Bukhari

Explanation:
Abu Dharr al-Ghifari radi Allahu anhu was among the earliest Muslims and was a very great ascetic and devout worshipper. Rabadhah is a place three stages (manazil) away from Madinah, and that was his place of residence. Fourteen hadiths are narrated from him in Sahih al-Bukhari. The person whom he reproached was Bilal radi Allahu anhu, and he taunted him regarding his mother being of dark complexion. Upon this, the Prophet sallallahu alayhi wa sallam said, “Abu Dharr, there still remains in you the pride of Jahiliyyah (pre-Islamic ignorance).” Hearing this, Abu Dharr radi Allahu anhu lay down with his cheek on the ground and said that he would not rise from the dust until Bilal placed his foot upon his cheek.

«حله» refers to two sheets, one used in place of a lower garment (izaar) and the other for the upper part of the body. The purpose of Imam al-Bukhari rahimahullah is to show that although the Prophet sallallahu alayhi wa sallam admonished Abu Dharr radi Allahu anhu, he did not declare him to have left the faith. It is thus established that whether a sin is major or minor, merely committing it does not render a Muslim a disbeliever. Therefore, the doctrine of the Mu'tazilah and the Khawarij is invalid. However, if a person commits a sin and considers it lawful (halal), then there is no doubt about his disbelief, because this is breaking the limits set by Allah, regarding which the Divine statement is: «وَمَنْ يَتَعَدَّ حُدُودَ اللَّـهِ فَأُولَـئِكَ هُمُ الظَّالِمُونَ» [البقرة : 229] “Whoever transgresses the limits set by Allah, they are indeed the wrongdoers.” Satan can be presented as an example in this context: he disobeyed Allah and then persisted in his arrogance and stubbornness, and for this reason Allah declared him accursed and rejected. Therefore, it is necessary to keep this distinction in mind regarding sinners.

Hadith Commentary:
Abu Dharr al-Ghifari radi Allahu anhu was among the earliest Muslims and was a very great ascetic and devout worshipper.
Rabadha is a place located at a distance of three stages from Madinah, and that was his place of residence.
In Sahih al-Bukhari, fourteen hadiths are narrated from him.
The person whom he insulted was Bilal radi Allahu anhu, and he reproached him for his mother being of dark complexion.
Upon this, the Prophet sallallahu alayhi wa sallam said, “Abu Dharr, there still remains in you pride from the days of ignorance (jahiliyyah).”
Hearing this, Abu Dharr radi Allahu anhu lay down with his cheek on the ground,
and said that he would not rise from the dust until Bilal placed his foot upon his cheek.
“Hullah” refers to two garments:
one is used in place of a lower garment (izaar) and the other for the upper part of the body.
The purpose of Imam al-Bukhari is to show that the Prophet sallallahu alayhi wa sallam admonished Abu Dharr radi Allahu anhu, but did not declare him outside the fold of faith.
It is thus established that whether a sin is major or minor, merely committing it does not render a Muslim a disbeliever (kafir).
Therefore, the doctrine of the Mu'tazilah and the Khawarij is false.
However, if a person commits a sin and does so considering it lawful (halal), then there is no doubt about his disbelief, because this is breaking the limits set by Allah, regarding which the Divine statement is:
“And whoever transgresses the limits of Allah, then they are the wrongdoers.” (al-Baqarah: 229)
Whoever breaks the limits set by Allah, they are certainly the wrongdoers.
Satan can be presented as an example in this context:
he disobeyed Allah and persisted in his stubbornness and obstinacy, and for this reason Allah declared him accursed and rejected.
Therefore, it is necessary to keep this distinction in mind regarding sinners.

Hadith Commentary:
1.
Hafiz Ibn Hajar rahimahullah writes that Abu Dharr al-Ghifari radi Allahu anhu only said to Bilal radi Allahu anhu: "O son of a black woman!" Abu Dharr radi Allahu anhu, despite his old age, was not aware of the gravity of this statement. That is why the Messenger of Allah sallallahu alayhi wa sallam, in amazement, said to Abu Dharr al-Ghifari radi Allahu anhu: "O Abu Dharr! Even at this age, do you still have such ignorant habits within you?" (Sahih al-Bukhari, al-Adab, Hadith: 6050) From this, it is understood how reprehensible this trait is according to the Shariah. (Fath al-Bari: 1/118) In our society, such a statement is not even considered an insult, but rather is regarded as a kind of joke, whereas the Shariah has described it as a remnant of the Age of Ignorance.

