Bukhari

Hadith Commentary:
In Islamic Sharia, both women and men should be given education; even slave women and men should be made to acquire knowledge. Acquiring knowledge is obligatory (fard) upon every Muslim man and woman.
However, the knowledge intended is that which produces nobility and humanity, not the prevalent sciences of today which only increase the number of human-like animals.
Al-‘Uloom: “Allah said, His Messenger (sallallahu alayhi wa sallam) said, the Companions (radi Allahu anhum) said”—these are the people of true understanding. That is, true knowledge is that which Allah and His Messenger (sallallahu alayhi wa sallam), and then His Companions (radi Allahu anhum), have presented.

Hadith Commentary:
1.
The meaning of "adab" is:
To impart the teaching of good character.
By good teaching is meant to educate with gentleness and pleasant conduct, without beating or scolding.
2.
It should be clear that according to Islamic Shariah, both women and men must be given education; even slaves and maidservants should be adorned with the ornament of knowledge. It is obligatory upon every Muslim to do so, but such education should cultivate nobility and humanity.
The sciences prevalent in the present era, on the other hand, play their part in making a human into a beast.
True knowledge is that which Allah and His Messenger (sallallahu alayhi wa sallam) have presented, and then the noble Companions (radi Allahu anhum) explained through their actions and conduct.
Every human being should acquire such knowledge.

Hadith Commentary:
All praise is due to Allah that in the Sacred Sanctuary of the Ka‘bah, Makkah al-Mukarramah, from the 1st of Muharram 1390 AH, I began to read every word of the text of this section, then to write its translation. Alongside, I continued to supplicate to the Lord of the Ka‘bah that He grant correct understanding for this great service.
Today, on the 11th of Muharram 90 AH, by His grace, I have reached this hadith.
I had also made a vow to read the text of sections 9 and 10 while sitting in the Noble Ka‘bah and Madinah al-Munawwarah.
Countless thanks are due to Allah that success has been granted up to this point.
I supplicate to Allah, the Exalted, that He enables the completion of the remainder as well, and grants strength to the pen and power to the mind. Amin, thumma amin.

Hadith Commentary:
(1)
Whoever, despite having the means to marry among the wealthy, humbles himself and marries a freed slave woman, will receive great reward from Allah.
(2)
A person should pay special attention to the education and upbringing of children under his care.
By arranging for their marriage and education, Allah grants double reward, as is understood from this hadith.

Hadith Commentary:
(1)
In addition to the individuals mentioned in the hadith, the following persons will also receive double reward:
➊ The noble wives (azwaj mutahharat) radi Allahu anhunna.
➋ The person who recites the Qur’an with difficulty and hardship.
➌ The one who gives charity to his relatives.
➍ The ruler who makes a correct judgment through his own ijtihad (independent reasoning).
➎ The one who rightly guides another person.
➏ The one who performed prayer with tayammum (dry ablution), and then, upon finding water, performed ablution and repeated the prayer.

(2)
Some scholars consider it disliked (makruh) to emancipate a slave woman and then marry her. Thus, a man from Khurasan asked Imam Sha’bi rahimahullah:
Among us, the people of Khurasan say that whoever emancipates a slave woman and then marries her is like a person who rides a sacrificial camel.
In refutation of this, Imam Sha’bi rahimahullah narrated this hadith.
This dislike is reported from Sa’id ibn al-Musayyib and Ibrahim al-Nakha’i.
Imam Bukhari rahimahullah has established that emancipating a slave woman and then marrying her is a cause for double reward.
(Fath al-Bari: 9/159)

Hadith Commentary:
The purpose of Imam Bukhari rahimahullah is that before engaging in battle, the Jews and Christians should be invited to Islam, and they should also be given the glad tidings that if they accept Islam, they will receive a double reward.
That is, first believing in the previous prophet and then accepting Islam—this will be a cause for double reward.
In any case, it is better if there is no fighting.

Hadith Commentary:
➊
Imam Bukhari rahimahullah’s intent is that before engaging in battle and fighting, the People of the Book—that is, the Jews and Christians—should be invited to Islam, and they should be given the glad tidings that if they accept Islam, they will receive a double reward: one reward for having believed in the previous scripture, and the second for accepting Islam. In any case, Islam does not call to fighting, but rather teaches peace and reconciliation.

