Muslim

Hadith Commentary:
Sa’d ibn Abi Waqqas al-Qurashi is among the ten who were given glad tidings of Paradise (asharah mubashsharah).
He accepted Islam at the age of seventeen.
He participated in all the battles (ghazawat). He was greatly answered in his supplications (mustajab al-da‘awat).
The Messenger of Allah (sallallahu alayhi wa sallam) made supplication for the acceptance of his prayers.
By the blessing of this, his supplications would be accepted.
He is the one for whom the Prophet (sallallahu alayhi wa sallam) said: (Arim ya Sa’d, fidaka abi wa ummi) — “Shoot, O Sa’d! May my father and mother be sacrificed for you.”
He passed away in the year 55 AH at the place of ‘Aqiq.
He was seventy years old. Marwan ibn al-Hakam led his funeral prayer.
He was buried in the cemetery of al-Baqi‘ al-Gharqad in Madinah.
Radi Allahu anhu wa ardah. Ameen.

Hadith Commentary:
(1)
At that time, Sa'd ibn Abi Waqqas radi Allahu anhu had only one daughter.
The Messenger of Allah sallallahu alayhi wa sallam had said that it is possible Allah will keep you alive, and because of you, many people will benefit and many people will remain in loss because of you. Thus, as a result of the supplication of the Messenger of Allah sallallahu alayhi wa sallam, Allah kept him alive for a long period.
He blessed his progeny, and he became the conqueror of Qadisiyyah.

(2)
Imam Bukhari rahimahullah has established from this hadith that, in order to comfort the patient and to ascertain his illness, it is permissible to place one's hand on his forehead and stomach.
Sometimes, the Messenger of Allah sallallahu alayhi wa sallam would perform ruqyah (spiritual healing) for the sick person and would place his hand where the pain was.
By the mercy of Allah, the patient would recover.
If a righteous person visits someone for inquiry (of health), this can still be done today.
And Allah knows best.

Hadith Commentary:
From this hadith, it is also established that making a bequest (wasiyyah) up to one-third is permissible. Along with this, it is also clear that the intention of the Lawgiver (Shari‘) is to leave as much wealth as possible for the heirs so that they are not left needy after one’s passing. Therefore, those making a bequest should keep this matter in consideration at the time of making their will.

Hadith Commentary:
(1)
There is consensus (ijma‘) among the Ummah that if a deceased person has heirs, it is not permissible to bequeath more than one third of the estate to anyone. However, if there are no heirs, is it permissible to bequeath more than one third or not? The majority of scholars say:
It is not permissible under any circumstance to bequeath more than one third of the estate.
After spending one third as a bequest, the remaining two thirds should be deposited into the public treasury (bayt al-mal). However, the position of the Hanafi scholars is that if there are no heirs, it is permissible to bequeath more than one third, because the Noble Qur’an mentions bequest (wasiyyah) in absolute terms, and then the Sunnah restricted it in the case where heirs are present, limiting the bequest to one third.
If someone has no heirs, then the absolute wording of the Qur’an applies, and there is no harm in bequeathing more than one third.
According to our inclination, in the absence of heirs, it is permissible to bequeath more than one third, because the specification of the bequest is only in consideration of the rights of the heirs, as the Messenger of Allah (sallallahu alayhi wa sallam) said to Sa‘d ibn Abi Waqqas (radi Allahu anhu). Therefore, if there are no heirs, it is permissible to bequeath more than one third.
It should be noted that the bequest should not be for an evil purpose, because the Messenger of Allah (sallallahu alayhi wa sallam) said:
“Allah, the Exalted, has given you charity at the time of your death, in the form of one third of your wealth, to increase your good deeds through it.”
(Sunan Ibn Majah, al-Wasaya, Hadith: 2709)
This hadith is proof that bequeathing one third of the wealth is a means of increasing good deeds, and it is not permissible to bequeath for sinful purposes, because the Book and the Sunnah have commanded to avoid sin.
And Allah knows best. (2)
Imam al-Bukhari (rahimahullah) has explained the legitimacy of bequeathing one third of the estate.
If the heirs are poor, it is better to bequeath less than one third, as Ibn ‘Abbas (radi Allahu anhu) said.
If the heirs are wealthy, then there is allowance to bequeath up to one third.

Hadith Commentary:
(1)
In this hadith, there is an indication towards the long life of Sa’d ibn Abi Waqqas radi Allahu anhu. Thus, the prophecy of the Messenger of Allah sallallahu alayhi wa sallam was fulfilled word for word, and he remained alive for forty years thereafter. Numerous conquests took place at his hands. Many people embraced Islam at his hand, while countless others were killed by his hand and consigned to Hellfire.

