Bukhari

Hadith Commentary:
(1)
In one narration, it is mentioned that Jabir radi Allahu anhu said:
"I only have sisters," so at that time the verse of inheritance (ayat al-fara'id) was revealed.
(Sahih al-Bukhari, al-Fara'id, Hadith: 6743)
In the Book of Tafsir, it is mentioned that at that time: ﴿يُوصِيكُمُ اللَّـهُ فِي أَوْلَادِكُمْ﴾ (al-Nisa: 11/4)
was revealed.
(Sahih al-Bukhari, Hadith: 4577)
According to another narration, Jabir radi Allahu anhu said:
"O Messenger of Allah! I am kalalah, so who will inherit from me?" Then the verse of inheritance was revealed.
(Sahih al-Bukhari, al-Wudu', Hadith: 194)
Imam al-Nasa'i rahimahullah states that at that time: ﴿يَسْتَفْتُونَكَ قُلِ اللَّـهُ يُفْتِيكُمْ فِي الْكَلَالَةِ﴾ (al-Nisa: 176/4)
was revealed.

(2)
It appears that the mention of kalalah is found in both verses.
In the first verse, the inheritance of maternal siblings is mentioned, while in the second verse, the inheritance of kalalah is described as going to full and paternal siblings.
The reason for the revelation (sha'n nuzul) of this verse from Jabir radi Allahu anhu is narrated as follows: The wife of Sa'd ibn Rabi' radi Allahu anhu came to the Messenger of Allah sallallahu alayhi wa sallam and said:
"O Messenger of Allah! Sa'd was martyred with you in the Battle of Uhud, and he has these two daughters, but their uncle has taken all their wealth."
You said:
"Allah will decide regarding this matter." After that, the verse of inheritance was revealed, so you called their uncle and said: "From Sa'd's estate, give two-thirds to his daughters and one-eighth to his wife; whatever remains after that is yours."
(Musnad Ahmad: 352/3)
Hafiz Ibn Hajar rahimahullah says:
"It is possible that the initial part was revealed regarding the daughters of Sa'd radi Allahu anhu, and the verse in which kalalah is mentioned was revealed regarding Jabir radi Allahu anhu."
(Fath al-Bari: 308/8)

Hadith Commentary:
(1)
In one hadith, it is explicitly mentioned that among those who visited (the sick) was Abu Bakr (radi Allahu anhu), and the verse ﴿يُوصِيكُمُ اللَّـهُ فِي أَوْلَادِكُمْ﴾ ("Allah instructs you concerning your children") was revealed.
(Sahih al-Bukhari, Tafsir, Hadith: 4577)
In another narration, it is stated: "My heir is only a kalalah."
(Sahih al-Bukhari, Hadith: 5676)
By this, what is meant are his sisters.
This explicit statement necessitates that Jabir (radi Allahu anhu) had no children.

(2)
There is consensus among the jurists (fuqaha) that full sisters or brothers, or paternal sisters or brothers, do not inherit in the presence of a son or grandson. However, there is a difference of opinion regarding the inheritance of sisters in the presence of a grandfather.
If there is one sister, she receives half; if there are two or more, they receive two-thirds. If there is only one brother, he receives the entire estate, and if there are multiple, they divide it among themselves.
If there are both brothers and sisters, the brother receives twice the share of the sister, as is explicitly stated in the Noble Qur'an. In these mentioned cases, there is no difference of opinion. However, there is disagreement in the following case:
A woman passes away, leaving behind her husband, mother, two maternal sisters, and a full brother.
In this case, the husband's share is half, the mother receives 1/6, and the two maternal sisters receive 2/3.
The issue will be calculated out of six shares: three shares for the husband, one share for the mother, and two shares for the maternal sisters. In this way, the estate is exhausted, and nothing remains for the full brother; thus, he is deprived.
This is the position of Ali, Ubayy, and Abu Musa al-Ash'ari (radi Allahu anhum), whereas the majority of scholars say that the full brother should be included with the maternal sisters in the one-third share, and it is not appropriate to deprive him.
(Fath al-Bari: 12/32)

Hadith Commentary:

That is, "Allah instructs you concerning your children..." etc. (: al-Nisa: 11). This verse was revealed, which determined the rights of the children, and there is no longer any need to ask anyone regarding this matter; the responsibility for any negligence now rests upon those who fall short themselves.

Hadith Commentary:
(1)
The verse of inheritance referred to is this verse:
﴿يُوصِيكُمُ اللَّـهُ فِي أَوْلَادِكُمْ﴾ (An-Nisa: 11)
In this noble verse, there are instructions regarding the distribution of inheritance.
Now, there is no need to ask anyone else about matters related to inheritance.

