Nasai

The good and well-being referred to here encompasses every good and well-being of this world and the Hereafter, from acts of obedience up to Paradise.

Understanding of the Hadith:
In this hadith, an excellent method for establishing social peace and tranquility has been described: that every person should prefer for his Muslim brothers what he prefers for himself. That is, if he wishes that his own honor be respected, then he should respect the honor of others; if he wishes that no harm comes to him, then he should not harm others; if he wishes that his own safety and security not be disturbed, then he should also be mindful of the safety and security of others, and so on. If all Muslims adopt this method, then there is no doubt that the entire Islamic society will become a cradle of peace and security.

Hadith Commentary:
➊
In this hadith, the negation of faith refers to the negation of perfect faith, as is customary in the Arabic language when it is said:
(فلان ليس بإنسان)
“So-and-so is not a human being.”
By this, what is meant is the negation of being a perfect human.
From this, it is understood that a Muslim who, while observing the other pillars of Islam, puts this blessed trait into practice will be a complete believer; otherwise, his faith will be deficient.
Imam al-Bukhari rahimahullah also intends to show that faith increases and decreases.
(Fath al-Bari: 1/80)
➋
This hadith also shows that a Muslim should dislike for his brother what he dislikes for himself.
Although these words are not explicitly mentioned in the hadith, this is the apparent meaning, because to love something means to dislike its opposite.
(Sharh al-Kirmani: 1/95)
➌
There are several benefits to this trait:
(a)
Arrogance will be eliminated.
(b)
Islamic brotherhood will be strengthened.
(c)
A sense of compassion and mercy will be developed.
(d)
The root of envy will be eradicated.
(e)
One will become accustomed to concealing the faults of others.
➍
Imam al-Bukhari rahimahullah previously used the term “Islam” in the chapter headings because the matters discussed pertained to outward actions, such as feeding food and spreading greetings, etc. But in this chapter, he used the term “faith” (iman) because love is an action of the heart, so the term “faith” is more appropriate in its expression, as it too pertains to the heart.
➎
This hadith is extremely effective for the reformation of society.
If this hadith is acted upon, the root of all the corruption that is occurring today will be cut off, because whenever someone wants to deal with another, if he thinks: “If I were in his place, would I like what I am about to do to him?”—if such a thought arises, all the corruption in the world would be annihilated.
➏
The author has mentioned two chains of transmission for this hadith:
In the first chain, Shu’bah narrated from Qatadah with the wording ‘an (عن), while in the second chain, Husayn al-Mu’allim narrated from Qatadah using the wording of transmission (haddathana, حَدَّثنَاَ).
Therefore, Imam al-Bukhari rahimahullah did not combine the two, but mentioned them separately.
And this is because their shaykh also mentioned them in this manner.

Hadith Commentary: Benefits and Issues:
The purpose is that in order to reach the true station of faith (iman) and to attain its special blessings and bounties, it is necessary that a person be free from selfishness, and that there exists in his heart such a spirit of goodwill and sympathy for his Muslim brother (as is explicitly mentioned in the narration of al-Nasa’i with the words "min al-khayr") that whatever blessing, goodness, and improvement he desires for himself, he should desire the same for his other brothers as well. Or, just as he wishes for his own respect and honor, for the safeguarding of his own feelings and emotions, and the kind of attitude and behavior he likes people to have towards him, he should adopt the same attitude and behavior towards his other brothers. And whatever thing, condition, or treatment he does not like for himself, he should not like it for others either. Without this, he cannot be a complete believer. That is why, in a narration of Sahih Ibn Hibban, it is stated: "Lā yablughu al-‘abdu ḥaqīqata al-īmān" — "A servant cannot attain the reality and perfection of faith." This is an everyday Arabic idiom or common expression, just as in Urdu we might say about a bad or immoral person, "He has no humanity in him." The purpose is to say that he is not a good and reasonable person.

Explanation:
1:
From this hadith, it is understood that Muslims should be well-wishers of one another.
If Muslims wish to keep their society free from selfishness, bribery, dishonesty, forgery, plundering, and the like, then they must take this hadith as a model for themselves and act upon it.
Insha Allah, whatever moral diseases are widespread will be eliminated.
Otherwise, they will always remain afflicted with humiliation and bad character.

The phrase here is out of place. Hafs bin Umar’s discussion pertains to Hadith: 5000, and even in that case, the preferred view is that it is indeed Hafs bin Umar, and Abdus-Samad’s claim of scribal error is not correct. See (Dhakheerat al-Uqba Sharh Sunan an-Nasa’i: 37/249).

