Bukhari

Hadith Commentary:
➊
Imam Bukhari rahimahullah intends to clarify the ruling regarding opening a window from a house adjacent to the mosque towards the mosque to facilitate entry into the mosque. From the aforementioned narrations, it is understood that this special permission is granted to people of knowledge and virtue, allowing them, for the sake of ease in attending the mosque, to make a window or similar opening at the back of their house.

The house of Abu Bakr as-Siddiq radi Allahu anhu was adjacent to the mosque, and its main door was on the western side, but at the back there was a window for entering the Prophet’s Mosque, through which he would come and go as needed.

Other Companions radi Allahu anhum ajma‘in had also opened windows from their houses towards the Prophet’s Mosque.

During his final illness, the Prophet sallallahu alayhi wa sallam, by Allah’s command, ordered all those doors and windows to be closed and said that all doors except the window of Abu Bakr should be closed.

➋
This hadith also contains an indication towards the caliphate of Abu Bakr as-Siddiq radi Allahu anhu, that during his caliphate, he would have ease in coming to lead the prayer.

Accordingly, Ibn Hibban rahimahullah has explained this narration in these words:
This hadith is a clear proof of Abu Bakr as-Siddiq radi Allahu anhu being the caliph after the Messenger of Allah sallallahu alayhi wa sallam, because by saying that all the windows except that of Abu Bakr should be closed, he completely ended everyone’s interest regarding the caliphate.
(Fath al-Bari: 7/19)

Shah Waliullah Muhaddith Dehlawi rahimahullah writes in Sharh Tarajim Bukhari that for those of sound nature, this narration is a completely clear argument regarding the caliphate of Abu Bakr as-Siddiq radi Allahu anhu.

This is supported by several ahadith, one of which is that a woman came to the Messenger of Allah sallallahu alayhi wa sallam and he told her to come again:
She said:
If I come again and you have departed from this world, to whom should I go? He said:
“If you do not find me, then go to Abu Bakr radi Allahu anhu.”
(Sahih al-Bukhari, Virtues of the Companions of the Prophet sallallahu alayhi wa sallam, Hadith: 3659)

➌
The virtue of keeping a door open towards the Prophet’s Mosque is also narrated regarding Ali radi Allahu anhu, as the Messenger of Allah sallallahu alayhi wa sallam said:
“All the doors to the mosque should be closed, except the door of Ali radi Allahu anhu.”
(Musnad Ahmad: 1/331)

The door of Ali radi Allahu anhu’s house opened into the Prophet’s Mosque.

Imam Ibn al-Jawzi rahimahullah declared this narration fabricated and wrote that the Rawafid fabricated this narration to oppose the virtue of Abu Bakr as-Siddiq radi Allahu anhu. However, Hafiz Ibn Hajar rahimahullah, while discussing this narration, stated that this narration regarding the merit of Ali radi Allahu anhu is established through multiple chains, and some narrations are of the level of hasan, so it is not correct to declare it fabricated.

However, the apparent contradiction between them can be resolved by noting that these incidents of closing the doors did not occur at the same time, but rather at two different times.

The incident of Ali radi Allahu anhu’s door remaining open is from much earlier, and the reason was that his house had only one door, which opened into the mosque. Due to this necessity, when the doors were first ordered to be closed, Ali radi Allahu anhu’s door remained open while the others were closed.

However, to shorten the distance when entering the Prophet’s Mosque, windows were left open.

Then, a few days before his passing, when the Prophet sallallahu alayhi wa sallam came to the mosque, he ordered all those windows to be closed as well, except for the window of Abu Bakr as-Siddiq radi Allahu anhu, so that after the Prophet’s death, he would have ease in leading the prayer, and there would be a clear indication regarding the caliphate of Abu Bakr as-Siddiq radi Allahu anhu.

Hafiz Ibn Hajar rahimahullah has attributed this reconciliation to Abu Bakr Kalabazi rahimahullah and Imam Tahawi rahimahullah.
(Fath al-Bari: 7/20)

➍
From the narration of Ibn Abbas radi Allahu anhu, it is known that this incident occurred during the Prophet’s final illness. Four days before his passing, on Thursday morning, the incident of the parchment (waqi‘at qirtas) occurred, when the Prophet sallallahu alayhi wa sallam wished to have something written, but due to the mutual disagreement and commotion among the people, it was not accomplished.

