Bukhari

Hadith Commentary:
They say the third point was: Do not turn my grave into an idol.
This has been narrated by Imam Malik in the Muwatta.

Hadith Commentary:
1.
This hadith is called the "Hadith of the Parchment (Hadith Qirtas)." The Messenger of Allah (sallallahu alayhi wa sallam) passed away on a Monday, and the incident of the document occurred on a Thursday. On this matter, there was a difference of opinion among the noble Companions (radi Allahu anhum ajma'in), due to which the document was not written. The Rawafid make much commotion about this. In reality, the matter is that the Messenger of Allah (sallallahu alayhi wa sallam) was appointed to convey the message of Allah, and he could not abandon the duty of preaching out of fear of anyone—especially something that would save from misguidance, which he could in no way overlook. If such a thing had occurred, he would have stopped Umar (radi Allahu anhu), just as he stopped Umar (radi Allahu anhu) on the occasion of the Treaty of Hudaybiyyah.

2.
Umar (radi Allahu anhu) was sound in judgment. On several occasions, the Qur'an was revealed in accordance with his opinion. If such a person stopped (the writing), then surely there must have been some wisdom in it, and the Messenger of Allah (sallallahu alayhi wa sallam) himself affirmed his opinion. If it had been such a necessary matter, then the Prophet (sallallahu alayhi wa sallam) lived for three or four days after that; during those days, he could have had it written by someone. Moreover, the verse of the completion of the religion had already been revealed before this. Now, if something that would save from misguidance had remained, then what would be the meaning of the completion of the religion? It becomes clear that the Prophet (sallallahu alayhi wa sallam) did not intend to state anything new, but rather either wanted to mention details in a summarized manner, or to emphasize something from previous matters, for which Umar (radi Allahu anhu) did not consider it necessary to trouble the Prophet (sallallahu alayhi wa sallam). In light of these facts, the understanding of Umar (radi Allahu anhu) will be given preference over the understanding of Ibn Abbas (radi Allahu anhu). The Messenger of Allah (sallallahu alayhi wa sallam) finally made a bequest regarding three things, upon which Umar (radi Allahu anhu) acted. Ibn Abbas (radi Allahu anhu) also did not wish to object to Umar (radi Allahu anhu); rather, his intent was that if the Prophet (sallallahu alayhi wa sallam) had written it, there would have been no room for the hypocrites to object to Umar (radi Allahu anhu).

3.
In this hadith, it is mentioned that the narrator forgot the third matter. Regarding this, the following possibilities exist:
© It was a bequest regarding the Qur'an.
© The bequest was concerning the dispatch of Usamah's army.
© "Do not make my grave a place of festival and celebration to be worshipped."
© The bequest was to guard the prayer and to show gentleness to subordinates.
(Fath al-Bari: 8/169)

Hadith Commentary:
The hamzah in "ahajara" is for interrogative negation, because the meaning is "Did he utter nonsense?" and it was said by its speaker as a question for the purpose of denial towards the one who said "Do not write," meaning: Do you abandon the command of the Messenger of Allah (sallallahu alayhi wa sallam) and do not treat it like the command of one who has uttered nonsense in his speech, because he (sallallahu alayhi wa sallam) does not utter nonsense, etc. This is as stated in al-Tibi.

That is, here the hamzah is for interrogative negation.
Its meaning is that those who said that the Messenger (sallallahu alayhi wa sallam) should not be troubled to dictate now, it was said to them that the Messenger (sallallahu alayhi wa sallam) has not become delirious, so do not abandon his command by comparing him to one who is delirious.
It is impossible for him (sallallahu alayhi wa sallam) to be delirious.
A detailed discussion of this matter has already passed in this section.
The difference among the Companions regarding the writing of the book occurred because some Companions said that the Prophet (sallallahu alayhi wa sallam) should not be given further hardship in such severe illness.
Later, the Prophet (sallallahu alayhi wa sallam) himself became silent.
This means that if dictating the book had been obligatory, he would not have abandoned this obligation at anyone’s suggestion; rather, it was a matter that came to mind for the sake of benefit, and later he himself did not consider it necessary.
It is reported that he wanted to write a decisive verdict regarding the caliphate of Abu Bakr (radi Allahu anhu) so that there would be no disagreement afterwards.
For this reason, the Prophet (sallallahu alayhi wa sallam) himself, during his final illness, entrusted the pulpit and prayer niche to Abu Bakr al-Siddiq (radi Allahu anhu).

