Muslim

Hadith Commentary:
The translation of the chapter heading is derived from the fact that the Prophet (sallallahu alayhi wa sallam) did not address those people directly, but rather stated in the third person that some people are in such a condition. From this hadith, it is understood that following the Sunnah of the Prophet (sallallahu alayhi wa sallam) itself is piety (taqwa) and God-consciousness, and whoever thinks that any action or statement of the Prophet (sallallahu alayhi wa sallam) was contrary to piety, or that any action or statement contrary to his is superior, is in grave error.

In this hadith, the Prophet (sallallahu alayhi wa sallam) also said that he knows Allah better than them. Therefore, the divine attributes described by the Prophet (sallallahu alayhi wa sallam)—such as descending, ascending, laughing, being amazed, coming, going, speaking with a voice—all these attributes are true (haqq), and those who interpret them figuratively (ta’wil) are mistaken, because their knowledge compared to the knowledge of the Prophet (sallallahu alayhi wa sallam) is nearly nothing, and the statement of the Prophet (sallallahu alayhi wa sallam) is the truth.

Hadith Commentary:
(1)
The Messenger of Allah sallallahu alayhi wa sallam would show patience towards the ignorance of the ignorant, endure the harshness of the Bedouins, and pardon them. If someone committed a mistake, he would try to correct it without mentioning the person's name. The meaning of his gentleness is not that he would not question at all, but rather that he would not publicly expose those people.

(2)
There are some people who consider abstaining from permissible things to be the height of piety; the hadith mentions such people. For example, a man said to the Messenger of Allah sallallahu alayhi wa sallam: "I am in a state of major ritual impurity (janabah) in the morning, and I also have to fast. Should I perform the ritual bath (ghusl) first and then begin the fast?" He replied: "Sometimes I myself am in such a state, so after beginning the fast, I perform the ritual bath (ghusl) and then pray." The man said: "O Messenger of Allah! You are not like us. Allah, the Exalted, has forgiven all your past and future sins." At this, he became displeased and said: "I am more fearful of Allah than you." (Sahih Muslim, al-Siyam, Hadith: 2593(1110))

(3)
Acting upon a concession (rukhsah) is not contrary to piety; rather, it is the very essence of piety. In any case, scholars and preachers should always keep in mind the blessed example of the Messenger of Allah sallallahu alayhi wa sallam when delivering sermons and admonitions.

Hadith Commentary:
Dawudi said: To abstain from an action performed by the Messenger of Allah (sallallahu alayhi wa sallam), and to consider such abstention as an act of piety, is a grave sin; rather, it is heresy and irreligion.

I say: Whoever considers the actions of the Messenger of Allah (sallallahu alayhi wa sallam) to be contrary to piety or preferable conduct, or deems his acts of worship to be without substance, it should be said to him: From where did you come to know piety, and what do you understand of worship? Neither have you seen Allah, nor have you met Him; whatever you have attained, you have attained through the Messenger of Allah (sallallahu alayhi wa sallam).

Then how can you know the pleasure of Allah? Whatever the Messenger of Allah (sallallahu alayhi wa sallam) did and conveyed, therein lies the pleasure of Allah.

Hadith Commentary:
To abstain from an act performed by the Messenger of Allah (sallallahu alayhi wa sallam), or to consider it contrary to piety, is a grave sin—rather, it is irreligion and heresy. For how could such people even know what piety is? Whatever the Ummah has received, it has received through the Messenger of Allah (sallallahu alayhi wa sallam). Furthermore, Allah the Exalted has made the pleasure of His Messenger (sallallahu alayhi wa sallam) His own pleasure.

For example:
The Messenger of Allah (sallallahu alayhi wa sallam) contracted marriages.
Now, if someone considers marriage to be contrary to piety, then this notion and this way of thinking are against the Shari‘ah.
Such an action is in no way commendable. Someone has aptly said:
Whoever chooses a path contrary to the Prophet—
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...
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—will never reach the destination.

Hadith Commentary: Benefits and Issues: From this hadith, it is understood that if an individual or a few people commit a wrong action, it is not correct to specify them before the people, to mention their names, without necessity. And you (sallallahu alayhi wa sallam) were at the highest rank in both knowledge and action; both of these strengths were found in you in their most perfect degree. From this, it is also understood that abandoning concessions (rukhsah) and opting for hardship is not preferable, because it is difficult to maintain and continue upon it, whereas it is possible to maintain and persist in an easy and simple action. Furthermore, for a person’s station of servitude (‘ubudiyyah), acting upon the concession (rukhsah) is more appropriate, because an action involving hardship and strict resolve (azimah) indicates boldness and audacity, which carries the risk of pride and self-admiration arising, and this is contrary to humility and modesty.

