Bukhari

Hadith Commentary:
The meaning is that if someone does not have the opportunity to participate in jihad, but fulfills other obligations and dies in that state, then in the Hereafter he will attain Paradise, although his rank will be less than that of the mujahideen.
There is no doubt regarding the addition narrated by Muhammad ibn Faleeh, just as in the narration of Yahya ibn Sulayman, the phrase "araahu al-ha" is mentioned, meaning "I think" or "I believe."
It is said that by the rivers of Paradise are meant those four rivers—of water, milk, honey, and wine—which are mentioned in the Noble Qur'an.

Hadith Commentary:
➊
When the Messenger of Allah (sallallahu alayhi wa sallam) made entering Paradise equal for those who strive in Allah’s cause (jihad) and those who do not, the person addressed became very happy, as he was relieved from the hardship of jihad.
The Messenger of Allah (sallallahu alayhi wa sallam), while explaining the importance and virtue of jihad, said:
“There are one hundred levels in Paradise which Allah, the Exalted, has prepared for the mujahideen (those who strive in jihad).”
From this, the virtue of jihad and the ranks of the mujahideen are understood.

➋
The meaning is that if someone does not get the opportunity to participate in jihad, but fulfills other obligations and duties, and dies in that state, then in the Hereafter Paradise will be destined for him, even though his rank will be less than that of the mujahideen.

➌
In the narration of Imam Tirmidhi (rahimahullah) it is stated:
“Firdaus is the highest level of Paradise, and from this level the four rivers of Paradise flow forth, and above it is the Throne (‘Arsh) of Allah.”
(Jami‘ at-Tirmidhi, Description of Paradise, Hadith: 2531)
By these four rivers are meant the rivers of water, milk, honey, and pure wine, which are mentioned in the Noble Qur’an.
The method to which Imam Bukhari (rahimahullah) referred at the end has been mentioned with a connected chain in the following narration.
In this narration, without any doubt, the words (وَفَوْقَهُ عَرْشُ الرَّحْمَنِ)
(“and above it is the Throne of the Most Merciful”) are present.
(Sahih al-Bukhari, Book of Tawhid, Hadith 7423)

➍
From this hadith, the virtue of jihad is understood. Accordingly, Imam Hakim (rahimahullah) has narrated:
“Whoever sincerely desires to participate in jihad, then dies, Allah, the Exalted, will grant him the reward of a martyr (shahid).”
(al-Mustadrak lil-Hakim: 2/77 and Sahih al-Jami‘ as-Saghir, Hadith: 6277)

Hadith Commentary:
To affirm the Gardens (of Paradise) and the Throne in this very order is the requirement of the verse (الذينَ يُومِنونَ بالغيبِ) (those who believe in the unseen).
We believe in what Allah has said and what His Messenger has said.

Hadith Commentary:
➊
In these ahadith, Imam Bukhari rahimahullah has established the attribute of elevation (‘uluww) for the Essence of Allah in another manner.
That is, in these narrations, the transcendence (fawqiyyah) of Allah is affirmed, from which it is understood that Allah is above the firmament (falaq), distinct and separate from it. The statement of Allah, the Exalted, is:
(وَهُوَ الْقَاهِرُ فَوْقَ عِبَادِهِ ۖ)
“He is the Irresistible, above His slaves.” (al-An‘am: 61)
And He also said:
(يَخَافُونَ رَبَّهُم مِّن فَوْقِهِمْ وَيَفْعَلُونَ مَا يُؤْمَرُونَ)
“The slaves of Allah fear their Lord who is above them, and they do what they are commanded.” (an-Nahl: 50)

➋
In this regard, Pharaoh devised a scheme to deceive his courtiers.
He said:
“O Haman! Build for me a lofty tower so that I may reach the ways—the ways of the heavens—
and look upon the God of Musa, and indeed, I think he is surely a liar.” (al-Mu’min: 40:37)
That is, regarding the God Musa speaks of, I want to know where He is and how high He is. From this verse, it is understood that Musa alayhis-salam also presented this very belief regarding the Essence of Allah—that He is above the heavens.
Moreover, whoever denies this is following Pharaoh. Thus, ‘Allamah Tahawi rahimahullah writes that whoever among the Jahmiyyah negated the elevation (‘uluww) of Allah is a follower of Pharaoh, and whoever affirms the elevation is a follower of Musa and Muhammad sallallahu alayhi wa sallam.
(Sharh al-‘Aqidah al-Tahawiyyah: 1/259)

➌
‘Allamah Tahawi rahimahullah established this attribute for the Essence of Allah with dozens of evidences; rather, it is the demand of human nature to accept His elevation, because when a person supplicates, he raises his hands upwards and, with utmost humility, intends the direction of elevation (‘uluww).
The purpose of this is not that Allah is below, but rather, the intent is to humble and abase oneself before Allah. Allah is pure from such lowly matters.
(Sharh al-‘Aqidah al-Tahawiyyah: 1/372)
In the first hadith, it is mentioned that Allah wrote above the Throne, with Him:
“My mercy has preceded My anger.”
‘Allamah Khattabi rahimahullah wrote regarding its meaning that with Him is the knowledge of the universe, which He neither forgets nor changes.
(Fath al-Bari: 13/509)
The people of knowledge do not accept this interpretation; rather, they affirm that this special book is real, which He has placed with Him above the Throne.
This does not contradict the fact that it is also written separately in the Preserved Tablet (al-Lawh al-Mahfuz).
In any case, this book is real, and its being above the Throne is also real.
Likewise, Allah’s being above the Throne is also real.
The intent of this is Allah’s being established (istiwa) above the Throne, and His Throne is above all creation and distinct from them.
(Sharh Kitab al-Tawhid by al-Ghunayman: 1/397)

➊ Benefits and Issues

The hadith is extremely clear in its meaning that a Muslim should not suffice for his salvation with only tawhid (monotheism), prayer, and fasting; rather, he should also give due attention to other prescribed obligations and recommended acts determined by Allah, the Exalted. For example, there is jihad, for those who perform jihad, Allah, the Exalted, has prepared one hundred ranks in Paradise. May Allah grant us the opportunity. (Ameen)