Bukhari

Hadith Commentary:
In another verse it is stated: (وَمَا نَتَنَزَّلُ إِلَّا بِأَمْرِ رَبِّكَ) (Maryam: 64)
Firstly, Angel Jibril (alayhis salam) would only descend when there was a command from Allah; therefore, the glad tidings that he gave to the Prophet (sallallahu alayhi wa sallam) were by the command of Allah. It is as if Allah said to Jibril: Go and give glad tidings to Muhammad (sallallahu alayhi wa sallam). Thus, the relevance to the chapter heading is established.

Hadith Commentary:
Regarding the angels, Allah the Exalted has stated:
“We do not descend except by the command of your Lord.” (: Maryam 64)
From this verse, it is understood that Jibril (alayhis salam) would only descend when he received the command of Allah the Exalted. Therefore, the glad tidings mentioned in the hadith were by the command of Allah.
It is as if Allah the Exalted said to Jibril (alayhis salam): “Go and give glad tidings to My Prophet.”
From this, it is established that Allah the Exalted spoke to Jibril (alayhis salam) and conveyed this message, and a message is always delivered through speech, and this includes a call (nida) as well.
This hadith also shows that a monotheist (muwahhid), even if sinful, will ultimately be deserving of Paradise, whether Allah the Exalted punishes him for his sins or forgives him.

Hadith Commentary:
The meaning is that if Allah wills, He will forgive them, and if He wills, He will punish them for their sins and then admit them into Paradise afterwards.
This is on the condition that they never committed shirk (associating partners with Allah) in the world, because Allah has absolutely forbidden Paradise for the polytheist.
Those so-called Muslims should reflect who go to the shrines of saints and commit acts of shirk there, such as prostrating to graves and circumambulating them.
There is no doubt about their being polytheists; such people will never enter Paradise, no matter how many good deeds they perform. Allah Himself has said regarding His Noble Prophet (sallallahu alayhi wa sallam):
﴿لَئِنْ أَشْرَكْتَ لَيَحْبَطَنَّ عَمَلُكَ وَلَتَكُونَنَّ مِنَ الْخَاسِرِينَ﴾ (az-Zumar: 65)
“O Messenger! If you also commit shirk, all your good deeds will be nullified and you will be among the losers.”
Kirmani said that in the narration, what is meant by such sinners not entering Hell is that they will not enter it eternally.
And it is necessary to interpret it in this way, reconciling between the verses and the hadiths.
(Kirmani)

Hadith Commentary:
➊
Paradise has been made forbidden by Allah, the Exalted, for the polytheist (mushrik).
In contrast, any person who has not committed shirk will, in any case, definitely enter Paradise—whether Allah, the Exalted, forgives his sins and admits him to Paradise in the very first stage, or he reaches Paradise after suffering punishment for his sins.
In any case, such a person will not remain in Hell forever.

➋
Imam al-Bukhari rahimahullah has established from this hadith the existence of Jibril (Gabriel) alayhis salam and has described his function.
And Allah knows best.

Hadith Commentary:
Imam Bukhari rahimahullah has stated the condition of repentance for those who commit these sins without considering them to be sins; such people will never be forgiven without repentance. However, if someone commits a sin knowing it to be a sin and dies feeling remorse, even if he did not repent, then due to the blessing of the kalimah (testimony of faith), there is hope for his forgiveness—
even if it is after receiving punishment. This is because the fundamental basis of salvation is reciting the kalimah "La ilaha illallah Muhammadur Rasulullah" (There is no deity except Allah, Muhammad is the Messenger of Allah) and correcting one’s actions and beliefs accordingly.
Merely reciting the kalimah like a parrot is not sufficient.

Hadith Commentary:
(1)
Merely reciting "La ilaha illallah" like a parrot is not sufficient; until one recites "La ilaha illallah" with heart and soul and corrects one’s belief and actions accordingly, salvation will not be attained.

