Bukhari

Hadith Commentary: The meaning is that death inevitably comes; therefore, it should not be regarded as something evil.

Hadith Commentary:
(1)
A similar hadith is narrated from Abu Hurairah radi Allahu anhu. When one of his students, Shuraih bin Hani, heard this hadith from Abu Hurairah radi Allahu anhu, he went to Aisha radi Allahu anha and said:
I have heard a hadith; if it is correct, then we are destroyed, because none of us likes death.
Aisha radi Allahu anha replied:
Your assumption is not correct, because this is indeed the noble statement of the Messenger of Allah sallallahu alayhi wa sallam.
But when the eyes become fixed, the sound of the breath rattling in the chest is heard, the hair of the body stands on end, and when the hands and feet swell, then at that time, whoever desires to meet Allah, Allah desires to meet him; and whoever dislikes meeting Allah at that time, Allah dislikes meeting him.
(Sahih Muslim, al-Dhikr wa’l-Du‘a, Hadith: 6826 (2675))

(2)
In reality, when the state of death agony (naz‘) comes upon a person, the righteous person sees his end with his own eyes, and the angels also give him glad tidings. At that time, his heart longs to quickly attain the blessings that Allah has prepared for His beloved servants. And when the evil person becomes aware of his bad end through the terrifying state of the angels, realizing that he is deserving of punishment, and the angels also inform him, then he becomes terrified of dying. In such circumstances, he does not wish to go to Allah, because he sees his bad end before him.
Hafiz Ibn Hajar rahimahullah has narrated a hadith from ‘Abd bin Humaid in which this detail is present.
(Fath al-Bari: 11/437)
The command of Allah, the Exalted, is: “Indeed, those who do not expect to meet Us and are satisfied and content with the life of this world, and those who are heedless of Our signs—their abode is the Fire, because of what they used to earn.”
(Yunus: 10/7-8)

Hadith Commentary: Benefits and Issues: The noble verse:
﴿وَعَلَى الَّذِينَ يُطِيقُونَهُ﴾ — There is a difference of opinion regarding whether this verse is definitive (muhkam) or abrogated (mansukh),
because:
There is a difference in the meaning and interpretation of ﴿الَّذِينَ يُطِيقُونَهُ﴾. However, the context of the verse and the hadith of Salamah ibn Akwa‘ radi Allahu anhu both indicate that, at the beginning of Islam, when people were not yet accustomed to fasting, it was temporarily prescribed that, in the case of not fasting, feeding one poor person would be given as a ransom (fidya).
But it was also stated:
﴿وَأَن تَصُومُوا خَيْرٌ لَّكُمْ﴾ — “And that you fast is better for you.” Moreover, in that era of poverty and hardship, how many people were actually able to pay the ransom? Later, this temporary concession was also abrogated.
However, for the elderly man or woman and the chronically ill,
for whom fasting is not possible,
they should feed one poor person, or according to the majority (jumhur), give one mudd of food, and according to the Hanafis, half a sa‘, and for them, a sa‘ is also four and a half seer (local measure),
therefore, two and a quarter seer of wheat must be given as fidya.