Хадис Сахих аль-Бухари 7


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“Hadis Saheeh al-Bukhari No. 7” – Abu al-Yamaan al-Haqam ibn Nafi’, who said: 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 about this.

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?”

Abu Sufyan said:

- I said, “I am the closest one to him.” He said, “Take him closer to me and put his companions behind him,” and told his crowd, “Tell them that I will ask him about that man, and if he lies to me, let them catch him lying.” By Allah, if I were not ashamed that they would later tell me a lie, I would have told a lie about it. Then he asked me the first question about him: “What is his origin (and place) among you?” I said, "He's of noble birth." He said, "Have any of you said anything like that before?" I said, "No." He asked, “Was any of his ancestors a ruler?” I he said, "No." He said, “Who is following him, the noble people or the common people?” I said, "Pretty simple." He said, "Does it increase or decrease?" I said, "Increasing." He said, “Does anyone who has accepted his religion turn away because of discontent with it?” I said, "No." He said, "Did you ever accuse him of lying before he said it?" I said, "No." He said, “Isn’t he a traitor?” I said, "No, but we're in a truce and we don't know what he's going to do," and I couldn't add anything else. He said, “Did you fight with him?” I said, "Yes." He said, “How did your battles end?” I replied, "The war between us was with varying success: he defeated us and we defeated him." He said, "What does he tell you to do?" I said, “He says, ‘Worship Allah alone, worship no one else besides Him, and renounce what your forefathers said,’ and he tells us to pray, tell the truth, be virtuous, and keep in touch with our relatives.” Then he told the crowd to say to me: I asked you about his origin, and you said that he belonged to a noble family, but all the messengers belonged to the noble families of their peoples. And I asked you if any of you had said anything like that before him, and you said no, and I thought if someone had said it before, I'd think that person was just repeating what someone had said. I also asked you if any of his ancestors were rulers. You said no, and I thought that if he were a descendant of the lords, I would think that this man was seeking to regain his ancestral possessions. I also asked you if you had ever accused him of lying before he said what he said, and you said no, and it became clear to me that if he did not slander people, he would not slander Allah. I also asked you whether the nobles followed him or the simple ones, and you said that the simple ones, but they become the followers messengers. I also asked you whether their numbers were increasing or decreasing, and you said that they were increasing, but this is what the position of faith should be until it reaches perfection. I also asked you if any of those who accepted it departed from his religion because of discontent with it, and you answered that they did not, but when faith penetrates into the hearts. I also asked you if he was a treacherous man, and you said no, but messengers never do treacherous things. I asked you what he commanded you to do, and you said that he commanded you to worship Allah and not worship anyone else besides Him, and forbade you to worship idols, and commanded you to pray, tell the truth and be virtuous, and if you tell the truth, it means that he will surely master what is now mine. I knew he was coming, but I didn't think he was going to be one of you. If I were sure that I could reach him, I would certainly try to meet him, and if I met him, I would certainly wash his feet

Then he asked for a message from the Messenger of Allah, with whom Dihya was sent to the governor of Busra, and he presented it to Heraclius, who read the following:

Abu Sufyan said: “When [Iraqli] finished reading this letter, saying what he said, there was a noise in his congregation and a cry arose, and we were brought out, after which I said to my comrades: ‘Ibn Abu Qabsha has become such an important person that even the lord of Banu al-Asfar fears him!” 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 Iliyu, Heraclius woke up in the morning in such a bad mood that some of his patricians even said to him, “We do not like your appearance!”

Ibn al-Natur said:

And Iraklius was a soothsayer and an astrologer, and said to them in answer to their questions (about the cause of his bad mood): "When I watched the stars this night, I saw that the lord of circumcision had triumphed, and I want to know which of the people was circumcising?" They said: No one but the Jews, but they must not disturb you. Send messages to the various cities of your kingdom, that all the Jews may be killed there. Then a man was brought to Heraclius, whom the ruler of the Hassanids had sent to him to tell him about the Messenger of Allah (peace be upon him), and Heraclius asked the messenger, "Go and see if he is circumcised or not." They looked at him and reported to him that he he was circumcised, and Heraclius questioned him about the Arabs. He said, "They are also circumcised." Heraclius said, “Now it has become clear that the dominion is theirs.” Then Heraclius wrote a letter to his friend Rumiyu, who had the same knowledge as himself, and then went to Hims and did not leave the city until he received a letter from his friend in which he wrote that he shared the opinion of Heraclius about the appearance of the Prophet and that he was a prophet. After this, Heraclius called the nobles of Rum to come to his palace at Himsa, and when they gathered, he ordered the gates to be locked. Then he came out and he said, "O Byzantines! If you want to succeed and take the right path and wish your kingdom to stand, swear by this prophet. Like wild donkeys, they rushed to the gate, but found the gate locked. When he realized that they hated him and lost hope that they would believe, he said, “Bring them to me,” and when they returned, he said, “I said this only to test the strength of your adherence to your religion, and now I am convinced of it.” Then they bowed to the ground, for they were pleased with him, and this was the last thing that connected Heraclius.

