Hadith 5714
اُردوEn
حَدَّثَنَا بِشْرُ بْنُ مُحَمَّدٍ ، أَخْبَرَنَا عَبْدُ اللَّهِ ، أَخْبَرَنَا مَعْمَرٌ ، وَيُونُسُ ، قَالَ الزُّهْرِيُّ ، أَخْبَرَنِي عُبَيْدُ اللَّهِ بْنُ عَبْدِ اللَّهِ بْنِ عُتْبَةَ ، أَنَّ عَائِشَةَ رَضِيَ اللَّهُ عَنْهَا زَوْجَ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ ، قَالَتْ : " لَمَّا ثَقُلَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ ، وَاشْتَدَّ وَجَعُهُ ، اسْتَأْذَنَ أَزْوَاجَهُ فِي أَنْ يُمَرَّضَ فِي بَيْتِي ، فَأَذِنَّ لَهُ ، فَخَرَجَ بَيْنَ رَجُلَيْنِ تَخُطُّ رِجْلَاهُ فِي الْأَرْضِ بَيْنَ عَبَّاسٍ ، وَآخَرَ ، فَأَخْبَرْتُ ابْنَ عَبَّاسٍ : قَالَ : هَلْ تَدْرِي مَنِ الرَّجُلُ الْآخَرُ الَّذِي لَمْ تُسَمِّ عَائِشَةُ ، قُلْتُ : لَا ، قَالَ : هُوَ عَلِيٌّ ، قَالَتْ عَائِشَةُ : فَقَالَ النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ بَعْدَ مَا دَخَلَ بَيْتَهَا وَاشْتَدَّ بِهِ وَجَعُهُ هَرِيقُوا عَلَيَّ مِنْ سَبْعِ قِرَبٍ ، لَمْ تُحْلَلْ أَوْكِيَتُهُنَّ لَعَلِّي ، أَعْهَدُ إِلَى النَّاسِ ، قَالَتْ : فَأَجْلَسْنَاهُ فِي مِخْضَبٍ لِحَفْصَةَ زَوْجِ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ ، ثُمَّ طَفِقْنَا نَصُبُّ عَلَيْهِ مِنْ تِلْكَ الْقِرَبِ ، حَتَّى جَعَلَ يُشِيرُ إِلَيْنَا أَنْ قَدْ فَعَلْتُنَّ ، قَالَتْ : وَخَرَجَ إِلَى النَّاسِ فَصَلَّى لَهُمْ وَخَطَبَهُمْ " .
Narrated `Aisha: (the wife of the Prophet) When the health of Allah's Apostle deteriorated and his condition became serious, he asked the permission of all his wives to allow him to be treated In my house, and they allowed him. He came out, supported by two men and his legs were dragging on the ground between `Abbas and another man. (The sub-narrator told Ibn `Abbas who said: Do you know who was the other man whom `Aisha did not mention? The sub-narrator said: No. Ibn `Abbas said: It was `Ali.) `Aisha added: When the Prophet entered my house and his disease became aggravated, he said, "Pour on me seven water skins full of water (the tying ribbons of which had not been untied) so that I may give some advice to the people." So we made him sit in a tub belonging to Hafsa, the wife of the Prophet and started pouring water on him from those water skins till he waved us to stop. Then he went out to the people and led them in prayer and delivered a speech before them.
Related hadith on this topic
Explanation & Benefits
Shaykh Abdul Sattar al-Hammad
Hadith Commentary:
(1)
This heading is a supplement to the previous chapter, in which a command of the Messenger of Allah (sallallahu alayhi wa sallam) was mentioned, and those present were punished for violating it—even the fasting person was not excused—when, despite the Messenger of Allah (sallallahu alayhi wa sallam) forbidding it, medicine was placed in his mouth.
(2)
Under this heading, the opposite incident is mentioned: the attendees, in compliance with the command of the Prophet (sallallahu alayhi wa sallam), poured seven water-skins of water over him, and he did not object to this.
From this, it can be concluded that when a patient is conscious and aware, he should not be forced to use anything he has prohibited, and there should be no delay in carrying out what he has commanded regarding anything.
