Hudhayfa ibn al-Yamān

حذيفة بن اليمان

Abū ʿAbd Allāh

Hudhayfa ibn al-Yamān was a Companion of Prophet Muhammad ﷺ born in Medina whose exact birth year is not securely established. He and his father, Husayl—known as al-Yamān—accepted Islam before Badr, but Quraysh detained them on their journey and extracted a pledge that they would not fight; Prophet Muhammad ﷺ ordered them to honor that covenant, so Hudhayfa did not participate at Badr. At Uhud his father was accidentally killed by Muslim fighters, and Hudhayfa forgave them. During the Battle of the Trench, the Prophet entrusted him with a dangerous night reconnaissance mission. Canonical reports and early memory later associated Hudhayfa especially with knowledge of fitan and with confidential information concerning hypocrites, while also showing that not everything he knew about future turmoil was uniquely disclosed to him. Under ʿUmar he served in Iraq and al-Madāʾin and held significant fiscal and military responsibilities. Under ʿUthmān, after witnessing dangerous differences in Qur’an recitation among Syrian and Iraqi troops in Armenia and Azerbaijan, he urged the caliph to act; this warning became a direct catalyst for the preparation and distribution of standardized codices. Hudhayfa died at al-Madāʾin in 36 AH / 656 CE.

? — 656

Names and variants

Hudhayfa ibn al-Yamān· canonicalHudhayfa ibn al-Yamān· canonicalحذيفة بن اليمان· canonicalḤudhayfa b. al-Yamān· transliterationḤudhayfa b. al-Yamān· transliterationHudhaifa ibn al-Yaman· variantHoudayfa ibn al-Yaman· variantHudhayfa ibn Husayl ibn Jabir al-ʿAbsi· variantHudhayfa ibn Husayl ibn Jabir al-ʿAbsi· variantحذيفة بن حسيل بن جابر العبسي· variantAbū ʿAbd Allāh· kunyaAbū ʿAbd Allāh· kunyaأبو عبد الله· kunyaal-ʿAbsī· nisbaالعبسي· nisba

Hudhayfa ibn al-Yamān

Hudhayfa ibn al-Yamān was a Medinan Companion of Prophet Muhammad ﷺ remembered for disciplined service, intimate observation of Prophetic practice, knowledge concerning fitan and hypocrites, public responsibilities in Iraq, and his decisive warning to ʿUthmān about differences in Qur’an recitation.

Sources: [7] General biographical dossier, [41] General biographical dossier

Name and identity

His standard name is Hudhayfa ibn al-Yamān. Classical sources give his paternal lineage through Husayl, also rendered Hisl, ibn Jābir al-ʿAbsī. Al-Yamān is the name by which his father became widely known.

Sources: [4] Classical biographical or historical transmission, [5] Classical biographical or historical transmission, [6] Classical biographical or historical transmission, [7] General biographical dossier, [8] Classical biographical or historical transmission, [12] Classical biographical or historical transmission, [41] General biographical dossier

Abū ʿAbd Allāh

Hudhayfa was known by the kunya Abū ʿAbd Allāh. Specialist and classical biographical sources preserve this form alongside his lineage.

Sources: [7] General biographical dossier, [41] General biographical dossier

His father al-Yamān

Hudhayfa’s father was Husayl or Hisl ibn Jābir, known as al-Yamān. Biographical sources explain the epithet through his connection with Medina and Banū ʿAbd al-Ashhal, although details of how the name arose vary.

His mother Rabāb

His mother is identified as Rabāb bint Kaʿb, an Awsī woman connected to Banū ʿAbd al-Ashhal. Biographical tradition counts her among women who gave allegiance to Prophet Muhammad ﷺ.

Born in Medina

Specialist biography places Hudhayfa’s birth in Medina. This local origin helps explain why his family could combine an ʿAbsī paternal lineage with a strong Medinan alliance.

Unknown birth year

No securely established civil year of birth is preserved for Hudhayfa. Giving a precise reconstructed year would exceed the surviving evidence, so his birth chronology remains unknown.

Sources: [7] General biographical dossier, [41] General biographical dossier

ʿAbsī lineage and Medinan alliance

Hudhayfa belonged paternally to ʿAbs of Ghatafān while his family had become integrated into the Medinan social order through alliance with Banū ʿAbd al-Ashhal of Aws.

