Tirmidhi

Hadith Commentary:
Vocabulary of the Hadith:

(1)
Qaswah (قَسْوَةٌ):
This refers to the hardness and severity due to which a person is not affected by admonition and advice, and ghilzah (غلظ) is harshness, due to which the heart is devoid of understanding and comprehension. Ghilzah is the opposite of gentleness and tenderness, and qaswah also means harshness; it is a verbal noun derived from ghilz.

(2)
Faddadin (فَدَّادِينَ):
According to some imams of language, it is the plural of faddad, which refers to an ox used in agriculture. Therefore, it refers to farmers, since these people are far from centers of knowledge and civilization, thus they tend to be harsh, violent, or rough in nature. Some have said it is derived from fadeed, which means to shout and cry out, as those who shout and make noise behind camels. According to Abu Ubaydah, it refers to people who own many camels, ranging from two hundred to a thousand. The reality is that the company and companionship of animals also has an effect; thus, shepherds of large and strong animals tend to be harsh and ill-tempered, because they beat and strike their livestock a lot. Those who herd sheep and goats, which are weak animals, are gentle and soft-hearted, because they cannot vent their anger by beating the goats much; rather, they have to treat their goats gently, so they become accustomed to gentleness. For this reason, the Prophets herded goats. According to some, it refers to abundance of wealth and property; wealthy people, considering others insignificant and inferior, act arrogantly towards them. Among the Arabs, the sign of abundance of wealth and property was the abundance of camels, hence camels are mentioned.

(3)
Qarna ash-Shaytan (قَرْنَا الشَّيْطَانِ):
The two horns of Satan, because when the sun rises, he (Satan) considers that he is holding it between his two horns, and that the worshippers of the sun are actually worshipping him.

Usul (أُصُوْلٌ):
Plural of asl (أَصْلٌ), which means root or foundation.

Adhnab (أَذْنَابٌ):
Plural of dhanab (ذَنْبٌ), which means tail.

Benefits and Issues:
A human being is affected by the temperament and nature of the animals with which he constantly interacts, so why would a human not be affected by the companionship and friendship of other humans? That is why Shaykh Sa'di rahimahullah has said, "The net of companionship has left its mark on my skirt"—I have been affected by the company of my companion. The kind of companions and friends a person has, he will become like them: "The company of the righteous makes you righteous, and the company of the wicked makes you wicked."

Explanation:
1:
For those who have done good, there is goodness (Paradise) for them and even more beyond that (i.e., the vision of Allah) ().

(1)
The vision of Allah, exalted is He, is the greatest and most delightful blessing that will be granted to the inhabitants of Paradise, and it will be the most beloved blessing for them.

(2)
Entering Paradise is also a blessing, which serves as a means to attain the vision of Allah; therefore, the statement of some Sufis is not correct—that while performing good deeds, one should neither desire Paradise nor fear Hell, but only seek Allah Himself. Allah, exalted is He, has described the quality of righteous believers as follows: they supplicate in this manner:
﴿رَ‌بَّنا ءاتِنا فِى الدُّنيا حَسَنَةً وَفِى الأخِرَ‌ةِ حَسَنَةً وَقِنا عَذابَ النّارِ‌﴾ ( al-Baqarah: 201)
“Our Lord! Grant us good in this world and good in the Hereafter, and save us from the punishment of the Fire.”