Hadith Commentary:
1.
The meaning of the first instruction is that the disbelievers should be expelled from the Arabian Peninsula (Jazirat al-Arab). They are neither permitted to reside there nor allowed to travel to that region. According to Imam Shafi‘i rahimahullah, the Arabian Peninsula refers to the areas of Makkah al-Mukarramah, Madinah al-Tayyibah, and the region of Yamamah. In his view, Yemen is not included in this. The Jews are also included among those to be expelled. During his era, ‘Umar radi Allahu anhu purified the Arabian Peninsula from them as well and exiled them.

2.
It should be noted that the aforementioned incident took place on a Thursday. After that, the Prophet sallallahu alayhi wa sallam remained alive until Monday. During those days, there was some improvement in his illness. In those very days, he sallallahu alayhi wa sallam, while on the pulpit, mentioned the virtues of the Ansar. If there had been any essential matter that required writing, he would never have neglected it. The third matter, which the narrator forgot, could be any of the following:
➊ Holding firmly to the Noble Qur’an.
➋ Dispatching the army of Usamah.
➌ Not turning the blessed grave into a place of worship.
And Allah knows best.

Hadith Commentary:
This incident took place four days before the passing (rahla).
When the illness intensified, the Prophet (sallallahu alayhi wa sallam) said, "Bring (something) so I may write for you, so that you will not go astray after me."
Some said that the severity of pain had overcome him, (but) the Qur'an is with us and it is sufficient for us.
At this, there was disagreement among them.
Some said, "Bring the writing materials so that such a document may be written," while others said something else. When this commotion increased, the Prophet (sallallahu alayhi wa sallam) said, "All of you, get up."
This incident occurred on Thursday.
On the same day, he made three bequests:
➊ The Jews should be expelled from Arabia.
➋ The delegations (wufud) should always be honored in the same manner as I have honored them.
➌ The Noble Qur'an should be made the standard in every matter.
According to some narrations, he commanded adherence to the Book of Allah and the Sunnah.
On that day, the Prophet (sallallahu alayhi wa sallam) himself led all the prayers up to Maghrib, but was unable to go for the 'Isha prayer and instructed Abu Bakr as-Siddiq (radi Allahu anhu) to lead the prayer.
Under this instruction, as-Siddiq (radi Allahu anhu) led seventeen prayers during the lifetime of the Prophet (sallallahu alayhi wa sallam).
Radi Allahu anhu wa ardah. Ameen.

Hadith Commentary:
1.
This incident took place four days before the passing (wafat).
When the illness intensified, the Messenger of Allah (sallallahu alayhi wa sallam) said:
“Bring me pen and ink so that I may write something for you, after which you will not go astray.”
There was a difference of opinion regarding the fulfillment of this command.
Some of the noble Companions (radi Allahu anhum ajma‘in) said that the pain had overwhelmed him, the Qur’an is with us and it is sufficient for us, while others said that the writing materials should be brought so that the document could be written.
2.
In reality, the noble Companions (radi Allahu anhum ajma‘in) understood from the circumstances that the aforementioned command of the Messenger of Allah (sallallahu alayhi wa sallam) was not obligatory; if it had been so, then despite the disagreement, the Messenger of Allah (sallallahu alayhi wa sallam) would certainly have acted upon it, whereas after this he lived for four more days.
During those remaining days, even those who wished to bring the writing materials did not make any further effort in this regard.
The Messenger of Allah (sallallahu alayhi wa sallam) also did not reject the opinion of Umar (radi Allahu anhu); rather, by remaining silent, he indicated its correctness.
From this, the depth of understanding and foresight of Umar (radi Allahu anhu) becomes evident.
He too understood from the circumstances that this document was not necessary.
If it had been necessary, the Messenger of Allah (sallallahu alayhi wa sallam) would not have neglected it due to the disagreement.
(Fath al-Bari: 8/168)

