Bukhari

Hadith Commentary:
(1)
The land which the Messenger of Allah (sallallahu alayhi wa sallam) endowed (waqf) while in good health was located in Khaybar, as is clarified in Sahih al-Bukhari itself.
(Sahih al-Bukhari, al-Jihad, Hadith: 2912)
In another narration, it is mentioned that he dedicated its produce for travelers.
(Sahih al-Bukhari, al-Maghazi, Hadith: 4461)
(2)
The effect of an endowment (waqf) also continues after death, just like a bequest (wasiyyah), which is why waqf has been mentioned under the topic of bequest. Furthermore, the Messenger of Allah (sallallahu alayhi wa sallam) did not leave behind any inheritance that could be subject to a bequest. Thus, Aishah (radi Allahu anha) states:
At the time of his death, the Messenger of Allah (sallallahu alayhi wa sallam) left neither any dirham or dinar, nor any camel or goat, nor did he make any kind of (financial) bequest.
(Sahih Muslim, al-Wasiyyah, Hadith: 4229(1635))
At the time of the Messenger of Allah’s (sallallahu alayhi wa sallam) death, there was no wealth, nor was any bequest made; however, he certainly did make a bequest regarding adherence to the Book of Allah, as will be mentioned in the following hadith.

Hadith Commentary:
The wording of the chapter heading is derived from the words of the hadith: "and be pleased to leave it as charity."
Because the expenses of the noble wives (azwaj mutahharat) were provided from this very land, which the Prophet (sallallahu alayhi wa sallam) had declared as charity (sadaqah).
Further details have already been mentioned previously.

Hadith Commentary:
➊
By "land" is meant the land of Banu Nadir, Fadak, and Khaybar, from the produce of which, after covering the expenses of the noble wives (radi Allahu anhunna), the remainder was spent on the collective needs of the rest of the Muslims.
➋
Imam Bukhari (rahimahullah)'s purpose is to show that after the passing of the Messenger of Allah (sallallahu alayhi wa sallam), the expenses of the noble wives (radi Allahu anhunna) were met from the land left by the Messenger of Allah (sallallahu alayhi wa sallam), which he had designated as charity (sadaqah).

Hadith Commentary:

It was the custom in pre-Islamic Arabia that when the chief of a tribe or a brave person from the tribe died, his weapons would be broken. This was considered a sign that now, in the true sense, there was no one left to bear those weapons.

It is evident that such an act is absolutely not permissible in Islam.

After the passing of the Messenger of Allah (sallallahu alayhi wa sallam), all his weapons and belongings were preserved.

From this, the relevance of the chapter heading is established. By bringing this chapter, Imam Bukhari (rahimahullah) indicated that such an act is prohibited in Islamic law, because it entails wasting useful items.

Hadith Commentary:
➊
The purpose of this heading and the presented hadith is to refute a custom from the Age of Ignorance (Jahiliyyah).
Their practice was that when the chief or a brave man of a tribe died, his weapons would be broken.
This was a sign that now there was no one left who could truly use those weapons.
Islam declared this act invalid, because it is characterized by wastefulness.

➋
After the passing of the Messenger of Allah (sallallahu alayhi wa sallam), his weapons were not broken; rather, they were preserved so that they could be used when needed.
In any case, Islam did not maintain such relics of Jahiliyyah, but rather abolished them completely.

Hadith Commentary:
This is the very mule that became famous by the name of Duldul.
This mule remained alive even after the passing of the Prophet (sallallahu alayhi wa sallam).
As for the land, it consisted of half of Fadak, one-third of Wadi al-Qura, a share from the fifth (khums) of Khaybar, and what the Prophet (sallallahu alayhi wa sallam) had selected from Banu Nadir.
It was these very things that Fatimah Zahra (radi Allahu anha) requested from Abu Bakr as-Siddiq (radi Allahu anhu) during his caliphate.
As-Siddiq al-Akbar (radi Allahu anhu) narrated this hadith, that the Messenger of Allah (sallallahu alayhi wa sallam) had said: "We, the Prophets, do not leave any inheritance; whatever we leave behind after us is charity."
His true inheritance is the imperishable treasure of the knowledge of the Book and the Sunnah, for the acquisition of which not only is general permission granted, but there is also strong emphasis.
For this reason, the scholars of Islam have been metaphorically referred to as his (sallallahu alayhi wa sallam) successors (khulafa’), for whom he (sallallahu alayhi wa sallam) also offered supplications.
May Allah Most High include all of us who read and teach this sacred book, Sahih al-Bukhari, among that group.
(Ameen)

Hadith Commentary:
➊
Inheritance is not established in the estate of the Prophets (alayhimussalam); rather, it becomes charity (sadaqah) for the Ummah.
This is the reason why Abu Bakr as-Siddiq (radi Allahu anhu) excused himself from making the land of Fadak an inheritance.
➋
It should be noted that Amr ibn al-Harith (radi Allahu anhu) is the brother of Juwayriyyah (radi Allahu anha).
And Allah knows best.

Hadith Commentary:
The narrator of the hadith, Amr ibn al-Harith radi Allahu anhu, is the brother of Umm al-Mu’minin Juwayriyyah radi Allahu anha.
The purpose of Imam al-Bukhari rahimahullah in citing this hadith is to show that the Messenger of Allah sallallahu alayhi wa sallam did not make any bequest (wasiyyah) regarding the caliphate or similar matters to anyone. If he did make a bequest, it was to act upon the Book of Allah, or regarding the wealth he left behind, he stated that after his death, all his wealth would be given in charity (sadaqah).
Inheritance (warathah) would not apply to it.
We have already explained this hadith at the beginning of the Book of Bequests (Kitab al-Wasaya).

(1) The Messenger of Allah (sallallahu alayhi wa sallam) did not accumulate property throughout his life; he only consumed food and drink and kept items of necessity and use, as is evident from the above hadith. Regarding items of necessity and use as well, he explicitly stated that after his passing, those items would go to the public treasury (bayt al-mal), and their benefit would be for all Muslims. This was the practice of all the Prophets (alayhim as-salam), so that no wicked person could claim that the Prophets established prophethood as a means to amass wealth—Allah forbid such a thing. On the basis of this very principle, after the Messenger of Allah (sallallahu alayhi wa sallam) passed away, his leftover land was not distributed but remained in the public treasury (bayt al-mal). May my soul, spirit, father, and mother be sacrificed for him (sallallahu alayhi wa sallam).

(2) If no administrator (nazim) is appointed for a waqf (endowment), then it will be included in the public treasury (bayt al-mal), and the ruler of the time will be its administrator.

Takhrij:
«أخرجه البخاري، الوصايا، باب الوصايا، حديث:2739، 4461.»©

Explanation:
This hadith establishes the detachment of the Prophet sallallahu alayhi wa sallam from worldly possessions, because approximately sixty-three slave girls and slaves came under his possession. He freed all of them and did not leave behind any inheritance. Rather, he said: “The Prophets, alayhim assalam, do not leave behind dinar or dirham as inheritance; whatever wealth they leave is all charity.” (Musnad Ahmad: 2/463; and Sahih al-Bukhari, al-Wasaya, Hadith: 2776 and 3096) ©

Hadith Narrator:
«حضرت عمرو بن حارث رضی اللہ عنہ » ‘Amr ibn Harith ibn Abi Dhirar ibn Habib al-Khuza‘i al-Mustaliqi, that is, from the sub-tribe Banu Mustaliq of the tribe Banu Khuza‘ah. He was honored with the companionship (of the Prophet). Only this one hadith is narrated from him.