Nasai

1843. Commentary:

➊ "The daughter of Amr": In this case, she was the sister of Jabir's martyred father, and if she was Amr's sister, then she was Jabir's father's paternal aunt. The first view is correct, that she was the martyr's sister... radi Allahu anha... In reality, there is some doubt on the part of a narrator as to whether she was Amr's daughter or Amr's sister.

➋ "Kept shading": The meaning is that wailing and lamentation are not appropriate in the face of such an honorable martyrdom, even though the heart and eyes do grieve.

➌ After death, the deceased should be covered with a cloth so that if there is any change in the face or other parts due to death, it is not visible. After ablution (ghusl) and shrouding (takfeen), when the deceased is cleaned and made as presentable as possible, then the face may be left open for people to see. There was no possibility of any change in the blessed face of the Messenger of Allah sallallahu alayhi wa sallam, so Abu Bakr as-Siddiq radi Allahu anhu saw him and kissed him even before ablution (ghusl) and shrouding (takfeen)... radi Allahu anhu...

Hadith Commentary:
➊
Imam Bukhari (rahimahullah) has established from this hadith the greatness of the martyr (shahid), that the angels take him into their company and companionship, and they shade him with their wings.
In another narration it is stated:
“The angels continued to shade the martyr until his body was lifted.”
(Sahih al-Bukhari, al-Jana'iz, Hadith 1293)
➋
“The wailing woman”—in one narration it is explicitly mentioned that she was Fatimah, the paternal aunt of Jabir (radi Allahu anhu).
(Sahih al-Bukhari, al-Jana'iz, Hadith 1244)
➌
It should be noted that Sadaqah ibn Fadl was the teacher of Imam Bukhari (rahimahullah); Imam Bukhari (rahimahullah) had asked him about this.

Hadith Commentary:
(1)
Earlier, in a hadith, it was clarified that the woman who was weeping was Jabir radi Allahu anhu’s paternal aunt, Fatimah. (: Hadith 1244) However, Imam Hakim has written her name as Hind bint Amr in his book *Al-Iklil*. It is possible that both sisters were present there, or that only one is meant, the mentioned name being her title, or that she had two names. (*Fath al-Bari*: 3/208)

(2)
The Messenger of Allah sallallahu alayhi wa sallam mentioned that angels were shading the noble father of Jabir radi Allahu anhu, indicating that one should rejoice at attaining such a lofty rank, not trouble oneself with weeping and wailing over it. What occasion is there for crying! In this blessed statement, there is both overlooking (ighmaz) and also a lack of approval. The distinction between overlooking and approval must certainly be kept in mind. In some cases, there is a legal allowance in Shari‘ah to express disapproval and then overlook. Accordingly, under this heading, Imam Bukhari rahimahullah has explained this very reality. Opening the door to weeping and wailing over the deceased is absolutely not intended. And Allah knows best.

Hadith Commentary:
The reason for the prohibition was that the disbelievers had killed the father of Jabir (radi Allahu anhu) and had also cut off his nose and ears.
In such a situation, the Companions deemed it appropriate that Jabir (radi Allahu anhu) should not see him, so that he would not suffer further distress.
It is derived from the hadith that it is permissible to look at the deceased.
That is why the Messenger of Allah (sallallahu alayhi wa sallam) did not prohibit Jabir from doing so.

Hadith Commentary:
(1)
The noble father of Jabir (radi Allahu anhu) was martyred in the Battle of Uhud, and the polytheists mutilated him by cutting off his nose, ears, etc. Jabir (radi Allahu anhu) repeatedly lifted the shroud from his face and wept for this reason.

(2)
Imam Bukhari (rahimahullah) has established from this incident that after the deceased has been wrapped in the shroud (kafan), it is permissible to look at him; there is no harm in it. From this, it is also understood that mere weeping, in which there is no wailing (niyahah), is not prohibited.

(3)
The Messenger of Allah (sallallahu alayhi wa sallam) made a judgment regarding this, declaring him to be among the people of Paradise, because the angels shading him with their wings is a sign of being from the people of Paradise. The basis of the Prophet’s (sallallahu alayhi wa sallam) judgment was revelation (wahy). It is not permissible to make a definitive judgment about anyone being from the people of Paradise based on conjecture or assumption. Imam Muslim (rahimahullah) has narrated the corroboration (mutaba‘ah) of Ibn Jurayj with a connected chain in his Sahih. (Fath al-Bari: 3/150)

Hadith Commentary: Benefits and Issues: The people of Jabir radi Allahu anhu’s tribe were preventing the cloth from being removed from the corpse, fearing that upon seeing the condition, they would be overcome with greater grief and sorrow and would weep more. However, the Messenger of Allah sallallahu alayhi wa sallam did not prevent this, because such prevention and obstruction would intensify their grief and sorrow, whereas seeing (the deceased) brings some consolation, and tears flowing from the eyes lighten the sorrow of the heart. For this reason, the Shari‘ah has permitted it.

Benefit:
From this hadith, it is understood that one should not weep over a martyr. Allah Ta'ala has placed natural affection between brothers and sisters. The noble Companions (radi Allahu anhum ajma'in) conveyed the religion to us by sacrificing their lives.