Hadith Authentication (Takhrij al-Hadith):
[صحيح بخاري 6101],
[صحيح مسلم 6109]

Jurisprudence of the Hadith (Fiqh al-Hadith):
➊ The Sunnah of the Messenger of Allah (sallallahu alayhi wa sallam) is the best model for life, and one should never fall short in adopting it at all times with happiness and love.
➋ It is necessary at all times to avoid opposing the Qur’an and Hadith and to refrain from following innovations (bid‘ah).
➌ In the Divine Court, only that deed is valid and accepted upon which the seal of the Qur’an and Hadith is stamped.
➍ What was the action that you performed? Regarding this, Mawlana Ubaidullah Mubarakpuri rahimahullah writes:
“It is apparent that what is meant is sleeping during part of the night and not fasting voluntary fasts on some days; you also married.” See: [مرعاة المفاتيح 1ص 242] «والله اعلم»
↰ It is Sunnah to openly refute matters contrary to the Book and Sunnah in a sermon, but one should avoid mentioning specific individuals by name. The Prophet (sallallahu alayhi wa sallam), due to his love for the Ummah and being a mercy to the worlds, refuted the disliked matter but did not mention the names of those Companions who, due to an ijtihadi slip, expressed abstention from a Sunnah act. A caller to Islam (da‘i) should always keep this approach in mind.
➏ Sometimes, depending on the situation, it is possible to explain by allusion or implication rather than explicitness, as the Commander of the Faithful in Hadith, Imam Bukhari rahimahullah, has deduced from this hadith. See: [صحيح بخاري مع فتح الباري 513/10 باب من لم يواجه الناس بالعتاب]
➐ No person in the world can be equal to the Messenger of Allah (sallallahu alayhi wa sallam), no matter how many righteous deeds he performs or how great a mountain of knowledge he becomes—let alone surpassing him! Such a notion is utterly false and impossible. SA ↰ Here, by way of refutation, it is submitted that a person has written: “If the Prophets are distinguished from their Ummah, it is only in knowledge. As for deeds, sometimes apparently an ordinary member of the Ummah becomes equal, or even surpasses them, and…” EA ◄ It is submitted that this person’s belief is false and rejected, because the question of the Ummah being equal to the Prophet (sallallahu alayhi wa sallam) does not arise at all, let alone claiming to surpass him!
◄ The belief of the people of faith is that the combined knowledge and deeds of the entire Ummah, indeed of the entire universe, cannot reach the knowledge and deeds of the Prophet (sallallahu alayhi wa sallam). Similarly, if a person were granted a very long life and amassed mountains of good deeds, he would still not reach the rank of even an ordinary Companion of the Prophet (sallallahu alayhi wa sallam). Sayyiduna Umar ibn al-Khattab radi Allahu anhu said:
«لو وزن ايمان ابي بكر بايمان اهل الارض لرجح به .»
“If the faith of Abu Bakr radi Allahu anhu were weighed against the faith of all the people of the earth, his (i.e., Abu Bakr al-Siddiq radi Allahu anhu’s) faith would outweigh theirs.” [السنة لعبدالله بن أحمد بن حنبل قلمي ص49 ب ح 821، مطبوع 378/1 و سند حسن]
One should keep one’s tongue under control regarding the Noble Prophet (sallallahu alayhi wa sallam), for even a slight disrespect can cause a person to lose his faith and become deserving of the wrath of the Lord of the worlds and eternal punishment. May Allah protect us. «آمين»
➑ One should never feel shy about acting upon the pure Sunnah of the Messenger of Allah (sallallahu alayhi wa sallam), which is present among the Muslims in the form of hadiths. Some atheists and irreligious people object to and mock the beard and the garment above the ankles; one should not be disturbed at all by such objections and mockery, but rather have certainty that success in both worlds lies in following the way of the Noble Prophet (sallallahu alayhi wa sallam).
➒ The Messenger of Allah (sallallahu alayhi wa sallam) is a mercy to the worlds.
➓ If there is a concession (rukhsah) in the Sunnah regarding a matter, then one should not impose unnecessary hardship. Some people, having fallen into the trap of Sufism, try to create artificial piety; these people sit in the scorching sun during intense heat and in cold water during severe winter. All such actions are rejected because they are contrary to the Sunnah.