➋
In this hadith, although the word “Book” (kitab) in terms of meaning is general and could refer to the Torah and the Gospel (Injil), the Shariah has specified it for the Torah and the Gospel, because at the time of the Prophet’s mission, there were no People of the Book except the Jews and Christians.

➌
At the end of the hadith, Imam ‘Amir al-Sha‘bi rahimahullah has highlighted the importance of the hadith, stating that there was a time when people would travel many miles to Madinah al-Tayyibah to ask about a single issue and seek rulings, but now you are learning these ahadith without having to endure any such hardship. For this reason, one should express gratitude to Allah.

Hadith Commentary:
An unknown person from Khurasan said to Sha’bi that we people say: If a man frees his umm walad (slave woman who has borne him a child) and then marries her, it is as if he has ridden on his sacrificial animal. So Imam Sha’bi narrated what is mentioned ahead.

Hadith Commentary:
➊
In one narration, it is stated that if a person from among the People of the Book believed in his own prophet, and then accepted me, he will receive a double reward.
(Sahih al-Bukhari, Kitab al-‘Ilm, Hadith: 97)
Although the word "Book" in this hadith is general, its specific meaning is intended here, i.e., the Gospel (Injil), because Christianity abrogated Judaism. Therefore, the faith of a Jewish believer after the advent of ‘Isa (alayhis salam) will not be valid, provided that the call of ‘Isa (alayhis salam) had reached him.
Since the call of ‘Isa (alayhis salam) was not for all people, but he was only the last prophet for the Children of Israel,
therefore, the Jews of Madinah to whom his call did not reach—if now, after their own prophet Musa (alayhis salam), they believe in Muhammad (sallallahu alayhi wa sallam), then they too will receive a double reward; otherwise, they will not be entitled to this virtue.

➋
A man from Khurasan said to Imam Sha‘bi (rahimahullah):
If a man frees his umm walad (slave woman who bore him a child) and then marries her, is it like riding on his sacrificial animal? So Imam Sha‘bi narrated this hadith to him.
(Fath al-Bari: 6/599)
After narrating the hadith, Imam Sha‘bi (rahimahullah) said:
We have narrated this hadith to you free of charge, whereas people used to travel to Madinah the Pure for knowledge even less than this; you have received this gift without any journey.
(Sahih al-Bukhari, Kitab al-‘Ilm, Hadith: 97)

Explanation:
For the conformity of the hadith with the chapter, the mention of the slave-girl is explicitly present, and the wife has been analogized to her. By "People of the Book" are meant the Jews and Christians who accepted Islam. From this hadith, it is also understood that along with imparting knowledge, discipline—that is, teaching manners and providing excellent upbringing—is also necessary. If excellent upbringing does not accompany knowledge, then full benefit cannot be derived from such knowledge. It is also evident that the predecessors of the Ummah would undertake long journeys and endure great hardships for the acquisition of even a single hadith. The commentators of Bukhari say: «وانما قال هذا ليكون ذلك الحديث عنده بمنزلة عظيمة ويحفظه باهتمام بليغ فان من عادة الانسان ان الشيئي الذى يحصله من غيرمشقة لايعرف قدره ولايهتم بحفاظته» That is, ‘Amir said this to his student Salih so that he would recognize the value and status of the hadith and memorize it with due care, because it is human nature that one does not value or fully safeguard something that is obtained without hardship.

Hadith Commentary:
1.
Imam Bukhari rahimahullah’s objective here is to show that education is extremely necessary.
Furthermore, this is not restricted only to men; rather, women should also be adorned with the ornament of education.
Moreover, even among women, slave-girls (bondwomen) should receive their necessary share of it.
Since the hadith specifically mentions the slave-girl, Imam Bukhari placed her first in the chapter heading.
From this, the obligation of educating one’s family is established in this way: when the education of a slave-girl is necessary, then the education of free women and other family members is even more necessary, a fortiori.
The hadith mentions not only education but also discipline (ta'dib), meaning that teaching good manners and providing proper upbringing is also necessary.
If there is no upbringing (tarbiyyah) alongside knowledge, then full benefit cannot be derived from such knowledge.
Imam Bukhari rahimahullah’s evidence is the third person mentioned in the hadith, who, as the owner of the slave-girl, takes every kind of service from her—even to the extent of fulfilling his sexual desires—yet, for the sake of seeking reward from Allah, he arranges for her education and upbringing, and she becomes a well-mannered and sensible slave-girl.
Then he sets her free, and not only that, but without any demand, he considers her his equal and marries her. In short, these are the fruits and benefits of religious education.
2.
It is also understood that our predecessors would travel great distances and endure immense hardships for the sake of a single hadith. Therefore, we should recognize the value and status of this rare gem and make it a cherished part of our lives with due diligence.

