Bukhari

Chapter of Sahih Bukhari Hadith Number: 5674: «بَابُ تَمَنِّي الْمَرِيضِ الْمَوْتَ:»
Relevance between the Chapter and the Hadith:
In the translation of the chapter, Imam Bukhari rahimahullah has declared the wish for death to be impermissible and has established the chapter on this basis. Imam Bukhari rahimahullah has mentioned four ahadith under this chapter.
The relevance of the ahadith of Sayyiduna Anas, Sayyiduna Khabbab bin Aratt, and Sayyiduna Abu Hurairah radi Allahu anhum to the chapter is clear, but the fourth hadith, which is narrated from Umm al-Mu’minin, its relevance to the chapter is difficult because there is no mention of wishing for death in it.

In reality, Imam Bukhari rahimahullah has mentioned this hadith at the end under the chapter, and his intention here is that in one narration it is stated: «ولا يدع به قبل ان يأتيه» which is a restriction that wishing for death is only correct when its signs become apparent; at that time, wishing for death will be permissible. That is why Imam Bukhari rahimahullah has mentioned the hadith of «اللهم بالرفيق الأعلى» at the end.

Accordingly, Hafiz Ibn Hajar rahimahullah al-Asqalani rahimahullah writes:
«ولا يدع به من قبل أن ياتيه وهو قيد فى الصورتيں، ومفهومه اذا حل به لا يمنع من تمنيه رضا بلقاء الله ولا من طلبه من الله لذالك وهو كذالك، ولهذه النكتة عقب البخاري حديث أبى هريرة بحديث عائشة ”اللهم اغفرلي وارحمني والحقني بالرفيق الأعلى“ إشارة إلى أن النهي مختص بالحالة التى قبل نزول الموت، فلله دره ما كان اكثر استحضاره و ايثار للأخفى على الأجل شحذاً للأذهان، وقد خفي صنيعه هذا على من جعل حديث عائشة فى الباب معارضاً الأحاديث الباب أو ناسخاً لها .»
“In the narration of Hammam bin Abi Hurairah, there is also the noon of emphasis, and after «الموت» this sentence is also intended, «ولا يدع به قبل ان يأتيه» both of these are restrictions in both situations. Its meaning is that when it (death) comes, then the wish to meet Allah and not asking Allah to avert it is not a hindrance for him. Keeping this subtlety in mind, after this, the narration of Umm al-Mu’minin Aisha radi Allahu anha is brought, in which, at the time of the pangs of death, the words spoken by the Prophet sallallahu alayhi wa sallam are mentioned, «اللهم اغفر لي وارحمني والحقني بالرفيق الأعلىٰ» thus indicating that the prohibition is specific to the state before the descent of death. So may Allah reward Imam Bukhari rahimahullah, how alert and well-read he was! By preferring the less apparent narration over the more apparent one, he has established this method of transmission to stimulate the minds. This act of his remained hidden from those who considered the hadith of Aisha radi Allahu anha to be in conflict with the other ahadith of the chapter or regarded it as abrogating them.”

From these excerpts of Hafiz Ibn Hajar rahimahullah, several points become clear. His indication is that when the signs of death are not apparent, then the hadith «لا يتمنين» will be acted upon, and if its signs become clearly apparent, then according to the hadith of Umm al-Mu’minin Aisha, wishing for it will be permissible. Therefore, those who considered them contradictory acted hastily, because there is clear reconciliation between these narrations and there is no contradiction; rather, there is a hidden reconciliation between the differing narrations. This is what Hafiz Ibn Hajar rahimahullah is mentioning. Now, the relevance of the hadith to the translation of the chapter has become clear: the translation, which is related to prohibition, refers to those people upon whom the signs of death are not apparent, and if they do become apparent, then wishing for death will be permissible. Thus, this is the intended meaning of the chapter and the ahadith under it. ………………… «فأفهم ولا تكن من الغافلين»