“After that, he rested:
Then at the time of Zuhr, when he felt some relief from the illness, he instructed that seven water skins be poured over his head, perhaps he would feel some comfort and be able to make some bequests to certain people.
The order was carried out, and he felt somewhat better.
Then, taking support from Abbas radi Allahu anhu and Ali radi Allahu anhu, he came to the mosque, led the Zuhr prayer, and then sat on the pulpit and delivered a sermon.
This sermon was the last sermon of his life. The incident of the parchment occurred in the morning, and on the same day after Zuhr, he delivered the sermon.
From this, it is understood that the content of the sermon was the same as what he wished to have written.”

➎
Khilah (intimate friendship) refers to a relationship that can exist only between Allah and His servant. That is why the Prophet sallallahu alayhi wa sallam used such words that indicate that this relationship is not possible between Abu Bakr and himself. However, the highest possible level of Islamic brotherhood and religious love was established between Abu Bakr as-Siddiq radi Allahu anhu and the Prophet sallallahu alayhi wa sallam; no one else has such affection or brotherhood as he does. The merit of Abu Bakr as-Siddiq radi Allahu anhu described in these words is that there is no one in the entire Ummah of his rank.

... radi Allahu anhu ...

It should be noted that the house of Abu Bakr as-Siddiq radi Allahu anhu was adjacent to the Prophet’s Mosque, located between Bab as-Salam and Bab ar-Rahmah. Later, he sold this house and spent its price on the collective needs of the Muslims, but even after that, the house remained famous as the house of Abu Bakr radi Allahu anhu.

Now, a permanent door of the Prophet’s Mosque is named “Bab Abi Bakr,” and at the place of that window, it is written:
(hadhihi khawkhat Abi Bakr as-Siddiq radi Allahu anhu)

Note:
The remaining benefits of these two ahadith will be written in “Kitab Fada’il Ashab an-Nabi sallallahu alayhi wa sallam,” insha’Allah.

Hadith Commentary:
(1)
Imam Bukhari rahimahullah has discussed the inheritance of the grandfather along with the father and brother. We have already mentioned that in the presence of the father, the grandfather is deprived (of inheritance), and there is consensus among the scholars of the Ummah on this matter. (Fath al-Bari: 24/12) Likewise, in the presence of the father, all types of brothers are deprived of the estate.

Now, regarding whether brothers will receive a share of the deceased’s estate in the presence of the grandfather, there is a difference of opinion among the scholars of the Ummah. According to Abu Bakr, Ibn Abbas, Abdullah bin Zubair radi Allahu anhum, and among the four Imams, Abu Hanifah, brothers are deprived in the presence of the grandfather because the grandfather is considered as a substitute for the father. However, Umar, Uthman, Ali, Abdullah bin Mas’ud, Zayd bin Thabit radi Allahu anhum, and among the four Imams, Imam Shafi’i, Imam Malik, and Imam Ahmad bin Hanbal rahimahullah hold the view that in the presence of the grandfather, full and paternal brothers will inherit, but their method of distribution is very complex.

In the terminology of the science of inheritance, this is called *muqasamat al-jadd*, i.e., the method of distributing the deceased’s estate among the grandfather and his siblings. We will now explain this:

If, along with the grandfather and the deceased’s siblings, there are other fixed-share heirs (ashab al-furud), and after giving them their prescribed shares, 1/6 of the total estate remains, then that 1/6 will be given to the grandfather, and in this case, the siblings will be deprived. For example:

If the heirs of the deceased are the husband, mother, grandfather, and siblings, then the total estate will be divided into six parts:
The husband’s share is 1/2, i.e., three parts of the total estate; the mother’s share is 1/3, i.e., two parts of the total estate; one part remains, which is 1/6 of the total estate, and that will go to the grandfather, and the siblings will be deprived.

If, after giving the fixed-share heirs their prescribed shares, less than 1/6 remains, then the grandfather’s sixth will be completed by the method of *awl* (further adjustment after the initial division); the siblings will remain deprived. For example:

If the heirs of the deceased are the husband, daughter, mother, grandfather, and other siblings, then the total estate will be divided into twelve parts:
The husband’s share is 1/4, i.e., three parts; the daughter’s share is 1/2, i.e., six parts; the mother’s share is 1/6, i.e., two parts; only one part remains for the grandfather, which is 1/12 of the total estate. Therefore, according to the principle of *awl*, the total will be made thirteen parts instead of twelve, and the grandfather will be given two parts out of them.