Hadith Commentary:

Benefits and Issues:

➊ The People of the Book will receive a double reward if they believe in the Messenger of Allah (sallallahu alayhi wa sallam), because when they have already believed in one messenger and consider him a means of salvation, then believing in you (the Prophet Muhammad sallallahu alayhi wa sallam) is a great struggle for them. No person is willing to accept another as a spiritual guide (pir) after already having one, so how difficult and challenging must it be to accept another prophet after already believing in one? And this very effort and struggle is the cause of an increase in reward. That is why it is stated in the Noble Qur’an:
“They will be given their reward twice because of their patience.” (Al-Qasas: 54)
In the same way, a slave who fully fulfills the rights of his master, for him to fulfill the rights of Allah compared to a free person is a very difficult and laborious task. But he overcomes this obstacle and hindrance, which is very arduous and demanding, so he too will receive a double reward.
The principle is:
(al-‘aṭāyā ‘alā matn al-balāyā)
“Rewards are given in proportion to hardship.”
And (ajrukum ‘alā qadr naṣabikum)
“Your rewards are according to the extent of your effort.”
The third person who shows kindness to his slave-girl, gives her good food, arranges for her education and upbringing, then frees his slave-girl—whom he could have used for work as he wished, and could have derived benefit from her—by freeing her, he brings her to his own level. This too is a matter of great courage and a tremendous act of kindness, so he too will receive a double reward for this marriage.

➋ Benefiting from a sacrificial camel is permissible, as will be mentioned in the issues of Hajj. Therefore, the analogy based on the ruling that benefiting from a sacrificial animal is not allowed is not applicable here.

Hadith Footnote:

Benefits and Issues:
The explanation of this hadith has already been discussed under Kitab al-Iman, hadith number 154.

Benefits and Issues:
The teachings that Islam has presented for the observance and protection of human rights—no other religion in the world can present an example like them. Therefore, Islam has also emphasized good treatment towards slaves. And it has also described such methods through which slavery can be abolished or at least reformed. In this hadith as well, a very beneficial practice has been mentioned to discourage the custom of slavery.

Because marrying after granting freedom is also a favor upon a favor, and furthermore, it is a charity (sadaqah) from both spouses as well.

(1) "Double reward" because they performed double good deeds: both emancipation and marriage. Both the right of Allah and the right of people. Faith in the previous prophet and also faith in the last Prophet. Or, for each act, a double reward—for example, the reward for emancipating. Even if the marriage was contracted for one's own benefit. Similarly, a slave receives double the reward for worship, otherwise serving the masters was his personal duty. Likewise, double the reward for believing in the last Prophet (sallallahu alayhi wa sallam). The previous law had already been abrogated.

(2) "Marries"—that is, with her consent, then gives her the dowry (mahr), or they agree that her emancipation itself will be the dowry.

Benefits and Issues:

➊
The meaning of “double reward” is that the person receives twice the reward, because the one performing the action has done two kinds of good deeds. Therefore, his good deed holds more importance and virtue than the good deed of others.

➋
Male and female slaves are purchased for service; arranging for their education and training is a great favor upon them. Then, freeing a female slave is another favor. After that, marrying her should not be viewed as if it negates her freedom; rather, it is the completion of the favor, as the freed slave woman attains all the full rights of a free wife.

➌
If a Jew, while remaining upon monotheism (tawhid), believes in Musa (Moses) (alayhis salam), or a Christian believes in Isa (Jesus) (alayhis salam), then as long as he does not know of the advent of Muhammad (sallallahu alayhi wa sallam), his faith is valid. Then, when he learns of the Prophethood of the Prophet (sallallahu alayhi wa sallam) and believes in him, in this way he has performed two good deeds—just as in the incident of Najashi (rahimahullah).

