Bukhari

Hadith Commentary:

On one hand, Abu Bakr as-Siddiq (radi Allahu anhu) maintained respect for the command of the Messenger of Allah (sallallahu alayhi wa sallam), and on the other hand, he clearly stated regarding the Ahl al-Bayt that honoring them, serving them, and treating them well is dearer to him than treating his own relatives well.

This clearly shows that consoling Fatimah (radi Allahu anha) was his most important objective, and throughout his life he put this into practice, and departed from this world in this state.

May Allah Ta'ala gather everyone in the highest Paradise (Firdaws al-A‘la) on the Day of Resurrection, and may all be among those described in:
﴿وَنَزَعْنَا مَا فِي صُدُورِهِمْ مِنْ غِلٍّ﴾ (al-A‘raf: 43)

Hadith Commentary:
➊
All these hadiths mention the wealth of Banu Nadir, which Allah, the Exalted, granted to His Messenger (sallallahu alayhi wa sallam) as fay’ (war booty without battle). For this reason, Imam Bukhari (rahimahullah) has mentioned them.

➋
In reality, Banu Nadir had plotted a heinous conspiracy to kill the Messenger of Allah (sallallahu alayhi wa sallam).
He (sallallahu alayhi wa sallam) went to them for a certain matter and was sitting, leaning against a wall, when one of them said:
“Who will climb up to the roof and drop a millstone upon him to crush him?”
A wretched Jew, Amr ibn Juhash, said:
“I will do this.”
But the Messenger of Allah (sallallahu alayhi wa sallam) was informed in time.
He left from there and, upon returning, immediately sent them a message:
“You must leave here within ten days.
You are permitted to take with you whatever belongings you can carry.
After ten days, whoever is seen will be killed.”
They were so terrified by this message that they began preparing to leave, abandoning their homes, and started dismantling the roofs of their houses, loading the wood onto their camels.
They themselves were demolishing their homes, and the Muslims were also demolishing their houses according to their needs.
It is stated in the Noble Qur’an:
“They thought their fortresses would protect them from Allah’s punishment, but Allah came upon them from where they had not expected, and He cast such terror into their hearts that they destroyed their houses with their own hands and the hands of the believers. So take heed, O people of insight.” (: al-Hashr: 2)
Their leaders, Huyayy ibn Akhtab and Salam ibn Abi al-Huqayq, left Madinah and headed towards Khaybar, and some went towards Syria.
In any case, the mention intended here is of the Jews of Banu Nadir.

➌
It should be clear that the wealth of the Messenger of Allah (sallallahu alayhi wa sallam) was of three types:
©. That which was gifted to him.
©. The wealth of Banu Nadir, which, after their exile, he was made entitled to.
©. That which he received as khums (one-fifth share) from Khaybar, Fadak, etc.
All of these were his personal property, and he would use them to cover the expenses of his family and spend on the needs of the Muslims.
After the passing of the Messenger of Allah (sallallahu alayhi wa sallam), his ownership of these ended, and all that wealth was declared charity (sadaqah), as is mentioned in these hadiths.

Hadith Commentary:
(1)
By presenting these ahadith, Imam Bukhari rahimahullah absolutely does not intend to conduct any adjudication or play a decisive role in the disputes among the Companions (radi Allahu anhum), because these issues have no connection with the Book of Inheritance (Kitab al-Fara’id). Rather, according to our inclination, these ahadith have been mentioned for the following two purposes:

➊ The inheritance (turath) of the Prophets (anbiya’ alayhim assalam), especially the Messenger of Allah (sallallahu alayhi wa sallam), is a communal charity (sadaqah), and the rules of inheritance (wiratha) do not apply to it.

If, at any place, the word “inheritance” is attributed to them, it refers to scholarly and religious inheritance, the rightful claim to which belongs to all the people of Islam. Thus, in the Noble Qur’an it is stated:
Solomon (Sulaiman alayhi assalam) inherited from David (Dawud alayhi assalam).
Here, what is meant is the inheritance of prophethood and the inheritance of knowledge and wisdom, and material inheritance is absolutely not intended.

