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العربية

Sahih al-Bukhari 7

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حَدَّثَنَا أَبُو الْيَمَانِ الْحَكَمُ 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 الْمُدَّةِ 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، لَوْلَا الْحَيَاءُ مِنْ أَنْ يَأْثِرُوا عَلَيَّ كَذِبًا، لَكَذَبْتُ عَنْهُ. ثُمَّ كَانَ أَوَّلَ مَا سَأَلَنِي عَنْهُ أَنْ: (١) قَالَ: كَيْفَ نَسَبُهُ فِيكُمْ؟ قُلْتُ: هُوَ فِينَا ذُو نَسَبٍ. (٢) قَالَ: فَهَلْ قَالَ هَذَا الْقَوْلَ مِنْكُمْ أَحَدٌ قَطُّ قَبْلَهُ؟ قُلْتُ: لَا. (٣) قَالَ: فَهَلْ كَانَ مِنْ آبَائِهِ مِنْ مَلِكٍ؟ قُلْتُ: لَا. (٤) قَالَ: فَأَشْرَافُ النَّاسِ يَتَّبِعُونَهُ أَمْ ضُعَفَاؤُهُمْ؟ فَقُلْتُ: بَلْ ضُعَفَاؤُهُمْ. (٥) قَالَ: أَيَزِيدُونَ أَمْ يَنْقُصُونَ؟ قُلْتُ: بَلْ يَزِيدُونَ. (٦) قَالَ: فَهَلْ يَرْتَدُّ أَحَدٌ مِنْهُمْ سَخْطَةً لِدِينِهِ بَعْدَ أَنْ يَدْخُلَ فِيهِ؟ قُلْتُ: لَا. (٧) قَالَ: فَهَلْ كُنْتُمْ تَتَّهِمُونَهُ بِالْكَذِبِ قَبْلَ أَنْ يَقُولَ مَا قَالَ؟ قُلْتُ: لَا. (٨) قَالَ: فَهَلْ يَغْدِرُ؟ قُلْتُ: لَا، وَنَحْنُ مِنْهُ فِي مُدَّةٍ لَا نَدْرِي مَا هُوَ فَاعِلٌ فِيهَا. قَالَ: وَلَمْ تُمْكِنِّي كَلِمَةٌ أُدْخِلُ فِيهَا شَيْئًا غَيْرُ هَذِهِ الْكَلِمَةِ. (٩) قَالَ: فَهَلْ قَاتَلْتُمُوهُ؟ قُلْتُ: نَعَمْ. (١٠) قَالَ: فَكَيْفَ كَانَ قِتَالُكُمْ إِيَّاهُ؟ قُلْتُ: الْحَرْبُ بَيْنَنَا وَبَيْنَهُ سِجَالٌ، يَنَالُ مِنَّا وَنَنَالُ مِنْهُ. (١١) قَالَ: مَاذَا يَأْمُرُكُمْ؟ قُلْتُ: يَقُولُ اعْبُدُوا اللَّهَ وَحْدَهُ، وَلَا تُشْرِكُوا بِهِ شَيْئًا، وَاتْرُكُوا مَا يَقُولُ آبَاؤُكُمْ، وَيَأْمُرُنَا بِالصَّلَاةِ، وَالصِّدْقِ، وَالْعَفَافِ، وَالصِّلَةِ. فَقَالَ لِلتَّرْجُمَانِ: قُلْ لَهُ: (١) سَأَلْتُكَ عَنْ نَسَبِهِ، فَذَكَرْتَ أَنَّهُ فِيكُمْ ذُو نَسَبٍ، فَكَذَلِكَ الرُّسُلُ تُبْعَثُ فِي نَسَبِ قَوْمِهَا. (٢) وَسَأَلْتُكَ: هَلْ قَالَ أَحَدٌ مِنْكُمْ هَذَا الْقَوْلَ؟ فَذَكَرْتَ أَنْ لَا. فَقُلْتُ: لَوْ كَانَ أَحَدٌ قَالَ هَذَا الْقَوْلَ قَبْلَهُ، لَقُلْتُ: رَجُلٌ يَأْتَسِي بِقَوْلٍ قِيلَ قَبْلَهُ. (٣) وَسَأَلْتُكَ: هَلْ كَانَ مِنْ آبَائِهِ مِنْ مَلِكٍ؟ فَذَكَرْتَ أَنْ لَا. قُلْتُ: فَلَوْ كَانَ مِنْ آبَائِهِ مِنْ مَلِكٍ، قُلْتُ: رَجُلٌ يَطْلُبُ مُلْكَ أَبِيهِ. (٤) وَسَأَلْتُكَ: أَشْرَافُ النَّاسِ اتَّبَعُوهُ أَمْ ضُعَفَاؤُهُمْ؟ فَذَكَرْتَ أَنَّ ضُعَفَاءَهُمُ اتَّبَعُوهُ، وَهُمْ أَتْبَاعُ الرُّسُلِ. (٥) وَسَأَلْتُكَ: أَيَزِيدُونَ أَمْ يَنْقُصُونَ؟ فَذَكَرْتَ أَنَّهُمْ يَزِيدُونَ، وَكَذَلِكَ أَمْرُ الْإِيمَانِ حَتَّى يَتِمَّ. (٦) وَسَأَلْتُكَ: أَيَرْتَدُّ أَحَدٌ سَخْطَةً لِدِينِهِ بَعْدَ أَنْ يَدْخُلَ فِيهِ؟ فَذَكَرْتَ أَنْ لَا، وَكَذَلِكَ الْإِيمَانُ حِينَ تُخَالِطُ بَشَاشَتُهُ الْقُلُوبَ. (٧) وَسَأَلْتُكَ: هَلْ كُنْتُمْ تَتَّهِمُونَهُ بِالْكَذِبِ قَبْلَ أَنْ يَقُولَ مَا قَالَ؟ فَذَكَرْتَ أَنْ لَا. فَقَدْ أَعْلَمُ أَنَّهُ لَمْ يَكُنْ لِيَذَرَ الْكَذِبَ عَلَى النَّاسِ، وَيَكْذِبَ عَلَى اللَّهِ. (٨) وَسَأَلْتُكَ: هَلْ يَغْدِرُ؟ فَذَكَرْتَ أَنْ لَا، وَكَذَلِكَ الرُّسُلُ لَا تَغْدِرُ. (١١) وَسَأَلْتُكَ: بِمَا يَأْمُرُكُمْ؟ فَذَكَرْتَ أَنَّهُ يَأْمُرُكُمْ أَنْ تَعْبُدُوا اللَّهَ، وَلَا تُشْرِكُوا بِهِ شَيْئًا، وَيَنْهَاكُمْ عَنْ عِبَادَةِ الْأَوْثَانِ، وَيَأْمُرُكُمْ بِالصَّلَاةِ، وَالصِّدْقِ، وَالْعَفَافِ. 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 الْهُدَى، أَمَّا بَعْدُ؛ فَإِنِّي أَدْعُوكَ بِدِعَايَةِ الإِسْلاَمِ، أَسْلِمْ تَسْلَمْ يُؤْتِكَ اللَّهُ أَجْرَكَ مَرَّتَيْنِ، فَإِنْ تَوَلَّيْتَ فَإِنَّ عَلَيْكَ إِثْمَ الأَرِيسِيِّينَ۔ وَ{ يَا أَهْلَ الْكِتَابِ تَعَالَوْا إِلَى كَلِمَةٍ سَوَاءٍ بَيْنَنَا وَبَيْنَكُمْ أَنْ لاَ نَعْبُدَ إِلاَّ 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 الْكِتَابِ، كَثُرَ عِنْدَهُ الصَّخَبُ، وَارْتَفَعَتِ الْأَصْوَاتُ، وَأُخْرِجْنَا. فَقُلْتُ لِأَصْحَابِي حِينَ أُخْرِجْنَا: لَقَدْ أُمِرَ أَمْرُ ابْنِ أَبِي كَبْشَةَ، إِنَّهُ يَخَافُهُ مَلِكُ بَنِي الْأَصْفَرِ. فَمَا زِلْتُ مُوقِنًا أَنَّهُ سَيَظْهَرُ، حَتَّى أَدْخَلَ اللَّهُ عَلَيَّ الْإِسْلَامَ. وَكَانَ ابْنُ النَّاطُورِ صَاحِبُ إِيلِيَاءَ، وَهِرَقْلُ سُقُفًّا عَلَى نَصَارَى الشَّأْمِ، يُحَدِّثُ أَنَّ هِرَقْلَ حِينَ قَدِمَ إِيلِيَاءَ، أَصْبَحَ يَوْمًا خَبِيثَ النَّفْسِ. فَقَالَ بَعْضُ بَطَارِقَتِهِ: قَدِ اسْتَنْكَرْنَا هَيْئَتَكَ. قَالَ ابْنُ النَّاطُورِ: وَكَانَ هِرَقْلُ حَزَّاءً يَنْظُرُ فِي النُّجُومِ، فَقَالَ لَهُمْ حِينَ سَأَلُوهُ: إِنِّي رَأَيْتُ اللَّيْلَةَ، حِينَ نَظَرْتُ فِي النُّجُومِ، مَلِكَ الْخِتَانِ قَدْ ظَهَرَ، فَمَنْ يَخْتَتِنُ مِنْ هَذِهِ الْأُمَّةِ؟ قَالُوا: لَيْسَ يَخْتَتِنُ إِلَّا الْيَهُودُ، فَلَا يُهِمَّنَّكَ شَأْنُهُمْ، وَاكْتُبْ إِلَى مَدَائِنِ مُلْكِكَ فَيَقْتُلُوا مَنْ فِيهِمْ مِنَ الْيَهُودِ. 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 لَا؟ فَنَظَرُوا إِلَيْهِ، فَحَدَّثُوهُ أَنَّهُ مُخْتَتِنٌ. وَسَأَلَهُ عَنِ الْعَرَبِ، فَقَالَ: هُمْ يَخْتَتِنُونَ. فَقَالَ هِرَقْلُ: هَذَا مَلِكُ هَذِهِ الْأُمَّةِ قَدْ ظَهَرَ. ثُمَّ كَتَبَ هِرَقْلُ إِلَى صَاحِبٍ لَهُ بِرُومِيَّةَ، وَكَانَ نَظِيرَهُ فِي الْعِلْمِ، 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 الْفَلَاحِ وَالرُّشْدِ، وَأَنْ يَثْبُتَ مُلْكُكُمْ، فَتُبَايِعُوا هَذَا النَّبِيَّ؟ فَحَاصُوا حَيْصَةَ حُمُرِ الْوَحْشِ إِلَى الْأَبْوَابِ، فَوَجَدُوهَا قَدْ غُلِّقَتْ. فَلَمَّا رَأَى هِرَقْلُ نُفْرَتَهُمْ، وَأَيِسَ مِنَ الْإِيمَانِ، قَالَ: رُدُّوهُمْ عَلَيَّ. وَقَالَ: إِنِّي قُلْتُ مَقَالَتِي آنِفًا أَخْتَبِرُ بِهَا شِدَّتَكُمْ عَلَى دِينِكُمْ، فَقَدْ رَأَيْتُ. فَسَجَدُوا لَهُ، وَرَضُوا عَنْهُ. فَكَانَ ذَلِكَ آخِرَ شَأْنِ هِرَقْلَ.

Translation

Chain of narrators
  1. Abū al-Yamān al-Ḥakam b. Nāfiʿ
  2. Shuʿayb
  3. al-Zuhrī
  4. ʿUbaydullāh b. ʿAbdullāh b. ʿUtbah b. Masʿūd
  5. ʿAbdullāh b. ʿAbbās
  6. Abū Sufyān b. Ḥarb
  7. Hiraql Arsal Ilayh Fī Rakb Min Quraysh And Kānūā Tujjār Bi-al-Shhaʾm Fī al-Muddah al--Atī Kān Rasūl Allāh ﷺ Mād Fīhā Abū Sufyān Wakuffār Quraysh Faʾatawh Wahum Biʾīliyāʾ Fadaʿāhum Fī Majlisih Waḥawlah ʿUẓamāʾ al-Rūm Thum Daʿāhum Wadaʿā Bitarjumānih
  8. Ayyukum Aqrab Nasab Bihadhā al-a man al--Adhī Yazʿum
  9. Nabī
  10. Abū Sufyān
  11. Aqrabuhum Nasab
  12. Adnūh Minnī Waqarribūā Aṣḥābah Fājʿalūhum ʿInd Ẓahrih Thum
