Bukhari

Hadith Commentary:
Abu Talhah radi Allahu anhu appointed the Prophet sallallahu alayhi wa sallam as his representative regarding the well of Bir Ha’, and the Prophet sallallahu alayhi wa sallam ordered that it be distributed among his relatives.
From this, the heading of the chapter is established.
Since the right of relatives takes precedence, and they are also the rightful heirs,
therefore, the Prophet sallallahu alayhi wa sallam gave them preference.
This is a clear proof of the great foresight of the Messenger of Allah sallallahu alayhi wa sallam.
This well still exists in Madinah Sharif near the Noble Sanctuary (Haram Nabawi), and I have also had the honor of visiting it.
And all praise is due to Allah for that.

Hadith Commentary:
(1)
The purpose of this heading is that the matter of agency (wakalah) is not completed until the agent (wakil) accepts the agency.
“The statement you made, I have heard it.”
By this is meant the acceptance of the agency by the agent and his expression of willingness.
When Abu Talhah (radi Allahu anhu) appointed the Messenger of Allah (sallallahu alayhi wa sallam) as his agent regarding the garden of Bair Ha’, the Prophet (sallallahu alayhi wa sallam) accepted this agency.
He advised him to distribute it among his close relatives.
Since the rights of relatives take precedence and they are the ones who receive shares in inheritance, the Messenger of Allah (sallallahu alayhi wa sallam) gave preference to their rights.
This was the foresight of the Messenger of Allah (sallallahu alayhi wa sallam).
(2)
Hafiz Ibn Hajar (rahimahullah) writes that the contract of agency (wakalah) is completed when the agent accepts it.
(Fath al-Bari: 4/621)
And Allah knows best.
(3)
Imam Bukhari (rahimahullah) himself has narrated the corroboration (mutaba‘at) of Isma‘il with a connected chain.
(Sahih al-Bukhari, Tafsir, Hadith: 4554)
In one narration, it is mentioned that Abu Talhah (radi Allahu anhu) distributed that garden between Hassan ibn Thabit and Ubayy ibn Ka‘b (radi Allahu anhuma).
Anas (radi Allahu anhu) says that he did not receive anything from that garden.
(Sahih al-Bukhari, Tafsir, Hadith: 4555)

Hadith Commentary:
The correspondence between the chapter and the hadith lies in the fact that the Prophet sallallahu alayhi wa sallam went to the garden with sweet water at Bi’raha to drink water. Bi’rhi or Bi’raha was the name of the garden belonging to Abu Talhah radi Allahu anhu.
(Lughat al-Hadith, Book, p. 4)
Sweet water is a great and immense blessing from Allah.
As is mentioned in the hadith narrated from Abu Hurairah radi Allahu anhu:
(“Indeed, the first thing about which a servant will be asked on the Day of Resurrection from the blessings will be that it will be said to him:
‘Did We not make your body healthy for you and quench your thirst with cool water?’”)
That is, on the Day of Resurrection, Allah will first of all say in the reckoning: O servant! Did I not grant you good health, and did I not quench your thirst with cool, sweet water?
In compliance with the verse:
﴿And as for the favor of your Lord, proclaim it﴾ (: al-Duha: 11),
this note has been written.
﴿And Allah is Knowing of what is within the breasts﴾
All praise is due to Allah, the servant has had two wells constructed in his fields located in Mauza Rahpawah, in which there is excellent sweet water.
The first well was constructed by Dr. Abdul Wahid Sahib of Kota, Rajasthan, whose water is extremely sweet. May Allah reward him with the best of rewards in both worlds.
(The servant, Raaz, may he be pardoned)

Hadith Commentary:
(1)
Sweet and pleasant water is a great blessing from Allah, the Exalted. The Messenger of Allah (sallallahu alayhi wa sallam) used to go to the garden of Abu Talhah (radi Allahu anhu) to drink sweet water. It is narrated from Aishah (radi Allahu anha) that sweet water for the Messenger of Allah (sallallahu alayhi wa sallam) used to be brought from the houses of "Suqya." The narrator of the hadith, Qutaybah, says that Suqya is the name of a spring which was at a distance of two days' journey from Madinah Tayyibah. (Sunan Abi Dawud, Al-Ashribah, Hadith: 3735)

