Bukhari

Hadith Commentary:

Now you have stopped asking where I will stay tomorrow. Hafiz has quoted from Subki that, according to us, first Fatimah is the most virtuous, then Khadijah, then Aishah (radi Allahu anhunna).

Imam Ibn Taymiyyah (rahimahullah) withheld judgment between Khadijah (radi Allahu anha) and Aishah (radi Allahu anha). Imam Ibn al-Qayyim (rahimahullah) said:

If by virtue is meant abundance of reward, then Allah knows best. If knowledge is intended, then Aishah (radi Allahu anha) is superior. If noble lineage is intended, then Fatimah (radi Allahu anha) is superior.

Hadith Commentary:
➊
The meaning of "sukoon" (tranquility) here is that the Messenger of Allah (sallallahu alayhi wa sallam) stopped asking, "Where will I be tomorrow?" However, Allamah Kirmani has interpreted (سَكَنَ) as (مَاتَ), meaning "he passed away," as is mentioned in one narration: when my turn came, Allah, the Exalted, caused him to die.
('Umdat al-Qari: 11/493)
➋
Hafiz Ibn Hajar (rahimahullah) has written that Imam Ibn Taymiyyah (rahimahullah) remained silent regarding who among Sayyidah Khadijah (radi Allahu anha) and Sayyidah Aishah (radi Allahu anha) is superior. However, Imam Ibn Qayyim (rahimahullah) says that if by superiority is meant abundance of reward, then Allah knows best regarding that. If by it is meant knowledge, then Sayyidah Aishah (radi Allahu anha) has the distinction, and if by it is meant familial nobility, then that belongs to Sayyidah Fatimah (radi Allahu anha).
And Allah knows best.

Hadith Commentary:
The purpose of this chapter is to show that weeping does not invalidate the prayer in any way.
Weeping at the mention of Paradise or Hell is in fact highly desirable; there are many ahadith that establish the Prophet’s (sallallahu alayhi wa sallam) weeping during prayer.
This hadith has already appeared in several places, and the Imam of the hadith scholars (rahimahullah) has derived many rulings from it.
The Prophet (sallallahu alayhi wa sallam) heard about Abu Bakr as-Siddiq’s (radi Allahu anhu) weeping, yet still instructed him to lead the prayer.
Thus, it is established that weeping does not break the prayer.
The explanation of the “companions of Yusuf” has already been mentioned.
What is meant are Zulaikha and the women who were with her,
whose tongues said one thing while their hearts concealed another.
Hafsa (radi Allahu anha) regretted what she had said, and for this reason, she expressed displeasure towards Aisha (radi Allahu anha).
(Radi Allahu anhunna ajma‘een)

Hadith Commentary:
(1)
This hadith shows that the Imam was the Messenger of Allah (sallallahu alayhi wa sallam), but there is no mention of his weeping in it. Since, prior to the arrival of the Messenger of Allah (sallallahu alayhi wa sallam), Abu Bakr (radi Allahu anhu) was the Imam, and the Truthful Lady of the Universe (radi Allahu anha) had observed that he would certainly weep while reciting during prayer, therefore, it is established that the Imam’s weeping in prayer is proven. Although in this particular incident there is no mention of his weeping, without this, the hadith would not correspond to the chapter heading. Hafiz Ibn Hajar (rahimahullah) has not written anything regarding the correspondence, but to establish the chapter heading, he has cited a narration from Abdullah bin Shikhkhir (radi Allahu anhu). He states that he saw the Messenger of Allah (sallallahu alayhi wa sallam) leading prayer, and from his blessed chest came a sound of weeping like the boiling of a pot. (Sunan Abi Dawud, Salah, Hadith: 904)
(2)
It should be clear that if weeping in prayer is due to some pain or physical discomfort, the prayer will not remain valid; but if it is due to Paradise, Hellfire, or matters of the Hereafter, then it is a cause of reward, and such an act is established from the Messenger of Allah (sallallahu alayhi wa sallam), as is evident from the above hadith. And Allah knows best.

Hadith Commentary:
In the narrations related to this incident, the word "Sawahib Yusuf" appears.
"Sawahib" is the plural of "Sahibah," but here, only Zuleikha is intended.
Similarly, in the hadith, the pronoun "antum" is used for the plural, but here as well, only one person, Aisha (radi Allahu anha), is meant.
That is, Zuleikha, in order to put an end to the women's objections, outwardly invited them and honored them, but the real purpose was only to show them Yusuf (alayhis salam), so that she could say: "Why do you blame me? The matter is such that I am compelled."
Just as on this occasion Zuleikha kept her inner feelings concealed,
so too did Aisha (radi Allahu anha), whose heartfelt wish was that Abu Bakr (radi Allahu anhu) should lead the prayer.
But for further confirmation from the Messenger of Allah (sallallahu alayhi wa sallam), she repeatedly had the request made under different pretexts.
Hafsa (radi Allahu anha) probably did not understand the matter at first,
and later, when the Messenger of Allah (sallallahu alayhi wa sallam) insisted,
she too understood Aisha's (radi Allahu anha) intention and said, "Why would I ever expect any good from you?"
(Tafheem al-Bukhari, p. 82, vol. 3)
What Hafsa (radi Allahu anha) meant was that after all, you are a co-wife, so whatever the case, you gave such advice that the Messenger of Allah (sallallahu alayhi wa sallam) became displeased with me.
From this hadith, people of understanding can realize that the Messenger of Allah (sallallahu alayhi wa sallam) absolutely did not intend for anyone other than Abu Bakr (radi Allahu anhu) to lead the prayer, and even though his beloved wife Aisha (radi Allahu anha) presented the request three times,
he did not accept it even once.
Thus, if in the Hadith al-Qirtas his intention had truly been that a written document must be produced, he would certainly have had it written, and after the dispute with Umar (radi Allahu anhu), he remained alive for several days, yet did not again order the writing of the document.
(Wahidi)

Hadith Commentary:
(1)
Imam Bukhari rahimahullah’s purpose through this hadith is to strengthen his position that the office of Imamate (leadership in prayer) is deserving of the people of knowledge and virtue. This is why the Messenger of Allah sallallahu alayhi wa sallam repeatedly insisted regarding Abu Bakr radi Allahu anhu that he should lead the people in prayer. Some individuals, based on a hadith in which it is mentioned that the one who is the most proficient reciter (qari) should be given precedence, have taken the position that among the Companions radi Allahu anhum, the one who was the greatest reciter was also the greatest scholar, and for this reason the Prophet sallallahu alayhi wa sallam said that the one who is the most proficient reciter of the Qur’an should lead the prayer. This position is not correct, because if that were the case, then Ubayy ibn Ka‘b radi Allahu anhu should have been appointed to the office of Imamate, since by being the greatest reciter (aqra’), he was also the greatest scholar, as his being the most proficient reciter is established from the hadith (Sunan Ibn Majah, al-Muqaddimah, Hadith: 154). Furthermore, he was renowned among the Companions radi Allahu anhum for this quality, as Umar radi Allahu anhu said regarding him that Ubayy radi Allahu anhu is the greatest reciter of the Qur’an (Sahih al-Bukhari, Fada’il al-Qur’an, Hadith: 5005). In short, for Imamate, people of knowledge and piety should be selected (Hashiyat al-Sindi: 1/124).

(2)
In one narration of Sahih al-Bukhari, ‘A’ishah radi Allahu anha herself states that what repeatedly prompted her to persist with the Messenger of Allah sallallahu alayhi wa sallam was that people would never have affection for the person who would stand in his place. In my opinion, under such circumstances, whoever stands in your position, people will consider it a bad omen regarding him. Therefore, I wanted the Messenger of Allah sallallahu alayhi wa sallam himself to save Abu Bakr radi Allahu anhu from this “misfortune” (Sahih al-Bukhari, al-Maghazi, Hadith: 4445). For this reason, the Messenger of Allah sallallahu alayhi wa sallam said that in the contradiction between outward and inward, you seem like the women who were with Yusuf alayhis salam, and since Hafsah radi Allahu anha had previously also come under reproach for agreeing with ‘A’ishah radi Allahu anha in the incident of the honey, he said that expecting any good from you is futile. And Allah knows best.

Hadith Commentary:
In the final sentence of the hadith, there is a reference to that fresh miswak which Aisha (radi Allahu anha) had softened with her teeth and then given to him.