(2)
The position of Imam Bukhari rahimahullah is that visiting the sick (tending to the ill) is not limited only to the patient himself, such that if he is unconscious, one should not visit him; rather, consoling the family members, encouraging them to be patient, and supporting them are also included in visiting the sick.
In addition, making supplication (dua) for the patient, placing a hand on his head, and other such matters are also part of this visitation. For this reason, the Messenger of Allah sallallahu alayhi wa sallam visited the unconscious patient and declared it permissible.
(Fath al-Bari: 10/141)

«ومستعمل وغير مستعمل»
“There is no difference between used and unused (water).”
Used (musta‘mal) water is pure (tahir), and its evidences are as follows:
❀ It is narrated from ‘Urwah and Miswar radi Allahu anhuma that
«وَإِذَا تَوَضَّأَ النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ كَادُوا يَقْتَتِلُونَ عَلَى وَضُوئِهِ»
when the Prophet sallallahu alayhi wa sallam performed ablution (wudu), the Companions radi Allahu anhum would come close, lest they begin to quarrel over the leftover water from his ablution. [بخاري/ كتاب الوضوء /باب استعمال فضل وضوء الناس/ ح : 189، أحمد 329/4 - 330]
❀ It is narrated from Abu Juhaifah radi Allahu anhu that “Water for ablution was brought to the Messenger of Allah sallallahu alayhi wa sallam, and he performed ablution with it. The people were such that they would obtain the leftover water from his ablution and apply it to themselves.” [بخاري/ كتاب الوضوء /باب استعمال فضل وضوء الناس/ ح : 187]
❀ When Jabir radi Allahu anhu was ill, the Prophet sallallahu alayhi wa sallam poured his ablution water over him. [صحيح البخاري/كتاب المرضى/ بَابُ وُضُوءِ الْعَائِدِ لِلْمَرِيضِ:/ ح: 5676]
Used water is also purifying (mutahhir, i.e., it purifies). Although reasoning from the following evidences presented by the scholars for establishing this issue is questionable, the issue itself is correct.
❀ Rabi‘ bint Mu‘awwidh radi Allahu anha states that
«أَنّ النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ مَسَحَ بِرَأْسِهِ مِنْ فَضْلِ مَاءٍ كَانَ فِي يَدِهِ»
“The Prophet sallallahu alayhi wa sallam wiped his head with the excess water that was in his hand.” [سنن ابي داود ح: 130] 1
❀ It is narrated from Ibn ‘Abbas radi Allahu anhuma that one of the wives of the Prophet sallallahu alayhi wa sallam performed a ritual bath (ghusl) in a tub, then the Prophet sallallahu alayhi wa sallam came to perform ablution or ritual bath from that tub. She said: O Messenger of Allah! Indeed, I was in a state of major ritual impurity (junub). The Messenger of Allah sallallahu alayhi wa sallam replied:
«إِنَّ الْمَاءَ لَا يُجْنِبُ»
“Indeed, water does not become impure.” [أبو داود 68] 2
It should be noted that, according to the jurists (fuqaha), used water refers to water that has been used for removing major ritual impurity (janabah), or for removing minor ritual impurity (i.e., ablution or ritual bath), or for removing filth (najasa), or for acts of devotion with the intention of reward (such as performing ablution after ablution, or for funeral prayer, or for entering the mosque, or for holding the Qur’an, etc.). [فتح القدير 58/1] 3

The jurists have differed regarding the ruling of used water.
(Abu Hanifah rahimahullah, Shafi‘i rahimahullah) It is not permissible under any circumstance to attain purification with such water. This is also the reported view of Imam Layth rahimahullah, Imam Awza‘i rahimahullah, Imam Ahmad rahimahullah, and according to one narration, Imam Malik rahimahullah.
(Malikis) In the presence of used water, dry ablution (tayammum) is not permissible.
(Abu Yusuf rahimahullah) Used water is impure (najis) (note that he is unique in this view).
(Ahl al-Zahir) There is no difference between used water and absolute (unrestricted) water (i.e., just as absolute water is pure and purifying, so is used water). This is also narrated in one report from Imam Hasan, Imam ‘Ata’, Imam Nakha‘i, Imam Zuhri, Imam Mak‘hul, and Imam Ahmad rahimahumullah ajma‘in. [بدائع الصنائع 66/1] 4
(Preferred view) Used water is pure and purifying, as the evidences have been mentioned at the beginning.
(Shawkani rahimahullah) It is valid to attain purification with used water. [نيل الأوطار 85/1]
(Ibn Rushd rahimahullah) Used water, in ruling, is just like absolute water. [بداية المجتهد 55/1]
(Siddiq Hasan Khan rahimahullah) The truth is that water does not lose its purifying quality merely by being used. [الروضة الندية 68/1]
(Ibn Hazm rahimahullah) It is permissible to perform ritual bath for major impurity (ghusl janabah) and ablution with used water, regardless of whether other water is available or not. [المحلى بالآثار 182/1]

