Bukhari

Hadith Commentary:
The interpretation of drinking milk is always associated with knowledge and felicity. O Allah, grant us felicity. Ameen.

Hadith Commentary:
1.
In one narration, after the Messenger of Allah sallallahu alayhi wa sallam described the dream, he said to his noble companions radi Allahu anhum ajma'in:
"You tell me its interpretation."
They replied:
"O Messenger of Allah sallallahu alayhi wa sallam! By this is meant the knowledge with which Allah, the Exalted, has enriched you. What remains from your knowledge, you have given to Umar radi Allahu ta'ala anhu."
He said:
"You have interpreted it correctly."
(Majma' al-Zawa'id: 9/69 and al-Mu'jam al-Kabir by al-Tabarani, Hadith: 13155)

2.
An apparent contradiction is observed in these narrations, but it is possible that the noble companions radi Allahu anhum ajma'in expected something further from the Messenger of Allah sallallahu alayhi wa sallam, so they submitted:
"O Messenger of Allah sallallahu alayhi wa sallam! Inform us of its interpretation."
According to the explicit statement of the Noble Qur'an, milk is extracted from between blood and dung.
In this way, the light of knowledge also bursts forth from the pitch-dark shadows of ignorance.
On this basis, there is a deep connection between milk and knowledge.
(Fath al-Bari: 12/492)

Benefits and Issues:
Relevance between the Chapter and the Hadith:
Apparently, there does not seem to be any virtue of knowledge mentioned in the hadith, but Imam Bukhari rahimahullah established the chapter «فضل العلم»—that is, the virtue of knowledge...
So, the relevance between the chapter and the hadith is as follows: the Messenger of Allah sallallahu alayhi wa sallam gave his leftover milk to Sayyiduna Umar radi Allahu anhu, and here, milk refers to knowledge, and this is the knowledge of prophethood. Therefore, the leftover milk that the Messenger of Allah sallallahu alayhi wa sallam gave to Sayyiduna Umar radi Allahu anhu contained the knowledge of prophethood, and this virtue of knowledge was granted to Sayyiduna Umar radi Allahu anhu by Allah the Exalted.

◈ Ibn al-Munir rahimahullah says:
«قلت لأنه عبر عن العلم بأنه فضلة النبى صلى الله عليه وسلم ونصيب مما اتاه الله وناهيك له فضلا، انه جزء من النبوة.» [المتواري على ابواب البخاري ص63]
The affirmation of “virtue” is present in the blessed hadith in this way (as Imam Bukhari rahimahullah established the chapter) that knowledge is expressed as the “fadl” (i.e., the leftover milk of the Prophet sallallahu alayhi wa sallam) and as a “portion” of what Allah the Exalted granted to him sallallahu alayhi wa sallam, and this alone is sufficient for virtue (that Sayyiduna Umar radi Allahu anhu drank your leftover milk).

◈ Allamah Badr al-Din ibn Jama‘ah rahimahullah writes:
«وجه مناسبة الحديث للباب : انه اعطاه فضله، وفضيلة النبى صلى الله عليه وسلم فضيلة علمية و شرف و قد فسرها بالعلم . . .» [مناسبات تراجم البخاري، ص36]
“The relevance between the chapter heading and the hadith is as follows: the Prophet sallallahu alayhi wa sallam gave his leftover milk to Sayyiduna Umar radi Allahu anhu. His virtue is an intellectual virtue, and this honor is what is expressed as knowledge, and for this reason, his virtue became evident (that Sayyiduna Umar radi Allahu anhu drank the leftover milk of the Prophet sallallahu alayhi wa sallam).”

