بَابُ بَدْءِ الْخَلْقِ وَذِكْرِ الْأَنْبِيَاءِؑBeginning of Creation and the Mention of the Prophets (AS)

¹ His statement: “informed us about the beginning of creation until the people of Paradise enter their abodes, etc.”: Al-Asqalani said: This indicates that he informed them in a single gathering about all the states of creation, from the beginning, the return, and their livelihood. Facilitating the narration of all this in one session is among the extraordinary matters, a remarkable affair. (As stated in Al-Mirqat)

¹ Their statement: “You have given us good news, so grant us something, etc.”: Al-Asqalani said: Their saying “You have given us good news” indicates their acceptance of Islam, but they sought immediate worldly gain and neglected the Hereafter. The reason for his displeasure and his negation of their acceptance of the good news was to indicate their lack of knowledge and weak aptitude, as they attached their hopes to the fleeting worldly gain, prioritizing it over understanding the religion that leads to the enduring reward of the Hereafter. They should have been concerned with asking about the realities of the testimony of faith, the beginning, the return, and grasping its obligations and means of attainment. (As stated in Al-Mirqat)

² Their statement: “and to ask you about the beginning of this matter”: That is, the matter of creation and the origin of the world. (As stated in Al-Mirqat)

³ His statement: “and His Throne was over the water” is an independent clause conjoined to the previous one, not a circumstantial clause, to avoid implying co-existence. The intent is the existence of both in reality, or the “and” means “then.” “Was” refers to what has passed in time, whether eternal or otherwise in eternity. The Hadith indicates that the Throne and the water were created before the heavens and the earth. They said: This means there was no barrier between them, not that the Throne was placed on the surface of the water. (As stated in Al-Lama’at) And in Al-Mirqat, it is said: Al-Tayyibi said: The summary is that his statement “and His Throne was over the water” is conjoined to the entirety of his statement “Allah was, and there was nothing before Him,” and it is a report about the existence of both in reality, leaving the order to the mind. Thus, the “and” is akin to “then.” Al-Asqalani said: The water is not the water of the sea but what is beneath the Throne, as Allah willed. Ibn al-Malik said: “And His Throne was over the water, and the water was on the surface of the wind, and the wind is sustained by the power of Allah, the Exalted. It is said: He created the Throne and the water before the heavens and the earth, then created them from the water, as He manifested upon the water, so it surged and stirred, producing foam, which gathered at the place of the honorable Kaaba. Hence, Mecca is called the Mother of Cities. Then the earth was spread out from beneath it, and mountains were cast upon it to prevent it from shaking. The first mountain, according to some opinions, was Abu Qubays. Smoke rose from the surging water toward the sky, and the heavens were created from it. This is summarized in Surah Ha-Mim Fussilat, and its details are in the books of the exegetes and historians. Allah, the Exalted, knows best about the first and the last.

⁴ His statement: “and He wrote”: That is, He recorded in the Preserved Tablet all that will come to pass. The narrator said: “Then a man came to me,” and his statement “and that I had not stood up” means in pursuit of it, which prevented him from hearing the rest of the Messenger of Allah’s (ﷺ) words with the people of Yemen. (As stated in Al-Mirqat)

¹ His statement: “He was in a cloud, etc.”: They interpreted “cloud” (with a stretched vowel) as a thin cloud or a dense, enveloping one. It is also narrated as “Amaa” (with a short vowel), meaning there was nothing with Him. It is said: It is something the minds of humans cannot grasp, nor can its essence be described. His statement: “with no air beneath it or above it” is a metaphor indicating there was nothing with Him. It is said: This completes the negation of any assumption of a place, as a familiar cloud cannot exist without a place. Al-Azhari said: We believe in it and do not attribute any specific form to it. (As stated in Al-Lama’at) And in Al-Mirqat, it is said: His statement: “He was in a cloud” means in the hiddenness of His essence without the manifestation of the attributes’ effects, as expressed in His saying: “I was a hidden treasure, and I loved to be known, so I created creation to be known.” And in His statement: “And I did not create the jinn and mankind except to worship Me” [Adh-Dhariyat: 56], there is an indication and allusion to this, according to the interpretation of the scholar of the nation: “to know Me.” Shaykh Ala ad-Dawla said in his book Al-Urwah: Thus, He affirmed the manifestation of the essence first with His saying: “I was a hidden treasure.” Then its manifestation through the attribute of singularity with His saying: “I loved to be known,” secondly. Then its manifestation through the attribute of unity with His saying: “So I created creation to be known,” thirdly. In the terminology of the Sufis, as per Al-Kashi, the cloud is the presence of singularity for us, as none knows it but Him, for He is in the veil of majesty. The knower Al-Jami provided a commentary on this noble Hadith, so if you seek verification, refer to that work, for each people know their drink, and each group follows their way. Abu Ubaid said: No scholar knows how that cloud was. His statement: “with no air beneath it or above it,” where “ma” is a negation in both instances, refers to what was previously mentioned in the Hadith: “Allah was, and there was nothing with Him.” It refers to the void, meaning the absence of a body, to be closer to the listener’s understanding. His statement: “Yazid ibn Harun said” refers to one of the narrators in the chain of Tirmidhi.

