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الادب المفرد
Adab al-Mufrad
كتاب أهل الكتابBook of People of the Book
بَابُ: كَيْفَ يَكْتُبُ إِلَى أَهْلِ الْكِتَابِ؟Chapter: How to write to People of the Book
Hadith 1109
اُردوEn
حَدَّثَنَا أَبُو الْيَمَانِ، قَالَ: أَخْبَرَنَا شُعَيْبٌ، عَنِ الزُّهْرِيِّ قَالَ: أَخْبَرَنِي عُبَيْدُ اللهِ بْنُ عَبْدِ اللهِ بْنِ عُتْبَةَ، أَنَّ عَبْدَ اللهِ بْنَ عَبَّاسٍ أَخْبَرَهُ، أَنَّ أَبَا سُفْيَانَ بْنَ حَرْبٍ أَخْبَرَهُ: أَرْسَلَ إِلَيْهِ هِرَقْلُ مَلِكُ الرُّومِ، ثُمَّ دَعَا بِكِتَابِ رَسُولِ اللهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ الَّذِي أُرْسِلَ بِهِ مَعَ دِحْيَةَ الْكَلْبِيِّ إِلَى عَظِيمِ بُصْرَى، فَدَفَعَهُ إِلَيَّ هِرَقْلُ فَقَرَأَهُ، فَإِذَا فِيهِ: ”بِسْمِ اللهِ الرَّحْمَنِ الرَّحِيمِ، مِنْ مُحَمَّدٍ عَبْدِ اللهِ وَرَسُولِهِ إِلَى هِرَقْلَ عَظِيمِ الرُّومِ، سَلاَّمٌ عَلَى مَنِ اتَّبَعَ الْهُدَى، أَمَّا بَعْدُ، فَإِنِّي أَدْعُوكَ بِدِعَايَةِ الإِسْلاَمِ، أَسْلِمْ تَسْلَمْ، يُؤْتِكَ اللَّهُ أَجْرَكَ مَرَّتَيْنِ، فَإِنْ تَوَلَّيْتَ فَإِنَّ عَلَيْكَ إِثْمَ الأَرِيسِيِّينَ وَ ﴿يَا أَهْلَ الْكِتَابِ تَعَالَوْا إِلَى كَلِمَةٍ سَوَاءٍ بَيْنَنَا وَبَيْنَكُمْ﴾ إِلَى قَوْلِهِ: ﴿اشْهَدُوا بِأَنَّا مُسْلِمُونَ﴾ [آل عمران: 64].“
It is narrated from Sayyiduna Abdullah bin Abbas (may Allah be pleased with them) that the king of Rome, Heraclius, summoned Sayyiduna Abu Sufyan (may Allah be pleased with him), then he asked for the letter of the Messenger of Allah (peace and blessings be upon him) that had been sent to him. This letter the Prophet (peace and blessings be upon him) had instructed Sayyiduna Dihyah Kalbi (may Allah be pleased with him) to give to the governor of Busra, so he delivered it to Heraclius, and he read it. In it was: «بسم الله الرحمن الرحیم» ...... From the servant of Allah and His Messenger, Muhammad, to Heraclius, the king of Rome. Peace be upon him who follows guidance. Verily, I invite you to Islam. Accept Islam, you will be safe, and Allah the Exalted will grant you a double reward, and if you refuse, then the sin of your subjects will be upon you. And O People of the Book, come to a word that is equitable between us and you ...... you will bear witness that we are Muslims.
Related hadith on this topic
Explanation & Benefits
Shaykh Maulana Usman Muneeb
Benefits and Issues:
➊ When the Messenger of Allah (sallallahu alayhi wa sallam) sent letters to all the kings, he also sent a letter to Heraclius, the king of Rome. He (Heraclius) inquired about the Prophet (sallallahu alayhi wa sallam) from Abu Sufyan (radi Allahu anhu), who had not yet embraced Islam and had gone to Syria for trade.
➋ In this, the etiquette of writing letters is also mentioned: that one should begin with "Bismillah" (In the name of Allah), and the writer should write his own name and title first, and after that, the name of the person to whom the letter is being written. Furthermore, if the letter is addressed to a disbeliever, then in the greeting, this style should be adopted: "Peace be upon him who follows guidance."
➌ It is not permissible for a Muslim to write letters of affection to a disbeliever; rather, the letters should be based on invitation (to Islam).