Islam before Badr

Hudhayfa and his father had accepted Islam before the Battle of Badr. Their absence from Badr was therefore not due to late conversion but to a covenant imposed on them while travelling.

The journey before Badr

Sahih Muslim preserves Hudhayfa’s own explanation that he and his father set out but were intercepted by Quraysh, who suspected that they intended to join Prophet Muhammad ﷺ.

Sources: [7] General biographical dossier, [32] Hudhayfa’s first-person account of interception by Quraysh, [41] General biographical dossier

A covenant with Quraysh

Quraysh released Hudhayfa and his father after taking from them a covenant in Allah’s name that they would return to Medina and not fight alongside Prophet Muhammad ﷺ.

Sources: [7] General biographical dossier, [32] Covenant not to fight, [41] General biographical dossier

Why he did not fight at Badr

When Hudhayfa reported the covenant, Prophet Muhammad ﷺ instructed him and his father to honor it and said the Muslims would seek Allah’s help against Quraysh. The canonical report therefore directly explains Hudhayfa’s non-participation at Badr.

Sources: [7] General biographical dossier, [32] Prophet Muhammad ﷺ orders covenant to be fulfilled, [41] General biographical dossier

At Uhud

Hudhayfa was present at Uhud. The battle became one of the most painful episodes of his life because confusion within the Muslim ranks led to the accidental killing of his father.

His father killed by Muslims

Sahih al-Bukhari reports that Muslim fighters, mistaking al-Yamān for an enemy during the disorder at Uhud, killed him despite Hudhayfa’s cries that the man was his father.

Sources: [7] General biographical dossier, [19] Al-Yaman killed by Muslim fighters in confusion, [21] Canonical parallel, [41] General biographical dossier

Forgiveness after tragedy

Instead of pursuing vengeance, Hudhayfa invoked Allah’s forgiveness for those who had killed his father by mistake. The canonical reports emphasize that he continued in this forgiving disposition throughout his life.

Sources: [7] General biographical dossier, [19] Hudhayfa invokes forgiveness, [21] Canonical parallel, [41] General biographical dossier

The blood-money report

Biographical sources report that Prophet Muhammad ﷺ offered compensation for al-Yamān’s accidental killing and that Hudhayfa gave it away among the Muslims. This detail belongs to the biographical transmission rather than the wording of the principal Bukhari report.

Later Prophetic campaigns

After Badr, biographical sources place Hudhayfa in the major campaigns of the Medinan period. His most securely documented individual battlefield episode is his reconnaissance during the Battle of the Trench.

The night of the Trench

During the confederate siege, the Muslim camp endured violent wind, severe cold and intense pressure. Sahih Muslim preserves Hudhayfa’s first-person account of that night.

Sources: [7] General biographical dossier, [33] First-person account of wind and severe cold, [41] General biographical dossier

Reconnaissance of the enemy camp

Prophet Muhammad ﷺ called Hudhayfa by name and ordered him to bring back information about the enemy. Hudhayfa entered the hostile camp and observed its condition before returning safely with intelligence.

Sources: [7] General biographical dossier, [33] Prophet calls Hudhayfa by name for reconnaissance, [41] General biographical dossier

Obedience under pressure

Hudhayfa saw Abū Sufyān within range and prepared his bow, but he remembered the Prophet’s instruction not to provoke the enemy and refrained from shooting. His restraint is established in the canonical account itself.

Sources: [7] General biographical dossier, [33] Hudhayfa refrains from shooting Abu Sufyan due Prophetic instruction, [41] General biographical dossier

The keeper of a secret

Canonical reports preserve an early reputation for Hudhayfa as a keeper of confidential Prophetic information. Abū al-Dardāʾ referred to him among the people of Kufa as the person who kept a secret of Prophet Muhammad ﷺ that others did not know.

Sources: [7] General biographical dossier, [9] Abu al-Darda identifies Hudhayfa as keeper of the secret, [10] Canonical parallel, [41] General biographical dossier

Information concerning hypocrites

Sahih Muslim records that Prophet Muhammad ﷺ gave Hudhayfa special information concerning a group of hypocrites, including reports linked to the incident of al-ʿAqaba. This supports his association with confidential knowledge about hypocrisy.

