|
__TOC__
== Text of the hadith ==
{| class="wikitable islamd-hadith-cover-box" style="float:right; width:320px; margin:0 0 1em 1em;"
|-
| class="islamd-hadith-cover-nav" style="text-align:center;" | [[Хадис Сахих аль-Бухари 6|← Предыдущий]]<br />[[Хадис Сахих аль-Бухари 8|Следующий →]]
|}
__TOC__
== Text of the hadith ==
7 Abu al-Yamaan al-Haqam ibn Nafi’ told us: We were told by Shu'ayb from Zuhri, who said: I was informed by ‘Ubaidullah ibn ‘Abdullah ibn ‘Utba ibn Mas’ud that ‘Abdullah bin ‘Abbas told him that Abu Sufyan bin Harb had informed him that Heraclius had sent for him while he was accompanying the Quraysh caravan. They were engaged in business in Sham, and this was at the time when the Messenger of Allah (peace be upon him) made a truce with Abu Sufyan and the unbelievers. (Abu Sufyan and his comrades) came to the emperor at Iliyu, where Heraclius, surrounded by the noble men of Rum, summoned them to court. He asked them, “Which of you is the closest relative to a man who claims to be a prophet?”
== Transmitters ==
* [[Абу аль-Яман аль-Хакам ибн Нафи|Абу аль-Яман аль-Хакам ибн Нафи]]
* [[أبو اليمان الحكم بن نافع|أبو اليمان الحكم بن نافع]]
* [[شعيبШуайб|شعيبШуайб]]
* [[Аз-Зухри|Аз-Зухри]]
* [[الزهري|الزهري]]
* [[Убайдуллах ибн Абдуллах ибн Утба ибн Масуд|Убайдуллах ибн Абдуллах ибн Утба ибн Масуд]]
* [[عبيد الله بن عبد الله بن عتبة بن مسعود|عبيد الله بن عبد الله بن عتبة بن مسعود]]
* [[Абдуллах ибн Аббас|Абдуллах ибн Аббас]]
* [[عبد الله بن عباس|عبد الله بن عباس]]
* [[Посланник Аллаха ﷺ|Посланник Аллаха ﷺ]]
== Footnotes ==
Footnotes have been found in sources, but without reliable anchoring to the main text, they are not displayed as clickable links. '
== Comments and interpretations ==
=== Additional comments and interpretations ===
Then he asked the Messenger of Allah (peace and blessings of Allaah be upon him) to send him a message to the governor of Busra [15] and he gave it to Heraclius, who read the following: '
When [Iraqli] finished reading this letter, saying what he said, there was a noise in his congregation and a cry rose, and we were taken out, after which I said to my comrades: ‘Ibn Abu Qabsha [21] has become such an important person that even the lord of the Banu al-Asfar fears him.’[22] From then on, I was confident that he would prevail, and in the end Allah led me to Islam
(The transmitter of this hadith said):
Ibn al-Natur was the viceroy of Elijah, and Heraclius was the bishop of the Christians of Sham. [Ibn al-Natur] reports that one day, upon arriving at Elijah [23], Heraclius woke up in the morning in such a bad mood that some of his patricians [24] even said to him, "We do not like your appearance!" ? '
The benefits derived from this hadith: '
1. The hadith states that Islam is not a condition of wearing/tahmul/hadith. However, it is a condition for the transmission of hadith. All that is said in the Hadith is said by Abu Sufyan, may Allah be pleased with him. He was not a Muslim at the time, but hadith was transmitted as a Muslim.
* That the term muhaddis (hadith) "Akhbarana" (tells us) was used by the Companions. The muhaddis did not invent anything from themselves, and in everything they relied on traditions.
It is permissible to conclude peace treaties with polytheists, if it is beneficial.
2. In the hadith, the reference to what the term muhaddis (hadith) “Akhbarana” (reported to us) was used by the Companions. The muhaddis did not invent anything from themselves, and in everything they relied on traditions.
Abu Sufyan, may Allah be pleased with him.
* The ingenuity and insight of Irakli. However, they did not benefit him.
3. In the Hadith, it is permissible to conclude peace treaties with polytheists, if this is beneficial.
He is a liar, a liar, and a liar.
At the time of Jihiliyya, the polytheists had praiseworthy qualities, despite their polytheism.
4. In the Hadith Abu Sufyan is mentioned, may Allah be pleased with him.
*Honorary pedigree has an impact in accepting the call.
Our Prophet (peace and blessings of Allaah be upon him) was sent when there were no Prophets on earth.
5. In the hadith, an indication of the ingenuity and insight of Heraclius. However, they did not benefit him.
They are weak and poor, but Allah exalts them with the Quran and the Sunnah and gives victory over their enemy, the Shariah of monotheism.
He who tastes the sweetness of faith does not return to unbelief.
6. In the Hadith there is an indication of the falsehood and its evilness even among the polytheists of that time.
The disbelievers and the disbelievers.
The Prophet (peace and blessings of Allaah be upon him) said:.