(2)
Imam al-Bukhari rahimahullah has established the second part of the chapter heading from this hadith, because Sa’d ibn Abi Waqqas radi Allahu anhu was ill at that time, so the Messenger of Allah sallallahu alayhi wa sallam supplicated for him: “O Allah! Grant Sa’d healing and complete his migration.” (Sahih al-Bukhari, Book of Illness, Hadith: 5659)

Hadith Commentary:
The hadith has been brought here due to the mention of the Farewell Pilgrimage (Hajjat al-Wada').

Hadith Commentary:
➊
Due to his participation in the military expeditions (ghazawat), Sa’d ibn Abi Waqqas (radi Allahu anhu) became very wealthy from the spoils of war (amwal-e-ghanimat), which is why he asked about their distribution.

➋
Since he was among the Muhajirun (emigrants) and became severely ill in Makkah, he thought that if he were to die in Makkah, perhaps the reward of migration (hijrah) would be lost. The Messenger of Allah (sallallahu alayhi wa sallam) reassured him that he would not die from this illness; rather, he would live on until Muslims would benefit from him and the polytheists and hypocrites would suffer great loss because of him. And so it happened: he became the conqueror of Persia and was the commander-in-chief in the Battle of Qadisiyyah during the caliphate of Umar (radi Allahu anhu).

➌
Since this hadith contains mention of the Farewell Pilgrimage (Hajjat al-Wada’), Imam Bukhari (rahimahullah) has included it here.

Hadith Commentary:
Just as the Prophet sallallahu alayhi wa sallam supplicated for Sa'd ibn Abi Waqqas, so it came to pass: he lived for many days after the passing of the Prophet sallallahu alayhi wa sallam, and became renowned in Islamic history as a great warrior and conqueror, as detailed in the books of history. He passed away in the year 55 AH at a little over 70 years of age.

Hadith Commentary:
(1)
Sa’d ibn Abi Waqqas radi Allahu anhu submitted to the Messenger of Allah sallallahu alayhi wa sallam that his only heir was his one daughter. The Messenger of Allah sallallahu alayhi wa sallam did not deny this, which means that a daughter is an heir from the estate of the deceased. Imam Bukhari rahimahullah’s intent here is to establish the inheritance of daughters.

(2)
It should be clear that there are three situations regarding daughters:
➊ When the deceased has only one daughter among his children, she will receive half of the estate. The statement of Allah, the Exalted, is:
“If there is only one daughter, she will receive half of the entire estate.” ()
➋ When there are more than one daughters of the deceased, they will receive two-thirds of the entire estate. The statement of Allah, the Exalted, is:
“If there are (two or) more daughters, then for them is two-thirds of the inheritance.” ()
➌ When the deceased’s children include both sons and daughters, the son will receive two shares and the daughter one share as ‘asabah (agnatic heir). The statement of Allah, the Exalted, is:
“Allah commands you concerning your children: for the male, a share equal to that of two females.” ()

(3)
The agnatic heirs (‘asabah) of Sa’d ibn Abi Waqqas radi Allahu anhu were present, but at that time, among his children, there was only one daughter. The negation (of other heirs) should be understood as referring to the children. ()

Explanation:
In all these ahadith, it has been stated that the validity of all actions depends upon the intention. Imam Nawawi says that, based on these, even personal enjoyment (hazz nafs), when it is in accordance with the Shari‘ah, is also rewarded.

Hadith Commentary:
In all these ahadith, it has been stated that the validity of all actions depends upon the intention.
Imam Nawawi rahimahullah says that based on these, even personal enjoyment (hazz nafs), when it is in accordance with the Shari‘ah, is also rewardable.

Hadith Commentary:
➊
The fact is that on the occasion of the Farewell Pilgrimage (Hajjat al-Wada‘), Sa‘d ibn Abi Waqqas radi Allahu anhu became so ill that there was despair regarding his life.
When the Messenger of Allah sallallahu alayhi wa sallam went to visit him for his care, Sa‘d radi Allahu anhu submitted:
“O Messenger of Allah sallallahu alayhi wa sallam! I have much wealth and only one daughter; I wish to bequeath all my wealth.” The Messenger of Allah sallallahu alayhi wa sallam forbade him from bequeathing all his wealth and instructed him to maintain ties of kinship and show kindness to relatives with that wealth.
The aforementioned hadith was also stated in this context.
Its meaning is that spending on one’s family and children is also charity (sadaqah).
Charity is not only that which is given to others;
rather, one can also attain reward by spending on oneself.
Even placing a morsel in one’s wife’s mouth is a cause of reward if the intention is for reward.
Although there is an aspect of pleasure in this and it is also a natural inclination.

