Muslim

Hadith Commentary: Benefits and Issues: Since Banu Tamim are from the descendants of Prophet Isma'il, that is why the Prophet (sallallahu alayhi wa sallam) considered them his own people. The lineage of Banu Tamim joins with the Prophet (sallallahu alayhi wa sallam) at Ilyas ibn Mudar. In the aforementioned narrations, five tribes have been given superiority and excellence over Banu Tamim, but this does not mean that they (Banu Tamim) possess no virtue or merit, or that they are deprived of every kind of excellence.

Hadith Commentary:
Because Banu Tamim are connected to Ilyas ibn Mudar, and through this lineage, they are linked to the Prophet (sallallahu alayhi wa sallam).

Hadith Commentary:
➊
The mentioned heading is a supplement to the previous heading.
In the first hadith, the Messenger of Allah (sallallahu alayhi wa sallam) expressed displeasure regarding Banu Tamim.
The meaning of this hadith is that the tribe of Banu Tamim was not like that; rather, this mistake was made by a few individuals among them.

➋
In this hadith, the virtue of Banu Tamim is mentioned, and three of their characteristics are described on the basis of which Abu Hurairah (radi Allahu anhu) loved this tribe.
Even today, in Saudi Arabia, wherever Banu Tamim reside, they adhere strictly to the Book and the Sunnah, and they perform prayers with the raising of the hands (raf‘ al-yadayn) according to the Sunnah.
Imam Bukhari (rahimahullah) has narrated this hadith to establish the virtue of Banu Tamim so that any doubt arising from the first hadith may be removed.

Hadith Commentary:
In this hadith, it is mentioned that the Prophet (sallallahu alayhi wa sallam) instructed Aisha (radi Allahu anha) to free a slave woman, and along with this, he stated that this woman belonged to the family of Ismail (alayhis salam).
Therefore, she is a woman of the most honorable lineage; free her.
From this, the purpose of the chapter is established: that Arabs too can be made slaves or slave-women.
This woman belonged to the Banu Tamim, and for Banu Tamim, the Prophet (sallallahu alayhi wa sallam) granted the honor of declaring them his own people, because this was a great Arab tribe attributed to Tamim bin Murrah.
Their lineage connects to the Messenger of Allah (sallallahu alayhi wa sallam) as follows:
Tamim bin Murrah bin Ad bin Tabanha bin Ilyas bin Mudar.
At this point, the lineage joins with that of the Messenger of Allah (sallallahu alayhi wa sallam).
This tribe later accepted Islam.
The Prophet (sallallahu alayhi wa sallam) said that in my Ummah, this tribe will be very severe against the Dajjal, and will confront him with great firmness in battle.
Once, when the zakat of Banu Tamim was brought to the court of the Prophet (sallallahu alayhi wa sallam), he graciously said, “This is the zakat of our people.” Even while they were disbelievers, the Prophet (sallallahu alayhi wa sallam) honored this family to such an extent that he freed a slave woman belonging to them and said, “She is from the descendants of Ismail.”
This hadith also sheds considerable light on the nobility of lineage.
Islam has prohibited excessiveness in pride over lineage, but has maintained the nobility of lineage within the bounds of moderation, as is proven by the incidents mentioned earlier in this hadith, such as when the Prophet (sallallahu alayhi wa sallam) expressed pride in being the son of Abdul Muttalib on the occasion of the Battle of Hunayn.
It is thus understood that a moderate degree of pride in pre-Islamic, non-Muslim ancestors is permissible, but if this pride leads to arrogance and contempt for others, then such family pride is the way of the disbelievers and is never appropriate for a Muslim.
At the conquest of Makkah, the Prophet (sallallahu alayhi wa sallam) expressed displeasure at the arrogance of the Quraysh and informed them: “Kullukum Banu Adam wa Adam min turab.”
You are all the children of Adam, and Adam was created from dust.

Hadith Commentary:
1.
The tribe of Banu Tamim is among the Arab tribes.
This tribe is attributed to Tamim bin Murrah.
The Messenger of Allah (sallallahu alayhi wa sallam) granted this tribe the honor of declaring them his own people.
The purpose of presenting this hadith is to show that Arabs can be taken as slaves and slave-girls, because this slave-girl belonged to the family of Isma'il (alayhis salam), whom Aisha (radi Allahu anha) set free.
(2)
Aisha (radi Allahu anha) had made a vow to free a slave from the descendants of Isma'il (alayhis salam), because freeing a slave from the progeny of Isma'il (alayhis salam) holds great status with Allah.
According to the narration of Allamah Isma'ili, when the captives from the Banu Anbar branch of the Banu Tamim tribe arrived, the Messenger of Allah (sallallahu alayhi wa sallam) said to Aisha (radi Allahu anha):
"Buy her and set her free, for she is from the descendants of Isma'il (alayhis salam)."
From this, it is understood that Arab slave-girls and slaves can also be sold and purchased.
(Fath al-Bari: 5/213)