(Fath al-Bari: 10/206)
(1)
This heading is a supplement to the previous chapter, in which a command of the Messenger of Allah (sallallahu alayhi wa sallam) was mentioned, and those present were punished for violating it—even the fasting person was not excused—when, despite the Messenger of Allah (sallallahu alayhi wa sallam) forbidding it, medicine was placed in his mouth.
(2)
Under this heading, the opposite incident is mentioned: the attendees, in compliance with the command of the Prophet (sallallahu alayhi wa sallam), poured seven water-skins of water over him, and he did not object to this.
From this, it can be concluded that when a patient is conscious and aware, he should not be forced to use anything he has prohibited, and there should be no delay in carrying out what he has commanded regarding anything.
(Fath al-Bari: 10/206)
Source: Hidayat al-Qari: Commentary on Sahih Bukhari, Urdu, Page: 5714
Maulana Dawood Raz
Hadith Commentary:
The purpose of Imam Bukhari rahimahullah in establishing this chapter and bringing this hadith is evident: as long as a sick person is able to reach the mosque in any way, even if it is with the support of another person, he should go.
Just as the Prophet sallallahu alayhi wa sallam went to the mosque with the support of Abbas and Ali radi Allahu anhum.
Allamah Ibn Hajar rahimahullah states:
"And the relevance of this hadith is that his (sallallahu alayhi wa sallam) coming out, leaning on others due to extreme weakness, indicates that when someone reaches such a state, it is not recommended for him to burden himself with attending the congregation unless he finds someone to lean on." (Fath al-Bari)
That is, the relevance of the hadith is that the Prophet sallallahu alayhi wa sallam coming out of his house and going to the mosque, despite severe weakness, was possible only with the support of another.
It is as if this points to the fact that when a sick person reaches such a condition, it is not appropriate for him to burden himself with attending the congregation.
However, if he finds someone who can support him and take him there, then it is appropriate.
It is as clear as daylight from the hadith that the Prophet sallallahu alayhi wa sallam, in his final moments, saw that there was no one more suitable than Abu Bakr al-Siddiq radi Allahu anhu to take charge of the affairs of the Ummah at that time.
Therefore, he repeatedly emphasized and appointed Abu Bakr al-Siddiq radi Allahu anhu to lead the prayer.
There can be no clearer or stronger evidence for the legitimacy of the caliphate of al-Siddiq than this. In fact, when Umm al-Mu’minin Aisha al-Siddiqah radi Allahu anha presented some excuse in this regard and indicated that her respected father was extremely soft-hearted and would begin to weep upon leading the prayer, she suggested that the Prophet sallallahu alayhi wa sallam should command Umar radi Allahu anhu to lead the prayer instead.
It is also narrated that Aisha radi Allahu anha thought that if her respected father came forward to lead the prayer and then the Prophet sallallahu alayhi wa sallam passed away, the people would develop all sorts of suspicions about her respected father.
Therefore, the Prophet sallallahu alayhi wa sallam silenced everyone by saying, "You are like the women who were with Yusuf alayhis salam."
Just as the friends of Zuleikha would say something outwardly but had something else in their hearts, so is your case.
Hafiz Ibn Hajar rahimahullah states that many rulings are established from this incident.
For example:
➊ Praising someone in his presence when there is safety from him falling into self-admiration.
➋ Treating one’s wives with gentleness.
➌ A junior has the right to refer to his elders in important matters.
➍ Consulting mutually on public matters.
➎ Always showing respect to elders, as Abu Bakr radi Allahu anhu began to step back upon seeing the arrival of the Prophet sallallahu alayhi wa sallam.
➏ Weeping abundantly in prayer.
➐ Sometimes, a mere gesture can suffice in place of speech.
➑ The strong emphasis on congregational prayer, etc.
(Fath al-Bari)
The purpose of Imam Bukhari rahimahullah in establishing this chapter and bringing this hadith is evident: as long as a sick person is able to reach the mosque in any way, even if it is with the support of another person, he should go.
Just as the Prophet sallallahu alayhi wa sallam went to the mosque with the support of Abbas and Ali radi Allahu anhum.