¹ His statement: My mercy, etc.: Either with a kasrah on the hamzah as a quotation, or with a fathah as a substitute for “a book.” The meaning of mercy preceding is that the share of creation from mercy is greater than their share from wrath, and that mercy reaches them without their deserving it, while wrath only reaches them due to their deserving it. Do you not see that mercy encompasses a human as a fetus, infant, child, and youth without any act of obedience earning it, and wrath does not afflict them except due to their violations? (As stated in Al-Mirqat)

¹ His statement: “either one, two, or three and seventy years”: Al-Tayyibi said: The mention of seventy in the Hadith is for emphasis, not specification, as it is narrated that the distance between the heaven and the earth, and between one heaven and another, is a journey of five hundred years. Emphasis here is more eloquent and suited to the context. (As stated in Al-Mirqat)

² His statement: “Then Allah is above that”: Al-Tayyibi said: He intended to divert their attention from the lower matters to the higher ones and to reflect on the dominion of the heavens and the Throne, then to ascend to the knowledge of their Creator and Sustainer, and to disdain worshipping idols and associating partners with Allah, the Sovereign, the All-Knowing. So he began ascending from the cloud, then the heavens, then the sea, then the wild goats, then the Throne, to the Possessor of the Throne. The “aboveness” is in terms of greatness, not place. The meaning is that He is of a station of immense proof. A commentator said: That is, above the Throne in terms of authority, greatness, and transcendence. (As stated in Al-Mirqat)

¹ His statement: “a cloud passed over them”: That is, it passed by. His statement: “to a people who do not thank Him” means they disbelieve in Him by attributing the rain to the conjunction, separation, setting, or rising of stars, saying: “We were rained upon by such-and-such a star.” His statement: “nor call upon Him” means they do not mention Allah, nor seek from Him, nor worship Him, but worship idols. Yet, with His universal generosity, He provides for them and grants them well-being like the rest of humanity and animals. His statement: “the firmament” is a name for the lowest heaven. His statement: “a restrained wave” means prevented from flowing freely. The meaning is that Allah has preserved it from falling to the earth, and it is suspended without pillars, like a restrained wave. (Extracted from Al-Mirqat)

² His statement: “he would reach Allah”: That is, His knowledge and dominion, as Tirmidhi explicitly stated in his commentary. The meaning is that He, the Exalted, encompasses with His knowledge and power the lowest of His creation, as He does the highest of His dominion, to refute what might occur to the ignorant that He is associated only with the higher realms and not the lower. Hence, it is said: Yunus’s ascension was in the belly of the whale, just as our Prophet’s ascension was in the expanse of the heaven. Proximity, for each, is in the realm of balance, as He informed about His closeness to all His servants with His saying: “And We are closer to him than his jugular vein” [Qaf: 16]. The difference lies in the spiritual proximity through divine honor, including the proximity of obligatory acts and supererogatory acts, as established in its place. (As stated in Al-Mirqat)

³ Tirmidhi’s statement: This indicates that his saying “he would reach Allah” requires the aforementioned interpretation, and his saying “above the Throne He established Himself” requires entrusting its knowledge to Allah, the Exalted, and refraining from interpreting it. As mentioned earlier, some matters contradict the apparent meaning and require interpretation, while others should not be delved into. (As stated in Al-Mirqat)

¹ His statement: “like this”: The lam is with a fathah, entering as an emphasis for the predicate. His statement: “and he said, gesturing with his fingers” means he indicated it verbally and with a gesture. His statement: “like a dome over it.” (As stated in Al-Mirqat)

² His statement: “O Allah, I ask You and turn to You through Your Prophet, etc.”: The scholar Al-Munawi said regarding the Hadith “O Allah, I ask You and turn to You through Your Prophet, the Prophet of Mercy” that it should be exclusive to the Prophet, and one should not swear by anyone else to Allah, as it is among his unique qualities. Al-Subki said: It is good to seek intercession through the Prophet to his Lord, and none of the early or later scholars denied it except Ibn Taymiyyah, who innovated what no scholar before him said. Ibn Amir al-Haj disputed the claim of exclusivity and elaborated on it in the thirteenth chapter at the end of his commentary on Al-Munyah, so refer to it. (As stated in Radd al-Muhtar)

¹ His statement: “Have you seen your Lord?” indicates the reality of seeing Allah, the Exalted, in the abode of eternity. If it were impossible, the Prophet (ﷺ) would not have asked. However, there is disagreement about whether angels see Allah, the Exalted. Since seeing generally implies closeness, Gabriel trembled out of awe. His statement: “There are seventy veils of light between me and Him” is explained by a commentator as an expression of Allah’s perfection and Gabriel’s deficiency, with the veil being from Gabriel’s side. (As stated in Al-Mirqat)

¹ His statement: “Allah created Israfil, standing with his feet aligned since the day He created him”: The meaning is that Allah created Israfil standing with his feet aligned from the beginning of his creation. “Not raising his gaze” means not looking to the heaven above him out of reverence, or not lifting his sight from the Preserved Tablet out of fear. His statement: “seventy lights” refers to the lights of the veils. (As stated in Al-Mirqat)

¹ His statement: “Allah created the soil on Saturday”: The intended meaning is the end of the day, referred to as the evening of Sunday, so it aligns with its ruling. This does not contradict Allah’s statement: “And We created the heavens and the earth and what is between them in six days, and no weariness touched Us” [Qaf: 38]. (As stated in Al-Mirqat)

² His statement: “in the time between the afternoon and the night”: This is the hour favored for the acceptance of supplications on Friday according to a group of scholars. (As stated in Al-Mirqat) And it is said in Ad-Durr al-Mukhtar: The hour of acceptance is at the time of the afternoon prayer, as held by the scholars, as mentioned in At-Tatarkhaniyya.

¹ His statement: “and the jinn were created from a smokeless flame”: Al-Hakim At-Tirmidhi, Ibn Abi Ad-Dunya in Maka’id Ash-Shaytan, Abu Ash-Shaykh in Al-Adhamah, and Ibn Mardawayh narrated from Abu Darda, who elevated it: Allah, Mighty and Exalted, created the jinn in three categories: one category as snakes, scorpions, and creeping things of the earth; another as wind-like in the air; and a third subject to reckoning and punishment. And He created humans in three categories: one like beasts, another with the bodies of the children of Adam but the souls of devils, and a third in the shade of Allah on a day when there is no shade but His. His statement: “and a third subject to reckoning and punishment” alludes to Abu Hanifa’s stance and his hesitation regarding the jinn’s reward, and Allah, the Exalted, knows best. (As stated in Al-Mirqat)

