Tirmidhi

Takhrij: There is some weakness in its chain; the hadith is sahih li ghayrihi (authentic due to supporting narrations). In Tirmidhi [2002], the complete narration is as follows:
«عن ابن ابي مليكة، عن يعلى بن مملك، عن ام الدرداء، عن ابي الدرداء، ان النبى صلى الله عليه وسلم قال: " ما شيء اثقل فى ميزان المؤمن يوم القيامة من خلق حسن، وإن الله ليبغض الفاحش البذيء»
“The Prophet sallallahu alayhi wa sallam said: Nothing is heavier on the believer’s scale than good character, and indeed Allah hates the foul-mouthed, obscene person who utters filthy words.”

Shaykh al-Albani rahimahullah said: No one besides Ibn Hibban has declared Ya’la ibn Malik trustworthy, and no one besides Ibn Abi Mulaykah has narrated from him. Therefore, al-Hafiz rahimahullah said, ‘Maqbul’—meaning, accepted only when corroborated. Shaykh al-Albani says that the last part of it:
«وإن الله ليبغض الفاحش البذيء»
has two supporting witnesses. For details, see: Silsilat al-Ahadith al-Sahihah [876] and also see: Tuhfat al-Ashraf [246/8].

Vocabulary:
«يُبْغِضُ» Bughd (hatred) is the opposite of love. Some people say that Allah’s love for a servant means that He will reward him well, grant him honor, and that His hatred means He will punish him and humiliate him. However, everyone knows that these are the results of love and hatred, but love and hatred themselves do not mean this. The meaning of love and hatred is known to everyone: friendship and enmity. In many verses of the Noble Qur’an, these attributes of Allah have been mentioned, and it is obligatory to have faith in them. Those who interpret them otherwise believe that affirming that Allah loves or hates would imply imperfection in Allah’s majesty, because such emotions are found in humans, and humans are powerless before the emotions of love and hatred. Therefore, they interpreted Allah’s attributes, which in reality is a negation of the actual attribute of love and hatred, because rewarding, honoring, etc., are separate attributes, and Allah possesses those as well, while love and hatred are distinct, independent attributes.

As for the claim that if we affirm love and hatred as attributes of Allah, it would necessitate resemblance to humans, and since nothing is like Allah, we do not affirm these attributes for Him but rather interpret them differently—then it is worth considering that if love and hatred are found in humans, so too are rewarding, honoring, and humiliating. Then, by this logic, these should not be affirmed for Allah either, and their meanings should also be interpreted differently. And how far will one continue to interpret? In the end, one would have to plainly say that Allah is devoid of attributes. However, Allah has made this matter very simple.

He said:
«لَيْسَ كَمِثْلِهِ شَيْءٌ وَهُوَ السَّمِيعُ الْبَصِيرُ» [42-الشورى:11]
“Meaning, there is nothing like unto Him, and He is the All-Hearing, the All-Seeing.”

That is, you hear and see, and Allah also hears and sees, but nothing is like unto Allah. Your hearing and seeing and Allah’s hearing and seeing are not the same. Rather, Allah’s hearing and seeing are in a manner befitting His majesty. It is clear, then, that to avoid resemblance to humans, it is not correct to deny Allah’s hearing and seeing; in fact, this is a denial of the Qur’an itself.

Similarly, love and hatred are certainly attributes of Allah, but in a manner befitting His majesty—not like the creation, nor is He, like humans, powerless before love and hatred.

«الْفَاحِشَ» «فحش», «فاحشه», «فحشاء» refer to any statement or action that is extremely vile. For this reason, fornication is called «فاحشه». Severe miserliness is called «فحشاء».

« الشَّيْطَانُ يَعِدُكُمُ الْفَقْرَ وَيَأْمُرُكُم بِالْفَحْشَاءِ » [2-البقرة:268]
In this context, this is what is meant. To curse and utter indecent words is also fahsh (obscenity). This is what is meant in this hadith.

«الْبَذِيءَ» Badhā’ is a descriptive term on the pattern of fa‘īl. Absurd and filthy words are called «بذاء».

Takhrij:
«صحيح»
[بلوغ المرام 1318],
[ ابوداؤد 4799],
[ احمد 446/6، 448]
Tirmidhi has added these words:
«وان صاحب حسن الخلق ليبلغ به درجة صاحب الصوم والصلاة»
“And a person with good character reaches, through it, the rank of one who fasts and prays.” [ترمذي/ البروالصلة ماجاء فى حسن الخلق]
For complete referencing and authentication, see Silsilah Sahihah [876]
Details regarding good character (husn al-khuluq) have already been discussed in several previous hadiths.

Takhrij:
«أخرجه أبوداود، الأدب، باب في حسن الخلق، حديث:4799، والترمذي، البر والصلة، حديث:2002.»©Explanation:
➊ From the mentioned hadith, it is understood that on the Day of Resurrection there will also be scales in which deeds will be weighed, and the heaviest thing in the scales will be a person's good character.
➋ From this virtue, the importance of good and excellent character can be estimated.

Benefit:
From this hadith, the virtue and importance of gentleness are established. A person of gentle temperament is upon goodness, while a harsh-tempered person is deprived of countless good deeds.