Nasai

1842. Commentary:

➊ The purpose of these words was to warn those people who, due to the intensity of their grief, thought that the Messenger of Allah (sallallahu alayhi wa sallam) had not yet passed away, but was unconscious. Or those who considered his death to be temporary. In both cases, it would be as if another death would befall him. And it is impossible that he (sallallahu alayhi wa sallam) should die twice.

➋ The purpose of the chapter is that a believer does not become impure by death, rather he remains pure. Therefore, it is permissible to kiss and touch him. Whereas some jurists consider the deceased to be impure, but this is not correct. It is authentically narrated from Ibn Abbas (radi Allahu anhuma) that he said: «المسلم لانجس حیا و الامیتا» "A believer, whether alive or deceased, does not become impure." (Sahih al-Bukhari, Book of Funerals, Chapter: Washing the Deceased and His Ablution with Water and Lotus Leaves, after Hadith: 1252, and Mukhtasar Sahih al-Bukhari, al-Albani, Report No.: 239) Yes, if a disbeliever dies, then he is impure.

➌ It is permissible to weep over the deceased, but wailing, shrieking, and the lamentation of the days of ignorance are not permissible.

Hadith Commentary: After the passing of the Prophet (sallallahu alayhi wa sallam), Abu Bakr (radi Allahu anhu) uncovered his blessed face and kissed him.
From here, the relevance to the chapter heading is established.
At the time of the Prophet’s (sallallahu alayhi wa sallam) demise, a great commotion arose among the noble Companions (radi Allahu anhum).
However, at the right moment, Abu Bakr as-Siddiq (radi Allahu anhu) steadied the Ummah and expressed the reality of the situation, through which a certain tranquility descended upon the Muslims, and everyone attained complete reassurance that Islam is the true religion of Allah—the Allah who is Ever-Living and will never die.
The passing of the Prophet (sallallahu alayhi wa sallam) can have no effect on the survival of Islam.
He (sallallahu alayhi wa sallam) is a unique individual among the assembly of Messengers.
And whoever among the Messengers came to the world, all departed from this world at their appointed time.
In the same way, he (sallallahu alayhi wa sallam) too, after completing his mission, joined the Highest Assembly.
Sallallahu ala Habibihi wa baraka wa sallam.
Some Companions (radi Allahu anhum) also held the notion that the Prophet (sallallahu alayhi wa sallam) would come back to life.
For this reason, Abu Bakr (radi Allahu anhu) said that Allah, the Exalted, will not cause two deaths to befall you.
Allahumma salli ala Muhammad wa ala aali Muhammad wa barik wa sallim.
Ameen.

Hadith Commentary:
(1)
Abu Bakr (radi Allahu anhu) resided in the area of Sakhan, which was at a distance of one mile from the blessed residence of the Messenger of Allah (sallallahu alayhi wa sallam). Upon his arrival, he removed the sheet from the Messenger of Allah (sallallahu alayhi wa sallam) and kissed his forehead between both eyes. Imam Bukhari (rahimahullah) has presented this hadith solely to establish that if a deceased person has been wrapped in a shroud (kafan), it is still permissible to open it for a necessary reason. In reality, the position of al-Nakha‘i (rahimahullah) is that after death, only the one performing the ritual bath (ghusl) may look at the deceased; therefore, Imam Bukhari (rahimahullah) has established its permissibility from this hadith.
(2)
‘Umar (radi Allahu anhu) was extremely distraught due to the passing of the Prophet (sallallahu alayhi wa sallam). He began to say that Allah, exalted is He, would soon resurrect the Messenger of Allah (sallallahu alayhi wa sallam) and that he would cut off the feet of the people, meaning he would enforce the prescribed legal punishments (hudud). This statement began to circulate among the people. Since this matter pertained to creed (‘aqidah), Abu Bakr (radi Allahu anhu) deemed it necessary to refute it and said that in this world, you would not be subjected to two deaths, but only one death, which has already occurred. (Fath al-Bari: 3/148)

Lexical Explanation:
«قَبَّل » is derived from taqbeel (bab taf‘eel). From this, it is understood that kissing the deceased from the perspective of honor and respect is permissible, because it is not reported from any Companion that they considered the action of Sayyiduna Abu Bakr as-Siddiq radi Allahu anhu to be objectionable. Thus, it is as if there is consensus (ijma‘) of the noble Companions radi Allahu anhum on this matter. [نيل الاوطار ، للشوكاني ]

Hadith Commentary:
➊
At the time of the Messenger of Allah’s (sallallahu alayhi wa sallam) passing, Abu Bakr (radi Allahu anhu) arrived from the place of Sakhan, which was the residence of his wife, the daughter of Kharijah.
He had been residing there with the permission of the Messenger of Allah (sallallahu alayhi wa sallam).
He came to the Messenger of Allah (sallallahu alayhi wa sallam) and said:
Allah, the Exalted, will not combine two deaths upon you.