¹ His statement: “I will not make, etc.”: Ibn al-Malik said: That is, humans and angels are not equal in honor and proximity; rather, the honor of humans is greater, and their status is higher. This is among the evidence used by the Ahl as-Sunnah to establish the superiority of humans over angels. (As stated in Al-Mirqat) And it is said in the commentary on An-Nasafiyyah’s Aqaid: Human messengers are superior to angelic messengers, angelic messengers are superior to ordinary humans, and ordinary humans are superior to ordinary angels. The superiority of angelic messengers over ordinary humans is by consensus, even by necessity. The superiority of human messengers over angelic messengers and ordinary humans over ordinary angels is based on several points: First, Allah commanded the angels to prostrate to Adam (peace be upon him) as a sign of reverence and honor, as evidenced by His statement quoting Iblis: “He said, ‘Do You see this one whom You have honored above me?’” [Al-Isra: 62] and “I am better than him; You created me from fire and created him from clay” [Sad: 76]. Wisdom dictates that the command to prostrate is for the lower to the higher, not the reverse. Second, every speaker of the language understands from Allah’s statement: “And He taught Adam the names, all of them” [Al-Baqarah: 31] that the intent is to establish Adam’s superiority over the angels, demonstrating his greater knowledge and deserving of reverence and honor. Third, Allah’s statement: “Indeed, Allah chose Adam, Noah, the family of Abraham, and the family of Imran above the worlds” [Al Imran: 33], where the angels are included among the worlds. By consensus, this excludes the superiority of ordinary humans over angelic messengers, so it applies to the rest. It is clear that this issue is speculative, and speculative evidence suffices. Fourth, humans can attain virtues and intellectual and practical perfections despite obstacles like desires, anger, and pressing necessities that distract from acquiring perfection. There is no doubt that worship and attaining perfection amidst distractions and hindrances is more difficult and more sincere, thus superior. The Mu’tazilah, philosophers, and some Ash’arites held the superiority of angels, citing arguments, but the Ahl as-Sunnah refuted their claims with responses. The discussion of superiority is detailed in the commentary on An-Nasafiyyah’s Aqaid, so refer to it.

¹ His statement: “The believer”: That is, the perfected among the prophets or saints, is more honorable to Allah than some of His angels, whether their elite or ordinary ones among the chosen. Al-Tayyibi said: The believer refers to their ordinary ones, and “some of the angels” also refers to their ordinary ones. Muhyi as-Sunnah said, regarding the interpretation of Allah’s statement: “And We have honored the children of Adam” [Al-Isra: 70]: It is preferable to say that ordinary believers are superior to ordinary angels, and elite believers are superior to elite angels. Allah said: “Indeed, those who have believed and done righteous deeds – they are the best of creation” [Al-Bayyinah: 7]. This is used by the Ahl as-Sunnah to establish the superiority of prophets over angels. (As stated in Al-Mirqat)

¹ His statement: “When Allah formed Adam in Paradise, He left him as long as He willed to leave him”: That is, in Paradise. At-Turbushti said: I find this Hadith very problematic, as it is established by the Book and Sunnah that Adam was created from parts of the earth, and it is indicated that he entered Paradise as a living human, supported by the implication of the verse: “And We said, ‘O Adam, dwell, you and your wife, in Paradise’” [Al-Baqarah: 35]. A commentator said: It is possible that the words “in Paradise” are a mistake by some narrators who misheard. The Qadi said: The narrations consistently state that Allah, the Exalted, created Adam from dust gathered from the surface of the earth, kneaded it until it became clay, then left it until it became sounding clay, and it was placed between Mecca and-Taif in the valley of Na’man, one of the valleys of Arafat. However, this does not contradict his formation in Paradise; it is possible that his clay, after being kneaded on earth and left through its stages until it was ready to receive the human form, was transported to Paradise, formed, and infused with the spirit. Allah’s statement: “O Adam, dwell, you and your wife, in Paradise” [Al-Baqarah: 35] does not indicate that he entered Paradise after the spirit was breathed into him, as the meaning of dwelling is settling and establishment, and the command to dwell does not necessitate being outside Paradise beforehand. This is especially so since narrations consistently state that Hawwa was created from Adam in Paradise, and she is one of those commanded. Perhaps, since Adam’s material, which is his body, is from the lower world, and his form, which distinguishes him from other animals and likens him to angels, is from the upper world, the Prophet (ﷺ) attributed his material’s origin to the earth, as it came from it, and his form’s occurrence to Paradise, as it took place there. (As stated in Al-Mirqat)

² His statement: “looking at what he was”: This is an explanatory resumption or a circumstantial clause, meaning pondering his outcome and reflecting on what would emerge from him. His statement: “When he saw him hollow”: An-Nawawi said: The hollow in describing a human is the opposite of As-Samad in describing the Creator. As-Sayyid said: He is called As-Samad because He is the one to whom needs are directed and sought for desires. The human is dependent on others to fulfill his needs and on food and drink to fill his hollow, so he has no steadfastness in anything, outwardly or inwardly, but is unstable, changeable, and subject to afflictions. (Extracted from Al-Mirqat)

¹ His statement: “a prophet who was spoken to”: That is, not only was he a prophet, but a prophet who was spoken to and received scriptures. (As stated in Al-Mirqat)

² His statement: “One hundred twenty-four thousand, etc.”: Although the number in this Hadith is stated definitively, it is not conclusive. Belief in the prophets and messengers should be general without specifying a number, so as not to exclude any of them or include anyone who is not among them. (As stated in Al-Mirqat and the commentary on An-Nasafiyyah’s Aqaid)