Hadith Commentary:

The Messenger of Allah (sallallahu alayhi wa sallam), upon witnessing this dispute, commotion, and disagreement, changed his intention, which occurred precisely in accordance with the divine will.

Afterwards, he remained conscious for a while, but did not express this thought again.

Later, whatever transpired regarding the matter of the caliphate was exactly in accordance with the will of Allah and His Messenger.

This was also the intent of Umar (radi Allahu anhu).

The relevance between the hadith and the subject matter is that the Messenger of Allah (sallallahu alayhi wa sallam) did not approve of mutual discord.

Hadith Commentary:
When people began to insist repeatedly, the Messenger of Allah (sallallahu alayhi wa sallam) said:
"Leave me alone.
The state I am in is better than that to which you are inviting me."
After this, he (sallallahu alayhi wa sallam) said:
"Get up from me.
It is not good to dispute and argue in the presence of the Prophet (sallallahu alayhi wa sallam)."
This incident occurred on a Thursday.
(Sahih al-Bukhari, al-Maghazi, Hadith: 4431)
The Prophet (sallallahu alayhi wa sallam) passed away on a Monday.
He (sallallahu alayhi wa sallam) lived for six days after this incident, and in fact, at that time, he (sallallahu alayhi wa sallam) gave the command to expel the polytheists from the Arabian Peninsula and also issued the order to honor and host the guests coming from outside.
(Sahih al-Bukhari, al-Jizya wal-Muwada‘ah, Hadith: 3168)
If the matter of writing had been so important and necessary, the Prophet (sallallahu alayhi wa sallam) could have had it written, but he (sallallahu alayhi wa sallam) did not speak about this subject again.
In reality, the Messenger of Allah (sallallahu alayhi wa sallam) changed his intention upon seeing the dispute, commotion, and mutual disagreement at that time, which was exactly in accordance with the divine will. Thereafter, whatever happened regarding the matter of the caliphate was also exactly in accordance with the will of Allah and His Messenger (sallallahu alayhi wa sallam).
From the evidences and indications, it appears that the Messenger of Allah (sallallahu alayhi wa sallam) intended to have something written regarding the caliphate of Abu Bakr as-Siddiq (radi Allahu anhu).
And Allah knows best.
The correspondence between the hadith and the title is that the Messenger of Allah (sallallahu alayhi wa sallam) did not like mutual disagreement and dispute.

