Explanation of the Book of Inheritance, Fixed Punishments, and Blood Money-01b

The reciter: Abdullah ibn Muhammad narrated to us, Hisham narrated to us, Ma'mar informed us, from al-Zuhri, from Urwah, from Aisha: .
Abu Bakr said: By Allah, I will not leave a matter in which I saw the Messenger of Allah (peace and blessings be upon him) acting except that I will act in it. It was said: Fatimah then boycotted him and did not speak to him until she died.

The Shaykh : In the name of Allah, the Most Gracious, the Most Merciful.
The author said: The chapter on the saying of the Prophet (peace and blessings be upon him): .
The pronoun refers to the prophets, as it came in another wording: .
And his saying: "ma" is a relative pronoun acting as the subject, and "sadaqah" is the predicate of the subject, meaning we are not inherited from as others are inherited from. So what we left behind of wealth is charity, whereas what others left behind belongs to the heirs, and the like.
And his saying: The wisdom of this is very apparent, because if the prophets were inherited from, people would think that they claimed prophethood for the sake of accumulating wealth to be inherited after them. But Allah the Exalted prevented that and made what they left behind charity.
As for the distortion of this hadith by the Rafidah, where they said that the meaning of the hadith is: "We are not inherited from what we left behind as charity," they distorted the wording so that the meaning would deviate. Because if they say: "We are not inherited from what we left behind as charity," it means we are not inherited from what we left behind as charity, but rather it is given as charity.
If that were the case, where is the special status of the prophets? Whatever a person leaves behind as charity is not inherited; it is given as charity if it exceeds the one-third. If that were the case, there would be no difference between the prophets.
Furthermore, this distortion is contrary to what the Companions (may Allah be pleased with them) were upon. There is no doubt that the understanding of Abu Bakr, 'Umar, 'Uthman, 'Ali, Ibn Mas'ud, Ibn 'Abbas, and others is stronger than the understanding of these people.
As for what happened to Fatimah (may Allah be pleased with her), it is from the independent legal reasoning (ijtihad) for which we hope that Allah the Exalted will forgive her, in that she boycotted Abu Bakr (may Allah be pleased with him). He was not worthy of being boycotted because he was the successor of her father. But this is from the independent legal reasoning where, if she was correct, she has two rewards, and if she was wrong, she has one reward. And we testify to Allah, His angels, and all His creation that the truth is with Abu Bakr (may Allah be pleased with him) and with the rest of the Companions.
And the author (may Allah have mercy on him) brought this here in the chapter of inheritance to clarify that the general verses of inheritance are specified by this. By what?
By the fact that what the Prophet (peace and blessings be upon him) left behind is not inherited as the rest of people are inherited from. Do you understand? So this is from the chapter of specifying the Book by the Sunnah. Specifying the Book by the Sunnah is common, meaning it is not strange for texts to come in the Qur'an as general and then be specified by the Sunnah.
Then the author mentioned the hadith of Urwah from Aisha: "That Fatimah and al-Abbas (peace be upon them) came to Abu Bakr", and his saying: "(peace be upon them)" this is likely from the copyists and not from al-Bukhari (may Allah have mercy on him), because saying "may Allah be pleased with them" is better than saying "peace be upon them," because in "pleasure" there is peace and more, whereas in "peace" there is only the negation of what is disliked, unlike "pleasure" which affirms something additional to peace.
Yes: "came to Abu Bakr seeking their inheritance from the Messenger of Allah (peace and blessings be upon him)" because Fatimah was his daughter, and al-Abbas was his uncle. The daughter is entitled to half, and the wives, if it were assumed that they are inherited from, would be entitled to one-eighth, and the rest would go to the residuary male heirs ('asabah). Al-Abbas was an uncle, closer than 'Ali ibn Abi Talib and more entitled to the inheritance if it were inherited.
"And at that time they were seeking their land from Fadak and their share from Khaybar" So Abu Bakr said to them: I heard the Prophet (peace and blessings be upon him) say: Stop This is a place to stop so that the matter does not become confused.
is a general word, meaning it must be charity for Allah Mighty and Majestic.
, Abu Bakr said: "By Allah, I will not leave a matter in which I saw the Messenger of Allah (peace and blessings be upon him) acting except that I will act in it" He swore an oath (may Allah be pleased with him).
First: He testified to the Messenger of Allah (peace and blessings be upon him) with what we know he is truthful in, that the prophets are not inherited from, and that what they left behind is charity.
Then he swore that he would not go beyond what the Prophet (peace and blessings be upon him) followed, whoever it may be. And we know that the kinship of the Messenger (peace and blessings be upon him) was dearer to Abu Bakr than the kinship of Abu Bakr to Abu Bakr, as he explicitly stated in this same long hadith. But does the love of the Messenger (peace and blessings be upon him) and the love of the family of the Messenger necessitate contradicting what the Messenger (peace and blessings be upon him) legislated?
Never. Rather, the more a person increases in love for the Messenger (peace and blessings be upon him) and the family of the Messenger, the more he follows their methodology and treads in their footsteps, and disavows the extremism from which they disavow, just as the Prophet (peace and blessings be upon him) used to warn his Companions against extremism in him (peace and blessings be upon him).