¹ His statement: “Abraham did not lie except in three instances”: Muslim narrated an addition mentioning Abraham’s saying about the star, “This is my Lord,” and it was answered that this was during his childhood, which is not a time of accountability, or that it was meant as a rhetorical question for rebuke and argument. Al-Mazari said: As for lying in matters of conveying from Allah, the Mighty and Exalted, the prophets are infallible from it, whether little or much, for allowing it would undermine trust in their words, as the station of prophethood would be diminished. As for what is not related to conveying and is considered among minor sins, like a single lie in trivial worldly matters, there are two well-known opinions among the early and later scholars about its possibility or their infallibility from it. Iyadh said: The correct view is that lying does not occur from them at all. As for the mentioned lies, they are so relative to the listener’s understanding, as they appear in the form of lies, but in reality, they are not lies. I say: A commentator from our scholars agreed, saying: They were called lies even though they were among indirect expressions because their lofty status transcends even indirect truthful expressions, so they take the place of lies for others. Or, since their form resembles lying, they were called lies. Al-Akmal said in the commentary on Al-Mashariq: It is possible that they were actual lies, as the exception from negation implies affirmation, requiring the excuse that lying for reform is permissible, so what about preventing the oppression of tyrants? Ibn al-Malik said: How can this be possible when Abraham’s words have contextual and verbal indications that he used indirect expressions and did not intend their apparent meaning? Do you not see that among his lies was his saying to Sarah, “You are my sister in Islam”? His statement “in Islam” is an indication that he did not mean a sister by lineage. His statement: “Rather, the largest of them did it,” since the impossibility of action from an inanimate object is an indication that it is interpreted or permissible, so it is not a lie. I say: Especially with the pause on “Rather, he did it” [Al-Anbiya: 63] and starting with “the largest of them, this one” [Al-Anbiya: 63]. (As stated in Al-Mirqat) And it is said in Ad-Durr al-Mukhtar: Lying is permissible to preserve one’s right or repel oppression from oneself, meaning indirect expression, as actual lying is forbidden. It is said: This is the correct view. Allah said: “Cursed be the conjecturers” [Adh-Dhariyat: 10]. All from Al-Mujtaba.

² His statement: “two of them for the sake of Allah”: That is, for Allah’s cause, the Exalted. A commentator explained: That is, in Allah’s command and what pertains to Him, as Abraham had no personal interest in them. By the first, he intended to stay behind from the people with this excuse to do what he did with the idols, and by the second, to establish proof against them that they were foolish in worshipping what neither harms nor benefits. It is said: It is possible that an implied term is omitted, meaning mentioned in Allah’s speech, unlike the third, which is his saying to Sarah, “my sister.” An-Nawawi said: This too was for Allah’s sake, as it was a means to repel a disbelieving tyrant from committing a grave sin displeasing to Allah, the Exalted. The specification of two as being for Allah’s sake is because the third included benefit for him and protection of his honor. (As stated in Al-Mirqat)

³ His statement: “And he said”: That is, the Prophet (ﷺ) in explaining the third instance. His statement: “He said: my sister” means in Islam. (As stated in Al-Mirqat)

⁴ His statement: “There is no believer on the face of the earth except you and me”: This is problematic, as Lot shared in faith, as Allah said: “And Lot believed him” [Al-Ankabut: 26]. It can be answered that the intended earth is the one where the incident occurred, and Lot was not with him then, as mentioned by Al-Asqalani. It is said: The tyrant’s custom in political rulings was to target only married women, believing that if a woman chose a husband, she could not refuse the ruler, who had more right to her than her husband. Unmarried women were not subject to him unless they consented. It is possible that it meant that if he knew of a divorce or intended to kill him out of desire for her. It is said: Because the king’s custom was that it was not permissible for him to marry or enjoy the relatives of prophets. (As stated in Al-Mirqat)

⁵ His statement: “he went to touch her with his hand”: That is, without asking or answering, or after asking her and hearing her response, but his desire for her overcame him due to her perfect beauty. (As stated in Al-Mirqat)

⁶ His statement: “O children of the water of the sky”: The Qadi said: It is said that he meant the Arabs, called so because they follow the rain and live by it. Although not all Arabs are from Hagar’s lineage, the descendants of Ishmael predominate. It is said: He meant the Ansar, as they are the descendants of Amir ibn Haritha Al-Azdi, the ancestor of Nu’man ibn Al-Mundhir, who was nicknamed “Water of the Sky” because he was sought for rain. It is possible that he meant the descendants of Ishmael, calling them so due to the purity of their lineage and the nobility of their origins. Ibn al-Malik said: He referred to them as such because they are from Hagar’s lineage, as Allah, Blessed and Exalted, granted Ishmael the spring of Zamzam, which is from the water of the sky. Allah, the Exalted, knows best. Al-Tayyibi said: If you say: Since the truthful one confirmed Abraham’s innocence, why did he testify about himself in the Hadith of intercession, saying, “I lied three lies,” and mentioned them, then said, “My soul, my soul, my soul”? The response is: Although we consider them indirect expressions and not lies, there is no doubt that their form resembles deviation from the truth. The Beloved intended to clear the Friend’s honor from what is unbecoming, so he called them indirect expressions, while the Friend alluded to the rank of intercession there, which is exclusive to the Beloved, and thus permitted the term “lies.” (As stated in Al-Mirqat)

¹ His statement: “We are more entitled to doubt than Abraham”: Ibn al-Malik said: He meant that what Abraham did was not doubt but a request for greater knowledge, and I am more entitled to it, not because I am commanded to do so, as per Allah’s statement: “And say, ‘My Lord, increase me in knowledge’” [Taha: 114]. He used the term “doubt” by way of analogy. Imam Al-Mazari said: The meaning is that if doubt could apply to anyone, it would be me, but you know I did not doubt, so know that he did not either. Abraham was given preference over himself out of humility, or because it occurred before he knew he was the best of Adam’s children. As for Abraham’s request, it was to ascend from the certainty of knowledge to the certainty of witnessing, or because, when debating the polytheists about his Lord giving life and causing death, he sought to make the evidence visible. I say: The meaning of “we” is not a form of self-aggrandizement requiring an apology for humility toward Abraham. Rather, it means that I and my nation do not doubt Allah’s power to give life to the dead. Indeed, most of creation from other nations generally believe in His ability to give life. Abraham, one of the most perfect prophets in the rank of monotheism and unique devotion, was commanded to be followed on his straight path and righteous way. How could doubt be imagined from him? If it were permissible for him, a protected and followed prophet, it would be even more so for us, his followers. The point is that he intended, through rational proof, to negate doubt from the Friend of the Merciful and to affirm his attainment of the station of tranquility and the state of witnessing. (As stated in Al-Mirqat)

