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صحيح البخاري
Bukhari
كتاب الجهاد والسيرThe Book of Jihad (Fighting For Allah’S Cause)
بَابُ دُعَاءِ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ إِلَى الإِسْلاَمِ وَالنُّبُوَّةِ، وَأَنْ لاَ يَتَّخِذَ بَعْضُهُمْ بَعْضًا أَرْبَابًا مِنْ دُونِ اللَّهِ:Chapter. The invitation of the Prophet (p.b.u.h) to embrace Islam, and to believe in his Prophethood and not to take each other as Lords instead of Allah.
Hadith 2941
اُردوEn
قَالَ : ابْنُ عَبَّاسٍ فَأَخْبَرَنِي أَبُو سُفْيَانَ بْنُ حَرْبٍ أَنَّهُ كَانَ بِالشَّأْمِ فِي رِجَالٍ مِنْ قُرَيْشٍ قَدِمُوا تِجَارًا فِي الْمُدَّةِ الَّتِي كَانَتْ بَيْنَ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ وَبَيْنَ كُفَّارِ قُرَيْشٍ ، قَالَ أَبُو سُفْيَانَ : فَوَجَدَنَا رَسُولُ قَيْصَرَ بِبَعْضِ الشَّأْمِ فَانْطُلِقَ بِي وَبِأَصْحَابِي حَتَّى قَدِمْنَا إِيلِيَاءَ فَأُدْخِلْنَا عَلَيْهِ فَإِذَا هُوَ جَالِسٌ فِي مَجْلِسِ مُلْكِهِ وَعَلَيْهِ التَّاجُ ، وَإِذَا حَوْلَهُ عُظَمَاءُ الرُّومِ ، فَقَالَ : لِتَرْجُمَانِهِ سَلْهُمْ أَيُّهُمْ أَقْرَبُ نَسَبًا إِلَى هَذَا الرَّجُلِ الَّذِي يَزْعُمُ أَنَّهُ نَبِيٌّ ، قَالَ : أَبُو سُفْيَانَ ، فَقُلْتُ : أَنَا أَقْرَبُهُمْ إِلَيْهِ نَسَبًا ، قَالَ : مَا قَرَابَةُ مَا بَيْنَكَ وَبَيْنَهُ ، فَقُلْتُ : هُوَ ابْنُ عَمِّي وَلَيْسَ فِي الرَّكْبِ يَوْمَئِذٍ أَحَدٌ مِنْ بَنِي عَبْدِ مَنَافٍ غَيْرِي ، فَقَالَ : قَيْصَرُ أَدْنُوهُ وَأَمَرَ بِأَصْحَابِي فَجُعِلُوا خَلْفَ ظَهْرِي عِنْدَ كَتِفِي ، ثُمَّ قَالَ : لِتَرْجُمَانِهِ قُلْ لِأَصْحَابِهِ إِنِّي سَائِلٌ هَذَا الرَّجُلَ عَنِ الَّذِي يَزْعُمُ أَنَّهُ نَبِيٌّ فَإِنْ كَذَبَ فَكَذِّبُوهُ ، قَالَ أَبُو سُفْيَانَ : وَاللَّهِ لَوْلَا الْحَيَاءُ يَوْمَئِذٍ مِنْ أَنْ يَأْثُرَ أَصْحَابِي عَنِّي الْكَذِبَ لَكَذَبْتُهُ حِينَ سَأَلَنِي عَنْهُ وَلَكِنِّي اسْتَحْيَيْتُ أَنْ يَأْثُرُوا الْكَذِبَ عَنِّي فَصَدَقْتُهُ ، ثُمَّ قَالَ : لِتَرْجُمَانِهِ قُلْ لَهُ كَيْفَ نَسَبُ هَذَا الرَّجُلِ فِيكُمْ ، قُلْتُ : هُوَ فِينَا ذُو نَسَبٍ ، قَالَ : فَهَلْ ، قَالَ : هَذَا الْقَوْلَ أَحَدٌ مِنْكُمْ قَبْلَهُ ، قُلْتُ : لَا ، فَقَالَ : كُنْتُمْ تَتَّهِمُونَهُ عَلَى الْكَذِبِ قَبْلَ أَنْ يَقُولَ مَا ، قَالَ قُلْتُ : لَا ، قَالَ : فَهَلْ كَانَ مِنْ آبَائِهِ مِنْ مَلِكٍ ، قُلْتُ : لَا ، قَالَ : فَأَشْرَافُ النَّاسِ يَتَّبِعُونَهُ أَمْ ضُعَفَاؤُهُمْ ، قُلْتُ : بَلْ ضُعَفَاؤُهُمْ ، قَالَ : فَيَزِيدُونَ أَوْ يَنْقُصُونَ ، قُلْتُ : بَلْ يَزِيدُونَ ، قَالَ : فَهَلْ يَرْتَدُّ أَحَدٌ سَخْطَةً لِدِينِهِ بَعْدَ أَنْ يَدْخُلَ فِيهِ ، قُلْتُ : لَا ، قَالَ : فَهَلْ يَغْدِرُ ، قُلْتُ : لَا وَنَحْنُ الْآنَ مِنْهُ فِي مُدَّةٍ نَحْنُ نَخَافُ أَنْ يَغْدِرَ ، قَالَ أَبُو سُفْيَانَ : وَلَمْ يُمْكِنِّي كَلِمَةٌ أُدْخِلُ فِيهَا شَيْئًا أَنْتَقِصُهُ بِهِ لَا أَخَافُ أَنْ تُؤْثَرَ عَنِّي غَيْرُهَا ، قَالَ : فَهَلْ قَاتَلْتُمُوهُ أَوْ قَاتَلَكُمْ ، قُلْتُ : نَعَمْ ، قَالَ : فَكَيْفَ كَانَتْ حَرْبُهُ وَحَرْبُكُمْ ، قُلْتُ : كَانَتْ دُوَلًا وَسِجَالًا يُدَالُ عَلَيْنَا الْمَرَّةَ وَنُدَالُ عَلَيْهِ الْأُخْرَى ، قَالَ : فَمَاذَا يَأْمُرُكُمْ ، قَالَ : يَأْمُرُنَا أَنْ نَعْبُدَ اللَّهَ وَحْدَهُ لَا نُشْرِكُ بِهِ شَيْئًا وَيَنْهَانَا عَمَّا كَانَ يَعْبُدُ آبَاؤُنَا ، وَيَأْمُرُنَا بِالصَّلَاةِ ، وَالصَّدَقَةِ ، وَالْعَفَافِ ، وَالْوَفَاءِ بِالْعَهْدِ ، وَأَدَاءِ الْأَمَانَةِ ، فَقَالَ : لِتَرْجُمَانِهِ حِينَ ، قُلْتُ : ذَلِكَ لَهُ قُلْ لَهُ إِنِّي سَأَلْتُكَ ، عَنْ نَسَبِهِ فِيكُمْ فَزَعَمْتَ أَنَّهُ ذُو نَسَبٍ وَكَذَلِكَ الرُّسُلُ تُبْعَثُ فِي نَسَبِ قَوْمِهَا وَسَأَلْتُكَ ، هَلْ قَالَ أَحَدٌ مِنْكُمْ هَذَا الْقَوْلَ قَبْلَهُ فَزَعَمْتَ أَنْ لَا ، فَقُلْتُ : لَوْ كَانَ أَحَدٌ مِنْكُمْ ، قَالَ : هَذَا الْقَوْلَ قَبْلَهُ ، قُلْتُ : رَجُلٌ يَأْتَمُّ بِقَوْلٍ قَدْ قِيلَ قَبْلَهُ ، وَسَأَلْتُكَ هَلْ كُنْتُمْ تَتَّهِمُونَهُ بِالْكَذِبِ قَبْلَ أَنْ يَقُولَ مَا ، قَالَ : فَزَعَمْتَ أَنْ لَا فَعَرَفْتُ أَنَّهُ لَمْ يَكُنْ لِيَدَعَ الْكَذِبَ عَلَى النَّاسِ وَيَكْذِبَ عَلَى اللَّهِ ، وَسَأَلْتُكَ هَلْ كَانَ مِنْ آبَائِهِ مِنْ مَلِكٍ فَزَعَمْتَ أَنْ لَا ، فَقُلْتُ : لَوْ كَانَ مِنْ آبَائِهِ مَلِكٌ ، قُلْتُ : يَطْلُبُ مُلْكَ آبَائِهِ وَسَأَلْتُكَ أَشْرَافُ النَّاسِ يَتَّبِعُونَهُ ، أَمْ ضُعَفَاؤُهُمْ فَزَعَمْتَ أَنَّ ضُعَفَاءَهُمُ اتَّبَعُوهُ وَهُمْ أَتْبَاعُ الرُّسُلِ ، وَسَأَلْتُكَ هَلْ يَزِيدُونَ أَوْ يَنْقُصُونَ فَزَعَمْتَ أَنَّهُمْ يَزِيدُونَ وَكَذَلِكَ الْإِيمَانُ حَتَّى يَتِمَّ ، وَسَأَلْتُكَ هَلْ يَرْتَدُّ أَحَدٌ سَخْطَةً لِدِينِهِ بَعْدَ أَنْ يَدْخُلَ فِيهِ فَزَعَمْتَ أَنْ لَا ، فَكَذَلِكَ الْإِيمَانُ حِينَ تَخْلِطُ بَشَاشَتُهُ الْقُلُوبَ لَا يَسْخَطُهُ أَحَدٌ ، وَسَأَلْتُكَ هَلْ يَغْدِرُ فَزَعَمْتَ أَنْ لَا وَكَذَلِكَ الرُّسُلُ لَا يَغْدِرُونَ ، وَسَأَلْتُكَ هَلْ قَاتَلْتُمُوهُ وَقَاتَلَكُمْ فَزَعَمْتَ أَنْ قَدْ فَعَلَ وَأَنَّ حَرْبَكُمْ وَحَرْبَهُ تَكُونُ دُوَلًا وَيُدَالُ عَلَيْكُمُ الْمَرَّةَ وَتُدَالُونَ عَلَيْهِ الْأُخْرَى ، وَكَذَلِكَ الرُّسُلُ تُبْتَلَى وَتَكُونُ لَهَا الْعَاقِبَةُ ، وَسَأَلْتُكَ بِمَاذَا يَأْمُرُكُمْ فَزَعَمْتَ أَنَّهُ يَأْمُرُكُمْ أَنْ تَعْبُدُوا اللَّهَ ، وَلَا تُشْرِكُوا بِهِ شَيْئًا وَيَنْهَاكُمْ عَمَّا كَانَ يَعْبُدُ آبَاؤُكُمْ ، وَيَأْمُرُكُمْ بِالصَّلَاةِ ، وَالصَّدَقَةِ ، وَالْعَفَافِ ، وَالْوَفَاءِ بِالْعَهْدِ ، وَأَدَاءِ الْأَمَانَةِ ، قَالَ : وَهَذِهِ صِفَةُ النَّبِيِّ قَدْ كُنْتُ أَعْلَمُ أَنَّهُ خَارِجٌ ، وَلَكِنْ لَمْ أَظُنَّ أَنَّهُ مِنْكُمْ وَإِنْ يَكُ مَا ، قُلْتَ : حَقًّا فَيُوشِكُ أَنْ يَمْلِكَ مَوْضِعَ قَدَمَيَّ هَاتَيْنِ ، وَلَوْ أَرْجُو أَنْ أَخْلُصَ إِلَيْهِ لَتَجَشَّمْتُ لُقِيَّهُ وَلَوْ كُنْتُ عِنْدَهُ لَغَسَلْتُ قَدَمَيْهِ ، قَالَ أَبُو سُفْيَانَ : ثُمَّ دَعَا بِكِتَابِ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فَقُرِئَ فَإِذَا فِيهِ بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ مِنْ مُحَمَّدٍ عَبْدِ اللَّهِ وَرَسُولِهِ إِلَى هِرَقْلَ عَظِيمِ الرُّومِ سَلَامٌ عَلَى مَنِ اتَّبَعَ الْهُدَى أَمَّا بَعْدُ ، فَإِنِّي أَدْعُوكَ بِدِعَايَةِ الْإِسْلَامِ ، أَسْلِمْ ، تَسْلَمْ ، وَأَسْلِمْ يُؤْتِكَ اللَّهُ أَجْرَكَ مَرَّتَيْنِ ، فَإِنْ تَوَلَّيْتَ فَعَلَيْكَ إِثْمُ الْأَرِيسِيِّينَ وَ يَأَهْلَ الْكِتَابِ تَعَالَوْا إِلَى كَلِمَةٍ سَوَاءٍ بَيْنَنَا وَبَيْنَكُمْ أَلَّا نَعْبُدَ إِلا اللَّهَ وَلا نُشْرِكَ بِهِ شَيْئًا وَلا يَتَّخِذَ بَعْضُنَا بَعْضًا أَرْبَابًا مِنْ دُونِ اللَّهِ فَإِنْ تَوَلَّوْا فَقُولُوا اشْهَدُوا بِأَنَّا مُسْلِمُونَ سورة آل عمران آية 64 قَالَ أَبُو سُفْيَانَ : فَلَمَّا أَنْ قَضَى مَقَالَتَهُ عَلَتْ أَصْوَاتُ الَّذِينَ حَوْلَهُ مِنْ عُظَمَاءِ الرُّومِ ، وَكَثُرَ لَغَطُهُمْ فَلَا أَدْرِي مَاذَا قَالُوا وَأُمِرَ بِنَا ، فَأُخْرِجْنَا فَلَمَّا أَنْ خَرَجْتُ مَعَ أَصْحَابِي وَخَلَوْتُ بِهِمْ ، قُلْتُ لَهُمْ : لَقَدْ أَمِرَ أَمْرُ ابْنِ أَبِي كَبْشَةَ هَذَا مَلِكُ بَنِي الْأَصْفَرِ يَخَافُهُ ، قَالَ أَبُو سُفْيَانَ : وَاللَّهِ مَا زِلْتُ ذَلِيلًا مُسْتَيْقِنًا بِأَنَّ أَمْرَهُ سَيَظْهَرُ حَتَّى أَدْخَلَ اللَّهُ قَلْبِي الْإِسْلَامَ ، وَأَنَا كَارِهٌ " .
At that time Abu Sufyan bin Harb was in Sham with some men frown Quraish who had come (to Sham) as merchants during the truce that had been concluded between Allah's Apostle; and the infidels of Quraish. Abu Sufyan said, Caesar's messenger found us somewhere in Sham so he took me and my companions to Ilya and we were admitted into Ceasar's court to find him sitting in his royal court wearing a crown and surrounded by the senior dignitaries of the Byzantine. He said to his translator. 'Ask them who amongst them is a close relation to the man who claims to be a prophet." Abu Sufyan added, "I replied, 'I am the nearest relative to him.' He asked, 'What degree of relationship do you have with him?' I replied, 'He is my cousin,' and there was none of Bani Abu Manaf in the caravan except myself. Caesar said, 'Let him come nearer.' He then ordered that my companions stand behind me near my shoulder and said to his translator, 'Tell his companions that I am going to ask this man about the man who claims to be a prophet. If he tells a lie, they should contradict him immediately." Abu Sufyan added, "By Allah! Had it not been shameful that my companions label me a liar, I would not have spoken the truth about him when he asked me. But I considered it shameful to be called a liar by my companions. So I told the truth. He then said to his translator, 'Ask him what kind of family does he belong to.' I replied, 'He belongs to a noble family amongst us.' He said, 'Have anybody else amongst you ever claimed the same before him? 