Hadith Commentary:
The meaning of "hajr" is to be in a delirious state due to illness.
The Prophet (sallallahu alayhi wa sallam) was protected from delirium in both sickness and health.
In some narrations, the phrase appears as "Ahajar? Istafhimuhu"—
meaning, "Are the Prophet’s (sallallahu alayhi wa sallam) words delirious? Ask him properly, understand him well." This is, in fact, the speech of those who were in favor of having a book written.
Some have said that these words were spoken by Umar (radi Allahu anhu), and the context also supports this, because he was opposed to the writing of the book.
In this case, the meaning of "hajr" would be: "Are you about to leave the world?"—that is, "Are you going to pass away?"
Umar (radi Allahu anhu), in his distress and grief, was overtaken by the thought that death could not come to the Prophet (sallallahu alayhi wa sallam); in such a state, what need was there to write a book?
Qastallani (rahimahullah) said: It is apparent that the Prophet (sallallahu alayhi wa sallam) intended to have the caliphate of Abu Bakr (radi Allahu anhu) written down, as is found in the narration of Imam Muslim, where he (sallallahu alayhi wa sallam) said to Aisha (radi Allahu anha): "Call your father and your brother to me."
"I fear that someone else may desire the caliphate; Allah and the Muslims will accept no one for the caliphate except Abu Bakr (radi Allahu anhu)."
Among the important bequests of the Prophet (sallallahu alayhi wa sallam) was that the polytheists, Jews, and Christians be expelled from the Arabian Peninsula. The land of Arabia, in length, stretches from Aden to Iraq, and in width from Jeddah to Syria.
It is called a "peninsula" (jazirah) because it is surrounded on three sides by sea.
This bequest was fulfilled by Umar (radi Allahu anhu) during his caliphate.
The land of Arabia is surrounded on all four sides by the Indian Ocean, the Red Sea, the Persian Gulf, and the Sea of Abyssinia; thus, it is called a peninsula.
Regarding the phrase of the hadith, "wa la yanbaghi ‘inda nabiyyin tanazu‘" (and it is not appropriate to dispute in the presence of a Prophet), Allamah Qastallani (rahimahullah) writes:
"It is apparent that this is from the statement of the Prophet (sallallahu alayhi wa sallam), not from the words of Ibn Abbas (radi Allahu anhu), as is explicitly stated in the Book of Knowledge: The Prophet (sallallahu alayhi wa sallam) said, 'Stand up from me, for it is not appropriate to dispute in my presence.' End quote. And it is apparent that the book which he intended was to explicitly appoint Abu Bakr (radi Allahu anhu) as caliph. But when they disputed and his illness intensified—sallallahu alayhi wa sallam—he refrained from that, relying on what he had already established by appointing him as leader in prayer, due to their dispute and the severity of his illness—sallallahu alayhi wa sallam. This is indicated by what is narrated by Muslim from Aisha (radi Allahu anha), that he—sallallahu alayhi wa sallam—said:
'Call Abu Bakr and your brother to me, so that I may write a document, for I fear that someone may wish (for leadership) and someone may say, "I am more deserving," but Allah and the believers will accept none but Abu Bakr.' And in al-Bazzar from her narration, when his illness intensified—sallallahu alayhi wa sallam—he said:
'Bring me ink and a shoulder blade or paper, so that I may write a document for Abu Bakr, after which people will not differ about him.' Then he said:
'May Allah protect (us) from people differing about Abu Bakr.' This is an explicit text regarding the precedence of Abu Bakr’s caliphate."
(Qastallani)
It is clear that the words "Stand up from me," etc., are indeed the words of the Prophet (sallallahu alayhi wa sallam) himself, not those of Ibn Abbas (radi Allahu anhu), as is explicitly mentioned in the Book of Knowledge, where the Prophet (sallallahu alayhi wa sallam) said, "It is not appropriate to dispute in my presence, so stand up from here." And it is also clear that the book which the Prophet (sallallahu alayhi wa sallam) intended to have written was regarding the caliphate of Abu Bakr as-Siddiq (radi Allahu anhu).
Then, seeing the people’s dispute and his own illness, he abandoned this intention, and also because, during his blessed life, he had already appointed as-Siddiq al-Akbar (radi Allahu anhu) as the imam in prayer, thereby handing over his position to him, as is narrated in Sahih Muslim from Aisha as-Siddiqah (radi Allahu anha), that the Prophet (sallallahu alayhi wa sallam) said, "Call your father Abu Bakr and your brother to me, so that I may dictate a document, for I fear that after me someone may desire the caliphate and say, 'I am more deserving of it,' whereas Allah Most High and all the believers have chosen Abu Bakr (radi Allahu anhu) for this great service." And in al-Bazzar, in her narration, it is stated that during the severity of his illness, he said, "Bring me ink, paper, etc., so that I may write a document for Abu Bakr (radi Allahu anhu), so that people will not differ about him."
Then he said, "May Allah protect (us) from people differing about Abu Bakr’s caliphate."
Thus, this is an explicit text regarding the caliphate of as-Siddiq al-Akbar (radi Allahu anhu).