➋
Imam Nawawi rahimahullah has written that within the bounds of Shari‘ah, fulfilling permissible carnal desires also brings reward.
Thus, the Messenger of Allah sallallahu alayhi wa sallam said:
“There is charity (sadaqah) even in sexual intercourse.”
The noble Companions radi Allahu anhum submitted:
“O Messenger of Allah sallallahu alayhi wa sallam! Is there reward even in fulfilling one’s desire?” He replied:
“If he were to fulfill it in a forbidden way, would he not be sinful?
In that case, when he fulfills it in a lawful manner, why should there not be reward for him?”
(Fath al-Bari: 1/181)

➌
Imam Bukhari rahimahullah has also adopted a remarkable style in the arrangement of these three ahadith. The central principle of the first hadith is that intention is considered in acts of worship according to the Shari‘ah.
If there is sincerity, there is reward; if not, there is reproach. In the second hadith, it is stated that ordinary social habits can be transformed into acts of worship through good intention, for which there is also reward.
In the third hadith, it is mentioned that if the fulfillment of carnal desires is done in a lawful manner, then glad tidings of reward are given for it.
Even though there is pleasure in it and it is also a natural inclination.

Hadith Commentary:
During the Farewell Pilgrimage (Hajjat al-Wada‘), Sa‘d ibn Abi Waqqas (radi Allahu anhu) fell ill, and his illness became severe. Losing hope in his life, he asked the Messenger of Allah (sallallahu alayhi wa sallam) about issues concerning his inheritance. The Messenger of Allah (sallallahu alayhi wa sallam) explained the rulings to him and also reassured him that he would live for a long time yet. And so it happened: Sa‘d (radi Allahu anhu) lived for another forty years, conquered Iraq, many people accepted Islam at his hands, and he had many sons born to him.

Reflecting on the hadith makes it clear that Islam teaches Muslims not to become destitute, impoverished, or penniless, but rather to earn as much as possible through lawful (halal) means and become wealthy. Islam strongly encourages that one should not leave one’s family in a state of poverty and hardship at the time of death; rather, one should strive and work hard in advance to combat poverty. One must progress to such an extent that after one’s death, one’s children do not fall prey to poverty, neediness, or destitution.

For this reason, the famous hadith scholar Imam Sa‘id ibn al-Musayyib (rahimahullah) says:
“La khayra fi man la yurid jam‘ al-mal min hillihi yakuffu bihi wajhahu ‘an al-nas wa yasilu bihi rahimahu wa yu‘ti minhu haqqahu.”
There is no virtue in a person who does not wish to accumulate wealth through lawful means, by which he can protect his dignity from people, look after his relatives, and give its due rights.

Imam al-Sha‘bi (rahimahullah) said:
“Kanu yarawna al-sa‘ata ‘awnan ‘ala al-din.”
The elders of the religion considered prosperity to be a support for the religion.

Imam Sufyan al-Thawri (rahimahullah) said:
“Al-mal fi zamanina hadha silah al-mu’minin.”
Wealth, in our time, is the weapon of the believer. (From Minhaj al-Qasidin, p. 199)

The repeated mention of zakat in the Noble Qur’an is precisely to encourage that every Muslim should be wealthy so that he can pay as much zakat as possible annually.

However, if wealth is accumulated through unlawful (haram) means, or if it causes a person to become heedless of Islam and faith, then such wealth is a cause of curse from Allah.

May Allah grant us success in what He loves and is pleased with. (Amin)

Hadith Commentary:
➊
The purpose of this hadith is to explain the value, importance, and virtue of migration (hijrah).

➋
The Messenger of Allah (sallallahu alayhi wa sallam) made supplication for steadfastness for the Muhajirun (migrants) among the noble Companions (radi Allahu anhum), saying: O Allah! Keep their migration established and grant it the honor of acceptance.
Do not turn them back by making them do anything contrary to migration.
Then he expressed sorrow over Sa’d ibn Khawlah (radi Allahu anhu), lamenting that due to his compulsion, he was unable to leave Makkah for Madinah al-Tayyibah, and he died in Makkah itself.

➌
In this hadith, there is mention of a prophecy regarding Sa’d ibn Abi Waqqas (radi Allahu anhu); accordingly, he lived for forty years after this.
He conquered Iraq and Persia.
Muslims were enriched with victories, and the polytheists suffered losses as they were defeated and fled the battlefield.

➍
At that time, Sa’d (radi Allahu anhu) had one daughter.
Afterwards, Allah, the Exalted, blessed him with many children.