Similarly, Zakariya (alayhi assalam) prayed:
“O Allah! Grant me a child who will be my heir and the heir of the family of Ya’qub.”
Here too, what is meant is the inheritance of knowledge and wisdom.

➋ The wealth that is endowed (waqf) is also exempt from the rules of inheritance, because for the rules of inheritance to apply, it is necessary that the wealth be personal property.

The wealth of the Prophets (anbiya’ alayhim assalam) is endowed (waqf), as the Messenger of Allah (sallallahu alayhi wa sallam) said:
“We, the group of Prophets, our inheritance is not distributed; whatever we leave behind is charity (sadaqah).”
(Al-Sunan al-Kubra by al-Nasa’i, al-Fara’id, Hadith: 6275)
It is thus clear that the rules of inheritance do not apply to endowed (waqf) wealth.

(2)
In any case, Imam Bukhari rahimahullah’s purpose is that two things are excluded from the rules of inheritance:
One is the inheritance of the Prophets (anbiya’ alayhim assalam), and the other is endowed (waqf) wealth.
Both of these are exempt from the rules of inheritance.
And Allah knows best.

As for the matter of the possessions of the Messenger of Allah (sallallahu alayhi wa sallam) in Fadak and Khaybar, regarding the claim of the family of the Messenger (sallallahu alayhi wa sallam) and its legal status, we will discuss this at another opportunity, insha’Allah ta’ala.

Hadith Commentary:
In the narration of Muslim, it is mentioned that Ali (radi Allahu anhu) stood up after his sermon and pledged allegiance (bay‘ah) at the hand of Abu Bakr (radi Allahu anhu).
As soon as he pledged allegiance, all of Banu Hashim also pledged allegiance, and thus there was consensus of all the Companions (radi Allahu anhum) upon the caliphate of Abu Bakr.
Now, whoever does not consider his caliphate to be valid is in opposition to all the Companions, and such a person falls under the severe warning of this verse:
﴿وَيَتَّبِعْ غَيْرَ سَبِيلِ الْمُؤْمِنِينَ نُوَلِّهِ مَا تَوَلَّى﴾ (al-Nisa: 115)
Ibn Hibban narrated from Abu Sa‘id that Ali (radi Allahu anhu) had pledged allegiance to Abu Bakr (radi Allahu anhu) from the very beginning.
Al-Bayhaqi has also declared this narration to be authentic, so the repeated pledge of allegiance would have been for the purpose of emphasis.

Hadith Commentary:
➊
By "mal-e-fay" is meant that wealth which comes into the hands of the Muslims without war and fighting.
In Madinah Tayyibah, these were the properties that came to the Messenger of Allah (sallallahu alayhi wa sallam) after the expulsion of Banu Nadir; similarly, the land of Fadak also came to him as fay, and some lands of Khaybar also came into his possession in this manner.

➋
Imam Bukhari (rahimahullah) has mentioned this hadith under the chapter of the Battle of Khaybar in order to clarify the status of these conquered lands.
He (sallallahu alayhi wa sallam) used to spend the land of Khaybar on the people of Khaybar and for public welfare.
After the Messenger of Allah (sallallahu alayhi wa sallam), all his left-behind properties became charity (sadaqah); it was not permissible to establish ownership rights over them, as is evident from his noble statement:
“We (the Prophets) have no heirs; whatever we leave behind is charity.”
(Sahih al-Bukhari, al-I‘tisam bil-Kitab wa al-Sunnah, Hadith: 7305. )
From these left-behind properties, the economic needs of the family of the Messenger of Allah (sallallahu alayhi wa sallam) were fulfilled, and whatever remained was spent on public welfare.

➌
It is mentioned in Sahih Muslim that Ali (radi Allahu anhu), after finishing his sermon, stood up and pledged allegiance to Abu Bakr (radi Allahu anhu); thus, there was consensus (ijma‘) of all the noble Companions (radi Allahu anhum) on the pledge of allegiance to Abu Bakr (radi Allahu anhu).
(Sahih Muslim, Fada’il al-Jihad, Hadith: 4581(1759) )
Now, whoever does not consider their caliphate to be correct is opposing all the noble Companions and their unanimous decision.
And he falls under the severe warning of the following verse:
“Whoever opposes the Messenger after guidance has become clear to him and follows a path other than that of the believers, We will turn him to what he has turned to and burn him in Hell—what an evil destination.”
(al-Nisa: 115: 4. )
On the basis of this narration, the Rawafid have expressed great anger and rage regarding Abu Bakr (radi Allahu anhu); we will, at an appropriate occasion, respond to this, by the permission of Allah the Exalted.