² His statement: “for he sought refuge in a strong support”: That is, a powerful tribe. The meaning, Allah, the Exalted, knows best, is that, due to human nature, Lot inclined in some necessary matters to seek help from a strong tribe. Thus, it is permissible for us to do the same in such cases. We are commanded to follow the people of perfection in relying on means while depending on the Lord of all lords. Allah, the Exalted, knows best. (As stated in Al-Mirqat) ³ His statement: “Had I remained in prison as long as Joseph did, I would have responded to the caller”: At-Turbushti said: This is based on praising Joseph’s patience and his avoidance of hastening to leave prison despite its prolonged duration. He said: This Hadith implicitly indicates that prophets, though they hold a unique status with Allah, are human and subject to human conditions. Thus, do not consider this a flaw or a sin. Ibn al-Malik said: Know that this is not a report of our Prophet’s impatience or lack of endurance. Rather, it points to praising Joseph for not hastening to leave prison, so that the king’s heart would be cleared of suspicion regarding the accusation of immorality, and he would not be viewed with doubt. (As stated in Al-Mirqat)

¹ His statement: “The prophets were presented to me”: This occurred either in Al-Masjid Al-Aqsa on the Night of Ascension or in the higher heavens, as indicated by the following Hadith. The meaning is that their souls were presented in the forms they had in this world, as stated by Ibn al-Malik, following a commentator from our scholars, and this is the apparent meaning. The Qadi said: Perhaps their souls were represented in these forms, or their forms were such, or the forms of their bodies were revealed to him in a dream or while awake. (As stated in Al-Mirqat)

² His statement: “a man of lean build”: That is, light of flesh. (As stated in Al-Mirqat)

¹ His statement: “a man with disheveled hair”: The Qadi and other commentators said: It means he was straight of stature and sharp, as a sharp person is restless and moving, appearing unsettled. It is said: A spear is described as disheveled if it is long and straight. Alternatively, it means he was unsettled due to his fear of Allah, the Exalted, a characteristic of prophets and the righteous, as it is narrated that he prayed with his heart buzzing like a boiling pot. (As stated in Al-Mirqat)

² His statement: “one containing milk”: At-Turbushti said: Allah, the Holy Knower, forms images from the sensory world to convey meanings. Since milk in the sensory world is the first means of nourishment and sustenance for a newborn, it was used as a symbol for the natural disposition that perfects spiritual strength and fosters human qualities. (As stated in Al-Mirqat)

³ His statement: “I took the milk and drank it”: That is, because the command to take it implied permission to drink it, as drinking was the intended purpose. Both were presented to him to demonstrate to the angels his virtue in choosing the correct option. (As stated in Al-Mirqat)

⁴ His statement: “Had you taken the wine, your nation would have gone astray”: This implies that the uprightness of a leader, whether a prophet, scholar, or ruler, leads to the uprightness of their followers, as they are like the heart to the body’s limbs. (As stated in Al-Mirqat)

¹ His statement: “and the Dajjal among signs that Allah showed me”: That is, the Prophet (ﷺ) saw the Dajjal along with other signs Allah showed him, which he did not mention. The statement “among signs that Allah showed me” is from the narrator, inserted into the Hadith to dispel the listeners’ skepticism and remove any doubts that might arise in their hearts. Had it been the Prophet’s words, he would have said, “Allah showed them to me.” A commentator said: The apparent meaning is that the pronoun refers to the Dajjal, and the signs refer to extraordinary events ordained by Allah as a means of luring the Dajjal and testing people, as previously mentioned. Allah, the Exalted, knows best. (As stated in Al-Mirqat)

² His statement: “So do not be in doubt about meeting him”: Al-Mudhhar said: The address “do not be” is a general address to all who hear this Hadith until the Day of Resurrection. The pronoun in “meeting him” refers to the Dajjal, meaning: Since his emergence is promised, do not doubt meeting him. Another said: The pronoun refers to what was mentioned, meaning: Do not doubt the vision of what was described, including the signs, until the Day of Resurrection. (As stated in Al-Mirqat)

¹ His statement: “wearing a woolen cloak”: That is, for humility and choosing asceticism. This is the basis for the Sufis and scholars like Al-Kisa’i who followed them. Perhaps he wore it in an unconventional manner, or it was permissible in his law for a pilgrim to wear a cloak or similar garment without restriction. Allah, the Exalted, knows best. (As stated in Al-Mirqat)

² His statement: “passing through this valley, proclaiming the Talbiyah”: This implies that Hajj is among Allah’s rituals and the rituals of His prophets, whether alive or dead, encouraging the pursuit of Hajj and its associated acts, such as the Talbiyah, which signifies monotheism, and the state of Ihram, which points to detachment and devotion. Allah, the Exalted, knows best. An-Nawawi said: If it is asked how they perform Hajj and proclaim the Talbiyah when they are dead, and the Hereafter is not a realm of action, the response is from several perspectives: One is that they are like martyrs, or even greater, and martyrs are alive with their Lord. Thus, it is not far-fetched that they perform Hajj, pray, and draw near to Allah as they are able, since, although they have passed, they are in this world, which is the realm of action until its time ends and the Hereafter, the realm of recompense, follows, when action ceases. (As stated in Al-Mirqat)

¹ His statement: “Do not prefer me”: This is understood as humility or a prohibition against saying so based on personal opinion rather than evidence, or when it leads to disparaging the one deemed less or causes disputes. Alternatively, it means not to prefer in all aspects of virtue such that no virtue remains for the one deemed less. It is said: The prohibition against preference applies to prophethood itself, as in Allah’s statement: “We make no distinction between any of His messengers” [Al-Baqarah: 285], not to the persons of the prophets or the generality of their missions, as in: “Those messengers, We favored some over others” [Al-Baqarah: 253]. Al-Halimi said: The narrations prohibiting preference concern debates with the People of the Book, as preference between followers of different religions may lead one to disparage the other, potentially resulting in disbelief. (Extracted from Fath al-Bari and At-Tawshih)

² His statement: “I do not know whether he was among those who fainted and recovered before me or was among those exempted by Allah”: As stated in Al-Mirqat: The fainting mentioned here occurs before the Resurrection at the blast of terror. As for the Resurrection, no one precedes our Prophet in it. Moses’ distinction in this regard does not imply precedence over one with numerous merits and virtues. It is said in Al-Lama’at: The fainting in this Hadith refers to a fainting of fear before the Resurrection, affecting all people, but Moses does not fall, sufficed by his fainting at the Mount. In Fath al-Bari: If it meant the fainting of death, the Prophet would not have been uncertain, as it is established that Moses had died, indicating it is a fainting of fear, not death.