The evidences of those who do not consider used water purifying, and a critique of them
❀ The Messenger of Allah sallallahu alayhi wa sallam forbade a man and woman from bathing with each other’s leftover water, but if they both scoop water together, then there is no harm. [سنن ابن ماجه/ ح: 374] 5
The answer to this is that, due to the context of the hadiths permitting it, the prohibition in this hadith will be understood as a discouragement (nahi tanzihi). [سبل السلام 26/1]
As in the narration from Ibn ‘Abbas radi Allahu anhuma, the Prophet sallallahu alayhi wa sallam used to bathe with the leftover water of his wife Maymunah radi Allahu anha. [صحيح مسلم/ 323] 6
❀ The Prophet sallallahu alayhi wa sallam forbade urinating and bathing in standing water. [صحيح بخاري/ ح 239]
According to them, the reason for the prohibition (in the mentioned hadith) is that the water may become used and thus not purifying, so the Prophet sallallahu alayhi wa sallam forbade it. However, there is no evidence for this; rather, the most that can be said is that the prohibition is only so that the water does not become spoiled and its benefit is not lost. This is supported by the statement of Abu Hurairah radi Allahu anhu: “Let him take it (i.e., the water) out and use it.” [نيل الأوطار 58/1] 7
Imam Ibn Hazm rahimahullah writes that the strangest of the statements we have quoted from the Hanafis is that the used water from the ablution of a clean, pure Muslim is more impure than a dead mouse. [المحلى بالآثار 150/1]
------------------
1 [حسن : صحيح أبو داود 120، كتاب الطهارة : باب صفة وضوء النبى، أبو داود 130، تر مذي 33]
2 [صحيح : صحيح أبو داود 16، كتاب الطهارة : باب الماء لا يجنب أبو داود 68، ابن ماجة 364، عارضة الأحوذي 82/1]
3 [كشاف القناع 31/1-37، المغني 10/1، ہداية المجتهد 26/1، بدائع الصنائع 69/1، الدر المختار 182/1، فتح القدير 58/1]
4 [والمجموع 151/1، المبسوط 46/1، بدائع الصنائع 66/1، مختصر الطحاوي 16، المغني 47/1، قوانين الأحكام الشرعية ص/40، اللباب 76/1، الأصل 125/1]
5 [صحيح : صحيح ابن ماجه 300، كتاب الطهارة وسننها : باب النهي عن ذلك، ابن ماجة 374، طحاوي 64/1، دار قطني 26/1]
6 [مسلم 323، كتاب الحيض : باب القدر المستحب من الماء فى غسل الجنابة . . .، احمد 366/1، بيهقي 188/1]
7 [نيل الأوطار 58/1، السيل الجرار 57/1، المحلي 186/1]
* * * * * * * * * * * * * *

Hadith Commentary:
﴿يَسْتَفْتُونَكَ قُلِ اللَّهُ يُفْتِيكُمْ فِي الْكَلَالَةِ﴾ (an-Nisa: 176)
O Prophet! People ask you about kalalah; say that Allah gives you a ruling concerning it.

The Messenger of Allah (sallallahu alayhi wa sallam) had great love for Jabir (radi Allahu anhu).
When Jabir (radi Allahu anhu) was in a state of severe illness, as soon as the Messenger of Allah (sallallahu alayhi wa sallam) saw him, he became restless with concern. Regarding the method of treatment, the Messenger of Allah (sallallahu alayhi wa sallam) poured the remaining water from his ablution (wudu) over Jabir (radi Allahu anhu), and he was immediately cured. It is thus understood that the leftover water from ablution (wudu) is a means of healing.

One day, Jabir (radi Allahu anhu) was sitting in the shade of the wall of his house. The Messenger of Allah (sallallahu alayhi wa sallam) passed by in front of him, and he (Jabir) ran to accompany him, walking behind out of respect. The Prophet (sallallahu alayhi wa sallam) said, "Come close." He took his hand and brought him to the blessed house, drew the curtain, and invited him inside.