➍
Male and female slaves are engaged in the service of their masters, so they do not get the opportunity to perform those good deeds that a free Muslim can perform. Despite this, if they are regular in prayer and fasting, and fulfill the legal rulings (ahkam) that are incumbent upon a slave, then their lives truly possess a distinctive excellence, due to which they become more deserving of reward than others.

➎
The meaning of the statement of Imam Shabi (rahimahullah) is that you are acquiring knowledge without hardship. The teacher should draw the students’ attention to the importance of knowledge, so that they seek it with enthusiasm and give it its full due.

Takhrij al-Hadith:
[صحيح بخاري 97],
[صحيح مسلم 387]

Fiqh al-Hadith
➊ By “People of the Book” is meant the Jews and Christians. Whoever among them truly believes in their prophet, does not taint their faith with polytheism or disbelief, and then sincerely believes in the final Prophet, our master Muhammad sallallahu alayhi wa sallam, will receive a double reward from Allah.
➋ In Islamic law, the rulings for men are the same as those for women, except where there is a clear and accepted evidence for specification. Keeping this principle in mind, women from the People of the Book who accept Islam are also included in the ruling of this hadith.
➌ This hadith is also supported by a noble verse of the Qur’an:
«يَا أَيُّهَا الَّذِينَ آمَنُوا اتَّقُوا اللَّـهَ وَآمِنُوا بِرَسُولِهِ يُؤْتِكُمْ كِفْلَيْنِ مِن رَّحْمَتِهِ»
“O you who believe! Fear Allah and believe in His Messenger; He will give you a double reward from His mercy.” [سورة الحديد : 28],
Verse: «أُولَـئِكَ يُؤْتَوْنَ أَجْرَهُم مَّرَّتَيْنِ»
“They will be given a double reward.” [القصص : 54] also supports this.
➍ The noble companion with a beautiful voice, Abu Musa Abdullah bin Qais al-Ash’ari radi Allahu anhu, was among the Muhajirun. He narrated sixty-three (63) hadiths. He passed away at the age of sixty-three in the year 50 or 52 AH in Makkah al-Mukarramah. See: [مرعاة المفاتيح 54/1], [ومرقاة المصابيح 152/1]
➎ A slave who obeys his master along with obedience to Allah and His Messenger is also deserving of a double reward. This ruling includes every person who, keeping in view the Book and the Sunnah, obeys his leader or superior. However, remember that there is no obedience to anyone in opposition to the Qur’an and Hadith.
➏ This hadith mentions the tremendous virtue of believing in Muhammad sallallahu alayhi wa sallam, and remember that from the previous hadith (Sahih Muslim 386) it is established that whoever does not believe in him will enter Hellfire.
➐ “That is, the reward for all their deeds in life will be double that of others. If others receive tenfold reward, they will receive twentyfold. If others receive seven hundredfold, they will receive fourteen hundredfold. The first person, because he acted upon two laws: during the first, his intention was that this is the truth and he would always remain upon it. Then, when the Shari’ah of Muhammad sallallahu alayhi wa sallam came before him, he believed in it, acted upon it, and continued to do so until the end. The second, because he obeyed two masters: one true Master (Allah) and the other a metaphorical master. And the third receives double reward because the slave-girl belonged to him, he already had conjugal rights over her, then he taught her knowledge, acquainted her with refinement, then freed her, thereby greatly elevating her status in society, and then married her, making her the mistress of the house in which she was previously only a servant.” [مشكوٰة مترجم ومحشي : شيخ محمد اسماعيل سلفي رحمه الله، ج 1، ص123 طبع مكتبه نعمانيه لاهور]
➑ From this hadith and other Shari’ah evidences, it is established that freeing slaves is a deed of great reward.
➒ The wording of the hadith mentioned in Mishkat is similar to the narration in Imam Bukhari’s al-Adab al-Mufrad [203]. This is clear evidence that when the author of Mishkat says “narrated by al-Bukhari” or “narrated by Muslim” etc., it does not mean that these exact words are found in that book. The meaning is that this narration, with its meaning, is present in the mentioned book, either with these words or with different wording.
➓ This hadith proves the permissibility of women’s education; teaching women (and teaching them reading and writing) is also established from other evidences, provided that
① this education is not against the Book and Sunnah,
② women are not made to sit with men for mixed education.
The hadith in which women are prohibited from learning to write is fabricated due to Ja’far bin Nasr al-Anbari (a liar). See: [الكامل لابن عدي طبعة محققة 2؍395], [والموضوعات لابن الجوزي 268/2]
In [كتاب المجروحين لابن حبان 302/2], [و شعب الايمان للبيهقي 477/2 ح 2454], [والموضوعات لابن الجوزي 269/2] there is another chain for it, which is fabricated due to Muhammad bin Ibrahim al-Shami (a liar). In Shu’ab al-Iman [2453], Abdul Wahhab bin al-Dahhak (a liar) has followed Muhammad bin Ibrahim al-Shami; about him, Hafiz al-Dhahabi writes: «بل موضوع، وآفته عبدالوهاب، قال أبو حاتم : كذاب» [تلخيص المستدرك 396/2 ح 3494]
These fabricated narrations are also contrary to the authentic hadith in which it is reported that Shifa bint Abdullah radi Allahu anha narrates: The Prophet sallallahu alayhi wa sallam said to me: «الا تعلمين هذه رقية النملة كما علمتيها الكتابة» “Will you not teach her the ruqyah for boils as you taught her (i.e., Hafsa radi Allahu anha) writing (reading)?” [ابوداؤد : 3887، و أحمد 372/6ح27095، والطحاوي فى معاني الآثار 326/4، وهو حديث صحيح /تلخيص نيل المقصود 777/4]
From this authentic narration, it is clear that it is permissible for women to learn and teach reading and writing. «والحمد لله»

