Bukhari

Hadith Commentary:
(1)
In one hadith, it is mentioned that on the occasion of the Battle of Badr, when the war captives were brought to Madinah Munawwarah, the body of the Messenger of Allah’s (sallallahu alayhi wa sallam) uncle, Abbas bin Abdul Muttalib (radi Allahu anhu), was uncovered. The Messenger of Allah (sallallahu alayhi wa sallam) saw that the shirt of the chief of the hypocrites matched his stature, so he gave his shirt to Abbas (radi Allahu anhu) to wear. When that person died, the Prophet (sallallahu alayhi wa sallam), in order to repay his favor, gave him his own shirt to wear. (Sahih al-Bukhari, al-Jihad wal-Siyar, Hadith: 3008)

(2)
Imam Bukhari (rahimahullah) has established from this hadith the ruling that, in case of necessity, a deceased person may be exhumed from the grave. Some scholars are of the opinion that if a deceased was buried without ablution (ghusl) or funeral prayer (janazah), then it is permissible to exhume the body in order to perform the ritual bath (ghusl) and the funeral prayer (janazah). Imam Bukhari (rahimahullah) has refuted these scholars, stating that even for reasons other than these, if there is a need, there is no harm in exhuming the deceased from the grave. (Fath al-Bari: 3/274)

Hadith Commentary:
In some narrations, it is mentioned that Abdullah bin Ubayy had, on one occasion, given the uncle of the Messenger of Allah sallallahu alayhi wa sallam, Hazrat Abbas radi Allahu anhu, his own shirt to wear.
Therefore, in return for this, the Messenger of Allah sallallahu alayhi wa sallam also gave him his shirt on such an occasion. All of this was done by you to please his son, who was a true Muslim. And Allah knows best what is correct.

Hadith Commentary:
Abdullah bin Ubayy was a well-known hypocrite who, on the occasion of the Battle of Uhud, led many simple-minded Muslims astray and brought them back from the way. On another occasion, he also said that "We are the noble and respectable people of Madinah, and these emigrant (muhajir) Muslims are lowly foreigners. If we get the upper hand, we will expel them from Madinah."
His son, Abdullah, was a true Muslim and a Companion of the Messenger (sallallahu alayhi wa sallam). The Prophet (sallallahu alayhi wa sallam) did not wish to hurt his feelings and, out of kindness, granted his own shirt for his father's shroud (kafan).
Some have said that when Abbas (radi Allahu anhu) was captured at the Battle of Badr, he was unclothed. Seeing his pitiful state, this same Abdullah bin Ubayy gave him his shirt to wear. The Messenger (sallallahu alayhi wa sallam) thus repaid this favor so that no obligation would remain.
The first verse regarding these hypocrites was revealed:
﴿اسْتَغْفِرْ لَهُمْ أَوْ لَا تَسْتَغْفِرْ لَهُمْ إِن تَسْتَغْفِرْ لَهُم﴾ (: al-Tawbah: 80)
From this verse, Umar (radi Allahu anhu) understood that it was forbidden to pray over them. The Messenger (sallallahu alayhi wa sallam) explained to him that in this verse, he had been given a choice. Then Umar (radi Allahu anhu) remained silent.
Later, the verse was revealed:
﴿وَلَا تُصَلِّ عَلَىٰ أَحَدٍ مِّنْهُم﴾ (: al-Tawbah: 84)
In which Allah absolutely forbade the Prophet (sallallahu alayhi wa sallam) from performing the funeral prayer (salat al-janazah) over the hypocrites.
The reconciliation between the first and second narrations is that first, the Prophet (sallallahu alayhi wa sallam) had promised to give his shirt, then the relatives of Abdullah did not wish to trouble the Prophet (sallallahu alayhi wa sallam), and after preparing Abdullah's funeral and lowering him into the grave, the Messenger (sallallahu alayhi wa sallam) arrived and did what is mentioned in the narration.

Hadith Commentary:
1.
Ibn Sirin’s position is that the shroud (kafan) should be sewn like a shirt (qamis) and should have its buttons, etc., attached. Imam Bukhari rahimahullah refutes this position, stating that such a restriction regarding the shroud is unwarranted. Three plain sheets can suffice for the shroud, or even two sheets, or two sheets and one shirt (qamis), whether sewn or unsewn, are also sufficient. The Messenger of Allah sallallahu alayhi wa sallam clothed Abdullah bin Ubayy, the hypocrite, in a sewn shirt as a shroud.