'I replied, 'No.' He said, 'Had you ever blamed him for telling lies before he claimed what he claimed? ' I replied, 'No.' He said, 'Was anybody amongst his ancestors a king?' I replied, 'No.' He said, "Do the noble or the poor follow him?' I replied, 'It is the poor who follow him.' He said, 'Are they increasing or decreasing (day by day)?' I replied,' They are increasing.' He said, 'Does anybody amongst those who embrace his (the Prophet's) Religion become displeased and then discard his Religion?'. I replied, 'No. ' He said, 'Does he break his promises? I replied, 'No, but we are now at truce with him and we are afraid that he may betray us." Abu Sufyan added, "Other than the last sentence, I could not say anything against him. Caesar then asked, 'Have you ever had a war with him?' I replied, 'Yes.' He said, 'What was the outcome of your battles with him?' I replied, 'The result was unstable; sometimes he was victorious and sometimes we.' He said, 'What does he order you to do?' I said, 'He tells us to worship Allah alone, and not to worship others along with Him, and to leave all that our fore-fathers used to worship. He orders us to pray, give in charity, be chaste, keep promises and return what is entrusted to us.' When I had said that, Caesar said to his translator, 'Say to him: I ask you about his lineage and your reply was that he belonged to a noble family. In fact, all the apostles came from the noblest lineage of their nations. Then I questioned you whether anybody else amongst you had claimed such a thing, and your reply was in the negative. If the answer had been in the affirmative, I would have thought that this man was following a claim that had been said before him. When I asked you whether he was ever blamed for telling lies, your reply was in the negative, so I took it for granted that a person who did not tell a lie about (others) the people could never tell a lie about Allah. Then I asked you whether any of his ancestors was a king. Your reply was in the negative, and if it had been in the affirmative, I would have thought that this man wanted to take back his ancestral kingdom. When I asked you whether the rich or the poor people followed him, you replied that it was the poor who followed him. In fact, such are the followers of the apostles. Then I asked you whether his followers were increasing or decreasing. You replied that they were increasing. In fact, this is the result of true faith till it is complete (in all respects). I asked you whether there was anybody who, after embracing his religion, became displeased and discarded his religion; your reply was in the negative. In fact, this is the sign of true faith, for when its cheerfulness enters and mixes in the hearts completely, nobody will be displeased with it. I asked you whether he had ever broken his promise. You replied in the negative. And such are the apostles; they never break their promises. When I asked you whether you fought with him and he fought with you, you replied that he did, and that sometimes he was victorious and sometimes you. Indeed, such are the apostles; they are put to trials and the final victory is always theirs. Then I asked you what he ordered you. You replied that he ordered you to worship Allah alone and not to worship others along with Him, to leave all that your fore-fathers used to worship, to offer prayers, to speak the truth, to be chaste, to keep promises, and to return what is entrusted to you. These are really the qualities of a prophet who, I knew (from the previous Scriptures) would appear, but I did not know that he would be from amongst you. If what you say should be true, he will very soon occupy the earth under my feet, and if I knew that I would reach him definitely, I would go immediately to meet Him; and were I with him, then I would certainly wash his feet.' " Abu Sufyan added, "Caesar then asked for the letter of Allah's Apostle and it was read. Its contents were: "In the name of Allah, the most Beneficent, the most Merciful (This letter is) from Muhammad, the slave of Allah, and His Apostle, to Heraculius, the Ruler of the Byzantine. Peace be upon the followers of guidance. Now then, I invite you to Islam (i.e. surrender to Allah), embrace Islam and you will be safe; embrace Islam and Allah will bestow on you a double reward. But if you reject this invitation of Islam, you shall be responsible for misguiding the peasants (i.e. your nation). O people of the Scriptures! Come to a word common to you and us and you, that we worship. None but Allah, and that we associate nothing in worship with Him; and that none of us shall take others as Lords besides Allah. Then if they turn away, say: Bear witness that we are (they who have surrendered (unto Him)..(3.64) Abu Sufyan added, "When Heraclius had finished his speech, there was a great hue and cry caused by the Byzantine Royalties surrounding him, and there was so much noise that I did not understand what they said. So, we were turned out of the court. When I went out with my companions and we were alone, I said to them, 'Verily, Ibn Abi Kabsha's (i.e. the Prophet's) affair has gained power. This is the King of Bani Al-Asfar fearing him." Abu Sufyan added, "By Allah, I remained low and was sure that his religion would be victorious till Allah converted me to Islam, though I disliked it."
Related hadith on this topic
Explanation & Benefits
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
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