➊ When the Messenger of Allah (sallallahu alayhi wa sallam) sent letters to all the kings, he also sent a letter to Heraclius, the king of Rome. He (Heraclius) inquired about the Prophet (sallallahu alayhi wa sallam) from Abu Sufyan (radi Allahu anhu), who had not yet embraced Islam and had gone to Syria for trade.
➋ In this, the etiquette of writing letters is also mentioned: that one should begin with "Bismillah" (In the name of Allah), and the writer should write his own name and title first, and after that, the name of the person to whom the letter is being written. Furthermore, if the letter is addressed to a disbeliever, then in the greeting, this style should be adopted: "Peace be upon him who follows guidance."
➌ It is not permissible for a Muslim to write letters of affection to a disbeliever; rather, the letters should be based on invitation (to Islam).
Source: Fadlullah al-Ahad: Urdu Commentary on al-Adab al-Mufrad, Page: 1109
Shaykh Abdul Sattar al-Hammad
Hadith Commentary:
➊
The mentioned hadith is famous by the name "Hadith of Heraclius."
Imam Bukhari rahimahullah has derived multiple rulings from it and has presented it in both brief and detailed forms at various places. The purpose of presenting it at this point is to clarify how non-Muslims should be invited to Islam.
In it, the method of inviting Heraclius, the king of Rome, to Islam is described, showing that it is necessary to invite to Islam before engaging in jihad and fighting.
➋
In this, the summary of the invitation given to Abu Sufyan radi Allahu anhu and similarly to other leaders of Quraysh by the Prophet sallallahu alayhi wa sallam is mentioned.
Thus, Abu Sufyan radi Allahu anhu accepted Islam at the occasion of the conquest of Makkah and was counted among the mu’allafatu’l-qulub (those whose hearts were to be reconciled).
Before this, he participated as a commander of the polytheists in the Battle of Badr and the Battle of Uhud.
Eventually, Allah Ta’ala instilled the truth of Islam in his heart and he became Muslim.
At that time, whatever aversion was in his heart, Allah Ta’ala also removed that from his heart.
➊
The mentioned hadith is famous by the name "Hadith of Heraclius."
Imam Bukhari rahimahullah has derived multiple rulings from it and has presented it in both brief and detailed forms at various places. The purpose of presenting it at this point is to clarify how non-Muslims should be invited to Islam.
In it, the method of inviting Heraclius, the king of Rome, to Islam is described, showing that it is necessary to invite to Islam before engaging in jihad and fighting.
➋
In this, the summary of the invitation given to Abu Sufyan radi Allahu anhu and similarly to other leaders of Quraysh by the Prophet sallallahu alayhi wa sallam is mentioned.
Thus, Abu Sufyan radi Allahu anhu accepted Islam at the occasion of the conquest of Makkah and was counted among the mu’allafatu’l-qulub (those whose hearts were to be reconciled).
Before this, he participated as a commander of the polytheists in the Battle of Badr and the Battle of Uhud.
Eventually, Allah Ta’ala instilled the truth of Islam in his heart and he became Muslim.
At that time, whatever aversion was in his heart, Allah Ta’ala also removed that from his heart.
Source: Hidayat al-Qari: Commentary on Sahih Bukhari, Urdu, Page: 2941
Shaykh Abdul Sattar al-Hammad
Hadith Commentary:
➊
Imam Bukhari rahimahullah has previously mentioned hadiths related to the revelation of wahi (divine revelation), its types, and the era of revelation.
Now, it was necessary to introduce the blessed personality upon whom the wahi was revealed. Thus, in this hadith, a summary of the conditions, actions, and teachings of the one to whom revelation was sent, i.e., the Messenger of Allah sallallahu alayhi wa sallam, has been presented. Furthermore, in this hadith, there are two powerful and irrefutable testimonies to the truthfulness of the Messenger of Allah sallallahu alayhi wa sallam:
One is the statement of Abu Sufyan, who at that time was a staunch enemy of the Prophet.
The second is the affirmation by Heraclius, who at that time was the ruler of a great empire and a recognized scholar among the People of the Book.
In addition, the purpose of the chapter is also to express the greatness of wahi.
This hadith describes those lofty attributes of the Messenger of Allah sallallahu alayhi wa sallam from which it becomes clear that it was his praiseworthy personality alone that was worthy of receiving divine revelation.