Sources: [7] General biographical dossier, [11] Special information concerning twelve hypocrites, [36] Aqaba report and counts, [41] General biographical dossier

Limits of the “keeper of secrets” title

The title should not be expanded into the claim that Hudhayfa alone knew every hypocrite or every future event. Sahih Muslim itself records him explaining that much of his knowledge of future fitan came from being present in a public Prophetic address whose other hearers had since died.

Sources: [7] General biographical dossier, [37] Hudhayfa explains shared public source for much fitna knowledge, [38] Public address remembered by some and forgotten by others, [41] General biographical dossier

Close observation of Prophet Muhammad ﷺ

Hudhayfa’s hadith preserve detailed observations of the Prophet’s worship, travel, food etiquette, purification, speech and teachings about future trials, showing prolonged direct companionship rather than a single specialized role.

Sources: [7] General biographical dossier, [30] Detailed direct observation of night prayer, [41] General biographical dossier

The Prophet’s night prayer

Sahih Muslim preserves Hudhayfa’s description of praying at night with Prophet Muhammad ﷺ as he recited al-Baqara, al-Nisāʾ and Āl ʿImrān deliberately, pausing at verses of glorification, supplication and refuge.

Sources: [7] General biographical dossier, [30] Canonical night-prayer description, [41] General biographical dossier

Siwāk on rising at night

Hudhayfa transmitted the canonical report that when Prophet Muhammad ﷺ rose for the night prayer he cleaned his mouth with the siwāk.

Sources: [7] General biographical dossier, [16] Siwak when rising at night, [29] Canonical parallel, [41] General biographical dossier

Asking about evil to avoid it

Hudhayfa famously explained that while people asked Prophet Muhammad ﷺ about good, he asked about evil because he feared it might overtake him. Bukhari and Muslim both preserve this method of questioning.

Sources: [7] General biographical dossier, [20] Hudhayfa asks about evil, [34] Canonical Muslim parallel, [41] General biographical dossier

The closed door before the great fitna

When ʿUmar asked about a turmoil that would surge like waves of the sea, Hudhayfa told him a closed door stood between him and it and that the door would be broken. He later identified the door as ʿUmar himself.

Sources: [7] General biographical dossier, [17] Closed-door report and Umar identification, [28] Canonical Muslim parallel, [41] General biographical dossier

The erosion of trustworthiness

Hudhayfa transmitted a major canonical teaching that trustworthiness was rooted in hearts and reinforced by Qur’an and Sunnah, but would gradually be removed until genuinely trustworthy people became rare.

Sources: [7] General biographical dossier, [23] Removal of trustworthiness, [27] Canonical Muslim parallel, [41] General biographical dossier

How trials affect hearts

Sahih Muslim preserves through Hudhayfa the image of temptations being presented to hearts like the weaving of a reed mat, leaving hearts either resistant and bright or absorbed in temptation and darkened.

Sources: [7] General biographical dossier, [28] Temptations presented to hearts, [41] General biographical dossier

Remembering Prophetic warnings

Hudhayfa reported that Prophet Muhammad ﷺ spoke of events extending toward the Last Hour. He explained that he sometimes forgot details until an event occurred and then recognized it as one recognizes a familiar face.

Sources: [7] General biographical dossier, [24] Events through the Hour and recognition after forgetting, [38] Canonical Muslim parallel, [41] General biographical dossier

Reports about the Dajjāl

Several Sahih reports transmitted by Hudhayfa concern the Dajjāl, including the deceptive appearance of his water and fire. These reports form part of Hudhayfa’s substantial transmission on eschatology and fitan.

Sources: [7] General biographical dossier, [25] Dajjal water/fire report, [39] Canonical Muslim parallel, [41] General biographical dossier

Leniency with debtors

Hudhayfa transmitted the story of a man forgiven by Allah because he dealt gently with debtors, gave respite to those in difficulty and showed leniency in collection. The report is preserved in both Bukhari and Muslim.

Sources: [7] General biographical dossier, [18] Forgiveness for leniency to debtors, [31] Canonical Muslim parallel, [41] General biographical dossier

Against tale-bearing

Hudhayfa transmitted the canonical warning that the qattāt or tale-bearer will not enter Paradise. The report appears in both Sahih al-Bukhari and Sahih Muslim.

