Bukhari

Hadith Commentary: This was a man who died during the era of ignorance (Jahiliyyah) and he was from the tribe of Khuza‘ah.

Hadith Commentary:
The Messenger of Allah (sallallahu alayhi wa sallam) saw the accursed Dajjal and Ibn Maryam (alayhis salam) at the same time, even though when ‘Isa (alayhis salam) sees Dajjal, Dajjal will melt away just as salt melts in water.
Similarly, the Messenger of Allah (sallallahu alayhi wa sallam) saw him in the Sacred House (Bayt Allah), whereas he (Dajjal) will not be able to enter Makkah al-Mukarramah.
The hadith scholars have answered this in two ways:
➊ This is a matter of a dream, and in a dream, even something impossible can be seen. (b)
It pertains to the time before the appearance of Dajjal.
After his appearance, he will not be able to face ‘Isa (alayhis salam),
nor will he be able to enter the two Sacred Sanctuaries (Haramayn).
(Fath al-Bari: 13/123)

Hadith Commentary:
In the narration where the word "ja'd" is attributed to Isa (alayhis salam), its meaning is not "one with curly hair," otherwise this hadith would be in contradiction to it.
Therefore, in this hadith, we have taken the meaning of "ja'd" as "one with a compact/solid body," and reconciliation can also be made in such a way that light curls in the hair become straight by applying oil, wetting with water, or by combing.
(Wahidi)

Hadith Commentary:
➊
It is narrated from Abu Hurairah radi Allahu anhu that the Messenger of Allah sallallahu alayhi wa sallam, while describing the appearance of ‘Isa alayhis salam, said: “He was of a reddish complexion.” However, Ibn ‘Umar radi Allahu anhu denies this. It is possible that Ibn ‘Umar radi Allahu anhu did not hear these words regarding ‘Isa alayhis salam, or after hearing them, he became subject to error or forgetfulness.

Hafiz Ibn Hajar rahimahullah has reconciled both narrations in this way: ‘Isa alayhis salam was not purely red in complexion, rather there was also whiteness in it, because among the Arabs, “ahmar” (red) refers to a white man in whose complexion there is some mixture of color, and “adam” refers to one who is wheat-colored.

In fact, in one narration it is explicitly stated that in his complexion there was a tinge of both red and white.
(Sunan Abi Dawud, Al-Malahim, Hadith: 4324 and Fath al-Bari: 6/593)

➋
Ibn Qatan’s name is ‘Abd al-‘Uzza ibn Qatan ibn ‘Amr ibn Jundub, and his mother’s name is Halah bint Khuwailid.

And Allah knows best.

Hadith Commentary:
➊
The meaning of water dripping from the head of ‘Isa (alayhis salam) is that his hair was very white and luminous. His delicacy and cleanliness have been expressed by describing water droplets dripping. In one narration, it is mentioned that ‘Isa (alayhis salam) had a reddish complexion. (Sahih al-Bukhari, Ahadith al-Anbiya, Hadith 3438) Whereas in another hadith, Ibn ‘Umar (radi Allahu anhuma) would swear an oath denying this. (Sahih al-Bukhari: Ahadith al-Anbiya, Hadith: 3441) It is possible that Ibn ‘Umar (radi Allahu anhuma) did not hear these words from the Messenger of Allah (sallallahu alayhi wa sallam), or after hearing them, he became subject to error or forgetfulness.

➋
Hafiz Ibn Hajar (rahimahullah) has reconciled these narrations by stating that ‘Isa (alayhis salam) was not purely red in complexion, but rather there was also whiteness in it. In fact, in one narration it is explicitly stated that his complexion had both red and white hues. (Sahih al-Bukhari, Bad’ al-Khalq, Hadith: 3239 and Fath al-Bari: 6/593)

➌
After his appearance, the Dajjal will not be able to enter Makkah al-Mukarramah. The Messenger of Allah (sallallahu alayhi wa sallam) saw the Dajjal in a dream state before his appearance. And Allah knows best.

Hadith Commentary:
Vocabulary of the Hadith:

Literal meaning of love:
The literal meaning of love is the inclination of the heart towards something, or to be attracted or drawn towards something pleasurable.