From inside, he brought out three pieces of bread and vinegar, placed on a clean cloth. He divided one and a half loaves and said, "Vinegar is an excellent condiment."

Jabir (radi Allahu anhu) says that from that day, vinegar became very beloved to him.

In the last years of his life, Jabir (radi Allahu anhu) became extremely weak, frail, and blind in both eyes.

He passed away in Madinah at the age of 94, in the year 74 AH (radi Allahu anhu).

Hadith Commentary:
(1)
The Messenger of Allah sallallahu alayhi wa sallam had great affection for Jabir radi Allahu anhu. When the Messenger of Allah sallallahu alayhi wa sallam saw him in a state of unconsciousness, he became restless. He immediately performed ablution (wudu) and, as a treatment, poured the remaining water from his ablution over Jabir radi Allahu anhu. He regained consciousness immediately.

(2)
It is understood from this that the water left over from ablution is a means of cure for the sick. Hafiz Ibn Hajar rahimahullah writes that performing ablution for a patient is in the case when the caregiver is such a person from whom blessings (tabarruk) can be sought. (Fath al-Bari: 164/10) However, this point appears to be questionable, because the real cure is in the water of ablution itself, regardless of the status of the elder. And Allah knows best.

Hadith Commentary:
1.
From this hadith, it is understood that the mentioned verse was revealed concerning Hazrat Jabir (radi Allahu anhu), whereas from another hadith it is understood that it is related to Hazrat Sa'd bin Rabi' (radi Allahu anhu). Thus, Hazrat Jabir (radi Allahu anhu) himself narrates that the wife of Hazrat Sa'd bin Rabi' (radi Allahu anhu) came to the Messenger of Allah (sallallahu alayhi wa sallam) along with her daughters and said:

"O Messenger of Allah (sallallahu alayhi wa sallam)! These two are the daughters of Sa'd bin Rabi' (radi Allahu anhu), and he was martyred fighting alongside you in the Battle of Uhud. Now their uncle wants to take possession of the inheritance."

The Prophet (sallallahu alayhi wa sallam) said:

"Allah, the Exalted, will certainly decide concerning this matter."

Then this verse was revealed.
(Jami' al-Tirmidhi, Al-Fara'id, Hadith: 2092)

A reconciliation between these two narrations is possible in that the mentioned verse pertains to both incidents. Its first part relates to Hazrat Sa'd bin Rabi' (radi Allahu anhu), and the second part, in which the inheritance of kalalah is mentioned, pertains to Hazrat Jabir (radi Allahu anhu), because Hazrat Jabir (radi Allahu anhu) was a kalalah, and the verse of kalalah is: ﴿وَإِنْ كَانَ رَجُلٌ يُورَثُ كَلَالَةً﴾ which is at the end of the verse of inheritance.
(Fath al-Bari: 8/308)
And Allah knows best.

Hadith Commentary:
(1)
The meaning of not riding a mule or horse is that the Prophet sallallahu alayhi wa sallam came on foot. Thus, in one narration it is explicitly stated that the Messenger of Allah sallallahu alayhi wa sallam and Sayyiduna Abu Bakr radi Allahu anhu came on foot to visit me during my illness.
(Musnad Ahmad: 3/307, and Fath al-Bari: 10/152) (2)
In any case, visiting the sick is a moral obligation upon a Muslim, which must be fulfilled under all circumstances.
And Allah knows best.

The Chapter of Hadith Number: 7309 from Sahih Bukhari: «بَابُ مَا كَانَ النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يُسْأَلُ مِمَّا لَمْ يُنْزَلْ عَلَيْهِ الْوَحْيُ فَيَقُولُ: «لاَ أَدْرِي»:»
Relevance between the Chapter and the Hadith:
The chapter heading established by Imam Bukhari rahimahullah contains several benefits, and what he intended to clarify through the chapter is that the Noble Prophet sallallahu alayhi wa sallam would not give an opinion or make analogy (qiyas) on any matter until revelation (wahy) descended regarding it. Instead, he sallallahu alayhi wa sallam would say «لا أدري» meaning, "I do not know." Under this chapter, he narrates a hadith from Sayyiduna Ibn Mas'ud radi Allahu anhu, which he mentions in a suspended (mu'allaq) form, in which the Noble Prophet sallallahu alayhi wa sallam was asked about the soul (ruh), and he sallallahu alayhi wa sallam remained silent. The relevance to the chapter is apparent. After this, the hadith narrated from Sayyiduna Jabir radi Allahu anhu does not seem to correspond to the chapter, because the chapter mentions «لا أدري», whereas the words of Sayyiduna Jabir ibn Abdullah radi Allahu anhu's hadith do not contain these expressions. For this reason, Allamah Kirmani rahimahullah raised the objection that:
SA «وقال الكرماني فى قوله فى الترجمة لا أدري حزازة إذ ليس فى الحديث ما يدل عليه.» [فتح الباري لابن حجر : 248/14]
"Kirmani said that there is harshness, i.e., impropriety, in his writing «لا أدري» in the chapter heading, because nothing in the hadith indicates (these words)." EA Hafiz Ibn Hajar rahimahullah, responding to this objection, writes:
«والذى يظهر أنه أشار فى الترجمة إلى ما ورد فى ذالك ولكنه لم يثبت عنده من شيئي على شرطه.»
"It appears that in the chapter heading, there is an allusion to what has been reported on this topic, but since it did not meet his conditions, he did not narrate anything from it."
There are such ahadith present in the books of hadith in which these words «لا أدري» are mentioned.