➋
In fact, some people thought that the Messenger of Allah (sallallahu alayhi wa sallam) would soon come back to life and would cut off the hands of people, and then he would be subjected to a second death.
Abu Bakr (radi Allahu anhu) clarified that Allah, the Exalted, had granted him (the Prophet, sallallahu alayhi wa sallam) this honor and distinction that He did not give him two deaths, as He had subjected Uzayr (alayhis salam) and some of the Children of Israel to two deaths.
The death that was to come upon the Messenger of Allah (sallallahu alayhi wa sallam) has already occurred; now there will be no second death.
In such circumstances, Allah, the Exalted, granted Abu Bakr as-Siddiq (radi Allahu anhu) steadfastness so that he himself remained firm and gave courage to others as well.
And Allah knows best.

Hadith Commentary:
➊
Abu Bakr (radi Allahu anhu) placed his mouth on the forehead of the Messenger of Allah (sallallahu alayhi wa sallam) and kissed him, then, weeping, said:
“May my parents be sacrificed for you! You are pure in both life and death.”
➋
In another narration, it is mentioned that Abu Bakr (radi Allahu anhu) came to the Messenger of Allah (sallallahu alayhi wa sallam) and touched him, so the people said:
“O companion of the Messenger of Allah (sallallahu alayhi wa sallam)! Has the Messenger of Allah (sallallahu alayhi wa sallam) passed away?” Abu Bakr (radi Allahu anhu) replied:
“Yes, he has passed away.”
( : Majma‘ al-Zawa’id: 5/217.
And Fath al-Bari: 8/184)

Benefits and Issues:

➊
The mentioned narration has been declared weak in its chain by our esteemed researcher.
He has further written that its original wording, with slight differences, is found in Sahih al-Bukhari (Hadith: 1241, 1242).
In addition, other scholars have declared the mentioned narration to be authentic.
Shaykh al-Albani rahimahullah writes regarding it
that the mentioned narration is authentic without the mention of revelation.
For details, see: (al-Mawsu‘ah al-Hadithiyyah, Musnad al-Imam Ahmad: 355/41, 356)
and Sahih Sunan Ibn Majah by al-Albani, no. 1329, and Sunan Ibn Majah by Dr. Bashar ‘Awwad, Hadith: 1627.
In conclusion, despite the mentioned narration being weak in its chain, it is still actionable and a valid proof.

➋
In the last days of the blessed life of the Messenger of Allah sallallahu alayhi wa sallam, Abu Bakr radi Allahu anhu remained constantly in attendance.
And during the days of the Prophet’s illness, he continued to lead the prayers as imam.
So much so that on Monday, even the Fajr prayer was performed behind Abu Bakr as-Siddiq radi Allahu anhu.
After this, Abu Bakr as-Siddiq radi Allahu anhu went to his house in al-‘Awali, at the place of Sakhn, for some work.
It was there that he received the news of the Messenger of Allah’s sallallahu alayhi wa sallam passing.

➌
It was not the belief of the noble Companions radi Allahu anhum ajma‘in that the Messenger of Allah sallallahu alayhi wa sallam could not die.
But due to the sudden shock, they lost their composure.
The tragedy of the Prophet’s sallallahu alayhi wa sallam demise was unbearable for them.
In this mental state, such words were uttered by some of them.

➍
This incident demonstrates the lofty status and great rank of Abu Bakr radi Allahu anhu, that at the time of this tremendous calamity, he fulfilled the duty of leading and guiding the Ummah.
For which, in such circumstances, utmost endurance, patience, courage, and wisdom were required.

➎
It was also from the wisdom of Abu Bakr radi Allahu anhu that instead of arguing with ‘Umar radi Allahu anhu, he moved aside and began to speak.
By this, the attention of those present shifted away from ‘Umar radi Allahu anhu.
And the situation was brought under control with ease.

➏
Abu Bakr radi Allahu anhu began with the main point without any preamble.
Because the situation demanded it.
At the same time, he recited the verse of the Noble Qur’an which was most appropriate for the occasion.
The scholars should, in any current matter, strive to form the correct opinion after reflection and consideration.
Even if that opinion is contrary to the thinking of the general public, and they should clarify it with evidence.
It is the duty of the scholars to guide and lead the public,
not to follow them.

➐
When ‘Umar radi Allahu anhu realized the error of his emotional state, he immediately accepted the correct matter.
It is not only the duty of scholars to oppose every right and wrong statement of the rulers, but it is also necessary to support the correct matter and to offer practical cooperation in acting upon it as much as possible.

➑
The noble Companions radi Allahu anhum ajma‘in were not infallible from error.
But it was the effect of the training of the Messenger of Allah sallallahu alayhi wa sallam
that when they realized their mistake, they would immediately retract from their position.
Muslims, and especially the scholars, should also have this habit.