Muslim

Hadith Commentary: Benefits and Issues:
One should narrate such ahadith before people that are appropriate to their status and their level of knowledge and understanding,
which will be a source of goodness, improvement, or benefit for them.
Ahadith that are beyond the comprehension and awareness of the people, or that could become a cause of tribulation or harm for them,
should not be narrated to them.
At the final moment, this hadith was narrated to those people whose understanding and awareness could be relied upon, so that they would not be destroyed by any misunderstanding or misinterpretation—that they do not need deeds.

� Understanding of the Hadith:
This hadith is evidence for the belief of the Imams of Ahl al-Sunnah that a person who commits a major sin (kabirah) — if he is a monotheist (muwahhid) and not a polytheist (mushrik) — will ultimately enter Paradise, even if, in the beginning, he has to enter Hell to receive punishment for his sin. [منة المنعم فى شرح مسلم 72/1]

Hadith Commentary:
➊
In this hadith, it is stated that Isa (alayhis salam) is a spirit from Allah. From this, one should not fall into the misconception that Isa (alayhis salam) is a part or portion of Allah, as is the belief of some Christians. Rather, here the word "min" (from) gives the meaning of "from the beginning" and does not indicate being a part. That is, this spirit was from Allah; although the blowing (of the spirit) was done by Jibril (alayhis salam), all of this was by Allah's command, as Allah the Exalted says:
"And whatever is in the heavens and the earth, all is from Him; He has subjected it for you." ()
This does not mean that all things are a part of Allah. Similarly, regarding Isa (alayhis salam), "a spirit from Him" does not mean that he is a part of Allah, but rather that the spirit is from Allah.
In reality, the refutation of the Christian doctrine of the Trinity is intended here.
This is a belief for which neither reason nor transmitted evidence can provide any sound or rational proof, but unfortunately, the Christian world remains firm upon this false belief.

➋
According to this hadith, a person holding this belief is given the choice to enter Paradise through whichever gate he wishes.
However, he will see that the gate specified for him is better for him than the others, so he will prefer it and, by his own choice, will enter Paradise.
In this, he will neither be compelled nor will anyone prevent him from entering.

Hadith Commentary:
Vocabulary of the Hadith:
(1)
Kalimatun:
It refers to "word." Since ‘Isa (alayhis salam) was created from the word "Kun" (Be), he is therefore referred to as "Kalima" (Word).

(2)
Ruhun minhu:
The attribution of the spirit (ruh) of ‘Isa (alayhis salam) to Allah, is for the purpose of honor and exaltation. For example: Bayt Allah (the House of Allah), Naqat Allah (the She-camel of Allah). In Surah Sajdah, regarding the creation of man, it is stated:
﴿وَنَفَخَ فِيهِ مِن رُّوحِهِ﴾ "He blew into him of His spirit." Here, "minhu" does not mean that it is a part of Him, otherwise everything would be His part. In Surah Jathiyah it is stated:
﴿سَخَّرَ لَكُم مَّا فِي السَّمَاوَاتِ وَمَا فِي الْأَرْضِ جَمِيعًا مِّنْهُ﴾ (Jathiyah: 13)
"He has subjected to you whatever is in the heavens and whatever is in the earth, all from Him." Here, "jami‘an minhu" does not mean that everything is His part or portion.

(3)
Al-Haqq:
"Haqq" refers to that which exists or whose existence is necessary. Allah Ta‘ala is called "al-Haqq" because He is eternal and everlasting—He has always existed and will always remain. Paradise and Hell are called "haqq" because their existence is certain. "Haqq" also means that which is necessary and obligatory.

Explanation:
1:
That is, they will inevitably enter Paradise after having suffered the punishment for their sins, and their final resting place will indeed be Paradise.

2:
Most likely, these are the monotheists (muwahhidun) who, due to their evil deeds, will undergo punishments in Hell and then enter Paradise.