Hadith Commentary:
➊
Imam Bukhari rahimahullah has narrated the hadith from Ibn Abbas radi Allahu anhu for every such chapter because in this hadith, good conduct towards delegations is explicitly mentioned. Furthermore, it is understood from this that when the people of dhimmah (non-Muslim subjects under Islamic rule) begin to behave like polytheists, then they should be treated as polytheists.

➋
Apparently, this hadith indicates that the Messenger of Allah sallallahu alayhi wa sallam intended to have something written regarding the caliphate of Abu Bakr as-Siddiq radi Allahu anhu, because in the narration of Sahih Muslim it is stated:
The Messenger of Allah sallallahu alayhi wa sallam said to Aisha radi Allahu anha:
“Call your father and your brother to me, for I fear that someone else may desire the caliphate, while I am more entitled to prevent that.”
Then he said:
“Allah and the Muslims will not accept anyone other than Abu Bakr as-Siddiq radi Allahu anhu.”
(Sahih Muslim, Fada’il as-Sahabah, Hadith: 6181(2387))

➌
It should be noted that the aforementioned hadith is famous by the name “Hadith al-Qirtas” (the Hadith of the Parchment).
Some discussions related to this have already been mentioned.
See:
Benefits of Hadith 114.
The third thing which the narrator forgot could be any one of the following:
- The preparation of Usamah’s army.
- A deep connection with the Noble Qur’an and holding firmly to it.
- That the grave of the Messenger of Allah sallallahu alayhi wa sallam should not be made a place of gathering, lest it become an object of worship.
There are also hadiths transmitted regarding the bequest of these matters before his passing.
And Allah knows best.

Explanation:
Out of compassion, Umar radi Allahu anhu, upon witnessing the extremely severe pain of the Prophet sallallahu alayhi wa sallam, expressed the opinion that at such a time of hardship, why should you subject yourself to the difficulty of writing? The Qur'an is sufficient for our guidance. Then, the Prophet sallallahu alayhi wa sallam also remained silent upon this opinion, and after this incident, he lived for four more days, but he sallallahu alayhi wa sallam did not express this thought again.

Allamah Qastallani rahimahullah says:
«وقد كان عمر افقه من ابن عباس حيث اكتفي بالقرآن على انه يحتمل ان يكون صلى الله عليه وسلم كان ظهرله حين هم بالكتاب انه مصلحة ثم ظهر له اواوحي اليه بعد ان المصلحة فى تركه ولو كان واجبا لم يتركه عليه الصلوٰة والسلام لاختلافهم لانه لم يترك التكليف بمخالفة من خالف وقد عاش بعدذلك اياما ولم يعاود امرهم بذلك .»
The summary of this statement is that Umar radi Allahu anhu was much more discerning than Ibn Abbas radi Allahu anhuma; he considered the Qur'an to be sufficient. The Prophet sallallahu alayhi wa sallam had expressed this intention out of expediency, but later it seemed better to leave it. If this command had been obligatory, he would not have abandoned it due to the people's disagreement. The Prophet sallallahu alayhi wa sallam lived for several days after this incident, but he sallallahu alayhi wa sallam did not repeat it. In Sahih Bukhari, this hadith is mentioned through seven different chains.

Hadith Commentary:
➊
Imam Bukhari rahimahullah intends to establish the documentation of hadith during the Prophetic era, that the Messenger of Allah sallallahu alayhi wa sallam, towards the very end of his life, intended to have something written down, but due to the mutual disagreement among the noble Companions radi Allahu anhum, this intention was not put into practice.
Imam Bukhari rahimahullah has presented four hadiths to establish this point:
The first hadith is from Ali radi Allahu anhu, that he had a scroll in which some rulings were written, but there remains the possibility that Ali radi Allahu anhu wrote this document after the passing of the Messenger of Allah sallallahu alayhi wa sallam, or that the hadith of prohibition had not reached him. Therefore, the second hadith is presented, in which, at the request of Abu Shah al-Yamani, the Prophet allowed the sermon to be written down. However, even in this, there is the possibility that perhaps this ruling was specific for the blind and unlettered individuals. Therefore, the third hadith is brought, in which the action of Abdullah ibn Amr radi Allahu anhuma regarding writing is transmitted, which was done with the Prophet’s permission.
In this, there is no specificity but generality.
However, in none of these three hadiths is there any mention of the Messenger of Allah sallallahu alayhi wa sallam’s intention to write. Therefore, by presenting this final narration, proof of the Prophet’s intention to write is also established.
And it is evident that the Prophet’s intention can only be true and correct, so with the best of proofs, the practice of writing hadith is established.
(Fath al-Bari: 1/277)