7. In the Hadith it is pointed out that in the days of Jihiliyya the polytheists had praiseworthy qualities, despite their polytheism.
The first thing to begin with in the call is monotheism.
Obligation of monotheism and prohibition of polytheism.
8. The hadith indicates that the honorary lineage has an influence in accepting the call.
The importance of good morals.
The first jihad should be jihad with a soul and not with enemies among the unbelievers.
9. Our Prophet (peace and blessings of Allaah be upon him) was sent when there were no Prophets on earth.
The followers of the truth and the Sunnah do not limit themselves to the guidance, but they are zealous in calling people to this truth and do not stop until the religion belongs to Allah.
The people of the scripture knew and knew about our Prophet Muhammad (peace be upon him).
10. The Qur’an states that those who follow the truth are weak and poor, but Allah exalts them with the Quran and the Sunnah and gives victory over their enemy, the Shariah of monotheism.
In the hadith, the urge to demand knowledge and the desirability of going on a journey for its sake.
Dignity of service to knowledge holders.
11. In the Hadith, it is said that whoever tastes the sweetness of faith does not return to unbelief.
Legality of correspondence of the ruler of Muslims with the rulers of non-believers.
* Prohibition and censure of blind fanatical following / takylid /
12. In the Hadith, there is a reproach for treachery, even against unbelievers and polytheists.
The Sunnah in writing letters is that the name of the sender is indicated before the name of the one to whom it is addressed.
Permission to address the rulers of unbelievers with words that contain praise. But this is because this praise is the truth and it is useful.
13. The Prophet (peace and blessings of Allaah be upon him) said:.
A polytheist cannot be greeted with salam from the beginning, unless it is conditioned by Islam. Ie. Salam to the one who follows the right path
It is Sunnah to say the words "amma bad" (and then)
14. In the hadeeth, the first point to begin with is monotheism.
It is not the Sunnah that speaks to Allah in the words of A’uz bil-Lahi min-al-Shaitan ar-rajj when the verses are brought into the argument / Maqam al-Istishhad.
The caller should call people to what Islam calls them to, not what he thinks is right.
15. In the Hadith, there is an indication of the obligatory monotheism and prohibition of polytheism.
The first duty of slaves is monotheism.
Safety and guidance are given only to the monotheists.
16. In the Hadith, the importance of good manners is emphasized.
Anyone who leads someone away from the right path is guilty of those who follow him and vice versa.
The verses of the Qur’an in letters to the unbelievers do not contradict the prohibition of the Prophet (peace and blessings of Allah be upon him) to go to the enemy’s land with the Quran. The verses of the Qur’an are not mentioned in the Qur’an.
17. In the hadith, it is stated that the first jihad should be jihad with a soul and not with enemies from among the unbelievers.
The Quran and the Sunnah should be the basis for the call of people. That is, most of the words calling to Islam should be the Quran and the Sunnah.
The truth does not harm those who contradict it.
18. In the Hadith, it is pointed out that the followers of the truth and the Sunnah do not limit themselves to being guided, but they are zealous in calling people to this truth and do not stop until the religion is fully owned by Allah.
In the hadeeth the strongest refutation is to those who say that the first thing to correct is the rulers or the rich, and the people themselves will follow them.
Adherents of the Truth and Sunnah have honor and respect, even if they have no power or weapons. It’s enough that someone hears about them or listens to their lessons or reads their books.
19. The people of the Book knew and knew about our Prophet Muhammad (peace be upon him).
The followers of the Sunnah and the Truth have light
The soothsayer can tell the truth, but despite this, such is a shirk.
20. In the hadith, the urge to demand knowledge and the desirability of going on a journey for its sake.
The dignity of circumcision / Hitan / and the fact that it is one of the rites of Muslims.
The importance of avoiding a bad circle.
21. In the hadeeth, an indication of the dignity of service to the possessors of knowledge.
The indications and glad tidings of the coming of our prophet came from all sides and in the language of all currents.
Even enemies testify to the truth.
22. The hadith indicates the legality of correspondence between the ruler of Muslims and the rulers of unbelievers.
The right to attribute oneself to one of his grandfathers.
Truth is accepted even from the unbeliever.
23. In the hadith, the prohibition and censure of blind fanatical following / takilid /
Permission to travel to the countries of the infidels if there is a Shariah purpose.
To fall prostrate before the learned is likeness to the unbelievers.
24. In the hadith, the indication that Sunnah in writing letters is that the name of the sender is indicated before the name of the one to whom it is addressed.
Heraclius died in polytheism.
In Imana, only knowledge/ma'rifa/ and confirmation/tasdik/ are not enough until there is agreement/icar/ and the pronunciation of the certificate in language (if possible)
25. In the Hadith, it is permissible to address the rulers of the unbelievers with words that contain praise. But this is because this praise is the truth and it is useful.
Power and high position can cause a deviation from the straight path.
There is no problem in the fact that an unbeliever will touch a hadith or some verses from the Quran.