Hadith Commentary:
(1)
The Messenger of Allah (sallallahu alayhi wa sallam) would, as a kindness, seek permission from his wives in order to encourage them, although he was not obligated to do so regarding the division (of nights), as is stated in the Noble Qur’an:
“You (O Prophet) are permitted to put off whom you please of them, and take to yourself whom you please...” (: al-Ahzab: 51)
(2)
The reason for the mingling of saliva was that, in his final moments, the Messenger of Allah (sallallahu alayhi wa sallam) requested a fresh tooth-stick (miswak), so Aisha (radi Allahu anha) softened the miswak with her own teeth and then gave it to him. The Messenger of Allah (sallallahu alayhi wa sallam) used the miswak, which had been softened by her, to clean his blessed teeth and mouth, and thus their saliva became mingled.
(Sahih al-Bukhari, Kitab al-Fard al-Khums, Hadith: 3100)

Hadith Commentary:
(1)
This hadith describes the extent of illness at which a worshipper is still required to participate in the congregational prayer. If the illness exceeds this limit, then permission is granted to perform the prayer at home. Thus, if the illness increases to the point that walking without support becomes difficult, one should perform the prayer at home. However, if support is available, then one should attend the congregation. But earlier, there is a hadith:
“If they knew how much reward there is in these prayers, they would certainly attend them, even if they had to come crawling on their knees.”
(Sahih al-Bukhari, al-Adhan, Hadith: 657)
In light of this Prophetic statement, this will be interpreted as hyperbole, or it refers to a situation where even support is not available and a person cannot walk by himself—in such circumstances, there is concession to pray at home. Nevertheless, attending the congregation is certainly the original ruling (azimah).
(Fath al-Bari: 2/198)
(2)
The intent behind the Messenger of Allah (sallallahu alayhi wa sallam) likening his pure wives to the women who were with Yusuf (alayhis salam) was that just as they expressed something contrary to what was in their hearts, so too is it with you: there is something else in your hearts, but you are expressing something different outwardly.
In reality, the women with Yusuf (alayhis salam) refers to the wife of the Aziz of Egypt.
Similarly, although the Prophet (sallallahu alayhi wa sallam) addressed all his wives using the plural form, the intent was only Aishah (radi Allahu anha).
The details of this resemblance are as follows: the wife of the Aziz of Egypt arranged a gathering for the women of Egypt; outwardly, she was hosting them, but her real purpose was that they too should witness the beauty of Yusuf (alayhis salam), so that they would consider her excusable for falling in love with a purchased slave. In the same way, Aishah (radi Allahu anha) was outwardly saying that her father, due to his tender-heartedness, would not be able to lead the congregation, so this responsibility should be assigned to someone else. But her real intent was that, under such circumstances, if Abu Bakr (radi Allahu anhu) were to stand on the pulpit of Prophethood, people would consider it a bad omen; therefore, she was making excuses regarding Abu Bakr (radi Allahu anhu), as Aishah (radi Allahu anha) herself has clarified in another hadith.
(Sahih al-Bukhari, al-Maghazi, Hadith: 4445)

Hadith Commentary:
Although in the chapter heading, standing at the side of the imam is mentioned, in the hadith it is described that the Prophet (sallallahu alayhi wa sallam) sat at the side of Abu Bakr (radi Allahu anhu). However, it is possible that he (sallallahu alayhi wa sallam) first stood at the side and then sat down, or that standing was analogically deduced from sitting.

Hadith Commentary:
(1)
When there are multiple followers (muqtadis), the imam stands in front and the followers stand behind. If there is only one follower, he should stand to the right side of the imam. The intention of Imam Bukhari rahimahullah is that if there are multiple followers, and due to some necessity a follower stands beside the imam, then this is also permissible. This heading has been established to explain this, but in the heading, the standing of the follower beside the imam is mentioned, whereas in the hadith, it is described that the Messenger of Allah sallallahu alayhi wa sallam sat beside Abu Bakr radi Allahu anhu. In reality, in the mentioned hadith, Abu Bakr radi Allahu anhu was not the imam; rather, the Messenger of Allah sallallahu alayhi wa sallam was performing the duty of leading the prayer, and Abu Bakr radi Allahu anhu was the follower who was standing beside the imam. Imam Bukhari rahimahullah has stated the permissibility of this situation.

(2)
Except for two situations, it is not correct for a follower to stand with the imam in the same row:
• The space is tight and the imam cannot stand in front.
• There is only one follower with the imam, as when the Messenger of Allah sallallahu alayhi wa sallam made Ibn Abbas radi Allahu anhu stand to his right side.
The Messenger of Allah sallallahu alayhi wa sallam kept Abu Bakr as-Siddiq radi Allahu anhu standing beside him so that he could convey the takbirat of transition to the people.
(Sharh al-Kirmani: 25/2)
Hafiz Ibn Hajar rahimahullah has mentioned an additional situation in which the follower stands with the imam in the same row: when the worshipper is naked, then the imam and the follower will stand in the same row. According to him, standing in the same row without an excuse is permissible but not preferable.
(Fath al-Bari: 216/2)
Also, if the imam of women is a woman, then she will not stand in front, but rather in the middle of the first row of women.

Sahih Bukhari Hadith No: 3099 Chapter: «بَابُ مَا جَاءَ فِي بُيُوتِ أَزْوَاجِ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ، وَمَا نُسِبَ مِنَ الْبُيُوتِ إِلَيْهِنَّ:»

Relevance between the Chapter and the Hadith:
Imam al-Bukhari rahimahullah intends to clarify in this chapter that the way in which the blessed wives were granted residences and chambers during the noble life of the Prophet sallallahu alayhi wa sallam, remained unchanged after his passing, and no inheritance was distributed among them in any way.

Ibn al-Munir rahimahullah states:
«وجه دخول الترجمة فى الفقه، أن سكناتهن فى بيوت النبى صلى الله عليه وسلم من الخصائص كما استحققن النفقة، و السر فى ذالك حبسهن عليه أبدا.» [المتواري، ص: 186]
That is, the purpose of the chapter heading is to establish that the Mothers of the Believers radi Allahu anhunna are entitled to remain in their homes, just as they were entitled to maintenance and other rights, and this is among the special characteristics (khasa’is) of the Prophet sallallahu alayhi wa sallam (that after his passing, the Mothers of the Believers radi Allahu anhunna continued to reside in their respective dwellings).

Al-Tawudi ibn Sawdah states:
«وقال الطبري: قيل كان النبى صلى الله عليه وسلم ملك كل من أزواجه البيت الذى كانت فيه فسكن بعده ذالك التمليك، و قيل: أنما لم ينازعن فيهن» [حاشية التاودي بن سودة، ج 3، ص 271]
It has been said that the Prophet sallallahu alayhi wa sallam had given ownership of the residences in which his wives lived to all of them, and after him, they continued to reside there with that ownership, so that there would be no dispute among them.

The relevance between the chapter heading and the verses of the Noble Qur’an is apparent. In the first verse, the homes are attributed to the Mothers of the Believers radi Allahu anhunna, and in the second verse, the homes are attributed to the Prophet sallallahu alayhi wa sallam. That is, Imam al-Bukhari rahimahullah is establishing that the maintenance of the pure wives radi Allahu anhunna was upon the Prophet sallallahu alayhi wa sallam, and in the same way, after his passing, the Mothers of the Believers radi Allahu anhunna had a right to their homes. The reason for this is that the Mothers of the Believers radi Allahu anhunna have been declared as the mothers of the Muslims, and it has been made forbidden for anyone else to marry them until the Day of Judgment.

After the chapter heading, the verses, and then Imam al-Bukhari rahimahullah mentioned several ahadith from which he deduces that the homes of the Prophet sallallahu alayhi wa sallam were associated with his wives.

The first hadith is narrated from Umm A’ishah radi Allahu anha, in which she stated that she sought permission from all the wives so that the Prophet sallallahu alayhi wa sallam could spend his days in the house of Sayyidah A’ishah radi Allahu anha. This incident occurred during the illness of the Prophet sallallahu alayhi wa sallam. In this hadith, Umm A’ishah radi Allahu anha attributed the house to herself.

Imam Qastallani rahimahullah states:
«مطابقة لما ترجم له هنا فى قولها: فى بيتي . . . . .» [ارشاد الساري، ج 5، ص: 467]
“The correspondence between the chapter and the hadith is that Sayyidah A’ishah radi Allahu anha said: ‘In my house...’”

The second hadith mentioned is also narrated from Umm A’ishah radi Allahu anha, that the Prophet sallallahu alayhi wa sallam passed away in my house. Imam Qastallani rahimahullah writes:
Umm A’ishah radi Allahu anha’s statement: «توفي النبى صلى الله عليه وسلم فى بيتي» “The Prophet sallallahu alayhi wa sallam passed away in my house.” This is where the relevance between the chapter heading and the hadith lies. [ارشاد الساري، ج 5، ص: 478]

The third hadith, narrated from Umm Safiyyah radi Allahu anha, contains the words «عند باب ام سلمة زوج النبى صلى الله عليه وسلم» that he reached near the door of Umm Salamah radi Allahu anha. Imam al-Bukhari rahimahullah clarified the meaning of the chapter by referring to the door as the door of Umm al-Mu’minin Umm Salamah radi Allahu anha.

The fourth hadith is narrated from Sayyiduna Abdullah ibn Umar radi Allahu anhuma, in which the words are: «ارتقيت فوق بيت حفصة» that I climbed above the house of Umm al-Mu’minin Hafsah radi Allahu anha.

The fifth hadith is narrated from Umm al-Mu’minin A’ishah radi Allahu anha, in which the words are: «لم تخرج من حجرتها» the sunlight would still remain in her chamber. Here too, the chamber (house) of Umm A’ishah radi Allahu anha is mentioned, establishing the relevance with the chapter heading.

The sixth hadith is narrated from Sayyiduna Abdullah radi Allahu anhu, in which the words are: «فأشار نحو مسكن عائشة» in which the word “residence” (maskan) is used, thus establishing the relevance between the chapter heading and the hadith.

In all these ahadith, the words «مسكن، بيت/حجر» have been mentioned, which have clear relevance to the chapter.

Benefit:
Some ignorant individuals, due to their lack of knowledge and understanding, are seen criticizing authentic ahadith. Unfamiliarity with the background of the hadith and studying it from a wrong perspective becomes a source of many objections. Similarly, the aforementioned hadith, whose narrator is Sayyiduna Abdullah radi Allahu anhu, in which the Prophet sallallahu alayhi wa sallam, pointing towards the residence of Umm al-Mu’minin A’ishah radi Allahu anha, said that tribulations will arise from here.

Therefore, some ignorant people and those inclined towards the rejection of hadith have objected that the Prophet sallallahu alayhi wa sallam could not have declared the residence of Umm A’ishah radi Allahu anha as a source of tribulation. Thus, they claim that this is a fabricated hadith invented to slander Umm al-Mu’minin radi Allahu anha.