Hafiz Ibn Hajar rahimahullah narrates these ahadith, for example, he writes:
"There are multiple narrations on this topic (for example): It is narrated from Sayyiduna Ibn Umar radi Allahu anhuma that a man came to the Noble Prophet sallallahu alayhi wa sallam and asked: «أى البقاع خير» meaning, which land is better? So he sallallahu alayhi wa sallam replied: «لا أدري». Then he met Jibril alayhis salam, and he sallallahu alayhi wa sallam put the same question before him, and he also said: «لا أدري», so he said: «سل ربك فانتقض جبريل انتقاضة»." [فتح الباري لابن حجر : 249/14]
Therefore, it is clear that Imam Bukhari rahimahullah did not narrate the words «لا أدري» under the chapter, but such words are found in other ahadith. However, he only alluded to them through the chapter heading because those ahadith did not meet his conditions.

It should also be kept in mind that Imam Bukhari rahimahullah is not negating absolute ijtihad (independent reasoning) and analogy (qiyas), but rather his purpose is that the Prophet sallallahu alayhi wa sallam would remain silent on those complex questions for which there were no established principles in the Shari'ah. If there were already principles in the Shari'ah regarding a question, then he sallallahu alayhi wa sallam would make analogy (qiyas) of the question upon that principle («كما لا يخفى على أهل العلم»). Accordingly, while discussing this fundamental point, Hafiz Ibn Hajar rahimahullah quotes the statement of Muhallab rahimahullah, he writes:
«وقد نقل ابن بطال عن المهلب ما معناه إنما سكت النبى صلى الله عليه وسلم فى أشياء معضلة ليست لها أصول فى الشريعة، فلا بد فيها من اطلاع الوحي و إلا فقد شرع صلى الله عليه وسلم لأمته القياس، و أعلمهم كيفية الاستنباط فيما لا نص فيه، حيث قال للنبي سألته هل تحج عن أمها: فالله أحق بالقضاء، و هذا هو القياس فى لغة العرب.» [فتح الباري لابن حجر : 248/14]
"Ibn Battal narrated from Muhallab rahimahullah that the Noble Prophet sallallahu alayhi wa sallam would actually remain silent when asked about such complex matters for which there were no principles in the Shari'ah, so in those cases, waiting for revelation was necessary. Otherwise, the Prophet sallallahu alayhi wa sallam made analogy (qiyas) legislated for the Ummah and taught them the method of deduction (istinbat) in those matters for which there was no text, for example, he said to the woman who asked whether she could perform Hajj on behalf of her mother, so the Prophet sallallahu alayhi wa sallam replied: («فالله أحق بالقضاء») This is analogy (qiyas) in the Arabic language."

From this detailed discussion of Allamah Muhallab rahimahullah, it becomes clear that the Noble Prophet sallallahu alayhi wa sallam would remain silent until revelation descended, and this was in relation to those complex questions for which the Shari'ah had not revealed any ruling. If the Shari'ah had already revealed a ruling on an issue, then he sallallahu alayhi wa sallam would make analogy (qiyas) upon it. There are many examples of this in the books of hadith.

