Muslim

Hadith Gloss:
Vocabulary of the Hadith:
(1)
Ahfuhu bil-mas’alah:
They persisted in questioning.
(2)
Armu:
They pressed their lips together, i.e., they became silent.
(3)
Ansha’a rajul:
A man began (initiated).
(4)
Yulahi:
He was disputed with.

Hadith Commentary:
The meaning of "the best is Paradise and the worst is Hell" is that I have not seen anything better than Paradise, and I have not seen anything worse than Hell.
In this hadith, it is mentioned that the Imam looks ahead, and when it is permissible for the Imam to look ahead, then it will also be permissible for the follower (muqtadi) to look ahead, that is, to look at the Imam.
This is the correspondence between the hadith and the chapter.

Hadith Commentary:
(1)
Where should the follower (muqtadi) look during the prayer? There is a difference of opinion on this matter.
The majority of scholars hold the view that the follower’s gaze should be at the place of prostration (sajdah), because doing so is a sign of utmost humility (khushu‘). However, Imam Malik’s position is that the follower should look towards the imam so that he remains aware of the imam’s movements.
Imam Bukhari rahimahullah states that indeed, the follower should keep his gaze focused on the place of prostration, but if there is a need, he may look towards the imam.
This will not invalidate the prayer.
The aforementioned narration is clear evidence of this.
Shah Waliullah Muhaddith Dehlawi rahimahullah states:
It is best that the one praying keeps his gaze on the place of prostration during the prayer, but if he looks at the imam and does not look at the place of prostration, there is allowance for this.
In some narrations, it is mentioned that the Messenger of Allah sallallahu alayhi wa sallam, during prayer, looked in front of him and did not look at the place of prostration.
The follower will be analogized upon this.
(2)
Imam Bukhari rahimahullah’s intent is to negate the obligation of looking at the place of prostration.
(3)
This ruling is for the standing (qiyam) position, that the gaze should be at the place of prostration. However, in the state of tashahhud, the gaze should be on the index finger of the right hand, such that he keeps it raised and supplicates.
(Sunan an-Nasa’i, al-Tatbiq, Hadith: 1161)

Chapter of Sahih Bukhari Hadith Number: 6468: «بَابُ الْقَصْدِ وَالْمُدَاوَمَةِ عَلَى الْعَمَلِ:»
Relationship between the Chapter and the Hadith:
Imam Bukhari rahimahullah established the chapter heading on the subject of maintaining constancy in righteous deeds. Under this chapter, he mentioned eight hadiths, the last of which is narrated from Sayyiduna Anas radi Allahu anhu, in which the Prophet sallallahu alayhi wa sallam was shown Paradise and Hellfire. Therefore, apparently, there are no such words in the text of the hadith that directly establish a connection between the chapter heading and the hadith.
Hafiz Ibn Hajar rahimahullah states:
«و فى الحديث إشارة إلى الحث على مداومة العمل، لأن من مثل الجنة و النار بين عينيه كان ذالك باعثًا له على المواظبة على الطاعة و الانكفاف عن المعصية، ولهذا التقريب تظهر مناسبة الحديث للترجمة.» (1)
“That is, in the hadith there is encouragement and exhortation towards constancy in deeds, because for the one before whose eyes Paradise and Hellfire are made manifest, this will motivate him to maintain obedience and refrain from disobedience. From this perspective, the relevance of the hadith to the chapter heading becomes apparent.”
The summary of the reconciliation provided by Hafiz Ibn Hajar rahimahullah is that constancy in worship is the path to Paradise, and persisting in sin is the path to Hellfire. And the Prophet sallallahu alayhi wa sallam, who saw Paradise and Hellfire with his own eyes, disobeying him would be a cause for entering Hellfire. Therefore, one should perform the deeds of Paradise and maintain constancy (da’wam) in them. Thus, from here, the connection between the chapter and the hadith is established.
In reality, every deed that is performed with constancy, even if it is little, becomes a cause for Paradise. And if a deed is performed with excessive intensity, there is a fear that it may lead to discontinuity, due to which a person may abandon righteousness and adopt misguidance. Accordingly, Allamah Muhallab rahimahullah writes:
«إنما حضّ الشارع أمته على القصد والمداومة على العمل و ان قل، خشية انقطاع عن العمل الكثير، فكأنه رجوع عن فعل الطاعات، وقد ذم الله ذلك، و مدح من اوفي بالنذر.» (1)
“The Lawgiver sallallahu alayhi wa sallam encouraged his ummah towards constancy and abundance in deeds, even if the deed is little, all for fear that excessive action may become a cause for discontinuity, as if he would turn away from the act of obedience. Indeed, Allah the Exalted has condemned this act and praised the one who fulfills it.”
Therefore, the summary of these excerpts is that constancy in righteous deeds paves the way to Paradise, and discontinuity in them is disobedience to Allah the Exalted. Now, whoever desires to attain Paradise should adopt constancy in righteous deeds. Thus, from here, the connection between the chapter and the hadith is established.