Allamah Ibn Hajar rahimahullah states:
"And the relevance of this hadith is that his (sallallahu alayhi wa sallam) coming out, leaning on others due to extreme weakness, indicates that when someone reaches such a state, it is not recommended for him to burden himself with attending the congregation unless he finds someone to lean on." (Fath al-Bari)
That is, the relevance of the hadith is that the Prophet sallallahu alayhi wa sallam coming out of his house and going to the mosque, despite severe weakness, was possible only with the support of another.
It is as if this points to the fact that when a sick person reaches such a condition, it is not appropriate for him to burden himself with attending the congregation.
However, if he finds someone who can support him and take him there, then it is appropriate.
It is as clear as daylight from the hadith that the Prophet sallallahu alayhi wa sallam, in his final moments, saw that there was no one more suitable than Abu Bakr al-Siddiq radi Allahu anhu to take charge of the affairs of the Ummah at that time.
Therefore, he repeatedly emphasized and appointed Abu Bakr al-Siddiq radi Allahu anhu to lead the prayer.
There can be no clearer or stronger evidence for the legitimacy of the caliphate of al-Siddiq than this. In fact, when Umm al-Mu’minin Aisha al-Siddiqah radi Allahu anha presented some excuse in this regard and indicated that her respected father was extremely soft-hearted and would begin to weep upon leading the prayer, she suggested that the Prophet sallallahu alayhi wa sallam should command Umar radi Allahu anhu to lead the prayer instead.
It is also narrated that Aisha radi Allahu anha thought that if her respected father came forward to lead the prayer and then the Prophet sallallahu alayhi wa sallam passed away, the people would develop all sorts of suspicions about her respected father.
Therefore, the Prophet sallallahu alayhi wa sallam silenced everyone by saying, "You are like the women who were with Yusuf alayhis salam."
Just as the friends of Zuleikha would say something outwardly but had something else in their hearts, so is your case.
Hafiz Ibn Hajar rahimahullah states that many rulings are established from this incident.
For example:
➊ Praising someone in his presence when there is safety from him falling into self-admiration.
➋ Treating one’s wives with gentleness.
➌ A junior has the right to refer to his elders in important matters.
➍ Consulting mutually on public matters.
➎ Always showing respect to elders, as Abu Bakr radi Allahu anhu began to step back upon seeing the arrival of the Prophet sallallahu alayhi wa sallam.
➏ Weeping abundantly in prayer.
➐ Sometimes, a mere gesture can suffice in place of speech.
➑ The strong emphasis on congregational prayer, etc.
(Fath al-Bari)
Source: Sahih Bukhari: Commentary by Maulana Dawood Raz, Page: 665
Shaykh Abdul Sattar al-Hammad
Hadith Commentary:
(1)
In one narration, it is mentioned that the Messenger of Allah sallallahu alayhi wa sallam came out leaning on the support of Barirah and Nubah radi Allahu anhuma.
Imam Nawawi rahimahullah has reconciled this by stating that the Prophet sallallahu alayhi wa sallam may have come from his house to the mosque between these two female companions, and after that, up to the prayer place (musalla), he was between Abbas and Ali radi Allahu anhuma.
Similarly, in some narrations, the names of Fadl ibn Abbas and Usamah ibn Zayd radi Allahu anhum are also mentioned.
Imam Nawawi rahimahullah says that this should be attributed to the multiplicity of incidents.
(Fath al-Bari: 2/201)
It should be noted that Ali, Fadl ibn Abbas, and Usamah radi Allahu anhum were honored at different times to support the Messenger of Allah sallallahu alayhi wa sallam, while Abbas radi Allahu anhu was older in age and also had the honor of being the uncle of the Messenger of Allah sallallahu alayhi wa sallam, so he had the opportunity to hold the blessed hand of the Prophet multiple times.
Most likely, this is the reason why Aishah radi Allahu anhuma explicitly mentioned his name and kept the names of the other supporters ambiguous, because the second person would change each time.
(‘Umdat al-Qari: 1/268) (2)
This hadith also proves that crying does not invalidate the prayer, even if it is excessive, because the Messenger of Allah sallallahu alayhi wa sallam was aware of Abu Bakr’s radi Allahu anhu tenderness of heart and frequent weeping, yet he honored him with the position of leading the prayer and did not prohibit him from crying.
