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سنن ابي داود
Abu Dawud
كتاب الجهادJihad (Kitab Al-Jihad)
باب فِي الإِمَامِ يُسْتَجَنُّ بِهِ فِي الْعُهُودِChapter: Regarding The Imam Is The Shield Of The Covenant.
Hadith 2758
اُردوEn
حَدَّثَنَا أَحْمَدُ بْنُ صَالِحٍ ، حَدَّثَنَا عَبْدُ اللَّهِ بْنُ وَهْبٍ ، أَخْبَرَنِي عَمْرٌو ، عَنْ بُكَيْرِ بْنِ الأَشَجِّ ، عَنْ الْحَسَنِ بْنِ عَلِيِّ بْنِ أَبِي رَافِعٍ ، أَنَّ أَبَا رَافِعٍ أَخْبَرَهُ ، قَالَ : بَعَثَتْنِي قُرَيْشٌ إِلَى رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فَلَمَّا رَأَيْتُ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ أُلْقِيَ فِي قَلْبِي الْإِسْلَامُ فَقُلْتُ : يَا رَسُولَ اللَّهِ إِنِّي وَاللَّهِ لَا أَرْجِعُ إِلَيْهِمْ أَبَدًا فَقَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ : " إِنِّي لَا أَخِيسُ بِالْعَهْدِ وَلَا أَحْبِسُ الْبُرُدَ ، وَلَكِنْ ارْجِعْ فَإِنْ كَانَ فِي نَفْسِكَ الَّذِي فِي نَفْسِكَ الْآنَ فَارْجِعْ " ، قَالَ : فَذَهَبْتُ ثُمَّ أَتَيْتُ النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فَأَسْلَمْتُ ، قَالَ بُكَيْرٌ : وَأَخْبَرَنِي أَنَّ أَبَا رَافِعٍ كَانَ قِبْطِيًّا ، قَالَ أَبُو دَاوُد : هَذَا كَانَ فِي ذَلِكَ الزَّمَانِ فَأَمَّا الْيَوْمَ فَلَا يَصْلُحُ .
Narrated Abu Rafi: The Quraysh sent me to the Messenger of Allah ﷺ, and when I saw the Messenger of Allah ﷺ, Islam was cast into my heart, so I said: Messenger of Allah, I swear by Allah, I shall never return to them. The Messenger of Allah ﷺ replied: I do not break a covenant or imprison messengers, but return, and if you feel the same as you do just now, come back. So I went away, and then came to the Prophet ﷺ and accepted Islam. The narrator Bukair said: He informed me that Abu Rafi was a Copt. Abu Dawud said: This was valid in those days, but today it is not valid.
Related hadith on this topic
Brief Explanation
1؎: That is, returning the envoy who has embraced Islam back to the disbelievers within this period was specific to you, sallallahu alayhi wa sallam; now, doing so is not better for the Islamic cause.
Explanation & Benefits
Shaykh Umar Farooq Saeedi
Benefits and Issues:
The meaning of Imam Abu Dawood's statement is that the incident of Abu Rafi' took place at a time when there was an agreement between the Muslims and the disbelievers that any person coming from the disbelievers' side would be returned, even if he was a Muslim.
Because of this agreement, the Prophet (sallallahu alayhi wa sallam) returned Abu Rafi'.
Now, there is no need to act in this manner.
Except if, even now, such an agreement is made between the Muslims and the disbelievers somewhere.
The meaning of Imam Abu Dawood's statement is that the incident of Abu Rafi' took place at a time when there was an agreement between the Muslims and the disbelievers that any person coming from the disbelievers' side would be returned, even if he was a Muslim.
Because of this agreement, the Prophet (sallallahu alayhi wa sallam) returned Abu Rafi'.
Now, there is no need to act in this manner.
Except if, even now, such an agreement is made between the Muslims and the disbelievers somewhere.
Source: Sunan Abu Dawood – Commentary by Shaykh Umar Farooq Saeedi, Page: 2758
Shaykh Safi ur-Rahman Mubarakpuri
Takhrij:
«أخرجه أبوداود، الجهاد، باب في الإمام يستجن به في العهود، حديث:2758، وابن حبان (الإحسان):7 /191، حديث:4857.»©Explanation:
➊ Breaking covenants and committing treachery is not permissible in Islam.
➋ In fact, the incident is as follows: Abu Rafi’, before accepting Islam, came to the Messenger of Allah (sallallahu alayhi wa sallam) as an envoy on behalf of the disbelievers. As soon as he beheld the blessed countenance and radiant face of the Prophet, he was granted the good fortune of entering the fold of Islam. Then he submitted: “O Messenger of Allah! Now my heart is not willing to return, so please keep me here.” At this, the Prophet (sallallahu alayhi wa sallam) said: “I do not break covenants nor commit treachery, nor do I detain envoys with me.”
➌ From this, it is understood that it is the responsibility of the government to send envoys back safely and in well-being. Even if they themselves request to stay, they should still be sent back, because an envoy or messenger who comes to someone is, in effect, under their protection.
➍ Islam has taught respect for envoys, whether they are disbelievers or Muslims.
«أخرجه أبوداود، الجهاد، باب في الإمام يستجن به في العهود، حديث:2758، وابن حبان (الإحسان):7 /191، حديث:4857.»©Explanation:
➊ Breaking covenants and committing treachery is not permissible in Islam.
➋ In fact, the incident is as follows: Abu Rafi’, before accepting Islam, came to the Messenger of Allah (sallallahu alayhi wa sallam) as an envoy on behalf of the disbelievers. As soon as he beheld the blessed countenance and radiant face of the Prophet, he was granted the good fortune of entering the fold of Islam. Then he submitted: “O Messenger of Allah! Now my heart is not willing to return, so please keep me here.” At this, the Prophet (sallallahu alayhi wa sallam) said: “I do not break covenants nor commit treachery, nor do I detain envoys with me.”
➌ From this, it is understood that it is the responsibility of the government to send envoys back safely and in well-being. Even if they themselves request to stay, they should still be sent back, because an envoy or messenger who comes to someone is, in effect, under their protection.
➍ Islam has taught respect for envoys, whether they are disbelievers or Muslims.
Source: Bulugh al-Maram: Commentary by Safiur Rahman Mubarakpuri, Page: 1121