Why did the Messenger of Allah sallallahu alayhi wa sallam give his shirt to the chief of the hypocrites, Abdullah bin Ubayy? Allamah Ayni rahimahullah has listed three reasons for this:
➊ The Messenger of Allah sallallahu alayhi wa sallam gave his shirt out of respect for Abdullah bin Abdullah radi Allahu anhu, the believing son of the chief of the hypocrites.
➋ The intention was to win over his tribe; as a result of this noble character of the Prophet, one thousand people from the Khazraj tribe embraced Islam.
➌ When Abbas radi Allahu anhu was brought as a prisoner in the Battle of Badr, he did not have a shirt on his neck. Since he was tall, Abdullah bin Ubayy gave him his shirt because he too was tall. To repay this favor, the Prophet gave him his own shirt.
(‘Umdat al-Qari: 75/6)
And Allah knows best.

(2)
From the context of the hadith, it is evident that Umar al-Faruq radi Allahu anhu had the following noble verse in mind:
“Ask forgiveness for them or do not ask forgiveness for them; if you ask forgiveness for them seventy times, Allah will never forgive them.” (al-Tawbah: 80/9)
He deduced from this verse that Allah Ta’ala had forbidden the Prophet from performing the funeral prayer (salat al-janazah) for the hypocrites. However, from the position of the Messenger of Allah sallallahu alayhi wa sallam, it is understood that this verse does not contain an explicit prohibition, but rather there is an option regarding performing or not performing the funeral prayer. That is why the Prophet said that he had been given a choice between two matters, and thus, after supplicating more than seventy times, there could be hope for forgiveness. After this, Allah Ta’ala explicitly revealed the verse:
“And never pray [the funeral prayer] over any of them who dies, ever.” Thus, seeking forgiveness for them was prohibited, as is clarified in the hadith.
(Fath al-Bari: 178/3)

(3)
From the first hadith presented by Imam Bukhari rahimahullah, it is understood that the Messenger of Allah sallallahu alayhi wa sallam gave his shirt to Abdullah bin Ubayy’s son, Abdullah radi Allahu anhu, so that he could clothe his father with it. However, from the hadith of Jabir, it is understood that the Messenger of Allah sallallahu alayhi wa sallam had him taken out from the grave and himself clothed him with the shirt. There is no contradiction between these two hadiths. Where the giving of the shirt is mentioned, it means that the Prophet sallallahu alayhi wa sallam had promised Abdullah bin Ubayy’s son that he would give him the shirt, and the fulfillment of this promise is expressed figuratively as “he gave it,” because the Prophet had definitely intended to give the shirt. Therefore, in terms of the actual occurrence, it is said “he gave it,” and in practice, the Prophet himself clothed him with it, as is mentioned in the hadith of Jabir.
(Fath al-Bari: 178/3)

1902. Commentary: This narration appears to be at variance with the well-known narrations in which it is mentioned that the shirt (qamis) was given first, then the funeral prayer was performed, and then the Prophet sallallahu alayhi wa sallam came to the grave along with the funeral procession. Hafiz Ibn Hajar rahimahullah has presented one solution to this, which is that in the first narration, "giving" refers to the promise of giving; the word "gift" has been used for a promise. The second solution and reconciliation is that it is possible that the Prophet sallallahu alayhi wa sallam gave the shirt (qamis) twice: once before, and a second time when he attended at the grave. For further details, see: (Fath al-Bari, Book of Funerals, Chapter: The Shroud in the Shirt—Should One Be Shrouded in a Shirt or Not, Hadith: 1270). And Allah knows best.

For details, see Hadith: 1901, 1902 - 1968.

Benefit:
The aforementioned narration has been declared weak in its chain of transmission but sound in meaning by our esteemed researcher. Meanwhile, other scholars have written regarding this narration that the mention of the bequest (wasiyyah) in it is objectionable (munkar), while the rest of the hadith is authentic, as its mention is also found in the previous hadith. For details, see: (Sunan Ibn Majah by Dr. Bashar Awwad, Hadith: 1524, and Ahkam al-Jana'iz, p. 160)