Benefit:
This hadith proves that there is a hierarchy of deeds. Different deeds have different rewards, Subhan Allah. The entire system of Allah, the Exalted, is based on justice.

The first person: He is someone from among the Jews or Christians who believed in the prophet who was sent to them previously, that is, Musa or Isa (alayhimas-salam), and this was before the advent of the Prophet (sallallahu alayhi wa sallam) and before his (sallallahu alayhi wa sallam) message reached him. Then, when the Prophet (sallallahu alayhi wa sallam) was sent and his message reached him, he also believed in him. Thus, this person receives a double reward: one for believing in the messenger who was previously sent to him by Allah, and the second for believing in the Prophet Muhammad (sallallahu alayhi wa sallam).

The second person: A slave (mamluk) who worships Allah and also fulfills well the responsibilities assigned to him by his master, he too receives a double reward.

The third person: A person who owns a slave-girl (amah), raises her well, teaches her religious matters including what is lawful and unlawful, then sets her free and marries her, he also receives a double reward.

The first reward: For teaching her knowledge and for setting her free.

The second reward: For showing kindness and goodness to her after freeing her. Because after freeing her, he did not abandon her, rather he married her and became a protector of her honor and faith.

There are also verses in the Noble Qur’an that support this hadith, as Allah the Exalted says:
﴿يَا أَيُّهَا الَّذِينَ آمَنُوا اتَّقُوا اللَّهَ وَآمِنُوا بِرَسُولِهِ يُؤْتِكُمْ كِفْلَيْنِ﴾
“O you who believe! Fear Allah and believe in His Messenger; He will give you a double portion of His mercy.” (Al-Hadid 28) Also see (Al-Qasas 54)

Furthermore, this hadith proves that women should also learn religious knowledge. The Messenger of Allah (sallallahu alayhi wa sallam) said to Shifa bint Abdullah (radi Allahu anha):

«الا تـعـلمين هذه رقية النملة كما علمتيها الكتابة»

“Do you not teach her (i.e., Hafsah radi Allahu anha) the ruqyah for boils as you have taught her writing and reading?” [سنن ابي داود 8788 صحيح]

The narration in which women are prohibited from learning writing is a fabricated narration. In its chain is Ja‘far ibn Nasr al-‘Anbari, who is a liar. [الكامل لابن عدي : 395/2]