26. In the Hadith, it is said that a polytheist cannot be welcomed with salam unless it is conditional on Islam. Ie. Salam to the one who follows the right path
Permission to read something from the Quran to someone who is in great defilement / Junub /
It is desirable to begin in letters and books with the words Bismillah (In the name of Allah)
27. In the hadith, an indication of what is Sunnah is to say the words "amma badad" (and then)
One must first call the polytheists to Islam before fighting them.
28.* In the Hadith,hadeeth itthe isrefutation notof the Sunnahsect to"Hizb resortTahrir" toand Allahthe inreference to the wordsacceptance of A’uzthe bil-Lahimessage min-al-Shaitan"Habar ar-rajm,Wahid" whenof the versesmessage areof broughtone toor thea argumentsmall /number maqamof people questions of al-IstishhadAqidah.
Desirability of eloquence and brevity.
Desirability to combine in the call between threat and motivation (targyib wa tarhib)
29. In the Hadith, it is said that the caller should call people to what Islam calls them to, not what he thinks is right.
Christians should be called Nasara, not Masihiyun
Permissibility to use the word "Malik" king, king, ruler, etc. in reference to people.
30. In the Hadith, the first duty of slaves is monotheism.
Permission to look at the aurat (shameful places) when needed.
The desirability of giving the Muslims a general oath to their ruler and that it is obligatory for those around him, and a great number of other useful questions pointed out by this great hadith.
31. In the Hadith, it is said that only those who are guided and guided are guided.
32. In the hadith, the point that anyone who is the cause of leading someone away from the right path is the sin of those who follow him and vice versa.
33. The Qur’an states that the Qur’an does not contradict the prohibition of the Prophet (peace and blessings of Allaah be upon him) to enter the land of the enemy with the Qur’an. The verses of the Qur’an are not mentioned in the Qur’an.
34. The Qur’an and the Sunnah are the basis of the call of the people. That is, most of the words calling to Islam should be the Quran and the Sunnah.
35. In the Hadith, it is said that those who reject the truth will not be harmed by those who contradict them.
36. In the hadith, the strongest refutation is to those who claim that the first thing to correct is the rulers or the rich, and the people themselves will follow them.
37. The hadith indicates that the followers of the Truth and the Sunnah have honor and respect, even if they do not have power or weapons. It’s enough that someone hears about them or listens to their lessons or reads their books.
38. In the Hadith, the followers of the Sunnah and the Truth have light
39. In the Hadith, it is indicated that the soothsayer can tell the truth, but despite this, this is a shirk.
40. In the hadeeth it is indicated that circumcision is a virtue and that it is one of the rites of Muslims.
41. In the hadith, it is important to beware of the bad circle.
42. In the hadith, the indication that the instruction and glad news of the coming of our prophet came from all sides and in the language of all currents.
43. In the Hadith, even enemies testify to the truth.
44. In the Hadith, it is permissible to attribute oneself to one of his grandfathers.
45. In the Hadith, the truth is accepted even from the unbeliever.
46. In the Hadith, it is permissible to go to the countries of the infidels if there is a Shariah purpose.
47. In the Hadith, it is said that to prostrate before the scholars is likened to unbelievers.
48. In the Hadith it is said that Heraclius died in polytheism.
49. In the hadith, it is stated that knowledge/ma’rifa/ and confirmation/tasdik’/ are not sufficient in the imana until there is agreement/ik’rar/ and the pronunciation of the evidence in language (if possible)
50. In the hadith, it is indicated that power and high position can cause deviation from the straight path.
51. In the Hadith, there is no problem with the unbeliever touching a hadith or some of the verses of the Quran.
52. In the hadith, it is permissible to read something from the Quran to someone who is in great desecration
53. In the hadith, it is desirable to begin in letters and books with the words Bismillah (In the name of Allah)
54. In the hadeeth, it is said that the polytheists should first be called to Islam before fighting with them.
55. The hadith refutates the sect of Hizb Tahrir and indicates the acceptance of the message of Habar Wahid of the communication of one or a small number of people with questions of Aqidah.
56. The hadith indicates the desirability of eloquence and brevity.
57. In the hadith, the desirability of combining the call between threat and motivation (targyib wa tarhib) is indicated
58. In the hadith, it is stated that Christians should be called Nasara and not Masihiyun
59. In the hadith, it is permissible to use the word Malik, king, ruler, etc. in relation to people.
60. In the hadith, it is permissible to look at the aurat (shameful places) when there is need.
61. The hadith indicates the desirability of swearing a general oath to one’s ruler, and that it is obligatory for those around him, and a great number of other useful issues that this great hadith points to.
== Sources ==
* [https://isnad.link/book/sahih-al-buhari/1-kniga-nachalo-otkrovenij-hadisy-1-7 Эталонный источник импорта]
* [https://isnad.link/book/sahih-al-buhari/1-kniga-nachalo-otkrovenij-hadisy-1-7/6-glava Комментарии и толкования на isnad.link]
* [https://hadis.uk/saxix-al-buxari-xadis-7/ Дополнительный источник комментариев]
<!-- ISLAMD-FARM-LANGLINKS:START -->
| 