Musnad Humaydi

Benefit:
This hadith proves that it is permissible to place a necklace around the necks of children, and that the Messenger of Allah (sallallahu alayhi wa sallam) had great love for his grandsons.

Hadith Commentary:
In reality, loving the family of the Messenger (sallallahu alayhi wa sallam) is a mark of faith.
O Allah! Instill in my heart love for Your beloved Messenger (sallallahu alayhi wa sallam) and for his family and descendants.
And it is from my creed to love the Prophet and his family, and people have various inclinations in what they love.
There was a necklace around the neck of Hasan (radi Allahu anhu); from this, the subject of the chapter is derived—that it is permissible to adorn minor children with such necklaces and the like.

Hadith Commentary:
(1)
Truly, loving the family of the Messenger (Aal-e-Rasul) is a sign of faith.
“O Allah! Instill in our hearts the love of Allah and the family of the Messenger.”
In this hadith, it is mentioned that Hasan (radi Allahu anhu) had a fragrant necklace around his neck; therefore, it is permissible to put such fragrant necklaces on children, whether they are made of flowers or fragrant beads.
(2)
Among the Arabs, it was also customary to adorn children with necklaces of cloves.
In one narration, it is mentioned that the Messenger of Allah (sallallahu alayhi wa sallam) went to the market of Banu Qaynuqa during the day, and from there he proceeded to the house of Fatimah (radi Allahu anha). He said:
“Where is the child?” Fatimah (radi Allahu anha) had bathed him and put a fragrant necklace on him, so he came running and embraced the Messenger of Allah (sallallahu alayhi wa sallam).
(Sahih al-Bukhari, Al-Buyu’, Hadith: 2122)

Hadith Commentary:
(1)
In the narration of Sahih Muslim, it is clarified that the Messenger of Allah (sallallahu alayhi wa sallam) returned from the market of Banu Qaynuqa, then entered the house of Fatimah (radi Allahu anha).
(Sahih Muslim, Fada'il al-Sahabah, Hadith: 6257(2421))
This clarification is given because the house of Fatimah (radi Allahu anha) was not in the market of Banu Qaynuqa.
From this, it is understood that in this narration of Bukhari, some words have been omitted by the narrator.
(Fath al-Bari: 432/4)
(2)
This hadith proves that the Messenger of Allah (sallallahu alayhi wa sallam) went to the market of Banu Qaynuqa, therefore, going to and dealing in markets is not a blameworthy matter.
For the necessities of life, everyone has to go to the market in any case.
The purpose of Imam Bukhari (rahimahullah) is also to state this matter, because most transactions of buying and selling are related to the markets.
(3)
The purpose of mentioning the action of Nafi‘ (rahimahullah) regarding witr is to establish that ‘Ubaydullah met Nafi‘, therefore, his narration from him with "‘an" does not affect the authenticity of the hadith.
(‘Umdat al-Qari: 404/8)

Commentary:
(1)
In this, there is the virtue of Hasan (radi Allahu anhu) that loving him is a means of attaining the love of Allah.

(2)
Expressing love for one’s children is not contrary to the dignity of those who hold a high status in society; rather, it is included among noble character traits.