¹ His statement: “It is not fitting for a servant to say: ‘I am better than Jonah, son of Matta’”: Jonah was singled out among the messengers because of what Allah mentioned in His Book about him, his departure from his people, his impatience with their reluctance to respond, and his lack of endurance with them when they sought to evade responsibility. Allah, the Mighty, said: “And do not be like the companion of the fish” [Al-Qalam: 48] and “And he was blameworthy” [As-Saffat: 142]. Lest the weak among his nation think this diminishes him, Allah informed them that it does not detract from the favor He bestowed upon him, and he remains like his brother prophets and messengers. This is a comprehensive statement clarifying what is mentioned in this regard, so understand it to be guided to the most upright path. This does not contradict his statement: “I am the master of the children of Adam, and no pride,” as he did not say it out of boastfulness or to elevate himself above others. Rather, he mentioned it to acknowledge the blessing and attribute favor to Allah. By mastery, he meant the honor granted on the Day of Resurrection through intercession. Allah, the Exalted, knows best. (Extracted from Al-Mirqat)

¹ His statement: “Moses struck the eye of the Angel of Death, putting it out”: It is said: Angels take human form, and that form is to them like clothing to humans. The strike affected the eye of the form, not the angelic eye, as it is unaffected by striking or otherwise. A commentator said: Moses struck him for attempting to take his soul before being given a choice, as prophets were given a choice at the end between life and death. Al-Mazari said: Some deniers rejected this Hadith, asking how Moses could put out the eye of the Angel of Death. They responded that Moses did not know he was an angel from Allah and thought he was a man intending harm, so he defended himself, leading to the eye being put out unintentionally. Or, Moses thought he was lying when claiming to take his soul, believing a human could not do so, and struck him in anger for Allah’s sake, which was not blameworthy. This is the response of Imam Abu Bakr ibn Hazm and others among the early scholars, chosen by Qadi Iyadh. They said: In the second instance, he came with a sign by which Moses knew he was the Angel of Death and submitted, unlike the first time. Ibn al-Malik, in the commentary on Al-Mashariq, said: If asked how Moses could do this, the response is that it is ambiguous, and its knowledge is entrusted to Allah. In the commentary on As-Sunnah: A Muslim must believe in it as it is reported, without measuring it by human norms, lest they fall into doubt. This is because it was an act under Allah’s power and decree, a dispute between a noble angel and a speaking prophet, each distinguished by qualities that set them apart from ordinary human norms. Their state should not be compared to others. (Extracted from Al-Mirqat)

² His statement: “You sent me to a servant of Yours”: Al-Tayyibi said: If you ask what the difference is between the angel’s statement, “a servant of Yours,” using an indefinite form, and Allah’s statement, “My servant,” I say: The angel’s statement implies a slight criticism by using the indefinite and explaining it with “who does not wish to die,” while Allah’s statement exalts his status by attributing him to Himself, refuting the angel. (As stated in Al-Mirqat)

³ His statement: “Then what?”: An-Nawawi said: The “ha” is a pause marker, and “what” is a question, meaning: What happens then, life or death? (As stated in Al-Mirqat)

⁴ His statement: “My Lord, cause me to die near the Holy Land”: Perhaps he was in the wilderness and wished to draw near to the House of the Lord, even by a small distance from where he prayed. This indicates the desirability of dying and being buried in virtuous and blessed places near the graves of the righteous. (As stated in Al-Mirqat)

¹ His statement: “He is only so modest because of a defect”: This shows the trials of prophets and the righteous from the harm of fools and the ignorant, and their patience with it. His statement: “The stone fled with his clothes” indicates two clear miracles of Moses: first, the stone moving with his clothes, and second, the scars on the stone from his striking. It also shows discernment in inanimate objects. It provides a basis for scholars to hold that harm to an individual is borne for the benefit of the collective. Allah, the Exalted, knows best. It is said: Moses was commanded to carry the stone with him until, in the wilderness, he struck it with his staff once or more, and twelve springs gushed from it. His statement: “He began striking the stone” refers to striking it repeatedly, an effect of his anger at the stone for fleeing and its lack of propriety. Perhaps he forgot it was commanded, as it was written in the scripture. His statement: “By Allah, there is no fault with Moses” indicates that prophets are free from physical and moral defects, safe from ailments and flaws, except as a trial. (Extracted from Al-Mirqat)

² His statement: “He was alone one day to bathe”: An-Nawawi said: This permits bathing in seclusion, though covering the private parts is preferable. This is the view of Ash-Shafi’i, Malik, and Ahmad, opposed by Ibn Abi Layla, who said the water has inhabitants. I say: Our great Imam agrees with the majority, and Ibn Abi Layla’s opposition concerns entering water. (As stated in Al-Mirqat)

¹ His statement: “While Job was bathing naked”: It is possible he was wearing a waistcloth, as indicated by the later statement: “gathering them into his garment.” Alternatively, he may have been completely uncovered, as was the case with Moses (peace be upon them), which was permissible in their law. However, it is indicated that modesty is preferable, based on the mission to perfect noble character. (As stated in Al-Mirqat)

² His statement: “I am not independent of Your blessing”: That is, I am not free from needing the abundance of Your favor and mercy. In another narration: “Who can be satiated from Your mercy or favor?” This permits eagerness to acquire lawful wealth for those confident in their gratitude, spending it in ways pleasing to their Lord. It refers to lawful wealth as a blessing in wealth and good character. Al-Tayyibi said: Similar is the statement of Umar (may Allah be pleased with him) in response to: “Give it to one needier than you”: “Whatever wealth comes to you while you are neither greedy nor asking, take it; otherwise, do not pursue it.” (As stated in Al-Mirqat)

