--------------------------------------------
Muslim also recorded it (no. 37) from Yaḥyā ibn Ḥabīb, from Ḥammād ibn Zayd, with this chain of transmission. Al-Bukhārī (no. 6117) and Muslim (no. 37) also recorded it via the route of Abū al-Sawwār, from ʿImrān ibn Ḥuṣayn.

It is also found in the *Musnad* of Aḥmad (nos. 19817 and 19999).

Their statement in the ḥadīth, "innahu innahu" — thus it was recorded with this voweling in copies (A), (J), and (H), and in the original of al-Mundhirī, meaning: "there is no harm in him," as it came in the narration of Muslim. Al-Nawawī said: "There is no harm in him" means he is not one to be accused of hypocrisy, heresy, innovation, or anything else by which he opposes the people of uprightness. In one copy, on the margin of (J): "ayh ayh" — and it is likewise in the copy relied upon by Ibn al-Athīr in *Jāmiʿ al-Uṣūl* (no. 1955), where he said: "ayh" — when you say to a man "ayh," without tanwīn, you are asking him to give you more speech and talk; when you connect it, you add tanwīn and say "ayh"; but when you say "ayhan" with naṣb, you are commanding him to be silent.

Al-Ḥāfiẓ transmitted in *al-Fatḥ* 10/522–523 from al-Qāḍī ʿIyāḍ in his commentary on the ḥadīth: that modesty was made part of faith even though it is innate, because employing it according to the rule of the Law requires intention, acquisition, and knowledge. As for its being "all good" and that it "brings nothing but good" (as in al-Bukhārī's narration), its application in a general sense is problematic, because it may prevent its possessor from confronting those who commit reprehensible acts, and may lead him to neglect some rights. The answer is: what is meant by modesty in these ḥadīths is that which is in accordance with the Law, and the modesty that gives rise to neglect of rights is not lawful modesty; rather, it is incapacity and humiliation. It is called modesty only because of its resemblance to lawful modesty, which is a disposition that impels one to abandon what is ugly.

I (meaning Ibn Ḥajar) say: It is possible that the reference is to one for whom modesty is part of his nature — that good predominates in him, so that whatever lapse might occur from him, as mentioned, is outweighed by the good he obtains through modesty; or because when it becomes a habit and its possessor is characterized by it, it becomes a means of attracting good to him, so that good comes from him both essentially and instrumentally.

Abū al-ʿAbbās al-Qurṭubī, the muḥaddith, said: The acquired modesty is what the Lawgiver made part of faith, and it is what one is obligated to cultivate, not the innate kind. However, whoever has an innate measure of it, it aids him in the acquired kind; and one may become so habituated to the acquired kind that it becomes innate. He said: The Prophet — may God bless him and grant him peace — had both types combined in him: in innate modesty he was more bashful than a virgin in her seclusion, and in acquired modesty he was at the highest summit — may God bless him and grant him peace. End of quote.