Nasai

(1) From this blessed hadith, it is understood that sometimes even the greatest and most eminent personalities can make mistakes, as an error was committed by the two most virtuous individuals of the Ummah of Muhammad, as-Siddiq and al-Faruq (radi Allahu anhuma). However, they repented with such sincerity that after this incident, they never spoke in a loud voice before the Messenger of Allah (sallallahu alayhi wa sallam).

(2) This hadith also clearly demonstrates the immense status and rank of the Messenger of Allah (sallallahu alayhi wa sallam): that no one even has the right to speak in a raised voice before him, let alone that any member of the Ummah should be elevated to the rank of leadership in opposition to him, and that every word of such a person should be blindly accepted, and not only should one spend one’s entire life in blind imitation of him, but those who do not accept his statements without evidence should be subjected to criticism and reproach.

(3) In this hadith, the issue of the chapter is not explicitly mentioned. If somewhere it is established that Aqra’ ibn Habis also composed poetry, then the matter becomes clear. And Allah knows best.

(4) In the Noble Qur’an and the hadiths, poets are generally condemned, because poets are accustomed to exaggeration, and even to lying, flattery, and boasting, and the Shari‘ah considers these traits blameworthy. Moreover, it is necessary for a ruler to be of serious temperament, and this quality is usually lacking in professional poets. Therefore, it is apparent that poets should not be made rulers. However, it is not necessary that every poet be like this, especially one who is not a professional poet; thus, if he is qualified for leadership, he may be appointed as a leader.

(5) “Do not go ahead”—that is, do not act hastily before the decision of Allah and His Messenger, but rather wait for their decision. Until the Messenger of Allah (sallallahu alayhi wa sallam) himself seeks consultation, do not offer your own opinion unsolicited. Selecting a leader is the task of the Messenger of Allah (sallallahu alayhi wa sallam), not yours.

(6) “They would have been patient”—this is a reference to the delegation of Banu Tamim, that when they arrived, they began calling out loudly from outside: “O Muhammad! Come out!” Clearly, this was not an appropriate manner. A noble personality such as the Prophet (sallallahu alayhi wa sallam) cannot be summoned in this way; rather, he should be awaited.

Hadith Commentary:
A Dangerous Mistake:
In response to Abu Bakr radi Allahu anhu, Umar radi Allahu anhu said, "ma aradtu khilafak"—my intention was not to oppose you; I only presented this as advice and for the sake of benefit.
The author of "Tafheem al-Bukhari" has translated it as: Umar radi Allahu anhu said, "Alright, my only purpose is to disagree with your opinion."
This is such a dangerous translation that it casts a major stain upon the noble status of the two Shaykhs (Abu Bakr and Umar, radi Allahu anhuma), whereas there was great sincerity between the two Shaykhs.
If ever there was an occasion for mutual disagreement, they would immediately resolve and settle it.
Especially Umar radi Allahu anhu had immense respect for al-Siddiq al-Akbar (Abu Bakr radi Allahu anhu), and the same was true for al-Siddiq al-Akbar towards Umar radi Allahu anhu.

Hadith Commentary:
➊
In this hadith, it is mentioned regarding the delegation of Banu Tamim as to what purpose they had come for.
We have already detailed this earlier.

➋
In the end, they requested that you appoint one of us as a leader (amir).
The Messenger of Allah (sallallahu alayhi wa sallam) was still silent when the two Shaykhs began to express their opinions.
Abu Bakr (radi Allahu anhu) suggested the name of Qaqa‘ because he was somewhat gentle in temperament.
In contrast, Umar (radi Allahu anhu) suggested Aqra‘ ibn Habis because he was more skilled in running the system of leadership (imarah).
Both of them intended well, but Allah Ta‘ala did not like the manner in which they expressed their opinions in the presence of the Messenger of Allah (sallallahu alayhi wa sallam), and so Allah Ta‘ala admonished them for this.
As a result, thereafter, whenever Umar (radi Allahu anhu) spoke to the Prophet (sallallahu alayhi wa sallam), he would do so in a manner as if speaking confidentially.
He was repeatedly told, “We did not understand what you said, say it again.”
This clarification has been provided by Abdullah ibn Zubayr (radi Allahu anhu) in another narration.
(Sahih al-Bukhari, Al-I‘tisam bil-Kitab wa al-Sunnah, Hadith: 7302)

Hadith Commentary:
Although the etiquette mentioned here was taught specifically for the gathering of the Messenger of Allah (sallallahu alayhi wa sallam), and its direct addressees are the noble Companions (radi Allahu anhum ajma'in) or those who were present during his time, this etiquette was taught so that people would not consider the Messenger of Allah (sallallahu alayhi wa sallam) to be an ordinary or common man. Rather, they should understand that they are sitting in the gathering of the Messenger of Allah (sallallahu alayhi wa sallam).

He is the Messenger of Allah and His authentic representative, whose rank is far superior and higher than the officers and kings of this world. However, the application of this ruling also extends to those occasions where his statements, practices, and his character and conduct are being mentioned, or when his ahadith are being read or taught.

And Allah knows best.