Imam al-Bukhari rahimahullah has mentioned the above hadith in several places:
① Book of the Beginning of Creation, Chapter: The Description of Iblis and His Army, No. 3279.
② Book of Virtues, No. 3511.
③ Book of Divorce, Chapter: Indication in Divorce, No. 5296.
④ Book of Tribulations, Chapter: The Saying of the Prophet sallallahu alayhi wa sallam: “The tribulation will come from the East,” No. 7092.

In these chapters, Imam al-Bukhari rahimahullah has sometimes mentioned the above hadith in brief and sometimes in detail.

The Prophet sallallahu alayhi wa sallam’s pointing towards the residence of Sayyidah A’ishah radi Allahu anha does not indicate (we seek refuge with Allah) that the source and origin of tribulation is the residence of A’ishah radi Allahu anha. Rather, the indication was because the place where the Prophet sallallahu alayhi wa sallam was standing, the direction of Iraq was to the east, and the pointing towards the residence of A’ishah radi Allahu anha was towards the east. This is the meaning of the hadith of the Prophet sallallahu alayhi wa sallam in which the indication towards the residence of A’ishah radi Allahu anha is mentioned. In fact, there is a clear hadith which Hafiz Ibn Hajar rahimahullah has mentioned. He writes: Sayyiduna Abdullah ibn Umar radi Allahu anhuma narrates that when he addressed the people of Iraq, he said:

«سمعت أبى يقول سمعت رسول الله صلى الله عليه وسلم يشير بيده نحو المشرق ويقول: ان الفتنة تجئ من وهنا و أوما بيده نحو المشرق من حيث يطلع قرنا الشيطان» [فتح الباري، ج 14، ص: 40]
I heard the Prophet sallallahu alayhi wa sallam indicating towards the east and saying: “From here the horns of Satan will emerge.”

In the aforementioned hadith, Imam Muslim rahimahullah, by addressing the people of Iraq, has clearly established Iraq as the referent of this hadith, not the residence of A’ishah radi Allahu anha. Allamah ‘Ayni rahimahullah states:

«”هنا الفتنه“ إلى جانب المشرق و هو العراق و هذا مثار الفتنة» [عمدة القاري، ج 15، ص: 47]
The Prophet sallallahu alayhi wa sallam’s statement: “The tribulation is here,” and his indication (was not for the residence of Umm A’ishah radi Allahu anha, but) towards the east, which is Iraq, and that is the origin of tribulation.

Hafiz Ibn Hajar rahimahullah, while discussing the tribulation of Iraq, states:

«كان اهل المشرق يومئذ أهل كفر فأخبره صلى الله عليه وسلم أن الفتنة تكون من تلك ناحية فكان كما أخبرو أول الفتن كان من قبل المشرق و كان ذالك سببا للفرقة بين المسلمين، و ذالك مما يحبه الشيطان و يفرح به، وكذالك البدع نشأت من تلك الجهة.» [فتح الباري، ج 14، ص: 41]
“That is, (in the time of the Prophet sallallahu alayhi wa sallam) the people of the east (Iraq) were people of disbelief, about whom the Prophet sallallahu alayhi wa sallam informed that tribulation would arise from that direction. And so it happened as he informed: the very first tribulation arose from the east, due to which two factions of Muslims came into existence, and Satan was very pleased with this and liked it. Similarly, the beginning of innovation (bid‘ah) also started from there.”

From the quotations of Hafiz Ibn Hajar rahimahullah, it is clear that he considers the land of Iraq as the source of innovation and disbelief. In reality, if one studies history, it will become evident to any intelligent person that many tribulations arose from the land of Kufa (Iraq), which left no stone unturned in enmity towards Islam, for example:

① The tribulation of Abdullah ibn Saba the Jew, which arose during the era of Sayyiduna Uthman radi Allahu anhu, and after that, during the era of Sayyiduna Ali radi Allahu anhu, he spread his evil intentions and the filth of polytheism among the people.
② As a result of these filthy beliefs, the Rafidi sect came into existence. The foundation of these beliefs was laid by Abdullah ibn Saba in Kufa.
③ The Kharijite sect also arose from Kufa.
④ The Mu‘tazilite sect also arose from Kufa.
⑤ The Murji’ah sect also arose from Kufa.
⑥ The Qadariyyah sect also arose from Kufa.
⑦ The Jabariyyah sect also arose from Kufa.
⑧ The Ibahiya sect also arose from Kufa.
⑨ And the Ahl al-Ra’y also arose from there.
⑩ In 276 AH, such a tribulation arose in Kufa that wine and adultery were declared lawful. Not only that, but the oppression reached the point that even adultery with those forbidden in marriage was declared lawful. The list of crimes such as adultery, mass murder, and looting on the land of Iraq is long, to the extent that even the Black Stone (Hajar al-Aswad) was removed from the Ka‘bah, and for a long period, the Ka‘bah was deprived of the Black Stone, for about twenty years. Even after that, the tribulation increased, until the pilgrims were killed, and the tribulation of Shi‘ism from Kufa and Iraq reached such a peak that the Islamic Caliphate suffered severe harm. Furthermore, this tribulation continued until the great calamity in Baghdad, where nearly sixty million people were slaughtered. This tribulation continued to grow until it reached our times. You can see that in the war between Iran and the Gulf, many lives were lost, the number of which is known only to Allah, and today the tribulation of the Khawarij has re-emerged from Kufa and Iraq, due to which not hundreds but thousands of believers’ beliefs have been destroyed.

Therefore, the conclusion of this discussion is that the place of tribulation is the eastern side, Iraq, not the residence of Sayyidah A’ishah radi Allahu anha.

Imam Khattabi rahimahullah states:
«نجد من جهة المشرق، و من كان بالمدينة كان نجده بادية العراق و نواحيها. وهى مشرق أهل المدينة.» [فتح الباري، ج 6، ص: 162]
Therefore, Imam Khattabi rahimahullah has also clarified that by Najd is meant Iraq, which is to the east of Madinah.

Note: Linguistically, Najd refers to that part of the land which is elevated, and its opposite is Ghadir, which is low land.
«أصل النجد ما ارتفع من الأرض و هو خلاف الغد رفانه ما انخفض منها»

Therefore, it should be known that one Najd is Yamamah, and the other Najd is Iraq. The words regarding Najd mentioned in the hadith refer to Najd of Iraq, not Najd of Yamamah. Some mischief-makers and the envious, in defense of their reprehensible beliefs, call Shaykh Muhammad ibn Abd al-Wahhab rahimahullah a Najdi and consider him the cause of tribulation, whereas this is nothing but a slander, because his connection is in no way with Najd of Iraq.

Hadith Commentary:
In another narration, it is stated that during his final illness, the Prophet (sallallahu alayhi wa sallam) said: "Aisha! Call your father and brother so that I may write a decree of succession (khilafah) for Abu Bakr (radi Allahu anhu)."
At the end of that narration as well, it is mentioned that Allah the Exalted and the Muslims will not accept anyone's caliphate except that of Abu Bakr (radi Allahu anhu).
From this hadith, it is clearly understood that the caliphate of Abu Bakr (radi Allahu anhu) was in accordance with the divine will and the desire of the Prophet (sallallahu alayhi wa sallam).
Now, those who consider such a pure-hearted caliph to be a usurper and an oppressor are themselves impure and defiled.

Hadith Commentary:
In one hadith, it is mentioned that the Messenger of Allah (sallallahu alayhi wa sallam), during his final illness, said to Aisha (radi Allahu anha):
“You should call your father and your brother so that I may write a document regarding the caliphate.”
At the end of this hadith, it is stated:
“Allah, the Exalted, and the believers will not accept anyone as caliph except Abu Bakr (radi Allahu anhu).”
(Sahih Muslim, Fada’il al-Sahabah, Hadith: 6181(2387))
From this hadith, it is understood that the caliphate of Sayyiduna Abu Bakr (radi Allahu anhu) was in complete accordance with the will of Allah and the desire of the Prophet (sallallahu alayhi wa sallam). Now, those who consider such a pure and righteous caliph to be an usurper and oppressor are standing in an extremely dangerous position. Furthermore, there is no harm in nominating someone for the caliphate; if circumstances permit, this can be done.

Hadith Commentary:
You incited me to say something, and caused the Messenger of Allah (sallallahu alayhi wa sallam) to become angry with me.
This hadith is included in this chapter because it demonstrates the reprehensibility of disputing, or repeatedly presenting the same case and engaging in quarrels.

Hadith Commentary:
➊
Imam Bukhari rahimahullah has established from this hadith the reprehensibility of dispute, because Umm al-Mu’minin, Lady Aisha radi Allahu anha, kept disagreeing with the statement of the Messenger of Allah sallallahu alayhi wa sallam and kept repeating the same point again and again.
In the end, when she had Lady Hafsa radi Allahu anha say the same thing, the Messenger of Allah sallallahu alayhi wa sallam found it necessary to intervene and said:
“Your conduct is no different from the women who tried to entrap Yusuf alayhis salam.”
They too, outwardly, would reproach the wife of the Aziz of Egypt for her attachment to Yusuf alayhis salam, but they themselves were restless to establish a relationship with him. Similarly, you outwardly present the excuse of Abu Bakr’s radi Allahu anhu weeping and wailing to keep him away from leading the prayer, but your desire is something else.

➋
In reality, Lady Aisha radi Allahu anha wanted that if Abu Bakr al-Siddiq radi Allahu anhu stood on the prayer mat (musalla) of the Messenger of Allah sallallahu alayhi wa sallam, people would interpret it as a bad omen.
She even expressed this, but the Messenger of Allah sallallahu alayhi wa sallam wanted to see Abu Bakr radi Allahu anhu standing on his prayer mat during his own lifetime.
In any case, this hadith establishes the reprehensibility of mutual disagreement and quarreling among one another.
And Allah knows best.

Hadith Commentary: When there are many followers (muqtadis), another person should call out the takbir loudly so that everyone can hear the voice. Nowadays, a device has been invented for this purpose, which is used to convey the voice, and according to most scholars, its use has been declared permissible.

