Bukhari

Hadith Commentary:
That is, you people will pass away from this world.
Death itself is a kind of resurrection (qiyamah), as in another hadith: "Whoever dies, his resurrection has indeed occurred." As for the greater Resurrection (Qiyamah Kubra), meaning the splitting of the heavens and the earth, no one knows its time except Allah; even the Noble Messenger (sallallahu alayhi wa sallam) did not know it.
In all the aforementioned narrations, the words "Wailak" or "Wayhak" have been used.
This is why they have been cited here, and this is the reason for their relevance to the chapter.
Shu'bah has narrated this hadith in a concise manner:
From Qatadah, who said: I heard from Anas, and he from the Noble Prophet (sallallahu alayhi wa sallam).

Hadith Commentary:
(1)
In one narration, there is an addition that Anas radi Allahu anhu said:
I love the Messenger of Allah sallallahu alayhi wa sallam, Abu Bakr radi Allahu anhu, and Umar radi Allahu anhu, and I hope that because of this love I will be with these individuals on the Day of Resurrection, even though I have not performed deeds like theirs.
(Sahih al-Bukhari, Virtues of the Companions of the Prophet sallallahu alayhi wa sallam, Hadith: 3688)

(2)
It should be noted that Imam Bukhari rahimahullah has narrated nine traditions under this chapter heading in different ways. In some narrations, the word "waylak" is used definitively, as in Hadith: 6159, 6160, 6162, 6163, and 6167, and in some narrations, the word "wayhak" is used definitively, as in Hadith: 6161 and 6165.
In one narration, some narrators definitively report "waylak" and others "wayhak," as in Hadith: 6164, while one narration is reported with uncertainty, where some said "wayhakum" and others mentioned "waylakum."
It appears that, according to Imam Bukhari rahimahullah, "wayl" and "wayh" have the same meaning.

(3)
Hafiz Ibn Hajar rahimahullah states that Imam Bukhari rahimahullah, by presenting it in this manner, has indicated the weakness of a certain narration. That narration is as follows: The Messenger of Allah sallallahu alayhi wa sallam said to Aisha radi Allahu anha:
"Do not be alarmed by the word 'wayh,' for it is a word of mercy, whereas the word 'wayl' is indeed a distressing word."
(Masawi’ al-Akhlaq: 389/5, No. 872, and Fath al-Bari: 679/10)

Hadith Commentary:
This is also my own humble state—may Allah make me among those included in the meaning of this hadith. Ameen.
Imam Abu Nu‘aym has compiled all the various chains of transmission of this hadith in his book *Al-Muhibbin*.
Nearly twenty Companions (radi Allahu anhum) are narrators of this hadith.
There is great glad tidings in this hadith—
for those who love Allah, His Messenger (sallallahu alayhi wa sallam), the Ahl al-Bayt, all the noble Companions (radi Allahu anhum), and the friends of Allah (awliya Allah).
O Allah! You know well how much love for You, Your Beloved (sallallahu alayhi wa sallam), and after the noble Companions (radi Allahu anhum), for Imam al-Bukhari (rahimahullah) we hold in our hearts. So, on the Day of Resurrection, grant us the honor of being present in the court of the Messenger (sallallahu alayhi wa sallam) together with Imam al-Bukhari (rahimahullah). Ameen, O Lord of the worlds.
Also, bestow this honor upon my family (Ahl al-Bayt), all the esteemed seekers, and the noble supporters as well.
Ameen.

Hadith Commentary:
(1)
In these narrations, (man ahabba) — "whoever loves" — is general: whether one loves Allah, or loves His Messenger sallallahu alayhi wa sallam, or loves people solely for the sake of Allah’s pleasure. That is, he is sincere, not a show-off, and personal interests or carnal desires are not behind this love. Then, whoever he loves, he will be with them on the Day of Resurrection.
The meaning is that, with good intention, even without an abundance of deeds, he will be in Paradise with them. However, being with them does not mean that he will be equal to them in rank.