Hadith Commentary:
➊
It was the opinion of Fatimah radi Allahu anha that all the charitable endowments (sadaqat) of the Messenger of Allah sallallahu alayhi wa sallam were his personal property; therefore, we should receive a share from this inheritance. However, Abu Bakr radi Allahu anhu said:
The kinship of the Messenger of Allah sallallahu alayhi wa sallam is more beloved to me than my own kinship.
But in view of the statements and practices of the Messenger of Allah sallallahu alayhi wa sallam, his charitable endowments and inheritances cannot be distributed; rather, all of these are dedicated (waqf) for his family and descendants, the pure wives (azwaj mutahharat) radi Allahu anhunna ajma‘in, and other general interests.
These are such charitable endowments upon which, after his passing, no claim of ownership can be made; rather, the aforementioned individuals will continue to fulfill their needs from them until the Day of Resurrection.
However, they will not consider it their personal property.
➋
In any case, this hadith contains a statement regarding showing kindness and good conduct towards the relatives of the Messenger of Allah sallallahu alayhi wa sallam; for this reason, Imam Bukhari rahimahullah has mentioned it.

Hadith Footnote:
It is mentioned in Sharh Wahidi that later, Abu Bakr (radi Allahu anhu) reconciled with them.

Hadith Commentary:
Benefits and Issues:
When a disagreement arose between Abbas (radi Allahu anhu) and Ali (radi Allahu anhu) regarding the administration of the charitable endowments (sadaqat) of Madinah, and Umar (radi Allahu anhu) refused to divide them between the two, Abbas (radi Allahu anhu) withdrew, and gradually the supervision and administration of these charitable endowments passed into the hands of Ali (radi Allahu anhu).
However, the portion from Fadak and Khaybar
remained under the control of the caliph.
Even during his own period of rule, Ali (radi Allahu anhu) did not give it to his children,
because it was spent on the interests of the Muslims and the needs of the government and the state.
Thus, only these were its rightful recipients.

Hadith Commentary:
Vocabulary of the Hadith:
I sent a message to Abu Bakr:
A message was sent to Abu Bakr radi Allahu anhu, and then both Fatimah radi Allahu anha and Abbas radi Allahu anhu themselves came to Abu Bakr radi Allahu anhu,
and requested their share from the properties left by the Messenger of Allah sallallahu alayhi wa sallam, which are as follows:

(1)
Properties of Madinah:
The gardens of Banu Nadir,
which were acquired by the Prophet sallallahu alayhi wa sallam as fay’ (spoils without battle),
of which he distributed most among the Muhajirun (Emigrants),
and the wealth that the Ansar (Helpers) had given to the Muhajirun
was returned to them, and two needy Ansar were also given a share from the gardens of Banu Nadir, and the remaining portion stayed with the Prophet sallallahu alayhi wa sallam as fay’ property.

(2)
Fadak:
This was a region three stages from Madinah and two days’ journey from Khaybar,
where Jews resided.
When Khaybar was conquered, they offered the Messenger of Allah sallallahu alayhi wa sallam that if they were not harmed, they would vacate the area, so he accepted their offer of reconciliation on the condition,
similar to the people of Khaybar,
that they would give half of Fadak’s produce,
and thus, since the Muslims had not fought with horses or camels for it,
this property was considered fay’ and came under the disposal and authority of the Messenger of Allah sallallahu alayhi wa sallam.

