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صحيح البخاري
Bukhari
كتاب المغازيThe Book of Al- Maghazi
بَابُ مَرَضِ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ وَوَفَاتِهِ:Chapter. The sickness of the Prophet and his death.
Hadith 4445
اُردوEn
أَخْبَرَنِي عُبَيْدُ اللَّهِ أَنَّ عَائِشَةَ قَالَتْ لَقَدْ رَاجَعْتُ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فِي ذَلِكَ، وَمَا حَمَلَنِي عَلَى كَثْرَةِ مُرَاجَعَتِهِ إِلاَّ أَنَّهُ لَمْ يَقَعْ فِي قَلْبِي أَنْ يُحِبَّ النَّاسُ بَعْدَهُ رَجُلاً قَامَ مَقَامَهُ أَبَدًا، وَلاَ كُنْتُ أُرَى أَنَّهُ لَنْ يَقُومَ أَحَدٌ مَقَامَهُ إِلاَّ تَشَاءَمَ النَّاسُ بِهِ، فَأَرَدْتُ أَنْ يَعْدِلَ ذَلِكَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ عَنْ أَبِي بَكْرٍ. رَوَاهُ ابْنُ عُمَرَ وَأَبُو مُوسَى وَابْنُ عَبَّاسٍ رَضِيَ اللَّهُ عَنْهُمْ عَنِ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ.
`Aisha added, "I argued with Allah's Apostle repeatedly about that matter (i.e. his order that Abu Bakr should lead the people in prayer in his place when he was ill), and what made me argue so much, was, that it never occurred to my mind that after the Prophet, the people would ever love a man who had taken his place, and I felt that anybody standing in his place, would be a bad omen to the people, so I wanted Allah's Apostle to give up the idea of choosing Abu Bakr (to lead the people in prayer).
Related hadith on this topic
Explanation & Benefits
Shaykh Abdul Sattar al-Hammad
Hadith Commentary:
➊
The intention of Aisha (radi Allahu anha) was that the Messenger of Allah (sallallahu alayhi wa sallam) should appoint someone else to lead the prayer, because she thought that when someone else would stand in place of the Messenger of Allah (sallallahu alayhi wa sallam), people would consider it inappropriate and would not have affection for that person.
➋
This hadith mentions the illness of death (marad al-wafat), which is why Imam Bukhari (rahimahullah) has mentioned it, and then at the end, he has referenced three other hadiths for corroboration.
Imam Bukhari (rahimahullah) has narrated these three reports with connected chains:
For example:
The hadith of Ibn Umar, in the Book of Adhan, Hadith 682.
The hadith of Abu Musa al-Ash'ari (radi Allahu anhu), in the Book of Adhan, Hadith 678, and the hadith of Ibn Abbas (radi Allahu anhu), in the Book of Adhan, Hadith 687.
It should be noted that in all three of these hadiths, the leadership (imamah) of Abu Bakr (radi Allahu anhu) is mentioned.
And Allah knows best.
➊
The intention of Aisha (radi Allahu anha) was that the Messenger of Allah (sallallahu alayhi wa sallam) should appoint someone else to lead the prayer, because she thought that when someone else would stand in place of the Messenger of Allah (sallallahu alayhi wa sallam), people would consider it inappropriate and would not have affection for that person.
➋
This hadith mentions the illness of death (marad al-wafat), which is why Imam Bukhari (rahimahullah) has mentioned it, and then at the end, he has referenced three other hadiths for corroboration.
Imam Bukhari (rahimahullah) has narrated these three reports with connected chains:
For example:
The hadith of Ibn Umar, in the Book of Adhan, Hadith 682.
The hadith of Abu Musa al-Ash'ari (radi Allahu anhu), in the Book of Adhan, Hadith 678, and the hadith of Ibn Abbas (radi Allahu anhu), in the Book of Adhan, Hadith 687.
It should be noted that in all three of these hadiths, the leadership (imamah) of Abu Bakr (radi Allahu anhu) is mentioned.
And Allah knows best.
Source: Hidayat al-Qari: Commentary on Sahih Bukhari, Urdu, Page: 4445
Shaykh Maulana Abdul Aziz Alvi
Hadith Gloss:
Vocabulary of the Hadith:
(1)
طُوَالٌ:
Tall in stature.
(2)
آدَمُ:
Of wheat-colored complexion.
(3)
جَعْدٌ:
Refers to curly hair.
But here, instead of hair, it is a description of the body,
therefore, a compact or well-built body is meant.
(4)
مَرْبُوعٌ:
Of medium height,
neither very tall nor very short.
(5)
شَنُوءَةَ:
Refers to distance and separation from impurity,
here it is the name of a tribe.
Vocabulary of the Hadith:
(1)
طُوَالٌ:
Tall in stature.
(2)
آدَمُ:
Of wheat-colored complexion.
(3)
جَعْدٌ:
Refers to curly hair.
But here, instead of hair, it is a description of the body,
therefore, a compact or well-built body is meant.
(4)
مَرْبُوعٌ:
Of medium height,
neither very tall nor very short.
(5)
شَنُوءَةَ:
Refers to distance and separation from impurity,
here it is the name of a tribe.
Source: Tuhfat al-Muslim: Commentary on Sahih Muslim, Page: 418
