Mu'jam al-Saghir

Hadith Commentary:
Apparently, that person was engaged in jihad, but later he committed suicide and thereby nullified all his deeds.
This is the correspondence between the chapter and the hadith.
In reality, the validity of deeds depends upon their conclusion.
May Allah, the Exalted, grant every Muslim a good ending upon tawhid (monotheism), the Sunnah, and love for Himself and His beloved sallallahu alayhi wa sallam, and may the soul depart at the last moment upon the kalimah tayyibah (the pure testimony of faith).
Ameen.

Hadith Commentary:
They say that this person's name was Farman, who had apparently become Muslim. Seeing his apparent zeal in jihad, Satan outwardly misled people by suggesting: how could such a person, who fights and is killed in the path of Allah in this manner, possibly be from the people of Hell?

This hadith is not in contradiction to the hadith which states that we should not seek help from a polytheist (mushrik).
Because that hadith is specific to a particular circumstance, and during the Battle of Hunayn, Safwan bin Umayyah was with the Prophet (sallallahu alayhi wa sallam),
even though he was a polytheist at that time. Secondly, this person was apparently a Muslim.
But the Prophet (sallallahu alayhi wa sallam) was informed through revelation that he was a hypocrite (munafiq) and that his end would be evil.
(Wahidi)

Hadith Commentary:
➊
The person whose feats in jihad became widely known among the Muslims—seeing his valor in fighting in the path of Allah, Satan misled some people into thinking: “How can such a person, who fights so bravely in Allah’s cause and is killed, possibly be from the people of Hell?” After this, the Messenger of Allah (sallallahu alayhi wa sallam) clarified the matter.
➋
This hadith does not contradict the hadith in which the Messenger of Allah (sallallahu alayhi wa sallam) said, “We do not seek help from a polytheist in battle” (Sahih Muslim, Kitab al-Jihad wa’l-Siyar, Hadith: 4700(1817)), because that statement is specific to a particular situation, or “wicked person” (fajir) here refers to someone who is not a polytheist.
The first answer is weightier, because in the Battle of Hunayn, Safwan ibn Umayyah was with the Messenger of Allah (sallallahu alayhi wa sallam) and at that time he was a polytheist. Also, that person appeared outwardly to be a Muslim, but the Messenger of Allah (sallallahu alayhi wa sallam) was informed by revelation that he was a hypocrite and that his end would be evil.
And Allah knows best.

Hadith Commentary:
Vocabulary of the Hadith:
(1)
Buniya:
This is the passive form,
it means "was built,"
"was constructed."
(2)
Yuwahhad:
Passive imperfect tense,
"to be declared one and unique."
(3)
Iqam:
This is a verbal noun (masdar),
originally it was "iqwam,"
the "waw" was omitted and in its place, a (taa marbuta) (ۃ) was added at the end, making it "iqamah,"
which here, due to annexation (idafah), has dropped.
Its meaning is to make something completely straight,
to remove any crookedness or bend,
to fulfill a task or responsibility in the manner that is its due.

Benefits and Issues:
➊
Islam has been likened to a tent which has five poles: four pegs or poles at the four sides, and one central pole upon which the tent stands, and the central pole is the real foundation, without which the tent cannot stand.
This status is held by the testimony of faith (kalimah shahadah). Or, if Islam is likened to a building which has four walls and a roof, and without the roof the house is useless and of no benefit,
similarly, the acceptance of the four pillars—prayer (salah),
almsgiving (zakat),
fasting (sawm), and pilgrimage (hajj)—depends upon the testimony of faith.
No Muslim has any excuse to show any negligence, laziness, or shortcoming in the performance and fulfillment of these five pillars,
because these are the fundamental pillars of Islam and its tangible structure.
Moreover, these are the obligatory matters which are, in and of themselves, always required and intended.
But this does not mean that Islam is only the name of these five matters;
in a tent, besides the five poles, there are many other things as well,
similarly, a building is not just the four walls and the roof,
but the real and central importance belongs to these.

➋
Order and Sequence in the Words of the Hadith:
Abdullah ibn Umar radi Allahu anhuma mentioned fasting (sawm) before pilgrimage (hajj),
because this is the order in which the practical pillars were made obligatory:
after faith (iman), the first to be made obligatory was prayer (salah),
then, in a general sense, zakat,
in the second year of Hijrah (2 AH) fasting was made obligatory, and in the sixth year—or according to the correct and well-known opinion, in the ninth year of Hijrah—pilgrimage was made obligatory.
But Yazid ibn Bishr al-Saksaki mentioned pilgrimage before fasting,
upon which Ibn Umar radi Allahu anhuma objected,
and explained:
The Prophet sallallahu alayhi wa sallam mentioned fasting before pilgrimage.
From this, it is understood that, as far as possible, a hadith should be narrated in the same way as it was heard,
and it is not correct to alter or change the order of the words of the hadith.
In the next narration of Abdullah ibn Umar radi Allahu anhuma, pilgrimage is mentioned before fasting,
so this narration is based on meaning (riwayah bil-ma'na), because the narrator understood that the conjunction "wa" does not necessitate sequence, as is the view of the majority of jurists (fuqaha) and grammarians (nuhat),
or perhaps that narrator was unaware of Ibn Umar radi Allahu anhuma's objection and correction,
and thus changed the order.

(Fath al-Bari: 1/71 Darussalam)