Original text (Arabic)

٧: حَدَّثَنَا أَبُو اليَمَانِ الحَكَمُ بْنُ نَافِعٍ قَالَ: أَخْبَرَنَا شُعَيْبٌ، عَنِ الزُّهْرِيِّ قَالَ: أَخْبَرَنِي عُبَيْدُ اللَّهِ بْنُ عَبْدِ اللَّهِ بْنِ عُتْبَةَ بْنِ مَسْعُودٍ، أَنَّ عَبْدَ اللَّهِ بْنَ عَبَّاسٍ، أَخْبَرَهُ أَنَّ أَبَا سُفْيَانَ بْنَ حَرْبٍ أَخْبَرَهُ: أَنَّ هِرَقْلَ أَرْسَلَ إِلَيْهِ فِي رَكْبٍ مِنْ قُرَيْشٍ، وَكَانُوا تُجَّارًا بِالشَّأْمِ فِي المُدَّةِ الَّتِي كَانَ رَسُولُ اللَّهِ ﷺ مَادَّ فِيهَا أَبَا سُفْيَانَ وَكُفَّارَ قُرَيْشٍ، فَأَتَوْهُ وَهُمْ بِإِيلِيَاءَ، فَدَعَاهُمْ فِي مَجْلِسِهِ، وَحَوْلَهُ عُظَمَاءُ الرُّومِ، ثُمَّ دَعَاهُمْ وَدَعَا بِتَرْجُمَانِهِ، فَقَالَ: أَيُّكُمْ أَقْرَبُ نَسَبًا بِهَذَا الرَّجُلِ الَّذِي يَزْعُمُ أَنَّهُ نَبِيٌّ؟ فَقَالَ أَبُو سُفْيَانَ: فَقُلْتُ أَنَا أَقْرَبُهُمْ نَسَبًا، فَقَالَ: أَدْنُوهُ مِنِّي، وَقَرِّبُوا أَصْحَابَهُ فَاجْعَلُوهُمْ عِنْدَ ظَهْرِهِ، ثُمَّ قَالَ لِتَرْجُمَانِهِ: قُلْ لَهُمْ إِنِّي سَائِلٌ هَذَا عَنْ هَذَا الرَّجُلِ، فَإِنْ كَذَبَنِي فَكَذِّبُوهُ. فَوَاللَّهِ لَوْلاَ الحَيَاءُ مِنْ أَنْ يَأْثِرُوا عَلَيَّ كَذِبًا لَكَذَبْتُ عَنْهُ. ثُمَّ كَانَ أَوَّلَ مَا سَأَلَنِي عَنْهُ أَنْ قَالَ: كَيْفَ نَسَبُهُ فِيكُمْ؟ قُلْتُ: هُوَ فِينَا ذُو نَسَبٍ، قَالَ: فَهَلْ قَالَ هَذَا القَوْلَ مِنْكُمْ أَحَدٌ قَطُّ قَبْلَهُ؟ قُلْتُ: لاَ. قَالَ: فَهَلْ كَانَ مِنْ آبَائِهِ مِنْ مَلِكٍ؟ قُلْتُ: لاَ قَالَ: فَأَشْرَافُ النَّاسِ يَتَّبِعُونَهُ أَمْ ضُعَفَاؤُهُمْ؟ فَقُلْتُ بَلْ ضُعَفَاؤُهُمْ. قَالَ: أَيَزِيدُونَ أَمْ يَنْقُصُونَ؟ قُلْتُ: بَلْ يَزِيدُونَ. قَالَ: فَهَلْ يَرْتَدُّ أَحَدٌ مِنْهُمْ سَخْطَةً لِدِينِهِ بَعْدَ أَنْ يَدْخُلَ فِيهِ؟ قُلْتُ: لاَ. قَالَ: فَهَلْ كُنْتُمْ تَتَّهِمُونَهُ بِالكَذِبِ قَبْلَ أَنْ يَقُولَ مَا قَالَ؟ قُلْتُ: لاَ. قَالَ: فَهَلْ يَغْدِرُ؟ قُلْتُ: لاَ، وَنَحْنُ مِنْهُ فِي مُدَّةٍ لاَ نَدْرِي مَا هُوَ فَاعِلٌ فِيهَا، قَالَ: وَلَمْ تُمْكِنِّي كَلِمَةٌ أُدْخِلُ فِيهَا شَيْئًا غَيْرُ هَذِهِ الكَلِمَةِ، قَالَ: فَهَلْ قَاتَلْتُمُوهُ؟ قُلْتُ: نَعَمْ. قَالَ: فَكَيْفَ كَانَ قِتَالُكُمْ إِيَّاهُ؟ قُلْتُ: الحَرْبُ بَيْنَنَا وَبَيْنَهُ سِجَالٌ، يَنَالُ مِنَّا وَنَنَالُ مِنْهُ. قَالَ: مَاذَا يَأْمُرُكُمْ؟ قُلْتُ: يَقُولُ: اعْبُدُوا اللَّهَ وَحْدَهُ وَلاَ تُشْرِكُوا بِهِ شَيْئًا، وَاتْرُكُوا مَا يَقُولُ آبَاؤُكُمْ، وَيَأْمُرُنَا بِالصَّلاَةِ وَالزَّكَاةِ وَالصِّدْقِ وَالعَفَافِ وَالصِّلَةِ. فَقَالَ لِلتَّرْجُمَانِ: قُلْ لَهُ: سَأَلْتُكَ عَنْ نَسَبِهِ فَذَكَرْتَ أَنَّهُ فِيكُمْ ذُو نَسَبٍ، فَكَذَلِكَ الرُّسُلُ تُبْعَثُ فِي نَسَبِ قَوْمِهَا. وَسَأَلْتُكَ هَلْ قَالَ أَحَدٌ مِنْكُمْ هَذَا القَوْلَ، فَذَكَرْتَ أَنْ لاَ، فَقُلْتُ: لَوْ كَانَ أَحَدٌ قَالَ هَذَا القَوْلَ قَبْلَهُ، لَقُلْتُ رَجُلٌ يَأْتَسِي بِقَوْلٍ قِيلَ قَبْلَهُ. وَسَأَلْتُكَ هَلْ كَانَ مِنْ آبَائِهِ مِنْ مَلِكٍ، فَذَكَرْتَ أَنْ لاَ، قُلْتُ فَلَوْ كَانَ مِنْ آبَائِهِ مِنْ مَلِكٍ، قُلْتُ رَجُلٌ يَطْلُبُ مُلْكَ أَبِيهِ، وَسَأَلْتُكَ، هَلْ كُنْتُمْ تَتَّهِمُونَهُ بِالكَذِبِ قَبْلَ أَنْ يَقُولَ مَا قَالَ، فَذَكَرْتَ أَنْ لاَ، فَقَدْ أَعْرِفُ أَنَّهُ لَمْ يَكُنْ لِيَذَرَ الكَذِبَ عَلَى النَّاسِ وَيَكْذِبَ عَلَى اللَّهِ. وَسَأَلْتُكَ أَشْرَافُ النَّاسِ اتَّبَعُوهُ أَمْ ضُعَفَاؤُهُمْ، فَذَكَرْتَ أَنَّ ضُعَفَاءَهُمُ اتَّبَعُوهُ، وَهُمْ أَتْبَاعُ الرُّسُلِ. وَسَأَلْتُكَ أَيَزِيدُونَ أَمْ يَنْقُصُونَ، فَذَكَرْتَ أَنَّهُمْ يَزِيدُونَ، وَكَذَلِكَ أَمْرُ الإِيمَانِ حَتَّى يَتِمَّ. وَسَأَلْتُكَ أَيَرْتَدُّ أَحَدٌ سَخْطَةً لِدِينِهِ بَعْدَ أَنْ يَدْخُلَ فِيهِ، فَذَكَرْتَ أَنْ لاَ، وَكَذَلِكَ الإِيمَانُ حِينَ تُخَالِطُ بَشَاشَتُهُ القُلُوبَ. وَسَأَلْتُكَ هَلْ يَغْدِرُ، فَذَكَرْتَ أَنْ لاَ، وَكَذَلِكَ الرُّسُلُ لاَ تَغْدِرُ. وَسَأَلْتُكَ بِمَا يَأْمُرُكُمْ، فَذَكَرْتَ أَنَّهُ يَأْمُرُكُمْ أَنْ تَعْبُدُوا اللَّهَ وَلاَ تُشْرِكُوا بِهِ شَيْئًا، وَيَنْهَاكُمْ عَنْ عِبَادَةِ الأَوْثَانِ، وَيَأْمُرُكُمْ بِالصَّلاَةِ وَالصِّدْقِ وَالعَفَافِ، فَإِنْ كَانَ مَا تَقُولُ حَقًّا فَسَيَمْلِكُ مَوْضِعَ قَدَمَيَّ هَاتَيْنِ، وَقَدْ كُنْتُ أَعْلَمُ أَنَّهُ خَارِجٌ، لَمْ أَكُنْ أَظُنُّ أَنَّهُ مِنْكُمْ، فَلَوْ أَنِّي أَعْلَمُ أَنِّي أَخْلُصُ إِلَيْهِ لَتَجَشَّمْتُ لِقَاءَهُ، وَلَوْ كُنْتُ عِنْدَهُ لَغَسَلْتُ عَنْ قَدَمِهِ. ثُمَّ دَعَا بِكِتَابِ رَسُولِ اللَّهِ ﷺ الَّذِي بَعَثَ بِهِ دِحْيَةُ إِلَى عَظِيمِ بُصْرَى، فَدَفَعَهُ إِلَى هِرَقْلَ، فَقَرَأَهُ فَإِذَا فِيهِ ﴿بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ، مِنْ مُحَمَّدٍ عَبْدِ اللَّهِ وَرَسُولِهِ إِلَى هِرَقْلَ عَظِيمِ الرُّومِ: سَلاَمٌ عَلَى مَنِ اتَّبَعَ الهُدَى، أَمَّا بَعْدُ، فَإِنِّي أَدْعُوكَ بِدِعَايَةِ الإِسْلاَمِ، أَسْلِمْ تَسْلَمْ، يُؤْتِكَ اللَّهُ أَجْرَكَ مَرَّتَيْنِ، فَإِنْ تَوَلَّيْتَ فَإِنَّ عَلَيْكَ إِثْمَ الأَرِيسِيِّي﴾ وَ ﴿يَا أَهْلَ الكِتَابِ تَعَالَوْا إِلَى كَلِمَةٍ سَوَاءٍ بَيْنَنَا وَبَيْنَكُمْ أَنْ لاَ نَعْبُدَ إِلَّا اللَّهَ وَلاَ نُشْرِكَ بِهِ شَيْئًا وَلاَ يَتَّخِذَ بَعْضُنَا بَعْضًا أَرْبَابًا مِنْ دُونِ اللَّهِ فَإِنْ تَوَلَّوْا فَقُولُوا اشْهَدُوا بِأَنَّا مُسْلِمُونَ﴾ قَالَ أَبُو سُفْيَانَ: فَلَمَّا قَالَ مَا قَالَ، وَفَرَغَ مِنْ قِرَاءَةِ الكِتَابِ، كَثُرَ عِنْدَهُ الصَّخَبُ وَارْتَفَعَتِ الأَصْوَاتُ وَأُخْرِجْنَا، فَقُلْتُ لِأَصْحَابِي حِينَ أُخْرِجْنَا: لَقَدْ أَمِرَ أَمْرُ ابْنِ أَبِي كَبْشَةَ، إِنَّهُ يَخَافُهُ مَلِكُ بَنِي الأَصْفَرِ. فَمَا زِلْتُ مُوقِنًا أَنَّهُ سَيَظْهَرُ حَتَّى أَدْخَلَ اللَّهُ عَلَيَّ الإِسْلاَمَ. وَكَانَ ابْنُ النَّاظُورِ، صَاحِبُ إِيلِيَاءَ وَهِرَقْلَ، سُقُفًّا عَلَى نَصَارَى الشَّأْمِ يُحَدِّثُ أَنَّ هِرَقْلَ حِينَ قَدِمَ إِيلِيَاءَ، أَصْبَحَ يَوْمًا خَبِيثَ النَّفْسِ، فَقَالَ بَعْضُ بَطَارِقَتِهِ: قَدِ اسْتَنْكَرْنَا هَيْئَتَكَ، قَالَ ابْنُ النَّاظُورِ: وَكَانَ هِرَقْلُ حَزَّاءً يَنْظُرُ فِي النُّجُومِ، فَقَالَ لَهُمْ حِينَ سَأَلُوهُ: إِنِّي رَأَيْتُ اللَّيْلَةَ حِينَ نَظَرْتُ فِي النُّجُومِ مَلِكَ الخِتَانِ قَدْ ظَهَرَ، فَمَنْ يَخْتَتِنُ مِنْ هَذِهِ الأُمَّةِ؟ قَالُوا: لَيْسَ يَخْتَتِنُ إِلَّا اليَهُودُ، فَلاَ يُهِمَّنَّكَ شَأْنُهُمْ، وَاكْتُبْ إِلَى مَدَايِنِ مُلْكِكَ، فَيَقْتُلُوا مَنْ فِيهِمْ مِنَ اليَهُودِ. فَبَيْنَمَا هُمْ عَلَى أَمْرِهِمْ، أُتِيَ هِرَقْلُ بِرَجُلٍ أَرْسَلَ بِهِ مَلِكُ غَسَّانَ يُخْبِرُ عَنْ خَبَرِ رَسُولِ اللَّهِ ﷺ، فَلَمَّا اسْتَخْبَرَهُ هِرَقْلُ قَالَ: اذْهَبُوا فَانْظُرُوا أَمُخْتَتِنٌ هُوَ أَمْ لاَ، فَنَظَرُوا إِلَيْهِ، فَحَدَّثُوهُ أَنَّهُ مُخْتَتِنٌ، وَسَأَلَهُ عَنِ العَرَبِ، فَقَالَ: هُمْ يَخْتَتِنُونَ، فَقَالَ هِرَقْلُ: هَذَا مُلْكُ هَذِهِ الأُمَّةِ قَدْ ظَهَرَ. ثُمَّ كَتَبَ هِرَقْلُ إِلَى صَاحِبٍ لَهُ بِرُومِيَةَ، وَكَانَ نَظِيرَهُ فِي العِلْمِ، وَسَارَ هِرَقْلُ إِلَى حِمْصَ، فَلَمْ يَرِمْ حِمْصَ حَتَّى أَتَاهُ كِتَابٌ مِنْ صَاحِبِهِ يُوَافِقُ رَأْيَ هِرَقْلَ عَلَى خُرُوجِ النَّبِيِّ ﷺ، وَأَنَّهُ نَبِيٌّ، فَأَذِنَ هِرَقْلُ لِعُظَمَاءِ الرُّومِ فِي دَسْكَرَةٍ لَهُ بِحِمْصَ، ثُمَّ أَمَرَ بِأَبْوَابِهَا فَغُلِّقَتْ، ثُمَّ اطَّلَعَ فَقَالَ: يَا مَعْشَرَ الرُّومِ، هَلْ لَكُمْ فِي الفَلاَحِ وَالرُّشْدِ، وَأَنْ يَثْبُتَ مُلْكُكُمْ، فَتُبَايِعُوا هَذَا النَّبِيَّ؟ فَحَاصُوا حَيْصَةَ حُمُرِ الوَحْشِ إِلَى الأَبْوَابِ، فَوَجَدُوهَا قَدْ غُلِّقَتْ، فَلَمَّا رَأَى هِرَقْلُ نَفْرَتَهُمْ، وَأَيِسَ مِنَ الإِيمَانِ، قَالَ: رُدُّوهُمْ عَلَيَّ، وَقَالَ: إِنِّي قُلْتُ مَقَالَتِي آنِفًا أَخْتَبِرُ بِهَا شِدَّتَكُمْ عَلَى دِينِكُمْ، فَقَدْ رَأَيْتُ، فَسَجَدُوا لَهُ وَرَضُوا عَنْهُ، فَكَانَ ذَلِكَ آخِرَ شَأْنِ هِرَقْلَ رَوَاهُ صَالِحُ بْنُ كَيْسَانَ، وَيُونُسُ، وَمَعْمَرٌ، عَنِ الزُّهْرِيِّ