(Fath al-Bari: 2/203) (3)
In this hadith, there is a clear proof of the immediate succession (khilafah bila fasl) of our master Abu Bakr al-Siddiq radi Allahu anhu, because leading the prayer, which is the minor leadership (imamat sughra), is among the important functions of the major leadership (imamat kubra), i.e., the caliphate.
The Messenger of Allah sallallahu alayhi wa sallam, by granting this position to Abu Bakr radi Allahu anhu during his final illness, gave a clear indication of the delegation of the position of caliphate.
This is just like a king, at the time of his death, seating one of his children on the throne.
As for the objection that if there was a clear indication towards the major leadership in the minor leadership, then why was there disagreement among the noble Companions radi Allahu anhum regarding the caliphate? This objection holds no weight, because in the grief of the Messenger of Allah’s sallallahu alayhi wa sallam passing, the Companions radi Allahu anhum were so distressed that major matters became hidden from their sight at that time, and such a thing is natural.
(Hashiyat al-Sindi: 1/122)
(1)
In one narration, it is mentioned that the Messenger of Allah sallallahu alayhi wa sallam came out leaning on the support of Barirah and Nubah radi Allahu anhuma.
Imam Nawawi rahimahullah has reconciled this by stating that the Prophet sallallahu alayhi wa sallam may have come from his house to the mosque between these two female companions, and after that, up to the prayer place (musalla), he was between Abbas and Ali radi Allahu anhuma.
Similarly, in some narrations, the names of Fadl ibn Abbas and Usamah ibn Zayd radi Allahu anhum are also mentioned.
Imam Nawawi rahimahullah says that this should be attributed to the multiplicity of incidents.
(Fath al-Bari: 2/201)
It should be noted that Ali, Fadl ibn Abbas, and Usamah radi Allahu anhum were honored at different times to support the Messenger of Allah sallallahu alayhi wa sallam, while Abbas radi Allahu anhu was older in age and also had the honor of being the uncle of the Messenger of Allah sallallahu alayhi wa sallam, so he had the opportunity to hold the blessed hand of the Prophet multiple times.
Most likely, this is the reason why Aishah radi Allahu anhuma explicitly mentioned his name and kept the names of the other supporters ambiguous, because the second person would change each time.
(‘Umdat al-Qari: 1/268) (2)
This hadith also proves that crying does not invalidate the prayer, even if it is excessive, because the Messenger of Allah sallallahu alayhi wa sallam was aware of Abu Bakr’s radi Allahu anhu tenderness of heart and frequent weeping, yet he honored him with the position of leading the prayer and did not prohibit him from crying.
(Fath al-Bari: 2/203) (3)
In this hadith, there is a clear proof of the immediate succession (khilafah bila fasl) of our master Abu Bakr al-Siddiq radi Allahu anhu, because leading the prayer, which is the minor leadership (imamat sughra), is among the important functions of the major leadership (imamat kubra), i.e., the caliphate.
The Messenger of Allah sallallahu alayhi wa sallam, by granting this position to Abu Bakr radi Allahu anhu during his final illness, gave a clear indication of the delegation of the position of caliphate.
This is just like a king, at the time of his death, seating one of his children on the throne.
As for the objection that if there was a clear indication towards the major leadership in the minor leadership, then why was there disagreement among the noble Companions radi Allahu anhum regarding the caliphate? This objection holds no weight, because in the grief of the Messenger of Allah’s sallallahu alayhi wa sallam passing, the Companions radi Allahu anhum were so distressed that major matters became hidden from their sight at that time, and such a thing is natural.
(Hashiyat al-Sindi: 1/122)
Source: Hidayat al-Qari: Commentary on Sahih Bukhari, Urdu, Page: 665
Shaykh Abdul Sattar al-Hammad
Hadith Commentary:
➊
During his illness, the Messenger of Allah (sallallahu alayhi wa sallam) said to the Mothers of the Believers:
“I do not have the strength to go from house to house among you; if you are pleased, allow me (to stay in one place).”
He would also say:
“Where will I be tomorrow?”
He wished to be in the house of Aisha (radi Allahu anha).