Hadith Commentary:
In a narration of Sahih Bukhari, it is mentioned that Abu Bakr (radi Allahu anhu) was following the Messenger of Allah (sallallahu alayhi wa sallam) in prayer, and the other followers were following Abu Bakr (radi Allahu anhu).
(Sahih al-Bukhari, al-Adhan, Hadith: 713)
This narration has clarified that Abu Bakr (radi Allahu anhu) was only conveying the takbirs of the Messenger of Allah (sallallahu alayhi wa sallam) to the people.
He was not the imam of the people.
The duties of leading the prayer (imamah) were being performed by the Messenger of Allah (sallallahu alayhi wa sallam) himself.
(Fath al-Bari: 2/264)
The explanation of this hadith has already been mentioned previously.

Hadith Commentary:
The chapter heading is derived from this very phrase, because Abu Bakr (radi Allahu anhu) himself was a follower (muqtadi), yet the other followers performed their following (iqtida) behind him.

Hadith Commentary:
Shah Waliullah Muhaddith Dehlawi rahimahullah states that regarding the leadership (imamat) during the final illness of the Messenger of Allah sallallahu alayhi wa sallam, the following three possibilities can be considered:

➊ The Messenger of Allah sallallahu alayhi wa sallam was the imam, and Abu Bakr radi Allahu anhu, in the capacity of a proclaimer (muballigh), was conveying the takbirs of the Messenger of Allah sallallahu alayhi wa sallam to the people, as is mentioned in Hadith: (712).

➋ Abu Bakr radi Allahu anhu was following the Messenger of Allah sallallahu alayhi wa sallam, and the rest of the noble Companions radi Allahu anhum were following Abu Bakr. In this case, there would be two imams: one, the Messenger of Allah sallallahu alayhi wa sallam, and the other, Abu Bakr radi Allahu anhu.

➌ Abu Bakr radi Allahu anhu was the imam, and the Messenger of Allah sallallahu alayhi wa sallam, due to his inability, was sitting on the left side as a follower (muqtadi). However, this last possibility is very far-fetched, because the follower (muqtadi) is on the right side of the imam. The excuse that, due to inability, he was sitting on the left side is not very weighty, because if one is to sit, then what difference does it make whether one sits on the right or left? Therefore, according to our opinion, this last possibility is rejected and not credible.

The status of the second possibility is also extremely doubtful, because there is absolutely no evidence of there being two imams in a congregation at the same time. Such a matter, so divergent from the apparent words of the Shari‘ah, cannot be deduced.

Some individuals have written regarding Imam Bukhari rahimahullah that his inclination is towards the second possibility. The eminence of Imam Bukhari rahimahullah is above such possibilities. These kinds of possibilities are nothing but rhetorical constructions.

The straightforward and clear matter is that the Messenger of Allah sallallahu alayhi wa sallam was the imam, and Abu Bakr radi Allahu anhu was following the actions and deeds of the Messenger of Allah sallallahu alayhi wa sallam and was conveying his takbirs to the people.

And Allah knows best.

Hadith Commentary:
This was the final illness of the Noble Messenger (sallallahu alayhi wa sallam).
He was in the house of Hazrat Maymunah (radi Allahu anha).
On this occasion, all the noble wives (azwaj mutahharat) gifted their respective turns to Hazrat Aisha (radi Allahu anha); from this, the objective of the chapter is established.

Hadith Commentary:
(1)
The incident mentioned in the hadith pertains to the illness of the Messenger of Allah (sallallahu alayhi wa sallam) before his passing. At that time, he was in the house of Umm al-Mu’minin Maymunah (radi Allahu anha) when he sought permission to spend the days of his illness in the house of Umm al-Mu’minin Aishah (radi Allahu anha). On this occasion, all the wives gave up their respective turns. Granting permission was, in fact, a gift (hibah) from the wives to the husband; then, regarding the rights which the wives forgave, they did not retract from this forgiveness. In this case, the literal meaning of hibah (gift) is intended.

(2)
Some people think that the Truthful Lady of the Universe (Siddiqah al-Kainat, i.e., Aishah radi Allahu anha) did not mention the name of Ali (radi Allahu anhu) out of enmity, whereas this is incorrect, because on one side of the Messenger of Allah (sallallahu alayhi wa sallam) was Abbas (radi Allahu anhu), who remained until the end, and on the other side were Barirah, then Ali, Fadl ibn Abbas (radi Allahu anhu), and Usamah ibn Zayd (radi Allahu anhu). Since none of them was specifically designated, Umm al-Mu’minin Aishah (radi Allahu anha) simply said that there was another person on the other side, instead of specifying. To interpret this expression as stemming from enmity is to harbor ill thoughts about the Truthful Lady of the Universe (radi Allahu anha).

Hadith Commentary:

Just as the Messenger of Allah (sallallahu alayhi wa sallam) had said, so it happened: they appointed Abu Bakr as-Siddiq (radi Allahu anhu) as the Caliph. The Messenger of Allah (sallallahu alayhi wa sallam) did not explicitly and clearly appoint him as his successor in front of all the people, but the Divine Will was also that Abu Bakr (radi Allahu anhu) should be the Caliph, then after him ‘Umar (radi Allahu anhu), then after him ‘Uthman (radi Allahu anhu), then after him ‘Ali (radi Allahu anhu). The Divine Will was fulfilled.

Hadith Commentary:
(1)
Aisha radi Allahu anha narrates that the Messenger of Allah sallallahu alayhi wa sallam, after performing a funeral prayer in Baqi’ al-Gharqad, returned and I was suffering from severe pain in my head. Due to the pain, I was saying:
“Alas, my head hurts.”
In another hadith, the Messenger of Allah sallallahu alayhi wa sallam said:
“If you pass away while I am still alive, I will give you the ritual bath (ghusl), shroud you, perform your funeral prayer, and then bury you.”
After this, the Messenger of Allah sallallahu alayhi wa sallam began to experience the illness in which he passed away.
(Musnad Ahmad: 228/6, and Fath al-Bari: 154/10)
(2)
In any case, Imam Bukhari rahimahullah has established that, when necessary, it is permissible to express one’s pain, suffering, or illness before a created being, and doing so is not contrary to submission and acceptance (taslim wa rida).
And Allah knows best.

Explanation:
In some acute fevers, giving the patient a ritual bath (ghusl) with cold water proves to be extremely beneficial. Nowadays, ice is also placed on the head and body in such situations. In the chapter, all the vessels that were mentioned have been proven, through the aforementioned hadiths, to be permissible for performing ablution (wudu) with.

Hadith Commentary:
➊
Mukhaddab (Tub or Basin)
A mukhaddab refers to an open vessel in which clothes, etc., are washed.
Imam al-Bukhari rahimahullah’s intent is to show that there is no objection to sitting in such open vessels for performing ritual bath (ghusl), even if drops of used water fall back into it.
According to Imam al-Bukhari rahimahullah, it is necessary for the water used for ablution (wudu) and ritual bath (ghusl) to be pure.
There are no restrictions regarding the types of vessels; all vessels are permissible for use.

➋
There are multiple incidents of the Messenger of Allah sallallahu alayhi wa sallam being brought with support.
This is why various names of those who supported him are mentioned in the hadiths, such as:
Umm Ayman, Barirah, Nubayh (the Abyssinian slave),
al-Fadl ibn Abbas radi Allahu anhu, Usamah, Ali ibn Abi Talib, and al-Abbas radi Allahu anhu, but among them Ali radi Allahu anhu and al-Abbas radi Allahu anhu were foremost. Thus, when the illness of the Messenger of Allah sallallahu alayhi wa sallam intensified, in accordance with his wish, he was brought to the house of Aisha radi Allahu anha supported by al-Abbas radi Allahu anhu and Ali radi Allahu anhu.
(Sahih al-Bukhari, al-Adhan, Hadith: 665)
At that time, Umm Ayman radi Allahu anha, Usamah radi Allahu anhu, and al-Fadl ibn Abbas also rendered their services in supporting him.
Then, after coming to the house of Aisha radi Allahu anha, when there was some recovery in his illness, he went to the mosque for the Zuhr prayer supported by Ali radi Allahu anhu and al-Abbas radi Allahu anhu, and performed the prayer sitting to the left of Abu Bakr radi Allahu anhu.
(Sahih al-Bukhari, al-Adhan, Hadith: 687)
In some narrations, it is mentioned that Barirah and Nubayh (the Abyssinian slave) supported him as he came out.
It is likely that they supported him from the house to the mosque.
Then, from the mosque to the prayer place, Ali radi Allahu anhu and al-Abbas radi Allahu anhu rendered their services in supporting him.
There is no doubt that, in the incident of Ifk, the sentiments expressed by Ali radi Allahu anhu caused, in accordance with human nature, some bitterness in the heart of the Mother of the Believers radi Allahu anha.
This was manifested in that she did not mention the name of Ali radi Allahu anhu, as clarified in the narration.
The interpretations made regarding this do not bring satisfaction to the heart.
Hafiz Ibn Hajar rahimahullah has also expressed similar thoughts.
(Fath al-Bari: 2/203)

➌
There are also multiple incidents of the Messenger of Allah sallallahu alayhi wa sallam performing ritual bath (ghusl) during his illness.
When the Messenger of Allah sallallahu alayhi wa sallam came to the house of Aisha radi Allahu anha, at the time of Isha he inquired whether the people had performed the prayer. It was said that they were waiting for him.
Then, as instructed, water was poured into a tub, and he performed ritual bath (ghusl).
When he intended to go to the mosque, he fell unconscious; this happened three times.
Then he sent Bilal radi Allahu anhu to instruct Abu Bakr radi Allahu anhu to lead the prayer.
(Sahih al-Bukhari, al-Adhan, Hadith: 687)
Then, as in the hadith of the chapter (198), he instructed that seven water-skins be brought on Saturday or Sunday.
He performed ritual bath (ghusl), then went to the mosque for prayer, performed the prayer, and gave admonition and advice to the people, as clarified in other hadiths.
(Sahih al-Bukhari, al-Maghazi, Hadith: 4442)
During these days, the incident of the parchment (Qirtas) occurred on Thursday.
(Sahih al-Bukhari, al-Maghazi, Hadith: 4431)
We have already explained this under hadith number 114.