↰ Furthermore, if one reflects, the relevance will also become apparent in this way: in the previous chapter, we discussed that Imam Bukhari established «باب رفع العلم وظهور الجهل», in which the aim seems to be to encourage teaching and propagation. And in this chapter, the purpose is to explain and teach it. Imam Bukhari rahimahullah, in the beginning, established «باب فضل العلم», by which the virtue of the people of knowledge is meant, and in the mentioned chapter, by «فضل علم», the virtue of knowledge is meant. See: [فتح الباري لابن حجر، ج2، ص3]

◈ Allamah Kirmani rahimahullah says:
“At the beginning of Kitab al-‘Ilm, the ‘virtue of knowledge’ is meant, and at this place, ‘fadluhu’—that is, surplus knowledge—is meant.” [لكواب الدراري، ج2، ص180]

◈ The inclination of Hafiz Ibn Hajar rahimahullah is also the same. See: [فتح الباري، ج1، ص180]

◈ Allamah Sindhi rahimahullah says:
“Imam Bukhari rahimahullah has established «باب فضل العلم» at this place, meaning: what should be done with this ‘fadl’ (surplus)? From the chapter and the hadith, it is understood that if someone has some surplus knowledge, he should give it to others. But here the question arises: is it possible in this world that knowledge becomes surplus to the extent that it is time to give it to others? The scholar says that the situation of surplus knowledge can occur. In such a way that if someone has surplus books, he can give them to others as property or on loan. Similarly, if someone, benefiting from a shaykh, reaches the rank of the shaykh himself, he should provide others the opportunity to benefit from them.” [حاشية السندي على الصحيح البخاري. ج1. ص49]

Therefore, the issue supported by the chapter heading and the hadith is that the purpose of this chapter is to highlight the importance of propagation and teaching, as is evident from the preceding and succeeding chapters.

◈ Muhammad Zakariyya Kandhlawi rahimahullah says:
“In my view, there is also the possibility here that Imam Bukhari rahimahullah’s intent is to encourage the increase of knowledge—that is, one should not suffice with only what is needed. Because the Prophet sallallahu alayhi wa sallam did not drink the milk only as much as was necessary, but drank so much that milk was coming out from his fingernails. It is as if the author rahimahullah, through the chapter heading, has supported the marfu‘ hadith of Sayyiduna Anas radi Allahu anhu.
«منهومان لا يشبعان ...» [شعب الايمان للبيهقي ج7، ص271]
(I say) There are several important virtues present in the aforementioned hadith, which establish the relevance between the chapter heading and the hadith:
➊ The Prophet sallallahu alayhi wa sallam drank milk; this is a natural act.
➋ This milk is interpreted as knowledge, as is recorded in Sahih Bukhari.
➌ Sayyiduna Umar radi Allahu anhu received this milk, which was the leftover of the Prophet sallallahu alayhi wa sallam.
➍ The Prophet sallallahu alayhi wa sallam drank the milk; this is the knowledge of prophethood, from which the companion was satiated.
➎ The original source and fountainhead of knowledge is Muhammad, the Messenger of Allah sallallahu alayhi wa sallam, because the Ummah benefits only from his knowledge.
➏ The leftover milk is a portion of the complete milk. Therefore, in the knowledge of prophethood, no one is ever permitted to express personal opinion or arbitrariness. It can also be reconciled that at the beginning of Kitab al-‘Ilm, “the virtue of knowledge” is meant in terms of the elevation of ranks, because there the noble verse “al-Mujadilah 11” is cited as evidence, and here, by “the virtue of knowledge” is meant the leftover of the Prophet sallallahu alayhi wa sallam.” [الكنز المتواري، ج2، ص210]