Thus, when he came from the house of Maymunah (radi Allahu anha) to the house of Aisha (radi Allahu anha), it was a Monday.
➋
There were several individuals who brought him.
On one side was Abbas (radi Allahu anhu), and on the other side, sometimes Ali (radi Allahu anhu), Usamah (radi Allahu anhu), Thawban (radi Allahu anhu), and sometimes Fadl (radi Allahu anhu) would be present.
At times, inside the house, on one side were Barirah and Nubah.
Since there was no specific person on the other side, he did not mention anyone by name.
It is also possible that the name of Abbas (radi Allahu anhu) was mentioned out of respect for his seniority.
➌
The Messenger of Allah (sallallahu alayhi wa sallam) ordered that seven water-skins be poured over him, because there is a particular significance in the number seven. Thus, Hafiz Ibn Hajar (rahimahullah) writes that the number seven has a special effect in removing the influence of poison and magic. To remove its effects, the Messenger of Allah (sallallahu alayhi wa sallam) requested water from seven water-skins.
(Fath al-Bari: 8/177)
➊
During his illness, the Messenger of Allah (sallallahu alayhi wa sallam) said to the Mothers of the Believers:
“I do not have the strength to go from house to house among you; if you are pleased, allow me (to stay in one place).”
He would also say:
“Where will I be tomorrow?”
He wished to be in the house of Aisha (radi Allahu anha).
Thus, when he came from the house of Maymunah (radi Allahu anha) to the house of Aisha (radi Allahu anha), it was a Monday.
➋
There were several individuals who brought him.
On one side was Abbas (radi Allahu anhu), and on the other side, sometimes Ali (radi Allahu anhu), Usamah (radi Allahu anhu), Thawban (radi Allahu anhu), and sometimes Fadl (radi Allahu anhu) would be present.
At times, inside the house, on one side were Barirah and Nubah.
Since there was no specific person on the other side, he did not mention anyone by name.
It is also possible that the name of Abbas (radi Allahu anhu) was mentioned out of respect for his seniority.
➌
The Messenger of Allah (sallallahu alayhi wa sallam) ordered that seven water-skins be poured over him, because there is a particular significance in the number seven. Thus, Hafiz Ibn Hajar (rahimahullah) writes that the number seven has a special effect in removing the influence of poison and magic. To remove its effects, the Messenger of Allah (sallallahu alayhi wa sallam) requested water from seven water-skins.
(Fath al-Bari: 8/177)
Source: Hidayat al-Qari: Commentary on Sahih Bukhari, Urdu, Page: 4442
Maulana Dawood Raz
Hadith Commentary:
Imam Shafi‘i rahimahullah said that during his final illness, the Prophet (sallallahu alayhi wa sallam) led the people in prayer while sitting. Some assumed that this was the Fajr prayer, because in another narration it is mentioned that he began the recitation from where Abu Bakr (radi Allahu anhu) had reached. However, this is not correct, because it is also possible to hear a verse during the Zuhr prayer.
As in one hadith, it is mentioned that the Prophet (sallallahu alayhi wa sallam) would recite in such a way even in silent prayers (salah sirriyyah) that he would let us hear a verse or so—that is, while reciting, he would recite a verse or so in a slightly audible voice so that the followers could hear it.
(Maulana Waheed uz-Zaman, rahimahullah)
Regarding the translation of the chapter heading, Hafiz Ibn Hajar rahimahullah states:
هذہ الترجمة قطعة من الحدیث الآتي في الباب و المراد بها أن الائتمام یقتضي متابعة المأموم لإمامه الخ (Fath)
That is, this chapter heading is a portion of the hadith that is mentioned ahead in the chapter. The intended meaning is that following (iqtida’) necessitates that the follower (muqtadi) should follow his imam in prayer and not precede him.
However, if something is established by a Shari‘ah proof, then that is another matter.
As is mentioned here, the Prophet (sallallahu alayhi wa sallam) led the prayer while sitting, and the people stood behind him.
Imam Shafi‘i rahimahullah said that during his final illness, the Prophet (sallallahu alayhi wa sallam) led the people in prayer while sitting. Some assumed that this was the Fajr prayer, because in another narration it is mentioned that he began the recitation from where Abu Bakr (radi Allahu anhu) had reached. However, this is not correct, because it is also possible to hear a verse during the Zuhr prayer.