2.
Imam Bukhari rahimahullah's objective is to establish that "sins are from the affairs of Jahiliyyah (the Age of Ignorance)." Thus, the Messenger of Allah sallallahu alayhi wa sallam admonished Abu Dharr al-Ghifari radi Allahu anhu, saying: "Abu Dharr! There still remains a trace of Jahiliyyah in you," but he did not declare him outside the fold of faith, nor did he instruct him to renew his faith. It should be clear that this hadith does not command equality in general, but rather encourages equality with subordinates, from which the virtue of treating subordinates equally is established.

Hadith Commentary:
So that he may easily perform this service.
The slave mentioned in the narration refers to Hazrat Bilal (radi Allahu anhu).
Some have said it was one of Abu Dharr’s (radi Allahu anhu) brothers, as is found in the narration of Muslim.
The command to feed the slave together is recommended (mustahabb).
Hazrat Abu Dharr (radi Allahu anhu) used to feed his slave together with himself and dress him in the same kind of clothing as himself.
In the verses of the chapter, “those of kinship” (dhil qurba) refers to relatives.
This is narrated from Ibn Abbas (radi Allahu anhu), and it was related by Ali bin Abi Talhah, while some have interpreted “neighbor” (jār) to mean Jews and Christians.
This was extracted by Ibn Jarir and Ibn Abi Hatim.
And the interpretation of “neighbor” (jār al-junub) given by Imam Bukhari (rahimahullah) is transmitted from Mujahid and Qatadah.
This hadith also refutes those opponents of Islam who accuse Islam of endorsing slavery.
In fact, it is Islam itself that undermined the very roots of the institution of slavery.

Hadith Commentary:
➊
Abu Dharr al-Ghifari (radi Allahu anhu) said to Bilal (radi Allahu anhu): "O son of a black woman!" Upon this, the Messenger of Allah (sallallahu alayhi wa sallam) said to him: "Abu Dharr! There still remains in you some traits of the Age of Ignorance (jahiliyyah)." In any case, it is necessary for the master, according to the customs of the region and the ways of the people, to provide for the expenses of the slave. If the owner, out of miserliness, eats simple food or wears simple clothing, he should not be miserly in this way towards the slave, but should give him good clothing and good food. If the slave, of his own choice, prefers simple food and simple clothing, then there is no harm in this.

➋
One should also treat servants, employees, workers, laborers, and subordinate staff well.

➌
This hadith also refutes the opponents of Islam who criticize Islam because of slavery, whereas it is Islam itself that has undermined the very roots of the institution of slavery.

Hadith Commentary: Benefits and Issues:

Rabadha is a settlement near Dhat ‘Irq, at a distance of three days’ journey from Madinah Munawwarah, where Abu Dharr radi Allahu anhu, in the later period during the era of ‘Uthman radi Allahu anhu, with the permission of ‘Uthman radi Allahu anhu, took up residence, and there he passed away in 33 AH. He had a heated exchange with another Muslim Companion, and he called him “Ya ibn al-Sawda’,” meaning “son of the black woman,” i.e., child of an Abyssinian woman. In this way, he taunted his lineage, which was a common practice in the era of ignorance (jahiliyyah). Therefore, Abu Dharr radi Allahu anhu presented an excuse, saying that in mutual verbal abuse, it was customary to taunt the other’s parents, and thus it was not considered oppression or excess. But the Prophet sallallahu alayhi wa sallam said: “This is a practice of the era of ignorance (jahiliyyah). According to Islamic morals, one cannot target someone’s parents. If you must respond, then limit it to the one with whom you are quarreling. It is better to act with forgiveness.”

From some narrations, whose chains are not connected (i.e., not continuous), it appears that the one opposite Abu Dharr radi Allahu anhu was Bilal radi Allahu anhu, who had been a slave. Therefore, the Prophet sallallahu alayhi wa sallam said: “Your slaves are your brothers, whom Allah, the Exalted, has placed under your authority.”

From this hadith, it is evident how effectively and beautifully Islam appeals for good treatment towards an oppressed class. Slave and master have been declared brothers by virtue of being children of Adam and by the bond of religion. And then, on the basis of this relationship and connection, it has been said: treat them as brothers are treated; feed and clothe them with what you yourself eat and wear.