  13. Litarjumānih Qul Lahum Innī Sāʾil Hadhā
  14. Hadhā al-a man Faʾin Kadhabanī Fakadhhibūh Fawālllah Lawlā al-Ḥayāʾ Min
  15. Yaʾthirūā ʿAlay Kadhib Lakadhabt ʿAnh Thum Kān Awwal Mā Saʾalanī ʿAnh
  16. Kayf Nasabuh Fīkum
  17. Fīnā Dhū Nasab
  18. Fahal
  19. Hadhā al-Qawl Minkum Aḥad Qaṭ Qablah
  20. Lā
  21. Fahal Kān Min Ābāʾih Min Malik
  22. Lā
  23. Faʾashrāf al-Nās Yattabiʿūnah Am Ḍuʿafāʾuhum
  24. Bal Ḍuʿafāʾuhum
  25. Ayazīdūn Am Yanquṣūn
  26. Bal Yazīdūn
  27. Fahal Yartad Aḥad Minhum Sakhṭah Lidīnih Baʿd
  28. Yadkhul Fīh
  29. Lā
  30. Fahal Kuntum Tattahimūnah Bi-al-Kadhib Qabl
  31. Mā
  32. Lā
  33. Fahal Yaghdir
  34. Lā Wanaḥn Minh Fī Muddah Lā Nadrī Mā
  35. Fāʿil Fīhā
  36. Walam Tumkinnī Kalimah Udkhil Fīhā Shayʾ Ghayr Hadhih al-Kalimah
  37. Fahal Qātaltumūh
  38. Naʿam
  39. Fakayf Kān Qitālukum Iyyāh
  40. al-Ḥarb Baynanā Wabaynah Sijāl Yanāl Minnā Wananāl Minh
  41. Mādhā Yaʾmurukum
  42. Āʿbudūā Allāh Waḥdah Walā Tushrikūā Bih Shayʾ Wātrukūā Mā
  43. Ābāʾukum Wayaʾmurunā Bi-al-Ṣṣalāh Wa-al-Ṣṣidq Wa-al-ʿAfāf Wa-al-Ṣṣilah
  44. Lilttarjumān Qul Lah Saʾaltuk
  45. Nasabih Fadhakart
  46. Fīkum Dhū Nasab Fakadhalik al-Rusul Tubʿath Fī Nasab Qawmihā Wasaʾaltuk Hal
  47. Aḥad Minkum Hadhā al-Qawl Fadhakart
  48. Lā
  49. Law Kān Aḥad
  50. Hadhā al-Qawl Qablah Laqult a man Yaʾtasī Biqawl Qīl Qablah Wasaʾaltuk Hal Kān Min Ābāʾih Min Malik Fadhakart
  51. Lā
  52. Falaw Kān Min Ābāʾih Min Malik
  53. a man Yaṭlub Mulk Abīh Wasaʾaltuk Ashrāf al-Nās Āttabaʿūh Am Ḍuʿafāʾuhum Fadhakart
  54. Ḍuʿafāʾahum Āttabaʿūh Wahum Atbāʿ al-Rusul Wasaʾaltuk Ayazīdūn Am Yanquṣūn Fadhakart Annahum Yazīdūn Wakadhalik Amr al-Īmān Ḥattá Yatim Wasaʾaltuk Ayartad Aḥad Sakhṭah Lidīnih Baʿd
  55. Yadkhul Fīh Fadhakart
  56. Lā Wakadhalik al-Īmān Ḥīn Tukhāliṭ Bashāshatuh al-Qulūb Wasaʾaltuk Hal Kuntum Tattahimūnah Bi-al-Kadhib Qabl
  57. Mā
  58. Fadhakart
  59. Lā Faqad Aʿlam
  60. Lam Yakun Liyadhar al-Kadhib
  61. al-Nās Wayakdhib
  62. Allāh Wasaʾaltuk Hal Yaghdir Fadhakart
  63. Lā Wakadhalik al-Rusul Lā Taghdir Wasaʾaltuk Bimā Yaʾmurukum Fadhakart
  64. Yaʾmurukum
  65. Taʿbudūā Allāh Walā Tushrikūā Bih Shayʾ Wayanhākum
  66. ʿIbādah al-Awthān Wayaʾmurukum Bi-al-Ṣṣalāh Wa-al-Ṣṣidq Wa-al-ʿAfāf Faʾin Kān Mā
  67. Ḥaq Fasayamlik Mawḍiʿ Qadamay Hātayn Waqad Kunt Aʿlam
  68. Khārij Lam Akun Aẓun
  69. Minkum Falaw Annī Aʿlam Annī Akhluṣ Ilayh Latajashhamt Liqāʾah Walaw Kunt ʿIndah Laghasalt
  70. Qadamih Thum Daʿā Bikitāb Rasūl Allāh ﷺ al--Adhī Baʿath Bih Diḥyah
  71. ʿAẓīm Buṣrá Fadafaʿah
  72. Hiraql Faqaraʾah Faʾidhā Fīh

