Bukhari

Hadith Commentary:
In this hadith, the command to maintain ties of kinship (silat ar-rahm) is general.
No distinction has been made between a Muslim and a polytheist in this regard.
Accordingly, in one hadith, the Messenger of Allah (sallallahu alayhi wa sallam) said:
“Allah, the Exalted, enjoins you to treat your mothers well.”
He repeated this statement three times, then said:
“Allah, the Exalted, enjoins you to treat your fathers well. Allah, the Exalted, enjoins you to treat your closest relatives well, and then those who come after them.”
(Sunan Ibn Majah, Book of Manners, Hadith: 3661)
The statement of Allah, the Exalted, is:
“Say: I do not ask you for any reward for this, except love for kinship.”
(ash-Shura 42:23)
From this noble verse as well, the importance of maintaining ties of kinship is evident, even if those relatives are polytheists.

Hadith Commentary:
This lengthy hadith has been brought here solely because it mentions the blessed letter of the Prophet sallallahu alayhi wa sallam, in which he presented the invitation to Islam to the People of the Book through the verse:
﴿يَا أَهْلَ الْكِتَابِ تَعَالَوْا إِلَى كَلِمَةٍ﴾ (Aal Imran: 64)
However, it is unfortunate that Heraclius, even after knowing the truth, could not accept Islam, and, due to national pride, he chose the fire of Hell.
Most worldly people have had the same condition: they have remained distant from the truth because of worldly shame, or even though they recognize the truth in their hearts.
Many rulings can be derived from this lengthy hadith, for which the study of Fath al-Bari is necessary.
Abu Kabsha was the name of the husband of your sallallahu alayhi wa sallam’s wet nurse, Halimah.
Therefore, the Quraysh began to attribute you sallallahu alayhi wa sallam to Abu Kabsha, as he was your sallallahu alayhi wa sallam’s foster father.
From this, it is established that Heraclius did not become a Muslim.
Although he affirmed (the truth) in his heart, the Prophet sallallahu alayhi wa sallam himself said that he was a Christian; to accept Islam, it is necessary to become a Muslim both outwardly and inwardly.
Regarding the phrase "kalimatun sawaa’" (a just word), Hafiz Sahib says:
The intended meaning of "the word" is "la ilaha illallah" (there is no deity except Allah), and this is indicated by the context of the verse, which includes His statement: "that we worship none but Allah, and that we associate nothing with Him, and that none of us shall take others as lords besides Allah." For all of this is included under the word of truth, which is "la ilaha illallah." And "the word" here means "the statement," and this is permissible in the language, for "the word" can be applied to "statements" because some parts are connected to others, so it becomes as if it is a single word, contrary to the terminology of grammarians in their distinction between "word" and "statement." (Fath al-Bari)
The summary is that by "kalimatun sawaa’" is meant "la ilaha illallah."

Hadith Commentary:
➊
The relevance of this hadith to the chapter heading is that it mentions the Messenger of Allah (sallallahu alayhi wa sallam) acting upon this verse, just as Imam Bukhari (rahimahullah) has mentioned in the chapter heading. The invitational letters that were sent to various kings were based on this very verse, and the Messenger (sallallahu alayhi wa sallam) invited them to the truth on this foundation.

➋
This hadith also shows that Heraclius had reached the correct conclusion, but he was unable to act upon it in front of his courtiers, and he did not possess such faith-driven courage that he would renounce his kingdom, become Muslim, and attain happiness in this world and the Hereafter.
This is the very "kalimatun sawaa" or the word of monotheism (tawhid) that is found in every revealed book.
Later, people introduced various kinds of alterations into it, just as the Christians later fabricated the divinity of the Messiah and the doctrine of the Trinity.

