Bukhari

Hadith Footnote:
Her son, Harith bin Mudrikah, also came along.
However, his name is not included among the Companions (Sahabah).
Perhaps he died upon disbelief.
This Qutaylah bint ‘Abd al-‘Uzza was the wife of Abu Bakr (radi Allahu anhu).
Asma’ (radi Allahu anha) was born from her womb.
Abu Bakr (radi Allahu anhu) had divorced her in the pre-Islamic period (Jahiliyyah), and she was still a non-Muslim when she came to Madinah to visit her daughter Asma’ (radi Allahu anha), bringing gifts such as fruits and clarified butter.
Asma’ (radi Allahu anha) inquired about her from the Messenger of Allah (sallallahu alayhi wa sallam).
Upon this, the Prophet (sallallahu alayhi wa sallam) instructed her to maintain ties of kinship and to behave excellently towards her mother.
From this, light is shed upon the approach of Islam regarding its conduct towards non-Muslim men and women.

Hadith Commentary:
(1)
The mother of Asma’ was the wife of Sayyiduna Abu Bakr radi Allahu anhu, whom he had divorced during the pre-Islamic period of ignorance (Jahiliyyah). Asma’ was born from her womb. After the Treaty of Hudaybiyyah, when travel between Madinah and Makkah became possible, the mother came to Madinah Tayyibah to meet her daughter and brought some gifts with her. When Asma’ radi Allahu anha inquired about this matter, the Messenger of Allah sallallahu alayhi wa sallam instructed her to maintain ties of kinship and to treat her mother with kindness.

(2)
From this, it is automatically concluded that it is permissible for a Muslim to serve his non-Muslim parents and to assist siblings and other relatives, as long as they are not enemies of Islam. The opponents of Islam should reflect upon this approach of Islam. (Fath al-Bari: 5/288)

Hadith Commentary:
This is that powerful verse of the Noble Qur’an which connects the mutual relations between Muslims and non-Muslims and nullifies mutual disputes. The warfare of Muslims is not aggressive but only defensive. The command of Allah is clear:
{وَإِنْ جَنَحُوا لِلسَّلْمِ فَاجْنَحْ لَهَا} (Al-Anfal: 61)
If your opponents incline towards peace instead of war, then you too should immediately incline towards peace, because in the sight of Allah, war is in any case disliked.

Hadith Commentary:
(1)
Parents have two rights over their children:
One is obedience, and the other is good conduct.
If parents compel their children towards polytheism (shirk) or disobedience to Allah, then their right to obedience ceases, but their right to good conduct still remains, as Allah the Exalted has stated:
“And if they pressure you to associate with Me that of which you have no knowledge, then do not obey them; but accompany them in this world with good conduct.” (: Luqman 31:15)
(2)
The noble verse mentioned in the hadith serves as a milestone regarding maintaining relations with non-combatant disbelievers: if a disbeliever is not at war with the Muslims, then there is no harm in treating them with good conduct.
In any case, if the parents are polytheists (mushrik), the right of maintaining family ties (silat ar-rahm) does not cease.

Hadith Commentary:
The relevance of this hadith to the chapter is as follows: her mother was also among the disbelievers of the Quraysh, and since a treaty had been established between them and the Messenger of Allah (sallallahu alayhi wa sallam), the Messenger of Allah (sallallahu alayhi wa sallam) granted Asma' (radi Allahu anha) permission to treat her mother kindly.

Hadith Commentary:
➊
Sayyida Asma’ (radi Allahu anha) and Sayyida Aisha (radi Allahu anha) are both paternal sisters. Their noble father is Abu Bakr al-Siddiq (radi Allahu anhu), while their mothers are different. The mother of Asma’ was among the disbelievers of Quraysh, and at that time there was a treaty between them and the Messenger of Allah (sallallahu alayhi wa sallam). Therefore, the Prophet (sallallahu alayhi wa sallam) permitted Asma’ (radi Allahu anha) to treat her mother well.

➋
The connection of this hadith with the previous chapter is that fulfilling covenants with disbelievers requires that close relatives be treated well, even if they are opposed to the religion of the one maintaining family ties.

➌
The summary of these ahadith is that breaking covenants is blameworthy, while fulfilling covenants is a praiseworthy and desirable trait.

And Allah knows best.

Hadith Commentary:
Benefits and Issues:
➊ If a person's parents are disbelievers, even then they are deserving of respect and maintaining ties of kinship. ➋ In the case of their parents being weak or feeble, it is also the responsibility of their children to provide for their sustenance and expenses. ➌ Daughters, too, should maintain ties of kinship with them.

1668. Commentary: Maintaining ties of kinship and treating relatives with kindness is an essential part of Islamic teachings and a hallmark of Muslims. However, deep and confidential love for the sake of Allah (lillah fi Allah) is exclusive to Muslims. Obligatory zakat (alms) or mandatory charity cannot be given to disbelievers or non-Muslim relatives, unless they fall under the category of mu’allafatu al-qulub (those whose hearts are to be reconciled). There is no harm in giving voluntary charity (nafl sadaqat) to them. In particular, parents have a right that their children spend on them. Their being disbelievers is their own matter, which is with Allah. In Surah Luqman it is stated: (And if they strive to make you associate with Me that of which you have no knowledge, do not obey them; but accompany them in [this] world with appropriate kindness) (Luqman: 15). If they strive with you to make you associate with Me that of which you have no knowledge, then do not obey them, but in worldly matters, treat them with good conduct.

Benefit:
In this hadith, the lesson of maintaining ties of kinship (silat ar-rahm) with disbelieving relatives and close ones is given. Similarly, on one occasion, the Messenger of Allah (sallallahu alayhi wa sallam) gifted a silk garment to Sayyiduna Umar (radi Allahu anhu), and he gave it to his polytheist brother who was residing in Makkah. (Sahih al-Bukhari: 5981) In this verse, mention is made of those disbelievers who, although they were disbelievers, remained neutral. They did not cause any harm to the Muslims. Such people included some tribes around Makkah, like Banu Khuza‘ah and Banu Harith, etc., who were allies of the Muslims, or who, in opposition to the disbelievers of Quraysh, were sympathetic towards the Muslims.