¹ His statement: “Al-Khidr”: With a fatha on the kha and kasra on the dhal, or in some versions, a kasra on the kha and sukun on the dhal. An-Nawawi said: The majority of scholars hold that he is alive and present among us, especially among the Sufis and the righteous, with countless stories of seeing him, meeting him, learning from him, asking him, receiving his answers, and his presence in noble places and virtuous settings. Shaykh Abu Amr ibn As-Salah explicitly affirmed this, refuting those who deny it among the meticulous scholars. Al-Humayri, the commentator, and Abu Amr said: He is a prophet, though there is disagreement about whether he was a messenger. Al-Qushayri and others said he is a saint, and those who argue for his prophethood cite his statement: “I did not do it of my own accord,” indicating revelation to him, and that he was more knowledgeable than Moses, making it unlikely for a saint to surpass a prophet. Others responded that it could have been through inspiration, as with Moses’ mother in Allah’s statement: “When We inspired your mother with what is inspired: ‘Cast him…’” [Taha: 38-39]. I say: The inspiration to Moses’ mother was regarding the management of her child’s safety in a state of necessity, but attributing the boy’s killing to inspiration for a saint is incorrect, as no saint may kill an innocent soul without cause based on divine inspiration that he was created a disbeliever. Ath-Tha’labi, the commentator, said: Al-Khidr is a long-lived prophet, veiled from most eyes. It is said he does not die until the end of time when the Qur’an is lifted. I say: It was previously mentioned that the Dajjal kills him. He cited opinions that he was from the time of Abraham, the Friend, or shortly before or after. I say: It is narrated that he is from Adam’s children. Allah, the Exalted, knows best. In Al-Jami’ As-Saghir, Al-Harith narrated from Anas: Al-Khidr is in the sea, and Elijah is on land; they meet every night at the barrier built by Dhu al-Qarnayn between people and Gog and Magog, performing Hajj and Umrah annually, drinking from Zamzam a drink that suffices them until the next year. In Al-Fatawa Al-Hadithiyyah, Ibn Adi narrated in Al-Kamil: Elijah and Al-Khidr (peace be upon them) meet annually at the pilgrimage season, shaving each other’s heads and parting with these words: “In the name of Allah, whatever Allah wills; only Allah brings good. In the name of Allah, whatever Allah wills; only Allah averts evil. Whatever Allah wills, every blessing is from Allah. Whatever Allah wills, there is no power or strength except with Allah.” (As stated in Al-Mirqat)

² His statement: “was created a disbeliever”: That is, the boy was created with a disposition to choose disbelief, which does not contradict the narration that every newborn is born on the natural disposition, as it refers to the readiness to accept Islam, not negating a wretched disposition. Qadi Iyadh said: This provides clear evidence for the Ahl as-Sunnah and the validity of their doctrine that a servant has no power over actions except through Allah’s will and facilitation, contrary to the Mu’tazilah, who say the servant has independent action and power over guidance or misguidance. It indicates that those destined for the Fire have their hearts sealed and veiled, with barriers before and behind them, deafness in their ears, and disease in their hearts, as their foreordained fate proceeds and Allah’s decree is fulfilled, with no one to reverse His judgment or annul His command. This Hadith is used by those who say the children of disbelievers are in the Fire. I say: The preferable approach is to differentiate: those created as disbelievers are in the Fire, while those born on the natural disposition are in Paradise. This reconciles the scholars’ opinions and aligns with the position of restraint chosen by our great Imam. Allah, the Exalted, knows best. (As stated in Al-Mirqat)

³ His statement: “he would have overburdened his parents with tyranny and disbelief”: That is, he would have been a cause of their misguidance. The reason for his killing combines his being created a disbeliever and, had he lived, his being a corrupt evildoer. Ibn al-Malik said: If you ask: How could fear of someone’s disbelief justify killing them, when it does not permit killing in the future? I say: It may have been permissible in their law. I say: Allah’s and Moses’ approval explicitly supports this, and it even suggests permissibility in our law if it is known with certainty that someone was created a disbeliever, as affirmed by the Prophet in this Hadith. Thus, the boy could not have been a believer then, as killing a believer without cause is unanimously forbidden in all religions. Alternatively, we say: This is divine knowledge with a different approach, not subject to ordinary norms, so we do not delve into its nature. I say: There is no contradiction between Shariah and divine reality in the rulings of the path. Those who differentiate between them without reaching the station of unity are accused of heresy. The matter is one of two: If Al-Khidr was a prophet, his action must align with Shariah; if a saint, he cannot rely on divine knowledge or hidden inspiration in such a grave matter. The Hadith explains the wisdom of Al-Khidr’s killing, explicitly clarifying what the verse alludes to indirectly.

¹ His statement: “The scripture was made easy for David”: At-Turbushti said: The scripture refers to the Psalms, called so because its miracle was through recitation. The Hadith indicates that Allah folds time for whomever He wills among His servants, as He folds space. This is a matter only grasped through divine outpouring. I say: The essence is that it transcends norms, whether by extending time or facilitating recitation. The former is more apparent. For our Prophet (ﷺ), this was perfected in the Night of Ascension, combining the folding of space and extension of time in hearing and speech in a short moment. His followers also share in this, as narrated about Ali (may Allah honor his face), who began reciting the Qur’an when intending to mount, fully grasping its structures and meanings, and completed it by placing his foot in the second stirrup. Mawlana Nur ad-Din Abd ar-Rahman Al-Jami (may Allah sanctify his lofty secret) narrated in his book Nafahat al-Uns fi Hadarat al-Quds from some shaykhs that one recited the Qur’an from kissing the Black Stone to reaching the door of the noble Ka’bah, heard word for word and letter by letter by Ibn ash-Shaykh Shihab ad-Din As-Suhrawardi from beginning to end. May Allah sanctify their secrets and benefit us with their blessings. (As stated in Al-Mirqat)

¹ His statement: “who ruled in favor of the elder”: Either because she had possession, per the legal principle that the possessor has priority, or because the child resembled her, based on physiognomy, as held by Ash-Shafi’i. (As stated in Al-Mirqat)