An Objection on the Hadith and Its Answer:
SA Under the mentioned chapter, Imam Bukhari rahimahullah has mentioned another hadith: «لَنْ يدْخَلَ أحَدََا عَمَلَه الْجَنَّةَ» meaning, none of you will enter Paradise because of his deeds. This hadith appears to be in conflict with a verse of the Noble Qur’an. Accordingly, Imam Qastallani rahimahullah transmits an objection to the hadith as follows:
«لن يدخل أحدأ عمله الجنة واستشكل بقوله تعالىٰ : وتلك الجنة التى أورثتموها بما كنتم تعملون» [الزخرف : 72]
“That is, the hadith which says that none of you will enter Paradise because of his deeds, an objection arises upon it that Allah Ta’ala says:
«وتلك الجنة التى . . . . . . . الاية» Therefore, the hadith is in conflict with the Qur’anic verse, because the hadith negates entering Paradise due to deeds, while the Qur’anic verse affirms it.” EA In response to this objection, Imam Qastallani rahimahullah writes:
«وأجيب بأن محمل الاية على أن الجنة تنال المنازل فيها بالاعمال لأن درجات الجنة متفاوتة بحسب تفاوت الاعمال وأن محل الحديث على اصل دخول الحنة .»
“The answer to this is that in the noble verse, what is meant by Paradise is its ranks and stations, that the ranks of Paradise will be determined by deeds, because the ranks of Paradise are different and varied. Therefore, the better a person’s deeds, the higher his rank in Paradise will be. In the hadith of the chapter, what is meant by Paradise is the very entry into Paradise itself, i.e., entry into Paradise in essence will not be due to any deed, but rather by the special grace of Allah Ta’ala. However, the ranks will be according to the level of deeds.”

Hadith Commentary: Imam Bukhari brought this hadith at the end of the chapter because desiring death is not permitted as long as the signs of death have not appeared. However, when death is imminent and has come right upon a person, then supplicating (for death) is not prohibited.

Hadith Commentary:
Imam Bukhari rahimahullah has mentioned this hadith at the end of the chapter heading. In this, there is an indication that desiring death is prohibited when the signs of death have not yet appeared, but when death is imminent and has come very close, then supplicating for death is not prohibited, so that nothing may stand as a barrier to meeting Allah, the Exalted.
(Fath al-Bari: 10/162)
And Allah knows best.

Hadith Commentary:

You too were given the choice that if you wished to remain in this world, Mount Uhud would be turned into gold for you. However, you preferred the Hereafter and chose the companionship of the Highest Assembly (al-Mala’ al-A‘la).

(sallallahu alayhi wa sallam, a thousand times)

Hadith Commentary:
(1)
In one narration, "al-Rafiq al-A‘la" has been explained. Hafsah Aisha radi Allahu anha narrates that at the final moment, the Prophet sallallahu alayhi wa sallam had a cough and he recited this verse:
"Among those upon whom Allah has bestowed favor."
()
Aisha radi Allahu anha says:
I became certain that now he has been given the choice between remaining in this world or departing to the Hereafter.
(Sahih al-Bukhari, al-Maghazi, Hadith: 4435)

(2)
Imam Bukhari rahimahullah intends to establish from this hadith that the Messenger of Allah sallallahu alayhi wa sallam, at that time, did not recite the Mu‘awwidhat (the last two surahs of the Qur’an) and blow over himself as was his usual practice. Rather, in one narration, Aisha radi Allahu anha explicitly stated that when I wanted to recite the Mu‘awwidhat and blow over him, he sallallahu alayhi wa sallam raised his head towards the sky and said:
(fi al-Rafiq al-A‘la)
That is, I desire the companionship of the Highest Companion.
(Sahih al-Bukhari, al-Maghazi, Hadith: 4451)
And Allah knows best.

Hadith Commentary:
1.
There is a difference of opinion regarding the expression "Rafiq al-A‘la" (the Highest Companion). Some scholars have taken it to mean the Essence of Allah (Dhat Bari Ta‘ala), while others say that by this is meant the Prophets (alayhimussalam).
Some have said:
By this, the angels are intended. Some scholars state that it refers to the place where their companionship will occur, and that is Paradise.
In one narration, it is mentioned that the Prophet (sallallahu alayhi wa sallam) said:
"O Allah! Forgive me, have mercy on me, and join me with the Companion."
(Sahih al-Bukhari, al-Maghazi, Hadith: 4440)
In some narrations, it is stated that I ask Allah for the Highest Companion, who is the truly fortunate one.
He seeks the company of Jibril, Mika'il, and Israfil (alayhimussalam).
These narrations refute the position that the words of the narration were changed by the narrator.
In reality, the word was "Rafiq," which means "the heavens," but the narrator made it "Rafiq" (companion).
The aforementioned narrations refute this position.
(Fath al-Bari: 8/172)
2.
According to us, what is meant is the companionship that is mentioned in the following verse:
"And whoever obeys Allah and the Messenger (sallallahu alayhi wa sallam), then they will be with those upon whom Allah has bestowed favor—the Prophets, the steadfast affirmers of truth, the martyrs, and the righteous. And excellent are those as companions."
(al-Nisa: 4/69)