➋
This hadith is famous as the Hadith of the Paper (Hadith Qirtas).
This incident occurred on Thursday, four days before the passing of the Messenger of Allah sallallahu alayhi wa sallam.
In the Musnad of Imam Ahmad rahimahullah, it is mentioned that the Prophet ordered Ali radi Allahu anhu to bring a shoulder blade (bone) so that he could dictate something upon it for the prevention of misguidance in the ummah.
The intention of Umar radi Allahu anhu was not to avoid the Prophet’s command, but rather, he did so out of love; otherwise, the Messenger of Allah sallallahu alayhi wa sallam remained alive for four more days after this and continued to issue other commands, while regarding the writing, he remained silent.
It is thus known that the Prophet agreed with the opinion of Umar radi Allahu anhu.
Fundamentally, this command was given to Ali radi Allahu anhu; at the very least, such negligence was not expected from him.
If this command had been necessary, the Messenger of Allah sallallahu alayhi wa sallam would not have abandoned it due to the people’s disagreement.

➌
Ibn Abbas radi Allahu anhuma used to say that the great calamity was that the writing did not take place, and mutual disagreement became the cause of this deprivation.
From this statement, it apparently seems that Ibn Abbas radi Allahu anhuma was present at the gathering during this incident and expressed these words of regret while leaving, but this is not the case. Rather, based on various evidences, the meaning is that whenever Ibn Abbas radi Allahu anhuma narrated this hadith to his students, he would say these words at the end.
Shaykh al-Islam Imam Ibn Taymiyyah rahimahullah has also adopted this position.
(Fath al-Bari: 1/277)

➍
Umar radi Allahu anhu was not alone in postponing this writing, but rather, several other noble Companions radi Allahu anhum were with him.
These individuals were fully aware that the statements of the Messenger of Allah sallallahu alayhi wa sallam are obligatory to follow, but they also knew well that the hypocrites would find an opportunity to make accusations, saying—Allah forbid—that during the days of severe illness, when there was a possibility of confusion of consciousness, a document was dictated.
In view of silencing the tongues and idle talk of the hypocrites, Umar radi Allahu anhu and other noble Companions radi Allahu anhum acted in this way.
(Fath al-Bari: 1/276)

➎
The Messenger of Allah sallallahu alayhi wa sallam finally said, “Get up from me; what is the purpose of quarrelling and disputing in my presence?” This address was to all those present, including Ali radi Allahu anhu and Umar radi Allahu anhu.
In compliance with this command, everyone went to their homes.
From this, it is understood that the opinion of Ali radi Allahu anhu was also in accordance with that of Umar radi Allahu anhu; otherwise, he could have brought the paper, etc. himself. Moreover, he was the son-in-law of the Messenger of Allah sallallahu alayhi wa sallam, and would come and go from the house, so after Umar radi Allahu anhu had left, he could have easily done this, but he did not, because his opinion was also with that of Umar radi Allahu anhu.
And Allah knows best.