Hadith Commentary:
From the hadith, your silence is derived—until revelation descended. However, this statement, "I do not know," is found in the narration of Ibn Hibban: a man asked the Prophet sallallahu alayhi wa sallam, "Which place is the most virtuous?" He replied, "I do not know."
In the narration of Dar Qutni and Hakim, it is mentioned that he said, "I do not know whether the prescribed punishments (hudud) are expiation for sinners or not."
Mahlab said that the Prophet sallallahu alayhi wa sallam remained silent regarding some difficult matters, but he himself taught his ummah (community) the use of analogy (qiyas).
He said to a woman, "If your father had a debt, would you pay it or not? Then Allah's right is even more deserving to be fulfilled."
This is precisely analogy (qiyas). And Imam Bukhari rahimahullah does not mean that analogy should never be used at all; rather, his intent is that such analogy which is contrary to the principles of the Shari'ah, or is not based on any Shari'ah evidence, and is merely a fanciful notion, should not be used. And this issue is agreed upon by the scholars, that when a text (nass) exists, analogy is not permissible. And whoever opposes a hadith, while it is not contradicted by another hadith, nor does he claim it is abrogated, nor does he criticize its chain of transmission, then his uprightness (adalah) is lost—how can he be an imam for the people? And Imam Abu Hanifah rahimahullah said, "Whatever is established from the Prophet sallallahu alayhi wa sallam, that is upon our heads and eyes (i.e., we accept it wholeheartedly), and among the differing statements of the Companions, we will choose one statement." I say: at the very least, the Hanafis should act upon the statement of their own Imam.

Hadith Commentary:
1.
When the Messenger of Allah (sallallahu alayhi wa sallam) was asked about something regarding which no revelation had been sent down, he would remain silent or say that he did not have knowledge of it; he would not answer based on intellect or analogy.
When revelation would come, he would then give an answer.
Furthermore, revelation is general in that it comes either in the form of the Qur’an or as an explanation (i.e., Sunnah).
In any case, the Prophet (sallallahu alayhi wa sallam) would not answer religious matters without revelation.
The statement of Allah, the Exalted, is:
“He does not speak from his own desire; it is nothing but a revelation revealed.” ( an-Najm: 3, 4)
2.
This was also the practice of the noble Companions (radi Allahu anhum ajma‘in). Thus, Ibn Mas‘ud (radi Allahu anhu) said:
Whoever has knowledge about something should answer accordingly, and whoever does not know should say, ‘Allah knows best.’
Saying this is also a sign of his being a scholar.
Allah, the Exalted, taught this to His Prophet (sallallahu alayhi wa sallam) as well, and then he recited Surah Sad, verse 86.
( Sahih al-Bukhari, Tafsir, Hadith: 4809)
Imam Bukhari (rahimahullah) himself has given an example of remaining silent in such situations.
( Sahih al-Bukhari, ‘Ilm, Hadith: 125)
And the example of saying (la adri)
is the noble statement of the Messenger of Allah (sallallahu alayhi wa sallam):
“I do not know whether the prescribed punishments are an expiation for the perpetrator of the sin or not.”
( al-Mustadrak lil-Hakim: 2/450)
3.
It should be clear that by ‘knowledge’ is meant that information which is provided through the noble Companions (radi Allahu anhum ajma‘in), and information obtained apart from them is not considered knowledge in the view of the Shari‘ah.
4.
There are three categories among the pious predecessors (salaf salihin) regarding answering questions:
a.
They would answer only in the light of the Qur’an, Hadith, and the statements of the noble Companions (radi Allahu anhum ajma‘in).
If they did not have any evidence, they would remain silent.
b.
They gave answers using opinion and analogy (qiyas), and then piled up hypothetical issues.
Imam Bukhari (rahimahullah) refutes such people.
c.
When they had evidence from the Qur’an and Hadith, they would answer in its light; otherwise, instead of remaining silent, they would answer using intellect and analogy (qiyas).
This last approach is praiseworthy and commendable.
( Fath al-Bari: 13/357)

Explanation:
Kalah is one who has neither a father nor a grandfather, nor any offspring. The relevance of this chapter is evident from the fact that the Prophet (sallallahu alayhi wa sallam) poured the leftover water from ablution (wudu) over Jabir. If it had been impure, the Prophet (sallallahu alayhi wa sallam) would not have poured it. The verse is as follows: «يَسْتَفْتُونَكَ قُلِ اللَّـهُ يُفْتِيكُمْ فِي الْكَلَالَةِ» [4-النساء:176] A detailed discussion will come in the Book of Tafsir, insha’Allah ta’ala.