Transmitters

Footnotes

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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: '

In the name of Allah, the Most Merciful, the Most Merciful

From Muhammad, the servant of Allah and His Messenger, Heraclius, the Lord of Rum

Peace be upon him who follows the right path

And then I call you to Islam. Accept Islam and you will be saved, and Allah will double your reward; but if you refuse, then the burden of the sins of your peasants will be laid upon you.[16] And I will tell you what Allah has said: Say: O people of the Book.[17] [18] Let us acknowledge a word that is the same for us and for you, that we are not to worship anyone but Allah, and that we are not to associate anything with Him, and that none of us will consider another as Lord besides Allah. But if they refuse, say: “Tell us that we are traitors.” "[19]" "[20]" "[20]"

Abu Sufyan said:

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!" ? '

Ibn al-Natur said:

And Heraclius was a soothsayer and an astrologer, and said to them in answer to their questions (about the cause of his bad mood): “While watching the stars this night, I saw that the lord of circumcision had triumphed, and I want to know which of the people was circumcising?” They said: No one but the Jews, but they must not disturb you. Send messages to the various cities of your kingdom, that all the Jews may be killed there. Meanwhile, a man was brought to Heraclius, whom the ruler of the Hassanids had sent to him to give him the news of the Messenger of Allah, may Allah bless him and salute him. Upon questioning the messenger, Heraclius said, "Go and check whether he is circumcised or not." They they examined him and reported to Heraclius that he had been circumcised, and Heraclius questioned him about the Arabs. He said, “They are also circumcised.” Heraclius said, “Now it has become clear that the dominion will belong to them.” Heraclius then wrote a letter to his friend Rumiyah, who had the same knowledge as himself, and then went to Hims [26] and did not leave the city until he received a reply from his friend, in which he wrote that he shared Heraclius’ opinion about the appearance of the Prophet (peace and blessings of Allah be upon him) and that (he is indeed) a Prophet. Heraclius then called upon the nobles of Rum to appear in his the palace in Himsa, when they gathered, ordered the gates to be locked. Then he went out and said, O Byzantines! If you want to succeed and take the right path, and wish your kingdom to stand, swear by this prophet![27] They rushed like wild donkeys to the gate, but found the gate locked. When he realized that they hated him [28] and lost hope that they would believe, he said, “Bring them to me,” and when they returned, he said, “I said this only to test the strength of your adherence to your religion, and now I am convinced of it.” Then they bowed before the earth, for they were content this was the last thing that connected Heraclius (with the Islamic religion)

51

al-Bukhari (7)

Ahmad (1/262),

Muslim (1773), Ibn Hibban (6555).

________________________________

Imam al-Nawawi, may Allah have mercy on him, said about the words “From Muhammad, the servant of Allah and His Messenger, Heraclius, the lord of Rum”: “He who is magnified by the Romans and put himself in charge.”.

Ibn Hajar (may Allah have mercy on him) said: “The Messenger of Allah (peace and blessings of Allaah be upon him) confined himself to the words ‘Iraklia to the great Roman’ without using the phrase ‘King of the Romans’ (ملك الروم) because if he had written these words, Heraclius would have had the opportunity to cling to these words and declare that the Prophet, may Allah bless him and welcome him, agrees and confirms his kingdom over the Romans.”.

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.

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.

3. In the Hadith, it is permissible to conclude peace treaties with polytheists, if this is beneficial.

4. In the Hadith Abu Sufyan is mentioned, may Allah be pleased with him.

5. In the hadith, an indication of the ingenuity and insight of Heraclius. However, they did not benefit him.

6. In the Hadith there is an indication of the falsehood and its evilness even among the polytheists of that time.

7. In the Hadith it is pointed out that in the days of Jihiliyya the polytheists had praiseworthy qualities, despite their polytheism.

8. The hadith indicates that the honorary lineage has an influence in accepting the call.

9. Our Prophet (peace and blessings of Allaah be upon him) was sent when there were no Prophets on earth.

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.

11. In the Hadith, it is said that whoever tastes the sweetness of faith does not return to unbelief.

12. In the Hadith, there is a reproach for treachery, even against unbelievers and polytheists.

13. The Prophet (peace and blessings of Allaah be upon him) said:.

14. In the hadeeth, the first point to begin with is monotheism.

15. In the Hadith, there is an indication of the obligatory monotheism and prohibition of polytheism.

16. In the Hadith, the importance of good manners is emphasized.

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.

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.

19. The people of the Book knew and knew about our Prophet Muhammad (peace be upon him).

20. In the hadith, the urge to demand knowledge and the desirability of going on a journey for its sake.

21. In the hadeeth, an indication of the dignity of service to the possessors of knowledge.

22. The hadith indicates the legality of correspondence between the ruler of Muslims and the rulers of unbelievers.

23. In the hadith, the prohibition and censure of blind fanatical following / takilid /

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.

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.

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

27. In the hadith, an indication of what is Sunnah is to say the words "amma badad" (and then)

28. In the Hadith, it is not the Sunnah to resort to Allah in the words of A’uz bil-Lahi min-al-Shaitan ar-rajm, when the verses are brought to the argument / maqam al-Istishhad.

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.

30. In the Hadith, the first duty of slaves is monotheism.

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.