that Heraclius had sent a messenger to him while he had been accompanying a caravan from Quraish. They were merchants doing business in Shām (Syria, Palestine, Lebanon, and Jordan), at the time when the Messenger of Allah ﷺ had a truce with Abū Sufyān and the Quraysh. So Abū Sufyān and his companions went to Heraclius at Ilyāʾ (Jerusalem). Heraclius called them in the court and he had all the senior Roman dignitaries around him. He called for his translator who, translating Heraclius's question said to them, "Who amongst you is closely related to that man who claims to be a Prophet?" Abū Sufyān replied, "I am the nearest relative to him (amongst the group)." Heraclius said, "Bring him (Abū Sufyān) close to me and make his companions stand behind him." Abu Sufyan added, Heraclius told his translator to tell my companions that he wanted to put some questions to me regarding that man (the Prophet ﷺ) and that if I told a lie they (my companions) should contradict me." Abu Sufyan added, "By Allah! Had I not been afraid of my companions labeling me a liar, I would not have spoken the truth about the Prophet. (1) The first question he asked me about him was: 'What is his family status among you?' I replied, 'He belongs to a good (noble) family amongst us.' (2) Heraclius further asked, 'Has anybody amongst you ever claimed the same (i.e. to be a Prophet) before him?' I replied, 'No.' (3) He said, 'Was anybody amongst his ancestors a king?' I replied, 'No.' (4) Heraclius asked, 'Do the nobles or the poor follow him?' I replied, 'It is the poor who follow him.' (5) He said, 'Are his followers increasing or decreasing (day by day)?' I replied, 'They are increasing.' (6) He then asked, 'Does anybody amongst those who embrace his religion become displeased and renounce the religion afterward?' I replied, 'No.' (7) Heraclius said, 'Have you ever accused him of telling lies before his claim (to be a Prophet)?' I replied, 'No. ' (8) Heraclius said, 'Does he break his promises?' I replied, 'No. We are at truce with him but we do not know what he will do in it.' I could not find an opportunity to say anything against him except that. (9) Heraclius asked, 'Have you ever had a war with him?' I replied, 'Yes.' (10) Then he said, 'What was the outcome of the battles?' I replied, 'Sometimes he was victorious, and sometimes we.' (11) Heraclius said, 'What does he order you to do?' I said, 'He tells us to worship Allah and Allah alone and not to worship anything along with Him, and to renounce all that our ancestors had said. He orders us to pray, to speak the truth, to be chaste, and to keep good relations with our kith and kin.' Heraclius asked the translator to convey to me the following: (1) I asked you about his family and your reply was that he belonged to a very noble family. In fact, all the Apostles come from noble families amongst their respective peoples. (2) I questioned you whether anybody else amongst you claimed such a thing, your reply was in the negative. If the answer had been in the affirmative, I would have thought that this man was following the previous man's statement. (3) Then I asked you whether anyone 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. (7) I further asked whether he was ever accused