➍
To cast doubt on the hadiths of al-Bukhari, Islahi Sahib has, on this occasion as well, spewed his venom.
Observe his views regarding Imam al-Zuhri rahimahullah:
“In my view, the hadith of the parchment is a fitnah spread by al-Zuhri.
This narration (198) is also a link in the same chain, containing the same venom.
In the hadith of the parchment, al-Zuhri’s target is Umar radi Allahu anhu.
Here, venom has been spewed against Sayyidah Aisha Siddiqa radi Allahu anha.
This narration describes the pouring of water from water-skins over the patient as a charm; this too is an annotation of al-Zuhri.
It is a fact that al-Zuhri has played a major role in presenting popular superstitions as religion.”
(Tadabbur Hadith: 1/297)
Imam al-Zuhri rahimahullah was the teacher of Imam Malik rahimahullah and, in the view of Imam al-Bukhari rahimahullah, an extremely trustworthy personality.
The great hadith scholars have expressed very positive opinions about him.
On scholarly grounds, one may differ with a personality, but to sling mud in such a crude manner is not the way of decent people.
Islahi Sahib must now be reaping the fruits of his deeds before Allah, but our question to his followers is: Should this be the manner of expressing opinions about the predecessors, as Islahi Sahib has adopted? Hafiz Ibn Hajar rahimahullah has devoted a full four pages to describing the trustworthiness of Imam al-Zuhri rahimahullah.
He states:
Imam al-Zuhri rahimahullah was among the great imams and a hadith scholar of al-Sham and Hijaz.
He narrated hadith from more than fifteen Companions radi Allahu anhum.
Al-Layth said:
I have not seen anyone more knowledgeable in hadith than Imam al-Zuhri rahimahullah.
Umar ibn Abd al-Aziz rahimahullah said:
Keep the company of al-Zuhri rahimahullah, for there is no one left who knows the knowledge of the Sunnah better than him.
(Tahdhib al-Tahdhib: 1/397)
But Islahi Sahib has called the hadiths narrated from him popular superstitions.
He further writes:
“Suspicion about al-Zuhri rahimahullah existed even in his own time.
After all, people were not so immature that they would not be alert to someone’s mischief.
That is why even a great man like Imam Malik rahimahullah, in several narrations, had to omit al-Zuhri’s name and say: This narration is from a person whom I trust.”
(Tadabbur Hadith: 1/297)
A great person like Imam Malik rahimahullah had complete trust in his teacher, but you people, by expressing distrust in him, are creating doubts and suspicions about the hadiths.
The dangerous path Islahi Sahib has taken regarding the hadiths will certainly add to his evil legacy.
Islahi Sahib objects to the bringing of seven water-skins and pouring them over the Messenger of Allah sallallahu alayhi wa sallam, calling it a popular superstition.
Whereas he knows that the number seven holds special significance in the Shariah, for example:
1. The number of heavens is seven.
2. The days of the week are also seven.
3. The limbs of prostration are also seven.
4. One circuit (tawaf) around the House of Allah is completed by seven rounds.
5. For stoning the Jamarat, seven pebbles are used.
6. For sa’i, one must go between Safa and Marwah seven times.
7. By eating seven ‘ajwah dates in the morning, a person is protected from magic and poison.
(Sahih al-Bukhari, al-Tibb, Hadith: 5769)
Islahi Sahib has called the hadiths of Sahih al-Bukhari popular superstitions to create hatred for them in people’s hearts, especially expressing distrust in Imam al-Zuhri in these words:
“Examples of this are found in the Muwatta in the narration of ‘the evil eye is real’ and in the narration about expelling a snake.”
(Tadabbur Hadith: 1/297)
The narrations to which Islahi Sahib has alluded and called popular superstitions, the first of them is in Musnad Ahmad, Sunan al-Nasa’i, and Sahih Ibn Hibban, that Sahl ibn Hunayf radi Allahu anhu was afflicted by the evil eye of Amir ibn Rabi’ah, so the Messenger of Allah sallallahu alayhi wa sallam ordered Amir ibn Rabi’ah radi Allahu anhu to wash his hands, face, elbows, and the sides of his feet, as well as the inside of his lower garment (izaar), i.e., the part of the body under the waist-wrapper, in a bowl, and it was poured over Sahl ibn Hunayf’s body, thus removing the effects of the evil eye. In the Muwatta of Imam Malik rahimahullah (al-Muwatta li-Imam Malik: 2/116, Dar al-Risalah edition), its chain is:
(Qala Malik ‘an Muhammad ibn Abi Umamah ibn Sahl)
There is no mention of al-Zuhri rahimahullah in this chain.
Similarly, the second narration (which is in Sahih Muslim and the Muwatta, etc.),
in which a young man is mentioned who, during the Battle of the Trench, came home with the Prophet’s permission and, seeing a snake in his house, struck it with a spear. His wife said she did not know whether her husband died first or the snake. After this, the Messenger of Allah sallallahu alayhi wa sallam said:
“When you see a snake in your house, order it to leave three times. If it leaves, fine; otherwise, kill it.”
(Sahih Muslim, al-Salam, Hadith: 5839(2236);
al-Muwatta li-Imam Malik: 2/155-156, Dar al-Risalah edition)
In the Muwatta of Imam Malik rahimahullah, there is also no mention of al-Zuhri rahimahullah in the chain of this narration.
But a person who becomes blind and deaf in opposition to someone sees only opposition everywhere.
Islahi Sahib has cited these two narrations as examples of al-Zuhri’s popular superstitions, but there is not even a trace of al-Zuhri in them.
In reality, for him, the authenticity or weakness of a hadith depends on his own intellect.
If his intellect approves, it is authentic; otherwise, it is unreliable, no matter how great or trustworthy the narrator may be.
For this reason, we have called him among the Mu’tazilah and Khawarij of the present age, because their criterion for judging hadith was the same.

Note:
After the severity of the illness, the Messenger of Allah sallallahu alayhi wa sallam did not go to the mosque for five days; only the performance of the Zuhr prayer is established from authentic hadiths.
From the narration of Umm Fadl radi Allahu anha, it appears that perhaps he also performed the Maghrib prayer in the mosque, but in Sunan al-Nasa’i it is clarified that he performed this prayer at home and recited Surah al-Mursalat in it.
(Sunan al-Nasa’i, al-Salat, Hadith: 986)
On the first day of the severe illness, at the time of Isha prayer, he performed ritual bath (ghusl) to go to the mosque, but due to unconsciousness, he could not go, and instructed Abu Bakr al-Siddiq radi Allahu anhu to lead the prayer.
On Thursday, the incident of the parchment (Qirtas) occurred.
After that, on Saturday or Sunday, he performed the Zuhr prayer in the mosque.
On Monday, he lifted the curtain and saw the Companions radi Allahu anhum performing the congregational prayer, became pleased and smiled, then let the curtain fall, and before Zuhr, his soul was taken by its Creator.
Inna lillahi wa inna ilayhi raji’un.
Despite much searching, no narration could be found regarding who led the Friday prayer during the period of severe illness. If any knowledgeable person is aware of this, may he inform us and be rewarded by Allah.

Hadith Commentary:
It was the 29th of Safar, 11 AH, when the Messenger of Allah (sallallahu alayhi wa sallam) began to feel unwell, and Abu Sa'id al-Khudri (radi Allahu anhu) says that the cloth which was on the blessed head of the Prophet (sallallahu alayhi wa sallam) was so hot due to fever that my hand could not bear it.

He (sallallahu alayhi wa sallam) remained ill for 13 or 14 days.

He spent the last week entirely in the house of Aisha Siddiqa (radi Allahu anha).

During these days, for the most part, he continued to go to the mosque and lead the prayers, but four days before his passing, his condition became very critical.

Finally, on Monday, 12th Rabi' al-Awwal, 11 AH, at the time of forenoon, he turned away from this transient world and joined the Highest Assembly (al-Mala' al-A'la).

His blessed age was sixty-three lunar years and four days. Allahumma salli 'ala Muhammad wa 'ala aali Muhammad.

When he passed away, the noble Companions (radi Allahu anhum) deliberated regarding his burial, and the final opinion was that he should be buried in the blessed chamber (hujrah mubarakah), because the Prophets are buried at the place where they pass away.

This very blessed chamber is today known as the Green Dome (Gumbad Khadra), which is the center of devotion for millions of people around the world.

Imam Bukhari (rahimahullah), by indicating the location of the noble grave of the Prophet (sallallahu alayhi wa sallam), established that if a deceased person is buried in his own house, there is no legal objection to it in the Shari'ah.

Among his (sallallahu alayhi wa sallam) noble character traits is that during his illness, he continued to seek permission from his other wives to stay in the house of Aisha (radi Allahu anha).

Eventually, all the pure wives (azwaj mutahharat) granted him permission for the chamber of Aisha Siddiqa (radi Allahu anha), and he spent his last days there.

This also establishes the great virtue of Aisha (radi Allahu anha).

Shame on those so-called Muslims who deny the virtue of such an illustrious Islamic woman as Aisha Siddiqa (radi Allahu anha).

May Allah grant them guidance.