(2)
Since this hadith mentions the wearing of white clothes, Imam Bukhari rahimahullah has established that the use of white clothing is legislated (mashru‘). In fact, from other ahadith it is proven that the Messenger of Allah sallallahu alayhi wa sallam encouraged the wearing of white clothing. Thus, it is narrated from Samurah ibn Jundub radi Allahu anhu that the Messenger of Allah sallallahu alayhi wa sallam said:
"Wear white clothes, for they are purer and more excellent."
(Sunan Ibn Majah, Kitab al-Libas, Hadith: 3567)
White color is superior, therefore it is better to wear it on important occasions.
White clothing is also beautiful and dignified.
Dirt and stains become apparent on it quickly, so it is washed promptly and with greater attention, and for this reason it remains purer and cleaner.
And Allah knows best.

Hadith Commentary:
Vocabulary of the Hadith:

‘Ala raghmi anf:
Raghima, righam:
(soil,
dust)
is derived from this,
whose literal meaning is “may his nose be soiled with dust,”
meaning he is afflicted with humiliation and disgrace.
However, this is an Arabic idiom, and it is not intended as a curse;
the only purpose is to express that, contrary to his desire, this matter will certainly occur.

Benefits and Issues:
(1)
La ilaha illallah
is an allusion to tawhid (monotheism), and tawhid, as we have already explained, is the title of the entire religion.
That is, to have faith in the religion of Islam and to adhere to it.
It is evident that whoever adheres to the complete religion,
and does not oppose any of its commands, will go straight to Paradise.
If, despite professing tawhid, he has also committed sins, then if he is deserving of pardon due to his other righteous deeds, Allah, exalted is He, will forgive his sins and admit him to Paradise without any punishment.
And if he is not deserving of pardon, then after receiving punishment for his sins, he will be able to enter Paradise, and we have already explained the reason for this above.
(1/40/150/92) (2)
Abu Dharr (radi Allahu anhu) repeated his question several times,
because he considered adultery and theft to be extremely vile sins.
For this reason, he was astonished that those who commit such indecent and filthy sins could also enter Paradise.

(3)
This hadith proves that one who commits major sins (kabirah) will not remain in the Fire forever, as is the belief of the Khawarij and the Mu'tazilah.
However, to infer from this that merely professing la ilaha illallah is sufficient for entry into Paradise,
and that there is no need for righteous deeds, nor is there any harm in evil deeds, as is the belief of the Murji’ah, is not correct.
For the explanation and clarification of the meanings of the texts of the Qur’an and Sunnah, it is necessary that all the texts on this subject be taken into consideration;
otherwise, contradiction will arise among the texts, and their correct meaning will not be understood.
Therefore, we see that the Khawarij and Mu'tazilah, by taking one type of text (those related to warning and intimidation),
declared the perpetrator of major sins to be eternally in Hellfire,
and the Murji’ah, by taking another type of text (those related to encouragement, motivation, and glad tidings),
considered sins to be insignificant and said that merely saying la ilaha illallah is sufficient for entry into Paradise. In this way, both groups deviated from the path of truth and correctness.
Ahl al-Sunnah combined both types of texts,
which eliminated the contradiction and led to the path of truth and correctness.

Explanation:
1:
The situation will be such that, after serving the prescribed punishment for adultery and theft, he will inevitably enter Paradise as a reward for his monotheism, or it is possible that the Lord of all worlds, out of His mercy, may forgive him.

Takhrij al-Hadith:
[صحیح بخاری 5827],
[صحیح مسلم 272،273]

Fiqh al-Hadith
➊ It is understood from this that a sinful believer will, in the end, certainly enter Paradise by the mercy of the Generous Lord. The meaning of entering Paradise is by no means that sin has no harm; rather, it means that if Allah wills, He may forgive the sin, and if He wills, He may admit the person to Paradise after punishing him. Therefore, a sinful person is not eternally in Hell.
➋ This hadith is a refutation of the Khawarij and the Mu'tazilah, because they consider one who commits adultery or theft to be eternally in Hell.
➌ In one hadith it is mentioned:
The Noble Prophet (sallallahu alayhi wa sallam) said:
“When the adulterer commits adultery, he is not a believer at that time, and when he steals, he is not a believer at that time.” etc. [صحيح البخاري : 2475، صحيح مسلم : 57/10، واضواءالمصابيح : 53]
Therefore, it is obligatory upon every believer to always abstain from all major and minor sins.
➍ It is permissible to repeat a statement for the purpose of affirmation.