Hadith Commentary:
➊
In one narration, it is mentioned that when the Messenger of Allah (sallallahu alayhi wa sallam) arrived, Jabir (radi Allahu anhu) was experiencing a bout of unconsciousness.
(Sahih al-Bukhari, Book of Illness, Hadith: 5651)
Abu Bakr as-Siddiq (radi Allahu anhu) was with the Messenger of Allah (sallallahu alayhi wa sallam), and both of them went on foot to the tribe of Banu Salamah to visit him.
(Sahih al-Bukhari, Tafsir, Hadith: 4577)
Allamah Kirmani has written that “ighma” (unconsciousness) and “ghashi” (fainting) are synonymous.
(Sharh al-Kirmani: 2/41)
However, there is a difference between the two in that “ghashi” is the name of an illness that occurs due to nervous exhaustion, and it is of a lesser degree than “ighma.”
In “ighma,” the intellect is overpowered, whereas in insanity or madness, the intellect is removed.
During sleep, the intellect is not removed but rather concealed.
From this heading, Imam Bukhari’s (rahimahullah) intent is to support the previous chapter, namely that used water (ma’ musta’mal) is pure.
If it were not pure, why would the Messenger of Allah (sallallahu alayhi wa sallam) sprinkle it on Jabir (radi Allahu anhu)?
Hafiz Ibn Hajar (rahimahullah) writes that what is meant could be the water that was used during ablution (wudu), which is called “ma’ mutaqatir,” or it could refer to the water that remained in the vessel after ablution.
However, from the context, it is understood that “ma’ mutaqatir” is intended, because in one narration of Sahih al-Bukhari it is stated that the Messenger of Allah (sallallahu alayhi wa sallam) poured his ablution water over me.
(Sahih al-Bukhari, Al-I’tisam bil-Kitab wa as-Sunnah, Hadith: 7309)
In Abu Dawud, it is mentioned that the Messenger of Allah (sallallahu alayhi wa sallam) performed ablution, then sprinkled that water over me.
(Sunan Abi Dawud, Al-Fara’id, Hadith: 2886)

➋
Generally, “kalalah” is applied to a deceased person who has neither ascendants nor descendants, i.e., he has neither children nor any living father or grandfather.
Metaphorically, the heirs of the deceased who are without support are also called “kalalah.”
In this narration, “kalalah” is used in the latter sense.
Jabir (radi Allahu anhu) states that my heirs are my sisters, who are without support.
Hafiz Ibn Hajar (rahimahullah) has written that the estate itself is also called “kalalah.”
The following rulings are derived from this hadith:
(a)
Through the blessed hand of the Messenger of Allah (sallallahu alayhi wa sallam), illnesses and the like would be removed.
(b)
Benefit can also be obtained from the supplications (blowing, etc.) of the elders.
(c)
Visiting the sick is a highly virtuous act.
(d)
Elders should visit the younger ones when they are ill; doing so is a Sunnah.

➌
What is meant by the verse of inheritance is:
﴿ يُوصِيكُمُ اللَّهُ فِي أَوْلَادِكُمْ ﴾ up to ﴿ وَصِيَّةً مِّنَ اللَّهِ ۗ وَاللَّهُ عَلِيمٌ حَلِيمٌ ﴾
As Imam Bukhari (rahimahullah) has mentioned at the beginning of the Book of Inheritance (Kitab al-Fara’id).
The statement of Allah, the Exalted, is:
﴿ وَإِن كَانَ رَجُلٌ يُورَثُ كَلَالَةً أَوِ امْرَأَةٌ وَلَهُ أَخٌ أَوْ أُخْتٌ فَلِكُلِّ وَاحِدٍ مِّنْهُمَا السُّدُسُ ﴾
“If a man or a woman is inherited from as a kalalah, and he has a (maternal) brother or sister, then for each of them is one-sixth.”
Regarding “kalalah,” this clarification was revealed in response to the question of Jabir (radi Allahu anhu).
Although in some narrations it is mentioned that, in view of Jabir’s (radi Allahu anhu) aforementioned condition, the last verse of Surah an-Nisa was revealed, the preferred opinion is that which Imam Bukhari (rahimahullah) has stated.
(Sahih al-Bukhari, Tafsir, Hadith: 4577)

Hadith Commentary:
Benefits and Issues:
Here, "kalalah" refers to a heir who is neither an ascendant (father, grandfather) nor a descendant (son, grandson), because at that time only the sisters of Jabir radi Allahu anhu were the heirs.

