Bukhari

Hadith Commentary:
What effect do their curses have? Just as you had said, so it happened. The same fate is destined (insha Allah) for today’s usurping Jews who have forcefully occupied Palestine.

Hadith Commentary:
(1)
In one narration, there is some detail regarding this. Aisha radi Allahu anha reports that a Jew came to the Messenger of Allah sallallahu alayhi wa sallam and said to him, "As-saam alaik" (death be upon you). The Prophet replied to him by saying, "Wa alaikum" (and upon you). In the same way, a second and a third came; each one said the same, and the Messenger of Allah sallallahu alayhi wa sallam gave the same reply. I became angry and said: "O offspring of apes and swine! May destruction, Allah's curse, and His wrath be upon you." The Messenger of Allah sallallahu alayhi wa sallam said: "Allah does not like obscenity and foul speech. They said one thing, and I returned it upon them, and the reality is that their words will not harm us in any way, but our response will remain attached to them until the Day of Resurrection." (Musnad Ahmad: 135/6)

(2)
Hafiz Ibn Hajar rahimahullah has written that in light of this hadith, if an oppressor supplicates against someone, it will not be accepted. This is also supported by the statement of Allah, the Exalted: "The supplication and call of the disbelievers is only in vain." (, and Fath al-Bari: 239/11)

Hadith Commentary:
Enmity towards the Prophet of Islam (sallallahu alayhi wa sallam) was a second nature of the Jews, and it remains so to this day, as is evident.

Hadith Commentary:
(1)
From this hadith, it is understood that the Messenger of Allah (sallallahu alayhi wa sallam) was neither foul-mouthed nor indecent in speech. He himself was gentle and would command gentleness in speech, and he would prohibit the use of abusive and harsh language, just as he forbade Aisha (radi Allahu anha) from adopting a sharp and harsh tone.

(2)
At that time, the Jews spoke falsehood and uttered lies; therefore, the Prophet (sallallahu alayhi wa sallam) said: Their supplication against me will not be accepted, whereas he (the Prophet) was upon the truth and spoke the truth; thus, he said: “My supplication against them will certainly be accepted.” In any case, the Messenger of Allah (sallallahu alayhi wa sallam) possessed the highest qualities in terms of character and conduct; for this reason, Imam Bukhari (rahimahullah) has narrated this hadith. And Allah knows best.

Hadith Commentary:
(1)
It was in the nature of the Jews to be mischievous; they covertly invoked a curse upon the Messenger of Allah (sallallahu alayhi wa sallam), as if wishing that death would come to him immediately. The Messenger of Allah (sallallahu alayhi wa sallam) responded by saying that he invoked upon them only that which they were deserving of.

(2)
Allah, the Exalted, endowed the Messenger of Allah (sallallahu alayhi wa sallam) with sublime character, and thus he adopted such a manner that he replied to them without resorting to foul language. Regarding gentleness and soft speech, the Messenger of Allah (sallallahu alayhi wa sallam) said:
“Whenever gentleness is found in something, it beautifies it, and whenever gentleness is removed from something, it makes it ugly.” (Sahih Muslim, al-Birr wa al-Silah, Hadith: 6602(2594))

Hadith Commentary:
Therefore, the response to irrational and indecent actions should be of a similar nature (i.e., measured and dignified).
The Qur’anic verse, ﴿ادْفَعْ بِالَّتِي هِيَ أَحْسَنُ﴾ (: Fussilat: 34), demands that evil should be repelled with that which is better.
The nature of the Jew has always been mischievous.
They did not even treat their own prophets well, so what significance does anyone else hold for them?
In their opposition to the Messenger of Allah (sallallahu alayhi wa sallam), the Jews left no stone unturned—even to the extent that, when meeting him, they would twist their tongues and, instead of saying “as-salamu alaykum” (peace be upon you), would say “as-samu alaykum” (death be upon you).
Upon being informed of this act of theirs, the Messenger of Allah (sallallahu alayhi wa sallam) deemed it sufficient to respond with, “Wa alaykum”—meaning, “And upon you (be the same as you have uttered for me).”
This hadith also shows that the Messenger of Allah (sallallahu alayhi wa sallam) did not approve of the response of cursing and reproach given by Aisha (radi Allahu anha) to the Jews’ action, but rather considered his own response sufficient.
This is evidence of his perfect noble character.
(sallallahu alayhi wa sallam)

Hadith Commentary:
➊
Whatever negative sentiments the Jews expressed regarding the Messenger of Allah (sallallahu alayhi wa sallam), the Messenger of Allah (sallallahu alayhi wa sallam) responded by saying "Wa 'alaykum" ("And upon you"), thereby returning the same upon them.
According to one narration, he said:
"Our supplication against them will be accepted, but their supplication against us will not be accepted."
(Sahih al-Bukhari, al-Adab, Hadith: 6030)

➋
Lady Aisha (radi Allahu anha), in a state of intense anger, expressed her feelings with these words: "May Allah's curse and His wrath be upon you." The Messenger of Allah (sallallahu alayhi wa sallam) said to her:
"Aisha (radi Allahu anha)! You should adopt gentleness.
It is necessary to avoid such harsh speech and a rough tone, for such behavior is contrary to our noble character (the best of manners)."
(Sahih al-Bukhari, al-Adab, Hadith: 6030)

Hadith Commentary:
The Jews are eternal enemies of Islam, yet observe the noble character of the Beloved of Allah (sallallahu alayhi wa sallam) that he disliked the supplication of curse made by Aisha (radi Allahu anha) against them.
This is the pinnacle of humanity: that even with enemies, one should maintain moderation in conduct.

