The Messenger of Allah ﷺ said, "In Paradise there is a chamber whose outside can be seen from within, and whose inside can be seen from without."Abu Musa Ashari asked, "For whom is it, Messenger of Allah?"He replied, "For those who speak gently, feed others, and spend the night in prayer while people sleep."
أن رسول الله ﷺ قال: إن في الجنة غرفة ترى ظاهرها من باطنها، وباطنها من ظاهرها. فقال أبو موسى الأشعري: لمن هي يا رسول الله؟ قال: لمن ألان الكلام، وأطعم الطعام، وبات قائما والناس نيام.
Ahmad (6615) narrated it from Hasan, who said, Ibn Lahia narrated to us, Huyayy bin Abdullah narrated to me, from Abu Abdul-Rahman Hubli, who reported it to him from Abdullah bin Amr, and he mentioned it. Ibn Lahia has well-known criticism against him, but he was corroborated. Hakim (1/321) narrated it through Ibn Wahb, from Huyayy bin Abdullah with this chain, and said, "Sahih according to the standard of Muslim." Except that the questioner in this version is Abu Malik Ashari, and Tabarani likewise narrated it in al-Kabir. Haythami (2/254) said, "Ahmad and Tabarani narrated it in al-Kabir, and its chain is hasan." I say, it is as he said, for Ibn Lahia has indeed been corroborated. As for Huyayy bin Abdullah bin Shurayh Maafiri, there is disagreement about him, though he is hasan al-hadith, especially in corroborating narrations, and he is among the narrators of the Sunan. This makes clear the error of Hakim in his statement, "according to the standard of Muslim."Something similar has also been narrated from Ali bin Abu Talib. Tirmidhi narrated it (1984) and (2527) from Ali bin Hajar, who said, Ali bin Mushir narrated to us, from Abdul-Rahman bin Ishaq, from Numan bin Saad, from Ali bin Abu Talib, who said, the Prophet ﷺ said, "In Paradise there are chambers whose outsides can be seen from their insides, and whose insides can be seen from their outsides." A bedouin stood up and said, "For whom are they, O Messenger of Allah?" He said, "For whoever makes his speech good, feeds others food, maintains fasting continuously, and prays to Allah at night while people are asleep."Tirmidhi said, "This is a gharib hadith, we do not know it except through the narration of Abdul-Rahman bin Ishaq. Some scholars of hadith have criticized this Abdul-Rahman bin Ishaq regarding his memory. He is Kufan, whereas Abdul-Rahman bin Ishaq Qurashi is Madinan and is more reliable than this one, and both lived in the same era."I say, it is as he said, for this Abdul-Rahman bin Ishaq Kufi was deemed daif by Ibn Main, Abu Hatim, Ibn Hibban, and Ajli. Ahmad said, "He is not of much account, munkar al-hadith." As for Abdul-Rahman bin Ishaq Madani, he is truthful and among the narrators of Muslim.There is another flaw in the chain, namely Numan bin Saad bin Habta, with a fatha on the unpointed letter, a saakin on the pointed letter, followed by a ya, a Kufan whom no one but Ibn Hibban deemed reliable. For this reason, Hafiz said, "Acceptable," meaning where he is corroborated. But he was not corroborated, so his hadith is weak in reliability (layyin al-hadith).This hadith was also narrated by Imam Ahmad (1338), Bazzar in Kashf Astar (702), Abu Yaala (438), and Ibn Khuzayma (2136), all of them through Muhammad bin Fudayl, from Abdul-Rahman bin Ishaq, in like manner.Ibn Khuzayma said, "If the report is sound, then there is doubt in my mind concerning Abdul-Rahman bin Ishaq Abu Shayba Kufi, and he is not the same as Abdul-Rahman bin Ishaq nicknamed Abbad, who narrated from Saeed Maqburi, Zuhri, and others, who is salih al-hadith, a Madinan who settled in Wasit, then moved to Basra." End of quote.