If, after giving the other fixed-share heirs their shares, more than 1/6 of the total estate remains, then *muqasama* will take place, i.e., the grandfather will be considered as one brother, and the estate will be divided among the grandfather and the other siblings.

(2)
The position of Zayd bin Thabit radi Allahu anhu is that there are three scenarios regarding siblings with the grandfather:
• If only the grandfather and siblings are heirs, then either *muqasama* or one-third of the entire estate—whichever is better for the grandfather—will be chosen. For example:

If there is a grandfather and one brother, then *muqasama* is better for the grandfather because in this way he will be entitled to half of the estate. If the heirs are the grandfather and three brothers, then one-third of the total estate is better for the grandfather, because in the case of *muqasama* he would get 1/4, which is less than 1/3.

• If, along with the grandfather and siblings, there are other fixed-share heirs, and after giving them their shares, more than 1/6 remains, then in such a case, the grandfather has three options, and the best among them will be chosen:
• *Muqasama*,
• One-third of the remaining estate,
• One-sixth of the total estate.

Example:
If the heirs of the deceased are the husband, grandfather, and brother, then *muqasama* is better because in this way the grandfather will get 1/4 of the total estate. If the heirs are the mother, grandfather, and five sisters, then one-third of the remaining estate is better. If the heirs are the husband, mother, grandfather, and two brothers, then one-sixth of the total estate is better for the grandfather.

• If, along with the grandfather and siblings, there are other fixed-share heirs, and after giving them their shares, exactly 1/6 remains, then the grandfather will be given 1/6, and all the siblings will be deprived. For example:

If the heirs of the deceased are the husband, grandfather, and other brothers, then the total estate will be divided into six parts:
The husband’s share is half, i.e., three parts; the mother’s share is one-third, i.e., two parts; one part remains, which is 1/6 of the total estate, and that will go to the grandfather, and the siblings will be deprived.

If, after giving the fixed-share heirs their shares, less than 1/6 remains, then the siblings will be deprived, and the grandfather’s sixth will be completed by the method of *awl*, as has already been explained.

(3)
The ahadith presented by Imam Bukhari rahimahullah in this regard support the position of Abu Bakr radi Allahu anhu that in the presence of the grandfather, full and paternal siblings are deprived. Ibn Abbas radi Allahu anhuma also adopted this position.

And Allah knows best.

Hadith Commentary:
➊
Imam Bukhari rahimahullah has narrated this hadith from Ibn Abbas radi Allahu anhu through three different chains with slight variations.
➋
The "khullah" (intimate friendship) negated by the Messenger of Allah sallallahu alayhi wa sallam here carries the meaning of need, i.e., if I were to take anyone as my ultimate point of return in all needs and place complete trust in someone for all important matters, I would have given this right to Abu Bakr. However, in all matters, my refuge and the one in whom I place complete trust is only the Noble Essence of Allah. Nevertheless, Abu Bakr is my Islamic brother, and the brotherhood of Islam itself is superior.
In this way, it is sufficient honor for him that he is my companion in the cave.
(‘Umdat al-Qari: 11/389)
➌
It is narrated from Ubayy ibn Ka‘b radi Allahu anhu that he said:
I presented myself before the Messenger of Allah sallallahu alayhi wa sallam five days before his passing, and he said:
“Every prophet had a khaleel (intimate friend); my khaleel is Abu Bakr.
Allah, the Exalted, has made him my khaleel,
just as He made Ibrahim alayhis salam His khaleel.”
(al-Mu‘jam al-Kabir al-Tabarani: 8/201,
no. 7816; Silsilat al-Ahadith al-Da‘ifah wa al-Mawdu‘ah, no. 3035)
This narration is contrary to a hadith narrated from Jundub, that the Messenger of Allah sallallahu alayhi wa sallam said five days before his passing:
“I am free before Allah from any of you being my khaleel.”
(Sahih Muslim, al-Masajid, hadith: 1188(532))
Hafiz Ibn Hajar rahimahullah writes:
If the narration from Ubayy ibn Ka‘b radi Allahu anhu is established, then reconciliation between them is possible in this way: when the Messenger of Allah sallallahu alayhi wa sallam expressed utmost humility before his Lord, Allah, the Exalted, then granted him permission at that time to honor Abu Bakr radi Allahu anhu.
(Fath al-Bari: 7/29)
In any case, the narration from Ubayy ibn Ka‘b radi Allahu anhu cannot be presented in opposition to the hadith of Sahih Bukhari rahimahullah, because it is not of that standard.
(‘Umdat al-Qari: 11/392)