Bukhari

Hadith Commentary:
It is understood that in Islam, the foundation of nobility is the acquisition of religious knowledge and deep understanding (fiqh) therein. Those Muslims who are scholars of religion and jurists (fuqaha) are the ones who are noble in the sight of Allah. By religious understanding (fiqhat), what is meant is understanding of the Book and the Sunnah; the fiqh based on opinion and analogy (qiyas) alone is merely a satanic method. For the children of Adam, when the Book and the Sunnah are present, there is no need for satanic methods.

Hadith Commentary:
1.
The Quraysh held a lofty status in terms of lineage and a central position in terms of location; furthermore, the Arab tribes greatly revered them due to their proximity to the Sacred Sanctuary (Haram). This is why, when the Prophethood of the Messenger of Allah (sallallahu alayhi wa sallam) was proclaimed, most of the Arabs were waiting to see how his own people, i.e., the Quraysh, would treat him. When the conquest of Makkah occurred and the Quraysh became Muslim, people began entering Islam in multitudes. Since the Quraysh have superiority over other Arab tribes and they possess precedence over all Arabs in leadership and authority, Muslims should follow them and not raise the banner of rebellion against them. The meaning is that the grandeur and prestige the Quraysh enjoyed in the era of ignorance (Jahiliyyah) would not be diminished by Islam; rather, after embracing Islam, they would remain leaders just as they were chiefs in the time of disbelief. Hafiz Ibn Hajar rahimahullah has written: This report is in the sense of a command (amr); thus, in another narration, it is stated: "Put the Quraysh forward and do not surpass them," while some have said that this report is to be understood according to its apparent meaning. And Allah knows best. (: Fath al-Bari 6/649)

2.
There is also a difference of opinion regarding the meaning of the last sentence of this hadith: Some have said that if a person is not eager for leadership and, without asking for it, it is granted to him, then the dislike (karahah) for it is removed and Allah, the Exalted, will assist him. Some have said that when leadership is entrusted to someone, then it is not permissible to dislike it. And Allah knows best. (: Fath al-Bari 6/648)

4.
This hadith also shows that nobility of lineage, without knowledge, is not worthy of honor and respect. True nobility is attained by acquiring religious knowledge; thus, expressing opinions in religious matters without knowledge is sheer ignorance. Only those Muslims who are scholars of religion and jurists (fuqaha) are noble in the sight of Allah. By religious understanding (fiqh), what is meant is understanding of the Book and the Sunnah.

Hadith Commentary: Benefits and Issues: From this hadith and the other hadith in this chapter, it is established with complete clarity that the caliphate is specifically associated with the Quraysh. Even in the era of ignorance (jahiliyyah) and disbelief (kufr), the Quraysh were the leaders of the people. People awaited their acceptance of Islam, and when Makkah was conquered and the Quraysh became Muslim, people entered Islam in crowds. The true caliphate among the Muslims—during which Islam was dominant, Muslims enjoyed honor and respect, and all Muslims were subjects of a single caliph—remained established as long as the caliph was from the Quraysh. When the Quraysh no longer held the true caliphate, and only a nominal caliphate remained with them or the caliphate was taken away from them, then the blessings and goodness associated with the true caliphate also ceased. Numerous weak governments of Muslims were established, and their honor and dignity were destroyed. This is something we are witnessing with our own eyes today: there is no sign of unity among Muslims, non-Islamic practices are spreading under the name of Islam, and everywhere there is a struggle for power. If, in accordance with religious requirements, Muslims had appointed a true caliph from the Quraysh, they would not have fallen into such a miserable state. For this reason, Imam Nawawi, Qadi Iyad, and others have transmitted consensus (ijma‘) on the caliph being from the Quraysh. And if today this matter is being neglected, it is just as other religious matters have been neglected—even the fundamental act of worship, prayer (salah), upon which the distinction between disbelief and Islam rests, is no longer given its due importance.