From the greatness of the Messenger of Allah sallallahu alayhi wa sallam, the greatness of divine revelation itself becomes evident.
➋
Heraclius was the name of the king of Rome, and the king of this country was referred to by the title "Caesar."
This hadith is therefore called the Hadith of Heraclius.
When the Messenger of Allah sallallahu alayhi wa sallam was relieved from external disturbances and internal confrontations from the disbelievers, he sent invitational letters to various kings and rulers. Accordingly, he sent a letter to Caesar of Rome through Dihyah al-Kalbi radi Allahu anhu, who at that time had come to Bayt al-Maqdis (Jerusalem) to fulfill a vow.
At that time, the two great powers of the world, Persia and Rome, had been clashing for a long time.
Eventually, Persia inflicted a decisive defeat upon Rome, and all the lands of Syria, Egypt, and Asia Minor slipped from the hands of the Romans.
In such circumstances, the Qur'an foretold that, indeed, the Romans had been defeated by the Persians, but within a few years, they would emerge as victors. Thus, Heraclius, in such disappointing and discouraging conditions, became active to regain his lost power and made a vow that if Allah granted him victory and success, he would walk on foot from Homs to Bayt al-Maqdis and offer thanks to Allah.
In the end, Allah Ta'ala granted the Christian Romans victory over the Magian Persians, so at that time, Heraclius had come to Bayt al-Maqdis to fulfill his vow.
➌
With regard to Heraclius, this hadith is related to both the Book of the Beginning of Revelation (Kitab Bad' al-Wahi) and the Book of Faith (Kitab al-Iman).
Its connection to revelation is that Heraclius, who was a follower of Christianity, denied the prophethood of the Messenger of Allah sallallahu alayhi wa sallam, which is a result of revelation.
And its connection to the subsequent book, Kitab al-Iman, is that the distinguishing sign of faith is action and following (the Prophet), which was not present in Heraclius; clear affirmation and verbal acknowledgment existed, but due to not acting accordingly, he remained a disbeliever.
Hafiz Ibn Hajar rahimahullah has written that Imam Bukhari rahimahullah began this book with the hadith of intention, as if to indicate that if Heraclius's intention had been correct, there was hope for him to benefit; otherwise, nothing but destruction and ruin was destined for him.
(Fath al-Bari: 1/61)
➍
Abu Sufyan attributed the Messenger of Allah sallallahu alayhi wa sallam to Abu Kabshah, saying, "The matter of the son of Abu Kabshah has become very great."
In reality, it was the custom of the Arabs that, out of contempt and mockery, they would attribute someone to an obscure person. But in this context, the real matter is that among the Arabs, there was a man named Abu Kabshah who had abandoned his ancestral religion and started worshipping the star Sirius.
Since Abu Kabshah had adopted a new religion,
therefore, anyone who deviated from the ancestral religion of the Arabs and adopted a new religion was referred to as "the son of Abu Kabshah."
(Fath al-Bari: 1/57)
There are some other interpretations in this regard, but the common factor in all is that Abu Sufyan adopted this style out of mockery and contempt.
➎
This hadith also shows that if a disbeliever is known and famous by a certain title, it is permissible for Muslims to address him by that title.
The Messenger of Allah sallallahu alayhi wa sallam himself referred to Heraclius by the title "the Great of Rome."
Islam teaches gentleness and kindness even with its enemies; therefore, using lofty titles for honored and respected persons of any nation is not against Islamic teachings.
At the very least, the benefit is that if the enemy is not inclined toward friendship, at least the enmity is lessened. Since Heraclius was considered great in the eyes of the Romans, the Messenger of Allah sallallahu alayhi wa sallam addressed him by the customary title.
➏
Imam Bukhari rahimahullah, at the end, brings such words that open the way for the reader to reflect upon his own Hereafter. Time passes, life ends, but the effects of a person's good or bad deeds do not end.
With Allah Ta'ala, the matter of good or evil is judged by its conclusion.
The case of Heraclius was also such; he could not attain faith, even though he had the best opportunities.
In any case, Imam Bukhari rahimahullah draws people's attention to the outcome and the end: whether the end of Heraclius will be Paradise or Hell, regardless, you should reflect upon your own end and, keeping your final state in mind, engage yourself in preparing for it.