(3)
Khumus of Khaybar:
The Messenger of Allah sallallahu alayhi wa sallam allowed the Jews to remain on the land of Khaybar on the condition that half of all crops and fruits would be given to the Jews, and as long as the Prophet sallallahu alayhi wa sallam wished,
he would let the Jews stay there on this condition.
Then Khaybar was divided in such a way that it was split into thirty-six (36)
portions,
each portion consisting of one hundred shares,
making a total of thirty-six hundred (3600)
shares.
Of these, half, i.e., eighteen hundred (1800)
shares, the Messenger of Allah sallallahu alayhi wa sallam set aside for the collective needs and emergencies of the Muslims, and the other eighteen hundred shares were distributed among the Muslims as a gift and reward from Allah for the people of Hudaybiyyah.
The number of the people of Hudaybiyyah was fourteen hundred (1400),
who came to Khaybar with two hundred (200)
horses, and each horseman received three shares,
so two hundred (200)
horsemen received six hundred shares, and the remaining twelve hundred on foot received twelve hundred shares.
For details, see Sirat Ibn Hisham with Al-Rawd al-Unuf by Al-Suhayli,
vol. 2, p. 246, and Al-Raheeq Al-Makhtum,
Battle of Khaybar.

(4)
Indeed, the family of Muhammad eats from this wealth:
The family of Muhammad sallallahu alayhi wa sallam would eat from this wealth,
which is evidence that Abu Bakr radi Allahu anhu did not deprive his relatives of the benefits they used to receive during the time of the Messenger of Allah sallallahu alayhi wa sallam,
he only refused to give the property as inheritance in accordance with the statement of the Messenger of Allah sallallahu alayhi wa sallam.
If the management and administration of these properties had been handed over to Abbas radi Allahu anhu and Fatimah radi Allahu anha,
as they desired, it would have created a situation of inheritance.
As when Umar radi Allahu anhu gave some properties under the trusteeship of Abbas radi Allahu anhu and Ali radi Allahu anhu,
differences arose and the matter escalated.
Umar ibn Shabbah writes in Tarikh Madinah,
She did not speak to him about that wealth until she died:
She did not discuss this matter with Abu Bakr radi Allahu anhu until her death.
In Sunan Abi Dawud, hadith number 2973,
Fatimah radi Allahu anha said to Abu Bakr radi Allahu anhu,
You are free to act upon what you have heard:
Therefore, Ibn Kathir writes,
She accepted what he said:
Fatimah radi Allahu anha accepted the statement of Abu Bakr radi Allahu anhu,
(Al-Bidayah wa’l-Nihayah,
vol. 5,
p. 289) (Al-Riyad al-Nadrah, vol. 1, p. 156).
That Fatimah did not die being displeased with Abu Bakr,
(‘Umdat al-Qari, vol. 10,
p. 20).

(5)
So Fatimah became angry and turned away,
and shunned him:
This is the personal view or assumption of Imam al-Zuhri, which is contrary to several narrations.
For details, see Takmilah, vol. 3,
pp. 92–96.
Baqir Majlisi writes in Jala’ al-‘Uyun, p. 172,
She acted upon the will and was herself focused on nursing; Asma’ bint Umays assisted her in these matters.
Ali radi Allahu anhu, acting upon the instructions and advice of Fatimah radi Allahu anha, personally attended to her nursing, and in this matter Asma’ bint Umays radi Allahu anha assisted him.
In Musannaf ‘Abd al-Razzaq, vol. 3,
p. 410,
Asma’ radi Allahu anha states that she and Ali radi Allahu anhu gave Fatimah radi Allahu anha the ritual bath (ghusl).

(6)
And Abu Bakr was not informed of it:
This too is the opinion of al-Zuhri, and there are narrations contrary to it,
because the wife of Abu Bakr radi Allahu anhu,
Asma’ bint Umays radi Allahu anha,
was involved in nursing Fatimah radi Allahu anha and, together with Ali radi Allahu anhu,
participated in giving Fatimah radi Allahu anha the ritual bath (ghusl).
For details, see Takmilah, vol. 3,
pp. 101–102.

(7)
Ali prayed over her:
This too is the opinion of al-Zuhri, and there are several mursal narrations contrary to it,
which establish that Abu Bakr radi Allahu anhu led the funeral prayer.
Takmilah,
vol. 3,
p. 103.
Abu Nu‘aym rahimahullah writes in Hilyat al-Awliya’, vol. 4, p. 96,
Ibn Abbas radi Allahu anhuma says: Abu Bakr said four takbirs over Fatimah.
Abu Bakr radi Allahu anhu said four takbirs at the funeral of Fatimah radi Allahu anha.