Hadith Commentary: Benefits and Issues:

➊
In the hadith, there is mention of the Prophet’s (sallallahu alayhi wa sallam) repeated loss of consciousness, the cause of which was the severity of his final illness. As is stated in Hadith 92, (ishtadda bihi waj‘uhu) — his pain became severe. Illness is not contrary to prophethood. However, the Prophets (alayhimussalam) are not afflicted with such illnesses that are contrary to their dignity, such as insanity or madness. The Prophet (sallallahu alayhi wa sallam), in the last part of his life, suffered from headache and unconsciousness, and during this illness, he met his Creator and Master. The purpose of this was to increase his reward and rank, and to demonstrate that health, well-being, and healing are in the control of Allah Ta‘ala, not in the control of the Messenger, even though by his supplication and blessed saliva, Abu Bakr’s (radi Allahu anhu) poisoned heel was cured, Ali’s (radi Allahu anhu) eye ailment was healed, and Qatadah bin Nu‘man’s (radi Allahu anhu) eye was restored to brightness. Yet, without the pleasure and will of Allah Ta‘ala, he could not remove his own illness, because healing was not in his (sallallahu alayhi wa sallam) control.

➋
The noble Companions (radi Allahu anhum ajma‘in), despite the severity of the illness, waited for the Prophet (sallallahu alayhi wa sallam), and the Prophet (sallallahu alayhi wa sallam) repeatedly expressed his desire to go to the mosque by performing ritual bath (ghusl) again and again. From this, it is established that if a patient is able to come to the mosque, he should participate in the congregation, and if there is hope for the arrival of the imam, he should wait for him. In case of an excuse, another person can be appointed as imam.

➌
Abu Bakr (radi Allahu anhu), due to his tender-heartedness, asked Umar (radi Allahu anhu) to lead the prayer, but Umar (radi Allahu anhu) said, “You are more deserving of leading the prayer.” It was due to his virtue and superiority that the Prophet (sallallahu alayhi wa sallam) selected Abu Bakr (radi Allahu anhu), from which it is understood that he (radi Allahu anhu) is superior to all the Companions. Umar (radi Allahu anhu) did not lead the prayer for this reason, and on this basis, Abu Bakr (radi Allahu anhu) was chosen as the caliph after the Prophet (sallallahu alayhi wa sallam).

➍
When the Prophet (sallallahu alayhi wa sallam) arrived, Abu Bakr (radi Allahu anhu), out of respect and reverence for him, began to step back, but the Prophet (sallallahu alayhi wa sallam) stopped him with a gesture. From this, it is understood that if the original imam arrives before the opening takbir (takbir tahrimah), the substitute imam can step back from the prayer mat. However, it is not correct to deduce from this hadith that being absorbed in thought about the Prophet (sallallahu alayhi wa sallam) during prayer is permissible. Appointing him to lead the prayer is one matter, and being engrossed in thought about him during prayer is another matter.

➎
Aisha (radi Allahu anha) did not mention Ali (radi Allahu anhu) by name because the person accompanying Abbas (radi Allahu anhu) kept changing — sometimes Fadl bin Abbas (radi Allahu anhu) supported him, sometimes Usamah bin Zayd, and sometimes Ali (radi Allahu anhu). It is not correct to say that Aisha (radi Allahu anha) did not want to mention Ali (radi Allahu anhu) or was reluctant to mention him in a good way. It has already been mentioned that she once sent a questioner to Ali (radi Allahu anhu) by name to ask him a legal issue, saying that he could explain it better. Is being qualified to explain a legal issue not a virtue?

➏
It was not obligatory for the Prophet (sallallahu alayhi wa sallam) to stay with each wife according to their turn, yet he observed the order and adhered to it, to the extent that even in illness, he sought their permission to stay in one place.

Hadith Commentary:
Vocabulary of the Hadith:
Sahar:
Lung.

Bayna sahri wa nahri:
Your head was between my chest and throat when you were summoned.

Hadith Commentary:
Vocabulary of the Hadith:
(1)
Mikhdab:
Basin,
Tub.
(2)
Liyanu’:
So that they may rise,
Stand up.
(3)
Ughmiya ‘alayhi:
He (sallallahu alayhi wa sallam) fell unconscious.
(4)
‘Ukuf:
Plural of ‘akif,
Those who are staying,
Those who are halted, i.e., those who were sitting.

Hadith Commentary: Benefits and Issues: ➊ Abu Bakr radi Allahu anhu led the prayer as imam during the illness of the Prophet sallallahu alayhi wa sallam for seventeen (17) prayers. According to Allamah Ayni, the Prophet sallallahu alayhi wa sallam prayed behind Abu Bakr radi Allahu anhu three times, and according to the narrations of the Sunan and Musnads, the Prophet sallallahu alayhi wa sallam performed the last prayer (the Fajr of Monday) behind Abu Bakr radi Allahu anhu, joining in the second rak‘ah and completing one rak‘ah afterwards. However, these narrations are contrary to the agreed-upon narration. The narration of Anas radi Allahu anhu, which is coming ahead, is a clear proof that the Prophet sallallahu alayhi wa sallam did not perform the last prayer behind Abu Bakr radi Allahu anhu.

➋ The fact that the Prophet sallallahu alayhi wa sallam sat on the left side of Abu Bakr radi Allahu anhu is evidence that he (the Prophet) was the imam. This was the Zuhr prayer of Saturday or Sunday. From this, it is understood that appointing a prompter (mukabbir) in prayer is permissible.

➌ "Antunna Sawahibu Yusuf": If by "antunna" only Aisha radi Allahu anha is meant, then by "sawahib" according to the well-known opinion, Zulaikha is meant. The purpose would be: just as Zulaikha outwardly invited the women and honored them, but her real intention was that they should see Yusuf alayhis salam and, in their love and passion, excuse her, similarly, Aisha radi Allahu anha outwardly expressed that Abu Bakr is sorrowful, grieved, and soft-hearted, and due to excessive weeping, would not be able to recite aloud for the followers, but her real intention was that he should not stand in your (the Prophet’s) place and become a target of ill omen and misfortune in the eyes of the people.

And if by "antunna" both Hafsa and Aisha radi Allahu anhuma are meant, then by "sawahib" those women are meant whom Zulaikha invited, about whom Yusuf alayhis salam said:
﴿وَإِلَّا تَصْرِفْ عَنِّي كَيْدَهُنَّ أَصْبُ إِلَيْهِنَّ﴾ “If You do not turn their plot away from me, I will incline towards them.” According to Ibn Abd al-Salam, the women were outwardly rebuking the wife of Aziz, but in reality, they themselves had become infatuated with him and wanted to attract him to themselves, so there was a difference between outward and inward.

Because Hafsa radi Allahu anha also outwardly repeated the words of Aisha radi Allahu anha, but her real intention was that in this way, her own father would attain the honor and distinction of succeeding the Prophet sallallahu alayhi wa sallam, and due to this precedence and virtue, would also become deserving of the greater leadership (imamat kubra); whoever becomes the successor of the Prophet sallallahu alayhi wa sallam in leading the prayer, he will also take his place in the leadership of governance. And this could be the purpose: that you are insisting like those women and want to divert me from my intention that Abu Bakr should be the imam.

Explanation:
1:
Because Abu Bakr would be overcome with emotion and would begin to weep, and due to his weeping, he would not be able to make his recitation audible to the people. According to some narrations, this reason was stated by Aisha, and the summary of the statement is that, in the presence of the Prophet (sallallahu alayhi wa sallam), Abu Bakr would not be able to control his grief while standing in his (sallallahu alayhi wa sallam)'s place, and thus would not be able to lead the people in prayer. And Allah knows best.

2:
The clarification regarding the comparison to the companions of Yusuf is that, just as the banquet of the women of Zuleikha was not truly intended as a feast, but rather the real purpose was that, after witnessing the beauty of Yusuf, those women would not reproach her, similarly, the real intention of Aisha (radi Allahu anha) was something else, while outwardly she was doing something different. The real purpose was that, if after Abu Bakr (radi Allahu anhu) led the prayer, the Prophet (sallallahu alayhi wa sallam) were to pass away, then people would consider him (Abu Bakr) to be inauspicious.

834. Commentary:

➊ «صَوَاحِبَاتُ يُوسُفَ» That is, you too, like those women, are concealing your real intention and outwardly presenting something else. By «صَوَاحِبَاتُ» is meant those women who, with cunning, cut their hands. The women who cut their hands intended to entice (incline) Yusuf alayhis salam, but outwardly they were giving a lesson in virtue to the wife of Aziz (the wife of the Aziz of Egypt).

➋ The Messenger of Allah sallallahu alayhi wa sallam felt some recovery. From the apparent words, it seems as if perhaps during the very prayer in which Abu Bakr was ordered to lead, you (the Prophet) felt recovery and went to the mosque. However, in reality, this is not the case; rather, this happened several days later. Thus, under your instruction, Abu Bakr as-Siddiq radi Allahu anhu continued to lead the congregation. One day, when the congregation had started, the Messenger of Allah sallallahu alayhi wa sallam felt some recovery and went (to the mosque). It should be noted that the congregation which you performed in this manner was the Zuhr prayer. For details, see: [صحیح البخاري الأذان حدیث : 687]

➌ How should the followers (muqtadis) pray behind an imam who is leading the prayer while sitting? Its detailed discussion has already passed in the previous narration. See Hadith: 833.

835. Commentary:

➊ The Prophet sallallahu alayhi wa sallam was afflicted with a burning fever, and it was severe. Therefore, despite performing ritual bath (ghusl) three times, the fever did not subside, and he was unable to get up; rather, he continued to lose consciousness repeatedly.