The second point concerns Hadith: 5006. It is claimed that the addition (wa istaqbilū qiblatanā… “and face our qiblah…”) is narrated from Humayd at-Tawil only by Abdullah bin al-Mubarak and Yahya bin Ayyub al-Misri, but this is also not correct, because Muhammad bin Isa also transmits this addition from Humayd at-Tawil, as is found in the chapter “Prohibition of Blood,” Hadith 3971. For details, see (Dhakheerat al-Uqba Sharh Sunan an-Nasa’i: 37/392).

Commentary:
(1)
In this hadith, there is the virtue of mutual goodwill among Muslims and an encouragement towards it.

(2)
One should treat another Muslim in the same way as one likes for oneself. For example:
Just as a person does not like to be deceived, similarly, he should not deceive others; just as a person likes to be helped in difficulty, he should also help others in their difficulties.

(3)
Generally, a person is very sensitive about his own rights but is negligent regarding his duties, even though those are also someone else's rights. If everyone takes care of the rights of others, then everyone's rights will be protected and peace and security will be established in society.

(4)
Good character (akhlaq hasanah) is a means for the completion of faith (iman); without them, faith is not complete, and as a result, there may be punishment in the Hereafter.

Takhrij:
[بخاري 13],
[مسلم الايمان72]
This hadith is in Muslim with «حتي يحب الاخيه او قال لجاره» as a point of doubt, i.e., “for his brother” or he said “for his neighbor.” In Sahih Bukhari, without any doubt, the wording is «حتى يحب لأخيه», i.e., “he should like for his brother.”
Abu Nu‘aym narrated in al-Mustakhraj from Ibrahim al-Harbi, from Musaddad (who is a shaykh of Bukhari in hadith), from Yahya al-Qattan, from Husayn al-Mu‘allim (from Qatadah, from Anas), and in it are the words:
«لا يومن عبد حتي يحب لاخيه ولجاره»
i.e., “he should like for his brother and his neighbor.”
Isma‘ili narrated from Ruh, from Husayn, with these words:
«حتي يحب لاخيه المسلم ما يحب لنفسه من الخير»
i.e., “he should like for his Muslim brother the good that he likes for himself.” And what is meant by “liking” is to like good. From this narration, it is understood that “brother” means Muslim brother. [فتح الباري ]

Benefits:
➊ What is meant by “is not a believer” in this hadith is that he is not a complete believer, just as it is said, “So-and-so is not even a human being,” because from other verses and hadiths it is known that except for a few qualities, the absence of a single quality does not expel a person from faith.
➋ In this hadith, it is made necessary to like for one’s Muslim brother and neighbor the same thing that a person likes for himself. Ibn al-Salah says that sometimes this seems difficult, even impossible, whereas if a person loves that this blessing, just as it has reached him, should also reach his brother without any decrease in his own blessing, and just as Allah has favored him, He should also favor his brother, then this is not difficult. However, this station is attained only by those who possess a sound heart, free from deceit, envy, and malice. May Allah keep us and our brothers in well-being. [نووي ]
Similarly, this station is attained by humble people; those who desire to be above others in everything cannot attain this station:
«تِلْكَ الدَّارُ الْآخِرَةُ نَجْعَلُهَا لِلَّذِينَ لَا يُرِيدُونَ عُلُوًّا فِي الْأَرْضِ وَلَا فَسَادًا وَالْعَاقِبَةُ لِلْمُتَّقِينَ » [ 28-القصص:83]
“This final abode We assign to those who do not desire exaltation upon the earth nor corruption, and the best outcome is for the God-fearing.”

Takhrij:
«أخرجه البخاري، الإيمان، باب من الإيمان أن يحب لأخيه ما يحب لنفسه، حديث:13، ومسلم، الإيمان، باب الدليل علي أن من خصال الإيمان أن يحب لأخيه المسلم ما يحب لنفسه من الخير، حديث:45.»©Explanation:
➊ In this hadith, a condition for the completion of faith is mentioned, and that is that a person should love for his neighbor or his brother what he loves and prefers for himself.
➋ Certainly, every person desires that he be honored and respected, so he should have the same thought for his neighbor and brother.
When he has the wish in his heart to live in peace and security, he should also have the same thought for his brother, that he too may live in peace and security.
Those individuals who possess such thinking will make their society a cradle of peace and security.
They will achieve stages of progress.
When every individual in society holds such feelings and emotions, inevitably there will be tranquility and satisfaction in society.
There will be no restlessness or anxiety.
Everyone will be a well-wisher and sympathetic to one another.
This is also the distinguishing feature of a good society.