Hadith Commentary:
In the state of agony (naz‘), Aisha Siddiqa radi Allahu anha was sitting behind, supporting the Prophet sallallahu alayhi wa sallam.
A bowl of water was placed at the head of the Prophet sallallahu alayhi wa sallam.
He would dip his hand into the bowl and wipe it over his face.
The blessed face would sometimes become red, sometimes strained, and from his blessed tongue he was saying: "La ilaha illa Allah, indeed death has agonies."
Meanwhile, Abdur Rahman ibn Abi Bakr radi Allahu anhu came in holding a fresh miswak (tooth-stick) in his hand.
The Prophet sallallahu alayhi wa sallam looked at the miswak, so Aisha Siddiqa radi Allahu anha softened the miswak with her teeth and presented it.
The Prophet sallallahu alayhi wa sallam used the miswak, then raised his hand and from his blessed tongue said: "Allahumma ar-rafiq al-a‘la (O Allah, [join me with] the Highest Companion)."
At that moment, his hand fell and his pupil was raised upwards.
Inna lillahi wa inna ilayhi raji‘un (Indeed, to Allah we belong and to Him we shall return).

Hadith Commentary:
At first, the blessed head of the Messenger of Allah (sallallahu alayhi wa sallam) was upon the thigh of Aisha (radi Allahu anha), as is mentioned in this hadith. Then she placed his blessed head between her chest and neck, as is stated in hadith 4449. Therefore, there is no contradiction between these two hadiths.

Hadith Commentary:
The intended inhabitants of Paradise are the Prophets (anbiya), the Messengers (mursaleen), the righteous (salihin), and the angels (mala'ika).
May Allah, the Most Pure, grant all of us the company of the pious and righteous people (salihin).
Ameen, O Lord of all the worlds.

Hadith Commentary:
(1)
By "the Highest Companion" is meant the group of the inhabitants of Paradise, that is, the assembly of the Prophets (alayhimussalam), martyrs, and the righteous, as is explicitly stated in a narration that on this occasion the Prophet (sallallahu alayhi wa sallam) recited the following noble verse:
"The companionship of those upon whom Allah has bestowed favor, that is, the Prophets, the steadfast affirmers of truth, the martyrs, and the righteous. And excellent are those as companions."
(Sahih al-Bukhari, al-Maghazi, Hadith: 4435; al-Nisa, 69)
(2)
The relevance of this hadith to the chapter heading is that when the Messenger of Allah (sallallahu alayhi wa sallam) was given the choice between life and death, he preferred to meet Allah and chose death. We too, in such circumstances, should choose the Highest Companion.
(3)
Hafiz Ibn Hajar rahimahullah has written, quoting some commentators, that when the angel came to Prophet Ibrahim (alayhis salam) to take his soul, he said:
"Have you ever seen a friend kill his friend?" Allah Ta'ala sent this message through the angel:
"Does any friend dislike meeting his friend?" At that moment, Prophet Ibrahim (alayhis salam) said to the Angel of Death:
"Now take my soul."
(Fath al-Bari: 11/349)

Hadith Commentary:
This contains an indication that Aisha (radi Allahu anha) and the Prophet (sallallahu alayhi wa sallam) will reside together in both this world and the Hereafter.
Ali (radi Allahu anhu) states that Allah knows that Aisha (radi Allahu anha) is your wife in both this world and the Hereafter.
Mujaddid Alf Thani (rahimahullah) says that when I would prepare food and intend to convey its reward (isal-e-thawab), I would make the intention of reward for the Prophet (sallallahu alayhi wa sallam), Fatimah (radi Allahu anha), and Hasan and Husayn (radi Allahu anhuma).
One night, I saw the Prophet (sallallahu alayhi wa sallam) in a dream, and he was looking at me with a gaze of reproach.
I asked the reason, and he said: “It is well known to everyone that I used to eat food in the house of Aisha (radi Allahu anha).”
(Therefore, you should also include Aisha (radi Allahu anha) in isal-e-thawab.)
Mujaddid (rahimahullah) says: From that day, I began to include the noble wives of the Prophet (sallallahu alayhi wa sallam), especially Aisha (radi Allahu anha), in isal-e-thawab.
As for feeding food, if it is a general isal-e-thawab without any restriction or custom, and purely for the sake of Allah’s pleasure, and food is given to a poor, needy, or orphan, and its reward is dedicated to the elders, there is no difference of opinion regarding its permissibility.