➌
There are three clauses of this "kalimatun sawaa":
©
Do not worship anyone except Allah.
Do not associate anyone else in Allah’s names, attributes, and authority.
©
No person should take anyone other than Allah as a lord.
The meaning of this last clause is that the statements of rabbis and monks should not be accepted in opposition to Allah.
In the present era, there is much discussion about interfaith unity.
According to our view, if the foundation of interfaith unity is this very word, i.e., the word of monotheism (tawhid), then this movement is indeed very blessed. If any other matter is made its foundation, then this is not a movement of unity, but rather a conspiracy to belittle Islam.
And Allah is the One whose help is sought.

Hadith Commentary:
Imam al-Bukhari rahimahullah himself is an absolute mujtahid (independent jurist).
In various places within the Jami‘ al-Sahih, he has employed his God-given capacity for independent reasoning (ijtihad).
He is not concerned with aligning himself with any particular school of thought, nor with refuting any.
Before him, only the Book of Allah and the Sunnah of the Messenger of Allah sallallahu alayhi wa sallam are present.
It is under their guidance that he presents issues and rulings.
Whether these are in agreement or disagreement with the school of any mujtahid or Imam, Imam al-Bukhari is absolutely unconcerned.
Therefore, the statement by contemporary Deobandi publishers of al-Bukhari in several places that “here Imam al-Bukhari rahimahullah has adopted the school of such-and-such Imam” is completely incorrect and a diminution of the rank of Imam al-Bukhari’s ijtihad.
In this place as well, the author of Tafhim al-Bukhari has repeated such an accusation.
That author writes that Imam Malik rahimahullah says that the command regarding a promise can also fall under the category of qada (judicial decree), and that Imam al-Bukhari rahimahullah has, in this chapter, most likely adopted the school of Imam Malik rahimahullah.
(Tafhim al-Bukhari, vol. 10, p. 117)
It is true: “A person measures others by himself.” Since this is the attitude of the muqallidin (blind followers), they view the absolute mujtahid Imam al-Bukhari rahimahullah in the same way, which is completely incorrect.
Imam al-Bukhari himself is an absolute mujtahid.
Rahimahullah ta‘ala.

Hadith Commentary:
That is, the Treaty of Hudaybiyyah which took place in 6 AH; this hadith has already been mentioned in detail. In it, it is stated that Heraclius said that the Prophet does not commit treachery, meaning he does not break covenants. From this, Imam Bukhari derived the purpose of the chapter: that fulfilling covenants is a characteristic of the Prophets, which holds great virtue, and breaking covenants or acting treacherously is prohibited in every Shariah.

Hadith Commentary:
➊
The Messenger of Allah (sallallahu alayhi wa sallam) made a treaty of cessation of hostilities with the disbelievers of Quraysh for ten years at the time of the Treaty of Hudaybiyyah.
During this period, Abu Sufyan, a Qurayshi, had gone to the region of Syria with a caravan.
➋
In the detailed narration, this statement of Heraclius is mentioned:
"Prophets do not break their covenants."
Imam Bukhari (rahimahullah) has established from this hadith the virtue of fulfilling promises, that fulfilling a covenant is a characteristic of the Prophets (alayhimus-salam), and breaking a covenant has always been considered reprehensible and blameworthy in every nation, and the previous noble Prophets (alayhimus-salam) forbade it.
Deceit and breaking of covenants are not among the attributes of the Messengers, for they always upheld their covenants and regarded this with favor.

Hadith Commentary:
That is, either the Muslim will give his life while fighting, or he will achieve victory.
After embracing faith, both outcomes are good and virtuous for Muslims.
Everyone considers victory to be good, but death and martyrdom in battle is the ultimate objective of a believer—he fights in the path of Allah and gives his life. When he reaches the presence of Allah, he receives abundant favors and hospitality from Him.

Hadith Commentary:
➊
A Muslim, while fighting, either surrenders his soul to its Creator or attains victory; both outcomes are good for him.
In the case of victory, all people consider it a good outcome, but death and martyrdom in battle are also a lost treasure.
When he reaches the presence of Allah, he receives many favors from Allah.
➋
Imam Bukhari rahimahullah, while interpreting the noble verse, has presented the aforementioned hadith, that (إِحْدَى الْحُسْنَيَيْنِ ۖ)
refers to either victory or martyrdom.