(8)
He did not pledge allegiance during those months:
He did not pledge allegiance for six months,
this too is the statement of al-Zuhri,
Takmilah, vol. 3,
p. 106.
Ali radi Allahu anhu pledged allegiance within two or three days.
Takmilah,
vol. 3, pp. 107–109.
For details, see Siddiq Akbar, discussion on the pledge of Ali, pp. 89–103.
After six months, the pledge was renewed because during the life of Fatimah radi Allahu anha, due to preoccupation, he could not participate in communal affairs.
Hafiz Ibn Kathir writes,
An important and noteworthy aspect of this incident is that Ali radi Allahu anhu pledged allegiance on the very first day or the day after the death, and this is the actual reality,
because Ali radi Allahu anhu never left the side of Abu Bakr radi Allahu anhu and was never absent from any prayer,
Al-Bidayah wa’l-Nihayah, vol. 5,
p. 249.
Maulana Ali Miyan writes,
The inclination of Ibn Kathir and other scholars is that the second pledge was a confirmation and renewal of the first,
and in this regard, there are several narrations in the Sahihayn and other books,
see Al-Bidayah wa’l-Nihayah, vol. 5, p. 346.

(9)
We do not envy you:
We have no jealousy or malice towards you.

(10)
The Muslims became closer to Ali:
The Muslims were very pleased with this conduct of Ali radi Allahu anhu and became even closer to him than before.

Benefits and Issues:
Ali radi Allahu anhu invited only Abu Bakr radi Allahu anhu to come and said,
No one else should come with you,
because Abu Bakr was the caliph and he wanted to express his complaints and grievances to him in private.
And since Abu Bakr radi Allahu anhu was extremely soft-hearted,
forbearing, tolerant, and tender-hearted,
Ali radi Allahu anhu thought that he would listen to all the complaints with patience and composure.
If anyone else came along,
especially if Umar radi Allahu anhu came, since he was somewhat strict in temperament and principled,
perhaps he would not listen to the complaints fully or might react to them,
thus the atmosphere of mutual trust might not remain.
And Umar radi Allahu anhu stopped Abu Bakr radi Allahu anhu from going alone because perhaps, due to his soft nature, he might show too much flexibility and gentleness in conversation, or if something harsh was said to him, he might not respond,
thus the dignity of the caliph might be compromised.
But Abu Bakr radi Allahu anhu thought that enough time had passed,
the initial grief and anger had subsided,
so there was no danger of any kind of mistreatment from them, and as he thought, the conversation took place in an atmosphere of trust,
no complaints were voiced, and the issue was resolved through understanding and clarification.
They renewed the pledge of allegiance and later played their full role, and the atmosphere of distance and separation was completely eliminated.

Benefits and Issues:
➊ No argument remains valid in comparison to the statement of the Messenger of Allah (sallallahu alayhi wa sallam).
➋ And no ruler can alter the commands of Allah and His Messenger (sallallahu alayhi wa sallam) for anyone’s sake.
➌ After hearing the decision of the Messenger of Allah (sallallahu alayhi wa sallam), Fatimah (radi Allahu anha) and Ali (radi Allahu anhu) were completely satisfied.
➍ To even suspect any dissatisfaction on their part is disrespectful to their status.
➎ After Fatimah (radi Allahu anha), when the management of these properties was entrusted to Ali (radi Allahu anhu) and after him to his children, they too managed and spent them in exactly the same manner.
➏ Just as Abu Bakr (radi Allahu anhu) and for some time Umar (radi Allahu anhu) used to do.

(1) It has been mentioned previously that the Ahl al-Bayt considered the khums to be their right, whereas, according to other Companions, the khums is the property of the Bayt al-Mal (public treasury); however, from it, needy individuals among the Ahl al-Bayt would be assisted. Fatimah radi Allahu anha, according to her understanding, requested inheritance from the khums of Khaybar, the lands of Banu Nadir, the land of Fadak, and the charity (sadaqah) of the Prophet sallallahu alayhi wa sallam. Abu Bakr radi Allahu ta'ala anhu clarified that these lands were not the personal property of the Prophet, but rather belonged to the Bayt al-Mal; therefore, inheritance would not apply to them.