(2)
Hafiz Ibn Hajar (rahimahullah) writes that Anas, Hind, and Harithah, who are the sons of Asma', used to bring water from the houses of Suqya and deliver it to the homes of the purified wives (azwaj mutahharat, radi Allahu anhun). The servant of the Messenger of Allah (sallallahu alayhi wa sallam), Rabah (radi Allahu anhu), also used to make arrangements to bring sweet water, sometimes from the well of 'Aris and sometimes from the houses of Suqya. When the Messenger of Allah (sallallahu alayhi wa sallam) stayed at the house of Abu Ayyub (radi Allahu anhu), he too used to bring sweet water for him from the well of Malik ibn Nadr (radi Allahu anhu). The noble Companions (radi Allahu anhum) also used to make arrangements for this. (Fath al-Bari: 10/94)

Hadith Commentary:
(1)
Imam Bukhari rahimahullah has presented three narrations together here.
The first narration is extremely brief; further details will be mentioned later, stating that Abu Talha radi Allahu anhu was the wealthiest among the Ansar in terms of gardens.
He had a garden in front of the Prophet’s Mosque (Masjid Nabawi), where the Messenger of Allah sallallahu alayhi wa sallam would go and drink sweet water from its natural springs.
He distributed this garden among his relatives: Ubayy ibn Ka‘b radi Allahu anhu, Hassan ibn Thabit radi Allahu anhu, his brother Shaddad ibn Aws radi Allahu anhu, and Nabit ibn Jabir radi Allahu anhu.
Hassan radi Allahu anhu sold his share to Muawiyah radi Allahu anhu for one hundred thousand dirhams.
(Fath al-Bari: 5/486)
(2)
The second and third narrations are briefly mentioned from Ibn Abbas radi Allahu anhu and Abu Hurairah radi Allahu anhu.
From the detailed narration, it is evident that the Messenger of Allah sallallahu alayhi wa sallam called out to Banu Abd Manaf, Abbas radi Allahu anhu, Safiyyah radi Allahu anha, and his beloved daughter Fatimah radi Allahu anha, and said:
“I will not be able to save you from Allah’s punishment.
While you are in this world, protect yourselves.”
(Sahih al-Bukhari, al-Tafsir, Hadith: 4771)
(3)
Imam Bukhari rahimahullah’s intent is to show that both men and women are included among relatives, and he also wants to clarify that if there is a bequest (wasiyyah) for close relatives, it is not necessary to give to all close relatives, because Banu Haram, in which Abu Talha and Hassan radi Allahu anhu were included, were abundantly settled in Madinah Tayyibah, and the relatives of Amr ibn Malik, in which Abu Talha and Ubayy ibn Ka‘b radi Allahu anhu were included, were countless. However, the garden was not distributed among all of them, but only among Ubayy ibn Ka‘b and Hassan radi Allahu anhu.

Hadith Commentary:

You did well by giving charity and thereby establishing it. The narration of Abdullah bin Yusuf has been narrated by Imam Bukhari himself.

Some of the Companions (radi Allahu anhum) used to give inferior dates to the people of Suffah; upon this, Allah the Exalted revealed this verse.

It is not good to give inferior wealth in the way of Allah when good wealth is available; one should give in charity as good as the wealth one possesses.

Hadith Commentary:
1.
Abu Talhah (radi Allahu anhu) attained the happiness of this world and the Hereafter by dedicating his most beloved garden in the way of Allah.

Among those who immediately acted upon the aforementioned noble verse is also Abdullah ibn Umar (radi Allahu anhu). Thus, Hafiz Ibn Hajar (rahimahullah), referencing Musnad al-Bazzar, has written that Abdullah ibn Umar (radi Allahu anhu) recited this blessed verse and said:

“There is nothing more beloved to me than my Roman slave-girl Marjanah. I have freed her in the way of Allah. If it were not my practice that whatever I give in the way of Allah, I never return to it in any way, I would have married her.”