of telling lies before he said what he said, and your reply was in the negative. So I wondered how a person who does not tell a lie about others could ever tell a lie about Allah. (4) I, then asked you whether the rich people followed him or the poor. You replied that it was the poor who followed him. And in fact, all the Apostles have been followed by this very class of people. (5) Then I asked you whether his followers were increasing or decreasing. You replied that they were increasing, and in fact, this is the way of true faith, till it is complete in all respects. (6) I further asked you whether there was anybody, who, after embracing his religion, became displeased and discarded his religion. Your reply was in the negative, and in fact, this is (the sign of) true faith, when its delight enters the hearts and mixes with them completely. (8) I asked you whether he had ever betrayed. You replied in the negative and likewise, the Apostles never betray. (11) Then I asked you what he ordered you to do. You replied that he ordered you to worship Allah and Allah alone and not to worship anything along with Him and forbade you to worship idols and ordered you to pray, to speak the truth, and to be chaste. If what you have said is true, he will very soon occupy this place underneath my feet and I knew it (from the scriptures) that he was going to appear but I did not know that he would be from you, and if I could reach him definitely, I would go immediately to meet him and if I were with him, I would certainly wash his feet.' Heraclius then asked for the letter addressed by Allah's Apostle which was delivered by Diḥyah to the Governor of Busra, who forwarded it to Heraclius to read. The contents of the letter were as follows: "In the name of Allah the Beneficent, the Merciful. (This letter is) from Muhammad, the servant of Allah and His Apostle to Heraclius, the ruler of Byzantine. Peace be upon him, who follows the right path. Furthermore, I invite you to Islam, and if you become a Muslim you will be safe, and Allah will double your reward, and if you reject this invitation of Islam you will be committing a sin of Arisiyin (tillers, farmers i.e. your people). And 'O people of the scripture! Come to a word common to you and us 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 beside Allah. Then, if they turn away, say: Bear witness that we are Muslims (those who have surrendered to Allah).' (Āl ʿImrān 3:64)." Abū Sufyān then added, "When Heraclius had finished his speech and had read the letter, there was a great hue and cry in the Royal Court. So we were turned out of the court. I told my companions that the question of Ibn Abī Kabshah (the Prophet ﷺ Muhammad) has become so prominent that even the King of Banū al-Aṣfar (Byzantine) is afraid of him. Then I started to become sure that he (the Prophet) would be the conqueror in the near future till I embraced