(2) “From the charity (sadaqah) of the Prophet sallallahu alayhi wa sallam”—this land later became famous by this name; otherwise, if it had already been known as charity at that time, Fatimah radi Allahu anha would not have requested inheritance from it. In some other narrations, it is mentioned that this land was gifted to the Prophet sallallahu alayhi wa sallam as a bequest by a Jewish man (Mukhayriq).

(3) “Inheritance does not apply”—because the Prophet sallallahu alayhi wa sallam did not acquire personal property, nor did he take a share from the spoils of war (ghanimah); rather, he would receive the khums (one-fifth) from the spoils, from which, after fulfilling his own expenses, the remainder would be spent on the interests of the Muslims. In other words, the Prophet sallallahu alayhi wa sallam only fulfilled his necessities from the khums; he did not make it his personal property, but in reality, it remained the property of the Bayt al-Mal. His practice in this regard was so that no wicked hypocrite or disbeliever could claim that he had made the claim of prophethood merely to accumulate wealth. When, during his lifetime, he did not acquire any property, but whatever came to him, he would deposit it in the Bayt al-Mal, and would only take what was necessary for his own expenses, then the question of inheritance does not arise. Fatimah radi Allahu anha, being a woman, was not aware of this reality. Abbas radi Allahu ta'ala anhu also came to Madinah Munawwarah in the later period, so it is not surprising if these individuals were unaware of this matter. Abu Bakr radi Allahu ta'ala anhu, who was the confidant of the Prophet, was informed of this reality. This hadith (“There is no inheritance in what we leave behind”) is narrated not only from Abu Bakr but also from some other Companions. The greatest evidence is the practice of the Messenger of Allah sallallahu alayhi wa sallam during his lifetime: he never took a share from the spoils, nor did he consider the khums his personal wealth. He used it only for necessity. Inheritance applies only to that wealth which is owned. When this wealth (such as lands, etc.) was not his property, how could inheritance apply to it?

Hadith Authentication (Takhrij al-Hadith):
[وأخرجه البخاري 6730، ومسلم 1758/51، من حديث ما لك به]

Jurisprudential Explanation (Tafaqquh):
➊ This hadith, "We do not leave inheritance; whatever we leave behind is charity," is mutawatir (mass-transmitted). See: [قطف الازهار 100، لقط اللآلي 26، اونظم المتناثر 272]
➋ It is not necessary that knowledge of an authentic hadith must absolutely be known to all scholars. Rather, it is quite possible that, despite having knowledge, some scholars may not recall that hadith or evidence at a given time, and then when the need arises or someone reminds them, they remember it.
➌ It is narrated from Sayyida Aisha radi Allahu anha that Sayyiduna Abu Bakr radi Allahu anhu, at the time of his death, said: "To my knowledge, all I possess is this: 1 milch she-camel, 2 a slave who polishes swords. When I pass away, hand these (both) over to Umar." When these items were handed over to Sayyiduna Umar radi Allahu anhu, he said: "May Allah have mercy on Abu Bakr; he has put those who come after him in difficulty." [طبقات ابن سعد 192/3، وسنده صحيح]
● It is evident from this that rulers must exercise extreme caution in matters of the public treasury (bayt al-mal) and affairs of governance, so that they may be saved from accountability after death. Every person will be handed his record of deeds on the Day of Resurrection, in which every small and great deed will be detailed.
➍ According to the Shi'a science of narrators (asma' al-rijal), it is narrated that Abu Abdullah (Ja'far ibn Muhammad al-Sadiq) rahimahullah reported that the Messenger of Allah sallallahu alayhi wa sallam said:
«وإن العلماء ورثة الأنبياء، إن الأنبياء لم يورثوا دينارا ولا درهما ولكن ورثوا العلم فمن أخذ منه أخذ بحظ وافر.» "And indeed, the heirs of the Prophets are the scholars. Indeed, the inheritance of the Prophets is not dirhams and dinars, but rather they leave behind the inheritance of knowledge. Whoever takes it has taken a great share." [الاصول من الكافي للكليني ج 34 باب ثواب العالم والمتعلم ح 1، وسنده صحيح عندالشيعة]