➎
This hadith also shows that Islam teaches Muslims not to become destitute and impoverished, but rather to earn wealth through lawful means and become affluent.
However, if wealth is accumulated through unlawful means, or if that wealth causes heedlessness towards faith and Islam, then such wealth becomes a cause of Allah’s curse.

Hadith Commentary:
Every good deed performed by a Muslim is a source of reward; even his engaging in business is a source of reward, and feeding and providing for his wife and children is also a source of reward. This is the very meaning of the verse: ﴿قُلْ إِنَّ صَلَاتِي وَنُسُكِي وَمَحْيَايَ وَمَمَاتِي لِلَّهِ رَبِّ الْعَالَمِينَ﴾ (: al-An‘am: 162).

Hadith Commentary:
(1)
When a Muslim seeks the pleasure of Allah, then every action of his becomes a source of reward. His spending on his wife and children, even his sleeping and resting, are also acts of virtue.

(2)
Imam Bukhari rahimahullah’s purpose in citing this hadith is that Sa’d radi Allahu anhu expressed his hardship before the Messenger of Allah sallallahu alayhi wa sallam. This is not contrary to submission and contentment (taslim wa rida), but rather, he informed the Messenger of Allah sallallahu alayhi wa sallam of his situation in order to seek a solution to his difficulty. If doing so were prohibited in the Shari’ah, then the Messenger of Allah sallallahu alayhi wa sallam would certainly have stopped him. However, he did not say anything to Sa’d radi Allahu anhu regarding this, but instead provided appropriate guidance concerning the difficulty that had arisen.

Hadith Commentary:
The hope that the Prophet sallallahu alayhi wa sallam expressed, Allah fulfilled it.
Sa’d ibn Abi Waqqas radi Allahu anhu lived for a long time after the passing of the Prophet sallallahu alayhi wa sallam.
It was he who conquered the land of Iraq.
He subdued the disbelievers and remained the governor of Iraq for many years.
The Messenger of Allah sallallahu alayhi wa sallam spoke the truth.
Sa’d radi Allahu anhu is among the ten who were given glad tidings of Paradise (asharah mubashsharah).
He accepted Islam at the age of 17 and lived a little over seventy years, passing away in the year 55 AH.
Marwan ibn Hakam led his funeral prayer, and he was buried in Madinah Tayyibah.
Radi Allahu anhu wa ardah wa ‘anna ajma‘een.

Hadith Commentary:
(1)
Placing a morsel in the mouth of one’s wife is a form of mutual playfulness, not an act of worship. However, when Allah’s pleasure is intended by it and the intention is to attain reward, then Allah the Exalted will grant reward for it as well.
From this, the virtue of spending on one’s family and dependents is understood.

(2)
The hope that the Messenger of Allah (sallallahu alayhi wa sallam) expressed regarding Sa’d (radi Allahu anhu), Allah the Exalted fulfilled it.
After the Messenger of Allah (sallallahu alayhi wa sallam), he lived for a long period.
He conquered Iraq and other lands.
Because of him, Muslims attained many benefits, and the disbelievers faced hardships and difficulties.
He passed away in the year 55 Hijri.
Marwan ibn Hakam led his funeral prayer, and he was buried in Madinah Tayyibah.
Radi Allahu anhu.