Islam (i.e. Allah guided me to it)." The sub-narrator adds, "Ibn al-Natur was the Governor of llyāʾ (Jerusalem) and Heraclius was the head of the Christians of Sham. Ibn al-Natur narrates that once while Heraclius was visiting ilya' (Jerusalem), he got up in the morning in a sad mood. Some of his priests asked him why he was in that mood. Heraclius was a foreteller and an astrologer. He replied, 'At night when I looked at the stars, I saw that the leader of those who practice circumcision had appeared (become the conqueror). Who are they who practice circumcision?' The people replied, 'Except for the Jews nobody practices circumcision, so you should not be afraid of them (Jews). 'Just issue orders to kill every Jew present in the country.' While they were discussing it, a messenger sent by the king of Ghassān to convey the news of the Messenger of Allah ﷺ to Heraclius was brought in. Having heard the news, he (Heraclius) ordered the people to go and see whether the messenger of Ghassān was circumcised. The people, after seeing him, told Heraclius that he was circumcised. Heraclius then asked him about the Arabs. The messenger replied, 'Arabs also practice circumcision.' (After hearing that) Heraclius remarked that the sovereignty of the 'Arabs had appeared.  Heraclius then wrote a letter to his friend in Rome who was as good as Heraclius in knowledge. Heraclius then left for Homs (a town in Syria) and stayed there till he received the reply to his letter from his friend who agreed with him in his opinion about the emergence of the Prophet ﷺ and the fact that he was a Prophet. On that, Heraclius invited all the heads of the Byzantines to assemble in his palace in Homs. When they assembled, he ordered that all the doors of his palace be closed. Then he came out and said, 'O Byzantines! If success is your desire and if you seek the right guidance and want your empire to remain then give a pledge of allegiance to this Prophet.' (On hearing the views of Heraclius) the people ran towards the gates of the palace like onagers but found the doors closed. Heraclius realized their hatred towards Islam and when he lost hope of their embracing Islam, he ordered that they should be brought back in audience. (When they returned) he said, 'What was already said was just to test the strength of your conviction and I have seen it.' The people prostrated before him and became pleased with him, and this was the end of Heraclius's story.

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Muhammad Fuad Abd al-BaqiAgreed Uponhadithunlocked

Narrators

  1. الحكم بن نافع البهراني
  2. شعيب بن أبي حمزة الأموي
  3. محمد بن شهاب الزهري
  4. عبيد الله بن عبد الله الهذلي
  5. عبد الله بن العباس القرشي
  6. أبو سفيان بن حرب القرشي
  7. صالح بن كيسان الدوسي
  8. يونس بن يزيد الأيلي
  9. معمر بن أبي عمرو الأزدي
  10. محمد بن شهاب الزهري

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