Hadith Commentary:
➊
The intention of Imam Bukhari rahimahullah is that learning knowledge beyond what is necessary is not a waste of time, but rather a virtuous act.
It is not necessary that a person only learns what is useful for his own practical life; rather, it is also necessary to learn those rulings and issues that are not related to the individual himself, so that by fulfilling the religious needs of others, one may attain reward in this world and the Hereafter. Therefore, spending time to acquire knowledge beyond necessity is a praiseworthy act.
And traveling for this purpose is also commendable.
➋
From this, it is understood that the interpretation of drinking milk in a dream is the attainment of knowledge. Furthermore, if one sees the satiation of milk in the fingernails, it can be interpreted as the satiation of knowledge.
A cup filled with milk refers to complete knowledge.
Being satiated from milk refers to becoming an embodiment of knowledge and gnosis.
➌
With surplus knowledge, one should act as the Messenger of Allah sallallahu alayhi wa sallam did.
The purpose is that one should acquire as much knowledge as possible, for it is a gift and bounty from Allah.
Benefit from it yourself as much as needed, and spend the surplus for the needs of others.
Begin the process of teaching, spread the blessings of preaching in the area, resolve people's disputes according to the Shariah, and issue fatwas for urgent matters.
In short, there are countless objectives for which surplus knowledge is needed.
The more surplus knowledge there is, the greater the insight in the heart and the freshness in the soul.
➍
The Messenger of Allah sallallahu alayhi wa sallam granted his remaining milk to Hazrat Umar radi Allahu anhu and interpreted it as knowledge.
There is hardly any chapter of religion in which the narration or effect of Hazrat Umar radi Allahu anhu is not found.
From rulings and commands to virtues and etiquettes, the knowledge of Sayyiduna Umar radi Allahu anhu encompasses all.
Some people, in order to counter this virtue of Hazrat Umar radi Allahu anhu, fabricated a hadith such as, "I am the city of knowledge and Ali is its gate."
At this point, it is also necessary to clarify that Siddiq Akbar radi Allahu anhu is indeed Siddiq Akbar; no one can be compared to him.
Radi Allahu anhu.

Hadith Commentary:
This hadith describes the virtue of Umar (radi Allahu anhu), that he was endowed with the prophetic sciences.
There is no doubt that Allah, the Exalted, granted Umar (radi Allahu anhu) an abundant share of knowledge.
In response to this great merit, people fabricated a hadith regarding Ali (radi Allahu anhu), stating: "I am the city of knowledge and Ali is its gate."
This hadith is self-invented and fabricated.
In any case, the virtues and merits of Ali (radi Allahu anhu) are numerous, and there is absolutely no need to rely on such fabricated ahadith for them.
Further explanation of this hadith will be provided in the Book of Interpretation (Kitab al-Ta’bir), insha’Allah ta’ala.

Hadith Commentary:
It is understood from this that Umar radi Allahu anhu was also a complete inheritor of the Prophetic knowledge.
Very evil indeed are those people who disparage such a devoted lover of the Messenger sallallahu alayhi wa sallam—may Allah grant them righteous guidance.
Ameen.
Drinking milk in a dream is interpreted as the acquisition of religious knowledge.

Hadith Commentary:
➊
Drinking milk in a dream is interpreted as acquiring knowledge of the Shari‘ah, which is in complete harmony with the natural disposition (fitrah) of Islam.

➋
From this hadith, it is understood that Umar radi Allahu anhu was a complete bearer of prophetic knowledge. However, some people do not accept this virtue of Umar radi Allahu anhu. In response, they have fabricated a hadith:

“I am the city of knowledge and Ali radi Allahu anhu is its gate.”

As if to say that acquiring prophetic knowledge is impossible without Ali radi Allahu anhu.

This narration has been reported by Imam Hakim rahimahullah.
(al-Mustadrak lil-Hakim: 3/126)

Imam Dhahabi rahimahullah, commenting on this narration, says that it is fabricated and self-invented, and its narrator Abu Salat is neither trustworthy nor reliable.
(Talkhis al-Mustadrak: 3/126)

Imam Yahya ibn Ma‘in rahimahullah says that this narration is a bundle of lies and has no basis.
(Tarikh Baghdad: 11/205)

Imam Jawzi rahimahullah has discussed all the chains of this narration in detail. He has declared this narration baseless both rationally and textually, stating that this hadith is not proven to be authentic by any means.
(al-Mawdu‘at: 1/353)

Another wording of this narration, which Imam Tirmidhi rahimahullah has reported, is:

“I am the house of wisdom and Ali is its gate.”
(Jami‘ al-Tirmidhi, al-Manaqib, Hadith: 3723)

Imam Tirmidhi rahimahullah, after mentioning this narration, writes that this hadith is not only unreliable but also baseless.