Chapter of Sahih Bukhari Hadith Number: 2978: «بَابُ قَوْلِ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: «نُصِرْتُ بِالرُّعْبِ مَسِيرَةَ شَهْرٍ»:

Appropriateness between the Chapter Heading and the Hadith:
The appropriateness between the translation of the chapter heading and the hadith is as follows: in terms of literal correspondence, the statement of Abu Sufyan rahimahullah: «إنه يخافه ملك بني الأصفر» that even the kingdom of Banu Asfar (the Caesar of Rome) fears them, meaning he fears the Prophet sallallahu alayhi wa sallam.

Ibn al-Munir rahimahullah says:
«موضع الترجمة من خبر أبى سفيان قوله: ”يخافه ملك بني الأصفر“.» [المستواري، ص: 167]

Hafiz Ibn Hajar rahimahullah says:
«والغرض منه هنا قوله: ”إنه يخاف ملك بني الأصفر“.» [فتح الباري، ج 6، ص: 159]

That is, their fear of the Prophet sallallahu alayhi wa sallam is the aspect of appropriateness between the chapter heading and the hadith. Furthermore, if one reflects, those people to whom the blessed letter of the Prophet sallallahu alayhi wa sallam was sent were many miles away from the Messenger of Allah sallallahu alayhi wa sallam. Hafiz Ibn Hajar rahimahullah says:
«لانه كان بين المدينة و بين المكان الذى كان قيصر ينزل فيه مدة شهر أو نحوه.» [فتح الباري، ج 6، ص: 159]

“Indeed, between Madinah and the place where Caesar is, there is a distance of one month or something close to that.”

Allamah ‘Ayni rahimahullah writes:
Between Sham (Greater Syria) and Hijaz there is a distance of one month or more. [عمدة القاري، ج 14، ص: 236]

Badr al-Din Ibn Jama‘ah rahimahullah says:
«مطابقة حديث أبى سفيان للترجمة قوله انه ليخافه ملك بني الأصفر صفود كان بالشام، و بين الشام و الحجاز مسيرة شهر.» [مناسبات تراجم البخاري، ص: 88]

“The correspondence between the hadith of Abu Sufyan rahimahullah and the chapter heading is that Abu Sufyan rahimahullah said: «انه ليخافه ملك بني الأصفر» and they were in Sham, and between Sham and Hijaz is a distance of one month.”

Benefit:
Here we are clarifying the map of Arabia; by looking at the map, you can easily estimate the distance.

Hadith Commentary:
The land of Shaam (Greater Syria), where Heraclius was at that time, is at a distance of one month's journey from Madinah. Thus, the meaning of the chapter becomes clear: the awe of the Messenger of Allah (sallallahu alayhi wa sallam) reached Heraclius from a distance of one month's journey.

Among your countless miracles, this too was an important miracle of yours.

Your enemies, who lived hundreds of miles away from you, would remain overawed by your awe while sitting in their own lands.

(sallallahu alayhi wa sallam)

Hadith Commentary:
Between Madinah Tayyibah and al-Sham, where the Roman emperor Caesar resided, there was a distance of one month's journey. Similarly, when he gathered his armies at the border of Tabuk and the Messenger of Allah (sallallahu alayhi wa sallam) became aware of it, he set out from Madinah Tayyibah with a large force to confront him. The distance from Madinah Tayyibah to Tabuk was one month's journey. Such awe was cast upon Caesar that he saw safety in fleeing. Thus, he turned back. This was a miracle of the Messenger of Allah (sallallahu alayhi wa sallam), that even hundreds of miles away, the enemy remained overawed by him.

Hadith Commentary:

This is the Prophetic method of writing letters, which encompasses many virtues. The instructions regarding how the scribe and the recipient should write are all made clear through this, but it requires contemplation and reflection.

May Allah grant us success in that which He loves and is pleased with. Ameen.