➐
Imam Bukhari rahimahullah, through six hadiths in this chapter, has explained that all the rulings and issues that will come later in the book are all derived from divine revelation, which is protected from error and is extremely magnificent.
And after mentioning the greatness of revelation, he brings first the Book of Faith (Kitab al-Iman), which is the foundation stone of the religion of Islam, and upon this faith depends salvation in the Hereafter.
➊
Imam Bukhari rahimahullah has previously mentioned hadiths related to the revelation of wahi (divine revelation), its types, and the era of revelation.
Now, it was necessary to introduce the blessed personality upon whom the wahi was revealed. Thus, in this hadith, a summary of the conditions, actions, and teachings of the one to whom revelation was sent, i.e., the Messenger of Allah sallallahu alayhi wa sallam, has been presented. Furthermore, in this hadith, there are two powerful and irrefutable testimonies to the truthfulness of the Messenger of Allah sallallahu alayhi wa sallam:
One is the statement of Abu Sufyan, who at that time was a staunch enemy of the Prophet.
The second is the affirmation by Heraclius, who at that time was the ruler of a great empire and a recognized scholar among the People of the Book.
In addition, the purpose of the chapter is also to express the greatness of wahi.
This hadith describes those lofty attributes of the Messenger of Allah sallallahu alayhi wa sallam from which it becomes clear that it was his praiseworthy personality alone that was worthy of receiving divine revelation.
From the greatness of the Messenger of Allah sallallahu alayhi wa sallam, the greatness of divine revelation itself becomes evident.
➋
Heraclius was the name of the king of Rome, and the king of this country was referred to by the title "Caesar."
This hadith is therefore called the Hadith of Heraclius.
When the Messenger of Allah sallallahu alayhi wa sallam was relieved from external disturbances and internal confrontations from the disbelievers, he sent invitational letters to various kings and rulers. Accordingly, he sent a letter to Caesar of Rome through Dihyah al-Kalbi radi Allahu anhu, who at that time had come to Bayt al-Maqdis (Jerusalem) to fulfill a vow.
At that time, the two great powers of the world, Persia and Rome, had been clashing for a long time.
Eventually, Persia inflicted a decisive defeat upon Rome, and all the lands of Syria, Egypt, and Asia Minor slipped from the hands of the Romans.
In such circumstances, the Qur'an foretold that, indeed, the Romans had been defeated by the Persians, but within a few years, they would emerge as victors. Thus, Heraclius, in such disappointing and discouraging conditions, became active to regain his lost power and made a vow that if Allah granted him victory and success, he would walk on foot from Homs to Bayt al-Maqdis and offer thanks to Allah.
In the end, Allah Ta'ala granted the Christian Romans victory over the Magian Persians, so at that time, Heraclius had come to Bayt al-Maqdis to fulfill his vow.
➌
With regard to Heraclius, this hadith is related to both the Book of the Beginning of Revelation (Kitab Bad' al-Wahi) and the Book of Faith (Kitab al-Iman).
Its connection to revelation is that Heraclius, who was a follower of Christianity, denied the prophethood of the Messenger of Allah sallallahu alayhi wa sallam, which is a result of revelation.
And its connection to the subsequent book, Kitab al-Iman, is that the distinguishing sign of faith is action and following (the Prophet), which was not present in Heraclius; clear affirmation and verbal acknowledgment existed, but due to not acting accordingly, he remained a disbeliever.
Hafiz Ibn Hajar rahimahullah has written that Imam Bukhari rahimahullah began this book with the hadith of intention, as if to indicate that if Heraclius's intention had been correct, there was hope for him to benefit; otherwise, nothing but destruction and ruin was destined for him.
(Fath al-Bari: 1/61)
➍
Abu Sufyan attributed the Messenger of Allah sallallahu alayhi wa sallam to Abu Kabshah, saying, "The matter of the son of Abu Kabshah has become very great."
In reality, it was the custom of the Arabs that, out of contempt and mockery, they would attribute someone to an obscure person. But in this context, the real matter is that among the Arabs, there was a man named Abu Kabshah who had abandoned his ancestral religion and started worshipping the star Sirius.
Since Abu Kabshah had adopted a new religion,
therefore, anyone who deviated from the ancestral religion of the Arabs and adopted a new religion was referred to as "the son of Abu Kabshah."