➋ Abu Bakr radi Allahu anhu told Umar radi Allahu anhu to lead the prayer because he thought that the Messenger of Allah sallallahu alayhi wa sallam’s intention was to establish the congregational prayer, not specifically to appoint him (Abu Bakr). Therefore, anyone could lead the congregation. He was unaware of the conversation that had taken place between the Prophet and his noble wives.

➌ That was Ali. Aisha radi Allahu anha did not mention his name because he was not specifically designated; rather, on one side Abbas radi Allahu anhu remained, while on the other side the person changed—sometimes Ali, sometimes Bilal, and sometimes Usama radi Allahu anhum, as is evident from various narrations. (For further benefits, see hadith: 833, 834)

798. Commentary:

➊ According to the more authentic narrations, Abu Bakr radi Allahu anhu was standing exactly to the right of the Messenger of Allah sallallahu alayhi wa sallam. Imam Bukhari rahimahullah inclines to this view. In the heading of the chapter, he states: «باب یقوم عن یمین الإمام بحدائه سواء إذا کانا اثنین» The follower will stand exactly to the right of the imam when there are only two people (praying). [صحیح البخاري الأذان باب : 57]
The evidence for this is the lengthy hadith of Ibn Abbas radi Allahu anhuma. In Musnad Ahmad, with a sound chain of narration, there is also this addition: the Prophet sallallahu alayhi wa sallam said: «ما شأني أَجعلُك حِذائي فتخْنِسُ» What is the reason that I make you stand next to me and you move back? [مسند أحمد : 330/1]
Further support for this is found in the narration that once a man stood behind Umar radi Allahu anhu, so he brought him close and made him stand exactly to his right. This narration is present in Muwatta Imam Malik with a sound chain. For details, see: "Mukhtasar Sahih al-Bukhari by al-Albani: 1/226."
These evidences refute those who do not hold that the follower should stand exactly in line with the imam, but rather, according to them, it is recommended that when there are only two praying, the follower should stand slightly behind the imam. However, this position is weak. The view of standing exactly in line is that of the Hanbalis and, among the Hanafis, Imam Muhammad rahimahullah, as is evident from his statement in the Muwatta. See also: [سلسلة الأحادیث الصحیحة حدیث : 606]

➋ The people were following Abu Bakr al-Siddiq radi Allahu anhu in prayer, but there is a difference of opinion as to whether the Messenger of Allah sallallahu alayhi wa sallam was the imam or Abu Bakr radi Allahu anhu. From the approach of Imam al-Nasa'i rahimahullah, it appears that in his view, the Prophet sallallahu alayhi wa sallam was the imam, Abu Bakr radi Allahu anhu was his follower, and the people were following Abu Bakr radi Allahu anhu. However, the status of Abu Bakr radi Allahu anhu was that of a prompter and announcer (mukabbir wa muballigh), as is indicated by the hadith of Jabir that comes later. See also: [ذخيرة العقبيٰ شرح سنن النسائي : 119/10]

➌ The statement of Aisha radi Allahu anha that the Messenger of Allah sallallahu alayhi wa sallam was ahead of Abu Bakr is not contrary to the detailed and clear narrations, because at that time the Prophet sallallahu alayhi wa sallam led the prayer while sitting, and a sitting person appears ahead in relation to one who is standing. And Allah knows best.

Benefits and Issues:
➊
Abu Bakr (radi Allahu anhu) led seventeen prayers during the blessed life of the Prophet (sallallahu alayhi wa sallam) in those final days.

➋
The incident mentioned in this hadith occurred one or two days before the passing (of the Prophet), that is, on Saturday or Sunday.
See: (Al-Raheeq Al-Makhtum, Maulana Safiur Rahman Mubarakpuri: 627)

Benefits and Issues:

➊ In the view of the Messenger of Allah (sallallahu alayhi wa sallam), congregational prayer (salah in jama‘ah) held such importance that even in severe illness, he (sallallahu alayhi wa sallam) performed the prayer in congregation.

➋ The individuals who supported the Messenger of Allah (sallallahu alayhi wa sallam) from his house to the mosque were Ali (radi Allahu anhu) and Abbas (radi Allahu anhu). (Sahih al-Bukhari, al-Adhan, Chapter: The limit for the sick person to attend the congregation, Hadith: 665)

➌ It is correct not to lead the prayer in the presence of a great scholar out of respect for him.

➍ In the aforementioned prayer, the Messenger of Allah (sallallahu alayhi wa sallam) himself was the imam. Abu Bakr (radi Allahu anhu) acted as the prompter (mukabbir), loudly pronouncing the takbir so that the takbir of the Prophet (sallallahu alayhi wa sallam) would reach the rest of the worshippers. Therefore, the bowing (ruku‘) and prostration (sujud) of the general Companions (radi Allahu anhum ajma‘in) were according to the takbirs of Abu Bakr (radi Allahu anhu).

➎ If the imam leads the prayer sitting, then the followers (muqtadis) should perform the prayer standing. The scholars have considered this hadith as abrogating those Prophetic instructions in which there is the excuse that if the imam, due to an excuse, leads the prayer sitting, then the followers, even if they do not have that excuse, should also pray sitting behind the imam. (Sahih Muslim, al-Salat, Chapter: The prohibition of preceding the imam in takbir and other acts, Hadith: 417; Sunan Ibn Majah, Hadith: 1237)

➏ The Noble Prophet (sallallahu alayhi wa sallam) said to the Mothers of the Believers: “You are like the women who were with Yusuf.” This analogy was given because the women of Egypt made an inappropriate demand from Yusuf (alayhis salam). Similarly, the Mothers of the Believers, Aisha (radi Allahu anha) and Hafsa (radi Allahu anha), made a request to the Messenger of Allah (sallallahu alayhi wa sallam) for Umar (radi Allahu anhu) to lead the prayer instead of Abu Bakr (radi Allahu anhu), which was not correct. This analogy is in regard to insisting on an inappropriate demand.

Benefits and Issues:

➊
Our esteemed researcher has declared the mentioned narration weak in its chain of transmission, and has further written that some parts of this hadith have supporting evidence in Sahih al-Bukhari.
Meanwhile, other scholars have graded this narration as hasan (good).
For details, see: (al-Mawsu‘ah al-Hadithiyyah, Musnad al-Imam Ahmad: 8182/43, and al-Irwa’, Hadith: 700)
Therefore, despite the chain of this narration being weak, it is still actionable and a valid proof.

➋
This incident occurred on Monday, 29th of Safar, 11 AH. See: (al-Raheeq al-Makhtum, p. 624)
This was the beginning of the illness
in which the Messenger of Allah (sallallahu alayhi wa sallam) passed away.

➌
Expressing physical pain is not contrary to trust in Allah (tawakkul) and acceptance of divine decree (rida bil-qada’).

➍
A husband can give his wife a ritual bath (ghusl)
and can shroud her.
Some scholars have considered this ruling specific to the Messenger of Allah (sallallahu alayhi wa sallam),
but there is no evidence for such specification.
Rather, the generality of this ruling is established from the actions of the noble Companions (radi Allahu anhum ajma‘in),
as is found in the narrations of Muwatta’ and al-Bayhaqi: (That Asma’ bint Umays washed Abu Bakr when he passed away)
At the death of Abu Bakr, Asma’ bint Umays gave him the ritual bath (Muwatta’ Imam Malik, al-Jana’iz, Chapter: Bathing the Deceased, and al-Sunan al-Kubra by al-Bayhaqi: 397/3)
Similarly, it is reported regarding Ali (radi Allahu anhu) that he gave his noble wife Fatimah, the daughter of the Messenger (sallallahu alayhi wa sallam), the ritual bath upon her death.
See: (Sunan al-Daraqutni, al-Jana’iz, Chapter: Prayer at the Grave, and al-Sunan al-Kubra by al-Bayhaqi: 396/3)
Therefore, this ruling applies to the rest of the Ummah as well,
and considering it specific to the Messenger of Allah (sallallahu alayhi wa sallam) is not correct.

Benefits and Issues:
(1)
The meaning of the “blowing” (phoonk) of the one eating dried dates (munqā) is that a person eating dried dates or something similar removes the seeds from his mouth and throws them in such a way that, without using his hand, the seeds are cast far away. This “blowing” may mean reciting supplications and chapters (sūrahs) and then blowing over the body, as the Prophet (sallallahu alayhi wa sallam) used to perform ruqyah (spiritual healing) on himself when feeling unwell. Or, at bedtime, he would recite the last three chapters of the Qur’an, blow into his hands, and then wipe them over his entire body. Or, it may mean that if dried dates or grapes fall to the ground and get dust on them, then a light blow is used to clean them. Due to the severity of the fever, the Prophet (sallallahu alayhi wa sallam) was breathing heavily, as if blowing on something. In this case, the intention of Umm al-Mu’minin (radi Allahu anha) was to express the severity of the illness.

(2)
The Messenger of Allah (sallallahu alayhi wa sallam), even in the severity of illness, maintained the highest standard of justice and equality among the noble wives, so that all the women would remain satisfied and none would feel that there was even the slightest shortcoming in the fulfillment of her rights. Although Allah had revealed a special command for the Messenger of Allah (sallallahu alayhi wa sallam), making it not obligatory for him to observe the turn-taking among the noble wives (see: al-Ahzab: 51). In this is a lesson for us that one should observe as much justice as possible among wives or children.

(3)
Another manifestation of equality is that when, due to the severity of illness, it became difficult for the Prophet (sallallahu alayhi wa sallam) to change houses daily, he stayed in one house with the permission of all. During this period, the noble wives (radi Allahu anhunna) were given equal opportunity to serve.

(4)
This hadith expresses the virtue of Aisha (radi Allahu anha), that her blessed chamber was honored to become the resting place of the Prophet (sallallahu alayhi wa sallam), and after his passing, he was buried there.