(Musnad al-Bazzar, No: 2194, and Fath al-Bari: 8/282)

Hadith Commentary:
The correspondence with the chapter heading is clearly evident, as Abu Talhah radi Allahu anhu gave Birha’ as charity.
Its boundaries were not specified because the Birha’ garden was well-known and famous; everyone knew it. If someone were to endow land that was not well-known or famous, then it would be necessary to specify its boundaries. The word "Birha’" is composed of two words: the first word is "bi’r," which means "well," and the second word is "ha’." There is a difference of opinion regarding this: whether it is the name of a man or a woman, or the name of a place to which this well was attributed, or whether this word was used to drive away camels, and camels were frequently grazed at this place, so people would use the word "ha’" to drive them away.
From this, the word "Birha’" became a single term.
Then, the entire garden of Abu Talhah radi Allahu anhu became known by this name because the well was inside it. The word "bakh" was used in place of "wah" (an exclamation of admiration).

Hadith Commentary:
(1)
The person making a waqf (endowment) should specify the boundaries of the thing being endowed. For example: if there are many orchards, then until a particular orchard is specified for the waqf, the waqf will not be valid. Similarly, if someone endows a piece of land and does not mention its four boundaries, the waqf is permissible on the condition that its four boundaries are well-known among the people; otherwise, it is necessary to specify its four boundaries. Without this, the waqf will not be valid, because if the boundaries are not specified, there is a risk of confusion with other boundaries. This could cause harm to others. The orchard of Bahrā’ was distinct and its boundaries were specified, so there was no risk of confusion; therefore, its boundaries were not mentioned.
(2)
In terms of ruling, charity (sadaqah) and endowment (waqf) are similar, and their ruling is the same.
(3)
Imam Bukhari rahimahullah has narrated the report of Isma'il ibn Abi Uways in "Kitab al-Tafsir," the report of Abdullah ibn Yusuf in "Kitab al-Zakat," and the report of Yahya ibn Yahya in "Kitab al-Wakalah" with a connected chain of narration. (Fath al-Bari: 5/486)

Hadith Commentary:
It is clearly derived from this hadith that spending on one’s relatives is permissible.
To the extent that even a wife can give charity to her destitute husband and her destitute son.
And although this charity was not obligatory zakat,
even obligatory zakat has been analogized to this.
Some have said that for those whose maintenance is obligatory upon a person—such as a wife or a young child—it is not permissible to give them zakat.
And since Abdullah ibn Mas‘ud (radi Allahu anhu) was alive, the child’s maintenance was not obligatory upon the mother while he was present.
Therefore, it was permissible for the mother to spend charity on him.
And Allah knows best.
(Wahidi)

Hadith Commentary:
(1)
From this hadith, it is understood that spending on one’s relatives is a cause of greater virtue, because regarding this, the Messenger of Allah (sallallahu alayhi wa sallam) gave advice. Especially when the relatives are needy and destitute, they should be given preference. However, those relatives whose maintenance is obligatory upon a person, obligatory zakat cannot be spent on them.
(2)
It is also understood from this hadith that spending one’s most beloved wealth in the way of Allah is a cause of great virtue and a means of attaining righteousness. Furthermore, at the time of giving charity and alms, one should consult people of virtue.
(3)
The corroboration (mutaba‘at) of the hadith’s narrator, Ruh ibn ‘Ubadah, has been mentioned by Imam Bukhari (rahimahullah) himself with his own connected chain.
(Sahih al-Bukhari, Tafsir al-Qur’an, Hadith: 4554)
(4)
In other narrations in which the word “rayih” appears, its meaning is: this is wealth that is moving (i.e., circulating), meaning it is highly profitable and brings abundant benefit. In this regard, the narration of Yahya ibn Yahya has been mentioned in the Book of Agency (Kitab al-Wakalah), and the narration of Isma‘il ibn Abi Uways has been mentioned in the Book of Tafsir, both with connected chains.
(Sahih al-Bukhari, al-Wakalah, Hadith: 2318, and Kitab al-Tafsir, Hadith: 4554, and Fath al-Bari: 3/411)