(Fath al-Bari: 1/57)
There are some other interpretations in this regard, but the common factor in all is that Abu Sufyan adopted this style out of mockery and contempt.
➎
This hadith also shows that if a disbeliever is known and famous by a certain title, it is permissible for Muslims to address him by that title.
The Messenger of Allah sallallahu alayhi wa sallam himself referred to Heraclius by the title "the Great of Rome."
Islam teaches gentleness and kindness even with its enemies; therefore, using lofty titles for honored and respected persons of any nation is not against Islamic teachings.
At the very least, the benefit is that if the enemy is not inclined toward friendship, at least the enmity is lessened. Since Heraclius was considered great in the eyes of the Romans, the Messenger of Allah sallallahu alayhi wa sallam addressed him by the customary title.
➏
Imam Bukhari rahimahullah, at the end, brings such words that open the way for the reader to reflect upon his own Hereafter. Time passes, life ends, but the effects of a person's good or bad deeds do not end.
With Allah Ta'ala, the matter of good or evil is judged by its conclusion.
The case of Heraclius was also such; he could not attain faith, even though he had the best opportunities.
In any case, Imam Bukhari rahimahullah draws people's attention to the outcome and the end: whether the end of Heraclius will be Paradise or Hell, regardless, you should reflect upon your own end and, keeping your final state in mind, engage yourself in preparing for it.
➐
Imam Bukhari rahimahullah, through six hadiths in this chapter, has explained that all the rulings and issues that will come later in the book are all derived from divine revelation, which is protected from error and is extremely magnificent.
And after mentioning the greatness of revelation, he brings first the Book of Faith (Kitab al-Iman), which is the foundation stone of the religion of Islam, and upon this faith depends salvation in the Hereafter.
Source: Hidayat al-Qari: Commentary on Sahih Bukhari, Urdu, Page: 7
Shaykh Umar Farooq Saeedi
Benefits and Issues:
➊
Whether it is a letter or any other important document, writing "Bismillah al-Rahman al-Rahim" at the beginning is Sunnah.
Writing a number in its place is against the Sunnah and an evil innovation (bid‘ah sayyi’ah).
➋
In a letter, the scribe should write his own name first, and then the name of the addressee.
➌
In a letter addressed to a disbeliever, instead of the prescribed Islamic greeting (salam), it should be written:
(Wa al-salamu ‘ala man ittaba‘a al-huda) — Peace be upon the one who follows guidance.
➍
It is also permissible to write verses of the Noble Qur’an for the purpose of inviting to Islam or for any other legitimate Shar‘i objective,
even though they may reach the hands of a disbeliever.
One should not refrain from writing Qur’anic verses for this reason,
unless it is clearly evident that they will show disrespect to the Qur’anic verses.
In that case, certainly, they should not be written.
And the same ruling applies to the Noble Qur’an itself.
For the purpose of inviting to Islam, the Noble Qur’an may be given to a disbeliever.
➎
The field of da‘wah (inviting to Islam) should be expanded as much as possible.
And this good work should also be carried out in the field of writing.
➊
Whether it is a letter or any other important document, writing "Bismillah al-Rahman al-Rahim" at the beginning is Sunnah.
Writing a number in its place is against the Sunnah and an evil innovation (bid‘ah sayyi’ah).
➋
In a letter, the scribe should write his own name first, and then the name of the addressee.
➌
In a letter addressed to a disbeliever, instead of the prescribed Islamic greeting (salam), it should be written:
(Wa al-salamu ‘ala man ittaba‘a al-huda) — Peace be upon the one who follows guidance.
➍
It is also permissible to write verses of the Noble Qur’an for the purpose of inviting to Islam or for any other legitimate Shar‘i objective,
even though they may reach the hands of a disbeliever.
One should not refrain from writing Qur’anic verses for this reason,
unless it is clearly evident that they will show disrespect to the Qur’anic verses.
In that case, certainly, they should not be written.
And the same ruling applies to the Noble Qur’an itself.
For the purpose of inviting to Islam, the Noble Qur’an may be given to a disbeliever.
➎
The field of da‘wah (inviting to Islam) should be expanded as much as possible.
And this good work should also be carried out in the field of writing.
Source: Sunan Abu Dawood – Commentary by Shaykh Umar Farooq Saeedi, Page: 5136
