Therefore, it was part of the good arrangement and organization that the author (may Allah have mercy on him) followed the previous hadith with a subsequent hadith that explicitly mentions good character and that it is among

The Shaykh : Therefore, it was part of the good arrangement and organization that the author (may Allah have mercy on him) followed the previous hadith with a subsequent hadith that explicitly mentions good character and that it is among the strong causes that lead its owner to Paradise. So the author said, with his chain of narration from Abu Hurayrah: The Messenger of Allah (peace and blessings be upon him) was asked, "What is the most common thing that enters Paradise?" He said: . This hadith came after that hadith because there is a strong connection between them. The previous hadith clearly showed that the Prophet (peace and blessings be upon him) stated that a wealthy, well-off Muslim man who adopts good character, which includes being lenient with his customers who fall short with him, is treated by Allah with lenience. This hadith came to confirm what was in the previous hadith when the Messenger (peace be upon him) was asked about the most common thing that enters Paradise, and he said: "Fear of Allah and good character."
In this hadith, the content I referred to in my commentary on that previous hadith is made explicit. We said that in the previous hadith, a man said... and we said that it must be understood that this man was a Muslim, meaning he was mindful of Allah (Mighty and Majestic) and far from associating partners with Him. This hadith explicitly states what we mentioned earlier regarding the previous hadith, where in the answer to the question about the most common thing that enters Paradise, two things were mentioned.
The first thing, and the most important, he (peace and blessings be upon him) said: "Fear of Allah." Fear of Allah is interpreted with two meanings, one of which is more specific than the other. The more specific meaning is the one with the narrower scope, and the other is the one with the broader scope. Fear of Allah in the narrower meaning, after believing in Him (Blessed and Exalted is He), as stated in the Book and the Sunnah, is to act upon everything He has commanded and to refrain from everything He has forbidden and warned against. This is fear of Allah in its narrower meaning. But it sometimes comes with a very broad meaning, such that fear of Allah includes the realization and application of everything that came in the Shari'ah, whether it is from the obligatory or the recommended, so he does these things, or whether it is from the forbidden or the disliked, so he stays away from these things. This is the broader, more comprehensive meaning.
The first meaning of fear of Allah is obligatory for every person of legal age, because its meaning is to do what Allah has made obligatory and to stay away from what Allah has forbidden, as stated in the authentic hadith that a man came to the Prophet (peace and blessings be upon him) and said: "O Messenger of Allah, if I pray the five prayers, fast Ramadan, make lawful what Allah has made lawful, and make forbidden what Allah has forbidden, will I enter Paradise?" He said: If you pray the five prayers, fast Ramadan, make lawful what Allah has made lawful, and make forbidden what Allah has forbidden, you will enter Paradise. That is, anyone who limits himself to doing what Allah has made obligatory and staying away from what Allah has forbidden, making lawful what Allah has made lawful and making forbidden what Allah has forbidden, is in Paradise. This is on the level of that Bedouin who came to the Prophet (peace and blessings be upon him), and it is possible that he is this previous questioner. That Bedouin who came to the Messenger of Allah (peace and blessings be upon him) asking him about what Allah has made obligatory upon him, so he said:
And he asked him about fasting, and he said: "You fast the month of Ramadan." He said: "Is there anything else upon me?" He said: And so he asked him about what Allah has made obligatory, and he clarified it to him, then he repeated the question: "Is there anything else upon me?" except that you do voluntary acts, meaning you perform extra acts of worship that were not made obligatory upon you. When he finished with that, he said: "By Allah, O Messenger of Allah, I will not add to them nor subtract from them." So the Messenger of Allah (peace and blessings be upon him) said: , meaning, so this person pledged to the Messenger (peace and blessings be upon him) that he would perform these obligations, not adding to them by doing voluntary acts or extra worship, and at the same time not subtracting from them. If he subtracted from them, it would mean he disobeyed his Lord. So he (peace and blessings be upon him) said to him, or said about him to those around him: .
This fear of Allah is in its narrowest meaning, after which there is no narrower fear of Allah, and it leads its owner to Paradise. But there is a fear of Allah that is broader than that, which includes, in terms of positive aspects, doing what Allah has legislated from the recommended and voluntary acts, and includes staying away from what Allah has disliked from the disliked matters, even if they are not from the forbidden. This fear of Allah is broader and more comprehensive than that. So with which of the two types of fear of Allah do we interpret the answer of the Messenger (peace and blessings be upon him)? That man asked about the most common thing that leads its owner to Paradise, and he said: .
It appears that the intended meaning of this fear of Allah is the first type, because if we interpret it with the second type, which includes all good, even if it is recommended, then good character would naturally be included in it. So when he said: , he meant fear of Allah in its narrower meaning, i.e., doing what Allah has made obligatory and staying away from what Allah has forbidden. This is the most common thing that enters Paradise, in addition to good character. And good character here means the broad meaning, and the intended meaning of good character here is not only treating people with what is obligatory. For example, if a person left a trust with you and you fulfilled that trust, there is no doubt that this is good character, but it is an obligation. If a person falls short in it, he will be held accountable for it on the Day of Judgment and punished for it because he contradicted the saying of Allah (Mighty and Majestic): . But the intended meaning of good character here is more than the obligatory good character. A person should treat people with gentleness, forgive those who wronged him, and be lenient—as you heard in the previous hadith—with those who fall short in repaying their debt to him, and so on, from the good moral traits that no person can do all of them, because that is what Allah has specifically granted to the Messenger (peace and blessings be upon him) among all humans, where Allah (Mighty and Majestic) described him in the Qur'an by saying: . But a person should try to adopt and cultivate good character as much as he is able to do so. If he feels, for example, that he is naturally stingy and miserly, he should make an effort to be generous, to give, and to be bountiful, each according to his capacity. And if he is naturally somewhat harsh and severe, he should try to be gentle and humble with people.
For this reason, it came in the authentic hadith, his saying (peace and blessings be upon him): . The reason for this is that the one who improves his character improves it while he is struggling against his self. Therefore, he (peace and blessings be upon him) said: . And to confirm this meaning that we are discussing, which is that a Muslim must train his self and practice it in good character, he (peace and blessings be upon him) confirmed this meaning by way of question and answer to his companions one day: . They said: "The one who wrestles with people and overthrows them, who competes with them and defeats them." He said: . The one who tries to control himself when angry, making an effort even if it is difficult, is the one who improves his character. And this is the one who applies the command of the Prophet (peace and blessings be upon him) when he said to Mu'adh: ... The true hero is the one who controls himself when angry.
And from this, Ibn al-Wardi took his saying in his famous poem:
"Not he who raises his fists is a hero *** Rather, the one who fears Allah is the hero"
In this style of alerting people to the necessity of improving character and training the self in patience, he (peace and blessings be upon him) said to the women specifically one day: . They said: "The barren woman among us is the one who does not give birth." So he answered them that the barren woman is the one who gives birth and her son inherits from her, because if she gives birth and her child dies and she is patient with his death, she has a great reward with Allah (Mighty and Majestic), unlike the infertile woman who lives and has no child, so she does not find the grief or the special sensitivity in herself as if she were granted a child and raised him with that upbringing, then Allah (Mighty and Majestic) took him to Himself. And here the importance of patience and acceptance of divine decree and destiny appears.
In conclusion, this hadith shows us that the most common causes that lead their owner to Paradise are, first, the obligatory fear of Allah, and then good character in its broadest meaning.