Hadith Commentary:
Vocabulary of the Hadith:
A’hajara:
Are you intending to bid us the farewell of separation?
That is, this word is derived from "hajr" (هَجْرٌ),
not from "hujr" (هُجْرٌ),
which means
to speak incoherently or irrationally in a state of illness and to utter disconnected words.
It is evident that if this was intended,
then there would have been no need to say "istafhismuhu" (ask him for clarification),
nor to seek clarification from you,
and the wording of the next narration,
"They said: Indeed, the Messenger of Allah is a’hajara,"
Are you intending to bid us the farewell of separation?
also supports this interpretation.

Benefits and Issues:
The third thing which Sa’id ibn Jubayr did not mention,
or which Sulayman forgot,
is a matter of disagreement.
According to some, it is the bequest regarding the Qur’an.
According to others, it is the preparation and care for the army of Usamah.
According to some, it is (لَا تَتَّخِذُوا قَبْرِي وَثَناً يُعْبَدُ)
Do not make my grave an object of worship,
and according to others, it is the emphasis regarding prayer and slaves,
and female slaves.
(The explanation of the hadith is coming at the end.)

Hadith Commentary:
Vocabulary of the Hadith:
(1)
Raziyat,
calamity.
(2)
Laght,
uproar.

Benefits and Issues:
The opinion of Ibn Abbas radi Allahu anhu was that if the Prophet sallallahu alayhi wa sallam had dictated the succession of the caliphs in order, then the disputes that arose later, and the fact that it reached the point of war among the Companions, we would have been spared from that. However, the senior Companions understood that after the completion of the religion, the Prophet sallallahu alayhi wa sallam would not dictate anything new; rather, it would only be an emphasis and confirmation of previous matters. Or Umar radi Allahu anhu thought that the Prophet sallallahu alayhi wa sallam would dictate something regarding the caliphate of Abu Bakr radi Allahu anhu, and there was no disagreement among us about that, because the Prophet had already expressed this before, saying: “O Aisha! Call your father Abu Bakr and your brother to me.”

Bring your father Abu Bakr and your brother to me, so that I may write something for them, because I fear that someone who desires (leadership) will desire it, and someone will say, ‘I am more deserving and worthy,’ but Allah and the believers will not accept anyone except Abu Bakr.”
(Muslim,
vol. 2,
p. 273,
Qadimi Kutub Khana edition,
Karachi.)

Furthermore, Umar radi Allahu anhu and his companions thought that the Prophet sallallahu alayhi wa sallam was already severely ill, so he should not be put through further hardship. Then, the Prophet himself did not insist on the writing. If it had been necessary to dictate, he would not have cared about any opposition and would have dictated it, just as at Hudaybiyyah, despite everyone’s opposition, he accepted the conditions of the disbelievers. Also, this incident occurred on a Thursday, and the Prophet passed away on a Monday. If the writing had been necessary, he could have dictated it during those days, and he did give other bequests during that time. In fact, on Saturday, he sat on the pulpit and addressed the people, so he could have dictated it during those days. And generally, the people addressed are the members of the household, so Ali could have arranged for this to be done at any time. In fact, in Musnad Ahmad, it is mentioned that Ali radi Allahu anhu narrates that the Prophet sallallahu alayhi wa sallam ordered him to bring a tablet, so that he could write something on it after which his ummah would never go astray.
(Musnad Ahmad,
vol. 1,
p. 90,
Beirut edition)

In any case, Umar said this out of love for the Prophet sallallahu alayhi wa sallam and to save him from hardship; it was not intended as a rejection of his command. Just as at the time of the Treaty of Hudaybiyyah, when the Quraysh objected to writing “Messenger of Allah (sallallahu alayhi wa sallam)” with his name, the Prophet told Ali to erase “Messenger of Allah (sallallahu alayhi wa sallam)” and write “Muhammad ibn Abdullah.” Ali said, “By Allah, I will never erase you,” meaning, “By Allah, I will never erase the words ‘Messenger of Allah (sallallahu alayhi wa sallam).’” So was this refusal out of reverence and love, or out of stubbornness and denial? Therefore, making this incident a means of criticizing and reproaching the Companions is a result of enmity towards the Companions, otherwise there is nothing objectionable in it.