Hadith Commentary:
(1)
This style of writing letters is from the blessed era of the Messenger of Allah (sallallahu alayhi wa sallam). From this, it is understood that a letter should begin with "Bismillah al-Rahman al-Rahim." Furthermore, the name of the scribe should be written first and the name of the addressee after that.

(2)
It is also understood that, in a particular manner, it is permissible to write greetings (salam) to the People of the Book when sending them letters, as the Messenger of Allah (sallallahu alayhi wa sallam) wrote: "Peace be upon the one who follows guidance." One should not initiate greetings to the People of the Book in an absolute sense; rather, greetings should be written with the condition of following guidance and adherence to the truth. (Fath al-Bari: 11/58)

Hadith Commentary:
Vocabulary of the Hadith:
(1)
فِي الْمُدَّةِ الَّتِي كَانَتْ بَيْنِي وَبَيْنَ رَسُولِ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ:
By this is meant the period
in which the Quraysh of Makkah made a treaty at Hudaybiyyah in 6 AH, agreeing not to fight for ten years.

(2)
هِرَقل:
According to the well-known opinion,
the letter "ha" has a kasrah (i), and the "ra" has a fatha (a),
the "qaf" is sukun (silent),
although according to another opinion, the "ra" is sukun and the "qaf" has a kasrah,
i.e., "Hiraql", and this is the name of the king of Rome.

(3)
ترجمان:
According to Imam Nawawi, it is better to pronounce the "ta" with a fatha (a) and the "jim" with a dammah (u),
although pronouncing both with kasrah or both with dammah is also correct,
meaning "translator",
one who translates,
"one who transfers a language into another language."

(4)
لَوْلَا مَخَافَةُ أَنْ يُؤْثَرَ عَلَيَّ الْكَذِبُ:
If I did not fear that a lie would be attributed to me,
from this it is understood
that he did not fear that he would be called a liar there,
but he thought that if he said something false here, it would be reported in Makkah and people would call him a liar,
thus, he did not consider lying appropriate to his status and rank,
whereas now the situation is such that lying has become the very fabric of Muslim leaders, and without it, their work cannot proceed.

(5)
أشراف:
This is the plural of "sharif",
the general and predominant situation is meant,
that usually the proud and chieftainly people are the first to oppose the Prophets,
although some of them also support them.

(6)
سخطة له:
To become apostate out of anger at some defect or flaw in the religion,
because separating for any other reason is impossible.

(7)
تَكُونُ الْحَرْبُ بَيْنَنا وَبَيْنَهُ سِجَالً:
That the style of fighting between us and him is like drawing lots,
sometimes he prevails,
sometimes we do,
because at that time three great battles had already taken place:
Badr,
Uhud, and Khandaq,
in Badr the Muslims prevailed,
in Uhud apparently they prevailed,
although in the end the Muslims were victorious, and in Khandaq the disbelievers attacked,
but returned unsuccessful.

(8)
مَا أَمْكَنَنِي مِنْ كَلِمَةٍ :
That I did not find any opportunity
in which I could attribute any defect or weakness to the Prophet sallallahu alayhi wa sallam,
but here, since the treaty pertained to the future,
therefore, even though I knew he would not break the treaty,
I expressed ignorance and tried to lower his high status,
but Heraclius gave no importance to this statement,
so in his commentary he said,
"Your opinion and statement is that he does not break treaties."

(9)
إِذاخَالَطَ بشَاشَة القُلَوب:
When it enters the openness and joy of the heart,
it settles there and does not leave, and no person turns back from faith to apostasy.

(10)
إِنْ يَكُنْ مَا تَقُولُ فِيهِ حَقًّا:
If what you say about him is true, then even this land where I stand
will come under his authority and rule.