Sources: [7] General biographical dossier, [15] Tale-bearer warning, [26] Canonical Muslim parallel, [41] General biographical dossier

Gold, silver and silk

Later in al-Madāʾin, Hudhayfa applied a Prophetic prohibition on eating or drinking from gold and silver vessels and on certain silk garments, demonstrating how his hadith transmission informed public practice.

Sources: [7] General biographical dossier, [14] Hudhayfa at al-Madain applies the prohibition, [35] Canonical Muslim parallel, [41] General biographical dossier

Hudhayfa on Qur’an 2:195

Sahih al-Bukhari preserves Hudhayfa’s explanation that Qur’an 2:195, including the warning not to cast oneself into destruction, was revealed in connection with spending in Allah’s cause. The verse does not name Hudhayfa.

Sources: [7] General biographical dossier, [13] Verse text; Hudhayfa’s interpretation is established by Sahih al-Bukhari 4516, [22] Hudhayfa’s canonical interpretation of 2:195, [41] General biographical dossier

During Abū Bakr’s caliphate

Hudhayfa lived through Abū Bakr’s caliphate as a senior Companion. The strongest surviving evidence for his major administrative and military responsibilities becomes more detailed during ʿUmar’s rule.

Sources: [7] General biographical dossier, [41] General biographical dossier

Hudhayfa and ʿUmar

Canonical reports show ʿUmar treating Hudhayfa as an important source on fitan and involving him in serious state matters. Their exchanges reveal both trust and Hudhayfa’s willingness to speak plainly.

Sources: [7] General biographical dossier, [17] Direct exchange with Umar on fitna, [28] Canonical parallel, [41] General biographical dossier

Fiscal responsibility in Iraq

Sahih al-Bukhari places Hudhayfa with ʿUthmān ibn Hunayf before ʿUmar, answering questions about the taxation imposed on the fertile lands of Iraq and assuring the caliph that the burden remained sustainable.

Sources: [1] Hudhayfa and Uthman ibn Hunayf questioned by Umar on Iraq tax, [7] General biographical dossier, [41] General biographical dossier

Governor of al-Madāʾin

Specialist and classical sources state that ʿUmar appointed Hudhayfa over al-Madāʾin, the great urban region around Ctesiphon. Canonical reports independently place him there exercising visible public authority.

Austere public leadership

Biographical accounts remember Hudhayfa’s governorship for personal simplicity rather than courtly display. Reports about his conduct at al-Madāʾin fit a broader portrait of a senior Companion wary of luxury and moral complacency.

The campaign of Nahāvand

Historical and biographical sources place Hudhayfa in the Muslim campaign at Nahāvand in 21 AH / 642 CE, one of the major confrontations in the conquest of the Sasanian realm.

Command after al-Nuʿmān’s death

The historical tradition reports that when the commander al-Nuʿmān ibn Muqarrin was killed at Nahāvand, Hudhayfa assumed command and completed the operation. This is a historical report, not a canonical hadith claim.

Campaigns in western Iran

Classical sources connect Hudhayfa with subsequent operations involving Dinawar, Hamadan, Rayy and surrounding regions. The exact extent of his personal command varies across historical narratives.

Public life at al-Madāʾin

Hadith set in al-Madāʾin show Hudhayfa teaching, leading prayer, correcting practice and interacting with local non-Muslim inhabitants. They provide unusually direct evidence for his later public presence in Iraq.

Sources: [7] General biographical dossier, [14] Public conduct in al-Madain, [35] Canonical parallel, [41] General biographical dossier

During ʿUthmān’s caliphate

Hudhayfa continued serving during ʿUthmān’s caliphate. His most consequential securely documented intervention in this period concerned the growing differences in Qur’an recitation among soldiers from different regions.

Armenia and Azerbaijan

Sahih al-Bukhari places Hudhayfa with Syrian and Iraqi forces campaigning in Armenia and Azerbaijan. There he encountered divergent modes of recitation serious enough to alarm him.

Sources: [2] Canonical campaign context, [7] General biographical dossier, [41] General biographical dossier

Alarm over Qur’an recitation differences

Hudhayfa warned ʿUthmān to address the community before Muslims differed over the Book as earlier religious communities had differed. The warning is directly preserved in Sahih al-Bukhari.