Hadith Commentary:
On this occasion, the Messenger of Allah (sallallahu alayhi wa sallam) stated that golden principle of Islam which is the very soul of collective life.
There is no shortage of such hadiths in the corpus of traditions, and from this, we learn the temperament of our Shari‘ah: what kind of life it demands from its followers.
Allah, the Exalted, Himself is the Lawgiver, and He has created human beings along with all His other creations.
Therefore, the inclinations and abilities that are naturally present in human nature—Allah, the Exalted, does not disregard them in His commands and injunctions.
The purpose of the rulings in Shari‘ah related to the Hereafter and worldly life, which we are required to act upon, is that the worship of Allah may be performed according to His pleasure and that mischief and corruption may not spread on the earth.
The importance of spending on one’s family and the entitlement to reward for it is in view of the importance of maintaining family ties (silat ar-rahm) and the family system, upon which the rectitude and survival of society depend.
This part of the hadith—that if a person places a morsel in his wife’s mouth, he will also receive reward for it—is based on this very foundation.
Who does not know that there is also personal enjoyment in this?
But if, through marital life, a Muslim nurtures that family system which Islam has established and strives to act upon its requirements, then even the fulfillment of sexual desire (qada’ shahwah) becomes a cause for reward.
Shaykh Nawawi (rahimahullah) has written that if personal enjoyment is in accordance with the truth, then it does not diminish the reward in any way.
A very clear hadith in this regard is found in Sahih Muslim: The Messenger of Allah (sallallahu alayhi wa sallam) said, “In your private part is charity.”
The Companions (radi Allahu anhum) asked, “O Messenger of Allah (sallallahu alayhi wa sallam)! Do we fulfill our desires and also receive reward?” He (sallallahu alayhi wa sallam) replied, “Yes! Do you not consider that if you were to fulfill it in a forbidden way, what would happen?”
From this, it can be understood within what limits the Shari‘ah wants to keep us, what measures it has taken for this, and how it has sought to prevent the great harms that could have arisen from some of our natural inclinations.
Hafiz Ibn Hajar (rahimahullah) has written that despite the fact that the motive for placing a morsel in the wife’s mouth and other forms of spending may also be personal benefit and desire—
the very morsel that becomes part of her body, the husband himself benefits from it—yet, even so, the Shari‘ah promises reward for it.
Therefore, if one spends on others with whom there is no relationship or kinship, and where spending requires even greater struggle, then how much more reward can be expected for that!
However, it should be remembered that in all kinds of expenditures, relatives and close kin are given precedence.
And then others, for by spending on relatives, a person fulfills several demands of the Shari‘ah at once.
Sa‘d ibn Khawlah (radi Allahu anhu) was among the Muhajirun (Emigrants).
But he passed away in Makkah.
It was not liked that those who had migrated for the sake of Allah and His Messenger, and to attain Allah’s pleasure, should remain in Makkah without any pressing need.
Thus, when Sa‘d ibn Abi Waqqas (radi Allahu anhu) fell ill in Makkah, he wished to leave quickly, fearing he might die there, and the Messenger of Allah (sallallahu alayhi wa sallam) also expressed sorrow over Sa‘d ibn Khawlah (radi Allahu anhu) because, despite being a Muhajir, he died in Makkah.
Along with this, the Prophet (sallallahu alayhi wa sallam) also prayed that Allah grant the Companions steadfastness upon migration, though it cannot be said what kind of loss this would be, as it pertains to matters of divine decree.
(Tafhim al-Bukhari)
The meaning of “expression of sorrow” in the chapter heading of “Ritha’” is simply the expression of grief and sadness, not the recitation of elegies.
An elegy (marthiyah) is when the virtues and merits of the deceased are mentioned and people are made to weep by recounting them, whether in poetry or prose. This is prohibited in our Shari‘ah, especially gathering people to recite and make them weep—there is no difference of opinion regarding its prohibition.
It is reported in a sound hadith, narrated by Ahmad and Ibn Majah, that the Prophet (sallallahu alayhi wa sallam) forbade elegies.
The meaning of Sa‘d (radi Allahu anhu) was that while the other Companions would depart with you to Madinah al-Tayyibah, I would die lying here in Makkah.
The Prophet (sallallahu alayhi wa sallam) first gave an ambiguous reply, from which Sa‘d (radi Allahu anhu) understood that he would not die from this illness.
Then, the Prophet (sallallahu alayhi wa sallam) clearly stated that perhaps you will live on, and through your hand, Muslims will benefit and disbelievers will be harmed.
In this hadith is a great miracle of the Prophet (sallallahu alayhi wa sallam): just as he foretold, so it happened.
Sa‘d (radi Allahu anhu) lived for a long time after the passing of the Prophet (sallallahu alayhi wa sallam), and he conquered Iraq and Iran.
Radi Allahu anhu.
(Wahidi)

Hadith Commentary:
(1)
According to the narrator’s statement, the Messenger of Allah (sallallahu alayhi wa sallam) merely expressed sorrow and grief regarding Sa’d ibn Khawlah (radi Allahu anhu), that he died in Makkah itself.

Regarding this, the hadith scholar Isma’ili objected to Imam Bukhari (rahimahullah), arguing that the mentioned hadith does not correspond to the chapter heading, because the Messenger of Allah’s (sallallahu alayhi wa sallam) grief and sorrow is not considered elegy (marthiya).

Hafiz Ibn Hajar (rahimahullah) has written that perhaps Imam Bukhari’s (rahimahullah) intent is to show the permissible form of elegy, because such elegy that may incite intense emotions of grief is prohibited. Thus, the Messenger of Allah (sallallahu alayhi wa sallam) forbade elegy, as is found in Musnad Ahmad and other sources.
(Musnad Ahmad: 4/356, 383)

In Musannaf Ibn Abi Shaybah, there is a narration from Abdullah ibn Abi Awfa (radi Allahu anhu) that the Messenger of Allah (sallallahu alayhi wa sallam) forbade us from reciting elegies.
(al-Musannaf li Ibn Abi Shaybah: 3/302, 392, 394, 395)

However, Imam Bukhari (rahimahullah) has established that within the boundaries of Shariah, it is permissible to use words of elegy regarding a deceased person, because the intent is to express sympathy and share in grief.
(Fath al-Bari: 3/210)

Some commentators have related this incident of Sa’d ibn Abi Waqqas (radi Allahu anhu) to the conquest of Makkah, whereas this hadith explicitly states that the incident occurred during the Farewell Pilgrimage (Hajjat al-Wada’).