Hadith Commentary:
➊
In a narration of Sahih al-Bukhari, it is reported that Aisha (radi Allahu anha) said:
The Messenger of Allah (sallallahu alayhi wa sallam) passed away in my house during my turn, between my throat and chest, and in the last moments of his life, Allah, the Exalted, gathered my saliva and his blessed saliva together.
(Sahih al-Bukhari, Kitab al-Fard al-Khums, Hadith: 3100)
Aisha (radi Allahu anha) first cut the miswak from the front, then chewed it with her teeth to soften it.
After that, she presented it to the Messenger of Allah (sallallahu alayhi wa sallam). In another narration, it is mentioned that at the time of his passing, the blessed head of the Messenger of Allah (sallallahu alayhi wa sallam) was on the thigh of Aisha (radi Allahu anha).
This means that at first, his blessed head was on the thigh of Aisha (radi Allahu anha), then it was lifted and placed against her chest.
➋
In the narration of al-Hakim and Ibn Sa'd, it is stated that when the Messenger of Allah (sallallahu alayhi wa sallam) passed away, his blessed head was in the lap of Ali (radi Allahu anhu), but this narration is fabricated by the Shia and in every chain of this narration there are Shia narrators.
(al-Tabaqat al-Kubra by Ibn Sa'd: 2/236; Fath al-Bari: 8/175; Silsilat al-Ahadith al-Da'ifah wa al-Mawdu'ah: 10/710, Hadith No: 4969)

Hadith Commentary:
➊
In another narration of Sahih al-Bukhari, it is stated that by His grace and favor, Allah Ta’ala united my saliva and the saliva of the Messenger of Allah (sallallahu alayhi wa sallam) on the last day of this world and the first day of the Hereafter.
(Sahih al-Bukhari, al-Maghazi, Hadith: 4451)
This was an indication that the Pure Lady of the Universe, Aisha (radi Allahu anha), and the Messenger of Allah (sallallahu alayhi wa sallam) will reside together in both this world and the Hereafter.

➋
This hadith establishes the virtue of Aisha al-Siddiqa (radi Allahu anha), that her saliva and the blessed saliva of the Messenger of Allah (sallallahu alayhi wa sallam) were joined together in her mouth, because when the Messenger of Allah (sallallahu alayhi wa sallam) began to use the miswak (tooth-stick), the saliva of Aisha (radi Allahu anha) that was on the miswak mixed with the blessed saliva of the Messenger of Allah (sallallahu alayhi wa sallam).
And Allah knows best.

Hadith Commentary:
1.
Hafiz Ibn Hajar rahimahullah has stated, with reference to Musnad Ahmad, that Hazrat Aisha radi Allahu anha said:
When the soul of the Messenger of Allah sallallahu alayhi wa sallam departed, at that time we perceived such a beautiful fragrance, the like of which we had never smelled in our entire lives.
(Musnad Ahmad 6/12. 122)

2.
There is a difficulty in this hadith: the Messenger of Allah sallallahu alayhi wa sallam had nine wives, and he was ill for twelve days. The illness began in the house of Hazrat Aisha radi Allahu anha. The illness intensified in the house of Hazrat Maymunah radi Allahu anha, so how did it come to be that it was Hazrat Aisha radi Allahu anha’s turn on Monday? The answer given is that Hazrat Sawdah radi Allahu anha had gifted her turn to Hazrat Aisha radi Allahu anha, so it was as if Hazrat Aisha radi Allahu anha had two turns.
On this basis, it is possible that the illness began in the house of Aisha radi Allahu anha, and on that day it was actually Hazrat Sawdah radi Allahu anha’s turn, and the third day was Hazrat Aisha radi Allahu anha’s original turn, so in this case, the twelfth day would be Hazrat Aisha radi Allahu anha’s.
If the illness began in the house of Hazrat Maymunah radi Allahu anha, then there is no difficulty.
The narrations support the view that the illness of the Messenger of Allah sallallahu alayhi wa sallam began in the house of Hazrat Maymunah radi Allahu anha.
And Allah knows best.

Explanation:
1:
O Allah! Forgive me, have mercy on me, and join me with the Highest Companionship (the Prophets and Angels).