Heraclius, with great insight and intelligence, asked Abu Sufyan very measured and fundamental questions about the Prophet sallallahu alayhi wa sallam, and in light of the answers,
he drew correct conclusions and became convinced that he was indeed a Prophet. And since he was an expert in the Torah and the Gospel and was knowledgeable in astrology,
he already knew that the final Prophet was about to appear, and from the signs he became certain of his Prophethood.
Therefore, he expressed great devotion and love for him,
but the desire and lust for power blinded him, and from the phrase "aslim taslam" he did not draw the correct conclusion that after becoming Muslim his rule would remain,
so he did not become Muslim, rather, in the Battle of Mu'tah in 8 AH, he came out to the field against the Muslims, and the Prophet sallallahu alayhi wa sallam wrote to him again from here,
but even then he expressed his Islam,
in his reply,
he expressed being Muslim,
but did not withdraw from opposition to the Muslims and did not declare his Islam before his people,
therefore the Prophet sallallahu alayhi wa sallam said:
"He has written a lie,
he remains upon Christianity."

Benefits and Issues:
The Prophet sallallahu alayhi wa sallam wrote a letter to Heraclius,
from this it is understood that if a letter is written to a disbeliever, it should begin with "Bismillah",
then the writer should write his own name at the beginning so that the recipient knows who the sender is and gives the letter due importance,
and also, for the recipient,
appropriate honorific titles should be written according to his status and rank,
so that from the outset he does not become a victim of aversion and anger,
therefore the Prophet sallallahu alayhi wa sallam used the words "Azim al-Rum" (the Great of Rome) for Heraclius, and from this letter it is also known that one should not initiate greeting (salam) to a disbeliever,
this is the opinion of most scholars and is supported by authentic hadiths,
in fact, some scholars are of the view that even an innovator, or a sinner and transgressor, should not be greeted, and the Prophet sallallahu alayhi wa sallam, through the words "aslim taslam", in a most eloquent and effective manner, with utmost comprehensiveness and brevity, guaranteed all kinds of worldly and hereafter safety, and encouraged the desire to gather the reward for the whole nation,
if you become Muslim, your subjects will also become Muslim because of you and you will receive their reward,
if you do not become Muslim, then due to your fear and awe, your weak subjects, the majority of whom are farmers and peasants,
will not become Muslim and their burden will also fall upon you, and the Prophet sallallahu alayhi wa sallam wrote in the letter a verse, about which there are two views.

(1)
The Prophet sallallahu alayhi wa sallam wrote this phrase as his own words,
because this letter was written in 7 AH, whereas this verse was revealed upon the arrival of the delegation of Najran in 9 AH,
so it is as if the Prophet's words coincided with the coming verse.

(2)
This verse had already been revealed before the arrival of the delegation of Najran, and the Prophet sallallahu alayhi wa sallam recited it to them upon their arrival,
in this case, it is established that verses of the Qur'an can be written in a letter to a disbeliever for the purpose of invitation and propagation.

By "Ibn Abi Kabsha" is meant the Messenger of Allah sallallahu alayhi wa sallam, and various reasons are given for referring to him by this name:

(1)
Abu Kabsha was the name of his maternal grandfather or paternal grandfather, and it was the custom of the Arabs that when they wanted to belittle someone, they would attribute him to an unknown grandfather or maternal grandfather.

(2)
Kabsha was the daughter of Harith, the Prophet's foster father,
therefore he was called Abu Kabsha.

(3)
Abu Kabsha was the kunyah of the Prophet's foster mother Halimah's father.

(4)
There was a man named Abu Kabsha who was an idolater,
who abandoned the religion of his people (idolatry) and began to worship the star Sirius, so it is as if the Prophet sallallahu alayhi wa sallam, like him, abandoned the religion of his people,
in any case, Abu Sufyan, who was a disbeliever at that time,
attributed the Prophet sallallahu alayhi wa sallam not to his well-known and famous grandfather Abdul Muttalib, but to a person who was obscure and unknown,
eventually Allah ta'ala, by His grace, favored Abu Sufyan,
placed Islam in his heart and granted him the ability to become Muslim, and he became Muslim at the time of the conquest of Makkah.