Sa’d ibn Abi Waqqas (radi Allahu anhu) lived for a long time in accordance with the prophecy of the Messenger of Allah (sallallahu alayhi wa sallam).

By Allah’s grace, Iran and Iraq were conquered at his hands.

Countless people accepted Islam through him, and many were consigned to Hell through him.

(2)
After the reassurance from the Messenger of Allah (sallallahu alayhi wa sallam), Sa’d ibn Abi Waqqas (radi Allahu anhu) thought that his life would continue and he would not die from this illness. Therefore, he asked whether he would remain behind his companions, meaning: “You will return to Madinah with your companions after completing the Farewell Pilgrimage, and I will remain here alone.”

This concern arose because the noble Companions (radi Allahu anhum) did not consider it good to remain in Makkah after migration, and believed that dying in the land of migration (Dar al-Hijrah) would complete their migration. Upon this, the Messenger of Allah (sallallahu alayhi wa sallam) said:

“If you do remain, there is no harm in it. Whatever good deeds you perform here, their benefit and reward will certainly reach you in Makkah as well.”

Then he supplicated: “O Allah! Perfect the migration of my Companions for them, and do not let their steps return from perfection to deficiency.”

The question of Sa’d ibn Abi Waqqas (radi Allahu anhu) could also mean that, after being cured of this illness, he would live longer and die after his companions.

In response, the Messenger of Allah (sallallahu alayhi wa sallam) said that his life would be prolonged and his death would not occur in Makkah. Accordingly, after this, Sa’d ibn Abi Waqqas (radi Allahu anhu) lived for forty years, conquered Iraq and Iran, and through him, Muslims benefited greatly, while the disbelievers and polytheists suffered much due to him.

Hadith Commentary:
Vocabulary of the Hadith:
(1)
"Innak an tadhar warathataka aghniya’":
That you leave your heirs independent of people,
so that they are not in need of anyone, such that due to their need and poverty they have to stretch out their hands before people to ask.

(2)
"Al-‘aala":
Plural of ‘a’il,
the poor,
the needy.

(3)
"Akhluf ba‘da ashabi":
That my companions will return after performing Hajj,
and I, due to illness, will remain here in Makkah,
even though for a Muhajir (emigrant) it is not permissible to stay more than three days after completing Hajj,
and it is also possible
that I may die here.
So the Prophet (sallallahu alayhi wa sallam), while consoling, changed the meaning of "remaining behind",
that Allah Ta‘ala will grant you a long life,
and through your life, Muslims will benefit,
because he (Sa‘d ibn Abi Waqqas radi Allahu anhu) was the conqueror of Iraq and Iran, and through these conquests, harm came to the disbelievers,
almost all the territories under the rule of the Persian Empire were conquered under his leadership,
and millions of Allah’s servants were blessed with the wealth of Islam,
and especially the conquest of Qadisiyyah is his great achievement,
and the Prophet (sallallahu alayhi wa sallam) made supplication for all the Muhajirun,
that there be no deficiency or shortcoming in their migration, and he expressed sympathy for Sa‘d ibn Khawlah radi Allahu anhu because he had died in Makkah Mukarramah.
Regarding Sa‘d, the prophecy of the Messenger of Allah (sallallahu alayhi wa sallam) was fulfilled, and its occurrence in this manner is undoubtedly a miracle of the Prophet (sallallahu alayhi wa sallam).
Sa‘d died between 55 AH and 58 AH.

Benefits and Issues:
(1)
From "al-thuluthu katheer" (a third is much), it is understood that the maximum permissible bequest is up to one third of the wealth, and it is better to make a bequest for less than this,
as the statement of Ibn ‘Abbas radi Allahu anhuma is coming ahead,
and this is the position of the Hanafis and Hanbalis,
and Imam Shafi‘i’s position is that a third is much, not little,
therefore, it is not permissible to bequeath more than a third,
and there is consensus of the Ummah on this,
however, if he has no relatives (ashab al-furood, ‘asaba, and dhu al-arham),
then there is a difference of opinion,
because here the reason "that you leave your heirs independent of people" does not exist,
according to the Hanafis, in this case he is free,
there is no restriction upon him,
this statement is also transmitted from some Companions,
such as ‘Ali, Ibn Mas‘ud, and Abu Musa radi Allahu anhum,
and one narration from Imam Ahmad is also this,
but according to the Shafi‘is and Malikis, there is no allowance for more than a third in any case,
if he has no heir,
then his wealth will be deposited in the Bayt al-Mal (public treasury).