Benefits and Issues:
There are two types of love:
(1)
Natural love (mahabbat tabi‘iyyah):
This is non-volitional, such as love for family, children, parents, relatives, and wealth and possessions.

(2)
Rational love (mahabbat ‘aqliyyah):
This love is volitional; it is a demand and requirement of reason that a relationship of love be established with a certain thing or person. Its causes and reasons are various:

(1)
Kindness and favor (ihsan wa tafaddul):
When a person is a benefactor to someone and shows sympathy and goodwill, it becomes a cause for love. It is said: "Al-insanu ‘abdu al-ihsan" — "A person is a slave to kindness." This is called love due to kindness (hubb ihsani).

(2)
Beauty and elegance (husn wa jamal):
The beauty and elegance of a thing or person also becomes a cause for attraction, inclination, and devotion. This beauty may be of essence, or of voice and sound, or of appearance and character. This can be called "love of beauty" (hubb jamali).

(3)
Perfection and excellence (kamal wa khubi):
A person’s perfection in a skill or art also becomes a cause for love and inclination of the heart. Even by hearing of someone’s excellences, a person begins to love them. This can be called "love of perfection" (hubb kamali).

(4)
The benefit and usefulness of something:
A person also loves that medicine, skill, or profession from which he obtains the desired benefit and advantage. Some imams have called this "rational love" (hubb ‘aqli).

All these causes of love were present in the person of the Noble Messenger (sallallahu alayhi wa sallam). Although these causes are not natural (tabi‘i), which are a cause for involuntary and non-volitional love, it is a fact that a person cannot entirely consider these causes to be non-natural either. By nature and instinct, a person is somewhat inclined towards them. However, love for the Messenger is above and beyond all these matters; therefore, love for the Messenger is, after Allah, the greatest of all.

The cause of love for the Messenger (sallallahu alayhi wa sallam) is faith (iman), and faith is more beloved than anything else. For its sake, a person can sacrifice everything, but it cannot be sacrificed for anything else. Therefore, love for the Messenger (sallallahu alayhi wa sallam) is due to faith, and it should be called "faith-based love" (hubb imani). From this, the meaning and concept of love for the Messenger (sallallahu alayhi wa sallam) also becomes clear: that for his sake, everything can be abandoned; the most beloved and dearest things can be sacrificed for him. However, for the sake of attaining the most beloved or dearest thing, the Messenger, his revealed religion, his teachings, guidance, commands, and instructions cannot be neglected.

This is the criterion and scale of faith. But despite all this, faith in the Messenger is on account of his being the Messenger of Allah; for this reason, he is beloved.

Therefore, to elevate the status and rank of the Messenger (sallallahu alayhi wa sallam) above Allah is exaggeration (ghuluw), which is a reprehensible act.

A Barelvi scholar, Ghulam Rasool Saeedi, has written very well:
"It should not be said that the remembrance of God will be erased and the remembrance of Mustafa will continue, or that the light in the eye given by God was not as bright as the light in the eye given by Mustafa. Similarly, this verse is also incorrect:
‘If God seizes someone, Muhammad can free him, but if Muhammad seizes someone, no one can free him.’
This verse is also exaggeration:
‘Those who used to play the flute of ‘inni ‘abduhu’ (I am His servant) in the world, at every moment, will come forth on the Day of Judgment saying ‘inni ana Allah’ (I am Allah).’
Some preachers explain the precedence of Allah’s name in the kalimah by saying that by first saying ‘la ilaha illallah’ the tongue is purified, then ‘Muhammadur Rasulullah’ is recited.
Some preachers, in the heat of oratory or in their desire to incite slogans and gain applause, say such things. All of these must be avoided. The Messenger of Allah (sallallahu alayhi wa sallam) is a creation and servant of Allah; he is not God, nor greater than God. There is no virtue in this, nor would the Messenger (sallallahu alayhi wa sallam) be pleased with such praise. Among Allah’s creation, you (sallallahu alayhi wa sallam) are the highest and most excellent."
(Sharh Muslim Urdu: 1/442)