The text "La ilaha illa-Llah" indicates the words. And the text: “Eliminating from the path that causes harm” indicates the actions of the body. The words, “Shamefulness is also from Iman” indicate that this is the conviction of the heart. And we need not say what is now common among young people and students: “Are acts a condition of the perfection of the Iman, or a condition of its reality?” There's no need for that. Any person who asks you, “Acts of the body are a condition of the perfection of the Iman or a condition of his reality?” answer him: “The Companions, may Allah be pleased with them, were better than you and knew more than you, and they were more eager for good, and they did not ask the Messenger of Allah about this, and therefore it should be enough for you that they had enough.”!
If a Dalil indicates that the abandonment of an act leads out of Islam, it becomes a condition for the validity of Iman. And if the Dalil indicates that his abandonment does not lead him out of Islam, then this act becomes a condition for the fullness of the Iman. That's it, that's it! As for disputes and refutations, and then say about those who contradict you: "This is murjit!", and those who agree with you, be satisfied, and if he is excessive, say: "He is among the Kharijit!" - it is wrong! For this reason, I am instructing young people to leave research in this topic and say: “What Allah and His Messenger (peace and blessings be upon him) have made a condition for the validity of the iman is a condition of reality, and what they have not done is not.” See Sharh al-Arba’in al-Nawawiyah (307).
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