As in one hadith, it is mentioned that the Prophet (sallallahu alayhi wa sallam) would recite in such a way even in silent prayers (salah sirriyyah) that he would let us hear a verse or so—that is, while reciting, he would recite a verse or so in a slightly audible voice so that the followers could hear it.
(Maulana Waheed uz-Zaman, rahimahullah)
Regarding the translation of the chapter heading, Hafiz Ibn Hajar rahimahullah states:
هذہ الترجمة قطعة من الحدیث الآتي في الباب و المراد بها أن الائتمام یقتضي متابعة المأموم لإمامه الخ (Fath)
That is, this chapter heading is a portion of the hadith that is mentioned ahead in the chapter. The intended meaning is that following (iqtida’) necessitates that the follower (muqtadi) should follow his imam in prayer and not precede him.
However, if something is established by a Shari‘ah proof, then that is another matter.
As is mentioned here, the Prophet (sallallahu alayhi wa sallam) led the prayer while sitting, and the people stood behind him.
Source: Sahih Bukhari: Commentary by Maulana Dawood Raz, Page: 687
Shaykh Abdul Sattar al-Hammad
Hadith Commentary:
(1)
This hadith is a detailed explanation of the general statement that Imam Bukhari rahimahullah previously mentioned under the chapter heading. In this hadith, it is stated that Abu Bakr as-Siddiq radi Allahu anhu began to lead the prayer in following the Messenger of Allah sallallahu alayhi wa sallam. This very passage is in accordance with the title established by Imam Bukhari rahimahullah, namely, that an imam is appointed so that he may be followed. (Umdat al-Qari: 4/300)
(2)
From this hadith, it is understood that when the regular imam (imam ratib) becomes ill and is unable to lead the congregation, he should appoint someone as his deputy; this is better than leading the prayer while sitting. This is because the Messenger of Allah sallallahu alayhi wa sallam appointed Abu Bakr radi Allahu anhu as his deputy to lead the prayer and did not lead the prayer himself while sitting. The Messenger of Allah sallallahu alayhi wa sallam led the companions in prayer while sitting only once.
(3)
It is also understood from this that an excused imam (ma’dhur) may lead the prayer while sitting. Some people think that the act of the Messenger of Allah sallallahu alayhi wa sallam leading the prayer while sitting is a unique characteristic (khasiyyah) specific to him, because he said that after him, no one should lead the prayer while sitting. This position is not correct because the hadith presented as evidence is mursal, which, according to the scholars of hadith, is not considered authoritative. (Fath al-Bari: 2/227)
(1)
This hadith is a detailed explanation of the general statement that Imam Bukhari rahimahullah previously mentioned under the chapter heading. In this hadith, it is stated that Abu Bakr as-Siddiq radi Allahu anhu began to lead the prayer in following the Messenger of Allah sallallahu alayhi wa sallam. This very passage is in accordance with the title established by Imam Bukhari rahimahullah, namely, that an imam is appointed so that he may be followed. (Umdat al-Qari: 4/300)
(2)
From this hadith, it is understood that when the regular imam (imam ratib) becomes ill and is unable to lead the congregation, he should appoint someone as his deputy; this is better than leading the prayer while sitting. This is because the Messenger of Allah sallallahu alayhi wa sallam appointed Abu Bakr radi Allahu anhu as his deputy to lead the prayer and did not lead the prayer himself while sitting. The Messenger of Allah sallallahu alayhi wa sallam led the companions in prayer while sitting only once.
(3)
It is also understood from this that an excused imam (ma’dhur) may lead the prayer while sitting. Some people think that the act of the Messenger of Allah sallallahu alayhi wa sallam leading the prayer while sitting is a unique characteristic (khasiyyah) specific to him, because he said that after him, no one should lead the prayer while sitting. This position is not correct because the hadith presented as evidence is mursal, which, according to the scholars of hadith, is not considered authoritative. (Fath al-Bari: 2/227)
Source: Hidayat al-Qari: Commentary on Sahih Bukhari, Urdu, Page: 687