Hadith Commentary: Benefits and Issues: The view of Hafiz Ibn Hajar rahimahullah is that Hazrat Jabir radi Allahu anhu did not specify the verse, as is coming in the next narration, "until the verse of inheritance was revealed." When the verse regarding inheritance was revealed, then, according to his own understanding, Ibn Jurayj considered the referent of the inheritance verse to be ﴿يُوصِيكُمُ اللَّـهُ﴾ ("Allah instructs you..."), and Ibn Uyaynah, due to the relevance of kalalah, applied ﴿يَسْتَفْتُونَكَ﴾ ("They ask you for a legal verdict...") to it. The correct view is that of Ibn Jurayj, because the verse ﴿يَسْتَفْتُونَكَ﴾ was revealed much later, whereas the incident of Hazrat Jabir radi Allahu anhu had already occurred earlier. And in the verse following ﴿يُوصِيكُمُ اللَّـهُ﴾, the ruling regarding the inheritance of kalalah is mentioned, from which it is understood that verse number 11 and number 12 of Surah An-Nisa were revealed together. However, from the narration of Sunan Abi Dawud, it is understood that the specification of the verse by Ibn Uyaynah was actually made by Hazrat Jabir radi Allahu anhu himself. Also, the kalalah whose ruling is mentioned in verse number 12 refers to uterine brothers and sisters, whereas the sisters of Hazrat Jabir were either full sisters (shaqiqah) or paternal sisters (‘allatiyyah). Therefore, the student of Hazrat Jabir, Muhammad bin Munkadir, in response to Hazrat Shu’bah rahimahullah, also mentioned the verse specified by Ibn Uyaynah.

Hadith Commentary: Benefits and Issues: From this hadith, we learn of the compassion and goodwill of the Messenger of Allah (sallallahu alayhi wa sallam) towards his companions, as well as his simplicity and informality, in that he (sallallahu alayhi wa sallam) would go on foot to visit the sick. It is also understood that water from ablution (wudu) can be poured over an unconscious person. Furthermore, to deduce from the blessing of regaining consciousness due to the water from the ablution (wudu) of the Prophet (sallallahu alayhi wa sallam) that it is permissible to seek blessings (tabarruk) from the relics of the righteous (salihin) is not correct, because it is not valid to make an analogy between other righteous people and the Prophet (sallallahu alayhi wa sallam). If this were the case, then the noble Companions (radi Allahu anhum) would have sought blessings from the relics of the ten given glad tidings of Paradise (asharah mubasharah). Moreover, according to the Hanafis, even the excreta of the Prophet (sallallahu alayhi wa sallam) is pure, so would it then be permissible to seek blessings from the excreta of the elders?

Explanation:
1:
It is mentioned in Sahih Bukhari and other books of Sunan that "You came to visit me..." In any case, this indicates the utmost love of the Prophet sallallahu alayhi wa sallam for Jabir radi Allahu anhu, that in the absence of a mount, he went on foot to visit him, radi Allahu anhu.

Explanation:
1:
"Allah, the Exalted, commands you concerning your children: for a male, the share is equal to that of two females." ()

Benefits and Issues:
Benefit: (Kalalah) refers to a deceased person who has neither children nor parents among his heirs; whether there are other relatives or not is a separate matter.
For the explanation of the verse, refer to the commentaries (tafasir).

138. Commentary: Apparently, the water referred to here is the water with which the Prophet (sallallahu alayhi wa sallam) performed ablution (wudu), as if to say that used water (mā’ musta‘mal) is pure. Additionally, it can also refer to the leftover water.

Benefit:
It is established from this hadith that pouring water over an unconscious person causes his unconsciousness to end; used water is pure.
In this hadith, the context of the revelation (shan al-nuzul) of the verse of inheritance is mentioned. In other books of hadith, there is another narration regarding its reason for revelation: that Sayyiduna Sa'd ibn Rabi' radi Allahu anhu passed away, and the uncle of his daughters took possession of the entire inheritance. Sayyiduna Sa'd radi Allahu anhu had two daughters. Their mother asked the Messenger of Allah sallallahu alayhi wa sallam regarding their share of inheritance, so this verse was revealed.
The Messenger of Allah sallallahu alayhi wa sallam sent a message to the girls' uncle: "Give Sa'd's two daughters two-thirds, and their mother one-eighth, and whatever remains is for you." [سـتـن ابي داؤد كتاب الفرائض باب ما جاء فى ميراث الصلب : 2891 ـ عـن جابر بن عبدالله صلى الله عليه وسلم سنن الترمذي : 2092 مسند أحمد : حديث : 14810- وقـال البـاني : حسن]
Regarding the verse of inheritance, Ibn Kathir rahimahullah writes that these two verses and the last verse of this surah hold the status of foundational principles in the knowledge of inheritance; the detailed shares of inheritance are derived from these three verses, and the hadiths related to the shares of inheritance are also explanations of these verses.