Sources: [2] Direct warning over recitation differences, [3] Sahih graded parallel, [7] General biographical dossier, [41] General biographical dossier

Catalyst for the ʿUthmānic codices

In response, ʿUthmān obtained the manuscripts held by Ḥafṣa, appointed a committee led by Zayd ibn Thābit and produced authoritative copies for the provinces. Hudhayfa’s warning was therefore a direct catalyst for this standardization project.

Sources: [2] Warning triggers Uthmanic copying project, [3] Sahih graded parallel, [7] General biographical dossier, [41] General biographical dossier

What Hudhayfa did—and did not do—in the codex project

Hudhayfa’s established role was to identify the danger and urge action. The canonical report does not place him on the four-man copying committee, so he should not be described as one of the scribes who produced the standardized codices.

Sources: [2] Canonical report identifies copying committee, excluding Hudhayfa, [7] General biographical dossier, [41] General biographical dossier

The beginning of ʿAli’s caliphate

Biographical sources place Hudhayfa’s death shortly after ʿUthmān’s killing and the pledge to ʿAli. Reports about his final political advice belong to historical biography rather than the principal canonical hadith corpus.

Family

Classical biographical works preserve names and reports concerning Hudhayfa’s family and children, but the surviving record is less secure than the canonical evidence for his own career. No unnecessary genealogical certainty is imposed beyond those sources.

Hadith transmission and students

Hudhayfa transmitted a substantial body of hadith. Companions and Successors including Abū Wāʾil, Zirr ibn Hubaysh and others carried reports from him on worship, ethics, governance, fitan and eschatology.

Death in 36 AH / 656 CE

Specialist and classical biographical sources place Hudhayfa’s death in 36 AH / 656 CE, shortly after the beginning of ʿAli’s caliphate.

Death at al-Madāʾin

Hudhayfa died at al-Madāʾin in Iraq, the region where he had exercised public responsibility. A nonfigurative view of Ctesiphon provides geographic context for al-Madāʾin without serving as evidence of a specific grave.

Established core and evidentiary limits

The strongest evidence establishes Hudhayfa as an early Muslim who missed Badr only because Prophet Muhammad ﷺ required him to honor a covenant, forgave the accidental killers of his father at Uhud, carried out the Trench reconnaissance, preserved major teachings on fitna and trust, served in Iraq, and triggered ʿUthmān’s response to dangerous recitation differences. Broader claims about possessing every secret, knowing every hypocrite by name or uniquely knowing all future events go beyond what the canonical evidence establishes.

Sources: [7] General biographical dossier, [41] General biographical dossier

Source-sensitive points

established

Specialist and classical biographical sources place Hudhayfa ibn al-Yamān’s birth in Medina, but no secure birth year is established.

Sources: [7] Biographical assessment, [41] Biographical assessment

reported

Hudhayfa’s father was Husayl or Hisl ibn Jābir, known as al-Yamān; reports explaining exactly how that epithet arose vary.

Sources: [4] Classical historical or biographical transmission, [5] Classical historical or biographical transmission, [6] Classical historical or biographical transmission, [7] Biographical assessment, [8] Classical historical or biographical transmission, [41] Biographical assessment

established

Hudhayfa and his father were Muslims before the Battle of Badr.

Sources: [7] Biographical assessment, [32] Hudhayfa and his father are travelling as Muslims before Badr, [41] Biographical assessment

established

Quraysh intercepted Hudhayfa and his father before Badr and released them after taking a covenant that they would return to Medina and not fight alongside Prophet Muhammad ﷺ.

Sources: [7] Biographical assessment, [32] First-person covenant account, [41] Biographical assessment

established

Prophet Muhammad ﷺ ordered Hudhayfa and his father to honor their covenant with Quraysh, which directly explains why Hudhayfa did not fight at Badr.

Sources: [7] Biographical assessment, [32] Prophetic order to honor covenant, [41] Biographical assessment

established

At Uhud, Muslim fighters accidentally killed Hudhayfa’s father al-Yamān after mistaking him for an enemy.

Sources: [7] Biographical assessment, [19] Canonical accidental killing, [21] Canonical parallel, [41] Biographical assessment

established

Hudhayfa responded to his father’s accidental killing by invoking Allah’s forgiveness for those responsible.

