Bukhari

Hadith Commentary:
1.
When gold or silver is extracted from the mine, there is no change in its inherent quality; similarly, the innate nobility found among people remains intact both before and after Islam. If such a person acquires understanding and insight in religion, then his inherent nobility becomes even more radiant and flourishing. In this regard, people, in comparison to one another, are of four types, the details of which are as follows:
➊
A person who was noble-natured during the era of ignorance (Jahiliyyah), then embraced Islam and developed deep understanding in religion—compared to him, the worst is the one who was wicked during the era of ignorance, neither accepted Islam nor refined his own understanding.
➋
A person who was noble-natured during the era of ignorance, embraced Islam, but did not develop insight in religious matters—compared to him is the one who was not noble during the era of ignorance, did not accept Islam, but was indeed a man of insight.
➌
He was noble during the era of ignorance, but neither accepted Islam nor became a person of understanding; compared to him is the one who was ill-natured during the era of ignorance, but embraced Islam and developed understanding in religion.
➍
He possessed nobility during the era of ignorance, but did not accept Islam, though he was a man of insight; compared to him is the one who was mischievous during the era of ignorance, embraced Islam, but could not develop understanding in religious matters.
Among them, the most virtuous is the one who was noble-natured during the era of ignorance, then embraced Islam and developed understanding and insight in his religion. After him is the one who was of vile character during the era of ignorance, but accepted Islam and acquired religious knowledge. After that is the one who was noble during the era of ignorance, accepted Islam, but did not acquire religious knowledge. The lowest is the one who was of bad character during the era of ignorance, embraced Islam, but could not acquire insight. If someone does not become a Muslim, then the nobility of the era of ignorance will be of no benefit to him, whether he was a man of insight or not.
By nobility is meant good character, such as: being characterized by generosity, chastity, and forbearance; and conversely, refraining from bad qualities such as: miserliness, immorality, and oppression.
(Fath al-Bari: 6/638)

Hadith Commentary:
1.
Hafiz Ibn Hajar rahimahullah states:
In the Prophet’s sallallahu alayhi wa sallam first answer, there was an indication towards the nobility of righteous deeds.
When the people rejected this, he then mentioned the nobility that is attained through a righteous lineage.
When the people did not accept this either, he described those qualities which are inherently and naturally present in a person.
There is no acquisition (kasb) involved in these, and people also take pride in them.
Then, by mentioning understanding of the religion (fiqh), he combined both lineage and ancestry.
From this, it is understood that in every situation, a religious scholar is superior to an ignorant nobleman.
2.
In any case, the gradation of nobility is such that the one who was noble-hearted in the era of ignorance and, after accepting Islam, did not stain his innate nobility—he is of high rank in the sight of Allah.
If, along with this, religious understanding and insight are also combined, then his status is indeed very lofty; it is as if gold has been further adorned.
However, in the case of irreligiousness, nobility of lineage has no standing.
But unfortunately, among us, only lineage and ancestry have become the standard of nobility, even if such a person is a criminal in society.
And Allah is the One whose help is sought.

Hadith Commentary:
Vocabulary of the Hadith:
(1)
al-nasu ma‘ādin (People are like mines):
People are like minerals, and just as minerals have different qualities, perfections, and values that Allah, the Exalted, has naturally made distinct, so too is the case with people. The rank of gold and silver is not the same; the rank of rubies, jewels, and stones is not equal. This is the same condition with human tribes and families: Allah, the Exalted, has naturally placed different attributes and characteristics within them, on the basis of which they have honor and superiority over one another. However, since this is something natural, not acquired, it is not the criterion of virtue. The criterion of virtue is that which is acquired, in which a person has a role—namely, piety (taqwa) and religion (din). If both things are combined, then this is “light upon light.” Due to piety, the virtue of lineage and family also gains importance.

(2)
hādhā al-amr, yā hādhā al-sha’n:
By “amr” and “sha’n” can be meant religion and Islam—that those who were severe opponents of Islam, after accepting Islam, became its staunch supporters. For example: ‘Umar (radi Allahu anhu), Khalid ibn al-Walid (radi Allahu anhu), ‘Amr ibn al-‘As (radi Allahu anhu), ‘Ikrimah ibn Abi Jahl (radi Allahu anhu), and others. The life stories of the noble Companions are clear evidence of this. “Amr” and “sha’n” can also refer to office and position—that those who dislike office and position, but due to the compulsion of circumstances accept it, prove to be much better than those who are greedy and desirous of it. This is because the former group receives Allah’s help and support, and His enabling grace is with them, whereas the latter group is deprived of Allah’s enabling grace and support. Therefore, circumstances do not remain favorable for them; rather, they go from bad to worse. A clear proof of this is today’s democratic governments.

(3)
dhā al-wajhayn:
Two-faced, a captive of interests, whose religion is flattery and sycophancy. Whoever he goes to, he becomes theirs, and begins to attribute faults and defects to the other. That is, in front of someone, he heaps excessive praise, but behind their back, he sees no good in them—every fault is apparent. Even virtues become faults in his eyes. Such a person’s influence may last for a while, but in the end, nothing is gained except disgrace and humiliation. Unfortunately, nowadays, both the common people and the elite are afflicted with this disease.

Hadith Commentary: Benefits and Issues: The Messenger of Allah (sallallahu alayhi wa sallam) likened people to minerals, whose characteristics and qualities are distinct from one another. In the same way, people’s temperaments and dispositions are different, and their value and worth are according to these virtues and attributes.

Benefits and Issues:
If someone is granted the company of the righteous and also feels affection towards them, then this is a blessing from Allah.
Along with expressing gratitude to Allah for this, one should strive to further strengthen this relationship.
However, if the situation is the opposite, then, as a believer, a person should bring about a change in his actions and temperament.

Benefits and Issues:
The meaning of the hadith is that Allah, the Exalted, has created people possessing different characteristics. Before the creation of bodies, the souls were gathered together in the realm of souls (Alam al-Arwah). Due to the differences in good and bad qualities, even there, the righteous and the wicked were in separate groups. Accordingly, in this world as well, their mutual love and differences exist. Evil people are friends with evil people, and good people with the good.

Takhrij al-Hadith:
[صحيح مسلم 6709]

Fiqh al-Hadith:
➊ Among human beings, some have superiority over others.
➋ A person who, out of ignorance, opposed Islam with sincerity—when he later becomes a Muslim with true sincerity, then he also defends the religion of Islam with utmost sincerity and great sacrifices. Those who were staunch opponents of Islam in the time of ignorance, such as Sayyiduna Ikrimah bin Abi Jahl (radi Allahu anhu) and others—when they accepted Islam, they devoted their wealth, lives, and everything for Islam. Radi Allahu anhum ajma‘in.
➌ Whoever remains constantly engaged with heart and soul in the propagation and dissemination of the religion of Islam (the Book and the Sunnah), such a person is a jurist (faqih) and a possessor of virtue and goodness.
➍ It is permissible to liken the best and most virtuous to other excellent things, provided that no insult or belittlement is intended. However, it should be remembered that complete resemblance in every aspect is not necessary in analogy.
➎ It is permissible to liken the most virtuous to another most virtuous.
➏ All people are not equal in deeds; rather, they differ.
➐ One should remain constantly engaged and active in acquiring understanding (tafaqquh) in the religion.
➑ Just as gold and silver are passed through various processes and conditions in the fire of the furnace, and only then does pure gold and silver emerge, similarly, the people of faith, after enduring various hardships and difficulties with patience, become refined (believers of the highest rank).
➒ If one is not granted the blessing of faith and Islam, then inherited superiority and national or familial dominance are of no benefit.