Imam Ibn Taymiyyah rahimahullah writes that this narration is sheer fabrication.
(Ahadith al-Qussas, p. 78)

Imam Shawkani has included it among the fabricated narrations.
(al-Fawa’id al-Majmu‘ah fi al-Ahadith al-Mawdu‘ah, p. 248)

Shaykh al-Albani rahimahullah has also declared it fabricated.
(Da‘if al-Jami‘ al-Saghir, Hadith 1416)

Its details can be seen in Fatawa Ashab al-Hadith, vol:
(1/50–51)
which the author has compiled.

Hadith Commentary:
The scholars of dream interpretation say that seeing a cup in a dream means that a woman or some wealth from her will be obtained.
If the cup is made of glass, then hidden secrets and mysteries will be revealed.
If that cup is of gold or silver, then people will be eloquent in his praise.
(Fath al-Bari: 12/524)
In this hadith, the virtue of Umar radi Allahu anhu is as clear as daylight, yet despite this, some ill-natured people belittle and insult Umar radi Allahu anhu and consider it an act of piety and a part of their faith.
(Qatalahumu Allahu, anna yu’fakoon)

Hadith Commentary:
In this hadith, a great virtue of Umar al-Faruq radi Allahu anhu is derived. In reality, Umar radi Allahu anhu has no equal in all branches of knowledge, especially in governance (siyasah) and strategies (tadbeer).

Hadith Commentary:
➊
From this hadith, the relationship between the knowledge of the Messenger of Allah (sallallahu alayhi wa sallam) and the knowledge of Umar (radi Allahu anhu) is also evident. Allah Ta’ala had endowed him (the Prophet) with special knowledge. There are numerous Qur’anic verses whose meanings came to the heart of Umar (radi Allahu anhu), and then Allah Ta’ala revealed verses in accordance with that. These are called the (awwaliyyat) of Umar. This too was an effect of the knowledge of prophethood, that for the elevation of the true religion, he did not fear the blame of any blamer, nor did he regard any great person.

➋
The nature of milk has a special affinity with Islam, as once, on the occasion of Mi’raj, when two cups—one of wine and one of milk—were presented to the Prophet (sallallahu alayhi wa sallam), he chose the cup of milk. Jibril (alayhis salam) said: “All praise is due to Allah who guided you to the nature (fitrah).” (Sahih al-Bukhari, al-Ashriba, Hadith: 5576) In this hadith as well, milk refers to the knowledge of prophethood, which is the very nature (fitrah) of Islam. And Allah knows best.

Hadith Commentary: Benefits and Issues: Milk is the material nourishment for a human being, and knowledge is the spiritual and metaphysical nourishment. Both are necessities for a person and are very beneficial. Here, the word "al-'ilm" (knowledge) is used, which, according to the Qur'an, applies exclusively to the knowledge of revelation. Therefore, what is meant by this is, in the light of the Book and the Sunnah, the care and supervision of people. Both Abu Bakr and Umar (radi Allahu anhuma), during their caliphates, conducted governance and administration entirely in the light of the Qur'an and Sunnah.

Explanation:
1:
That is: After me, the knowledge of the religion is with Umar (radi Allahu anhu). This does not negate the overall virtues of Abu Bakr (radi Allahu anhu); it only establishes that, in the matter of knowledge, his (Umar's) knowledge is greater. In terms of the remaining virtues, the most virtuous member of the Ummah (after the Prophet sallallahu alayhi wa sallam) is Abu Bakr alone.

Explanation:
1:
The reason for interpreting it as knowledge is that just as milk contains abundant benefits and the Lord of the worlds brings it forth from between dung and blood, similarly, the benefits of knowledge are innumerable. The Lord of the worlds also brings it forth from between doubt and ignorance, and then bestows it upon whichever of His servants He wills.