Hadith Commentary:
(1)
In this hadith, the person performing prayer is warned that he should keep Paradise and Hell present before him while praying, so that he may be protected from the thoughts and distractions caused by the whisperings of Shaytan. Whoever keeps these in mind will remain engaged in obedience to Allah and will be safeguarded from disobedience to Him.

(2)
Hafiz Ibn Hajar rahimahullah writes that this hadith alludes to the importance of perseverance in action, because whoever visualizes Paradise and Hell before him will remain engaged in obedience to Allah and will refrain from disobedience to Him. In this way, the relevance to the chapter heading also becomes apparent, that one should persist in righteous deeds with moderation.
(Fath al-Bari: 11/363)

Hadith Commentary:
This sermon of the Prophet (sallallahu alayhi wa sallam) was concerning death and the Hereafter.
It had such an effect on the noble Companions (radi Allahu anhum) that they began to weep uncontrollably, because they possessed complete certainty (yaqin).
Those who ask unnecessary questions are prohibited in this verse, for if the reality is revealed in response and it is something they find unpleasant, then that would not be good; therefore, it is not appropriate to ask unnecessary questions.
The esteemed jurists (fuqaha) have, by inventing such unnecessary hypothetical scenarios, presented such examples of their jurisprudence that one is left astonished upon seeing them.
For details, refer to the book "Haqiqat al-Fiqh."

Hadith Commentary:
➊
In one hadith, the background of this sermon is mentioned: the Messenger of Allah (sallallahu alayhi wa sallam) received some unpleasant news from his noble companions (radi Allahu anhum ajma'in), so he delivered a sermon and said:
"Just now, Paradise and Hellfire were presented before me. Never before have I seen good and evil as I have today. If you were to know the realities that I know, you would laugh little and weep much."
(Sahih Muslim, al-Fada'il, Hadith: 6119 (2359))

➋
In any case, the aforementioned noble verse was revealed regarding the abundance of questioning. Those questions were based on mockery, testing, mischief, and stubbornness. Otherwise, there is no restriction on asking questions regarding matters of religion; rather, at times, asking such questions becomes necessary. Allah the Exalted says:
"If you do not know, then ask the people of remembrance (knowledge)."
(al-Nahl: 16:43)

Hadith Commentary:
(1)
By "realities" are meant: the greatness of Allah, His retribution for the violation of sanctity, the agony of death, the terror of the grave, and the horrors of the Day of Resurrection.
In this context, it is self-evident that one should laugh little and weep much.

(2)
The background of this hadith is described in these words: Once, the Messenger of Allah (sallallahu alayhi wa sallam) came out from his house towards the mosque and saw some of the noble Companions (radi Allahu anhum) conversing among themselves and exchanging thoughts with laughter. At that moment, he narrated this hadith.
(Fath al-Bari: 11/388)
It is stated in the Qur’an:
“They should laugh little and weep much; as a recompense for what they used to earn.”
(al-Tawbah: 9/82)