Bukhari

Hadith Commentary:
That is, he (the Prophet sallallahu alayhi wa sallam) chose the Hereafter.
Waqidi said: The very first word that the Messenger of Allah (sallallahu alayhi wa sallam) uttered upon coming into this world was "Allahu Akbar" (Allah is the Greatest), and the last word he spoke at the time of his passing was "al-Rafiq al-A‘la" (the Highest Companion).
(Wahidi)

Hadith Commentary:
➊
In one narration, it is stated that, in my opinion, you have chosen the Hereafter and now you will not remain with us.
(Sahih al-Bukhari, Kitab al-Riqaq, Hadith: 6509)
The inference that Aisha (radi Allahu anha) made from the recitation of the Messenger of Allah (sallallahu alayhi wa sallam) was similarly made by her esteemed father, Abu Bakr (radi Allahu anhu). Thus, on one occasion, the Messenger of Allah (sallallahu alayhi wa sallam) said:
“Allah, the Exalted, has given a servant the choice between this world and what is with Allah, so he chose what is with Allah.”
Upon hearing this, Abu Bakr (radi Allahu anhu) began to weep and said:
“May our parents be sacrificed for you.”
(Sahih al-Bukhari, Manaqib al-Ansar, Hadith: 3904)
Abu Bakr (radi Allahu anhu) understood from the words of the Messenger of Allah (sallallahu alayhi wa sallam) that he had been given a choice and he preferred the Hereafter. Now, he would not remain with them.

➋
From these ahadith, it is understood that the understanding and insight of the daughter and the father were a gift from Allah.
(Fath al-Bari: 8/172)

Hadith Commentary:
➊
There is further clarification of this in another narration.
Aishah (radi Allahu anha) relates:
The Messenger of Allah (sallallahu alayhi wa sallam) used to say in good health:
“No prophet is given death until he is shown his place in Paradise, then he is given the choice between remaining in this world or departing to the Hereafter.”
When he (sallallahu alayhi wa sallam) fell ill and his final moment came, his blessed head was resting on my thigh and he lost consciousness.
When he regained consciousness, he began to look towards the ceiling and said:
“O Allah! I desire the companionship of the Highest Companion.”
I (in my heart) said:
Now the Messenger of Allah (sallallahu alayhi wa sallam) will not remain with us.
I became certain that this was the very hadith he used to mention in good health.
(Sahih al-Bukhari, al-Maghazi, Hadith: 4437)

➋
Aishah (radi Allahu anha) relates:
A man came to the Messenger of Allah (sallallahu alayhi wa sallam) and said, “O Messenger of Allah! I love you very much, and you are more beloved to me than my family and my children.
When I am at home, I keep remembering you.
I cannot be patient until I come and see you.
When I remember your death, I become distressed, for you will be in the highest part of Paradise with the noble prophets (alayhim as-salam), and I fear that I will not be able to see you in Paradise. This state frightens me greatly.”
The Messenger of Allah (sallallahu alayhi wa sallam) did not reply to him until Jibril (alayhis-salam) descended with the mentioned verse.
(al-Mu‘jam al-Awsat by al-Tabarani: 1/296, No. 480)

Hadith Commentary:
Vocabulary of the Hadith:
Akhadhathu bahhah:
A heaviness developed in his voice.

Benefits and Issues:
From this hadith, it is understood that "the companions" (rafiq) refers to those people who are mentioned in this verse.

Benefits and Issues:
➊ The fact that the Prophets (alayhim as-salam) are given the choice to remain in this world or to go to Allah is to express their rank, status, and honor. However, the noble Prophets are established at the highest level of contentment with Allah’s decree (rida bil-qada). Therefore, they always prefer the Hereafter over this world. Likewise, their passing also occurs only at the time which Allah, the Exalted, has appointed for them. There is no advancement or delay in this appointed time.

➋ The illness referred to here is the illness of death. It is not meant that the choice is given at the time of every illness.

➌ On this occasion, the blessed verse which the Prophet (sallallahu alayhi wa sallam) recited clarified the blessed statement: “al-hiqni bil-rafiq al-a‘la” (Join me with the Highest Company).

➍ These four groups of servants are those who have been granted favor. Among them, the rank of Prophethood (nubuwwah) is granted solely according to Allah’s will to His chosen servants; there is no role of a servant’s effort or striving in this. The remaining three ranks (the truthful—siddiq, the martyrs—shahid, and the righteous—salih) are such that if a servant strives, then by Allah’s enabling grace (tawfiq), he can attain them. A believer should strive to attain at least one of these ranks.