In comparison to these golden and radiant principles and instructions of Islam, look at the conduct and practices of those who call themselves Muslims today: how a capitalist and industrialist treats a laborer, a feudal landlord treats a tenant and farmer, a merchant treats his employee, an officer treats his subordinate, and even a wealthy brother treats his poor brother. If today’s Muslims were to adopt these teachings and instructions, and consider it their foremost duty to fulfill the necessities of life for their subordinates, servants, employees, and those under their authority—even if in fulfilling these needs they do not bring them to their own level—then many of our countless problems and issues would be resolved, and the feelings of brotherhood, compassion, and goodwill among Muslims would become a guarantee of peace and security.

Because, like Abu Dharr radi Allahu anhu, it is not obligatory to bring your servant, slave, or employee to your own level, but it is a noble character and a generous Sunnah. However, fulfilling their necessities of life is obligatory. And from this hadith and other similar hadiths, it is also established that from a slave, servant, or subordinate, only as much work can be taken as he can perform without hardship and difficulty. To demand work beyond his strength and capacity, which causes him hardship and difficulty, is not permissible. If ever the workload is excessive, then one should assist him, so that ease and convenience may be created for them.

Hadith Commentary:
Vocabulary of the Hadith:
Khawl:
It is similar in weight and meaning to khadim (servant).
The intent of the Prophet (sallallahu alayhi wa sallam) is that your slaves are your brothers and servants.
The original meaning of khawl is care, protection, and supervision.
For this reason, a treasurer is called khawli.
And if it is considered as the plural of khail, then the meaning will be protector and supervisor.
And the meaning of takhweel is to make someone an owner,
as is mentioned in the Noble Qur’an,
﴿وَتَرَكْتُمْ مَا خَوَّلْنَا كُمْ وَرَاءَ ظُهُورِكُمْ﴾ () (Surah Al-An’am,
verse:
number 95)
Whatever We had given you,
you have left it behind your backs.

Benefits and Issues:
➊
This contains a statement of the virtue of Abu Dharr (radi Allahu anhu), that he held fast to the advice of the Messenger of Allah (sallallahu alayhi wa sallam) to the utmost degree.

➋
To taunt someone regarding their lineage is a sign of ignorance (jahiliyyah).

➌
If there is no psychological compatibility with a Muslim brother, then it is in no way reasonable to engage with him unnecessarily; rather, a person should establish relations with someone else.

➍
It is impermissible to torment any of Allah’s creation—whether human or animal—without just cause.

Benefits and Issues:
➊
Islam is the very first religion
that granted such great rights of equality to slaves and bondservants.

➋
Giving good clothing and good food to slaves, servants, and attendants does not diminish the honor and status of the master;
rather, it increases it.

➌
It is obligatory that a person assists his slave and servant in laborious work.

Benefits and Issues:
➊
Slavery is not prohibited in Islam; however, the rights of slaves are so extensive that they come very close to those of a free person. In addition, there is great encouragement to free slaves.

➋
In many situations, freeing a slave may cause hardship or harm to Muslims or to the slave himself. Therefore, Allah the Exalted has said:
﴿وَالَّذينَ يَبتَغونَ الكِتابَ مِمّا مَلَكَت أَيمانُكُم فَكاتِبوهُم إِن عَلِمتُم فيهِم خَيرً‌ا﴾ (An-Nur, 24:33)
"And those of your slaves who seek a contract (for freedom) from among those whom your right hands possess, then contract with them if you know there is good in them."
Therefore, it is more beneficial for the slave and for society to keep a non-Muslim or a slave involved in bad habits as a slave rather than freeing him.

➌
It is the owner's duty to take care of the human rights of the slave.

➍
It is the master's responsibility to provide the slave with appropriate food, suitable clothing, and accommodation; in return, the slave will serve the master and assist in daily matters.

➎
If a slave is assigned a task that he cannot perform alone, it is the owner's duty to either work with him or provide him with a helper. However, due to circumstances, servants are compelled to endure the owner's harshness. Their rights are greater than those of slaves. To make them work beyond their capacity, to give them little opportunity to rest, to injure their self-respect, and to delay their wages without reason—all these actions are forbidden (haram).

Benefit:
From this hadith, it is established that Sayyidah Asma’ radi Allahu anha was a courageous and fearless woman. This hadith also provides clear evidence of the brutality of Hajjaj bin Yusuf. The story of Hajjaj bin Yusuf’s oppression is a subject requiring detailed discussion. As for Mukhtar al-Thaqafi, he was among the worst of traitors; he rebelled for the sake of power. He was also a false claimant to prophethood.