(2)
This hadith proves that for obligatory expenditures for which a person is responsible,
if a person intends the pleasure of Allah, then his reward increases,
if he does not intend the pleasure of Allah, the obligation will be fulfilled,
and it is also proven from this
that in permissible matters, reward is attained through good intention,
for example, when a person eats or drinks, he intends,
that through this he will gain strength for worship,
when sleeping or resting, he intends,
that through this he will become refreshed for worship,
he has relations with his wife so that he may be protected from adultery and looking at the unlawful,
or so that he may fulfill his wife’s right,
and so that he may have righteous offspring.

(3)
If a person is granted a long life along with the ability to perform righteous deeds,
then this is a cause for increase in reward and elevation of ranks for that person.

Explanation:
1:
From this hadith, it is understood that a person possessing wealth should not attempt to deprive the heirs,
therefore, he can bequeath up to one third of his wealth,
he cannot make a bequest for more than this,
however, if the heirs permit more than this, then there is no harm in it,
it is also understood from this that it is much better for the heirs to remain well-off and to be saved from having to stretch their hands before people.

2:
The hope that the Prophet (sallallahu alayhi wa sallam) expressed regarding Sa'd ibn Abi Waqqas was fulfilled,
thus, Sa'd recovered from this illness and lived for a long time after the Prophet (sallallahu alayhi wa sallam),
on one hand, Muslims benefited from him, and on the other hand, the disbelievers suffered great losses,
according to the well-known opinion, he passed away in the year 50 AH.

Benefits and Issues:
In visiting the sick, one should fully comfort and console the patient.
And especially, supplication should be made to Allah Ta'ala that he may be granted healing.

Benefits and Issues:
➊
Wealth is a bounty from Allah, the Exalted.
Therefore, earning it through lawful means and then saving it is not blameworthy, provided that one continues to fulfill the obligatory duties prescribed by the Shariah.
It is only when wealth is accumulated that a Muslim can act upon rulings such as zakat, Hajj, jihad, sacrifice (udhiyah), charity (sadaqah), inheritance, and bequest (wasiyyah).
Otherwise, it would be impossible to act upon these matters.
And in those verses and hadiths where the accumulation of wealth is condemned,
the condemnation is for earning unlawful wealth, not fulfilling the requirements of the Shariah, and being merely greedy for it.

➋
It is not permissible to make a bequest (wasiyyah) for more than one third of one’s wealth.

➌
The right of heirs is given precedence over the poor.
And leaving one’s heirs wealthy is recommended, while leaving them poor is disliked,
except in the case where they are at the highest levels of reliance (tawakkul) upon Allah.

➍
For all obligatory expenditures and all righteous deeds done in the way of Allah, a person receives reward,
and his ranks are elevated.

➎
Sa’d ibn Abi Waqqas radi Allahu anhu, in accordance with the glad tidings of the Messenger of Allah sallallahu alayhi wa sallam, lived for approximately forty-four years after his passing.
And Iraq was conquered at his hands.
In the famous and decisive Battle of Qadisiyyah, he was the commander of the Muslims.

➏
At that time, it was obligatory that Muslims who had migrated for the sake of Allah could not reside in the land from which they had migrated.
Therefore, efforts were also made that even during travel, death should not occur there.
And Sa’d ibn Khawlah radi Allahu anhu was a Muhajir (emigrant) Companion.
He first migrated to Abyssinia in the second migration, returned from there, and participated in the Battle of Badr.
Ultimately, on the occasion of the Farewell Pilgrimage (Hajjat al-Wada’), he passed away in Makkah.

(1) This incident took place in Makkah Mukarramah, on the occasion of the Conquest of Makkah.

(2) "Except for a daughter"—that is, from among his children; otherwise, there were male agnates (asabat).

(3) "It is too much"—from this, some scholars have deduced that one should make a bequest (wasiyyah) for even less than a third. Other scholars interpret it as: "A third is much," meaning that a bequest can be made for up to a third.

(4) Visiting a sick person and supplicating for his recovery is legislated (mashru‘), and it is permissible for the patient to mention the severity of his illness, provided that there is no aspect of dislike or displeasure (with Allah’s decree) in it.