Sources: [7] Biographical assessment, [19] Canonical forgiveness, [21] Canonical parallel, [41] Biographical assessment

established

During the Battle of the Trench, Prophet Muhammad ﷺ personally ordered Hudhayfa to reconnoitre the confederate camp and return with information without provoking the enemy.

Sources: [7] Biographical assessment, [33] First-person reconnaissance account, [41] Biographical assessment

established

Canonical reports establish an early reputation for Hudhayfa as the keeper of confidential information from Prophet Muhammad ﷺ.

Sources: [7] Biographical assessment, [9] Keeper of the secret, [10] Canonical parallel, [41] Biographical assessment

established

Sahih Muslim preserves reports in which Hudhayfa had special information from Prophet Muhammad ﷺ concerning twelve hypocrites; this does not establish that he alone knew every hypocrite.

Sources: [7] Biographical assessment, [11] Special information concerning twelve hypocrites, [36] Aqaba report, [41] Biographical assessment

established

Hudhayfa stated that he deliberately asked Prophet Muhammad ﷺ about evil and future fitan because he feared they might overtake him.

Sources: [7] Biographical assessment, [20] Asked about evil, [34] Canonical parallel, [41] Biographical assessment

established

Hudhayfa transmitted the canonical teaching that trustworthiness would progressively disappear from human hearts until truly trustworthy people became rare.

Sources: [7] Biographical assessment, [23] Removal of trustworthiness, [27] Canonical parallel, [41] Biographical assessment

established

Specialist and classical biographical sources state that ʿUmar appointed Hudhayfa to govern al-Madāʾin.

established

Sahih al-Bukhari directly places Hudhayfa with ʿUthmān ibn Hunayf reporting to ʿUmar on taxation of the Iraqi lands.

Sources: [1] Canonical fiscal report, [7] Biographical assessment, [41] Biographical assessment

reported

Classical historical and biographical sources report that Hudhayfa assumed command at Nahāvand after al-Nuʿmān ibn Muqarrin was killed.

reported

Classical sources associate Hudhayfa with operations involving Dinawar, Hamadan, Rayy and other western Iranian regions, although the precise extent of his command varies by report.

established

After observing serious recitation differences among Syrian and Iraqi troops in Armenia and Azerbaijan, Hudhayfa urged ʿUthmān to act before Muslims differed over the Qur’an, directly catalysing the standardized-codex project.

Sources: [2] Direct warning and codex response, [3] Sahih graded parallel, [7] Biographical assessment, [41] Biographical assessment

established

Sahih al-Bukhari preserves Hudhayfa’s explanation that Qur’an 2:195 concerned spending in Allah’s cause; the verse itself does not name Hudhayfa.

Sources: [7] Biographical assessment, [13] Verse text; Hudhayfa is not named directly, [22] Canonical interpretation of verse 2:195, [41] Biographical assessment

established

Hudhayfa died in 36 AH / 656 CE; his exact birth year remains unknown.

established

Specialist and classical biographical sources place Hudhayfa’s death at al-Madāʾin in Iraq.

Contributions

Disciplined intelligence service at the Trench

Hudhayfa’s night reconnaissance during the Battle of the Trench is preserved in Sahih Muslim as a first-person account. He entered the confederate camp under extreme conditions, gathered the required intelligence and refrained from attacking Abū Sufyān because Prophet Muhammad ﷺ had ordered him not to provoke the enemy.

military · established

Preserving teachings on fitna and moral vigilance

Hudhayfa preserved a major body of canonical teaching on fitan, the vulnerability of hearts and the gradual loss of trustworthiness. His deliberate practice of asking Prophet Muhammad ﷺ about evil so that it could be avoided became one of the defining features of his hadith legacy.

scholarly · established

Catalysing the standardization of Qur’an codices

After witnessing serious differences in Qur’an recitation among Syrian and Iraqi troops, Hudhayfa urged ʿUthmān to intervene before the community divided over the Book. Sahih al-Bukhari directly links this warning to the caliph’s decision to prepare and distribute standardized codices, while distinguishing Hudhayfa from the copying committee itself.