Hadith Commentary: Benefits and Issues: Distant relatives are still considered relatives; therefore, if they are in need and destitute, they are more deserving (of charity). Hazrat Hassan radi Allahu anhu and Hazrat Ubayy bin Ka'b radi Allahu anhu become relatives of Hazrat Abu Talhah radi Allahu anhu at the seventh generation. Hazrat Abu Talhah radi Allahu anhu, acting upon the command of the Prophet sallallahu alayhi wa sallam that "Give to your relatives," distributed his garden among them.

Explanation:
1:
You will never attain righteousness until you spend in the way of Allah from that which you love.
()

2:
Is there anyone who will give Allah a goodly loan?
()

3:
Because giving charity and alms in secret is more beloved to Allah.

1689. Commentary: Where, in the days of ignorance, paternal uncles and cousins would go to bring down one another as rivals, and where, now, is this love and affection that even descendants of a great-grandfather, or even the sixth ancestor, show such good conduct—that valuable land is assigned in their name. Allah the Exalted has spoken the truth in Surah Al-Anfal: "He it is Who supported you with His help and with the believers. And He united their hearts. If you had spent all that is in the earth, you could not have united their hearts, but Allah united them. Indeed, He is Mighty, Wise." (Al-Anfal: 62-63)

(1) "His land" — in fact, this was a garden named Bairaha, which was located to the north, in front of the Prophet’s Mosque (Masjid al-Nabawi). It was very fertile and dense.

(2) "Distribute it" — it is understood from this that it was not a waqf (endowment) in the well-known sense, otherwise no one would have been made its owner. However, the initial words of Abu Talhah radi Allahu anhu: "I have made my land for Allah" indicate waqf. Perhaps it is due to these words that this narration has been included in the chapter of waqf. It is possible that the Messenger of Allah sallallahu alayhi wa sallam considered distribution more appropriate than endowment (waqf), and thus gave this instruction.

(3) It is not obligatory to give to the closest relative among the relatives; rather, it may be given to whomever is deemed appropriate.

(4) A person may build a boundary wall around his garden. There is no harm in righteous and knowledgeable people taking recreation in the garden and using its water and fruits. This garden will be counted as good deeds for the owner.

(5) If a person is not in the illness of death (marad al-mawt), he may bequeath more than one-third of his wealth. The Noble Prophet sallallahu alayhi wa sallam did not ask Abu Talhah radi Allahu anhu how much wealth he had given in charity.

Hadith Authentication:
[وأخرجه البخاري 1461، 2752، و مسلم 2315/998، من حديث مالك به]

Jurisprudential Explanation:
➊ This hadith demonstrates the tremendous virtue of Sayyiduna Abu Talhah radi Allahu anhu, who spent his most beloved wealth in the path of Allah.
➋ The noble Companions were always ready to sacrifice their wealth and their lives for the Qur’an and Hadith.
➌ In acts of righteousness, maintaining family ties, good conduct, and charity, relatives should be given preference first, and this is the most virtuous.
➍ Love of wealth is a natural matter, provided it does not contradict the Shari‘ah. Likewise, establishing gardens and the benefit that scholars derive from them are all permissible.
➎ Acting upon generality is permissible unless there is evidence for specification.
➏ Whoever gives something in charity no longer has the right to take it back.
➐ One should spend the best of what one has in the path of Allah, whether it is wealth or life; therefore, for the acquisition of religious knowledge, one should select the most beloved and intelligent individuals from among one’s children.
➑ The action of Sayyiduna Abu Talhah radi Allahu anhu is the best explanation of the blessed verse: «لَنْ تَنَالُوا البِرَّ». «سبحان الله»
➒ The Prophet sallallahu alayhi wa sallam ordered that Abu Talhah radi Allahu anhu’s wealth be distributed among his relatives, which demonstrates the Prophet’s sallallahu alayhi wa sallam perfect detachment from worldly possessions.