Nasai

(1) Imam al-Nasa’i rahimahullah intends to say that when Zayd narrated the mentioned hadith from ‘Amr ibn Murrah, he said: ‘an ‘Amr ibn Murrah ‘an Abi Nadrah. But when Imam Shu’bah narrated this same report from ‘Amr ibn Murrah, he said: ‘an ‘Amr ibn Murrah qala: sami‘tu Aba Nasr, meaning that instead of Abu Nadrah (with a dad), he said Abu Nasr (with a sad). Also, in this, the “ta marbuta” (i.e., the “h” sound pronounced in pause) was not mentioned; he simply said Abu Nasr and nothing more. Imam al-Nasa’i rahimahullah’s purpose is to show that Shu’bah opposed Zayd, and Shu’bah is more precise and reliable than Zayd, so Shu’bah’s version is correct and the accurate wording is Abu Nasr, while Zayd’s version is based on error. And Allah knows best.

(2) “His color changed”—Hazrat Abu Bakr al-Siddiq radi Allahu anhu was an extremely forbearing and patient person. He would not become angry quickly or excessively. That person must have committed a major mistake or insolence, which caused such anger. Radi Allahu anhu wa ardah.

(3) “Cold water”—May we be sacrificed for the Caliph of the Messenger, that upon hearing something improper, his state changed, even though outwardly the statement was in his favor. If it had been a flattery-loving king, his temper would have risen even more, but this was the Caliph of the Messenger. He immediately expressed displeasure, saying: Why did you exaggerate about me? It should be remembered that the title “Caliph of the Messenger” was exclusive to Hazrat Abu Bakr al-Siddiq radi Allahu anhu; all the other Rightly Guided Caliphs were called “Commander of the Believers” (Amir al-Mu’minin). And the truth is that he fulfilled the right of the Caliphate of the Messenger. As long as that “weak soul” had life, he did not tolerate the slightest change in the religion of the Messenger of Allah sallallahu alayhi wa sallam.

(4) “May your mother lose you”—meaning, may you die. This is an idiom in the Arabic language and its usage is common among the Arabs. In this context, its purpose is to express displeasure, not to invoke a curse. This is common in everyday language.

(5) “This rank and right”—that his displeasure should not be a cause for someone’s killing. This is a distinction only for the Messenger of Allah sallallahu alayhi wa sallam, that if he became displeased with someone, permission could be sought to kill that person, and upon permission, he could be killed. My or your displeasure does not reach this level.

(1) The direct successor Caliph, that is, from the statement of the first Caliph, it is clearly understood that according to Abu Bakr as-Siddiq radi Allahu anhu, whoever abuses the Messenger of Allah sallallahu alayhi wa sallam is deserving of execution.

(2) From this hadith, it is also understood that whoever abuses the Companions or any Muslim ruler is not deserving of execution, because according to the statement of the Prophet sallallahu alayhi wa sallam, such a person is a transgressor (fasiq), not a disbeliever (kafir). "Abusing a Muslim is wickedness (fisq)." He will be given some other punishment, such as imprisonment, lashes, exile, etc.

(3) This noble hadith proves that the direct successor Caliph, Abu Bakr as-Siddiq radi Allahu anhu, was extremely forbearing, patient, and greatly inclined towards pardoning and forgiving.

(4) Abu Barzah radi Allahu anhu was so filled with love for the Caliph of the Messenger that he was ready to sever the head of the person who committed disrespect regarding his person.

“It is not permissible” that someone be killed merely on another’s statement, without investigating whether he is deserving of being killed or not. This is a distinction unique to the Messenger of Allah (sallallahu alayhi wa sallam): whatever he commands, it is to be acted upon without investigation. As for every other person, their statements are to be investigated; if correct, they are to be acted upon, otherwise they are to be left aside—whether that person is a caliph, a ruler, or a commander. The second meaning has already been mentioned previously: that the punishment for reviling the Messenger of Allah (sallallahu alayhi wa sallam) is death, and no one else holds this status, even if he is a Companion (radi Allahu anhu).

Imam al-Nasa’i rahimahullah is, in fact, indicating that in this matter Yunus ibn ‘Ubayd has opposed ‘Amr ibn Murrah. This is in the following way: when ‘Amr ibn Murrah narrated this hadith from Abu Nasr, he said: “I heard Abu Nasr narrating from Abu Barzah,” thus this narration becomes disconnected (munqati‘). And when Yunus ibn ‘Ubayd narrated this same hadith, he said: “From Humayd ibn Hilal, from ‘Abdullah ibn Mutarrif ibn al-Shikhkhir, from Abu Barzah al-Aslami,” meaning that Yunus ibn ‘Ubayd mentioned the intermediary of ‘Abdullah ibn Mutarrif between Humayd ibn Hilal (Abu Nasr) and Abu Barzah al-Aslami radi Allahu anhu. Therefore, in this way, the chain (isnad) is considered connected (muttasil).

This is a detailed narration through which all ambiguities in the preceding ahadith are removed. The clarification of the issue of the chapter has already been given. See, Hadith: 4075. Regarding this issue, Imam Ibn Taymiyyah rahimahullah has a separate book: "Al-Sarim al-Maslul 'ala Shatim al-Rasul." This is a very beneficial and worthy book for study. In it, the Imam has established with detailed evidences that whoever abuses the Messenger of Allah (sallallahu alayhi wa sallam) is liable to be killed, whether he is a Muslim or a disbeliever. If it is a dhimmi, then the government will execute him openly, and if it is a disbeliever in a non-Muslim country, he will be killed secretly, or in whatever way is possible—whether by the government or by any ordinary Muslim. And Allah knows best.

Benefits and Issues:
After the Prophet sallallahu alayhi wa sallam, no individual holds such a rank or status that the life of one who opposes or disrespects him should be taken, no matter how great a king or how dear and respected he may be.

Benefit:
This detailed hadith is found in Sunan Abi Dawud: 4363, from which the meaning of the hadith becomes clear. It is as follows:
Sayyiduna Abu Hurairah radi Allahu anhu says:
I was with Sayyiduna Abu Bakr as-Siddiq radi Allahu anhu, and he was angry with a certain man; he became very angry with him. I said: O Caliph of the Messenger! Permit me to strike his neck? My statement completely dispelled his anger. Then he got up from there and went home, and he called me to him and said: What did you just say? I said that I had said: Permit me, I will strike his neck. He said: If I had told you so, would you really have done it? I said: Yes. He said: No, by Allah! After Muhammad sallallahu alayhi wa sallam, no human being has attained this rank.

Imam Ahmad ibn Hanbal rahimahullah says:
That is, Abu Bakr radi Allahu anhu had no right to have anyone killed, except in one of three cases which the Messenger of Allah sallallahu alayhi wa sallam mentioned: disbelief after faith, adultery after being married, and killing a soul in retaliation for another soul; and it was only the Prophet sallallahu alayhi wa sallam who had the right to have someone killed.

From this it is understood that Sayyiduna Abu Bakr radi Allahu anhu adhered strictly to the Qur’an and Hadith, and that for the explanation of a concise hadith, a detailed hadith is of great help.