institutional · established

Military and administrative service in Iraq

Historical and biographical sources place Hudhayfa in major Iraqi and Iranian operations, including Nahāvand, and state that he assumed command after al-Nuʿmān ibn Muqarrin’s death. Canonical evidence also confirms substantial fiscal and public responsibilities in Iraq and al-Madāʾin. The detailed conquest narrative remains historical rather than canonical.

military · reported

Transmission of worship and ethical practice

Hudhayfa transmitted canonical reports on the night prayer and siwāk of Prophet Muhammad ﷺ, leniency toward debtors, the prohibition of malicious tale-bearing, lawful tableware and other practices. This broad corpus makes his legacy as a transmitter substantially wider than his better-known association with fitna and confidential information.

scholarly · established

Sources

[1]
Sahih al-Bukhari 3700
Sunnah.com
[2]
Sahih al-Bukhari 4987
Sunnah.com
[3]
Jami` at-Tirmidhi 3104
Islam Academy Hadith Corpus
[4]
Siyar aʿlām al-nubalāʾ
al-Dhahabī · Classical biographical source
[5]
Al-Ṭabaqāt al-kubrā
Ibn Saʿd · Classical biographical source
[6]
Al-Istīʿāb fī maʿrifat al-aṣḥāb
Ibn ʿAbd al-Barr · Classical companion biographical source
[7]
Al-Iṣāba fī tamyīz al-ṣaḥāba
Ibn Hajar al-ʿAsqalānī · Classical companion biographical source
[8]
Usd al-ghāba fī maʿrifat al-ṣaḥāba
Ibn al-Athir · Classical companion biographical source
[9]
Sahih al-Bukhari 3743
Islam Academy Hadith Corpus
[10]
Sahih al-Bukhari 6278
Islam Academy Hadith Corpus
[11]
Sahih Muslim 2779 a
Islam Academy Hadith Corpus
[12]
Ansāb al-ashrāf
al-Baladhuri · Classical historical-genealogical source
[13]
Qur’an 2:195
Islam Academy Qur’an Corpus
[14]
Sahih al-Bukhari 5426
Islam Academy Hadith Corpus
[15]
Sahih al-Bukhari 6056
Islam Academy Hadith Corpus
[16]
Sahih al-Bukhari 1136
Islam Academy Hadith Corpus
[17]
Sahih al-Bukhari 1435
Islam Academy Hadith Corpus
[18]
Sahih al-Bukhari 2077
Islam Academy Hadith Corpus
[19]
Sahih al-Bukhari 3290
Islam Academy Hadith Corpus
[20]
Sahih al-Bukhari 3606
Islam Academy Hadith Corpus
[21]
Sahih al-Bukhari 3824
Islam Academy Hadith Corpus
[22]
Sahih al-Bukhari 4516
Islam Academy Hadith Corpus
[23]
Sahih al-Bukhari 6497
Islam Academy Hadith Corpus
[24]
Sahih al-Bukhari 6604
Islam Academy Hadith Corpus
[25]
Sahih al-Bukhari 7130
Islam Academy Hadith Corpus
[26]
Sahih Muslim 105 a
Islam Academy Hadith Corpus
[27]
Sahih Muslim 143 a
Islam Academy Hadith Corpus
[28]
Sahih Muslim 144 a
Islam Academy Hadith Corpus
[29]
Sahih Muslim 255c
Islam Academy Hadith Corpus
[30]
Sahih Muslim 772
Islam Academy Hadith Corpus
[31]
Sahih Muslim 1560 a
Islam Academy Hadith Corpus
[32]
Sahih Muslim 1787
Islam Academy Hadith Corpus
[33]
Sahih Muslim 1788
Islam Academy Hadith Corpus
[34]
Sahih Muslim 1847 a
Islam Academy Hadith Corpus
[35]
Sahih Muslim 2067 a
Islam Academy Hadith Corpus
[36]
Sahih Muslim 2779 c
Islam Academy Hadith Corpus
[37]
Sahih Muslim 2891 a
Islam Academy Hadith Corpus
[38]
Sahih Muslim 2891 b
Islam Academy Hadith Corpus
[39]
Sahih Muslim 2935 a
Islam Academy Hadith Corpus
[40]
Ctesiphon.jpg
L. Fransen (Livinus) · Wikimedia Commons
[41]
HUZEYFE b. YEMÂN
Selman Başaran · TDV İslâm Ansiklopedisi · 1998

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