Tirmidhi

Explanation:
1:
That is, the chain of reward for him will not be cut off by his death,
rather, it will continue until the Day of Judgment.

Note:
(In the author’s chain of narration, there is a discontinuity between Muhammad bin al-Munkadir and Salman al-Farisi radi Allahu anhu,
but the chain in Muslim and al-Nasa’i, which is through Shurahbil bin Simt, is connected.)

Hadith Commentary:
Vocabulary of the Hadith:
Al-Fattan:
If the letter "fa" carries a dammah (u sound), then it is the plural of "rafatn." If the "fa" carries a fathah (a sound), then it is an intensive form (mubalagha) of the word.

Benefits and Issues:
From this hadith, the virtue of standing guard at the frontier (ribaat) becomes evident,
because after death, a person's deeds are cut off, but the one who dies while guarding the frontier,
his deeds continue,
and this is a distinction
in which no one else shares.
For this reason, in some narrations, it is explicitly mentioned that the deeds of every person are cut off by death except for the one who stands guard at the frontier,
but the deeds of the frontier guard continue to increase until the Day of Resurrection,
as if this deed becomes a perpetual charity (sadaqah jariyah) for him.

(1) The purpose is that not only fighting itself is jihad, but also acquiring training for combat, preparing for battle, and remaining ready to confront the enemy are all considered jihad. If the army is stationed at the borders and, due to their presence, the enemy is intimidated and refrains from attack, this too is jihad. There is great reward for this. Actual fighting is the last resort, which will be adopted only out of necessity; that is why the Messenger of Allah (sallallahu alayhi wa sallam) forbade desiring battle. However, when compelled to fight, then one should stand firm and fight resolutely.

(2) “The reward will continue to be given”—military preparation is like ongoing charity (sadaqah jariyah), because through its blessing, the enemy’s morale remains low and the propagation of Islam advances. Since its benefit is ongoing, its reward will also continue. As for sustenance, how does it continue after death? Its reality is known only to Allah.

(3) “Those who test”—that is, the angels who question in the grave will not test him. Dying in this state of righteousness is itself a decisive proof of his being a sincere Muslim; therefore, there is no need for questioning and answering. Some have interpreted this as referring to the devils (shayatin), meaning the devils will not be able to mislead him at the time of death. Others have taken it to mean the angels of punishment, that is, he will not face the danger of punishment. In fact, the Arabic term “fattan” has been used in the text. All three meanings can be intended. And Allah knows best.

(4) “Salman Khayr”—his name was Salman, who is known as Salman al-Farsi. Due to his virtuous nature, he was called Salman Khayr. Radi Allahu anhu wa ardaahu.

The aforementioned hadith carries the same meaning as the previous hadith.