(2)
In any case, whoever loves righteous people for the sake of Allah, Allah will gather all of them together in Paradise, even if he is lesser than them in deeds and character. As is evident from the last hadith, he had not performed anything beyond the obligatory acts of physical and financial worship, but he had love for Allah and His Messenger sallallahu alayhi wa sallam. Regarding him, the Messenger of Allah sallallahu alayhi wa sallam said:
"Since you love Allah and His Messenger sallallahu alayhi wa sallam, therefore your status will be higher than that of ordinary people."

Hadith Footnote:
The translator and publisher also share the same supplication as Anas (radi Allahu anhu).
And so does the verifier.

Hadith Commentary:
➊
In light of this hadith, the translator, publisher, and esteemed readers express these sentiments:
“O Allah! We too love the Messenger of Allah (sallallahu alayhi wa sallam) and all of his noble Companions (radi Allahu anhum ajma‘een), so grant us their companionship on the Day of Resurrection, even though we are incapable of performing the righteous deeds that they accomplished.”
➋
It should be clear that by this companionship is meant participation in reward and recompense, and a special companionship in which meeting between the lover and the beloved is also included.
The intent is certainly not that both will be at the same rank, for this is rationally impossible.

Hadith Commentary:
➊
In one narration, it is mentioned that we became very happy upon hearing this statement of the Messenger of Allah (sallallahu alayhi wa sallam): that on the Day of Resurrection, a person will be raised with those whom he loves. He further said: I love the Messenger of Allah (sallallahu alayhi wa sallam), Abu Bakr (radi Allahu anhu), and Umar (radi Allahu anhu), and I hope that due to my love for them, I will be resurrected with them on the Day of Resurrection, even though I am unable to perform deeds like theirs. (: Sahih al-Fada’il Ashab al-Nabi sallallahu alayhi wa sallam, Hadith 3686)

➋
Imam Bukhari (rahimahullah) has established from this hadith that it is permissible to give a fatwa (legal verdict) and make a judgment while walking on the road. Hafiz Ibn Hajar (rahimahullah) has written that issuing a fatwa while on a mount or walking on the road is a sign of humility and modesty before Allah, the Exalted. If a scholar does this for a weak, incapable, or ignorant person, then it is praiseworthy in the sight of Allah and among the general public. Furthermore, if a ruling is given on the road to protect oneself from the harm of someone, this too is commendable. (: Fath al-Bari: 13/164)

Hadith Commentary:
Benefits and Issues:
From this hadith, it is understood that
when the Day of Judgment will occur
is not an important or worthy question.
What holds importance is the preparedness and readiness
that is undertaken in awareness of the Day of Judgment and accountability, and for this preparedness and readiness, love for Allah and His Messenger and being obedient and submissive to them is of significance.
Because a person, whom he loves,
he tries to adopt their ways and lifestyle, and the true test and standard of love
is following and emulating them. And the ways a person adopts,
in the end, he will be with those people.

Commentary:
Note:
(It is correct in the context of “You are with those whom you love, and for you is what you have earned.”)

Benefits and Issues:
➊
A person should, along with being a believer, make loving the sincere believers his capital—especially love for the Noble Prophet (sallallahu alayhi wa sallam), his noble Companions (radi Allahu anhum ajma'in), and all other people of faith, whether they have passed away, are present, or are yet to come. And he should harbor enmity and aversion towards disbelief and disbelievers, and towards the sinful and wicked people.

➋
The condition for expressing this love is that a person himself adheres to the principles of the Shari'ah, that is, to monotheism (tawhid) and the Sunnah, and remains distant and disavowed from disbelief (kufr), polytheism (shirk), and innovation (bid'ah). If someone claims to love the people of goodness, but in practice remains involved in disbelief, polytheism, or innovation, and continues to associate and maintain ties with such people, then his claim of loving the people of goodness will be doubtful. As examples, the incidents of Abu Talib and the hypocrites (munafiqun) should be kept in mind.

Benefit:
True love for the Noble Prophet (sallallahu alayhi wa sallam) lies in obedience to the Qur'an and Hadith. A true lover of the Prophet (sallallahu alayhi wa sallam) is a firm believer, and whoever does not come close to the Qur'an and Hadith but merely claims verbally that he is a lover of the Prophet (sallallahu alayhi wa sallam), his claim is futile. It is also understood from this that people should continually be taught to prepare for the Day of Judgment.