² His statement: “So he ruled in favor of the younger”: A commentator said: Both rulings were correct, as they were based on ijtihad, and their judgments in this case relied on evidence. However, Solomon’s evidence was stronger in appearance. If asked: How could Solomon overturn his father David’s ruling? The response is from several perspectives: The stronger evidence takes precedence in their view. If the elder admitted it was the younger’s child, there is no issue, as an admission after a ruling is valid in our law, as when a defendant admits after the ruling that the right belongs to the claimant. Allah, the Exalted, knows best. (As stated in Al-Mirqat)

¹ His statement: “will give birth to a knight who will fight in the cause of Allah”: This was a good intention, but it was not conditioned on Allah’s will. His statement: “He did not say it” means he sufficed with what was in his heart without expressing it. His statement: “Had he said, ‘If Allah wills,’ they would have fought” indicates that whoever intends to perform an action should say, “If Allah wills,” after stating their intention, for blessing, optimism, and ease in that action, as Allah said: “And never say of anything, ‘I will do that tomorrow,’ except [saying], ‘If Allah wills’” [Al-Kahf: 23-24]. (As stated in Al-Mirqat)

¹ His statement: “Zechariah was a carpenter”: This, along with the previous narration about David, indicates that earning a livelihood is among the practices of the prophets. This does not contradict reliance on Allah by abandoning the pursuit of means, as some prophets and select saints did, with disagreement among scholars about which is superior, detailed in Al-Ihya. (As stated in Al-Mirqat)

¹ His statement: “I am the closest of people to Jesus, son of Mary”: Al-Hafidh Ibn Hajar said: That is, the nearest to him, because he foretold his coming, and there is no contradiction with Allah’s statement: “The closest of people to Abraham are those who follow him and this Prophet” [Al Imran: 68], as he is the closest to Abraham through emulation and to Jesus through proximity in time. (As stated in Al-Mirqat)

² His statement: “in this world and the Hereafter”: This may refer to this life and the next, or to the first state, as the one foretold, and the latter state, as the one supporting and strengthening his religion. (As stated in Al-Mirqat)

³ His statement: “The prophets are brothers from different mothers”: The purpose of sending all prophets is likened to guiding creation as a father, and their differing laws, similar in aim, are likened to mothers. Their religion is one, meaning that, though their laws vary, the essence of their religion, monotheism and obedience, is one. Thus, all are close to me, but Jesus is the closest. (As stated in Al-Lama’at)

¹ His statement: “Satan touches”: The touch here means affliction. His statement: “in their sides with his finger” refers to the index and middle fingers. His statement: “except Jesus, son of Mary” is due to the supplication of her grandmother for her mother, saying: “I have named her Mary, and I seek refuge for her and her offspring from the accursed Satan” [Al Imran: 36]. His statement: “touched the placenta” means the touch fell on the membrane surrounding the child, so Jesus was unaffected by Satan’s touch. (As stated in Al-Mirqat)

¹ His statement: “none among women reached perfection except Mary, daughter of Imran, and Asiya”: Al-Hafidh Ibn Hajar said: This restriction is used to argue that they were prophetesses, as the most perfect humans are prophets, followed by saints, the righteous, and martyrs. If they were not prophetesses, it would imply no women were saints, righteous, or martyrs besides them. Al-Kirmani said: Perfection does not necessitate prophethood, as it refers to the completion and culmination of a thing in its category. The meaning is their attainment of all virtues specific to women. I say: This does not resolve the issue unless it is said that a woman’s perfection does not require prophethood, but reaching the level of sainthood suffices. The benefit of mentioning them exclusively is their unique attainment of a perfection not shared by other women of their time, previous nations, or absolutely. This aligns with the consensus that women do not attain prophethood, supported by Allah’s statement: “We sent not before you except men” [Yusuf: 109]. However, it is narrated from Al-Ash’ari that Eve, Sarah, Moses’ mother, Hagar, Asiya, and Mary were prophetesses. This is valid only if distinguishing between a prophet and a messenger, and Allah knows best. Ibn al-Malik, in the commentary on Al-Mashariq, responding to the objection, said: Perfection in something means it is more fitting for the perfect one than others. Prophethood is not fitting for women, as it involves public appearance and calling, while their state is modesty. Thus, prophethood is not a perfection for them, but righteousness, close to prophethood, is. This holds if prophethood and messengership are synonymous; otherwise, per the majority view that a messenger is tasked with conveying while a prophet is not, prophethood does not require abandoning modesty, nor does messengership contradict modesty. Allah, the Exalted, knows best. (As stated in Al-Mirqat)

² His statement: “The superiority of Aishah over other women”: This may refer to all women of the world, those mentioned, women of Paradise, women of her time, women of this nation, or the Prophet’s pure wives. Al-Tayyibi said: Aishah was not conjoined with Asiya, but presented in a separate statement to highlight her unique distinction, similar to the style of: “Three things of this world were made beloved to me: perfume, women, and my delight was placed in prayer.” (As stated in Al-Mirqat)

³ His statement: “like the superiority of tharid over other foods”: At-Turbushti said: Tharid was likened to her because it is the best food of the Arabs, unmatched in satisfying hunger. It is said: They praised tharid cooked with meat, and it is narrated: “The master of foods is meat,” as if her superiority over women is like meat’s over other foods. The secret is that tharid with meat combines nourishment, pleasure, strength, ease of consumption, minimal chewing, and quick passage through the throat. It was used as a metaphor to indicate that she was granted noble character, beauty, eloquence, sharp intellect, sound judgment, and devotion to her husband. She is suitable for companionship, conversation, and listening, having understood from the Prophet what other women did not and narrated what men did not match. There is disagreement about the preference among Aishah, Khadijah, and Fatimah. Al-Akmal said: It is narrated from Abu Hanifah that Aishah, after Khadijah, is the best of women. I say: This allows for equality between Khadijah and Aishah, as the former is among the foremost and the latter among the later virtuous. Al-Hafidh Ibn Hajar said: Fatimah is superior to Khadijah and Aishah by consensus, then Khadijah, then Aishah. (As stated in Al-Mirqat)