Hadith Commentary:
The Jews of Madinah were burning in the fire of envy and malice; they would not let any opportunity slip by to harm and trouble the Messenger of Allah (sallallahu alayhi wa sallam). Even when greeting, they would not refrain from their evil actions. Despite this, the Prophet (sallallahu alayhi wa sallam) disliked the retaliatory response of Aisha (radi Allahu anha); rather, he adopted such a manner of reply in which the objective was fulfilled, yet his noble character remained untarnished.

This is the pinnacle of humanity: that even with enemies, one should behave with moderation.

Hadith Commentary:
(1)
This is a specific incident in which the Jews expressed the malice within their hearts in extremely crude words, and instead of offering greetings, they openly used words of curse. Therefore, they were given a response in kind, meaning: if you wish for our death, then we too wish for your death. However, there was no crudeness in the reply of the Messenger of Allah (sallallahu alayhi wa sallam) as there was from the Jews.
If a non-Muslim offers greetings or supplications in good words, then one should also respond with good words.

(2)
Hafiz Ibn Hajar (rahimahullah) has written that the Messenger of Allah (sallallahu alayhi wa sallam) admonished Aisha (radi Allahu anha) so that foul speech would not become her habit, and so that there would be no exaggeration in reviling the Jews.
(Fath al-Bari: 11/53)

Hadith Commentary: Benefits and Issues: From this it is understood that the presence of gentleness and softness in something becomes the cause of its beauty and excellence, making it good and superior; and neglecting gentleness becomes the cause of its flaws and deficiencies.

Hadith Commentary: Benefits and Issues: Some people are harsh in their dealings and behavior, and they think that a person can achieve through harshness what cannot be achieved through gentleness. In their view, severity, harshness, and difficulty are the means of effectiveness and the key to attaining objectives. The Prophet (sallallahu alayhi wa sallam), correcting this notion, first described the greatness and quality of gentleness, stating that it is an attribute of Allah Himself. After that, he said that Allah ta‘ala loves for His servants to adopt gentleness in their mutual dealings and behavior. Then he explained that the fulfillment or non-fulfillment of objectives, and the attainment or non-attainment of anything, depends on the will (mashiyyah) of Allah ta‘ala. Whatever happens, happens by His decision and will, and His principle is that He gives through gentleness to such an extent that He does not give through harshness and severity, nor does He give through anything else as much as He gives through gentleness.

Explanation:
1:
It is as if the Prophet (sallallahu alayhi wa sallam), by saying «عليكم», returned the Jews’ curse back upon themselves.

Benefits and Issues:
➊
The first part of this narration (“hadhihi al-tila‘”) is not authentically established.
(According to Allamah al-Albani) However, if a person, with the intention of reflection upon the self (tadabbur fi al-anfus), at times adopts seclusion and solitude, then it is beneficial.
The form of this is i‘tikaf (spiritual retreat),
not the wandering (siyahah) of the Sufis.

➋
When gentleness towards animals is praiseworthy and desirable,
then dealing with human beings in this manner is even more a cause for reward and merit.

Benefits and Issues:
➊ If a person secludes himself at times with the intention of contemplation upon the self and the horizons, it is beneficial. Its legislated form is i'tikaf (spiritual retreat), not the wandering of the Sufis.

➋ Gentleness towards animals is praiseworthy and desirable, so dealing with human beings in this manner is even more a cause of reward and merit.

Benefits and Issues:

➊
By "People of the Book" (Ahl al-Kitab) are meant the Jews and Christians.
Hindus, Sikhs, and Qadianis (Mirzais), etc., are not included among the People of the Book.

➋
This was the forbearance of the Messenger of Allah (sallallahu alayhi wa sallam) that even in the face of an action meant to provoke anger, he controlled his emotions and gave the best and most appropriate response.

➌
The wisdom in saying "wa 'alaykum" instead of "wa 'alaykum as-salam" to the People of the Book is that those people used to act mischievously and utter incorrect words.
Nowadays, most non-Muslims are unfamiliar with these subtleties of the Arabic language and say "as-salamu 'alaykum" clearly.
Therefore, there is no harm in replying to them with "wa 'alaykum as-salam"; however, if one still replies with "wa 'alaykum," it is also permissible.

➍
By "dhimmi" is meant non-Muslim residents of a Muslim state.

Benefits and Issues:
A gentle approach in da'wah (inviting to Islam) and tabligh (conveying the message) is extremely beneficial; however, introducing softness into a correct stance is tantamount to accepting falsehood. In matters where the Shari'ah has provided ease, unnecessarily adopting a strict position is also incorrect, and insisting upon it is an even greater mistake.

Benefit:
It is established from this hadith that if a non-Muslim offers greetings (says salam), then in response one should say "Wa alaikum" (and upon you). Furthermore, this hadith commands adopting gentleness in all matters.