Benefits and Issues:
➊ Visiting the sick is included among the rights of a Muslim and is a very virtuous deed.

➋ When a person feels that his final time is near, at that moment he should not make a bequest (wasiyyah) for charity (sadaqah) of more than one third of his estate.

➌ If someone passes away after making a bequest for more than one third, then his bequest will only be executed up to one third of the estate. (See Hadith: 2345)

➍ It is better to make a bequest for less than one third of the wealth, because the Messenger of Allah (sallallahu alayhi wa sallam), despite permitting one third, described it as “much.” This is what Abdullah ibn Abbas (radi Allahu anhu) understood from this hadith. (See Hadith: 2711)

Hadith Authentication (Takhrij al-Hadith):
[واخرجه البخاري 1295، من حديث مالك به ورواه مسلم 1628، من حديث الزهري به من رواية يحييٰ بن يحييٰ]

Jurisprudential Understanding (Tafaqquh)
➊ In the presence of heirs, it is only permissible to bequeath (whether as charity or gift) up to one third (1/3) of one’s entire wealth in a will. It is not permissible to exceed this limit. However, if there are no heirs, then according to some scholars, it is permissible to give all of one’s wealth in charity.
➋ In this narration, some narrators have mentioned “the year of the conquest” (ʿām al-fatḥ), meaning the year of the conquest of Makkah, instead of the Farewell Pilgrimage (Ḥajjat al-Wadāʿ), but the preferred opinion is that this incident occurred during the Farewell Pilgrimage.
➌ Whatever charity, gift, or emancipation of slaves a sick person does at the time of death, it will be executed only from one third of his estate.
➍ Specification of the Qur’an by a sound hadith is permissible, because this hadith has specified the general ruling of bequest.
➎ Some scholars have said that it is permissible to bequeath more than one third with the consent of the heirs.
➏ If the deceased is poor, then it is better for him not to bequeath even one third, but rather to leave his wealth for his relatives so that they do not have to beg from people.
➐ If a less virtuous (mafdhul) person is ill, then the Sunnah is that even a more virtuous (afdal) person should go to visit him (for illness visitation). It is narrated from Sayyiduna Jabir ibn Abdullah al-Ansari radi Allahu anhu that the Prophet sallallahu alayhi wa sallam said: «من عاد مريضًا خاض فى الرحمة حتي إذا قعد استقرفيها۔» Whoever visits a sick person enters into mercy (enters into nothing but mercy), and when he sits (with him), he settles in mercy. [الادب المفرد للبخاري : 522 و سنده حسن وله طريق آخر عند أحمد 3٠4/3 وابن حبان فى صحيحه : 711 والحاكم 35٠/1 والبزار : 775 وسنده حسن]
➑ The acceptance of deeds depends upon intentions. Whatever is spent for the pleasure of Allah will be rewarded, insha Allah.
➒ Spending wealth on one’s family and close relatives and helping them according to one’s ability is also among the good deeds and charities for which, insha Allah, there is reward.
➓ Revelation would come to the Prophet sallallahu alayhi wa sallam besides the Qur’an as well, because his statement: “Because of you, a people will benefit and others will be harmed,” is knowledge of the unseen (ghayb), which came to pass exactly as stated. Sayyiduna Sa’d ibn Abi Waqqas radi Allahu anhu lived after the Prophet sallallahu alayhi wa sallam and Iran was conquered at his hands, from which the Muslims benefited and the disbelievers were harmed. Only Allah knows the unseen, so it is established that this information was given to the Prophet sallallahu alayhi wa sallam by Allah. And all praise is due to Allah.
Many other benefits are also learned from this hadith, for example, that a migrant (muhajir) cannot resettle in his ancestral land after migration. It is permissible to recite or write an elegy (marthiyah) for a believing brother upon his death, provided that the elegy does not contain exaggeration, overstatement, or falsehood.
Likewise, expressing sorrow and sympathy at a calamity is Sunnah, and the real calamity is the loss of religion and good deeds. «وغيرذلك»

Benefit:
The noble Companions (radi Allahu anhum) were generous people, and they were those who adopted indifference towards the world and all that it contains. Whether the heirs are few or many, any person can give up to a third of his wealth in the way of Allah, but not more than that, because in every righteous deed, following the Qur’an and Hadith is a condition. How beautiful are the laws of Islam, that they do not wish to see anyone stretching out their hand before people; this should be avoided by every possible means. It is also proven from this that it is far better to leave one’s children well-off after oneself than to leave them poor. This hadith also establishes the importance of migration (hijrah), as the Noble Prophet (sallallahu alayhi wa sallam) used to supplicate for the steadfastness of the emigrants (muhajirun).