3:
That will also be a time when the disbelievers will wish to have been Muslims. ()

Takhrij al-Hadith:
[صحیح بخاری 3435],
[صحیح مسلم 142،140]

Fiqh al-Hadith
➊ It is understood that there are many branches of the pillars of Islam and the conditions of faith, which have been explained in the Qur’an and Hadith. Only after believing in all of these does a person, by Allah’s grace, become deserving of entry into Paradise. Whoever denies even one of the conditions or pillars of faith is not entitled to enter Paradise; rather, due to his disbelief, he is destined for Hell.
➋ In this noble hadith, both the Jews and the Christians are refuted simultaneously. The Jews do not accept Sayyiduna ‘Isa (alayhis salam) as Allah’s Messenger, and the Christians do not accept him as Allah’s servant; rather, they go about saying, “’Isa (alayhis salam) is the son of Allah.” Allah, the Exalted, is free from every kind of shirk (associating partners with Him) committed by these people.
➌ The meaning of «كلمةالله» is that Allah, the Exalted, created ‘Isa (alayhis salam) from His word «كُن», without a father.
The meaning of «روح منه» is “a soul created and breathed by Allah.” The statement of Allah, the Exalted, is:
«وَسَخَّرَ لَكُم مَّا فِي السَّمَاوَاتِ وَمَا فِي الْأَرْضِ»
“And He has subjected to you whatever is in the heavens and whatever is in the earth—all is from Him (His creation).” [الجاثيه : 13]
The meaning of «منه» in «جميعاً منه» is the same as the meaning of «منه» in «روح منه».
➍ This authentic hadith refutes the Mu‘tazilah and the Khawarij, who consider those who commit major sins to be eternally in Hell.
➎ The famous and eminent Tabi‘i, Hasan al-Basri rahimahullah (d. 110 AH), says:
“Before the death of ‘Isa (alayhis salam), (all the People of the Book will believe in him). By Allah, he is alive with Allah now, and when he descends, all people will believe in him.” [تفسير طبري 14/6 وسنده صحيح]
There is consensus of the best generations (khayr al-quroon) on this. It should be remembered that Sayyiduna ‘Isa ibn Maryam al-Nasiri (alayhis salam) will descend from the heavens, as is established by authentic hadith. See: [كشف الأستار عن زوائد البزار 142/4ه 3396 وسنده صحيح، اور الحديث حضرو : 2، 3، 4، 6]
Abu al-Hasan al-Ash‘ari (d. 324 AH) writes in his famous book “al-Ibanah”:
«وأجمعت الأمة علٰي أن الله رفع عيسى إلى السماء»
“And there is consensus of the Ummah on this matter, that indeed Allah raised ‘Isa (alayhis salam) towards the heaven.” [ص 34، باب ذكر الاستواء على العرش]
➏ In this hadith, the Qur’an, the Hereafter, and other pillars and conditions of faith are not mentioned, whereas they are mentioned in other evidences. Therefore, it is understood that if something is mentioned in some evidences and not in others, then the absence of mention is not proof of its negation.
➐ Paradise and Hell are true and both exist; therefore, whoever says that Paradise and Hell do not exist is upon falsehood and misguidance.

Takhrij al-Hadith:
[صحیح مسلم 142]

Fiqh al-Hadith:
➊ Whoever bears witness to «لا الهٰ الا الله» (There is no deity except Allah) and Muhammad is the Messenger of Allah (Muhammad sallallahu alayhi wa sallam is the Messenger of Allah), then this person is a Muslim, unless one of the nullifiers of Islam is established for him, which would expel him from the fold of Islam. «والله المستعان»
➋ The people of tawhid (monotheism) will not remain in Hellfire forever like the disbelievers. If any Muslim enters Hellfire due to some sin, he will eventually be taken out of Hellfire. «والحمد الله»
➌ Whoever does not bear witness with his tongue to la ilaha illallah and Muhammadur Rasulullah (sallallahu alayhi wa sallam), that person will remain in Hellfire forever.
➍ In one narration, it is reported that the Prophet sallallahu alayhi wa sallam said:
«من قال : لا اله الا الله صادقا بها دخل الجنة»
“Whoever says la ilaha illallah, affirming it, will enter Paradise.” [مسند أحمد 411/4 ح 19689 وسنده صحيح]
In another narration, it is reported:
«يشهد أن لا إلهٰ إلا الله مستيقنا بها قلبه فبشره بالجنة»
“Whoever says la ilaha illallah with certainty in his heart, give him glad tidings of Paradise.” [صحيح مسلم : 31/82]
In another narration:
«من قال : لا إلهٰ إلا الله و كفر بما يعبد من دون الله . . .»
“Whoever says la ilaha illallah and rejects the worship of whatever is worshipped besides Allah.” etc. [صحيح مسلم : 23/37]
It is thus known that along with the verbal and heartfelt affirmation of la ilaha illallah, disavowal of shirk (polytheism) and kufr (disbelief) is also a condition of faith.
➎ From this hadith, it is also established that faith (iman) consists of both statement and action.