(5)
Despite being the most virtuous servant of Allah, the Messenger of Allah (sallallahu alayhi wa sallam) was still a human being. Therefore, like other humans, his pure body was also affected by illness, and he became so physically weak that it became difficult to walk without support.

(6)
Aisha (radi Allahu anha) did not mention the name of the second person, along with Abbas (radi Allahu anhu), who supported the Prophet (sallallahu alayhi wa sallam). Some people have attributed this to Aisha’s (radi Allahu anha) displeasure with Ali (radi Allahu anhu). This is a misunderstanding, because in the battle that took place between Ali (radi Allahu anhu) and Aisha (radi Allahu anha) (the Battle of Jamal), neither of these noble personalities was at fault; rather, it was the conspiracy of the hypocrites. During the battle, as soon as Ali (radi Allahu anhu) succeeded in reaching Aisha (radi Allahu anha), the fighting ceased. Later, Aisha (radi Allahu anha) not only acknowledged her participation in the battle as a mistake, but as expiation, she repeatedly freed slaves. In this situation, it is not possible to assume that Aisha (radi Allahu anha) refrained from mentioning Ali’s (radi Allahu anhu) name because he opposed her in the Battle of Jamal. The real matter is that, during the mentioned incident, on one side Abbas (radi Allahu anhu) supported him, and on the other side, for a short distance, Ali (radi Allahu anhu) and for another short distance, Usama (radi Allahu anhu) supported him.

(7)
The Tabi‘in (rahimahumullah) had the utmost respect for the noble Companions (radi Allahu anhum ajma‘in). When Aisha (radi Allahu anha) did not mention the name of the second person along with Abbas (radi Allahu anhu), Ubaydullah (radi Allahu anhu) did not dare to ask. If Umm al-Mu’minin (radi Allahu anha) did not wish to mention it for some reason, it did not matter; the knowledge could be obtained from another Companion (radi Allahu anhu). Therefore, a student should show the utmost respect for the teacher’s feelings. If, for some reason, the teacher does not wish to clarify an issue at a certain time, he should not be forced. Later, the clarification may be given, or another scholar may explain the matter.

Takhrij al-Hadith:
[وأخرجه البخاري 679، من حديث مالك به ، وفي رواية يحييٰ بن يحييٰ : «فَمُرْ»]
Jurisprudential Points:
➊ Among the Muslim Ummah, all the Companions (Sahabah) and those who came after them—for example, Imam Mahdi—Sayeduna Abu Bakr as-Siddiq radi Allahu anhu is the most virtuous.
➋ Appointing Sayeduna Abu Bakr radi Allahu anhu as the imam in the Prophet’s Mosque during the Prophet’s (sallallahu alayhi wa sallam) final illness is proof that he was also the imam and immediate successor (khalifah billa fasl) in governance.
➌ There is goodness in consultation, but in matters of Shariah, anyone’s personal opinion holds no weight.
➍ If students or the general public commit an act contrary to the Book and Sunnah, scholars may, to the best of their ability, take disciplinary action against them.
➎ The one most deserving of leadership (imamah) is the most virtuous person and the greatest scholar of the Book and Sunnah.
➏ If there is no ostentation or showing off, it is permissible to weep with humility and submissiveness (khushu‘ and khudu‘) in prayer.
➐ Sayeduna Abu Bakr as-Siddiq radi Allahu anhu was very soft-hearted and loved the Messenger of Allah sallallahu alayhi wa sallam immensely.
➑ One should never present one’s own opinion in opposition to hadith.
➒ Conveying the religion was the responsibility of the Messenger of Allah sallallahu alayhi wa sallam, and acting upon it is obligatory upon every Muslim until the Day of Judgment.
➓ No person in the world could prevent the Messenger of Allah sallallahu alayhi wa sallam from conveying the matters of religion to the people; therefore, it is established that if he had intended to appoint Sayeduna Ali radi Allahu anhu as his successor (khalifah) or executor (wasi) after him, he would certainly have dictated this bequest and would not have refrained due to anyone’s objection.

Benefit: The aforementioned narration has been declared weak in its chain by our esteemed researcher, and in the verification and referencing of Sunan Ibn Majah, he has further written regarding this that some parts of the mentioned hadith have supporting evidence in Sahih al-Bukhari. See: Sunan Ibn Majah, Verification and Referencing, Hadith: 1465.

In addition, other researchers have declared the mentioned narration to be hasan (good); from their scholarly discussion, it is apparent that the hadith is of the hasan grade. For further details, see [الموسوعة الديثية مسند الامام احمد : 82،81/43۔ وارواء الغليل، حديث : 700].

Therefore, a husband may give his wife a ritual bath (ghusl) and may also shroud her. Some scholars have considered this to be specific to the Messenger of Allah (sallallahu alayhi wa sallam), but there is no evidence for such specification; rather, the generality of this ruling is established from the actions of the noble Companions (radi Allahu anhum), as narrated in al-Muwatta’ of Imam Malik and Sunan al-Kubra of al-Bayhaqi, that upon the death of Abu Bakr (radi Allahu anhu), his wife Asma’ bint Umays (radi Allahu anha) gave him the ritual bath. [الموطا للامام مالك، الجنائز،باب غسل الميت، والسنن الكبريٰ للبيهقي : 397/3]

Similarly, it is also narrated regarding Ali (radi Allahu anhu) that he gave his noble wife Fatimah, daughter of the Messenger of Allah (sallallahu alayhi wa sallam), the ritual bath upon her death. [سنن الدارقطني، الجنائز والسنن الكبريٰ للبيهقي : 392/3]

Therefore, this ruling applies to the rest of the Ummah as well; it is not correct to consider it specific to the Messenger of Allah (sallallahu alayhi wa sallam). And Allah knows best.

Takhrij:
«أخرجه البخاري، الأذان، باب الرجل يأتم با لإمام، حديث:713، ومسلم، الصلاة، باب استخلاف الإمام إذا عرض له عذرٌ....، حديث:418.»©Explanation:
➊ This hadith pertains to the occasion of the Prophet Muhammad’s (sallallahu alayhi wa sallam) final illness regarding leading the prayer. The brief account of the incident is as follows: He became ill. The illness intensified. During this period, by his own instruction, Abu Bakr (radi Allahu anhu) was appointed to lead the people in prayer. One day, when he felt somewhat better, the Prophet (sallallahu alayhi wa sallam) came to the mosque supported by two men. Abu Bakr (radi Allahu anhu) was performing the duties of imam. The Prophet (sallallahu alayhi wa sallam) sat to the left of Abu Bakr (radi Allahu anhu) and began to lead the prayer. Since he was the imam, he sat on the left side, and Abu Bakr (radi Allahu anhu), being a follower (muqtadi), remained on the right side. Due to the severity of the illness, he was very weak, so his voice could not be raised for the takbirs. Abu Bakr (radi Allahu anhu) acted as the prompter (mukabbir) and conveyed the Prophet’s (sallallahu alayhi wa sallam) takbirs in a loud voice to the people, so they would perform the acts of prayer accordingly.

➋ The Shafi’is have deduced from this hadith that when the appointed and most virtuous imam arrives, the other imam should give up his place for him. However, Ibn Abd al-Barr (rahimahullah) has considered this to be a unique characteristic (khasais) of the Prophet (sallallahu alayhi wa sallam) alone.

Takhrij:
«أخرجه البخاري، الجنائز، باب ما جاء في قبر النبي صلي الله عليه وسلم....، حديث:1389، والنكاح، باب إذا استأذن الرجل نساءه...، حديث:5217، ومسلم، فضائل الصحابة، باب في فضائل عائشة أم المؤمنين رضي الله عنها، حديث:2443.»©Explanation:
➊ In one narration, it is mentioned that the illness leading to the death of the Prophet sallallahu alayhi wa sallam began in the house of Maymunah radi Allahu anha.
➋ Eventually, the illness weakened and debilitated him to such an extent that it became difficult to visit the houses of all his wives, so Fatimah radi Allahu anha sought permission from all the noble wives for him to stay permanently at the house of Aishah radi Allahu anha.
They willingly and gladly granted him permission to stay at the house of Aishah radi Allahu anha.
➌ This permission was sought so that no inappropriate thought would arise in anyone’s mind.

Benefit:
In this hadith, there is mention of the severe illness of the Messenger of Allah (sallallahu alayhi wa sallam) near the time of his death. Sayyidah Aisha (radi Allahu anha) and Sayyiduna Abdullah ibn Abbas (radi Allahu anhuma) narrate that during the intensity of the illness, the Messenger of Allah (sallallahu alayhi wa sallam) would repeatedly pull his blessed cloak and place it over his radiant face. Then, when the Messenger of Allah (sallallahu alayhi wa sallam) would feel distress, in that very state he (sallallahu alayhi wa sallam) said: “May Allah distance the Jews from His mercy, for they took the graves of their prophets (alayhim assalam) as places of prostration.” Sayyidah Aisha (radi Allahu anha) and Sayyiduna Abdullah ibn Abbas (radi Allahu anhuma) state that (in reality) the Messenger of Allah (sallallahu alayhi wa sallam) was warning against resembling them. (Sahih al-Bukhari: 3453)

During the days of illness, the Messenger of Allah (sallallahu alayhi wa sallam) gave various instructions. Five days before his passing, he (sallallahu alayhi wa sallam) said: “I have been absolved by Allah from taking any of you as a close friend (khalil); my Lord has taken me as His khalil, just as He took Sayyiduna Ibrahim (alayhi assalam) as a khalil. If I were to take anyone from my ummah as a khalil, I would have taken Sayyiduna Abu Bakr as-Siddiq (radi Allahu anhu) as my khalil. Beware! Indeed, those before you took the graves of their prophets and righteous as places of prostration, so do not take graves as places of prostration; I forbid you from this.” (Sahih Muslim: 532)